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Line 11: − 2-1: sanjaya uvaca tam tatha kripaya-avistam asru-purna akule-iksanam visidantam idam vakyam uvaca madhusudanah + − − This chapter starts with − 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 .+ − + − + − 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 − − + − − − − − sagnya:mupaiti vai | pariNa:madi sambhu:ta:m tat vastu + − 2-23 & 2-24: na-enam chindanti shastrani na-enam dahati pavakah: na ca-enam kledayanty-apah: na sosayati marutah "The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor dried by the wind." acchEdyo yam adAhyo yam aklEdyo asosya eva ca nityah: sarva-gatah: sthanuh: acalo yam puratanah "This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same." The concept of indestructibility of the soul that was already spoken from 11 to 17 is being reiterated here for the sake of emphasis. Soul cannot be cleaved, burnt, wetted or dryed by weapons, fire, water and air respectively. It is not capable of being pervaded by them and cleaving, burning, wetting and drying are actions which can take place only by pervading a substance. Krishna says the same thing in both verses 23 and 24, only with a different wording. Why?? Because, this is important and he wants to reemphasize the truth of such import, by repeating and stressing on it. No Weapons can cut this soul! Fire cannot burn this soul! Water cannot drown or destroy this soul! Air cannot dry or destroy this soul! Why? Because soul is pervaded inside everything! Now a question will arise - Isn't this pervasion, omnipresence a characterisitic of only Paramatma?? Not really. Paramatma is indeed omnipresent, but Jeevatma also has pervasion(sarvagatah). The significant difference is that, numerous jeevatmas pervaded throughout the substances of this world and at any single time, single place, a jeevatma can only pervade only one place, unlike Paramatma who pervades across space, time and place. Now, Arjuna has another doubt. Ok, a soul cannot be cut, burnt or destroyed in any way. But, will a soul will subject to perishment over course of time? Will it change its nature, svabhavam over time?? Krishna says NO. Self is eternal. It is Stable, Immovable (achalah) and primeval (Puratanah). Another important point here is that Krishna says Self is always having knowledge(achalah) and it doesn't change or get any new knowledge. What makes humans and other beings behave differently is due to this knowledge being hidden or covered due to karmas, just like a Sun gets temporarily obscured by clouds. Though the two slokas appear to be repetitive, the 23rd sloka talks of implements, if any, to destroy atman and the next sloka says the atman is indestructible. It is our experience in our schools also that important points are reiterated by teachers so that they are remembered always. Here, Sri Krishna also a Teacher par excellence, wants Arjuna to remember these noble qualities of atman, and so reiterates. This will clear any doubts Arjuna has. In the first place, He says that no weapons are there to cut the atman. Fire cannot burn it. Water cannot wet it. Here it should be understood that the atman couldn t be dissolved by water. Air cannot dry it. In the next sloka Sri Krishna says about the everlasting nature of atman, which we had seen earlier. But, in addition He makes another statement that atman is pervading or permeating all over. We have heard that only Paramatma or God only is all pervading and omni present. How, then, atman can have this quality? The interpretation by elders is that when an atman is in a body, by its power of wisdom or knowledge it is pervading in the entire body without a gap. Same atman when takes another body as its residence, pervades that body fully. Like this many bodies are fully pervaded by the atman, at different times. This is a major difference between the Paramatma and the Jeevatma. While, the former permeates all bodies always and simultaneously, the latter occupies different bodies at different times. It is said that certain yogis have that power to have their atman present in more than one body at the same time. Normally, atman is present in one body only. Arjuna accepts that it is all right the atman cannot be dissolved by water or burnt by fire and so on, but it is possible, he doubts, that the atman might fade on its own and disappear. Sri Krishna says that the eternalness is natural to atman. Still not convinced, Arjuna feels that the atman may change its characters with time. He wants to know whether atman s swabhavam or characteristics undergo change. Sri Krishna says that the swabhavam of atman is gyana or intellect. In other words it is gyana swaroopy, a personification of wisdom. This never changes. A fresh doubt comes in the mind of Arjuna. We find knowledge is neither uniform nor complete and we take efforts to develop. So how it is justified to say that the knowledge of soul is not changing? Our elders have explained this. All atman have total wisdom but when in a body, the knowledge exhibited is limited by the past karmas. So the brightness is reduced by the karmas. We dig the earth at a place for water. Water gushes out. Water was already present there and by digging at the right place the water sprang up. Similarly, the gyana or knowledge is already in the soul and by our efforts we try to bring out and become more knowledgeable. Like Sunshine being reduced by the clouds or the umbrella. So, the atman s gyana is also permanent. + − 2-25: avyakto ayam! acintyo ayam! avikAryo ayam! ucyate tasmad evam viditva-enam na-anusocitum arhasi Krishna continues to emphasize the nature of soul - Avayaktoyam, Achintyoyam, Avikaaroyam. In this verse Lord Krishna gives additional reasons why one should never grieve for the soul. Because the soul is unmanifest it is not able to be cut or burned like objects which are manifest in this world and being unmanifest it is inconceivable as it is not possible to equate it with the form or nature of anything that one could imagine in the material existence. Being unable to imagine the constitution of the soul indicates it is immutable because it is devoid of any process of modification for example milk transforming to youghurt. Therfore comprehending the nature and quality of the soul as enunciated above one should not be under the delusion of lamentation. There are three sources of knowledge - Pratyaksham (Perception), Anumaanam (inference), Shabdham(thru other sources e.g. Vedas). So, whatever thing you take in this world, the three sources of knowledge will tell that it is perishable. But, for Atma(soul), there is nothing which tells it is perishable - Avyakta-Ayam. Krishna says soul is Achintyoyam - i.e it cannot even be conceived. Krishna says soul is Avikaaroyam - AviKaaryaam i.e it is unchanging. e.g take an example. Body can be felt, perceived , while soul cannot be felt through Senses. And neither cannot it be infered i.e by looking at something and then saying soul can be perished. Another example is, even though a Lamp is seen through pratyaksham as one light which is glowing, by inference we can see that it consists of wick, oil which is getting exhausted. But, for soul neither through pratyaksham, nor through inference can we say that soul is temporary. The word avyaktah means invisible or imperceivable this is because the eternal soul being totally transcendental to the material existence cannot be practically examined as can objects which possess qualities of a physical nature. The word acintyah means inconceivable because the eternal soul is impossible to perceive by the mind and the senses being in every way transcendental to the material substratum which is what the consciousness of the living entities base their understanding on. The eternal soul differs from all other existences and levels of existence is in transcendence. Therefore it is avikaryah unchangeable and immutable. The Supreme Lord Krishna instructs that by knowing the eternal soul to be immortal there is no cause for grief. + − 2-26: atha-ca-enam nitya-jatam nityam va manyase mrtam tathapi tvam maha-baho na-enam socitum arhasi "If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty-armed." In the previous slokas, Krishna emphasized the body is different from Soul and says to Arjuna not to worry about this temporary body and fight in the war. . But in this sloka and the next two slokas, Krishna indulges in "Adbhukgamavadam" , where he changes tact , In this you argue your point agreeing with the point what your opponent is imagining. So, Sri Krishna argues assuming that the body and soul are same, as thought by Arjuna. If both are same also Arjuna should not mourn at the killing of Bheeshma or Drona. Because, as the body falls, the soul also dies according to the assumption of Arjuna. He should not now worry where the soul is going, to hell or heaven, as the soul is no longer there after the body is slain. So, here he says, Arjuna .. Ok, even if you consider Atma is identical with body and is "NityaJatam"(constantly born) and "NityamMurtam" (Constantly dying), even then (tatah pi), you should not feel grief. Why? The only constant in this body is CHANGE! We don't always remain a kid, a boy,a youth or so on. Even things around us, change constantly! Now, Arjuna says, he is not worried about change, but death. Krishna says, why worry about death? Arjuna says, he is worried to be separated from everybody or others separating and the unknown stage after death. Krishna laughs and says, if Arjuna is considering body and soul as one and the same, what is there to worry about death, because once the body perishes, it's the end of body and soul! This is a good example of how ignorance can cloud us with fear. For e.g. when we get hurt etc, we are scared, but the expert Medics are calm and repair us without any fear. A surgeon is not scared to operate or seeing blood etc, but we are scared. Why? Because the surgeon is an expert. This shows that ignorance is the root of this fear. Another reason is "experience".. Lack of awareness is also another reason for fear. For eg. if we are familiar with a misery or a disease etc, it is no longer a reason for fear. So, if Arjuna thinks body and soul are one and the same, change is inevitable and there is no reason to worry. Similarly, the question of Swargam, Narakam doesn't arise, because if Arjuna considers body and soul are one and the same, there is no swargam, Narakam. Arjuna now has another doubt - "We" know the change in One body i.e from infant to old age, but when we shed one body and take another body, we are not aware of the old body and that is a reason for fear, since the past and future are unknown. Krishna responds that, if we remember every past life, then we will end up being inundated with past memories and past relationships, which will end us drowned in samasaram, without any chance of redemption. Only great yogis and gnaanis have this power of rememberance, since it doesn't disturb them. So, Krishna says that birth and death are inevitable for the body, whose nature is modification and there is no need to feel grief. Krsna sarcastically addressed Arjuna as maha-bahu, mighty-armed, because He, at least, did not accept the theory of the Vaibhasikas (a school of philosophy which does not accept soul), which leaves aside the Vedic wisdom. As a ksatriya, Arjuna belonged to the Vedic culture, and it behooved him to continue to follow its principles. + − 2-27: jatasya hi dhruvo mrityur dhruvam janma mrtasya ca tasmad aparihArye rthe na tvam socitum arhasi "One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament." Krishna says that whatever is originating, it's destruction is certain and whatever is perishable, it will inevitably originate. Arjuna now has a doubt. If he wins the war and whatever is born is going to perish, it means the win will also be temporary. So, why even battle?? Similarly, shouldn't a person who has recuperated from disease is happy, should he be, because his recuperation is ultimately temporary? Krishna responds saying that, this efforts are required for clearing of the trouble for that period, which is natural and there is no confusion or wrong about it. Similarly, it's Arjuna's responsibility to fight his way from the current situation, rather than running away. Now another doubt comes up - Is something coming up from nothing or is it coming up from something ; This two types of arguments are called - Sat-kaarya Vaadham and Asat-kaarya Vaadham. e.g. To take an analogy, it's the difference between Discovery and Invention. Discovery is something which is already there and been identified for use (eg> country, columbus discovering America). Invention is creating something which was not there previously (eg> Telephone). But, really speaking, the components of telephone was always there and it's only been arranged in a new way. e.g Wool.Thread strung together becomes a Cloth. Similarly, something can come out of something and nothing (this is Satkaarya Vaadham) and when it perishes, it doesn't go away. but is transformed. eg. when a pot is broken, even though the Pot is destroyed, it creates the clay (broken into clay pieces). Similarly, when a body perishes, it takes a different form. It is evident that death of the physical body is inevitable to whatever is born and that there is no way to escape from this physical termination of the body. Similarly rebirth is unavoidable once one's physical body has died. How can something which has been lost become again? It is conceivable that something which has already been to become again; but it is inconceivable for that which has never been to become. Therefore there is nothing that can come that has not been. What is known as birth and death is but just different modifications of an ever existing condition. Yarn and other materials exist but when they are woven into a fabric that is a particular arrangement of the yarn itself, it receives the name cloth in its modified state. Even the asat-karya-vadis who follow the fallacious hypothesis that existence comes from non-existence should admit the ever existing state, for what we know as cloth to them is a new creation but is factually the same old yarn only in a new form which has been created. It is not sagacious or well thought out to assume that a new substance has come into being simply because of a modified condition. Thus coming into existence and disappearing from existence are modified states of an ever existing reality. One of the conditions of this modified state is its appearance called birth and another condition being its diametric opposite is known as death which by disappearing this ever existing reality passes into. For a substance which is intrinsically metamorphic the process of modification is essential. As in the case of a clod of earth, transformed into clay, transformed into a pot, transformed into dust and transformed back to earth again. The manifestation of a subsequent condition is but a modification of a previous condition and that same subsequent condition becomes a prior condition of another subsequent condition. Reasoning in this way it can be understood that it is natural that successive modifications take place in regards to creation and destruction of physical bodies which cannot be avoided and there is no reason to lament due to this. If there is some slight grief which may be apparent by the passing from a prior modified state to a subsequent modified state even this grief need not arise in the case of living entities such as human beings because... and the next verse 28 clarifies why.