Changes

2-10: Sanjaya continues: tam uvaca hrishikeshah prahasann iva bharata senayor ubhayor madhye visidantam idam vacah Oh! Bhaaratha [Dhridharashtra] standing in between the two  armies, Hrishikesa [Sri Krishna] with a smile spoke these words to the grieved [Arjuna]  In response to Arjuna's request, Krishna responded with a Smile and started speaking. Lord's reason to smile are multifold here. One is, he knows all that will occur in the future and is smiling; Next is, he has guided Arjuna and the Pandavas throughout in preparation for the war and is now again at the primary center. The smile has several interpretations. Firstly, it is a sarcastic one at the behavior of Arjuna. The war is about to begin at any moment and both sides have blown their conches as a mark of their readiness to start the fight. At that time Arjuna tells he is heartbroken to fight. Though he wants to avoid war out of sympathy for his kith and kin, the world will think that he is withdrawing out of fear. He is also exhibiting his contradictory actions. When Draupathi was humiliated in the assembly hall, Arjuna burst like a volcano to kill the Kauravas and now he says he is feeling compassion. Next, the smile on Sri Krishna s face also could mean the lecture He is going to deliver. If a lecturer wants proper attendance from the listeners, he has to put up a welcome face. The great Acharya Sri Parasara Bhattar, seeing the twin dimples on the Sri Namperumal idol, used to say that He appeared as though to say something. Next, the smile also signifies the toy Arjuna in the hands of Sri Krishna. Before the war commenced, Sri Krishna was sent as an emissary to explore the possibility of stopping the war. Then He was requested to participate in the war as Arjuna s  chariot driver. Now Arjuna is at His feet requesting for advice. Also Sanjaya is narrating the incident and hints to Dhridharashtra that the smile is actually a deception to the disaster that awaited the Kuru dynasty. The smile could also mean the great philosophy to be delivered to the World at large and using Arjuna as a ploy. He is smiling because through the forthcoming words so many ideas like way of life etc. are going to be told. This Sri Krishna is trying to tell with a body language, which Arjuna was fortunate to witness.

2-10: Sanjaya continues: tam uvaca hrishikeshah prahasann iva bharata senayor ubhayor madhye visidantam idam vacah Oh! Bhaaratha [Dhridharashtra] standing in between the two  armies, Hrishikesa [Sri Krishna] with a smile spoke these words to the grieved [Arjuna]  In response to Arjuna's request, Krishna responded with a Smile and started speaking. Lord's reason to smile are multifold here. One is, he knows all that will occur in the future and is smiling; Next is, he has guided Arjuna and the Pandavas throughout in preparation for the war and is now again at the primary center. The smile has several interpretations. Firstly, it is a sarcastic one at the behavior of Arjuna. The war is about to begin at any moment and both sides have blown their conches as a mark of their readiness to start the fight. At that time Arjuna tells he is heartbroken to fight. Though he wants to avoid war out of sympathy for his kith and kin, the world will think that he is withdrawing out of fear. He is also exhibiting his contradictory actions. When Draupathi was humiliated in the assembly hall, Arjuna burst like a volcano to kill the Kauravas and now he says he is feeling compassion. Next, the smile on Sri Krishna s face also could mean the lecture He is going to deliver. If a lecturer wants proper attendance from the listeners, he has to put up a welcome face. The great Acharya Sri Parasara Bhattar, seeing the twin dimples on the Sri Namperumal idol, used to say that He appeared as though to say something. Next, the smile also signifies the toy Arjuna in the hands of Sri Krishna. Before the war commenced, Sri Krishna was sent as an emissary to explore the possibility of stopping the war. Then He was requested to participate in the war as Arjuna s  chariot driver. Now Arjuna is at His feet requesting for advice. Also Sanjaya is narrating the incident and hints to Dhridharashtra that the smile is actually a deception to the disaster that awaited the Kuru dynasty. The smile could also mean the great philosophy to be delivered to the World at large and using Arjuna as a ploy. He is smiling because through the forthcoming words so many ideas like way of life etc. are going to be told. This Sri Krishna is trying to tell with a body language, which Arjuna was fortunate to witness.

2-11:

2-11: sri-bhagavan uvaca asocyan anvasocas tvam prajna-vadams ca bhasase gatasun agatasums ca nanusocanti panditah Bhagavan [Sri Krishna] said [to Arjuna]: you speak like a learned and at the same time your words show ignorance tvam -> you; asocyan -> that which is not worthy of lamentation; anvasocas -> you are lamenting ; Prajna vadams ca bhasase -> you speak like a learned one(prajna vadams) panditah -> those who have discriminating sense , deha-atma viveka jnaanam who can differentiate between body and soul. ; nanu-anusocanti -> do not lament gatasun -> body (which is temporary) agatasun -> soul ; asu->pranam; gata-"asun" -> whose pranam goes away i.e bodies agata-sun->whose pranam does

sri-bhagavan uvaca

not go away(soul). Krishna says that Arjuna's lamentations in the previous verses display somebody who speaks like a learned person but is truly lamenting like a fool. Who is considered learned? A panditah? One who knows and understands that body and soul are not the same and acts accordingly is the truly learned one in this world. And not the material experts or people who know the sciences and other aspects of material universe. In some of the earlier verses, Arjuna seems to recognize this difference. For instance, when he says that killing all the kaurvas would leave nobody to offer oblations to the forefathers seems to point that he knows the concept of soul. But at the same time in the next few verses he laments that killing Drona, Bhismha etc is a sin, forgetting that in the War, it's his Dharma to fight irrespective of the opponents and that ultimately he is killing their bodies but not their souls. It is very important to note that, this shouldn't be miscontrued as an excuse to kill anybody. Arjuna's situation was that he was in the War fighting a battle to save his land from the wicked and that was his Kshatriya Dharma which Krishna was teaching. But, in normal situations, we don't have right to kill anybody. So, in this verse, Krishna says the learned pandits who know the difference between body and soul do not grieve at any stage of life. But, Arjuna who seems to speak like a learned person is lamenting for something which not worthy of it. What is Body? What is soul? How can we say it is distinct? For eg: in our daily reference, we say this is my feet, my tongue, my car, my house etc.. It implies the feet, tongue, car, house etc are separate from "I". The "I" is what we refer to as SOUL, which lives forever and is

asocyan anvasocas tvam prajna-vadams ca bhasase

distinct from the Body. The soul has a atomic form as per puranas. Sri Krishna refers to Pundit, which means learned. It is not mere worldly knowledge, but the person possessing the knowledge about body and soul is referred

gatasun agatasums ca nanusocanti panditah

to as pundit He is also called a vedanhi. Like a pundit, Arjuna appears to know the difference between soul [atman] and body [sareeram]. But he also says words, which show that he thinks both atman and sareeram are same. Asu means prana or imperishable. Gathasu means perishable or without asu or only body without soul. Agathasu is opposite of gathasu or with asu or prana, which means the body with soul. Pundits know about the destroyable and the indestroyable. All slokas upto this point (from 1.1 to 2.11) are prelude to the actual Bhagavad Gita. a) Consider all slokas so far (Chapter1 and chapter2 till 11): Preceding slokas are related to Arjuna's lamentation and ignorance. Next set of slokas starting with this one is Lord's response clearing Arjuna's doubts. a1) Arjuna exhibited his misunderstanding of soul and body and thought that he is destroying Bheeshma and Drona. In Sanskrit language one word can give several meanings and several words can mean same thing; but they have to be judiciously used. Sareeram and Deham refer to body but have different connotations. We see a person after, say, 10 years and that person has become thinner and weak. So we enquire why his body has become weak and thin. Here, as per the dhathu or root, to indicate diminishing nature we have to use the word sareeram. On the other hand, suppose we see a person looking fatter or bigger than what we saw him some years back, we express that the body has grown. Here, it is apt to use the word Deham which indicates growth. But in both cases the soul or atman remains in tact. So change is the nature of body and anything that changes is not permanent. Thus the body is destroyable whereas the soul never changes and so is indestructible. b) Body goes thru 6 changes: Shad bhavam vikaram - Asti, Jayate(born), Parinamate(change), Vivarte(grow), Apakshiyateh(decay) Vinashyati Atma(Soul) doesn't go thru any changes. Anything which does not go through changes, is eternal and soul is the only such entity. c) Son, Brother, Husband, Father, Grandfather -> A man can go through all this roles in his life demonstrating material relations in world, which can go thru changes. But, once self is always constant like the Soul and is never changing. d) What is body made of?? - PanchaBhootam - Prithvi(Earth), Ap(Water), Tejas(Fire), Vayu(WInd), Akasam(Ether). When this five materials are joined together, they will never survive for long. Eg: Take Salt, Flour, Water. When they are separate, they can survive for long, but when joined together as upma, their shelf life becomes shortened. What is Soul made off? - It is JnaanaSwaropam, full of knowledge. It is eternal and never changing. Soul resides within our hearts in the shape of lotus(?). e) Who experiences joy and sorrow? - Body and Soul? - Soul is full of knowledge , but the karmas cover it's knowledge. It's just like clouds of karma covering the Sun's shine. That's why everybody has different levels of knowledge. -Body is material and has NO knowledge. - Soul resides in the Body. It's knowledge is spread throughout the body, even though it's not seen and is tiny. eg. Soul is like SIM card in Mobile phone ;-). Without Soul, the

