Sankhya Yoga (साङ्ख्ययोगः)

Chapter2: (SANKYA YOGAM) 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 In the second chapter (Dwitee yeh), it was said (Proktaa) , to remove Arjuna's agony (tan moha-saantayeh), two things (Gocharaah) - Nitya Atmaa, Asanga Karmehaa - i.e Atma is eternal and body is temporary & We should do our Karma unattached (Asanga Karmeha) to either the results or the feeling of "ownership". Repeat: Two "YOGAS" - Karma Yogam and Jnaana Yogam are mentioned here (we will hear this two terms repeatedly going forward). "Sankhya YogaDhee" - Sankya-Dee and Yoga-Dee . "Dee means Buddhi". Sankhya - Buddhi ; Jeevatma -is known as Sankhyam because it's perceived by Buddhi. Sankhya-Dee :The Atma which is known/perceived by Buddhi. Yoga-Dee: Yoga is KarmaYogam here; Since this Chapter2 details the nature of indestructibility of Atma , it is known as Sankya Yogam. Sthita-Dee Laksha : Sthita Pragnya. Gnaana Nishtai (true Knowledge). What is the point and benefit in knowing the nature of Atma? We will get 'Gnaana-Nishtai" (ultimate knowledge). By knowing the Atma is Nityam and Body is temporary and all Atma's are same, we will be blessed with true and real knowledge. It will help us realize what is important and not. Atma is nityam, knowing and realizing this eternal truth, if we do Karma Yoga, we will achieve Atma-Saaksatkaram and Sthitadee-Laksha. Now, we will get a question. In first chapter, Arjuna is refusing to fight and is sad. So, what is the connection between Jnaana-yogam, Karma Yogam and Arjuna's misery? Krishna is going to the root cause of Arjuna's moham(delusion), hence is doing "Proktaa tan moha-saantayeh" (telling about the two things to shed Arjuna's delusion). In this chapter it is emphasized that the soul or Atman is everlasting or nithyam. While body in which the soul is there is perishable, atman does not perish. To realize this atman one requires wisdom or budhhi as the usual sensual organs like eyes, ears, mouth, etc cannot perceive it. In Sanskrit sankya means wisdom or budhhi and so the atman or soul is called Saankyam. This chapter, because it details about the eternalness of atman, is called Saankya yoga and the previous chapter was called Arjuna vishada yoga. By understanding the Atman�s permanency and by performing one�s duty with detachment to the results one gets the wisdom about the Atman or one gets Gyana. This is an important step. If one gets proper perception of Atman, one will not be able to differentiate between various persons as all differences such as old or young, male or female,short or tall, literate or illiterate, rich or poor, etc. are related to body only. Understanding all souls or Atmas or equal is called Atman Saakshthkaram. This �seeing� or Atman darisanam is very important in the next step of Gyana yoga. How the baffled Arjuna is related to this realization of soul is all the second chapter. Arjuna thinks that in the war he is going to kill his grand father and teacher and others and Sri Krishna is going to tell how Arjuna cannot destroy the soul, by diagnosing his problem in thinking, and suggesting proper remedy.Chapter2: (SANKYA YOGAM) 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 In the second chapter (Dwitee yeh), it was said (Proktaa) , to remove Arjuna's agony (tan moha-saantayeh), two things (Gocharaah) - Nitya Atmaa, Asanga Karmehaa - i.e Atma is eternal and body is temporary & We should do our Karma unattached (Asanga Karmeha) to either the results or the feeling of "ownership". Repeat: Two "YOGAS" - Karma Yogam and Jnaana Yogam are mentioned here (we will hear this two terms repeatedly going forward). "Sankhya YogaDhee" - Sankya-Dee and Yoga-Dee . "Dee means Buddhi". Sankhya - Buddhi ; Jeevatma -is known as Sankhyam because it's perceived by Buddhi. Sankhya-Dee :The Atma which is known/perceived by Buddhi. Yoga-Dee: Yoga is KarmaYogam here; Since this Chapter2 details the nature of indestructibility of Atma , it is known as Sankya Yogam. Sthita-Dee Laksha : Sthita Pragnya. Gnaana Nishtai (true Knowledge). What is the point and benefit in knowing the nature of Atma? We will get 'Gnaana-Nishtai" (ultimate knowledge). By knowing the Atma is Nityam and Body is temporary and all Atma's are same, we will be blessed with true and real knowledge. It will help us realize what is important and not. Atma is nityam, knowing and realizing this eternal truth, if we do Karma Yoga, we will achieve Atma-Saaksatkaram and Sthitadee-Laksha. Now, we will get a question. In first chapter, Arjuna is refusing to fight and is sad. So, what is the connection between Jnaana-yogam, Karma Yogam and Arjuna's misery? Krishna is going to the root cause of Arjuna's moham(delusion), hence is doing "Proktaa tan moha-saantayeh" (telling about the two things to shed Arjuna's delusion). In this chapter it is emphasized that the soul or Atman is everlasting or nithyam. While body in which the soul is there is perishable, atman does not perish. To realize this atman one requires wisdom or budhhi as the usual sensual organs like eyes, ears, mouth, etc cannot perceive it. In Sanskrit sankya means wisdom or budhhi and so the atman or soul is called Saankyam. This chapter, because it details about the eternalness of atman, is called Saankya yoga and the previous chapter was called Arjuna vishada yoga. By understanding the Atman�s permanency and by performing one�s duty with detachment to the results one gets the wisdom about the Atman or one gets Gyana. This is an important step. If one gets proper perception of Atman, one will not be able to differentiate between various persons as all differences such as old or young, male or female,short or tall, literate or illiterate, rich or poor, etc. are related to body only. Understanding all souls or Atmas or equal is called Atman Saakshthkaram. This �seeing� or Atman darisanam is very important in the next step of Gyana yoga. How the baffled Arjuna is related to this realization of soul is all the second chapter. Arjuna thinks that in the war he is going to kill his grand father and teacher and others and Sri Krishna is going to tell how Arjuna cannot destroy the soul, by diagnosing his problem in thinking, and suggesting proper remedy.

2-1: sanjaya uvaca tam tatha kripaya-avistam asru-purna akule-iksanam visidantam idam vakyam uvaca madhusudanah This chapter starts with Sanjaya uvacha Sanjaya speaks. In the � last chapter when the last 47th sloka also started with Sanjaya uvacha and again here also same words. Why? Reason is it is the start of a new chapter and we should not mistake this as again Sri Krishna or Arjuna is speaking; but Sanjaya is continuing and so Sage Vyasa reminds that Sanjaya is speaking: With Compassion, he was suffering (Kripaya avistam) and in tears(asru-purna) , akula (depressed) ,visidantam(lamenting) - To this suffering Arjuna, Krishna (ala Madhusudanah) spoke as follows (in subsequent slokas). One should be detached from everything i.e when one is separated from good things etc, there should be no feeling of dejection or sorrow. It should be considered as a "Iccha" of the Lord. So, being overcome by compassion and that too for the wrong reasons(i,e sympathy for wicked like Duryodhana etc) and wrong people was wrong on the part of Arjuna. Lord Madhusudhanah i.e Krishna is so called because he vaniqushed evil asuras Madhu and Kaitabhara. In us too, there are two asuras called Kaama and Krodha (attachment and Anger) which are always alive and kicking and we should surrender to the feet of the lord to vanquist these two deadly asuras within us, just like Arjuna did. In addition, we should shed two of the gunas (Rajas and Tamas) and develop within us Sattva Gunam. THis is also referred in the pasuram by Tirumangai Azhwar (Out of 3, shed 2 and develop 1). Incidentally this series of pasurams is, where Azhwar structures the pasurams in a Numeric progressive sequence. Madhusoodana is used to denote Sri Krishna. Two demons Madhu and Kaitapa were creating lots of hardships to all and they were killed by the Lord and got the name Madhusoodana or Kaitapasoodana. The Lord has destroyed twins like Ravana- Kumbakarna, Sisupala-Dhandhavaktra, Hiranya- Hiranyaksha, etc. Underlying these,it is to be noted that the Lord is destroying someone also. They are Kama [the desire after materials] and Krodha [the anger arising when the desire is not fulfilled]. It can also be Rajo guna [the mental state of anger and pride] or Thamo guna [the mental state of ignorance or drowsy]. So Sri Krishna destroys these twin evil qualities and so He is aptly addressed Madhusoodana. The three qualities, which always are sticking to our character, are Satva, Rajo and Thamas behavior. Satva quality induces clarity, enthusiasm and hard work. Rajo quality brings out desire and the resultant anger and condemning others. Thamas quality gives raise to drowsiness, sleepishness, ignorance and laziness. So it is necessary for us to encourage Satva quality and destroy the other two evil qualities to maintain a godly power in us. Sanjaya indicates this. Sri Krishna is going to destroy the Rajo-Thamo qualities in Arjuna and cultivate the Satva quality in him. Thirumangai Alwar in one of his six prabhandams [collections] viz Thiruezhukootrirukkai tells this. This prabhandam is composed of numbers in ascending and descending order and the lines are arranged like a chariot. He says that the two qualities are to be cast aside and the one quality has to be nourished and maintained. So we should avoid Rajo and Thamo qualities and cultivate Satva trait. Here Arjuna is described as one obsessed by mercy or compassion. It is better for everyone to avoid being obsessed by any quality good or bad. We should not cultivate, or attach ourselves to, habits, which will make us addicts, or fanatic to them. Sri Krishna at the time of His departure from this world told one of His ardent devotees, Uddhava, that He was leaving for His eternal abode and Uddhava wondered how they could remain without Him. Sri Krishna says that Uddhava should cast away his attachment to Him and go to Gandhamana hills and do penance at Badarikashram. Uddhava questions whether attachment to the Lord also should be stopped. Sri Krishna replies that His advice should be adhered to without questioning. After completing His exile to the forests Sri Rama returns to Ayodya and is crowned the King. At that time He calls Lakshmana and tells him that He wants to make him as His deputy [something akin to Prince of Wales or yuvaraj]. Lakshmana flatly refuses and wants to remain as a servant to Sri Rama. Then Sri Rama called Bharatha and told His intention to crown Bharatha as deputy. Bharatha said if that was Sri Rama s order he would accept it. Now if we examine � the acts of both, Lakshmana, though was having a noble trait, wanted to serve Sri Rama no matter what Sri Rama wanted him to do. Whereas, Bharatha was totally detached and considered to obey Sri Rama as the only objective. So one should obey the Lord and not attach oneself to any other, however noble it is. That is why He is going to correct Arjuna who is steadfast in having mercy at wrong circumstances, though compassion is a noble trait. A surgeon cannot say that he is overcome by mercy and so he will not operate on the patient. So it should be understood that it is wrong to addict to be merciful.