+ − 2-28:+ − avyaktadi-ni bhutani ! vyakta-madhyani bharata! − avyakta-nidhanAny eva! tatra ka paridevana − − [present] revealed. Future not revealed, Oh! Bharatha, where is then need for − grief?" − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − 2-29: − ascarya-vat pasyati kascid-enam ascarya-vad vadati tathaiva cAnyah − ascarya-vac cainam anyah-srnoti srutvapy-enam veda na-caiva kascit − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − − 2-30:+ − dehi nityam avadhyo yam dehe sarvasya bharata − tasmat sarvani bhutani na tvam socitum arhasi − dehi-> Atma (it resides in body); Nityam->Eternal ; − "Na Tvam sochitu arhasi".. THis is a common refrain of Krishna in many slokas, − which implies that "you do not grieve"! − Here Krishna says that Self(Jeevatma) exists in everyone's body and even when all − this bodies perish, the atma(s) in them do not − perish. Note that, Krishna says there is Jeevatma in everyone's body and it's − not that ONE atma pervades all bodies! − This is in response to Arjuna's doubt: 'I am understanding about the perishability − of body as per krishan's slokas below. Now, − everybody in this world seems different. One person varies from another in − appearance, personality, esteem, joys and sorrows etc. − So, is there a difference in the Jeevatmas nature too among people? i.e is one − jeevatma's nature different from another?? Is one − jeevatma eternal and the other not? ". In response, Krishna tells this sloka − that the atmas residing in all bodies are eternal and do not − perish, when the body perishes. Now, another question arises, when the bodies − are different (color, sex, creed, appearance etc), − how come the atma is same?? To remove this doubt only Sri Krishna tells that the − atman or dehi in every body or deham is eternal. We are witnessing changes − on the body but the soul remains the same. To understand this we should examine − closely our daily habits and experiences. We see variety of persons. − Some are fair, some black, some tall, some short, some females, some males, some − animals, etc. but all these differences do not change our habits. − One may be a millionaire and another a poor. But both see with their eyes only and − hear with their ears. There is no difference in these functions. − Educated or illiterate, one has to eat with his mouth only. So, God has not − permitted any difference in certain basic functions. We eat varieties of food and − vegetables. − They remain so till what we eat reaches the throat. After this the body − assimilates them as protein, vitamin or carbohydrates. This is scientific fact. − We do not eat as such fat or proteins. So, all differences are in the external − appearance only, such as brinjal [butter fruit] or lady s finger [okra]. − The body, however, takes only the essence. So, only those, which appear different, − are all destroyed and atman, which is identical in every creature, − is eternal. − So Arjuna need not to worry that he may be destroying a destroyable atman. So, − in this sloka Krishna says, that Arjuna need not show grief. − (Note that as per bodily conception of relations, we do have to show compassion, − affection etc, but if we limit to just bodily ideas, then we end up being selfish − about − self, family etc, but if we look Line 887:
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== अध्यायसारः ॥ Summary of the Second Chapter ==
== अध्यायसारः ॥ Summary of the Second Chapter ==
Summary of Chapter 2 is in Gitaartha Sangraha (sloka6) NITYA-ATMAA ASANGA KARMA-iHAA GOCHARAA SANKYA YOGADHEE : I DWITHEE-YEH STHITADHEE LAKSHA PROKTHAA !TAN MOHA-SAANTHAYEH II
Summary of Chapter 2 is in Gitaartha Sangraha (sloka6) NITYA-ATMAA ASANGA KARMA-iHAA GOCHARAA SANKYA YOGADHEE : I DWITHEE-YEH STHITADHEE LAKSHA PROKTHAA !TAN MOHA-SAANTHAYEH II
== विषयविस्तारः || Subject Matter ==
== विषयविस्तारः || Subject Matter ==
<blockquote>''
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.
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.
<blockquote>न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः । न चैव न भविष्यामः सर्वे वयमतः परम् ॥ २-१२॥</blockquote><blockquote>na tv evāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ na caiva na bhaviṣyāmaḥ sarve vayam ataḥ param ॥ 2-12 ॥</blockquote>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 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.
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.<blockquote>देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा । तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ २-१३॥</blockquote><blockquote>dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā tathā dehāntara-prāptir dhīras tatra na muhyati ॥ 2-13 ॥</blockquote>"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, 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 .<blockquote>मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः । आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ २-१४॥</blockquote><blockquote>mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ āgamāpāyino ’nityās tāṁs titikṣasva bhārata ॥ 2-14 ॥</blockquote>
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 .
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
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, 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.
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.<blockquote>यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ । समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ २-१५॥</blockquote><blockquote>yaṁ hi na vyathayanty ete puruṣaṁ puruṣarṣabha sama-duḥkha-sukhaṁ dhīraṁ so ’mṛtatvāya kalpate ॥ 2-15 ॥</blockquote>2.15. yam hi na vyatayantye:te: purusham purusharshabha | sama dukha sukham dhi:ram so~mrutatva:ya kalpate:|| " 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 eternity."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, why should he battle?? Krishna responds : "DhIram" A DhirAm is one who remains poised , patient, unruffled under any circumstance, whether 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 waves of pleasure and pain are unavoidable. Therefore they perform their duties 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 courageous. 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 beyond Swargam and Narakam i.e eternal Kaimkaryam to the Lord in Vaikuntam. Pain and Pleasure is constantly arriving and departing in life. The same thing which gives pleasure also gives pain 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 purpose to follow that path. For eg: Freedom 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. <blockquote>नासतो विद्यते भावो नाभावो विद्यते सतः । उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ २-१६॥</blockquote><blockquote>nāsato vidyate bhāvo nābhāvo vidyate sataḥ ubhayor api dṛṣṭo ’ntas tv anayos tattva-darśibhiḥ ॥ 2-16 ॥</blockquote>2.16. na: Asato: vidhyate: bha:vo: ! na:Abha:vo: vidhyate: sata: | ubhayo:r api drushtah: antah: ! tu-anayo: tatva darshibhi: || Arjuna questions that why should one tolerate and be unruffled with pain and pleasure?? Krishna continues his 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 constant. Nammazhwar says in his pasuram in TiruvaayMozhi that "Min in Nila Yila, Mann uyir akaaigal ..", that compared to the body a lightning's lifespan is far better , because we all know the life span of lightning, whereas a human 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 TEMPORARY. (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 adhyatmik 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. Four important terms are defined here: Sat = Atmah Asat = 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) <nowiki>*</nowiki> na: Abha:vo: vidhyate: sata: -> Atmah is NOT changing (it is
2.15. yam hi na vyatayantye:te: purusham purusharshabha | sama dukha sukham dhi:ram so~mrutatva:ya kalpate:|| " 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 eternity."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, why should he battle?? Krishna responds : "DhIram" A DhirAm is one who remains poised , patient, unruffled under any circumstance, whether 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 waves of pleasure and pain are unavoidable. Therefore they perform their duties 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 courageous. 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 beyond Swargam and Narakam i.e eternal Kaimkaryam to the Lord in Vaikuntam. Pain and Pleasure is constantly arriving and departing in life. The same thing which gives pleasure also gives pain 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 purpose to follow that path. For eg: Freedom 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: | ubhayo:r api drushtah: antah: ! tu-anayo: tatva darshibhi: || Arjuna questions that why should one tolerate and be unruffled with pain and pleasure?? Krishna continues his 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 constant. Nammazhwar says in his pasuram in TiruvaayMozhi that "Min in Nila Yila, Mann uyir akaaigal ..", that compared to the body a lightning's lifespan is far better , because we all know the life span of lightning, whereas a human 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 TEMPORARY. (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. Four important terms are defined here: Sat = Atmah Asat = 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) <nowiki>*</nowiki> na: Abha:vo: vidhyate: sata: -> Atmah is NOT changing (it is
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
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
sagnya:mupaiti
<blockquote>अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते । तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥२- २५॥</blockquote><blockquote>avyakto ’yam acintyo ’yam avikāryo ’yam ucyate tasmād evaṁ viditvainaṁ nānuśocitum arhasi ॥ 2-25 ॥</blockquote>
Krishna continues to emphasize the nature of soul - Avayaktoyam, Achintyoyam, Avikaaroyam. In this verse Lord Krishna gives additional reasons why one should never grieve for the soul. Because the soul is unmanifest it is not able to be cut or burned like objects which are manifest in this world and being unmanifest it is inconceivable as it is not possible to equate it with the form or nature of anything that one could imagine in the material existence. Being unable to imagine the constitution of the soul indicates it is immutable because it is devoid of any process of modification for example milk transforming to youghurt. Therfore comprehending the nature and quality of the soul as enunciated above one should not be under the delusion of lamentation. There are three sources of knowledge - Pratyaksham (Perception), Anumaanam (inference), Shabdham(thru other sources e.g. Vedas). So, whatever thing you take in this world, the three sources of knowledge will tell that it is perishable. But, for Atma(soul), there is nothing which tells it is perishable - Avyakta-Ayam. Krishna says soul is Achintyoyam - i.e it cannot even be conceived. Krishna says soul is Avikaaroyam - AviKaaryaam i.e it is unchanging. e.g take an example. Body can be felt, perceived , while soul cannot be felt through Senses. And neither cannot it be infered i.e by looking at something and then saying soul can be perished. Another example is, even though a Lamp is seen through pratyaksham as one light which is glowing, by inference we can see that it consists of wick, oil which is getting exhausted. But, for soul neither through pratyaksham, nor through inference can we say that soul is temporary. The word avyaktah means invisible or imperceivable this is because the eternal soul being totally transcendental to the material existence cannot be practically examined as can objects which possess qualities of a physical nature. The word acintyah means inconceivable because the eternal soul is impossible to perceive by the mind and the senses being in every way transcendental to the material substratum which is what the consciousness of the living entities base their understanding on. The eternal soul differs from all other existences and levels of existence is in transcendence. Therefore it is avikaryah unchangeable and immutable. The Supreme Lord Krishna instructs that by knowing the eternal soul to be immortal there is no cause for grief.