Bhagavan [Sri Krishna] said [to Arjuna]: you speak like a learned and at the

body is dead. - Even though soul is tiny, it is "dharma-bhoota gnaanam" i.e it's knowledge is like the rays of the lamp which even though in a single place, lights the whole place. (eg: Tirumaalai of Thondarpodi azhwar. "Maram suvar madil edutu...", where he says Body is like a pot full of holes. If we list the properties of the soul, we can say it understands, it is minute, it is intelligent, it has no organs and enjoys [or suffers] the effect of karma. Body, on the other hand, is having the opposite properties. It does not understand, it is big, it is dumb, it has organs and it does not realize the effects of karma. So bottomline, which we need to be always aware of is, the body and soul are NOT the same. Body is perishable, subject to shad-bhava vikaram , made of pancha bhootam. Whereas Soul is unchanging and eternal and it's inherent nature is knowledge. Each of us are jeevatmas and are souls, with a temporary body. (Note: Numerous souls and Jeevatma is different from Paramatma). Unfortunately, most of us suffer from "deha-atma abhimaanam" (mistaking body and soul as one). Arjuna also suffers from this same delusion and that's why Krishna is telling Arjuna that he is speaking like an ignoramus.

same time your words show ignorance  

tvam -> you; asocyan -> that which is not worthy of lamentation; anvasocas ->

you are lamenting ; Prajna vadams ca bhasase -> you speak like a learned

one(prajna vadams)

panditah -> those who have discriminating sense , deha-atma viveka jnaanam who can

differentiate between body and soul. ; nanu-anusocanti -> do not lament

gatasun -> body (which is temporary) agatasun -> soul ; asu->pranam;

gata-"asun" -> whose pranam goes away i.e bodies agata-sun->whose pranam does

not go away(soul).

Krishna says that Arjuna's lamentations in the previous verses display somebody

who speaks like a learned person but is truly lamenting like a fool. Who is

considered learned?

A panditah? One who knows and understands that body and soul are not the same

and acts accordingly is the truly learned one in this world. And not the material

experts or

people who know the sciences and other aspects of material universe. In some of

the earlier verses, Arjuna seems to recognize this difference. For instance, when

he says

that killing all the kaurvas would leave nobody to offer oblations to the

forefathers seems to point that he knows the concept of soul. But at the same

time in the next few verses

he laments that killing Drona, Bhismha etc is a sin, forgetting that in the War,

it's his Dharma to fight irrespective of the opponents and that ultimately he is

killing their bodies

but not their souls. It is very important to note that, this shouldn't be

miscontrued as an excuse to kill anybody. Arjuna's situation was that he was in

the War fighting a battle to save

his land from the wicked and that was his Kshatriya Dharma which Krishna was

teaching. But, in normal situations, we don't have right to kill anybody. So,

in this verse, Krishna says the learned pandits who know the difference between

body and soul do not grieve at any stage of life. But, Arjuna who seems to speak

like a learned person is lamenting for something which not worthy of it. What

is Body? What is soul? How can we say it is distinct? For eg: in our daily

reference, we say this is my feet, my tongue,

my car, my house etc.. It implies the feet, tongue, car, house etc are separate

from "I". The "I" is what we refer to as SOUL, which lives forever and is

distinct from the Body. The soul has a atomic form as per puranas.

Sri Krishna refers to Pundit, which means learned. It is not mere worldly

knowledge, but the person possessing the knowledge about body and soul is referred

to as pundit He is also

called a vedanhi. Like a pundit, Arjuna appears to know the difference between

soul [atman] and body [sareeram]. But he also says words, which show that he

thinks both atman and

sareeram are same. Asu means prana or imperishable. Gathasu means perishable or

without asu or only body without soul. Agathasu is opposite of gathasu or with asu

or prana,

which means the body with soul. Pundits know about the destroyable and the

indestroyable.

All slokas upto this point (from 1.1 to 2.11) are prelude to the actual Bhagavad

Gita.

a) Consider all slokas so far (Chapter1 and chapter2 till 11): Preceding slokas

are related to Arjuna's lamentation

and ignorance. Next set of slokas starting with this one is Lord's response

clearing Arjuna's doubts.

a1) Arjuna exhibited his misunderstanding of soul and body and thought that he

is destroying Bheeshma and Drona. In Sanskrit language one word can give several

meanings and

several words can mean same thing; but they have to be judiciously used. Sareeram

and Deham refer to body but have different connotations. We see a person after,

say, 10 years

and that person has become thinner and weak. So we enquire why his body has become

weak and thin. Here, as per the dhathu or root, to indicate diminishing nature we

have to use

the word sareeram. On the other hand, suppose we see a person looking fatter or

bigger than what we saw him some years back, we express that the body has grown.

Here, it is apt

to use the word Deham which indicates growth. But in both cases the soul or atman

remains in tact. So change is the nature of body and anything that changes is not

permanent.

Thus the body is destroyable whereas the soul never changes and so is

indestructible.

b) Body goes thru 6 changes:

Shad bhavam vikaram - Asti, Jayate(born), Parinamate(change),

Vivarte(grow), Apakshiyateh(decay) Vinashyati

Atma(Soul) doesn't go thru any changes. Anything which does not go through

changes, is eternal and soul is the only such entity.

c) Son, Brother, Husband, Father, Grandfather -> A man can go through all this

roles in his life demonstrating material

relations in world, which can go thru changes. But, once self is always

constant like the Soul and is never changing.

d) What is body made of?? - PanchaBhootam - Prithvi(Earth), Ap(Water),

Tejas(Fire), Vayu(WInd), Akasam(Ether).

When this five materials are joined together, they will never survive for

long. Eg: Take Salt, Flour, Water. When

they are separate, they can survive for long, but when joined together as

upma, their shelf life becomes shortened.

What is Soul made off? - It is JnaanaSwaropam, full of knowledge. It is

eternal and never changing. Soul resides

within our hearts in the shape of lotus(?).

e) Who experiences joy and sorrow? - Body and Soul?

- Soul is full of knowledge , but the karmas cover it's knowledge. It's

just like clouds of karma covering the Sun's shine. That's why everybody has

different levels of

knowledge.

-Body is material and has NO knowledge.

- Soul resides in the Body. It's knowledge is spread throughout the

body, even though it's not seen and is tiny.

eg. Soul is like SIM card in Mobile phone ;-). Without Soul, the

body is dead.

- Even though soul is tiny, it is "dharma-bhoota gnaanam" i.e it's

knowledge is like the rays of the lamp which even though in a single place,

lights the whole place.

(eg: Tirumaalai of Thondarpodi azhwar. "Maram suvar madil edutu...",

where he says Body is like a pot full of holes.

If we list the properties of the soul, we can say it understands, it is

minute, it is intelligent, it has no organs and enjoys [or suffers] the effect of

karma. Body, on the other hand, is

having the opposite properties. It does not understand, it is big, it is

dumb, it has organs and it does not realize the effects of karma.

So bottomline, which we need to be always aware of is, the body and soul are

NOT the same. Body is perishable, subject to shad-bhava vikaram , made of pancha

bhootam.

Whereas Soul is unchanging and eternal and it's inherent nature is knowledge.

Each of us are jeevatmas and are souls, with a temporary body. (Note: Numerous

souls and

Jeevatma is different from Paramatma). Unfortunately, most of us suffer from

"deha-atma abhimaanam" (mistaking body and soul as one). Arjuna also suffers

from this same

delusion and that's why Krishna is telling Arjuna that he is speaking like an

ignoramus.

2.12.