2-2: sri-bhagavan uvaca kutas tva kasmalam idam visame samupasthitam anarya-justam asvargyam akirti-karam arjuna � Arjuna! How these inferior thoughts have grabbed you. They do not fit higher [thinking] persons nor lead to higher worlds nor bring fame�. This is a SUPER Slokam of exhortation , where the Lord chides Arjuna for running away from his true calling as a warrior. THis is also a exhortation for all of us, to crush any sort of dejection and face life bravely and cheerfully with getting drenched in sorrow or misery. What is the reason for being dejected or being overcome with sorrows? It's only the mentally weak without any Aryan traits(AnArya Justam-Un Aryan traits) and one which does not lead to Glory (Akirti karam) or heaven (Asvargyam) indulge in such behaviour. Nowadays, there is lot of talk about depression, medicines for it etc.. THis slokam is the best anti-depressant which comes right from the Lord! This is not told in a soft vien, but in a forceful manner by Krishna to Arjuna, like a commander rallying his troops. (Visame Sam-Upasthitam -> in this hour of crisis , Arjuna is indulging in depression over things which don't deserve it.). (Kutas tva - Where from? Krishna is asking Arjuna, "where from" he has got this depression at this moment!) We should always maintain a positive and cheerful spirit and never fall prey to depression. Imagine the difficulties Rama faced. Despite, all of it, Rama maintained a steady composure and faced everything bravely. It's a lesson to us to not whine about difficulties or feel depressed about it. We should confront it bravely and dedicate ourselves to the Lord. 2-3: klaibyam ma sma gamah partha nah-etat-tvayy upa-padyate ksudram hridaya-daurbalyam tyaktva-uttistha parantapa "O son of Pritha! do not yield to this degrading impotence. It does not becoming of you. Give up such petty weakness at heart and getup, Oh! destroyer of the enemy." This is a continuation of the exhortation from Krishna to Arjuna to shed his misplaced angst and mental weakness. Life is a blessing of the lord. There are people who consider suicide in face of troubles, but this are misplaced grievances which overlook the truth of life. Life has to be lived as a blessing of the lord and nothing should deter one. Suicides due to loss in love, exams, job etc are shortsighted. It doesn't befit one. Krishna exhorts Arjuna to rise. And this is also a message to us to raise above our mental weakness. Arjuna is a great warrior and this depression doesn't befit him (na upa-padyateh). We are normally familiar with a person's attitude and outlook. If a person is always laughing and positive and suddenly looks sad, it invokes questions from onlookers. Or if somebody always looks sad and is suddenly all smiles, it will invoke the same question from people. Similarly, Arjuna is a great warrior and this depression is befitting. The "hridaya-daurbalyam" (weakness of hrdyam- heart etc) is ksudram(pathetic). Thinking weakly, capitulating to difficulties, having sucidal tedencies etc should all be destroyed. And if fall into this pits of depression, the Lord himself throws a rope to help us out from this pit. This sloka should be a reminder for us to face life with braveness and cheerfulness. Sri Krishna calls Arjuna, Paranthapa or one who creates fear in his enemies� hearts. When Arjuna is on the chariot and takes his bow the enemies will shiver out of fear. Is that Arjuna, who has to lead the army is perturbed? Then how can he lead the army to victory? People want protection of them by Arjuna and if he falters and sits with tears in his eyes and mind shaken. then who is going to protect them? Sri Krishna asks him to get up. Any person mentally weak could be encouraged to his self by these 2nd and 3rd slokas of 2nd chapter. God s advice rich in meaning has the � power to wake up anyone from gloom and depression and make him cheerful. Elders� advice can dispel darkness and gloom. Arjuna was addressed as "the son of Prtha," who happened to be the sister of Krsna's father Vasudeva. Therefore Arjuna had a blood relationship with Krsna.

2-4: arjuna uvaca katham bhismam aham sankhye dronam ca madhusudana isubhih pratiyots-yami puja-arhav ari-sudana In the previous slokas, Krishna said that this attitude of Arjuna is not befitting him, will not give him any repute or victory or glory and he needs to shed it. But depression is not like ordinary body pain, which can be cured with a balm etc. It's something more deeper. So, Arjuna is still desolate and not convinced. In ordinary life too, we see lot of depressed people- the school or college kids commit suicide or go into depression due to scoring poorly in the exams, lovers commit suicide due to loss of a their loved ones etc - these are all decisions made out of depression and have no foundation. Though Arjuna did not commit suicide, such dejection for the caliber of Arjuna is equivalent to death. Out of mercy, Arjuna resorts to this decision to withdraw from the war in spite of all encouragement from Sri Krishna. Now in the 4th sloka he asks Sri Krishna: Arjuna said: Oh! Killer of enemies! Oh! Killer of Madhu! How � can I attack with arrows in battle Bhishma and Drona, who are worthy of my worship?� He says, in this war (Sankhye), how (katham) can face Bhishma and Drona , how can i attack them with Arrows (isubhih pratiyotsyami), they who are worthy of my worship. He addresses Krishna as Madhusudhana and AriSudhana, deliberately. An important point to be noted is that how we are to behave towards our teachers or gurus. Bheeshma and Drona are teachers for Arjuna and he has to worship them; but now he is asked to aim missiles at them. This is something, which Arjuna can never think of. Here he is indirectly indicting Sri Krishna by addressing Him as Ari soodana and Madhu soodana. Ari means enemy and He kills the enemies and Madhu. Whereas He never attempted to kill His teacher Sandheepani,and He got fame by killing only enemies, how could he want Arjuna to become notorious by killing his teachers? Arjuna regards the teachers much superior to the words of advice of Sri Krishna. Who is greater- the teacher or God? This is a delicate question. Gold is superior to silver and so normally we regard the person who donates gold to us as greater than the one who donated silver. Why do we regard teacher as great? Because he is the one who guides us to open our inner eyes to see the reality of God, the Supreme Being. So by earlier analogy teacher is greater for having made us to realize the most important in life. But it is God�s design that we reach a suitable teacher. Therefore from one angle teacher is greater and from another side God is greater. That is why there is a saying that there is no god above teacher. Sri Madurakavi Alwar also reflects this in his � kanninun chiruthambu�. He says � thevu matrariyen kurugur nambi�� He regards Sri Nammalwar, his guru as god unto him. God may not forgive one for the sins committed; but the teacher not only ignores one�s sins but also guides one in the vision of the Supreme Being. Upanishad says � regard mother as god, regard father as god, regard teacher as god, regard guests as god.� This is the confusion Arjuna is entangled in- whether to regard the advice of the God and act or whether to worship his teachers and abandon the war. Before enrolling as a student, he was a barren land and only afterwards the teacher has cultivated him to such skills and so Arjuna is defiant. Isn't Guru the greatest ? One's Guru is greater than God. So, how can one fight or raise against one's own Guru ? This is Arjuna's predicament. Guru and God are like Gold and silve. Gold is greater/valuable than Silver , so we can consider Acharya is importan than God, with this analogy. But, look at it in a different way, the person who gifts Gold is greater than the one who gives Silver, so the Lord who gifts us "gold-like" Acharya is important than Acharya!. If looked at either way, it seems puzzling on who is more important - one's Acharya or God?? Remember, MadhuraKavi Azhwar who sang the glories of his Acharya, Nammazhwar.