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् । तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ २-२६॥
atha cainaṁ nitya-jātaṁ nityaṁ vā manyase mṛtam tathāpi tvaṁ mahā-bāho nainaṁ śocitum arhasi ॥ 2-26 ॥
"If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty-armed." In the previous slokas, Krishna emphasized the body is different from Soul and says to Arjuna not to worry about this temporary body and fight in the war. . But in this sloka and the next two slokas, Krishna indulges in "Adbhukgamavadam" , where he changes tact , In this you argue your point agreeing with the point what your opponent is imagining. So, Sri Krishna argues assuming that the body and soul are same, as thought by Arjuna. If both are same also Arjuna should not mourn at the killing of Bheeshma or Drona. Because, as the body falls, the soul also dies according to the assumption of Arjuna. He should not now worry where the soul is going, to hell or heaven, as the soul is no longer there after the body is slain. So, here he says, Arjuna .. Ok, even if you consider Atma is identical with body and is "NityaJatam"(constantly born) and "NityamMurtam" (Constantly dying), even then (tatah pi), you should not feel grief. Why? The only constant in this body is CHANGE! We don't always remain a kid, a boy,a youth or so on. Even things around us, change constantly! Now, Arjuna says, he is not worried about change, but death. Krishna says, why worry about death? Arjuna says, he is worried to be separated from everybody or others separating and the unknown stage after death. Krishna laughs and says, if Arjuna is considering body and soul as one and the same, what is there to worry about death, because once the body perishes, it's the end of body and soul! This is a good example of how ignorance can cloud us with fear. For e.g. when we get hurt etc, we are scared, but the expert Medics are calm and repair us without any fear. A surgeon is not scared to operate or seeing blood etc, but we are scared. Why? Because the surgeon is an expert. This shows that ignorance is the root of this fear. Another reason is "experience".. Lack of awareness is also another reason for fear. For eg. if we are familiar with a misery or a disease etc, it is no longer a reason for fear. So, if Arjuna thinks body and soul are one and the same, change is inevitable and there is no reason to worry. Similarly, the question of Swargam, Narakam doesn't arise, because if Arjuna considers body and soul are one and the same, there is no swargam, Narakam. Arjuna now has another doubt - "We" know the change in One body i.e from infant to old age, but when we shed one body and take another body, we are not aware of the old body and that is a reason for fear, since the past and future are unknown. Krishna responds that, if we remember every past life, then we will end up being inundated with past memories and past relationships, which will end us drowned in samasaram, without any chance of redemption. Only great yogis and gnaanis have this power of rememberance, since it doesn't disturb them. So, Krishna says that birth and death are inevitable for the body, whose nature is modification and there is no need to feel grief. Krsna sarcastically addressed Arjuna as maha-bahu, mighty-armed, because He, at least, did not accept the theory of the Vaibhasikas (a school of philosophy which does not accept soul), which leaves aside the Vedic wisdom. As a ksatriya, Arjuna belonged to the Vedic culture, and it behooved him to continue to follow its principles. <blockquote>जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च । तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २-२७॥</blockquote><blockquote>jātasya hi dhruvo mṛtyur dhruvaṁ janma mṛtasya ca tasmād aparihārye ’rthe na tvaṁ śocitum arhasi ॥ 2-27 ॥</blockquote>"One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament." Krishna says that whatever is originating, it's destruction is certain and whatever is perishable, it will inevitably originate. Arjuna now has a doubt. If he wins the war and whatever is born is going to perish, it means the win will also be temporary. So, why even battle?? Similarly, shouldn't a person who has recuperated from disease is happy, should he be, because his recuperation is ultimately temporary? Krishna responds saying that, this efforts are required for clearing of the trouble for that period, which is natural and there is no confusion or wrong about it. Similarly, it's Arjuna's responsibility to fight his way from the current situation, rather than running away. Now another doubt comes up - Is something coming up from nothing or is it coming up from something ; This two types of arguments are called - Sat-kaarya Vaadham and Asat-kaarya Vaadham. e.g. To take an analogy, it's the difference between Discovery and Invention. Discovery is something which is already there and been identified for use (eg> country, columbus discovering America). Invention is creating something which was not there previously (eg> Telephone). But, really speaking, the components of telephone was always there and it's only been arranged in a new way. e.g Wool.Thread strung together becomes a Cloth. Similarly, something can come out of something and nothing (this is Satkaarya Vaadham) and when it perishes, it doesn't go away. but is transformed. eg. when a pot is broken, even though the Pot is destroyed, it creates the clay (broken into clay pieces). Similarly, when a body perishes, it takes a different form. It is evident that death of the physical body is inevitable to whatever is born and that there is no way to escape from this physical termination of the body. Similarly rebirth is unavoidable once one's physical body has died. How can something which has been lost become again? It is conceivable that something which has already been to become again; but it is inconceivable for that which has never been to become. Therefore there is nothing that can come that has not been. What is known as birth and death is but just different modifications of an ever existing condition. Yarn and other materials exist but when they are woven into a fabric that is a particular arrangement of the yarn itself, it receives the name cloth in its modified state. Even the asat-karya-vadis who follow the fallacious hypothesis that existence comes from non-existence should admit the ever existing state, for what we know as cloth to them is a new creation but is factually the same old yarn only in a new form which has been created. It is not sagacious or well thought out to assume that a new substance has come into being simply because of a modified condition. Thus coming into existence and disappearing from existence are modified states of an ever existing reality. One of the conditions of this modified state is its appearance called birth and another condition being its diametric opposite is known as death which by disappearing this ever existing reality passes into. For a substance which is intrinsically metamorphic the process of modification is essential. As in the case of a clod of earth, transformed into clay, transformed into a pot, transformed into dust and transformed back to earth again. The manifestation of a subsequent condition is but a modification of a previous condition and that same subsequent condition becomes a prior condition of another subsequent condition. Reasoning in this way it can be understood that it is natural that successive modifications take place in regards to creation and destruction of physical bodies which cannot be avoided and there is no reason to lament due to this. If there is some slight grief which may be apparent by the passing from a prior modified state to a subsequent modified state even this grief need not arise in the case of living entities such as human beings because... and the next verse 28 clarifies why.<blockquote>अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत । अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २-२८॥</blockquote><blockquote>avyaktādīni bhūtāni vyakta-madhyāni bhārata avyakta-nidhanāny eva tatra kā paridevanā ॥ 2-28 ॥</blockquote>"The [five elements made] body is not capable of revealing the past [but] middle [present] revealed. Future not revealed, Oh! Bharatha, where is then need for grief?" All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when they are annihilated. So what need is there for lamentation? Note, slokas 26,27,28 are all based on the assumption that body and soul are the same and Krishna presenting that even assuming this false assumption is true, even then one should not get disturbed by the death or destruction of this body. Take for eg: Pot, clay, mud are three different forms of the same thing and one thing transforms into another in it's cycle of formation and destruction. Atleast for Pot, we know what form it will take (mud, clay etc), when it gets broken. But, for human, we wouldn't know for sure what it's future state be, after death. After death, it may take a better form. Arjuna asks, whether it's possible to know what the past or future states would be? Krishna responds that, we won't know our past or future, but only our present. This body which is made up of PanchaBhootams(Bhootani) is "Avyaaktaani" (unknown) in the past; Our current state(madhya) is known (Vyaktaani); Our future i.e after death (Nidhana) is unknown(Avyaktaani). So, there is no point in grieving about the future stage. Do remember that this sloka is based on the assumption that body and soul are same and Krishna is presenting it from this point of view and letting Arjuna know, even with this assumption, there is no point in grieving(paridevana) about future or past. Accepting that there are two classes of philosophers, one believing in the existence of soul and the other not believing in the existence of the soul, there is no cause for lamentation in either case. Nonbelievers in the existence of the soul are called atheists by followers of Vedic wisdom. Yet even if, for argument's sake, we accept the atheistic theory, there is still no cause for lamentation. Apart from the separate existence of the soul, the material elements remain unmanifested before creation. From this subtle state of unmanifestation comes manifestation, just as from ether, air is generated; from air, fire is generated; from fire, water is generated; and from water, earth becomes manifested. From the earth, many varieties of manifestations take place. Take, for example, a big skyscraper manifested from the earth. When it is dismantled, the manifestation becomes again unmanifested and remains as atoms in the ultimate stage. The law of conservation of energy remains, but in course of time things are manifested and unmanifested--that is the difference. Then what cause is there for lamentation either in the stage of manifestation or unmanifestation? Somehow or other, even in the unmanifested stage, things are not lost. Both at the beginning and at the end, all elements remain unmanifested, and only in the middle are they manifested, and this does not make any real material difference. And if we accept the Vedic conclusion as stated in the Bhagavad-gita (antavanta ime dehah) that these material bodies are perishable in due course of time (nityasyoktah saririnah) but that soul is eternal, then we must remember always that the body is like a dress; therefore why lament the changing of a dress? Why then is it seen that even men possessing intelligence lament in this world? It is simply due to ignorance about the true nature of the eternal soul. Having this theme in mind the abstruseness of the eternal soul is being given, in the next slokam <blockquote>आश्चर्यवत्पश्यति कश्चिदेन- माश्चर्यवद्वदति तथैव चान्यः । आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २-२९॥</blockquote><blockquote>āścarya-vat paśyati kaścid enam āścarya-vad vadati tathaiva cānyaḥ āścarya-vac cainam anyaḥ śṛṇoti śrutvāpy enaṁ veda na caiva kaścit ॥ 2-29 ॥</blockquote>In the previous three slokas, Krishna expatiated about not being concerned about Body and how it is temporary. Arjuna is now baffled that he is unable to comprehend this reality and is still scared. All of us are in the same boat, including the great Jnaanis, even though the jnaanis are in a higher plane of understanding. The power of this bodily conception is very difficult to overcome. Krishna responds to this fear of Arjuna: This amazing (Aasharyavati ) nature of soul is known/seen (Pashchati) by only one among crores and only one among crores talks(Vadati) about it and then only one among crores hears (Shrunoti) about it and then only one among crores will really understand(veda) and realise the soul exists and that body is temporary. This shows that it's only the rare among the beings that truly realises the Atma and not everybody can get away from this bodily allure and conception. Sri Krishna says that one in a crore [ten million] see atman, one in a crore only hear about atman and one in a crore only talk about him. But it is much more rare to find a person who understands atman. This may cause a doubt in us that there is no one knowing about atman. So there is nothing like atman. Because, if anything exists, then at least some persons should know about it. We talk of Mount Everest. Very few persons would have seen it. From them we understand it is there. We believe an object only if someone who had seen the object tells us. So, Arjuna doubts whether there is an atman, as nobody has seen it. Sri Krishna replies that He did not say there was no one who had seen the atman, but it is very, very rare to find a person who had seen atman. Such a person is a noble one, who can be followed. This second chapter unlike the first one is quite difficult to follow, for everyone learning Gita. Because the soul is abstract and it has no form to recognize nor are there any similar substance in the world to identify. But constant studies and thinking can slowly make us to understand. We are able to conceive God, as many forms are available. But for atman there are no icons. A beginning is now made and by continuous efforts we can refine our knowledge about atman. We shouldn't get distressed by this! How to overcome this rarity?? Our lives are totally consumed by material being. It needs dedication to reflect about our selves (Atma), focus our efforts on it and be dedicated. For eg: if a boy is given to solve a PHD maths problem, he cannot solve it. He needs to complete schooling, Graduate, masters, PHD, before he can solve it. But, at the same time, if he reached adult age, it doesn't mean that he can solve it, unless he is in the Maths field. So, this requires not only "age" & experience, but to study in that field. Similarly, in our lives, we need continued focus in the reflection of the truth about atma to understand this truth. Simply, by living in material life and diving once in a while into adhyatmik pursuit isn't going to help. When we put effort, the Lord too will reach his hand to guide us. Infact, knowing about Atma is difficult, because it's not seen, heard etc. Atleast dieties in temples, we can see and relish and celebrate fesivals etc, whereas for our atma this is not possible. So, this is difficult. Among innumerable beings, someone, who by great austerity has got rid of paap and has increased his merits, realises this self possessing the above mentioned nature, which is wonderful and distinct in kind from all things other than Itself. Such a one speaks of It to another. Thus, someone hears of It. And even after hearing of It, no one knows It exactly that It really exists. The term 'ca' (and) implies that even amongst the seers, the speakers and hearers, one with authentic percepetion, authentic speech and authentic hearing, is a rarity.<blockquote>देही नित्यमवध्योऽयं देहे सर्वस्य भारत। तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ २-३० ॥</blockquote><blockquote>dehī nityam avadhyo ’yaṁ dehe sarvasya bhārata tasmāt sarvāṇi bhūtāni na tvaṁ śocitum arhasi ॥ 2-30 ॥</blockquote>
"The [five elements made] body is not capable of revealing the past [but] middle
All created beings are unmanifest in their beginning, manifest in their interim
state, and unmanifest again when they are annihilated. So what need is there for
lamentation?
Note, slokas 26,27,28 are all based on the assumption that body and soul are the
same and Krishna presenting that even assuming this false assumption is true,
even
then one should not get disturbed by the death or destruction of this body. Take
for eg: Pot, clay, mud are three different forms of the same thing and one thing
transforms
into another in it's cycle of formation and destruction. Atleast for Pot, we
know what form it will take (mud, clay etc), when it gets broken.
But, for human, we wouldn't know for sure what it's future state be, after death.
After death, it may take a better form. Arjuna asks,
whether it's possible to know what the past or future states would be? Krishna
responds that, we won't know our past or future, but
only our present. This body which is made up of PanchaBhootams(Bhootani) is
"Avyaaktaani" (unknown) in the past; Our current state(madhya) is
known (Vyaktaani); Our future i.e after death (Nidhana) is unknown(Avyaktaani).
So, there is no point in grieving about the future stage.
Do remember that this sloka is based on the assumption that body and soul are same
and Krishna is presenting it from this point of view
and letting Arjuna know, even with this assumption, there is no point in
grieving(paridevana) about future or past.