2.12. na tvev-Aham jatu na-asam na tvam neme janadhipah na caiva na bhavisyamah sarve vayam atah param NEVER was there a time when I did NOT exist, nor you, nor all these kings; nor in the future shall any of us cease to be.". Note, krishna uses two negatives (Never & Not), instead of just one Positive (Always), which would have meant the same. He does it for "emphasis" purpose. For example, in a village, if one asks who was educated there and if the reply was that so and so was educated, it can mean that there were many educated persons in that village and that the so and so also was educated. On the other hand, if the reply was that excepting the so and so, no other was educated, it means that the person in question alone was educated. The latter form of reply gives certainty and emphasizes the fact forcefully. Note: Krishna refers to the "SOUL" here and not "bodies". (Advaitic view is, the I, you and they refers to multiplicity of bodies. But, that is NOT true. It refers to mulitplicity of souls, since only soul is eternal across past, present and future. Sri Ramanjua has refuted the Advaitic view very clearly in his Gita Bhasya). This is an IMPORTANT SLOKA, where krishna explains tattva traya siddhantam(Achit, chit, iswara) and their svabhavam. This Ishwaram is praised as Brahama by upanishads. Chit are numerous, but of same jaati, even though their may be some external differences in terms of varnas etc, based on the bodies they house. Here Krishna emphasizes, there are multipile Jeevatmas, and not just one. Krishna also emphasizes the "bedham" (difference) between Jeevatma and Paramatma. Jeevatma is NOT paramatma and CANNOT become Paramatma (which refutes Advaitic theory, which expounds Abhedam siddhantam). Krishna says that all souls exist eternally in the past, present and future. He uses double negatives to emphasize the fact. (Rather than just stating, souls exist eternally, he says, there were NEVER a time where they did NOT exist!). Body is temporary, soul is eternal. Without Soul, the body is dead and has no value. Krishna mentions about himself first, saying as a paramatma, he existed in the past, in the present and the future. This is easy to understand, since it is generally known and agreed that Lord is eternal (Bhuta-Bhavya- Bhavat Prabhu! as mentioned in SriVishnu Sahasranamam) across time, space and material entities (across all times,all pervading and inside every being). Having said this, Krishna then says, just like he is eternal, all the jeevas are also eternal. Another important thing to note in this sloka is, "tattva traya Sidhantam" - Krishna makes distinction between Chit, achit and Easwara tattvam by quoting himself first and then arjuna and the warriors. He also makes it clear that he is distinct from the jeevatmas. Achit is subject to transition, but never destroyed. Jeevatma is subject to transition, but only as it's soul passes through experiences based on the body it is housed in, but it is never destroyed or changing. Paramatma is never subject to transition. It is "avikaaraya shuddhaya, nityaaya paramaatmane, saidaka rupa rupaaya, vishnavey prabha ..." Everything in this universe could be grouped in three categories- Iswara, Chit and Achit. Achit are all those materials we see or hear or smell or taste or feel. Achit means without the intellect. The tombs of temples or the trees and plants or our limbs are all in this category as none of them have the intelligence. But all these are indestructible. One may wonder how this is true? We see tombs crumbling and trees are burnt. Here we should realize that only the form changes, but the matter remains in a different form. Gold might have become a ring or necklace but it remains as gold. Similarly, mud is made into a pot or plate etc. It can be made into mud again or in some other form but can never be annihilated. So an important point we should know about Achit is that it has no intelligence, but constantly changes its form and can never be drstroyed. The second category is Chit, which means that which has the intelligence. It is also called Jeevatma or sometimes Atman. It is recognized by the  I  in us. With that intelligence only we recognize various things around us. That is Chit recognizes Achit. So a Jeevatma using his intelligence understands Achit. This is the difference and relationship between the two. Apart from these two, a third is there and is called Iswara. Sri Krishna brings out all these three entities in the 12th sloka. He mentions about Him as I  [aham] and Arjuna as  you  and others by  they . Sri Krishna represents Paramatma and He is unique. Jeevatma are many and are represented by Arjuna and all others. All materials are Achit. The Thatvatrayam is thus indicated in this sloka. We can see in Sri Vaishnava sanyasins carry tridhandam or three sticks bundled together. This is to indicate the thatvathrayam. We find that Chit is there to enjoy all Achits.  I  is there to enjoy the sweet drink or the sandal fragrance. Then, where is the need for a third entity, Iswara or God? Then there is the third force that controls both Chit and Achit, and we call that as Iswara or God. We will see the differences in these three entities. Achit is unintelligent and is subject to change in its form, though undestroyable. Chits are many in number and are not subject to changes and are very minute. Here, we all observe that everyone is happy sometimes and sorrow sometimes. Since it is the soul, which has the intelligence, it only can enjoy or suffer. Does it not mean that soul also is subject to changes? We should clearly note here that the contact between achit and chit brings about the feeling of happiness or sorrow. That is when the soul resides in a body, it feels sorry or delightful for various reasons. But if the soul is away from the body, then it is having an eternal bliss only. Therefore, the real nature of soul is happiness only and when in contact with a body, mixed feelings are felt. So, while change is natural to Achit, the changes felt when in contact with a body is unnatural to the soul or chit. Iswara or Paramathma on the other hand is never subject to any change, natural or artificial, temporary or permanent. That is why in Sri Vishnu sahasranama it is said  avikaraya sudhdhaya nithyaya paramathmane.. This is a fundamental principle to be always kept in mind. The basis for the existence for Paramatma can be made through analogies. Wherever there is a creation, there is a creator. For eg: when there is Pot, we know there is a potter ; when there is a garden, we know there is a gardener, where there is smoke, there is fire. Similarly, when the existence of Jeevatamas and Achit, points to the existence of Paramatma. But, as jeevatmas, we CANNOT comprehend Paramatma by speculation or mental thinking or anumaanam or extrapolating. So for every creativity, we can definitely conclude that there must be a creator. This is logical, even if we do not see the architect of that creation by our sensual organs. This is similar to concluding there is fire by seeing only the smoke. This is inference or deduction. So by seeing all the various creations in the world, we can deduce that there must be a Creator and He is God.But our ancestors and learned men do not rely on inference or logic or deduction to conclude the existence of God. Philosophers classify the bedam or difference into three categories. We have to take the guidance of Vedas for this purpose. There is a Bedham between Jeevatma and Paramatma and Bedhams are of three kinds: 1.sajAtIya bhEdam : a pot being different from other pots. This Individualistic difference is the difference between individuals of the same category. (Sa-Jaathi -> Same category) 2.vijAtIya bhEdam : a pot being different from a cloth or picture . This categorical difference is the difference existing between different categories .

na tvev-Aham jatu na-asam na tvam neme janadhipah

na caiva na bhavisyamah sarve vayam atah param

NEVER was there a time when I did NOT exist, nor you, nor all these kings; nor in

the future shall any of us cease to be.". Note, krishna uses two negatives (Never

& Not),

instead of just one Positive (Always), which would have meant the same. He does

it for "emphasis" purpose. For example, in a village, if one asks who was educated

there and if

the reply was that so and so was educated, it can mean that there were many

educated persons in that village and that the so and so also was educated. On the

other hand,

if the reply was that excepting the so and so, no other was educated, it means

that the person in question alone was educated. The latter form of reply gives

certainty and

emphasizes the fact forcefully. Note: Krishna refers to the "SOUL" here and not

"bodies". (Advaitic view is, the I, you and they refers to multiplicity of

bodies. But, that is NOT true.

It refers to mulitplicity of souls, since only soul is eternal across past,

present and future. Sri Ramanjua has refuted the Advaitic view very clearly in

his Gita Bhasya).

This is an IMPORTANT SLOKA, where krishna explains tattva traya

siddhantam(Achit, chit, iswara) and their

svabhavam. This Ishwaram is praised as Brahama by upanishads. Chit are

numerous, but of same jaati, even

though their may be some external differences in terms of varnas etc,

based on the bodies they house.

Here Krishna emphasizes, there are multipile Jeevatmas, and not just one.

Krishna also emphasizes the

"bedham" (difference) between Jeevatma and Paramatma. Jeevatma is NOT

paramatma and CANNOT become

Paramatma (which refutes Advaitic theory, which expounds Abhedam

siddhantam).

Krishna says that all souls exist eternally in the past, present and

future. He uses double negatives to emphasize

the fact. (Rather than just stating, souls exist eternally, he says,

there were NEVER a time where they did NOT exist!).

Body is temporary, soul is eternal. Without Soul, the body is dead and

has no value.

Krishna mentions about himself first, saying as a paramatma, he existed

in the past, in the present and the future. This

is easy to understand, since it is generally known and agreed that Lord

is eternal (Bhuta-Bhavya- Bhavat Prabhu! as

mentioned in SriVishnu Sahasranamam) across time, space and material

entities (across all times,all pervading and

inside every being). Having said this, Krishna then says, just like he

is eternal, all the jeevas are also eternal.

Another important thing to note in this sloka is, "tattva traya

Sidhantam" - Krishna makes distinction between

Chit, achit and Easwara tattvam by quoting himself first and then arjuna

and the warriors. He also makes it clear

that he is distinct from the jeevatmas.

Achit is subject to transition, but never destroyed. Jeevatma is

subject to transition, but only as it's soul passes through

experiences based on the body it is housed in, but it is never destroyed

or changing. Paramatma is never subject

to transition. It is "avikaaraya shuddhaya, nityaaya paramaatmane,

saidaka rupa rupaaya, vishnavey prabha ..."

Everything in this universe could be grouped in three categories- Iswara, Chit and

Achit. Achit are all those materials we see or hear or smell or taste or feel.

Achit means without the

intellect. The tombs of temples or the trees and plants or our limbs are all in

this category as none of them have the intelligence. But all these are

indestructible. One may wonder how

this is true? We see tombs crumbling and trees are burnt. Here we should realize

that only the form changes, but the matter remains in a different form. Gold might

have become a

ring or necklace but it remains as gold. Similarly, mud is made into a pot or

plate etc. It can be made into mud again or in some other form but can never be

annihilated. So an

important point we should know about Achit is that it has no intelligence, but

constantly changes its form and can never be drstroyed.