2-5: gurun-ahatva hi mahaa-anubhaavaan sreyo bhoktum ! bhaiksyam apiiha loke hatva-artha-kamams-tu! gurun ihaiva bhun-jiya bhogAn! rudhira-pradigdhan In the last sloka Arjuna asked how he could afford to kill Bheeshma, Drona and others. The word others include Kauravas viz Duryodana and � � his brothers. For this Sri Krishna is posing a question seemingly. If Arjuna runs away from the war, what will he do for food and shelter? Will he live in forests? The twelve-year exile itself was considered by the Pandavas as a shame. Then how are they going to take this forest life if he ran away from the war? Sri Krishna apparently asks this and so Arjuna�s reply is accordingly in sloka 5: "Arjuna says it is better for him to beg and live rather than killing great personalities like Bhishma and his guru Drona. If these people are attached to luxuries and material opulence (referring to Duryodhan etc), there is nothing wrong in it. So, why should he kill them. Isn't it better to let them enjoy their luxury rather than slaying them and ruling the land stained with their blood?" In a way Arjuna is concerned with the hell that awaits him if he were to kill his Teachers. He is also apprehensive that after killing all these people, living in this world with bloodstains will also be hell. So he fears hell before and after his death. Sri Krishna logically rebuts this. If Arjuna left the battle without fighting it will be a disgrace for a kshatriya [royal community] and he will have to lead life by resorting to begging, as he will be deprived of all property. Also, by abandoning his dharma of protection of his people and gifting the kingdom to wicked people will make him a great sinner and ensure hell after death. So Sri Krishna�s rebuttal was either way hell only if Arjuna refused to fight. By fighting and recapturing the kingdom he can lead a normal life in this world. He need not consider this as enjoyment with blood stains as he is expected to do his duty and be a trusty for good administration and not for pleasure. This way because he established the moral ethics of kshathriya in the war, he will be awarded heaven after death. So instead of Arjuna�s imagination as either way hell for him, Sri Krishna�s argument is that by fighting it will be either way heaven for Arjuna. Arjuna preferred begging to killing those noble teachers. Perhaps he was reminding Sri Krishna that in one of His earlier Avatars or incarnations, He had also begged. As Sri Vamana, a young dwarf bachelor, He went to the Yagnashala or the sacred place, where Emperor Bali was performing Yagna and begged for a small piece of land to be measured by His tiny feet. 2-6: na-cah-etad vidmah, kataran-no-gariyah! yad va jayemah! yadi-va-no jaye-yuhu! yan-eva hatva, na jiji-visamah! teh-avasthitah pramukhe dhartarastrah � [Uncertainity in the battle and so] whether winning or losing is better for us. When not interested to live by killing these children of Dhridhrashtra, the same persons are arrayed against us�. Bhagavat Gita has a reputation that a recitation of a chapter or half of it or a sloka in a chapter or half or even quarter of a sloka will accumulate punya. This is to emphasize that every word in this sacred text is rich and brimming with significance." Arjuna says he is torn between what to do (Kataran no gariyah?), he doesn't know what to do (na-cah-etad-vidmah?). He is in Dharma-Sankatam - i.e choosing between the two dharmas - Being a Kshatriya and fighting or invoking sin of killing his acharya. With this plaguing doubt, he says, even winning is not guaranteed in this war (yad va jayemah! yadi va no jaye yuhu!). And even if he is ready to fight, listening to Krishna, he sees his gurus, relatives etc arrayed against him in the war, the very people whom he does not want to kill! Arjuna expresses his quandry here. Like all of us, he is caught in a dilemma of what is right or wrong and what is better. With this quandry, he also has doubts on his winning the war. He doesn't wish to kill his guru and close relatives, but they are arrayed against him in the war which he has to Win! Arjuna is thrown into despair. This is akin to the dilemma of a Father who wants to ensure his wayword Son reigns his habits to write the exam, but if he physically assaults him to control, then the son ends up not writing the exam due to being incapacitated. 2-7: kaarpanya-dosoh-upahata-svabhavah , prcchami-tvam dharma-sammudha-cetah yac sreyah-syan niscitam bruhi tan me! shishyas te ham � saadhi maam tvam prapannam �Taken over by the cowardice and losing my bravery, I ask you to tell me for certain what is upright for me. I am your disciple surrendered unto you� svabhavam ->Dairyam; Karpanya dosam -> Cowardice due to; tvam- You(kannan), prchaami->asking, what is dharma, adharma-> dharam sammudaha what is good for me -> Yac sreyah, tan meh bruhi -> please tell me; consider me your sishya ->sishya te aham; i am taking refuge, surrending to you-> maam tvam prapannam saadhi- please instruct me. A super sloka, where Arjuna helplessly falls at Krishna's feet seeking refuge and begs him for guidance. This is a guide to all of us to do the same! He entreats Krishna to guide him, considering him as his disciple and not as some stranger, in case Krishna has reservations on why he should guide anybody who is not his disciple or son. This shows that Lord is the one who can clear our fears and doubts. Azhwar sings, the Lotus blooms only by the rays of the sun and not by mere heat of a fire and the waves come down to the shore, similarly the jeevatma's refuge is the Lord. From this it is clear that only the Supreme Being can remove a person�s perpetual ignorance. This is what Alwar also declares in his hymns. Just as a river moves toward a distant ocean or jus as a lotus blossoms at the sight of a distant Sun, the wisdom of the soul [jeevatma] will yearn for enlightenment from the Supreme Being [Paramatma]. So the Alwar advises his mind to surrender unto the beloved of Mother Lakshmi, the dweller in Lotus. Unlike human nature to offer materials such as flowers or fruits to gain favours from others, to get His grace all one needs is to surrender unto Him. While the soul is groping in darkness, He is shining with brilliance, the soul is slave and He is the Master and with this attitude Arjuna falls at the feet of Sri Krishna. He says he is suffering from karpanya dosha- a defect of a kripana. Sage Yagnavalkya (instructing Gaargi) says the one who has not attained the knowledge of the Supreme Being is called a kripana. Ignorance of the knowledge of God or the relationship between one s soul and Paramatma, will not make a person learned even � if he has acquired thousands of various other subjects, says Swami Vedanta Desika. "Vidyaanan silpa nai punyam". Arjuna says he is affected by this karpanya dosha. Because of this he has lost his courage. The Thaithriyopanishad says that as one approaches God, he gets courage and one who withdraws from Him loses courage. If we realize God in ourselves, we get motivated to do things. On the other hand virakthi or nirvedam or frustration leads to retardation. Hanuman searched for Mother Sri Sita all over Lanka and when he was frustrated, suddenly he remembered Sri Rama. Sri Rama gave Hanuman His Ring to be handed over to Sri Sita and so, how can His words fail? So he got enthused and also removed the feeling that he was searching Sri Sita and corrected that feeling by the wisdom that Sri Sita Herself will show up and successfully complete his mission. Immediately, Hanuman spotted Sri Sita. One should dismiss the thought that one is doing but realize that it is God who gets actions done for that one. This does not mean that one should practice idling or remain inactive; but take all out efforts with the realization that He is the prime mover behind one�s actions. This leads to humility. So now Arjuna surrenders to Sri Krishna for remedy, like a person resorting to the family doctor who knows the history of the patient and so could suggest the right remedy. And who else is better equipped than Sri Krishna, Who after all is Arjuna�s cousin and Who knows Arjuna too well? Sometimes we also approach elders and seek their advice, but later act according to our wishes. To dispel that thought in Sri Krishna, Arjuna says he is His sishya or disciple and so will obey and act according to His guidance. This also shows how something like mental weakness and worry can cripple even a great warrior like Arjuna into confusion and sorrow.

2-8: na hi prapasyami mama-apanudyat yac chokam ucchosanam indriyaanam avapya bhumav asapatnam rddham, rajyam suranam api cadhipatyam "I can find no means to drive away this grief which is burning up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty or one like in heaven." Na hi prapasyami -> I cannot find ; Ya Sokham ucchosanam indriyanam -> The grief which is burning my senses and causing me sadness avapya bhumav asapatnam rddham -> even if i win prosperous, unrivaled kingdom on earth rajyam suranam api ca adhipatyam -> or soverignity like in heaven. In case Krishna is thinking - What, if there is some grief? Grief is just temporary and one typically gets over it in no time. So, if Arjuna is feeling grieved over the prospect of bloodshed, he should surely get over it , once he gets to rule a prosperous empire and enjoy all the luxuries? In response to this, Arjuna says - unrivalled soveregnity etc is not going to overcome his grief, because this will constantly remind him of the bloodshed he had to do to gain it. ARjuna is a learned person too, but is not able to overcome his grief. THis shows two things - even all the learning in the world will not help, if one doesn't truly understand the meaning of the scriptures and practices it. For eg: Narada is a learned scholar in all branches of Vedic knowledge but was driven to grief and Saunaka muni points out that he needs to inculcate the vedic meanings truly (it's a pointer to us). Similarly, Rama whom nothing could defeat, was drowned in misery with separation of Sita, due to grief. So, grief can torment a living soul and is more dangerous than the crematory fire which just burns a corpse. Arjuna sees his beloved ones like Bheeshma and Drona on the enemy camp ready to fight and this sight dries his sensual organs like eyes and tongue. He is engulfed in anguish and finds no cure. Our forefathers convey us a great lesson here. One hears the words chithai [pyre] and chinthanai [brooding]. Chithai or a pyre is used in the cremation grounds for burning dead bodies. Whereas, chinthanai or brooding will burn out a living person. Here brooding burns Arjuna. Once sage Narada met sage Sanatkumara and requested him that though Narada had mastered all available literature but wanted Sanatkumara to preach him that which will dispel his anguish and sorrow. In reply Sanatkumara asked Narada to first tell what all he knew. Narada started telling his knowledge in the Vedas, Upanishads, all types of Shastras, etc. Sanatkumara said that Narada had studied all and there was nothing, which could be preached to Narada. This gave the hint to Narada, that he had merely studied all these without practicing or understanding the inner significance of these literatures. Worry lines appear on the forehead. But a person who has understood the God will have no such lines on the forehead. Thus Sanatkumara dispelled Narada�s worries. So one should never get worried. Hanuman, when dispatched for searching Sri Sita was wondering why Sri Rama was so worried at the loss of a mere wife. Being a bachelor, Hanuman might not have understood the role of a wife. But the same Hanuman, when saw Sri Sita, then wondered how Sri Rama was still alive after losing such a noble and righteous wife. Here, Valmiki the author of Srimad Ramayana, observes that no enemy on earth could ever kill Sri Rama and only worry had the power. Arjuna, therefore feels thoroughly handicapped by his worries, and seeks help from Sri Krishna. It was opined by Sri Krishna that no distress is there which remains forever. Even death of a dear one is forgotten after a few days or when a happier incident is encountered. So if Arjuna got back his kingdom, this grief of killing the relatives will vanish. But Arjuna says that all the so called happiness one may get by acquiring a kingdom, like music, dance, food, etc., will remind him these sins he is to commit and make him miserable. Perhaps a small kingdom, or one with enemies around or one that is stuck by poverty and famine may cause worries for the rulers. So Arjuna qualifies that even if the entire world was reigned, with no enemies and totally prosperous, will never clear him of his grief. Further, he says that even if he gains the control of the heavenly kingdom, he is unable to find the way to dispel his grief. 