Accepting that there are two classes of philosophers, one believing in the
existence of soul and the other not believing in the existence of the soul, there
is no cause for lamentation in
either case. Nonbelievers in the existence of the soul are called atheists by
followers of Vedic wisdom. Yet even if, for argument's sake, we accept the
atheistic theory, there is still no
cause for lamentation. Apart from the separate existence of the soul, the material
elements remain unmanifested before creation. From this subtle state of
unmanifestation comes
manifestation, just as from ether, air is generated; from air, fire is generated;
from fire, water is generated; and from water, earth becomes manifested. From the
earth, many varieties
of manifestations take place. Take, for example, a big skyscraper manifested from
the earth. When it is dismantled, the manifestation becomes again unmanifested and
remains as
atoms in the ultimate stage. The law of conservation of energy remains, but in
course of time things are manifested and unmanifested--that is the difference.
Then what cause is there
for lamentation either in the stage of manifestation or unmanifestation? Somehow
or other, even in the unmanifested stage, things are not lost. Both at the
beginning and at the end, all
elements remain unmanifested, and only in the middle are they manifested, and this
does not make any real material difference.
And if we accept the Vedic conclusion as stated in the Bhagavad-gita (antavanta
ime dehah) that these material bodies are perishable in due course of time
(nityasyoktah saririnah) but
that soul is eternal, then we must remember always that the body is like a dress;
therefore why lament the changing of a dress?
Why then is it seen that even men possessing intelligence lament in this world? It
is simply due to ignorance about the true nature of the eternal soul. Having this
theme in mind the abstruseness of the eternal soul is being given, in the next
slokam (2.29).
In the previous three slokas, Krishna expatiated about not being concerned about
Body and how it is temporary. Arjuna is now
baffled that he is unable to comprehend this reality and is still scared. All of
us are in the same boat, including the great Jnaanis, even
though the jnaanis are in a higher plane of understanding. The power of this
bodily conception is very difficult to overcome.
Krishna responds to this fear of Arjuna: This amazing (Aasharyavati ) nature of
soul is known/seen (Pashchati) by only one among crores
and only one among crores talks(Vadati) about it and then only one among crores
hears (Shrunoti) about it and then only one among
crores will really understand(veda) and realise the soul exists and that body is
temporary. This shows that it's only the rare among
the beings that truly realises the Atma and not everybody can get away from this
bodily allure and conception.
Sri Krishna says that one in a crore [ten million] see atman, one in a crore only
hear about atman and one in a crore only talk about him. But it is much more rare
to find a person who understands atman. This may cause a doubt in us that there is
no one knowing about atman. So there is nothing like atman. Because, if anything
exists, then at least some persons should know about it. We talk of Mount Everest.
Very few persons would have seen it. From them we understand it is there. We
believe an object only if someone who had seen the object tells us. So, Arjuna
doubts whether there is an atman, as nobody has seen it. Sri Krishna replies that
He did not say there was no one who had seen the atman, but it is very, very rare
to find a person who had seen atman. Such a person is a noble one, who can be
followed. This second chapter unlike the first one is quite difficult to follow,
for everyone learning Gita. Because the soul is abstract and it has no form to
recognize nor are there any similar substance in the world to identify. But
constant studies and thinking can slowly make us to understand. We are able to
conceive God, as many forms are available. But for atman there are no icons. A
beginning is now made and by continuous efforts we can refine our knowledge about
atman.
We shouldn't get distressed by this! How to overcome this rarity?? Our lives are
totally consumed by material being. It needs
dedication to reflect about our selves (Atma), focus our efforts on it and be
dedicated. For eg: if a boy is given to solve a PHD maths
problem, he cannot solve it. He needs to complete schooling, Graduate, masters,
PHD, before he can solve it. But, at the same time,
if he reached adult age, it doesn't mean that he can solve it, unless he is in the
Maths field. So, this requires not only "age" & experience,
but to study in that field. Similarly, in our lives, we need continued focus in
the reflection of the truth about atma to understand this truth.
Simply, by living in material life and diving once in a while into spiritual
pursuit isn't going to help. When we put effort, the Lord too will
reach his hand to guide us. Infact, knowing about Atma is difficult, because
it's not seen, heard etc. Atleast dieties in temples, we
can see and relish and celebrate fesivals etc, whereas for our atma this is not
possible. So, this is difficult.
Among innumerable beings, someone, who by great austerity has got rid of sins and
has increased his merits, realises this self possessing the above mentioned
nature, which is wonderful and distinct in kind from all things other than Itself.
Such a one speaks of It to another. Thus, someone hears of It. And even after
hearing of It, no one knows It exactly that It really exists. The term 'ca' (and)
implies that even amongst the seers, the speakers and hearers, one with authentic
percepetion, authentic speech and authentic hearing, is a rarity.
Atma (it
and their aim is one. O beloved child of the Kurus, the intelligence of those who
and their aim is one. O beloved child of the Kurus, the intelligence of those who
are irresolute [performing
are irresolute [performing
on Moksham and not be many-branched or all over the place (bahushaaka) i.e
on Moksham and not be many-branched or all over the place (bahushaaka) i.e
immersed in worldy desires, being stuck in material and part
immersed in worldy desires, being stuck in material and part
adhyatmik pursuits or doing endless karmas for worldly desires and thoughts, it
will lead to nowhere and we will be stuck in samsara taking
will lead to nowhere and we will be stuck in samsara taking
repeated births. One who is not FIRMLY fixed in mind is diverted by various
repeated births. One who is not FIRMLY fixed in mind is diverted by various
scriptures which lead to this
scriptures which lead to this
conclusion and such being the case there can arise only one unshakeable conviction
conclusion and such being the case there can arise only one unshakeable conviction
to one possessing spiritual insight. For the fulfilment of one single attainment
to one possessing adhyatmik insight. For the fulfilment of one single attainment
being salvation, all actions
being salvation, all actions
are dedicated by one fixed in the firm resolve for salvation. Hence as the primary
are dedicated by one fixed in the firm resolve for salvation. Hence as the primary
efforts in favor of salvation.
efforts in favor of salvation.
In the next three verses will be seen that those who engage solely in fruitive
In the next three verses will be seen that those who engage solely in fruitive
activities are condemned.
activities are condemned.<blockquote>यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः। वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥२- ४२॥</blockquote><blockquote>yām imāṁ puṣpitāṁ vācaṁ pravadanty avipaścitaḥ veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ ॥ 2-42 ॥</blockquote>
2-42: yAm imAm puspitAm vAcam pravadanty avi-pascitah! veda-vAda-ratAh-pArtha
2-42: yAm imAm puspitAm vAcam pravadanty avi-pascitah! veda-vAda-ratAh-pArtha
nAnyad astiti vAdinah
nAnyad astiti vAdinah
astiti vadinah
astiti vadinah
"Men of small knowledge are very much attached to the flowery words of the Vedas,
"Men of small knowledge are very much attached to the flowery words of the Vedas,
which recommend various trivial activities for elevation to heavenly planets,
which recommend various trivial activities for elevation to svarga loka,
resultant good birth, power, and so forth
resultant good birth, power, and so forth
Through all these slokas, Sri Krishna is instructing that all actions should be
Through all these slokas, Sri Krishna is instructing that all actions should be
accumulated is not permanent.
accumulated is not permanent.
What was comfortable yesterday may be irritating today. Thirdly, we are His
What was comfortable yesterday may be irritating today. Thirdly, we are His
servants and so we should accept only what He ordains. Our service also should
servants and so we should accept only what He ordains. Our seva (सेवा | selfless service) also should
only be for His pleasure.
only be for His pleasure.
By aspiring for lowly results, our attribute as His dependent is maligned.
By aspiring for lowly results, our attribute as His dependent is maligned.
desire excepting Moksham.
desire excepting Moksham.
Here we will explain this cycle to some extent. We are in this world now. We do
Here we will explain this cycle to some extent. We are in this world now. We do
various karmas and earn papa [sin] and punya [virtues]. Papa leads us to hell or
various karmas and earn paapa and punya [virtues]. Paap leads us to hell or
naraka and punya
naraka and punya
takes us to swarga. In both naraka and swarga our atman will get new bodies and
takes us to swarga. In both naraka and swarga our atman will get new bodies and
male or female. Thus the atman resided in space, cloud, rainwater, grains and
male or female. Thus the atman resided in space, cloud, rainwater, grains and
womb and then takes the body of a child and is born. The born child grows,
womb and then takes the body of a child and is born. The born child grows,
performs karmas and earns papa
performs karmas and earns paap
and punya and accordingly reaches hell or heaven and after the papa/punya is
and punya and accordingly reaches hell or heaven and after the paap/punya is
expended, again pushed out to start the next cycle. We have to therefore learn
expended, again pushed out to start the next cycle. We have to therefore learn
that we will have to do our
that we will have to do our
concentrated mind.
concentrated mind.
In the 42nd sloka, He mentioned that some Vedic Pundits claim in flowery language
In the 42nd sloka, He mentioned that some Vedic Pundits claim in flowery language
that swarga is the ultimate goal for the atman. In the 43rd sloka He explains how
that swarga is the ultimate goal for the atman.<blockquote>कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् । क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥२- ४३॥</blockquote><blockquote>भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् । व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥२- ४४॥</blockquote><blockquote>kāmātmānaḥ svarga-parā janma-karma-phala-pradām kriyā-viśeṣa-bahulāṁ bhogaiśvarya-gatiṁ prati ॥ 2-43 ॥</blockquote><blockquote>bhogaiśvarya-prasaktānāṁ tayāpahṛta-cetasām vyavasāyātmikā buddhiḥ samādhau na vidhīyate ॥ 2-44 ॥</blockquote>
In the 43rd sloka He explains how
all these karmas will lead one to earthly wealth only. In the 44th sloka, He says
all these karmas will lead one to earthly wealth only. In the 44th sloka, He says
that such people, who pursue karmas for worldly wealth, will never realize the
that such people, who pursue karmas for worldly wealth, will never realize the
thinking what is good for the soul. Naturally, they can never do karma yoga and
thinking what is good for the soul. Naturally, they can never do karma yoga and
consequently, Moksham is denied to them. That means they will be in the birthdeath
consequently, Moksham is denied to them. That means they will be in the birthdeath
cycle and earn papa and punya. To expend these more and more births will be
cycle and earn paap and punya. To expend these more and more births will be
needed. So only by doing one s duty with detachment and determination, one can
needed. So only by doing one s duty with detachment and determination, one can
come away from the cycle of births. This is the substance of 44th sloka.
come away from the cycle of births. This is the substance of 44th sloka.
merely a superficial pleasure in the same way it is pleasant to gaze upon a flower
merely a superficial pleasure in the same way it is pleasant to gaze upon a flower
but what is actually gained from it is negligible. Thus those of little
but what is actually gained from it is negligible. Thus those of little
understanding lacking spiritual intelligence discourse on that which concerns the
understanding lacking adhyatmik intelligence discourse on that which concerns the
acquisition of power and wealth.
acquisition of power and wealth.
The words veda-vada-ratah defines those who are addicted to the specific sections
The words veda-vada-ratah defines those who are addicted to the specific sections
celestial worlds with heavenly delights.
celestial worlds with heavenly delights.
The words anyad astiti vadinah defines those who contend that no higher goal
The words anyad astiti vadinah defines those who contend that no higher goal
exists beyond the heavenly planets.
exists beyond the svarga loka.
The word kamatmanah defines those whose minds are always seeking enjoyment
The word kamatmanah defines those whose minds are always seeking enjoyment
engrossed in material sense gratification.
engrossed in material sense gratification.
is mentioned in verse 41 will be able to manifest in their minds.
is mentioned in verse 41 will be able to manifest in their minds.