The second category is Chit, which means that which has the intelligence. It is

also called Jeevatma or sometimes Atman. It is recognized by the  I  in us. With

that intelligence

only we recognize various things around us. That is Chit recognizes Achit. So a

Jeevatma using his intelligence understands Achit. This is the difference and

relationship between

the two. Apart from these two, a third is there and is called Iswara. Sri Krishna

brings out all these three entities in the 12th sloka. He mentions about Him as

I  [aham] and

Arjuna as  you  and others by  they . Sri Krishna represents Paramatma and He is

unique. Jeevatma are many and are represented by Arjuna and all others. All

materials are Achit.

The Thatvatrayam is thus indicated in this sloka.

We can see in Sri Vaishnava sanyasins carry tridhandam or three sticks bundled

together. This is to indicate the thatvathrayam. We find that Chit is there to

enjoy all Achits.  I  is there

to enjoy the sweet drink or the sandal fragrance. Then, where is the need for a

third entity, Iswara or God? Then there is the third force that controls both Chit

and Achit, and we call that

as Iswara or God. We will see the differences in these three entities. Achit is

unintelligent and is subject to change in its form, though undestroyable. Chits

are many in number and

are not subject to changes and are very minute. Here, we all observe that everyone

is happy sometimes and sorrow sometimes. Since it is the soul, which has the

intelligence, it only

can enjoy or suffer. Does it not mean that soul also is subject to changes? We

should clearly note here that the contact between achit and chit brings about the

feeling of happiness

or sorrow. That is when the soul resides in a body, it feels sorry or delightful

for various reasons. But if the soul is away from the body, then it is having an

eternal bliss only.

Therefore, the real nature of soul is happiness only and when in contact with a

body, mixed feelings are felt. So, while change is natural to Achit, the changes

felt when in contact

with a body is unnatural to the soul or chit. Iswara or Paramathma on the other

hand is never subject to any change, natural or artificial, temporary or

permanent. That is why in

Sri Vishnu sahasranama it is said  avikaraya sudhdhaya nithyaya paramathmane..  

This is a fundamental principle to be always kept in mind.

The basis for the existence for Paramatma can be made through analogies.

Wherever there is a creation, there is

a creator. For eg: when there is Pot, we know there is a potter ; when

there is a garden, we know there is a gardener,

where there is smoke, there is fire. Similarly, when the existence of

Jeevatamas and Achit, points to the existence

of Paramatma. But, as jeevatmas, we CANNOT comprehend Paramatma by

speculation or mental thinking or

anumaanam or extrapolating. So for every creativity, we can definitely

conclude that there must be a creator. This is logical, even if we do not see the

architect of that

creation by our sensual organs. This is similar to concluding there is

fire by seeing only the smoke. This is inference or deduction. So by seeing all

the various creations

in the world, we can deduce that there must be a Creator and He is God.

But our ancestors and learned men do not rely on inference or logic or deduction

to conclude the

existence of God. Philosophers classify the bedam or difference into three

categories. We have to take the guidance of Vedas for this purpose. There is a

Bedham between

Jeevatma and Paramatma and Bedhams are of three kinds:

1.sajAtIya bhEdam : a pot being different from other pots. This

Individualistic difference is the difference between individuals of the same

category. (Sa-Jaathi -> Same category)

2.vijAtIya bhEdam : a pot being different from a cloth or picture . This

categorical difference is the difference existing between different categories .

(Vi-Jaathi -> Different category

(Vi-Jaathi -> Different category

3. svagata bhEdam the difference between the attributes of pot . This

3. svagata bhEdam the difference between the attributes of pot . This

attribute difference is the difference between attributes of an entity like the

attribute difference is the difference between attributes of an entity like the difference between attributes like colour, form, shape, capacity, etc; where one attribute cannot substitute the other. Similarly, there is a difference between Jeevatma and Paramatma along this three bedhams. Paramatma and jeevatma both have intelligence or gyana, but the jeevatma s intelligence is limited by the body it resides. So, here we see sajatiya bedam. Bramham or Paramatma has wisdom and the objects and materials we see do not possess any intellect. This is vijatiya bedam. As God cannot be worshipped if there was no form or He did not possess qualities like mercy, Bramham has forms and qualities and so here the swagata bedam is exhibited. So Bramham has all the three types of bedam. Bhagavan has gunams i.e Saguna Brahmam i.e Kalyaana gunams, Tirumeni etc. Saying Bhagavan has no Gunam, Tirumeni etc (Nirguna Brahamam) is incorrect.  

difference between attributes

 

like colour, form, shape, capacity, etc; where one attribute cannot

2.13. dehino  smin yatha dehe kaumaram yauvanam jara tatha dehantara-praptir dhiras tatra na muhyati "As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A brave person is not concerned by such a change." We have seen that Bramham, Chit and Achit as the thatvathrayam and their relationship and differences. Sri Krishna tries to clear the doubt in Arjuna s mind and tells that Atman is eternal and cannot be destroyed. Body is required and we have to take care of it to the extent possible and the perishable nature of it has to be kept in mind. Atman is pure and superior to body. In the previous sloka, Krishna explains that Souls are eternal . So, Arjuna had a doubt, if souls are eternal, then what is the meaning of birth, death etc which we see in the world. In response, Krishna answers with this sloka. Just like a human goes through various stages of life from boyhood, adulthood, old age, undergoing changes in his body and appearance and experiences, but still has the "I" untouched, similarly soul embodies itself in bodies and disembodies as per it's karma. Sankara says "Punarapi Jananam , Punarapi Maranam" in "Bhaja Govindam" i.e a soul goes through cycle of birth and death through the body, though it itself is unchanging. Atma is unchanging, it is nityam. But, when it enters a body,it is called Birth. And when it sheds the body , it is called Death. It is similar to the body itself going through Kumaram, Yauvanam, Jara (old age), but the person itself is the same. It's intresting to note that, there is no grief expressed when a body transitions through these stages of boyhood, youth, old age (infact it is celebrated through

substitute the other.

various rituals!), but when the soul sheds the body (death), it is considered tragedy. Sri Krishna says a brave man will not brood and lament. We see deaths and births. The great philosopher Adi Sankara says punarabi jananam punarabi  maranam  It is a cycle, withbirths and deaths repeating. A soul can get released from this cycle only by uttering Sri Govinda s name, says Adi Sankara. Atman as such is not born. When it contacts and resides in a body we call it birth. When the same atman departs from the body it was residing, we call it death. But atman never dies. In this sloka, atman is referred as dehi. A person is born as a child; he becomes a boy, then a lad and then old man. These changes pertain to body only and not to the soul. Sri Krishna calls him who understands this true nature of the soul a dheera or brave man. When a person becomes a boy after being a child but never laments that he lost his childhood. Similarly an old man does not mourn for the lost youth. On the contrary, we celebrate every stage in our life, like marriages, fatherhood, etc (Seemantham, Punyojanam, Marriage, Saattabhishekam, Kaanakabhishekam etc). The soul in the body- I - has been watching all these changes happening on the body. It is able to remember when the body was of a child and then of youth, etc. We remember when we started learning cycling and similar details. Another great philosopher Madhavcharya, says, we should lament when child becomes youth. Whereas we are happy and celebrate. We should realize that we are going from one phase to another. A worm while moving from one leaf to another, clings to the new leaf and leaves the earlier one. Same thing happening to body also and so there should be no room for worry and concern. A person with such attitude is called dheera. After listening to this explanation , the Lord expects arjuna to reply as  I accept that the body is perishable and the soul is permanent . But the soul is not divorced from the body . I have to bear the suffering due to arrows piercing my body and that of others who are dear to me . How then do you justify this war with respect to the degree of suffering caused ? This question is answered by the lord in the subsequent slokas .  