2-9: sanjaya uvaca evam uktva hrishikesham gudakeshah parantapah na yotsya iti govindam uktva tusnim babhuva ha evam uktva -> all that Arjuna said in the previous slokas: Arjuna has told his reasoning for not fighting. All the relatives, friends and teachers have assembled and he could not fight with them. Killing relatives and annihilating a dynasty or family is a sin, which will lead to eradication of kula dharma and so take him to hell. Enjoyment cannot be with blood stained hands. Even if the enemy camp was ready, killing near ones is sin. The very sight of these people ready to fight dries up his senses. Even if a prosperous, entire world or heaven is offered to rule, Arjuna can never think of fighting. Having given out his mind so elaborately, Arjuna takes asylum at Sri Krishna and stops talking with a final say that he will not fight. Sanjaya, who is narrating alive the happenings on the battlefield to King Dhridharashtra, exclaims with the word �ha�. Because he is surprised that a great warrior Arjuna is declaring he will not fight. "na yotsya" -> I will not fight, said Arjuna. tusnim babhuva-> Arjuna became silent. He has said all that he can and doesn't have anything more to say. ha -> what a surprise! (that Arjuna became silent in the thick of battlefield). Sanjaya refers to Arjuna as Gudakesa or the one who has conquered sleep and laziness, the hallmarks of Tamas quality. Arjuna is not tired or feeling weak to fight. Nor is he cowardly and afraid to fight.That is why the word paranthapa or the one who burns the enemies is used by Sanjaya.But out of shear sympathy for those arrayed against, he is refusing to fight. In the last sloka Arjuna tells Sri Krishna, that his sensual organs are all dried up at the sight of his loved ones in the opposite camp. So, significantly, Sanjaya denotes Sri Krishna with the epithet Hrishikesa or the Conqueror of the organs [both sensual and active]. We have to understand that God is the prime mover behind all the organs functioning in our body. Arjuna tells Sri Krishna that he is not going to fight. He addresses Him as Govinda. This word implies three meanings. Sri Andal in her Thiruppavai repeats this name of the Lord in the 27th [koodarai vellum], 28th [karavaigal pinsenru] and 29th [chitran chirukalai] pasurams. Govinda means Protector of cows. It also means protector of the earth. And, it can also mean protector of souls. In this temple the Lord is called Bha[k]tharavi Perumal, which means He is the Aavi or Soul of the devotees. It seems the Lord prefers cow herding to being the Leader of all the gods or residing in Sri Vaikuntam. Sri Andal says karavaigal pin senru, which is going behind the cows. The cows do not say to Sri Krishna, Who is following them, not to come behind them. In fact, He is in every soul and follows as the inner conscience and directs. But if we say to Him that He need not follow and we will go our own way, He lets us go and we get entangled into all types of situations. On the other hand, if we allow Him to follow us or direct us, we are assured of proper destiny. So here Arjuna calls Him Govinda and wants Him to direct in the right path. This slokam is a summary from Sanjaya of the previous verses of Arjuna: Sanjaya says that having said all the above, Arjuna concluded that "I shall NOT fight" to Krishna. In this sloka, Arjuna is referred to as "GudaKesah", "Paramtapah" - which are salutary terms signifying a person who is an accomplished warrior and master of curbing ignorance ie one not given to laziness or lack of will. THis shows that Arjuna is not shirking from war, because of laziness or skill, but due to mental sorrow and confusion. On the same note, Krishna is referred to as Hrishikesa and Govinda in this sloka. Hrishikesa is the master of senses and since the senses are crippling Arjuna, who better than their Master to tame them and set Arjuna in the right path? Govinda is the one who herds cows, ruler of the earth and one who stays true to his word. All this three are apt in this case, because Arjuna is asking the Lord who is so merciful to herd cows etc to guide him too; one who is sovereign ruler of the earth, his duty is to guide him too in this war and one who stays and mesmerises others with his words should guide him (which Krishna does through his Gitaupadesam). A guru is not only one who is a gnaani, but can guide his devotees by articulating the right path and mesmerizes with right words. 2-10: Sanjaya continues: tam uvaca hrishikeshah prahasann iva bharata senayor ubhayor madhye visidantam idam vacah Oh! Bhaaratha [Dhridharashtra] standing in between the two � armies, Hrishikesa [Sri Krishna] with a smile spoke these words to the grieved [Arjuna]� In response to Arjuna's request, Krishna responded with a Smile and started speaking. Lord's reason to smile are multifold here. One is, he knows all that will occur in the future and is smiling; Next is, he has guided Arjuna and the Pandavas throughout in preparation for the war and is now again at the primary center. The smile has several interpretations. Firstly, it is a sarcastic one at the behavior of Arjuna. The war is about to begin at any moment and both sides have blown their conches as a mark of their readiness to start the fight. At that time Arjuna tells he is heartbroken to fight. Though he wants to avoid war out of sympathy for his kith and kin, the world will think that he is withdrawing out of fear. He is also exhibiting his contradictory actions. When Draupathi was humiliated in the assembly hall, Arjuna burst like a volcano to kill the Kauravas and now he says he is feeling compassion. Next, the smile on Sri Krishna�s face also could mean the lecture He is going to deliver. If a lecturer wants proper attendance from the listeners, he has to put up a welcome face. The great Acharya Sri Parasara Bhattar, seeing the twin dimples on the Sri Namperumal idol, used to say that He appeared as though to say something. Next, the smile also signifies the toy Arjuna in the hands of Sri Krishna. Before the war commenced, Sri Krishna was sent as an emissary to explore the possibility of stopping the war. Then He was requested to participate in the war as Arjuna s � chariot driver. Now Arjuna is at His feet requesting for advice. Also Sanjaya is narrating the incident and hints to Dhridharashtra that the smile is actually a deception to the disaster that awaited the Kuru dynasty. The smile could also mean the great philosophy to be delivered to the World at large and using Arjuna as a ploy. He is smiling because through the forthcoming words so many ideas like way of life etc. are going to be told. This Sri Krishna is trying to tell with a body language, which Arjuna was fortunate to witness. 2-11: sri-bhagavan uvaca asocyan anvasocas tvam prajna-vadams ca bhasase gatasun agatasums ca nanusocanti panditah � Bhagavan [Sri Krishna] said [to Arjuna]: you speak like a learned and at the same time your words show ignorance� tvam -> you; asocyan -> that which is not worthy of lamentation; anvasocas -> you are lamenting ; Prajna vadams ca bhasase -> you speak like a learned one(prajna vadams) panditah -> those who have discriminating sense , deha-atma viveka jnaanam who can differentiate between body and soul. ; nanu-anusocanti -> do not lament gatasun -> body (which is temporary) agatasun -> soul ; asu->pranam; gata-"asun" -> whose pranam goes away i.e bodies agata-sun->whose pranam does not go away(soul). Krishna says that Arjuna's lamentations in the previous verses display somebody who speaks like a learned person but is truly lamenting like a fool. Who is considered learned? A panditah? One who knows and understands that body and soul are not the same and acts accordingly is the truly learned one in this world. And not the material experts or people who know the sciences and other aspects of material universe. In some of the earlier verses, Arjuna seems to recognize this difference. For instance, when he says that killing all the kaurvas would leave nobody to offer oblations to the forefathers seems to point that he knows the concept of soul. But at the same time in the next few verses he laments that killing Drona, Bhismha etc is a sin, forgetting that in the War, it's his Dharma to fight irrespective of the opponents and that ultimately he is killing their bodies but not their souls. It is very important to note that, this shouldn't be miscontrued as an excuse to kill anybody. Arjuna's situation was that he was in the War fighting a battle to save his land from the wicked and that was his Kshatriya Dharma which Krishna was teaching. But, in normal situations, we don't have right to kill anybody. So, in this verse, Krishna says the learned pandits who know the difference between body and soul do not grieve at any stage of life. But, Arjuna who seems to speak like a learned person is lamenting for something which not worthy of it. What is Body? What is soul? How can we say it is distinct? For eg: in our daily reference, we say this is my feet, my tongue, my car, my house etc.. It implies the feet, tongue, car, house etc are separate from "I". The "I" is what we refer to as SOUL, which lives forever and is distinct from the Body. The soul has a atomic form as per puranas. Sri Krishna refers to Pundit, which means learned. It is not mere worldly knowledge, but the person possessing the knowledge about body and soul is referred to as pundit He is also called a vedanhi. Like a pundit, Arjuna appears to know the difference between soul [atman] and body [sareeram]. But he also says words, which show that he thinks both atman and sareeram are same. Asu means prana or imperishable. Gathasu means perishable or without asu or only body without soul. Agathasu is opposite of gathasu or with asu or prana, which means the body with soul. Pundits know about the destroyable and the indestroyable. All slokas upto this point (from 1.1 to 2.11) are prelude to the actual Bhagavad Gita. a) Consider all slokas so far (Chapter1 and chapter2 till 11): Preceding slokas are related to Arjuna's lamentation and ignorance. Next set of slokas starting with this one is Lord's response clearing Arjuna's doubts. a1) Arjuna exhibited his misunderstanding of soul and body and thought that he is destroying Bheeshma and Drona. In Sanskrit language one word can give several meanings and several words can mean same thing; but they have to be judiciously used. Sareeram and Deham refer to body but have different connotations. We see a person after, say, 10 years and that person has become thinner and weak. So we enquire why his body has become weak and thin. Here, as per the dhathu or root, to indicate diminishing nature we have to use the word sareeram. On the other hand, suppose we see a person looking fatter or bigger than what we saw him some years back, we express that the body has grown. Here, it is apt to use the word Deham which indicates growth. But in both cases the soul or atman remains in tact. So change is the nature of body and anything that changes is not permanent. Thus the body is destroyable whereas the soul never changes and so is indestructible. b) Body goes thru 6 changes: Shad bhavam vikaram - Asti, Jayate(born), Parinamate(change), Vivarte(grow), Apakshiyateh(decay) Vinashyati Atma(Soul) doesn't go thru any changes. Anything which does not go through changes, is eternal and soul is the only such entity. c) Son, Brother, Husband, Father, Grandfather -> A man can go through all this roles in his life demonstrating material relations in world, which can go thru changes. But, once self is always constant like the Soul and is never changing. d) What is body made of?? - PanchaBhootam - Prithvi(Earth), Ap(Water), Tejas(Fire), Vayu(WInd), Akasam(Ether). When this five materials are joined together, they will never survive for long. Eg: Take Salt, Flour, Water. When they are separate, they can survive for long, but when joined together as upma, their shelf life becomes shortened. What is Soul made off? - It is JnaanaSwaropam, full of knowledge. It is eternal and never changing. Soul resides within our hearts in the shape of lotus(?). e) Who experiences joy and sorrow? - Body and Soul? - Soul is full of knowledge , but the karmas cover it's knowledge. It's just like clouds of karma covering the Sun's shine. That's why everybody has different levels of knowledge. -Body is material and has NO knowledge. - Soul resides in the Body. It's knowledge is spread throughout the body, even though it's not seen and is tiny. eg. Soul is like SIM card in Mobile phone ;-). Without Soul, the body is dead. - Even though soul is tiny, it is "dharma-bhoota gnaanam" i.e it's knowledge is like the rays of the lamp which even though in a single place, lights the whole place. (eg: Tirumaalai of Thondarpodi azhwar. "Maram suvar madil edutu...", where he says Body is like a pot full of holes. If we list the properties of the soul, we can say it understands, it is minute, it is intelligent, it has no organs and enjoys [or suffers] the effect of karma. Body, on the other hand, is having the opposite properties. It does not understand, it is big, it is dumb, it has organs and it does not realize the effects of karma. So bottomline, which we need to be always aware of is, the body and soul are NOT the same. Body is perishable, subject to shad-bhava vikaram , made of pancha bhootam. Whereas Soul is unchanging and eternal and it's inherent nature is knowledge. Each of us are jeevatmas and are souls, with a temporary body. (Note: Numerous souls and Jeevatma is different from Paramatma). Unfortunately, most of us suffer from "deha-atma abhimaanam" (mistaking body and soul as one). Arjuna also suffers from this same delusion and that's why Krishna is telling Arjuna that he is speaking like an ignoramus.