The word samadhi is a permanent meditative state of mind and when achieved it can
The word samadhi is a permanent meditative state of mind and when achieved it can
be likened to the mind for the mind is where spiritual knowledge is collected,
be likened to the mind for the mind is where adhyatmik knowledge is collected,
contemplated and comprehended and where consciousness of a superior nature is
contemplated and comprehended and where consciousness of a superior nature is
attained. This is indicated by the word samadhiyate a derivative of the root word
attained. This is indicated by the word samadhiyate a derivative of the root word
samadhi. The understanding is that at no time ever does spiritual knowledge come
samadhi. The understanding is that at no time ever does adhyatmik knowledge come
to those whose minds are engrossed in mere desire for wealth and power. The
to those whose minds are engrossed in mere desire for wealth and power. The
conviction one has to obtain temporal material objects is not of the same quality
conviction one has to obtain temporal material objects is not of the same quality
qualified in this way are very careful not to connect themselves with any kamakarmas
qualified in this way are very careful not to connect themselves with any kamakarmas
or actions which bring rise to carnal desires so as not to cause any
or actions which bring rise to carnal desires so as not to cause any
impediments in their spiritual progress.
impediments in their adhyatmik progress.
Hence, in an aspirant for liberation, there should be no attachment to rituals out
Hence, in an aspirant for liberation, there should be no attachment to rituals out
of the conviction that they are meant for the acquisition of objects of desire
of the conviction that they are meant for the acquisition of objects of desire
prescribe in this way rites whose fruits are infinitesimal and which produce only
prescribe in this way rites whose fruits are infinitesimal and which produce only
new births. It can also be asked if it is proper to abandon what is given in the
new births. It can also be asked if it is proper to abandon what is given in the
Vedas. Sri Krsna replies to these questions in next verses.
Vedas. Sri Krsna replies to these questions in next verses.<blockquote>त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन । निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥२- ४५॥</blockquote><blockquote>यावानर्थ उदपाने सर्वतः संप्लुतोदके । तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥२- ४६॥</blockquote><blockquote>कर्मण्येवाधिकारस्ते मा फलेषु कदाचन । मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥२- ४७॥</blockquote><blockquote>trai-guṇya-viṣayā vedā nistrai-guṇyo bhavārjuna nirdvandvo nitya-sattva-stho niryoga-kṣema ātmavān ॥ 2-45 ॥</blockquote><blockquote>yāvān artha uda-pāne sarvataḥ samplutodake tāvān sarveṣu vedeṣu brāhmaṇasya vijānataḥ ॥ 2-46 ॥</blockquote><blockquote>karmaṇy evādhikāras te mā phaleṣu kadācana mā karma-phala-hetur bhūr mā te saṅgo ’stv akarmaṇi ॥ 2-47 ॥</blockquote>"The Vedas prescribe for all the three qualities found in men. O Arjuna, become
"The Vedas prescribe for all the three qualities found in men. O Arjuna, become
apart from these three modes. Be free from all dualities and from all anxieties
apart from these three modes. Be free from all dualities and from all anxieties
for gain and preservation, and
for gain and preservation, and
beyond the three modes and thus being oblivious to it would miss it altogether and
beyond the three modes and thus being oblivious to it would miss it altogether and
secondly if their was no material goal which they could strive for they would lose
secondly if their was no material goal which they could strive for they would lose
faith in spiritual knowledge without rituals and practices giving them the means
faith in adhyatmik knowledge without rituals and practices giving them the means
to acquire their cherished goals such as heavenly delights and thus they would
to acquire their cherished goals such as heavenly delights and thus they would
lose both chances bequeathed to them with birth into material existence. So it is
lose both chances bequeathed to them with birth into material existence. So it is
explains to be free from dualities like praise and blame, heat and cold, pleasure
explains to be free from dualities like praise and blame, heat and cold, pleasure
and pain. Being free from them means being unattached to them. How is this to be
and pain. Being free from them means being unattached to them. How is this to be
done? By enduring them and becoming established in pure spiritual consciousness.
done? By enduring them and becoming established in pure adhyatmik consciousness.
Its characteristic is patience and endurance uninfluenced by passion or covered by
Its characteristic is patience and endurance uninfluenced by passion or covered by
ignorance. One should always be tempered by patience for one without patience is
ignorance. One should always be tempered by patience for one without patience is
Lord Krishna reiterates niryoga-ksema become free from conceptions of acquisition
Lord Krishna reiterates niryoga-ksema become free from conceptions of acquisition
and preservation. But how then would one sustain their lives? By atmavan firmly
and preservation. But how then would one sustain their lives? By atmavan firmly
established in spiritual consciousness of the soul. The essence is to understand
established in adhyatmik consciousness of the soul. The essence is to understand
that the Supreme Lord is the fulfiller and bestower of all desires. So one should
that the Supreme Lord is the fulfiller and bestower of all desires. So one should
only seek His refuge and accept His shelter. Never fear nor seek any other succour
only seek His refuge and accept His shelter. Never fear nor seek any other succour
yet one would not consider theirself as the cause of the appeasal and
yet one would not consider theirself as the cause of the appeasal and
satisfaction.
satisfaction.
)
)<blockquote>योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय । सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥ २-४८ ॥</blockquote><blockquote>yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañ-jaya siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate ॥ 2-48 ॥</blockquote><blockquote>दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय । बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥ २-४९ ॥</blockquote><blockquote>dūreṇa hy avaraṁ karma buddhi-yogād dhanañ-jaya buddhau śaranam anviccha kṛpaṇāḥ phala-hetavaḥ ॥ 2-49 ॥</blockquote><blockquote>बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते । तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ २-५० ॥</blockquote><blockquote>buddhi-yukto jahātīha ubhe sukṛta-duṣkṛte tasmād yogāya yujyasva yogaḥ karmasu kauśalam ॥ 2-50 ॥</blockquote><blockquote>कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः । जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥ २-५१ ॥</blockquote><blockquote>karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣiṇaḥ janma-bandha-vinirmuktāḥ padaṁ gacchanty anāmayam ॥ 2-51 ॥</blockquote><blockquote>यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति । तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ २-५२ ॥</blockquote><blockquote>yadā te moha-kalilaṁ buddhir vyatitariṣyati tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca ॥ 2-52 ॥</blockquote>
2.48:
2.48:
duty. The mind of those whose actions are performed as a matter of duty are not
duty. The mind of those whose actions are performed as a matter of duty are not
disturbed or unbalanced by delusions of rewards gained or lost. The activities
disturbed or unbalanced by delusions of rewards gained or lost. The activities
performed in spiritual intelligence removes all suffering in the world and leads
performed in adhyatmik intelligence removes all suffering in the world and leads
to liberation from the material existence. Contrarily activities performed for the
to liberation from the material existence. Contrarily activities performed for the
acquisition of rewards assuredly results in suffering and affliction in the
acquisition of rewards assuredly results in suffering and affliction in the
prospects of reward. It should be understood that such living entities are krpanah
prospects of reward. It should be understood that such living entities are krpanah
or pitiable due to the fact but acting in this way they are imprisoned in the
or pitiable due to the fact but acting in this way they are imprisoned in the
material existence unable to attain their spiritual nature.
material existence unable to attain their adhyatmik nature.
Thus, when an act is being done, take refuge in Buddhi (evenness of mind). Refuge
Thus, when an act is being done, take refuge in Buddhi (evenness of mind). Refuge
means abode. Live in that buddhi, is the meaning. "miserable are they who act
means abode. Live in that buddhi, is the meaning. "miserable are they who act
for anything it would be limited but if God Himself grants it would be profuse.
for anything it would be limited but if God Himself grants it would be profuse.
So, instead of praying God to grant this or that, we should leave all our
So, instead of praying God to grant this or that, we should leave all our
requirements to His judgment and devote ourselves in His service. This is a basic
requirements to His judgment and devote ourselves in His seva (सेवा | selfless service). This is a basic
tenet of Karma yoga.
tenet of Karma yoga.
In the preceding 47th, 48th and 49th slokas, Sri Krishna explained the difference
In the preceding 47th, 48th and 49th slokas, Sri Krishna explained the difference
karma. With proper understanding or buddhi that the karma is being done as a
karma. With proper understanding or buddhi that the karma is being done as a
devotion to Him and not for any inferior rewards, when the person is doing the
devotion to Him and not for any inferior rewards, when the person is doing the
karma yoga here itself- he relinquishes both punya and papa. Therefore Arjuna
karma yoga here itself- he relinquishes both punya and paap. Therefore Arjuna
should strive to get that buddhi. Arjuna should fight, as it is his dharma. By
should strive to get that buddhi. Arjuna should fight, as it is his dharma. By
doing that he should realize he will be pleasing the Lord. Pleasing Him will make
doing that he should realize he will be pleasing the Lord. Pleasing Him will make
But a thought that this fight will enable him to experience blood smeared victory
But a thought that this fight will enable him to experience blood smeared victory
and kingdom, will bring rebirths and the associated miseries. Kausalam is talent.
and kingdom, will bring rebirths and the associated miseries. Kausalam is talent.
Sri Krishna says that both papa and punya are expended. How can doing karma
Sri Krishna says that both paap and punya are expended. How can doing karma
nullify our papa and punya? How are these related? These doubts may arise. How our
nullify our paap and punya? How are these related? These doubts may arise. How our
performing karma destroys the invisible papa and punya? This is one query.
performing karma destroys the invisible paap and punya? This is one query.
In Athimanushastavam, Kooratalwan says that in this world punya or papa is related
In Athimanushastavam, Kooratalwan says that in this world punya or paap is related
to His feeling of happiness and unhappiness. It is all right papa is destroyed,
to His feeling of happiness and unhappiness. It is all right paap is destroyed,
but why should the punya also
but why should the punya also
be got rid of? After all everybody is trying to acquire punya. Why then Sri
be got rid of? After all everybody is trying to acquire punya. Why then Sri
Krishna says punya as well as papa will be removed? We should know what are punya
Krishna says punya as well as paap will be removed? We should know what are punya
and papa. We do certain karma and they may bring punya for us. Some other deeds
and paap. We do certain karma and they may bring punya for us. Some other deeds
may bring papa. These are not written anywhere as we do various deeds whether any
may bring paap. These are not written anywhere as we do various deeds whether any
are for punya or papa. But these are engraved in Him. They cannot be wiped out nor
are for punya or paap. But these are engraved in Him. They cannot be wiped out nor
there will be any misappropriation of one s papa and punya are accounted for
there will be any misappropriation of one s paap and punya are accounted for
someone else. If our deed pleases Him, they are punya. If our deeds are
someone else. If our deed pleases Him, they are punya. If our deeds are
displeasing to Him, then they bring papa. This will raise the doubt why then we
displeasing to Him, then they bring paap. This will raise the doubt why then we
should remove the happiness in Him i.e. punya? We should remember that our goal is
should remove the happiness in Him i.e. punya? We should remember that our goal is
to reach His feet and get
to reach His feet and get
fetters. Whether that person will be happy if
fetters. Whether that person will be happy if
the fetters are golden instead of iron fetters? So, when Moksham is the objective,
the fetters are golden instead of iron fetters? So, when Moksham is the objective,
both papa and punya have to be avoided. By acquiring punya one goes to swarga and
both paap and punya have to be avoided. By acquiring punya one goes to swarga and
by papa actions one
by paap actions one
goes to naraka. In either case, one does not go to Moksham. Therefore one has to
goes to naraka. In either case, one does not go to Moksham. Therefore one has to
avoid the karmas yielding either punya or papa. If punya was just an entity we
avoid the karmas yielding either punya or paap. If punya was just an entity we
could avoid that, but when
could avoid that, but when
punya means God s happiness, should we avoid that also?
punya means God s happiness, should we avoid that also?
this dictum or teaching is well known in all the upanishads. How actions are able
this dictum or teaching is well known in all the upanishads. How actions are able
to turn out to be the means of liberation are being now given. Those with
to turn out to be the means of liberation are being now given. Those with
adhyatmik intelligence who relinquish all
fruitive desires for the results of all actions, perform in righteousness
fruitive desires for the results of all actions, perform in righteousness
activities as an offering unto the Supreme Lord are blessed with self-realisation,
activities as an offering unto the Supreme Lord are blessed with self-realisation,
and being released from the bondage of birth and death they being liberated attain
and being released from the bondage of birth and death they being liberated attain
the eternal and everlasting spiritual worlds (SriVaikuntam) of the Supreme Lord
the eternal and everlasting adhyatmik worlds (SriVaikuntam) of the Supreme Lord
Krishna.
Krishna.