Similarly, there is a difference between Jeevatma and Paramatma along this three

 

bedhams. Paramatma and jeevatma both have intelligence or gyana, but the

2.14. matra-sparshas tu kaunteya ! sitosna-sukha-duhkha-dah agama payino anityaH ! tams-  titikshasva bharata "O son of Kunti, the cold and heat and happiness and distress, are transient. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." O son of Kunti , as a result of the action of basic forces(tanma:tra:s) in the form of shabda , sparsha , roopa , rasa and gandha otherwise speech , sensation , form , fluidity and smell with which the senses come into contact by means of the field of association called samyo:ga , coldness , heat etc are felt. These cause happiness and sorrow in varying proportions. In the state of liberation , such happiness or sorrow are incapable of affecting the soul. Hence you must bear with such happiness and sorrow. In response to previous sloka, Arjuna responds that, if the soul is eternal and moves from body to body, then it will be ok, if the "I" is aware of this change. But, since a person does not know or does not have any proof of this, he is doubtful and grieved at the thought of shedding his body at death! Krishna says in response, that since he is saying this happens, it should be accepted. Great Gnaani's and Yogis know about this. Since individuals are ignorant, they don't realize it. For eg: WHen a sun sets in east, it rises on the other side of the earth. Even though people in east cannot directly infer it, the truth is the sun is visible elsewhere. Thus we believe others in the other part of the world saying that the Sun is still shining. So, He asks Arjuna, 'you believe others but why not what I said about the Atman?'. This is a difficult suggestion. But only when we have this unshakable faith in Him that what He told is the truth and correct, we can be regarded as Bhakthas. This appears to be illogical. There are many yogis and saints, who have seen the atman going from one body to another. They are able to tell what was the previous birth and what the future birth would be. If one cultivates one s knowledge, one can also know all these abstract happenings. So Sri Krishna says that just because Arjuna did not know the traverse from one body to another, he cannot deny that phenomenon. Arjuna says that granting what He said was accepted, why still one should fight and suffer? Even if the body and all matters are momentary, all feel the pain and why should we suffer? Arjuna then has another question, accepting even that soul is eternal, don't we still have to suffer with pain in this body, indulging in warfare ?? Krishna responds that it is true, but a true gnaani should bear it with equanimity. Sri Krishna says that when objectives are exalted, one has to bear these pains. All types of weather (Heat, Cold etc) and all types of situations (Happiness, Grief etc) should be borne with calmness and same attitude by a true gnaani. The basis for all this pain and pleasure is our "TanMaatras" which is INEVITABLE. (Senses and the PanchaBhootams) Maatra - TanMaatra : Pancha Bhootam -Pritvi, Vayu, Apsu, Tejas, Akasaam Pancha Tanmatram - Shabdham, Sparsam, Roopam, Rasam, Gandham - "Gandhavati Pruthvi" (man-Vaasanai SMELL - NOSE) , "Water-Ruchi Rasam TASTE - TONGUE" "Blaze of Fire has a FORM - EYES" , "Roopa Rahita Sparashavaan Vayu - TOUCH SKIN" "Shabdham - SOUND - EAR" Cold and heat and happiness and sorrow should be tolerated. Which are responsible for these feelings? Sri Krishna mentions mathra and contact. Mathra denotes the pancha thanmathra or the five basic feelings related to the five basic elements. The five elements are earth, water, fire, air and space [prithvi, appu, agni, vayu and akasam]. Each of these has a unique characteristic. These characteristics are called the thanmathras. Smell or gandham is earth s feature. Taste or rasam is of water. Appearance or roopam is of fire. Touch or sparsam is of air and sound or shabdam is of space. Each of these thanmathras are felt by specific organs in our body, nose for smell, tongue for taste, eyes for vision, ears for hearing and skin for touch. ELEMENT**** THANMATHRA **** SENSING ORGAN Earth *********smell or scent********* nose Water********* taste***************** tongue Fire************vision or sight ********eyes Air ************touch****************skin Space********** sound**************** ear When there is a contact between the elements and the organs, we get that feeling which is responsible for happiness or sorrow. If this contact or connection was

jeevatma s

intelligence is limited by the body it resides. So, here we see sajatiya bedam.

Bramham or Paramatma has wisdom and the objects and materials we see do not

possess any

intellect. This is vijatiya bedam. As God cannot be worshipped if there was no

form or He did not possess qualities like mercy, Bramham has forms and qualities

and so here the

swagata bedam is exhibited. So Bramham has all the three types of bedam.

Bhagavan has gunams i.e Saguna Brahmam i.e Kalyaana gunams, Tirumeni etc.

Saying Bhagavan has no

Gunam, Tirumeni etc (Nirguna Brahamam) is incorrect.

2.13.

dehino  smin yatha dehe kaumaram yauvanam jara

tatha dehantara-praptir dhiras tatra na muhyati

"As the embodied soul continuously passes, in this body, from boyhood to youth to

old age, the soul similarly passes into another body at death. A brave person is

not concerned by

such a change.".

We have seen that Bramham, Chit and Achit as the thatvathrayam and their

relationship and differences. Sri Krishna tries to clear the doubt in Arjuna s

mind and tells that Atman is

eternal and cannot be destroyed. Body is required and we have to take care of it

to the extent possible and the perishable nature of it has to be kept in mind.

Atman is pure and superior

to body.

In the previous sloka, Krishna explains that Souls are eternal . So,

Arjuna had a doubt, if souls are eternal, then what is the meaning of birth, death

etc which we see in the world.

In response, Krishna answers with this sloka. Just like a human goes

through various stages of life from boyhood, adulthood, old age, undergoing

changes in his body and

appearance and experiences, but still has the "I" untouched, similarly

soul embodies itself in bodies and disembodies as per it's karma.

Sankara says "Punarapi Jananam , Punarapi Maranam" in "Bhaja Govindam" i.e

a soul goes through cycle of birth and death through the body, though it itself is

unchanging.

Atma is unchanging, it is nityam. But, when it enters a body,it is called

Birth. And when it sheds the body , it is called Death. It is similar to the

body itself

going through Kumaram, Yauvanam, Jara (old age), but the person itself is

the same. It's intresting to note that, there is no grief expressed when a body

transitions through

these stages of boyhood, youth, old age (infact it is celebrated through

various rituals!), but when the soul sheds the body (death), it is considered

tragedy.

Sri Krishna says a brave man will not brood and lament. We see deaths and births.

The great philosopher Adi Sankara says punarabi jananam punarabi  maranam  It is a

cycle, with

births and deaths repeating. A soul can get released from this cycle only by

uttering Sri Govinda s name, says Adi Sankara. Atman as such is not born. When it

contacts and resides in

a body we call it birth. When the same atman departs from the body it was

residing, we call it death. But atman never dies. In this sloka, atman is referred

as dehi. A person is born

as a child; he becomes a boy, then a lad and then old man. These changes pertain

to body only and not to the soul. Sri Krishna calls him who understands this true

nature of the soul a

dheera or brave man. When a person becomes a boy after being a child but never

laments that he lost his childhood. Similarly an old man does not mourn for the

lost youth. On the

contrary, we celebrate every stage in our life, like marriages, fatherhood, etc

(Seemantham, Punyojanam, Marriage, Saattabhishekam, Kaanakabhishekam etc).

The soul in the body- I - has been watching all these changes happening on the

body. It is able to remember when the body was of a child and then of youth, etc.

We remember when

we started learning cycling and similar details. Another great philosopher

Madhavcharya, says, we should lament when child becomes youth. Whereas we are

happy and celebrate.

We should realize that we are going from one phase to another. A worm while moving

from one leaf to another, clings to the new leaf and leaves the earlier one. Same

thing happening

to body also and so there should be no room for worry and concern. A person with

such attitude is called dheera.

After listening to this explanation , the Lord expects arjuna to reply as  I

accept that the body is perishable and the soul is permanent . But the soul is not

divorced from the body .

I have to bear the suffering due to arrows piercing my body and that of others who

are dear to me . How then do you justify this war with respect to the degree of

suffering caused ?  

This question is answered by the lord in the subsequent slokas .

2.14.

matra-sparshas tu kaunteya ! sitosna-sukha-duhkha-dah

agama payino anityaH ! tams-  titikshasva bharata

"O son of Kunti, the cold and heat and happiness and distress, are transient. They

arise from sense perception, O scion of Bharata, and one must learn to tolerate

them without

being disturbed."

O son of Kunti , as a result of the action of basic forces(tanma:tra:s) in the

form of shabda , sparsha , roopa , rasa and gandha otherwise speech , sensation ,

form , fluidity and smell

with which the senses come into contact by means of the field of association

called samyo:ga , coldness , heat etc are felt. These cause happiness and sorrow

in varying proportions.

In the state of liberation , such happiness or sorrow are incapable of affecting

the soul. Hence you must bear with such happiness and sorrow.

In response to previous sloka, Arjuna responds that, if the soul is eternal and

moves from body to body, then it will be ok, if the "I" is aware of this change.

But, since a person

does not know or does not have any proof of this, he is doubtful and grieved at

the thought of shedding his body at death! Krishna says in response, that since

he

is saying this happens, it should be accepted. Great Gnaani's and Yogis know

about this. Since individuals are ignorant, they don't realize it. For eg: WHen

a sun sets in east,

it rises on the other side of the earth. Even though people in east cannot

directly infer it, the truth is the sun is visible elsewhere.

Thus we believe others in the other part of the world saying that the Sun is still

shining. So, He asks Arjuna, 'you believe others but why not what I said about the

Atman?'. This is a

difficult suggestion. But only when we have this unshakable faith in Him that what

He told is the truth and correct, we can be regarded as Bhakthas. This appears to

be illogical.

There are many yogis and saints, who have seen the atman going from one body to

another. They are able to tell what was the previous birth and what the future

birth would be.

If one cultivates one s knowledge, one can also know all these abstract

happenings. So Sri Krishna says that just because Arjuna did not know the traverse

from one body to another,

he cannot deny that phenomenon. Arjuna says that granting what He said was

accepted, why still one should fight and suffer? Even if the body and all

matters are momentary, all feel the pain and why should we suffer? Arjuna then

has another question, accepting even that soul is eternal, don't we still have to

suffer with pain in this body, indulging in warfare ?? Krishna responds that it

is true, but a true gnaani should bear it with equanimity. Sri Krishna says that

when objectives are exalted, one has to bear these

pains.