2.12. na tvev-Aham jatu na-asam na tvam neme janadhipah na caiva na bhavisyamah sarve vayam atah param NEVER was there a time when I did NOT exist, nor you, nor all these kings; nor in the future shall any of us cease to be.". Note, krishna uses two negatives (Never & Not), instead of just one Positive (Always), which would have meant the same. He does it for "emphasis" purpose. For example, in a village, if one asks who was educated there and if the reply was that so and so was educated, it can mean that there were many educated persons in that village and that the so and so also was educated. On the other hand, if the reply was that excepting the so and so, no other was educated, it means that the person in question alone was educated. The latter form of reply gives certainty and emphasizes the fact forcefully. Note: Krishna refers to the "SOUL" here and not "bodies". (Advaitic view is, the I, you and they refers to multiplicity of bodies. But, that is NOT true. It refers to mulitplicity of souls, since only soul is eternal across past, present and future. Sri Ramanjua has refuted the Advaitic view very clearly in his Gita Bhasya). This is an IMPORTANT SLOKA, where krishna explains tattva traya siddhantam(Achit, chit, iswara) and their svabhavam. This Ishwaram is praised as Brahama by upanishads. Chit are numerous, but of same jaati, even though their may be some external differences in terms of varnas etc, based on the bodies they house. Here Krishna emphasizes, there are multipile Jeevatmas, and not just one. Krishna also emphasizes the "bedham" (difference) between Jeevatma and Paramatma. Jeevatma is NOT paramatma and CANNOT become Paramatma (which refutes Advaitic theory, which expounds Abhedam siddhantam). Krishna says that all souls exist eternally in the past, present and future. He uses double negatives to emphasize the fact. (Rather than just stating, souls exist eternally, he says, there were NEVER a time where they did NOT exist!). Body is temporary, soul is eternal. Without Soul, the body is dead and has no value. Krishna mentions about himself first, saying as a paramatma, he existed in the past, in the present and the future. This is easy to understand, since it is generally known and agreed that Lord is eternal (Bhuta-Bhavya- Bhavat Prabhu! as mentioned in SriVishnu Sahasranamam) across time, space and material entities (across all times,all pervading and inside every being). Having said this, Krishna then says, just like he is eternal, all the jeevas are also eternal. Another important thing to note in this sloka is, "tattva traya Sidhantam" - Krishna makes distinction between Chit, achit and Easwara tattvam by quoting himself first and then arjuna and the warriors. He also makes it clear that he is distinct from the jeevatmas. Achit is subject to transition, but never destroyed. Jeevatma is subject to transition, but only as it's soul passes through experiences based on the body it is housed in, but it is never destroyed or changing. Paramatma is never subject to transition. It is "avikaaraya shuddhaya, nityaaya paramaatmane, saidaka rupa rupaaya, vishnavey prabha ..." Everything in this universe could be grouped in three categories- Iswara, Chit and Achit. Achit are all those materials we see or hear or smell or taste or feel. Achit means without the intellect. The tombs of temples or the trees and plants or our limbs are all in this category as none of them have the intelligence. But all these are indestructible. One may wonder how this is true? We see tombs crumbling and trees are burnt. Here we should realize that only the form changes, but the matter remains in a different form. Gold might have become a ring or necklace but it remains as gold. Similarly, mud is made into a pot or plate etc. It can be made into mud again or in some other form but can never be annihilated. So an important point we should know about Achit is that it has no intelligence, but constantly changes its form and can never be drstroyed. The second category is Chit, which means that which has the intelligence. It is also called Jeevatma or sometimes Atman. It is recognized by the �I� in us. With that intelligence only we recognize various things around us. That is Chit recognizes Achit. So a Jeevatma using his intelligence understands Achit. This is the difference and relationship between the two. Apart from these two, a third is there and is called Iswara. Sri Krishna brings out all these three entities in the 12th sloka. He mentions about Him as �I� [aham] and Arjuna as �you� and others by �they�. Sri Krishna represents Paramatma and He is unique. Jeevatma are many and are represented by Arjuna and all others. All materials are Achit. The Thatvatrayam is thus indicated in this sloka. We can see in Sri Vaishnava sanyasins carry tridhandam or three sticks bundled together. This is to indicate the thatvathrayam. We find that Chit is there to enjoy all Achits. �I � is there to enjoy the sweet drink or the sandal fragrance. Then, where is the need for a third entity, Iswara or God? Then there is the third force that controls both Chit and Achit, and we call that as Iswara or God. We will see the differences in these three entities. Achit is unintelligent and is subject to change in its form, though undestroyable. Chits are many in number and are not subject to changes and are very minute. Here, we all observe that everyone is happy sometimes and sorrow sometimes. Since it is the soul, which has the intelligence, it only can enjoy or suffer. Does it not mean that soul also is subject to changes? We should clearly note here that the contact between achit and chit brings about the feeling of happiness or sorrow. That is when the soul resides in a body, it feels sorry or delightful for various reasons. But if the soul is away from the body, then it is having an eternal bliss only. Therefore, the real nature of soul is happiness only and when in contact with a body, mixed feelings are felt. So, while change is natural to Achit, the changes felt when in contact with a body is unnatural to the soul or chit. Iswara or Paramathma on the other hand is never subject to any change, natural or artificial, temporary or permanent. That is why in Sri Vishnu sahasranama it is said � avikaraya sudhdhaya nithyaya paramathmane..� This is a fundamental principle to be always kept in mind. The basis for the existence for Paramatma can be made through analogies. Wherever there is a creation, there is a creator. For eg: when there is Pot, we know there is a potter ; when there is a garden, we know there is a gardener, where there is smoke, there is fire. Similarly, when the existence of Jeevatamas and Achit, points to the existence of Paramatma. But, as jeevatmas, we CANNOT comprehend Paramatma by speculation or mental thinking or anumaanam or extrapolating. So for every creativity, we can definitely conclude that there must be a creator. This is logical, even if we do not see the architect of that creation by our sensual organs. This is similar to concluding there is fire by seeing only the smoke. This is inference or deduction. So by seeing all the various creations in the world, we can deduce that there must be a Creator and He is God. But our ancestors and learned men do not rely on inference or logic or deduction to conclude the existence of God. Philosophers classify the bedam or difference into three categories. We have to take the guidance of Vedas for this purpose. There is a Bedham between Jeevatma and Paramatma and Bedhams are of three kinds: 1.sajAtIya bhEdam : a pot being different from other pots. This Individualistic difference is the difference between individuals of the same category. (Sa-Jaathi -> Same category) 2.vijAtIya bhEdam : a pot being different from a cloth or picture . This categorical difference is the difference existing between different categories . (Vi-Jaathi -> Different category 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. 2.13. dehino �smin yatha dehe kaumaram yauvanam jara tatha dehantara-praptir dhiras tatra na muhyati "As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A brave person is not concerned by such a change.". We have seen that Bramham, Chit and Achit as the thatvathrayam and their relationship and differences. Sri Krishna tries to clear the doubt in Arjuna�s mind and tells that Atman is eternal and cannot be destroyed. Body is required and we have to take care of it to the extent possible and the perishable nature of it has to be kept in mind. Atman is pure and superior to body. In the previous sloka, Krishna explains that Souls are eternal . So, Arjuna had a doubt, if souls are eternal, then what is the meaning of birth, death etc which we see in the world. In response, Krishna answers with this sloka. Just like a human goes through various stages of life from boyhood, adulthood, old age, undergoing changes in his body and appearance and experiences, but still has the "I" untouched, similarly soul embodies itself in bodies and disembodies as per it's karma. Sankara says "Punarapi Jananam , Punarapi Maranam" in "Bhaja Govindam" i.e a soul goes through cycle of birth and death through the body, though it itself is unchanging. Atma is unchanging, it is nityam. But, when it enters a body,it is called Birth. And when it sheds the body , it is called Death. It is similar to the body itself going through Kumaram, Yauvanam, Jara (old age), but the person itself is the same. It's intresting to note that, there is no grief expressed when a body transitions through these stages of boyhood, youth, old age (infact it is celebrated through various rituals!), but when the soul sheds the body (death), it is considered tragedy. Sri Krishna says a brave man will not brood and lament. We see deaths and births. The great philosopher Adi Sankara says punarabi jananam punarabi � maranam��It is a cycle, with births and deaths repeating. A soul can get released from this cycle only by uttering Sri Govinda�s name, says Adi Sankara. Atman as such is not born. When it contacts and resides in a body we call it birth. When the same atman departs from the body it was residing, we call it death. But atman never dies. In this sloka, atman is referred as dehi. A person is born as a child; he becomes a boy, then a lad and then old man. These changes pertain to body only and not to the soul. Sri Krishna calls him who understands this true nature of the soul a dheera or brave man. When a person becomes a boy after being a child but never laments that he lost his childhood. Similarly an old man does not mourn for the lost youth. On the contrary, we celebrate every stage in our life, like marriages, fatherhood, etc (Seemantham, Punyojanam, Marriage, Saattabhishekam, Kaanakabhishekam etc). The soul in the body- I - has been watching all these changes happening on the body. It is able to remember when the body was of a child and then of youth, etc. We remember when we started learning cycling and similar details. Another great philosopher Madhavcharya, says, we should lament when child becomes youth. Whereas we are happy and celebrate. We should realize that we are going from one phase to another. A worm while moving from one leaf to another, clings to the new leaf and leaves the earlier one. Same thing happening to body also and so there should be no room for worry and concern. A person with such attitude is called dheera. After listening to this explanation , the Lord expects arjuna to reply as �I accept that the body is perishable and the soul is permanent . But the soul is not divorced from the body . I have to bear the suffering due to arrows piercing my body and that of others who are dear to me . How then do you justify this war with respect to the degree of suffering caused ?