Amayam means illness and Anaa-mayam means the place or position without illness.
Amayam means illness and Anaa-mayam means the place or position without illness.
same way the wise and learned devotees always see the supreme abode of Lord
same way the wise and learned devotees always see the supreme abode of Lord
Vishnu. Because those highly
Vishnu. Because those highly
praiseworthy and spiritually awake brahmanas are able to see the spiritual world,
praiseworthy and adhyatmikly awake brahmanas are able to see the adhyatmik world,
they are also able to reveal that supreme abode of Lord Vishnu." (Rig Veda
they are also able to reveal that supreme abode of Lord Vishnu." (Rig Veda
1.22.20) )
1.22.20) )
explained. Atman is residing in a very minute form in the heart. Let us assume
explained. Atman is residing in a very minute form in the heart. Let us assume
that after innumerous births
that after innumerous births
all papa and punya have been expended. After this the journey of the atman starts.
all paap and punya have been expended. After this the journey of the atman starts.
All the shackles of papa and punya acquired not only in this life of 70 or 80
All the shackles of paap and punya acquired not only in this life of 70 or 80
years but of the innumerous birth
years but of the innumerous birth
cycles experienced by the atman and which have been there binding us to this
cycles experienced by the atman and which have been there binding us to this
He sprinkles water, which is His compassion, on the entire route to make the Atman
He sprinkles water, which is His compassion, on the entire route to make the Atman
feel comfortable. Nammalwar wanted to reach the Holy Feet of the Lord and remain
feel comfortable. Nammalwar wanted to reach the Holy Feet of the Lord and remain
in service in
in seva (सेवा | selfless service) in
Vaikuntam. We also can cling to the lotus feet of the Sri Kalamega Perumal praised
Vaikuntam. We also can cling to the lotus feet of the Sri Kalamega Perumal praised
by Alwar. Such is the splendor His idol and all should come here and experience
by Alwar. Such is the splendor His murti or vigraha and all should come here and experience
the bliss.
the bliss.
In this context, it's useful to note Varaha Charama Slokam, where the Lord states,
In this context, it's useful to note Varaha Charama Slokam, where the Lord states,
constitutional position as the
constitutional position as the
eternal servitor of the Lord, and thus knows the position of the Personality of
eternal servitor of the Lord, and thus knows the position of the Personality of
Godhead, engages himself in the transcendental loving service of the Lord.
Godhead, engages himself in the transcendental loving seva (सेवा | selfless service) of the Lord.
Consequently he becomes qualified
Consequently he becomes qualified
to enter into the Vaikuntha planets, where there is neither material, miserable
to enter into the Vaikuntha loka, where there is neither material, miserable
life nor the influence of time and death. To know one's constitutional position
life nor the influence of time and death. To know one's constitutional position
means to know also the sublime
means to know also the sublime
position of the Lord. One who wrongly thinks that the living entity's position and
position of the Lord. One who wrongly thinks that the living entity's position and
the Lord's position are on the same level is to be understood to be in darkness
the Lord's position are on the same level is to be understood to be in darkness
and therefore unable to engage himself in the devotional service of the Lord. He
and therefore unable to engage himself in the devotional seva (सेवा | selfless service) of the Lord. He
becomes a lord himself and thus paves the way for the repetition of birth and
becomes a lord himself and thus paves the way for the repetition of birth and
death. But one who, understanding that his position is to serve, transfers himself
death. But one who, understanding that his position is to serve, transfers himself
to the service of the Lord, at once becomes eligible for Vaikunthaloka. Service
to the seva (सेवा | selfless service) of the Lord, at once becomes eligible for Vaikunthaloka. seva (सेवा | selfless service)
for the cause of the Lord is called karma-yoga or buddhi-yoga, or in plain words,
for the cause of the Lord is called karma-yoga or buddhi-yoga, or in plain words,
devotional service to the Lord.
devotional seva (सेवा | selfless service) to the Lord.
2.52
2.52
yada te moha-kalilam buddhir vyati-tarisyati
yada te moha-kalilam buddhir vyati-tarisyati
which were all temporary and transient. Mourning such actions of us is nirvedam.
which were all temporary and transient. Mourning such actions of us is nirvedam.
So far we have understood that karma performed with detachment and with our buddhi
So far we have understood that karma performed with detachment and with our buddhi
or conscience involved, our papa and punya are eradicated. With the elimination of
or conscience involved, our paap and punya are eradicated. With the elimination of
paap and punya , rebirths are eliminated. By avoiding rebirth we reach God s feet.
Nammalwar says [2.x]: Pattrilan Isanum , Muttravam Ninrann, Patrilayaay, avan
Nammalwar says [2.x]: Pattrilan Isanum , Muttravam Ninrann, Patrilayaay, avan
Mutril Adange! the Lord does not desire anything else but only us. When will we
Mutril Adange! the Lord does not desire anything else but only us. When will we
never drives him away.
never drives him away.
In this context, it's useful to note the slokam on Sudarshan Azhwar. The Discus
In this context, it's useful to note the slokam on Sudarshan Azhwar. The Discus
held by the Lord in His right hand eliminates all our sins.
held by the Lord in His right hand eliminates all our paap.
Spurath sahasrara sikhathi theevram Sudarsanam bhaskara koti thulyam l
Spurath sahasrara sikhathi theevram Sudarsanam bhaskara koti thulyam l
surad visam prana vinasi Vishno: chakram sadaham saranam prabadye ll
surad visam prana vinasi Vishno: chakram sadaham saranam prabadye ll
We should also have identical desire but we concentrated on inferior rewards.
We should also have identical desire but we concentrated on inferior rewards.
Pondering over this only will induce nirvedam and Arjuna will start disliking his
Pondering over this only will induce nirvedam and Arjuna will start disliking his
behavior all these days. Our buddhi is contaminated. As long as papa and punya are
behavior all these days. Our buddhi is contaminated. As long as paap and punya are
there our buddhi will be like this only. Just as we cannot see our image clearly
there our buddhi will be like this only. Just as we cannot see our image clearly
if the mirror has dust on it, with polluted mind we cannot perform any yoga
if the mirror has dust on it, with polluted mind we cannot perform any yoga
eliminate the contaminations in our mind or intellect. Why this contamination was
eliminate the contaminations in our mind or intellect. Why this contamination was
there?
there?
As long as papa and punya are there this pollution will be there. Confusion is the
As long as paap and punya are there this pollution will be there. Confusion is the
contamination. What is the confusion? Which is to be discarded and which is to be
contamination. What is the confusion? Which is to be discarded and which is to be
adhered to? This lack of
adhered to? This lack of
be detached should be there. In a confused mind meditation is impossible. Without
be detached should be there. In a confused mind meditation is impossible. Without
meditation, we cannot get atma sakshatkaram. We can visualize this as stairway.
meditation, we cannot get atma sakshatkaram. We can visualize this as stairway.
By performing Karma yoga we can eradicate papa and punya. Eliminating papa and
By performing Karma yoga we can eradicate paap and punya. Eliminating paap and
punya will facilitate to clear the confusion in our minds as to which are to be
punya will facilitate to clear the confusion in our minds as to which are to be
adhered to and which are to
adhered to and which are to
sakshatkaram is another part. To get this we require doing continuous meditation,
sakshatkaram is another part. To get this we require doing continuous meditation,
which is called Gyana yoga. This requires unpolluted intellect and so we have to
which is called Gyana yoga. This requires unpolluted intellect and so we have to
get rid of papa and punya.
get rid of paap and punya.
This needs performing Karma yoga. For this basic knowledge about atman is
This needs performing Karma yoga. For this basic knowledge about atman is
necessary. That is why Sri Krishna sermonized on the basic nature of atman from
necessary. That is why Sri Krishna sermonized on the basic nature of atman from
learning the attitude of a Karma yogi, we have now learnt from 39th till 52nd
learning the attitude of a Karma yogi, we have now learnt from 39th till 52nd
sloka detailingKarma yoga.
sloka detailingKarma yoga.
The one, who does Karma yoga with buddhi, destroys papa and punya and gets the
The one, who does Karma yoga with buddhi, destroys paap and punya and gets the
bliss of Moksham. (Ihey Sukrutah duskrute. Iha Gahati ; Tadah Gacchanti AnAmayam).
bliss of Moksham. (Ihey Sukrutah duskrute. Iha Gahati ; Tadah Gacchanti AnAmayam).
Karma yoga was deliberated. Karma yoga removes papa/punya. Removal of papa/punya
Karma yoga was deliberated. Karma yoga removes paap/punya. Removal of paap/punya
gets us nirmala or unalloyed, serene mind.
gets us nirmala or unalloyed, serene mind.
Looking back we can appreciate the logical manner all the slokas are placed. Like
Looking back we can appreciate the logical manner all the slokas are placed. Like
sloka , he detailed about Atma's nityatvam and Atma Gnaanam. And Till 52nd sloka
sloka , he detailed about Atma's nityatvam and Atma Gnaanam. And Till 52nd sloka
Karma Yoga was explained.
Karma Yoga was explained.
Karma yoga removes papa/punya. Removal of papa/punya gets us nirmala or unalloyed,
Karma yoga removes paap/punya. Removal of paap/punya gets us nirmala or unalloyed,
serene mind. The next 53rd sloka will tell us what we achieve by a serene mind. In
serene mind. The next 53rd sloka will tell us what we achieve by a serene mind. In
such a mind a
such a mind a
be resolute and unshakable.
be resolute and unshakable.
It is in a serene and clear mind. Just as a dust-free mirror reflects our face
It is in a serene and clear mind. Just as a dust-free mirror reflects our face
brilliantly, we can see our atman in a serene, free of papa and punya, mind. This
brilliantly, we can see our atman in a serene, free of paap and punya, mind. This
constant meditation is Gyana yoga.
constant meditation is Gyana yoga.
Without papa/punya there is nothing to distract and drag the mind from meditation,
Without paap/punya there is nothing to distract and drag the mind from meditation,
just as a firm ground will not slip below. Continuous Gyana yoga will result in
just as a firm ground will not slip below. Continuous Gyana yoga will result in
atma sakshatkaram.
atma sakshatkaram.
etc)
etc)
Performing Karma yoga with detachment
Performing Karma yoga with detachment
Elimination of papa/punya and acquisition of unconfused mind (after performing
Elimination of paap/punya and acquisition of unconfused mind (after performing
Karma Yogam)
Karma Yogam)
Qualified to undertake Gyana yoga. (after acquiring steady mind )
Qualified to undertake Gyana yoga. (after acquiring steady mind )
resides in all atman. This knowledge is not acquired in the beginning or first
resides in all atman. This knowledge is not acquired in the beginning or first
step.
step.