All types of weather (Heat, Cold etc) and all types of situations

(Happiness, Grief etc) should be borne with calmness and same attitude by a true

gnaani.

The basis for all this pain and pleasure is our "TanMaatras" which is

INEVITABLE. (Senses and the PanchaBhootams)

Maatra - TanMaatra :

Pancha Bhootam -Pritvi, Vayu, Apsu, Tejas, Akasaam

Pancha Tanmatram - Shabdham, Sparsam, Roopam, Rasam, Gandham

- "Gandhavati Pruthvi" (man-Vaasanai SMELL - NOSE) ,

"Water-Ruchi Rasam TASTE - TONGUE"

"Blaze of Fire has a FORM - EYES" ,

"Roopa Rahita Sparashavaan Vayu - TOUCH SKIN"

"Shabdham - SOUND - EAR"

Cold and heat and happiness and sorrow should be tolerated. Which are

responsible for these feelings? Sri Krishna mentions mathra and contact. Mathra

denotes the pancha thanmathra or the five basic feelings related to the five basic

elements. The five elements are earth, water, fire, air and space [prithvi, appu,

agni, vayu and akasam]. Each of these has a unique characteristic. These

characteristics are called the thanmathras. Smell or gandham is earth s feature.

Taste or rasam is of water. Appearance or roopam is of fire. Touch or sparsam is

of air and sound or shabdam is of space. Each of these thanmathras are felt by

specific organs in our body, nose for smell, tongue for taste, eyes for vision,

ears for hearing and skin for touch.

ELEMENT**** THANMATHRA **** SENSING ORGAN

Earth *********smell or scent********* nose

Water********* taste***************** tongue

Fire************vision or sight ********eyes

Air ************touch****************skin

Space********** sound**************** ear

When there is a contact between the elements and the organs, we get that feeling

which is responsible for happiness or sorrow. If this contact or connection was

not there, we will not feel. So Sri Krishna says that this sparsam or connectivity

not there, we will not feel. So Sri Krishna says that this sparsam or connectivity

between the organs and the matter [composed of the five elements] happiness,

between the organs and the matter [composed of the five elements] happiness, sorrow, heat and cold are felt. This cannot be avoided and inevitable. Similarly, in a fight such pains are inevitable and with that knowledge Arjuna is advised to bear the sufferings. Every person will have to endure what he must . A brahmin or priest who does rituals has to observe severe austerities , suffer from hunger and thirst till the ritual is completed. Similarly what arjuna is doing is a ritual  a ritual for justice . Besides , arjuna is the son of kunti whose fore fathers were great warriors. Arjuna is the descendant of bharatha , another great warrior . Is it justified for one born in the clan of great warriors to shy from pain of war ? Hence the Lord instructs arjuna that the pain from war is to be endured as part of his duty . Even if he runs away from war , he cannot escape pain . This is because sorrow will haunt as long there is body . Until the state of liberation is reached , one will have to endure all happiness and sorrow. There is no escape till then . Such enduration will confer the greater fruit of the soul. The two different names of address given to Arjuna are also significant. To address him as Kaunteya signifies his great blood relations from his mother's side; and to address him as Bharata signifies his greatness from his father's side. From both sides he is supposed to have a great heritage. A great heritage brings responsibility in the matter of proper discharge of duties; therefore, he cannot avoid fighting.

sorrow, heat and cold are felt. This cannot be avoided and inevitable. Similarly,

 

in a fight such pains are inevitable and with that knowledge Arjuna is advised to

bear the sufferings.

 

Every person will have to endure what he must . A brahmin or priest who does

rituals has to observe severe austerities , suffer from hunger and thirst till the

eternal). The Lord uses two Negatives here , instead of one positive. So, it's slightly confusing, but it is done to lay emphasis. <nowiki>*</nowiki>The above two truths about Body and Soul, were seen (drustah:) have been said by great seers. The property of the body is asat . It cannot be designated as sat. The property of the soul is sat and similarly it cannot be referred as asat. This is the ultimate truth as has been asserted by the word "anta:h" and has been seen by the intellects of truth or sages. Asat denotes perishability. Sat denotes constancy . Thus the conclusion drawn is this "the body is perishable , the soul is constant." Sva:mi Para:shara said , "tasma:t vigna:namruthe: kinchith kacitkada:ciddvija vastuja:tam sadbha:vam e:vam bhavato: mayo:  kto: gna:nam yatha: satyamasatyamanyata". [Meaning : "O Twice born(or brahmin) , it is a straight conclusion barring the soul there is no other quantity even in meagre measure that is free of perishability . Thus I have taught you that the soul is that which is the truth . Everything else is asatyam or devoid of constancy.] It has also been mentioned in the Vishnu pura:na "yatu ka:la:ntare:Na:pi na:naya:m

ritual is completed. Similarly what arjuna is doing is a ritual  a ritual for

sagnya:mupaiti vai | pariNa:madi sambhu:ta:m tat vastu nrupa taccha kim ? " [Meaning: "Which is that O king , that over the periods of change undergoes no modification in terms of its identity (i.e.. it receives no names) ?"  the implication being the soul. The Lord Himself says in 2-18 , "antavanta ime: de:ha:h" [Meaning: These bodies will have an end"] and "avina:shi tu tadviddhi"[Meaning: Know that the soul is indestructible] in 2-17. To achieve something, there is always some struggle involved. To win a race, it needs practice and enduring the rigors of the race. Similarly, a woman gives birth to a child and has to endure pain, but at the end of it , she enjoys the bliss and company of the baby. For doing great in exam, students struggle but it pays off at results time. Krishna is saying the same here to Arjuna, saying even if he avoids this war, he can't escape fighting as a kshatriya. Body's very nature is change. Atma's very nature is unchanging. But how is it that the souls imperishable nature is known? The next verse states this.

justice . Besides , arjuna is the son of kunti whose fore fathers were great

 

warriors. Arjuna is the descendant of bharatha , another great warrior . Is it

justified for one born in the clan of great warriors to shy from pain of war ?

 

Hence the Lord instructs arjuna that the pain from war is to be endured as part of

his duty . Even if he runs away from war , he cannot escape pain . This is because

sorrow will haunt as long there is body . Until the state of liberation is reached

 

, one will have to endure all happiness and sorrow. There is no escape till then .

2.19. ya-enam vetti hantaram! yas cainam manyate hatam ubhau tau na vijanitah! nA-yam hanti na-hanyate There is nothing or anybody which can destroy a soul. A soul cannot be killed nor is there anything which can destroy a soul. Thus a Soul is eternal. The two types of people, i.e one who thinks there is something which kills this Atma or that Soul gets killed, are ignorant. Whoever doesn't understand this, doesn't have true knowledge. Now, a moral dilemma arises. In shastras, there are statements which advices us not to treat and kill other Jeevas (animals, humans, trees etc Na Himsyaat Sarva BhutaanI). But, here Krishna says that a Soul can never be destroyed or killed by anybody or anything. Isn't it contradictory? Does the Shastras means "Body" shouldn't be injured and not refers to Soul? Not really, since after the soul leaves the body, body perishes by itself. The reason is, when Shastras warn us not to mistreat or harm other creatures, it means that we shouldn't "separate" a body and it's soul, because we have no right to do it!! (source: Katavalli Upanishad). We may think, perhaps the shastras only ask us not to kill the bodies of other creatures. When Veda says cow slaughter should be avoided, does it mean the body of the cow should not be hurt? This is also not correct. Because, when someone dies, the body is cremated by igniting fire to the body. None calls this as himsa or hurting. So the shastras instruct us not to harm a body which is living or when the soul is inside. Therefore, the implication is that one should not cause maranam [death]. Maranam means mruth prana thyagena. That is separation of atman from the body and the Vedas advise us not to do this separation. So, the correct interpretation of the shastras is that, we are not authorized to separate the soul from the body. Conclusion: 1.The scriptures don't talk of destroying the body alone.(dead body) 2. The scriptures ban unrighteous separation of soul from body. This is called non-violence theory or policy of ahimsa. 3. In case of situations like righteous war, the scriptures allow the action of separaton of soul from body. This is only to establish righteousness . As the soul is indestructible and cannot be destroyed by any agent, its ignorance to think that one can destroy the "very existence" itself even in righteous actions like war. The soul continues to exist even after the action of "killing" known to the world.  

Such enduration will confer the greater fruit of the soul.

The two different names of address given to Arjuna are also significant. To

address him as Kaunteya signifies his great blood relations from his mother's

side; and to address him as Bharata signifies his greatness from his father's

side. From both sides he is supposed to have a great heritage. A great heritage

brings responsibility in the matter of proper discharge of duties; therefore, he

cannot avoid fighting.

2.15.