� This question is answered by the lord in the subsequent slokas . 2.14. matra-sparshas tu kaunteya ! sitosna-sukha-duhkha-dah agama payino anityaH ! tams-� titikshasva bharata "O son of Kunti, the cold and heat and happiness and distress, are transient. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." O son of Kunti , as a result of the action of basic forces(tanma:tra:s) in the form of shabda , sparsha , roopa , rasa and gandha otherwise speech , sensation , form , fluidity and smell with which the senses come into contact by means of the field of association called samyo:ga , coldness , heat etc are felt. These cause happiness and sorrow in varying proportions. In the state of liberation , such happiness or sorrow are incapable of affecting the soul. Hence you must bear with such happiness and sorrow. In response to previous sloka, Arjuna responds that, if the soul is eternal and moves from body to body, then it will be ok, if the "I" is aware of this change. But, since a person does not know or does not have any proof of this, he is doubtful and grieved at the thought of shedding his body at death! Krishna says in response, that since he is saying this happens, it should be accepted. Great Gnaani's and Yogis know about this. Since individuals are ignorant, they don't realize it. For eg: WHen a sun sets in east, it rises on the other side of the earth. Even though people in east cannot directly infer it, the truth is the sun is visible elsewhere. Thus we believe others in the other part of the world saying that the Sun is still shining. So, He asks Arjuna, 'you believe others but why not what I said about the Atman?'. This is a difficult suggestion. But only when we have this unshakable faith in Him that what He told is the truth and correct, we can be regarded as Bhakthas. This appears to be illogical. There are many yogis and saints, who have seen the atman going from one body to another. They are able to tell what was the previous birth and what the future birth would be. If one cultivates one�s knowledge, one can also know all these abstract happenings. So Sri Krishna says that just because Arjuna did not know the traverse from one body to another, he cannot deny that phenomenon. Arjuna says that granting what He said was accepted, why still one should fight and suffer? Even if the body and all matters are momentary, all feel the pain and why should we suffer? Arjuna then has another question, accepting even that soul is eternal, don't we still have to suffer with pain in this body, indulging in warfare ?? Krishna responds that it is true, but a true gnaani should bear it with equanimity. Sri Krishna says that when objectives are exalted, one has to bear these pains. All types of weather (Heat, Cold etc) and all types of situations (Happiness, Grief etc) should be borne with calmness and same attitude by a true gnaani. The basis for all this pain and pleasure is our "TanMaatras" which is INEVITABLE. (Senses and the PanchaBhootams) Maatra - TanMaatra : Pancha Bhootam -Pritvi, Vayu, Apsu, Tejas, Akasaam Pancha Tanmatram - Shabdham, Sparsam, Roopam, Rasam, Gandham - "Gandhavati Pruthvi" (man-Vaasanai SMELL - NOSE) , "Water-Ruchi Rasam TASTE - TONGUE" "Blaze of Fire has a FORM - EYES" , "Roopa Rahita Sparashavaan Vayu - TOUCH SKIN" "Shabdham - SOUND - EAR" Cold and heat and happiness and sorrow should be tolerated. Which are responsible for these feelings? Sri Krishna mentions mathra and contact. Mathra denotes the pancha thanmathra or the five basic feelings related to the five basic elements. The five elements are earth, water, fire, air and space [prithvi, appu, agni, vayu and akasam]. Each of these has a unique characteristic. These characteristics are called the thanmathras. Smell or gandham is earth�s feature. Taste or rasam is of water. Appearance or roopam is of fire. Touch or sparsam is of air and sound or shabdam is of space. Each of these thanmathras are felt by specific organs in our body, nose for smell, tongue for taste, eyes for vision, ears for hearing and skin for touch. ELEMENT**** THANMATHRA **** SENSING ORGAN Earth *********smell or scent********* nose Water********* taste***************** tongue Fire************vision or sight ********eyes Air ************touch****************skin Space********** sound**************** ear When there is a contact between the elements and the organs, we get that feeling which is responsible for happiness or sorrow. If this contact or connection was not there, we will not feel. So Sri Krishna says that this sparsam or connectivity 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.

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 ...". **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 * na: Asato: vidhyate: bha:vo: -> Body is NOT constant and eternal (i.e it is constantly changing) * 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. *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 vai | pariNa:madi sambhu:ta:m tat vastu nrupa taccha kim ? " [Meaning: "Which is that O king , that over the periods of change undergoes no modification in terms of its identity (i.e.. it receives no names) ?" � the implication being the soul. The Lord Himself says in 2-18 , "antavanta ime: de:ha:h" [Meaning: These bodies will have an end"] and "avina:shi tu tadviddhi"[Meaning: Know that the soul is indestructible] in 2-17. To achieve something, there is always some struggle involved. To win a race, it needs practice and enduring the rigors of the race. Similarly, a woman gives birth to a child and has to endure pain, but at the end of it , she enjoys the bliss and company of the baby. For doing great in exam, students struggle but it pays off at results time. Krishna is saying the same here to Arjuna, saying even if he avoids this war, he can't escape fighting as a kshatriya. Body's very nature is change. Atma's very nature is unchanging. But how is it that the souls imperishable nature is known? The next verse states this. 2.17. avinasi tu tad viddhi !yena sarvam idam tatam vinasam avyayas-yasya na kascit kartum arhati "That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul." Krishna explains in this sloka , why the Atma is eternal and never perishes. In the 16th sloka He told about the everlasing nature of the soul and the fleeting nature of the body. In this (17th )sloka He gives the reason for the eternity of the soul and in the 18th sloka the reasons for the perishable quality of body. In this sloka, krishna says that which pervades the body is indestructible. He refers to Soul as unperishable. No one or Nothing can destroy the soul. Why? That's the inherent nature of the soul. Note: The allusion here is that there are NUMEROUS Souls! The soul in one body is different from the soul in another body. This disputes the "Advaitic" theory of only One Soul. ANother intresting thing to note is, Krishna says only a "subtlel" element only destroys a "grosser" element and not in the reverse. For eg: An arrow or a Bullet which is Sukshmam annhilates a Sthulam eg. Man, Elephant etc. But, not the reverse. Using this logic, since Soul is the smallest atom i.e most subtle (Sukshmam), there is nothing or anybody which can perish it, so it is Eternal! THis is the reasoning Krishna mentions here to support the assertion that Soul is eternal. Know that the self in its essential nature is imperishable. The whole of insentient matter, which is different (from the self), is pervaded by the self. Because of pervasiveness and extreme subtlety, the self cannot be destroyed; for every entity other than the self is capable of being pervaded by the self, and hence they are grosser than It. Destructive agents like weapons, water, wind, fire etc., pervade the substances to be destroyed and disintegrate them. Even hammers and such other instruments rouse wind through violent contact with the objects and thereby destroy their objects. So, the essential nature of the self being subtler than anything else, It is imperishable. Agents like fire , water or wind pervade the substances and cause destruction. Striking objects are guided by force cutting the air . Destruction is caused by forces which are subtle essentially. The destroyed objects are gross and manifest.So for destruction to be effected , the destroying agent must be subtler than the object destroyed. The soul is subtler than everything else . Hence it is free of destruction. That is, only sookshmam [minute] will destroy sthoolam [enormity] and as a corollary sthoolam can never destroy sookshmam. Since atman is the tiniest and there is nothing else smaller than atman, it cannot be destroyed. Let us examine the veracity of this Law. A stout rod destroys a small earthen pot. Apparently,it is contrary to the law mentioned now in that the bigger rod destroyed the smaller pot. But actually, the enormity has not destroyed the pot. If that was true then a big bundle of cotton if thrown on the pot should have broken the pot. Similarly, if the rod were just kept on the pot, the pot remains without breaking. So a massive rod alone is not responsible for breaking the pot. Even a throw cannot break the pot as we saw throwing cotton bundle could not break it. So it is seen that a rod and a force are needed to break the pot. This is also not enough. If the pot were at one place and if we swipe the rod with force at another place, the pot will not break. Because a contact between the rod and pot is essential to break the pot. So, we can now conclude that to break a pot, a mass, a force and a contact are needed. Science