<nowiki>*****</nowiki>
<nowiki>*****</nowiki><blockquote>श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला । समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ २-५३ ॥</blockquote><blockquote>śruti-vipratipannā te yadā sthāsyati niścalā samādhāv acalā buddhis tadā yogam avāpsyasi ॥ 2-53 ॥</blockquote>
2.53
2.53 "When your mind has absorbed so far [Sri Krishna s sermon], and enlightened the
"When your mind has absorbed so far [Sri Krishna s sermon], and enlightened the
intellect or buddhi , and when it remains resolute and unshaken by others, then
intellect or buddhi , and when it remains resolute and unshaken by others, then
you will have attained the atma sakshatkaram
you will have attained the atma sakshatkaram
and this enlightened his intellect or buddhi and enabled him to know what is to be
and this enlightened his intellect or buddhi and enabled him to know what is to be
adhered to and what are to be discarded in life, resulting in removing the
adhered to and what are to be discarded in life, resulting in removing the
contamination of papa/punya in the mind (acala Buddhi) . This knowledge is going
contamination of paap/punya in the mind (acala Buddhi) . This knowledge is going
to blossom as Gyana yoga, which will remain steady(samadhau). This will mature in
to blossom as Gyana yoga, which will remain steady(samadhau). This will mature in
due course to have atma sakshatkaram.
due course to have atma sakshatkaram.
work. If we do our routine work with a resolution that we will not do them for
work. If we do our routine work with a resolution that we will not do them for
ordinary rewards and with total detachment, it is Karma yoga. Continuous practice
ordinary rewards and with total detachment, it is Karma yoga. Continuous practice
of Karma yoga, reduces the impact of papa/punya. Because of papa only we suffer so
of Karma yoga, reduces the impact of paap/punya. Because of paap only we suffer so
many things in life like sickness, poverty, children s problems and so many. So we
many things in life like sickness, poverty, children s problems and so many. So we
have to get the impact of papa reduced. We are normally interested in rewards but
have to get the impact of paap reduced. We are normally interested in rewards but
we do not ponder over the ways to achieve. That is why Sri Krishna advises Arjuna
we do not ponder over the ways to achieve. That is why Sri Krishna advises Arjuna
to do his assigned duties with detachment and this will, as Karma yoga, yield
to do his assigned duties with detachment and this will, as Karma yoga, yield
thereby. This common objective of pleasing God for all of us in all works will
thereby. This common objective of pleasing God for all of us in all works will
make us practice Karma yoga. But if our objectives are all different we will be
make us practice Karma yoga. But if our objectives are all different we will be
reborn. Karma yoga will reduce papa/punya and mind will get purified. All these we
reborn. Karma yoga will reduce paap/punya and mind will get purified. All these we
were doing with very little application of our intellect- that we are not doing
were doing with very little application of our intellect- that we are not doing
these and not aspiring for ordinary rewards. We are yet to do meditation by
these and not aspiring for ordinary rewards. We are yet to do meditation by
Krishna tells about Gyana yoga to laud its superiority. When He says that we need
Krishna tells about Gyana yoga to laud its superiority. When He says that we need
not practice very difficult Gyana yoga to reach Him, but continue our normal
not practice very difficult Gyana yoga to reach Him, but continue our normal
routines as Karma yoga, we have to understand His concern for us.
routines as Karma yoga, we have to understand His concern for us.
<blockquote>अर्जुन उवाच स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव । स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥ २-५४ ॥</blockquote><blockquote>arjuna uvāca sthita-prajñasya kā bhāṣā samādhi-sthasya keśava sthita-dhīḥ kiṁ prabhāṣeta kim āsīta vrajeta kim ॥ 2-54 ॥</blockquote><blockquote>श्रीभगवानुवाच प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् । आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥ २-५५ ॥</blockquote>
<blockquote></blockquote><blockquote></blockquote><blockquote>śrī-bhagavān uvāca prajahāti yadā kāmān sarvān pārtha mano-gatān ātmany evātmanā tuṣṭaḥ sthita-prajñas tadocyate ॥ 2-55 ॥</blockquote><blockquote>दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः । वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥ २-५६ ॥</blockquote>
<blockquote></blockquote><blockquote>duḥkheṣv anudvigna-manāḥ sukheṣu vigata-spṛhaḥ vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir ucyate ॥ 2-56 ॥</blockquote><blockquote>यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभाम् । नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥ २-५७ ॥</blockquote><blockquote>yaḥ sarvatrānabhisnehas tat tat prāpya śubhāśubham nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā ॥ 2-57 ॥</blockquote><blockquote>यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ २-५८ ॥</blockquote>
<blockquote></blockquote><blockquote>yaḥ sarvatrānabhisnehas tat tat prāpya śubhāśubham nābhinandati na dveṣṭi</blockquote><blockquote>यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ २-५८ ॥</blockquote>
<blockquote>yadā saṁharate cāyaṁ kūrmo ’ṅgānīva sarvaśaḥ indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā ॥ 2-58 ॥</blockquote><blockquote>विषया विनिवर्तन्ते निराहारस्य देहिनः । रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥ २-५९ ॥</blockquote><blockquote>viṣayā vinivartante nirāhārasya dehinaḥ rasa-varjaṁ raso ’py asya paraṁ dṛṣṭvā nivartate ॥ 2-59 ॥</blockquote><blockquote>यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः । इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ २-६० ॥</blockquote><blockquote>yatato hy api kaunteya puruṣasya vipaścitaḥ indriyāṇi pramāthīni haranti prasabhaṁ manaḥ ॥ 2-60 ॥ </blockquote>
<blockquote></blockquote>
2.54
2.54
arjuna uvaca
arjuna uvaca
the Lord, thinking himself unworthy of the happiness; he realizes that it is due
the Lord, thinking himself unworthy of the happiness; he realizes that it is due
only to the Lord's grace that he is in
only to the Lord's grace that he is in
such a comfortable condition and able to render better service to the Lord.
such a comfortable condition and able to render better seva (सेवा | selfless service) to the Lord.
And, for the service of the Lord, he is always daring and active and is not
And, for the seva (सेवा | selfless service) of the Lord, he is always daring and active and is not
influenced by attachment or aversion.
influenced by attachment or aversion.
Attachment means accepting things for one's own sense gratification, and
Attachment means accepting things for one's own sense gratification, and
detachment is the absence of such sensual attachment. But one fixed in Krsna
detachment is the absence of such sensual attachment. But one fixed in Krsna
consciousness has neither
consciousness has neither
attachment nor detachment because his life is dedicated in the service of the
attachment nor detachment because his life is dedicated in the seva (सेवा | selfless service) of the
Lord. Consequently he is not at all angry even when his attempts are unsuccessful.
Lord. Consequently he is not at all angry even when his attempts are unsuccessful.
A Krsna conscious person is always steady in his determination.
A Krsna conscious person is always steady in his determination.
patient, however, neither likes
patient, however, neither likes
such restrictions nor loses his taste for eatables. Similarly, sense restriction
such restrictions nor loses his taste for eatables. Similarly, sense restriction
by some spiritual process like astanga-yoga, in the matter of yama, niyama, asana,
by some adhyatmik process like astanga-yoga, in the matter of yama, niyama, asana,
pranayama, pratyahara,
pranayama, pratyahara,
dharana, dhyana, etc., is recommended for less intelligent persons who have no
dharana, dhyana, etc., is recommended for less intelligent persons who have no
advancement in Krsna consciousness, no longer has a taste for dead material
advancement in Krsna consciousness, no longer has a taste for dead material
things. Therefore, restrictions are there for the less intelligent neophytes in
things. Therefore, restrictions are there for the less intelligent neophytes in
the spiritual advancement of life,
the adhyatmik advancement of life,
but such restrictions are only good if one actually has a taste for Krsna
but such restrictions are only good if one actually has a taste for Krsna
consciousness. When one is actually Krsna conscious, he automatically loses his
consciousness. When one is actually Krsna conscious, he automatically loses his
thousands of births. One crocodile grabbed the elephant while five crocodiles in
thousands of births. One crocodile grabbed the elephant while five crocodiles in
the form of organs have seized the Alwar. So organs are a great menace to all
the form of organs have seized the Alwar. So organs are a great menace to all
including the Nithyasuris who are doing intimate service to the Lord at Vaikuntam.
including the Nithyasuris who are doing intimate seva (सेवा | selfless service) to the Lord at Vaikuntam.
We see persons doing very noble service to the Lord in temples. But they are not
We see persons doing very noble seva (सेवा | selfless service) to the Lord in temples. But they are not
free from the power of senses. We are daily witnessing the fights for position and
free from the power of senses. We are daily witnessing the fights for position and
greed for money in such
greed for money in such
now the organs do not function properly.
now the organs do not function properly.
Sense organs are so strong that they dictate even learned persons. One situated
Sense organs are so strong that they dictate even learned persons. One situated
in spiritual intelligence with discrimination and powers of observation trying
in adhyatmik intelligence with discrimination and powers of observation trying
their level best to keep the mind
their level best to keep the mind
from gravitating towards the senses and withdrawing their mind repeatedly away
from gravitating towards the senses and withdrawing their mind repeatedly away
drives home the great effort required to bring the organs in control. Also when we
drives home the great effort required to bring the organs in control. Also when we
see the next 61st sloka then
see the next 61st sloka then
the real import of this sloka will be clear.
the real import of this sloka will be clear.<blockquote>तानि सर्वाणि संयम्य युक्त आसीत मत्परः । वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥ २-६१ ॥</blockquote><blockquote>tāni sarvāṇi saṁyamya yukta āsīta mat-paraḥ vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā ॥ 2-61 ॥</blockquote><blockquote>ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते । सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥ २-६२ ॥</blockquote><blockquote>dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate saṅgāt sañjāyate kāmaḥ kāmāt krodho ’bhijāyate ॥ 2-62 ॥</blockquote><blockquote>क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः । स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ २-६३ ॥</blockquote><blockquote>krodhād bhavati sammohaḥ sammohāt smṛti-vibhramaḥ smṛti-bhraṁśād buddhi-nāśo buddhi-nāśāt praṇaśyati ॥ 2-63 ॥</blockquote><blockquote>रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् । आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ २-६४ ॥</blockquote><blockquote>rāga-dveṣa-vimuktais tu viṣayān indriyaiś caran ātma-vaśyair vidheyātmā prasādam adhigacchati ॥ 2-64 ॥</blockquote><blockquote>प्रसादे सर्वदुःखानां हानिरस्योपजायते । प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥ २-६५ ॥</blockquote><blockquote>prasāde sarva-duḥkhānāṁ hānir asyopajāyate prasanna-cetaso hy āśu buddhiḥ paryavatiṣṭhate ॥ 2-65 ॥</blockquote>
<blockquote></blockquote>
2.61
2.61
snkeertan singing His names- or listening to His stories or talking in praise of
snkeertan singing His names- or listening to His stories or talking in praise of
Him or going to temples and involving in sacred activities there, are all efforts
Him or going to temples and involving in sacred activities there, are all efforts
to place our organs in His service. This will with His blessings, enable us to
to place our organs in His seva (सेवा | selfless service). This will with His blessings, enable us to
control the organs. Disciplining organs will pave the way for atman darshan. We
control the organs. Disciplining organs will pave the way for atman darshan. We
can also follow this simple and easier method.
can also follow this simple and easier method.
Because the uncontrolled senses are the cause of all disturbance, one with
Because the uncontrolled senses are the cause of all disturbance, one with
adhyatmik intelligence seeking transcendence should make their first priority to
control ones senses.
control ones senses.
If one were to question how is it possible to control the restless senses which
If one were to question how is it possible to control the restless senses which
In the Vishnu Purana XI.VII.LXXIV beginning yatha adniruddhata-sikhah it is
In the Vishnu Purana XI.VII.LXXIV beginning yatha adniruddhata-sikhah it is
written that as a blazing fire fanned by blowing wind burns up dry wood; in the
written that as a blazing fire fanned by blowing wind burns up dry wood; in the
same way Lord Krishna enthroned in the heart burns up all sins of those who link
same way Lord Krishna enthroned in the heart burns up all paap of those who link
their individual consciousness with the ultimate consciousness in soul cognition.
their individual consciousness with the ultimate consciousness in soul cognition.
Spiritual intelligence is confirmed in those whose senses are under control. But
Spiritual intelligence is confirmed in those whose senses are under control. But
The king was able to control
The king was able to control
his senses because he was a true devotee of the Lord and engaged all his senses in
his senses because he was a true devotee of the Lord and engaged all his senses in
the service of the Lord. The word mat-parah is most significant in this
the seva (सेवा | selfless service) of the Lord. The word mat-parah is most significant in this
connection. How one can become
connection. How one can become
a mat-parah is described in the life of Maharaja Ambarisa. Srila Baladeva
a mat-parah is described in the life of Maharaja Ambarisa. Srila Baladeva
"mad-bhakti-prabhavena sarvendriya
"mad-bhakti-prabhavena sarvendriya
-vijaya-purvika svatma-drstih sulabheti bhavah." "The senses can be completely
-vijaya-purvika svatma-drstih sulabheti bhavah." "The senses can be completely
controlled only by the strength of devotional service to Krsna."
controlled only by the strength of devotional seva (सेवा | selfless service) to Krsna."