2.20. na jAyate mriyate va kadacit ! nAyam bhutva bhavita va na bhuyah ! ajo nityah sasvato yam purano ! na hanyate  hanyamAne sarire ! "For the soul there is neither birth nor death at any time. He was not born at the time of kalpa, does not disappear at the end of kalpa. He is unborn, eternal, unchanging and very ancient. He is not slain when the body is slain." The soul never takes birth or dies. The soul is unborn , beyond destruction , without any changes in their intrinsic state and remains FRESH even after being many ages old. It is not formed at the beginning of creation and it is not destroyed at the end of this world. The soul remains even as the body perishes. Soul is -> "ajah:" (unborn), "Nitya:"(eternal), "Sasvatah:"(not subject to modification), "Puranah" (pura-apinavah: -> always fresh;-) ), forever(kadacit). The word purana means ancient. Etymologically it stems from purapi navah meaning old yet new illustrating that the eternal soul although ancient is experienced with every birth as ever new. Thus it has been clarified that the physical body only perishes but never can the eternal soul perish. The 17th sloka dealt with the reasoning that since there is not a smaller entity than the atman, it is indestructible. In the 18th sloka, since the body was a composite of the five elements and since it was growing and waning, it is destroyable. In the 19th sloka, it was told that he, who does not understand this true nature of atman and body, is not a wise man. Having stated so, now in the 20th sloka, Sri Krishna establishes that atman does not undergo any changes whatsoever. In this slokam, Krishna says that Soul is not only eternal and indestructible, but it is not subject to any change, at ANY time. This is to address the doubt Arjuna had on whether the Soul was "indestructible and not subject to change", just now or in last 1000 years and probably it has a "manufacturing and expiry" date?. Krishna says emphatically that soul is "ALWAYS" eternal, unborn, without death and unchanging. Now, we will have a doubt. In shastras, it is mentioned that the lifespan of a human is less than Devas , which is less than Brahma etc.. (eg: 1 human year is equal to 1 day for deva). 4 Yugas = 4,320,000 years * 1000 is the span of Brahma for one kalpa, when Shrusti and Pralayam takes place. Krishna says here, that Soul is never born or dead during any of this times, whether it is Shrusthi, Pralayam, Kalpa or a human life span!! Now, another question arises, since the souls are eternal, are we Paramatma?? No, Jeevatmas are separate from Paramatma. Due to ignorance and material contact, we have lost this true knowledge. Based on our karmas, the soul takes bodies accordingly. In an inanimate object, also soul exists, but it has no way to increase it's understanding. Beyond, inanimate objects is trees, then animals, then human, then devas etc. When it acheives true knowledge, it reaches "paramapadam" to live eternally with Paramatma. Each of this body, gives the soul a potential to gain the true nature of itself. Soul is not subject to the six types of change, like body! But, intrestingly, even though Soul is eternal, it appears to be changing as per the body it takes.It's similar to we wearing different types and colors of dresses every day! Even though we are the same person, our external appearance seems to change as per the dress we wear! This Self (Atman) is destitute of the six types of transformation or Bhava-Vikaras such as birth, existence, growth, transformation, decline and death. As It is indivisible (Akhanda). It does not diminish in size. It neither grows nor does It decline. It is ever the same. Birth and death are for the physical body only. Birth and death cannot touch the immortal, all-pervading Self. The understanding that the eternal soul is never slain is being confirmed by its freedom from the six changes of material existence being: birth, existence, growth, modification, decay and death which are controlling all living entities high and low in the material existence. The Supreme Lord by declaring the eternal soul is not born confirms the absence of any birth and by declaring the eternal soul does not die confirms the absence of any destruction. The word va occurring twice is used in the sense of and as in and the immortal soul does not come into existence by birth. The immortal soul is already by nature itself eternal. So existence by conception is proven false due to the fact the eternal soul is birthless. That which is conceived attains existence after birth; but that which already eternally exists by its own nature cannot be conceived again. This is the purport of this verse. Constant means not subject to modification. This confirms the absence of growth. Eternal confirms the absence of decay. Ancient confirms the absence of ageing ever beyond time the eternal soul is ageless. Thus there is never a repetition regarding the existence of the eternal soul and the six changes of the physical of birth, existence, growth, modification, decay and death mentioned by Yaksa and other expounders of the Vedic scriptures as to the nature of things in this world never is applicable to the eternal soul which factually every living entity born from a womb possesses. The imperishable nature of the soul and the fact that the six changes of the physical body have no influence on it which is the topic presently under discussion has now been satisfactorily concluded and so it is confirmed that the eternal soul does not perish when the body perishes. In the Katha Upanisad also we find a similar passage which reads: na jayate mriyate va vipascin nayam kutascin na vibhuva kascit ajo nityah sasvato 'yam purano na hanyate hanyamane sarire (Katha 1.2.18) The meaning and purport of this verse is the same as in the Bhagavad-gita, but here in this verse there is one special word, vipascit, which means learned or with knowledge. The soul is full of knowledge, or full always with consciousness. Therefore, consciousness is the symptom of the soul. Even if one does not find the soul within the heart, where he is situated, one can still understand the presence of the soul simply by the presence of consciousness. Sometimes we do not find the sun in the sky owing to clouds, or for some other reason, but the light of the sun is always there, and we are convinced that it is therefore daytime. As soon as there is a little light in the sky early in the morning, we can understand that the sun is in the sky. Similarly, since there is some consciousness in all bodies--whether man or animal--we can understand the presence of the soul. This consciousness of the soul is, however, different from the consciousness of the Supreme because the supreme consciousness is all-knowledge--past, present and future. The consciousness of the individual soul is prone to be forgetful. When he is forgetful of his real nature, he obtains education and enlightenment from the superior lessons of Krsna. The soul is full of knowledge, or full always with consciousness. Therefore, consciousness is the symptom of the soul. Even if one does not find the soul within the heart, where he is situated, one can still understand the presence of the soul simply by the presence of consciousness. Sometimes we do not find the sun in the sky owing to clouds, or for some other reason, but the light of the sun is always there, and we are convinced that it is therefore daytime. As soon as there is a little light in the sky early in the morning, we can understand that the sun is in the sky. Similarly, since there is some consciousness in all bodies--whether man or animal--we can understand the presence of the soul. This consciousness of the soul is, however, different from the consciousness of the Supreme because the supreme consciousness is all-knowledge--past, present and future. The consciousness of the individual soul is prone to be forgetful. When he is forgetful of his real nature, he obtains education and enlightenment from the superior lessons of Krsna. The great deluge [pralayam] is called kalpa. At the start of the kalpa, Brahma creates everything in this Universe. At that time also the atman is not created. Nor the atmans perish at the end of a kalpa. When a child is born, at that time an atman chooses that body and is born. Atman is there in everything. It is in this plant and in that pillar. One may wonder how atman can be in those inanimate objects. But if we examine closely, even our body is inanimate and we know atman is there. So, there is atman in all materials also. The only difference is that the atman in our body can develop his knowledge while, the atman in the pillar has no scope for wisdom. The atman in that pillar is there to expend the karma he had acquired and the moment that is over, that atman will depart that pillar and reside in another body. The magnitude of the wisdom of the atman in any body is determined by its past karma. If the wisdom is, let us say, 0%, it resides in an inanimate body like pillar. A slightly higher intellectual makes the soul to take a bird s body or animal s body. More wisdom makes the soul to take    bodies of human beings or devas or even a Brahma. So the ranking of the knowledge decides the body that soul will be residing. The up and down in gyana or wisdom is only found in atmans. Once, the soul has taken a body, he tries to develop his wisdom and seek a higher level and ultimately, resides in the Sri Vaikuntam or His abode from where there is no more return for the atman to lower planes like this earth. Thus atman is eternal and never undergoes any change. Sri Krishna calls atman as purana. Pura api navaha puranaha is the Sanskrit meaning for the word purana. It means to say that it is very ancient and at the same time fresh or novel. Atman also is ancient but appears fresh everyday. It is common knowledge that we seek changes so as to avoid monotonous, which can be boring and dull. We rearrange our surroundings. We change our dress. So Arjuna feels that an unchanging and static atman might cause boredom. Sri Krishna allays such thoughts and says that atman is fresh everyday with more and better knowledge. This is a greatness of atman that though he is changeless, he appears afresh every time. Like Sri Aravamudan of Thirukkudanthai [Kumbakonam], Alwar says, every time he visits Him, he finds Him revealing Himself differently. We listen to Sri Ramayana. But every time we listen it refreshes our knowledge. So He now tells Arjuna that by killing Bheeshma, he will not kill the atman of Bheeshma.  

yam hi na vyatayantye:te: purusham purusharshabha |

" O great of men , The courageous look at their sorrow as happiness itself. One

who remains unshaken by the emotions springing out of pleasure or pain is fit for

In the 14th sloka, we saw that the connection with organs and elements creates

sorrow or happy feelings. Every doubt expressed here is on behalf of us by Arjuna.

He asks why should one bear these twins, happy and sorrow or cold and heat? By

getting hurt in this fight, if we are to get any benefits we can bear that pain.

Or, if it promises a better world after death also we can tolerate this pain. But

the pain is unbearable here and by killing relatives and teachers only hell is

assured, so this fight appears to be avoidable, says Arjuna.