tells that mass and velocity [or acceleration] produce force or power and this in a minute form acts at the contact point to destroy. We can remember the famous equation E [energy]= m [mass] Xc*2 [velocity]. Thus the law is observed to be true. An invisible minute power destroyed the pot. That is why Sri Krishna says that atman without a smaller entity being available, can never be destroyed. The soul is described as one ten-thousandth part of the upper portion of the hair point in size. The Svetasvatara Upanisad confirms this: balagra-sata-bhagasya satadha kalpitasya ca bhago jivah sa vijneyah sa canantyaya kalpate "When the upper point of a hair is divided into one hundred parts and again each of such parts is further divided into one hundred parts, each such part is the measurement of the dimension of the spirit soul." (Svet. 5.9) In the Mundaka Upanisad the measurement of the atomic spirit soul is further explained: eso 'nur atma cetasa veditavyo yasmin pranah pancadha samvivesa pranais cittam sarvam otam prajanam yasmin visuddhe vibhavaty esa atma "The soul is atomic in size and can be perceived by perfect intelligence. This atomic soul is floating in the five kinds of air [prana, apana, vyana, samana and udana], is situated within the heart, and spreads its influence all over the body of the embodied living entities. When the soul is purified from the contamination of the five kinds of material air, its spiritual influence is exhibited." (Mund. 3.1.9) In Tatparya Chandrikai, Swami Desikan says that it's true that Jeevatma is more subtle and Sukshmamam and nothing can destroy it. But, isn't Paramaatma is more subtle (Sukshmam) than Jeevatma. Shastras says that Paramaatma is " Anoraniyan, MahatoMaHiyaan, Atmauhaayaam ...". So, can't Paramatma be the reason for destroying Jeevatma?? Atleast potentially ? (Remember the analogy: SimCard is the atma and Cellphone is the body; Next, with just Simcard, cell phone will not work; It needs to catch signal from Tower to work. Tower is similar to Paramatma. Though in this case, the paramatma is inside Jeevatma and not outside. Another example: Injection. Inserting a needle inside the body is required to put the medicine inside the body. Similarly the needle is like Jeevatma and the medicine inside needle is the Paramatma.) Nammazhwar says "Udal Misai Uyir Enna, Karand Engum Parand Ulan ....", which confirms that Paramatma is inside every Jeevatma. Now the question arises, can't Paramatma destroy Jeevatma ?? This causes a dilemma ! If we say, Paramatma can destroy Jeevatma, then it negates the fact that Jeevatma is indestructible! But, if we say Paramatma cannot destroy Jeevatma, then it negates the fact that Paramatma is "Sarva Shakti" (attributes of Bhagavan). Swami Desikan says that "Paramatma" definitely has the capability to destroy "Jeevatma", since he is Bhagavan. But, Paramatama has taken "Sankalpam" NOT to destroy Jeevatma. {Satyam Satyam Punah Satyam! Udbrhishta Bhujam Uchyateh!... ) 2.18. antavanta ime: deha:h nityasyokta: Sari:riNah | ana:shino:~aprame:yasya tasma:t yudhyasva bha:rata || In the last slo:ka , it was clearly established that the soul is to be eternal . In this slo:ka it is being ascertained on the pillars of the holy scriptures that the body which houses the soul is inherently prone to destruction . Basically the arguments in this slo:ka and the last are soul-centric. While the last slo:ka explains the soul's nature of being undestroyed , this one puts across a view of contrasting the eternal nature of soul with the property of destruction inherently dwelling in the body . Hence the Lord advises , "Grieve not . Fight!" (The Lord) now says that the bodies are perishable and the reason for it. The very nature of Body is perishable. He gives three reasons for it in this sloka. The immeasurable (aprameyasya) and indestructible(aNasinah) soul(Sari:riNah) gets a perishable (anta-vantah) body (deha:h) as per it's Karmas. The Soul is eternal (Nityasya). Note: Immeasurable i.e aPrameyasya means something which cannot be comprehended or measured (Prameyam is something we can imagine or comprehend). Ime -> all these i.e which we can see. What? This is the PanchaBhootam out of which Body is made. Anything which is made of panchaBhootam is destructible (eg: take example of Upma, which is a mixture of salt, water, flour etc and has a lifespan of just a day, compared to years of the salt, water, flour etc individually). Whereas, Soul is made of Gnaanam and is eternal. dehAh -> Upachayam (grown) and Apachayam(dimimish). Body is subject to growth and decay. Body has external features like legs, hands,eyes, ears, nose etc, unlike Atma. Atma is sukshmam and is unchanged. The term deha meaning body is derived from the word dih meaning to increase and correspondingly those bodies having increase must also have decrease and therefore are of a perishable nature. The elements combine to form the body dictated by karma ato render service to the imperishable soul to enable the living entity to experience the positive and negative fruits of their actions. In the Brihad- aranyaka Upanisad it is stated: by accruring merit one becomes meritorious. A living entity is forced to accept a body only until all ones positive and negative karma is exhausted and then the physical body is no longer bound to exist in the physical plane. Sareerinah(Jeevatma), Sarirah(Body) -> Sareeram is by it's very nature subject to decay, because it's purpose to exhaust the good and bad karmas of Jeevatma. The body is called de:ha , Sari:ra etc; This principally qualifies that the body is composed of parts . As it is composed of parts , destruction or damage of individual parts means destruction of body. Further , the body is understood to be composed of five elements . As new matter cannot be created from nothingness , its the elements that have transformed into body . To rediscover the elements , its only imperative that the body shed into its elements . Hence , the passing existence of the body is beyond doubt or debate . Sari:riNah denotes the proprietor of the body , that is the soul . A man owns his house. His house could be quite strong or weak, tall or small , vast or compact . If there are holes on the roof of his house , he suffers during rain . Otherwise , he comfortably protects himself . The house , depending on its nature decided the comfort or trouble of its owner. Similarly the body decides the pleasure or pain of the soul .The soul dwells in the body. The bodies are different because of the differences in good or bad actions (karma) of the indwelling soul. Accordingly the soul begets the good or bad results stemming out of his actions through the body. As it is understood that the body is merely an enclosure for the soul , that provides pain or pleasure in accordance to the soul's karma , its again inferred easily that the body cannot exist for ever. It will cease to exist once the pleasure or pain that was consigned to it , to be conferred upon the soul are all exhausted. Hence , it can be concluded that the body is of temporal existence. The body is therefore of transient existence as it is 1.composed of parts (Posseses organs, limbs etc) 2.macroscopic allowing further addition of macroscopic objects like food to enter it ( its not eternal or permanent and its composition is often altered) 3.built or transformed from the five elements (Pancha Bhootam ) 4.only an enclosure for serving on the soul the fruits of pain or pleasure consigned to it. (Vehicle to perform karma) But the soul is eternal because it is 1.not composed of parts 2.not pervaded or added by other macroscopic material 3.a unit in itself and not built from elements (it is pure Gyaana only) 4. the real sufferer/enjoyer of cycles of pain and pleasure through the body (beneficiary of karma) Whatever part of the body falls or decays , the soul remains the same . The cognition of 'I' is independent of the body. Whether the body is put to disease or disability , the 'I' factor always remains unaltered. Pain is sensed in the hand or leg etc; when it comes to body level. But talking at the level of soul , there is no headache of soul or legsore . The soul suffers as a unit . It is not built on any parts. It cannot be transformed into anything new. The conscious is eternal , irrespective of the nature or the state of the body. Experience may come in different forms but ultimately its the 'I' , that forms the focal point of all experience. What is cognized as 'I' is the soul. So, in summary, the three main differences between Jeevatma and Body is that Body is made of PANCHABOOTAMS, Body has external attributes, Body's purpose to exhaust the Karma of the Jeevatma, whereas Soul is "Jnaanam", is "sukshamam". (In the 17th sloka, Krishna reasoned that Atma is Nityam because its is Sukshmam(subtle) and Pervasive. In the 18th sloka, he reasons that Body is temporary because it's made of PanchaBhootas, is a vehicle to exhaust Karma and is subject to change i.e growth and decay. So, in summary, Atma is eternal and Body is temporary). Going by the science elucidated above , its clear that it is not just that the soul is eternal , it "alone" is . The body is bound to perish. So the eternal of eternals , the Lord tells Arjuna , " Your grief is unjustified on any account . Rise and fight." Now a question arises on why Krishna has to go to such depths to explain the temporary nature of the Body. It's well known that Body is temporary and decayable by common observation. However, it is not so and there are reasons to make this much of effort to say. Firstly, atman is not perishable like Him, the Paramatma. This is affirmative comparison. In a negative comparison, the atman is not like the body, which perishes. So, to establish the superiority of atman, destructible body is compared. Just as we come across dos and don ts in our daily � life, two types of examples were needed to show the indestructible quality of atman and so comparison with body was necessary. Krishna does so to emphasize that even if Arjuna doesn't battle, the demise of body of his opposition is anyway foregone. Next, krishna also says this to people who are worried about their continued misery, saying the bodily misery is temporary and we have to do our duty. Another reason is, it's a sign for people who spend lot of time and money decorating themselves in a artificial sense and Krishna says irrespective of all the "alankaram" being done to body, it's just artificial and doesn't change it's temporary nature. Importantly, by understanding that body is temporary, Krishna wants us to build "Vairagyam" (Detachment), knowing that Soul is permanent.