So in conclusion one cannot be in transcendent meditation without controlling the
So in conclusion one cannot be in transcendent meditation without controlling the
senses. And that controlling the senses is not possible without devotion to Lord
senses. And that controlling the senses is not possible without devotion to Lord
though that person
though that person
controls the senses, contemplation on sense-objects is unavoidable on account of
controls the senses, contemplation on sense-objects is unavoidable on account of
the impressions of sins from time immemorial. He details this in gradual steps:
the impressions of paap from time immemorial. He details this in gradual steps:
<nowiki>*</nowiki>Dhyaayatoh Visaayam Pumsah: The mind starts wandering and contemplating on
<nowiki>*</nowiki>Dhyaayatoh Visaayam Pumsah: The mind starts wandering and contemplating on
cheap and inferior matters i.e objects of senses (sparsham, roopam, gandham ,
cheap and inferior matters i.e objects of senses (sparsham, roopam, gandham ,
dementia causing loss in memory of the process one began in order to constrain the
dementia causing loss in memory of the process one began in order to constrain the
senses and control the mind. From dementia comes loss of will power, one no longer
senses and control the mind. From dementia comes loss of will power, one no longer
has the drive and incentive to cultivate themselves towards obtaining spiritual
has the drive and incentive to cultivate themselves towards obtaining adhyatmik
realisation of the eternal soul. When this happens then one perishes their
realisation of the eternal soul. When this happens then one perishes their
adhyatmik opportunity being drowned again and again in samsara the endless cycle
of birth and death in the material existence. So we should devote all our mind and
of birth and death in the material existence. So we should devote all our mind and
activities at the service of Lord to ensure our mind does not go astray due to
activities at the seva (सेवा | selfless service) of Lord to ensure our mind does not go astray due to
sense objects and material gratification. The senses require real engagements, and
sense objects and material gratification. The senses require real engagements, and
if they are not engaged in the transcendental loving service of the Lord, they
if they are not engaged in the transcendental loving seva (सेवा | selfless service) of the Lord, they
will certainly seek engagement in the service of materialism. In the material
will certainly seek engagement in the service of materialism. In the material
world everyone, including Lord Siva and Lord Brahma--to say nothing of other
world everyone, including Lord Siva and Lord Brahma--to say nothing of other
demigods in the heavenly planets--is subjected to the influence of sense objects,
demigods in the higher loka--is subjected to the influence of sense objects,
and the only method to get out of this puzzle of material existence is to become
and the only method to get out of this puzzle of material existence is to become
Krsna conscious. One who is not, therefore, in Krsna consciousness, however
Krsna conscious. One who is not, therefore, in Krsna consciousness, however
It is already explained that one may externally control the senses by some
It is already explained that one may externally control the senses by some
artificial process, but unless the senses are engaged in the transcendental
artificial process, but unless the senses are engaged in the transcendental
service of the Lord, there is every
seva (सेवा | selfless service) of the Lord, there is every
chance of a fall. Although the person in full Krsna consciousness may
chance of a fall. Although the person in full Krsna consciousness may
apparently be on the sensual plane, because of his being Krsna conscious, he has
apparently be on the sensual plane, because of his being Krsna conscious, he has
the loss of all sorrow surely arises.
the loss of all sorrow surely arises.
In the 62nd and 63rd slokas Krishna showed how by not engaging us in God s
In the 62nd and 63rd slokas Krishna showed how by not engaging us in God s
service we fall from grace down the steps and get destroyed. The 64th sloka
seva (सेवा | selfless service) we fall from grace down the steps and get destroyed. The 64th sloka
however told us that by serving and
however told us that by serving and
singing in praise of Him, we can climb up steps to reach higher echelon.
singing in praise of Him, we can climb up steps to reach higher echelon.
removed. This is the last step. If God were to enquire as to what we want, we
removed. This is the last step. If God were to enquire as to what we want, we
would promptly say all our miseries should be removed. Here Sri Krishna indicates
would promptly say all our miseries should be removed. Here Sri Krishna indicates
the miseries of samsaram [the birth due to papa and punya karma].
the miseries of samsaram [the birth due to paap and punya karma].
Arjuna gets a doubt here. What is the relation between serene mind and the
Arjuna gets a doubt here. What is the relation between serene mind and the
miseries of samsaram? Sri Krishna replies in the second half of the sloka.
miseries of samsaram? Sri Krishna replies in the second half of the sloka.
His devotees we can
His devotees we can
gradually reach the Bhakthi yoga. This is what Alwar also says that by devoting
gradually reach the Bhakthi yoga. This is what Alwar also says that by devoting
ourselves to Him, all our miseries get destroyed and we reach eternal happiness.
ourselves to Him, all our miseries get destroyed and we reach eternal happiness.<blockquote>नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना । न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥ २-६६ ॥</blockquote><blockquote>nāsti buddhir ayuktasya na cāyuktasya bhāvanā na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham ॥ 2-66 ॥</blockquote><blockquote>इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते । तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥ २-६७ ॥</blockquote><blockquote>indriyāṇāṁ hi caratāṁ yan mano ’nuvidhīyate tad asya harati prajñāṁ vāyur nāvam ivāmbhasi ॥ 2-67 ॥</blockquote><blockquote>तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ २-६८ ॥</blockquote><blockquote>tasmād yasya mahā-bāho nigṛhītāni sarvaśaḥ indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā ॥ 2-68 ॥</blockquote><blockquote>या निशा सर्वभूतानां तस्यां जागर्ति संयमी । यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥ २-६९ ॥</blockquote><blockquote>yā niśā sarva-bhūtānāṁ tasyāṁ jāgarti saṁyamī yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ ॥ 2-69 ॥</blockquote><blockquote></blockquote><blockquote>yā niśā sarva-bhūtānāṁ tasyāṁ jāgarti saṁyamī yasyāṁ jāgrati bhūtāni ॥ 2-69 ॥</blockquote><blockquote>आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् । तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥ २-७० ॥</blockquote><blockquote></blockquote><blockquote>āpūryamāṇam acala-pratiṣṭhaṁ samudram āpaḥ praviśanti yadvat tadvat kāmā yaṁ praviśanti sarve sa śāntim āpnoti na kāma-kāmī ॥ 2-70 ॥</blockquote>
<blockquote></blockquote>
<blockquote></blockquote>
<blockquote></blockquote>
<blockquote></blockquote><blockquote></blockquote>
2.66
2.66
In the last line he said, one could get Moksham and that is Samadhi.
In the last line he said, one could get Moksham and that is Samadhi.
On our own we are unable to control organs. Why do we visit temples often? By
On our own we are unable to control organs. Why do we visit temples often? By
having such darshan, our papas are dissipated, rajo/tamo gunas get diminished,
having such darshan, our paaps are dissipated, rajo/tamo gunas get diminished,
likes and dislikes are
likes and dislikes are
removed, organs and mind get controlled. This would make us desire less and we
removed, organs and mind get controlled. This would make us desire less and we
"As a strong wind sweeps away a boat on the water, the wandering senses are
"As a strong wind sweeps away a boat on the water, the wandering senses are
followed by the mind; such a mind carries away a man s intelligence."
followed by the mind; such a mind carries away a man s intelligence."
Unless all of the senses are engaged in the service of the Lord, even one of them
Unless all of the senses are engaged in the seva (सेवा | selfless service) of the Lord, even one of them
engaged in sense gratification can deviate the devotee from the path of
engaged in sense gratification can deviate the devotee from the path of
transcendental advancement.
transcendental advancement.
name manner wisdom
name manner wisdom
also is carried away from such a mind. [The idea is that the pursuit of sense
also is carried away from such a mind. [The idea is that the pursuit of sense
pleasures dulls one's spiritual inclination, and the mind ultimately succumbs to
pleasures dulls one's adhyatmik inclination, and the mind ultimately succumbs to
them unresisting.]
them unresisting.]
<nowiki>*</nowiki>Indiryaanam hi carataam: - Our senses (eyes, ear, taste etc) keep pursuing
<nowiki>*</nowiki>Indiryaanam hi carataam: - Our senses (eyes, ear, taste etc) keep pursuing
capacity to prevent the wind from
capacity to prevent the wind from
blowing in the opposite direction. He is mightier than the wind, the Sun, the
blowing in the opposite direction. He is mightier than the wind, the Sun, the
fire, the planets, this Universe and He is Sriman Narayana. By devoting ourselves
fire, different lokas, this Universe and He is Sriman Narayana. By devoting ourselves
to Him, our mind and senses
to Him, our mind and senses
would all get controlled. The boat also would reach its destination.
would all get controlled. The boat also would reach its destination.
Therefore, surrendering our organs in His service is the best way to control and
Therefore, surrendering our organs in His seva (सेवा | selfless service) is the best way to control and
discipline our mind and organs.
discipline our mind and organs.
Thirumangai Alwar imagining himself as a girl is being invited by her girl
Thirumangai Alwar imagining himself as a girl is being invited by her girl
control the organs and mind and have atman darshan.
control the organs and mind and have atman darshan.
As enemies are curbed by superior force, similarly, the senses, can be curbed
As enemies are curbed by superior force, similarly, the senses, can be curbed
not by any human endeavor, but only by keeping them engaged in the service of the
not by any human endeavor, but only by keeping them engaged in the seva (सेवा | selfless service) of the
Lord. One who has
Lord. One who has
understood this, is called sadhaka, or a suitable candidate for liberation.
understood this, is called sadhaka, or a suitable candidate for liberation.
their ignorance of self-realization.
their ignorance of self-realization.
The introspective sage remains alert in the "night" of the materialistic men. The
The introspective sage remains alert in the "night" of the materialistic men. The
sage feels transcendental pleasure in the gradual advancement of spiritual
sage feels transcendental pleasure in the gradual advancement of adhyatmik
culture, whereas the man in
culture, whereas the man in
materialistic activities, being asleep to self-realization, dreams of varieties
materialistic activities, being asleep to self-realization, dreams of varieties
man--one who has lost all inclinations for material sense gratification, although
man--one who has lost all inclinations for material sense gratification, although
the desires are present. Because he remains satisfied in the transcendental loving
the desires are present. Because he remains satisfied in the transcendental loving
service of the Lord, he can
seva (सेवा | selfless service) of the Lord, he can
remain steady, like the ocean, and therefore enjoy full peace. Others, however,
remain steady, like the ocean, and therefore enjoy full peace. Others, however,
who fulfill desires even up to the limit of liberation, what to speak of material
who fulfill desires even up to the limit of liberation, what to speak of material
powers, are all unhappy because of unfulfilled desires. But the person in Krsna
powers, are all unhappy because of unfulfilled desires. But the person in Krsna
consciousness is happy in the
consciousness is happy in the
service of the Lord, and he has no desires to be fulfilled. In fact, he does not
seva (सेवा | selfless service) of the Lord, and he has no desires to be fulfilled. In fact, he does not
even desire liberation from the so-called material bondage. The devotees of Krsna
even desire liberation from the so-called material bondage. The devotees of Krsna
have no material desires, and therefore they are in perfect peace.
have no material desires, and therefore they are in perfect peace.
2.71
<blockquote>विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः । निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥ २-७१ ॥</blockquote><blockquote>vihāya kāmān yaḥ sarvān pumāṁś carati niḥspṛhaḥ nirmamo nirahaṅkāraḥ sa śāntim adhigacchati ॥ 2-71 ॥</blockquote>2.71
vihaaya kaaman yah sarvaan pumaams_carati nihsprhah
vihaaya kaaman yah sarvaan pumaams_carati nihsprhah
nirmamo nir_ahankarah: sa shantim adhigacchati
nirmamo nir_ahankarah: sa shantim adhigacchati
over anything. This transcendental knowledge is based on self-realization--namely,
over anything. This transcendental knowledge is based on self-realization--namely,
knowing perfectly well
knowing perfectly well
that every living entity is the eternal part and parcel of Krsna in spiritual
that every living entity is the eternal part and parcel of Krsna in adhyatmik
identity, and therefore the eternal position of the living entity is never on the
identity, and therefore the eternal position of the living entity is never on the
level of Krsna or greater than Him.
level of Krsna or greater than Him.
all these years, it is not late to start even in the final phase of life. We
all these years, it is not late to start even in the final phase of life. We
can involve ourselves, even at the ripe old age, in selfless service to others,
can involve ourselves, even at the ripe old age, in selfless service to others,
society, country or world. We should dedicate such activities as service
society, country or world. We should dedicate such activities as seva (सेवा | selfless service)
to God.
to God.
Any work we do as long as it is not self-centered and without ego and it is
Any work we do as long as it is not self-centered and without ego and it is