Arjuna questions, WHY should he bear al the pain?? Is he going to get

"return" in this world for bearing the pain?? Or

is he going to be benefited in a future life (swargam etc..??)? Arjuna

says, he is only guaranteed Narakam by killing

his elders in future and in this life he is only going to get pain. So,

Krishna responds : "DhIram" A DhirAm is one who remains poised , patient,

it is joy or sorrow is a true "KarmaYogi" (Dheeran!). For eg: Swami

Vivekananda gives an example that a KarmaYogi

is one who remains the same in Busy city market or a desert in the same

way.

The Courageous deem their suffering as inevitable as pleasure itself. To them the

assigned to them righteously without an eye on the result or fruit of such

exercise. Such action , to them is a means to immortality . O Arjuna , Only a

person who is unfazed by any contact, hard or soft such as those resulting from

the use of weapons in war , etc; is destined to immortality . You ,being the great

of your men , look unable to bear grief . This is not the behaviour of the

The body is bound to perish. The soul is invincible and never loses its existence

. So the wise do not grieve for the body that has been already predestined to

perish. They don't grieve for the soul as its devoid of death . This much was

asserted in 2.11 . The Lord further advised Arjuna in the previous verse to remain

undisturbed by pleasure or pain . The reason for adopting the mental state of

treating pleasure and pain equally is now put forward. The Lord describes the

mental state of the courageous who have nothing to attain but immortality , and

hence are not worried about pain or pleasure.

And a Person who acts in such a way, is blessed with Liberation. What is

this "Amrutatvaya" which Krishna refers

here? It is not "Swargam" or "Narakam" (Like Arjuna fears). Liberation is

eternal Kaimkaryam to the Lord in Vaikuntam.

Pain and Pleasure is constantly arriving and departing in life. The same

beyond a certain point or in a different situation. eg. In Cold , we wear

sweater, blanket etc , but the same blanket etc

is thrown out in Summer. Similarly, foods which seems bitter, tasteless

etc are normally good for health.

Now, how can be a "DhIran" ?? It is the Lord's grace and one's sense of

fighters in the past bore great pain without demur, which we cannot imagine

going through in normal circumstances.

Why? Because, they had the great sense of purpose to sacrifice and suffer.

The word purusham does not mean male, but atman. Our body is called puri and

the one who is dwelling in that puri is purusha. The soul is not different for

males and females.

2.16.

na: Asato: vidhyate: bha:vo: ! na:Abha:vo: vidhyate: sata: |

Arjuna questions that why should one tolerate and be unruffled with pain and

response, by defining the nature of body and soul in great detail. In this

sloka, he says that the very nature of body

is changing and never constant and it is "unreal", whereas Soul is

in TiruvaayMozhi that "Min in Nila Yila, Mann uyir akaaigal ..", that

life is not even guaranteed that span!

Azhwar also sings the same in this pasuram " Illadum uladum, alladum

avanuru ...".

<nowiki>**</nowiki>Please note: "Unreal" does NOT mean that the body does NOT exist. It

means that the body is changing and

(Advaitains interpret this unreal literally, which is not the view of

Vishtadvaita).

The literal meaning of anta is end. Here it means the summation or

conclusion of the essential natures of sat and asat. The authoritative conclusion

arrived at by elevated sages in this matter is that the nature of the physical

body is asat being temporary and that the nature of the spiritual soul is sat

being eternal. That which is asat is therefore known by its perishable nature and

that which is sat is known by its imperishable nature. Hence it is clear that what

is indicated by satva and asatva are the soul and the body.

BhAvah = Constant and eternal AbhaVah = changing

<nowiki>*</nowiki> na: Asato: vidhyate: bha:vo: -> Body is NOT constant and eternal (i.e

it is constantly changing)

eternal).

The Lord uses two Negatives here , instead of one positive. So, it's

slightly confusing, but it is done to lay emphasis.

<nowiki>*</nowiki>The above two truths about Body and Soul, were seen (drustah:) have been

said by great seers.

The property of the body is asat . It cannot be designated as sat. The property of

the soul is sat and similarly it cannot be referred as asat. This is the ultimate

truth as has been asserted by the word "anta:h" and has been seen by the

intellects of truth or sages.

this "the body is perishable , the soul is constant."

Sva:mi Para:shara said , "tasma:t vigna:namruthe: kinchith kacitkada:ciddvija

satyamasatyamanyata". [Meaning : "O Twice born(or brahmin) , it is a straight

conclusion barring the soul there is no other quantity even in meagre measure that

is free of perishability . Thus I have taught you that the soul is that which is

the truth . Everything else is asatyam or devoid of constancy.]

It has also been mentioned in the Vishnu pura:na "yatu ka:la:ntare:Na:pi na:naya:m

" [Meaning: "Which is that O king , that over the periods of change undergoes no

modification in terms of its identity (i.e.. it receives no names) ?"  the

implication being the soul.

The Lord Himself says in 2-18 , "antavanta ime: de:ha:h" [Meaning: These bodies

will have an end"] and "avina:shi tu tadviddhi"[Meaning: Know that the soul is

indestructible] in 2-17.

To achieve something, there is always some struggle involved. To win a race,

it needs practice and enduring the rigors of the race. Similarly,

a woman gives birth to a child and has to endure pain, but at the end of it ,

she enjoys the bliss and company of the baby. For doing great in

exam, students struggle but it pays off at results time. Krishna is saying the

same here to Arjuna, saying even if he avoids this war, he can't escape

fighting as a kshatriya. Body's very nature is change. Atma's very nature is

unchanging. But how is it that the souls imperishable nature is known? The next

verse states this.

"That which pervades the entire body you should know to be indestructible. No one

is able to destroy that imperishable soul."

Krishna explains in this sloka , why the Atma is eternal and never perishes. In

the 16th sloka He told about the everlasing nature of

the soul and the fleeting nature of the body. In this (17th )sloka He gives the

reason for the eternity of the soul and in the 18th sloka the reasons for the

In this sloka, krishna says that which pervades the body is indestructible.

No one or Nothing can destroy the soul. Why? That's the inherent nature of

the soul.

Note: The allusion here is that there are NUMEROUS Souls! The soul in one

body is different from the soul in another body.

This disputes the "Advaitic" theory of only One Soul.

ANother intresting thing to note is, Krishna says only a "subtlel" element

only destroys a "grosser" element and not in the reverse.

For eg: An arrow or a Bullet which is Sukshmam annhilates a Sthulam eg. Man,

Elephant etc. But, not the reverse.

Using this logic, since Soul is the smallest atom i.e most subtle

(Sukshmam), there is nothing or anybody which can perish it, so

it is Eternal! THis is the reasoning Krishna mentions here to support the

assertion that Soul is eternal.

Know that the self in its essential nature is imperishable. The whole of

insentient matter, which is different (from the self), is pervaded by the self.

every entity other than the self is capable of being pervaded by the self, and

hence they are grosser than It. Destructive agents like weapons, water, wind, fire

etc., pervade the substances to be destroyed and disintegrate them. Even hammers

and such other instruments rouse wind through violent contact with the objects and

thereby destroy their objects. So, the essential nature of the self being subtler

than anything else, It is imperishable. Agents like fire , water or wind pervade

the substances and cause destruction. Striking objects are guided by force cutting

the air . Destruction is caused by forces which are subtle essentially. The

destroying agent must be subtler than the object destroyed. The soul is subtler

than everything else . Hence it is free of destruction.

That is, only sookshmam [minute] will destroy sthoolam [enormity] and as a

corollary sthoolam can never destroy sookshmam. Since atman is the tiniest and

there is nothing else

smaller than atman, it cannot be destroyed. Let us examine the veracity of this

Law. A stout rod destroys a small earthen pot. Apparently,it is contrary to the

law mentioned now in that

the bigger rod destroyed the smaller pot. But actually, the enormity has not

destroyed the pot. If that was true then a big bundle of cotton if thrown on the

pot should have broken the pot.

Similarly, if the rod were just kept on the pot, the pot remains without

breaking. So a massive rod alone is not responsible for breaking the pot. Even a

we saw throwing cotton bundle could not break it. So it is seen that a rod and a

force are needed to break the pot. This is also not enough. If the pot were at one

place and if we swipe

the rod with force at another place, the pot will not break. Because a contact

between the rod and pot is essential to break the pot. So, we can now conclude

mass, a force and a contact are needed. Science tells that mass and velocity [or

acceleration] produce force or power and this in a minute form acts at the contact

point to destroy.

We can remember the famous equation E [energy]= m [mass] Xc*2 [velocity]. Thus the

law is observed to be true. An invisible minute power destroyed the pot. That is

Sri Krishna says that atman without a smaller entity being available, can never be

The soul is described as one ten-thousandth part of the upper portion of the hair

wants us to build "Vairagyam" (Detachment), knowing that Soul is permanent.

2-21:

2-21:

vedA-avinasinam nityam ya enam ajam avyayam

vedA-avinasinam nityam ya enam ajam avyayam