2.19. ya-enam vetti hantaram! yas cainam manyate hatam ubhau tau na vijanitah! nA-yam hanti na-hanyate There is nothing or anybody which can destroy a soul. A soul cannot be killed nor is there anything which can destroy a soul. Thus a Soul is eternal. The two types of people, i.e one who thinks there is something which kills this Atma or that Soul gets killed, are ignorant. Whoever doesn't understand this, doesn't have true knowledge. Now, a moral dilemma arises. In shastras, there are statements which advices us not to treat and kill other Jeevas (animals, humans, trees etc Na Himsyaat Sarva BhutaanI). But, here Krishna says that a Soul can never be destroyed or killed by anybody or anything. Isn't it contradictory? Does the Shastras means "Body" shouldn't be injured and not refers to Soul? Not really, since after the soul leaves the body, body perishes by itself. The reason is, when Shastras warn us not to mistreat or harm other creatures, it means that we shouldn't "separate" a body and it's soul, because we have no right to do it!! (source: Katavalli Upanishad). We may think, perhaps the shastras only ask us not to kill the bodies of other creatures. When Veda says cow slaughter should be avoided, does it mean the body of the cow should not be hurt? This is also not correct. Because, when someone dies, the body is cremated by igniting fire to the body. None calls this as himsa or hurting. So the shastras instruct us not to harm a body which is living or when the soul is inside. Therefore, the implication is that one should not cause maranam [death]. Maranam means mruth prana thyagena. That is separation of atman from the body and the Vedas advise us not to do this separation. So, the correct interpretation of the shastras is that, we are not authorized to separate the soul from the body. Conclusion: 1.The scriptures don't talk of destroying the body alone.(dead body) 2. The scriptures ban unrighteous separation of soul from body. This is called non-violence theory or policy of ahimsa. 3. In case of situations like righteous war, the scriptures allow the action of separaton of soul from body. This is only to establish righteousness . As the soul is indestructible and cannot be destroyed by any agent, its ignorance to think that one can destroy the "very existence" itself even in righteous actions like war. The soul continues to exist even after the action of "killing" known to the world. 2.20. na jAyate mriyate va kadacit ! nAyam bhutva bhavita va na bhuyah ! ajo nityah sasvato yam purano ! na hanyate � hanyamAne sarire ! "For the soul there is neither birth nor death at any time. He was not born at the time of kalpa, does not disappear at the end of kalpa. He is unborn, eternal, unchanging and very ancient. He is not slain when the body is slain." The soul never takes birth or dies. The soul is unborn , beyond destruction , without any changes in their intrinsic state and remains FRESH even after being many ages old. It is not formed at the beginning of creation and it is not destroyed at the end of this world. The soul remains even as the body perishes. Soul is -> "ajah:" (unborn), "Nitya:"(eternal), "Sasvatah:"(not subject to modification), "Puranah" (pura-apinavah: -> always fresh;-) ), forever(kadacit). The word purana means ancient. Etymologically it stems from purapi navah meaning old yet new illustrating that the eternal soul although ancient is experienced with every birth as ever new. Thus it has been clarified that the physical body only perishes but never can the eternal soul perish. The 17th sloka dealt with the reasoning that since there is not a smaller entity than the atman, it is indestructible. In the 18th sloka, since the body was a composite of the five elements and since it was growing and waning, it is destroyable. In the 19th sloka, it was told that he, who does not understand this true nature of atman and body, is not a wise man. Having stated so, now in the 20th sloka, Sri Krishna establishes that atman does not undergo any changes whatsoever. In this slokam, Krishna says that Soul is not only eternal and indestructible, but it is not subject to any change, at ANY time. This is to address the doubt Arjuna had on whether the Soul was "indestructible and not subject to change", just now or in last 1000 years and probably it has a "manufacturing and expiry" date?. Krishna says emphatically that soul is "ALWAYS" eternal, unborn, without death and unchanging. Now, we will have a doubt. In shastras, it is mentioned that the lifespan of a human is less than Devas , which is less than Brahma etc.. (eg: 1 human year is equal to 1 day for deva). 4 Yugas = 4,320,000 years * 1000 is the span of Brahma for one kalpa, when Shrusti and Pralayam takes place. Krishna says here, that Soul is never born or dead during any of this times, whether it is Shrusthi, Pralayam, Kalpa or a human life span!! Now, another question arises, since the souls are eternal, are we Paramatma?? No, Jeevatmas are separate from Paramatma. Due to ignorance and material contact, we have lost this true knowledge. Based on our karmas, the soul takes bodies accordingly. In an inanimate object, also soul exists, but it has no way to increase it's understanding. Beyond, inanimate objects is trees, then animals, then human, then devas etc. When it acheives true knowledge, it reaches "paramapadam" to live eternally with Paramatma. Each of this body, gives the soul a potential to gain the true nature of itself. Soul is not subject to the six types of change, like body! But, intrestingly, even though Soul is eternal, it appears to be changing as per the body it takes. It's similar to we wearing different types and colors of dresses every day! Even though we are the same person, our external appearance seems to change as per the dress we wear! This Self (Atman) is destitute of the six types of transformation or Bhava-Vikaras such as birth, existence, growth, transformation, decline and death. As It is indivisible (Akhanda). It does not diminish in size. It neither grows nor does It decline. It is ever the same. Birth and death are for the physical body only. Birth and death cannot touch the immortal, all-pervading Self. The understanding that the eternal soul is never slain is being confirmed by its freedom from the six changes of material existence being: birth, existence, growth, modification, decay and death which are controlling all living entities high and low in the material existence. The Supreme Lord by declaring the eternal soul is not born confirms the absence of any birth and by declaring the eternal soul does not die confirms the absence of any destruction. The word va occurring twice is used in the sense of and as in and the immortal soul does not come into existence by birth. The immortal soul is already by nature itself eternal. So existence by conception is proven false due to the fact the eternal soul is birthless. That which is conceived attains existence after birth; but that which already eternally exists by its own nature cannot be conceived again. This is the purport of this verse. Constant means not subject to modification. This confirms the absence of growth. Eternal confirms the absence of decay. Ancient confirms the absence of ageing ever beyond time the eternal soul is ageless. Thus there is never a repetition regarding the existence of the eternal soul and the six changes of the physical of birth, existence, growth, modification, decay and death mentioned by Yaksa and other expounders of the Vedic scriptures as to the nature of things in this world never is applicable to the eternal soul which factually every living entity born from a womb possesses. The imperishable nature of the soul and the fact that the six changes of the physical body have no influence on it which is the topic presently under discussion has now been satisfactorily concluded and so it is confirmed that the eternal soul does not perish when the body perishes. In the Katha Upanisad also we find a similar passage which reads: na jayate mriyate va vipascin nayam kutascin na vibhuva kascit ajo nityah sasvato 'yam purano na hanyate hanyamane sarire (Katha 1.2.18) The meaning and purport of this verse is the same as in the Bhagavad-gita, but here in this verse there is one special word, vipascit, which means learned or with knowledge. The soul is full of knowledge, or full always with consciousness. Therefore, consciousness is the symptom of the soul. Even if one does not find the soul within the heart, where he is situated, one can still understand the presence of the soul simply by the presence of consciousness. Sometimes we do not find the sun in the sky owing to clouds, or for some other reason, but the light of the sun is always there, and we are convinced that it is therefore daytime. As soon as there is a little light in the sky early in the morning, we can understand that the sun is in the sky. Similarly, since there is some consciousness in all bodies--whether man or animal--we can understand the presence of the soul. This consciousness of the soul is, however, different from the consciousness of the Supreme because the supreme consciousness is all-knowledge--past, present and future. The consciousness of the individual soul is prone to be forgetful. When he is forgetful of his real nature, he obtains education and enlightenment from the superior lessons of Krsna. The soul is full of knowledge, or full always with consciousness. Therefore, consciousness is the symptom of the soul. Even if one does not find the soul within the heart, where he is situated, one can still understand the presence of the soul simply by the presence of consciousness. Sometimes we do not find the sun in the sky owing to clouds, or for some other reason, but the light of the sun is always there, and we are convinced that it is therefore daytime. As soon as there is a little light in the sky early in the morning, we can understand that the sun is in the sky. Similarly, since there is some consciousness in all bodies--whether man or animal--we can understand the presence of the soul. This consciousness of the soul is, however, different from the consciousness of the Supreme because the supreme consciousness is all-knowledge--past, present and future. The consciousness of the individual soul is prone to be forgetful. When he is forgetful of his real nature, he obtains education and enlightenment from the superior lessons of Krsna. The great deluge [pralayam] is called kalpa. At the start of the kalpa, Brahma creates everything in this Universe. At that time also the atman is not created. Nor the atmans perish at the end of a kalpa. When a child is born, at that time an atman chooses that body and is born. Atman is there in everything. It is in this plant and in that pillar. One may wonder how atman can be in those inanimate objects. But if we examine closely, even our body is inanimate and we know atman is there. So, there is atman in all materials also. The only difference is that the atman in our body can develop his knowledge while, the atman in the pillar has no scope for wisdom. The atman in that pillar is there to expend the karma he had acquired and the moment that is over, that atman will depart that pillar and reside in another body. The magnitude of the wisdom of the atman in any body is determined by its past karma. If the wisdom is, let us say, 0%, it resides in an inanimate body like pillar. A slightly higher intellectual makes the soul to take a bird s body or animal s body. More wisdom makes the soul to take � � bodies of human beings or devas or even a Brahma. So the ranking of the knowledge decides the body that soul will be residing. The up and down in gyana or wisdom is only found in atmans. Once, the soul has taken a body, he tries to develop his wisdom and seek a higher level and ultimately, resides in the Sri Vaikuntam or His abode from where there is no more return for the atman to lower planes like this earth. Thus atman is eternal and never undergoes any change. Sri Krishna calls atman as purana. Pura api navaha puranaha is the Sanskrit meaning for the word purana. It means to say that it is very ancient and at the same time fresh or novel. Atman also is ancient but appears fresh everyday. It is common knowledge that we seek changes so as to avoid monotonous, which can be boring and dull. We rearrange our surroundings. We change our dress. So Arjuna feels that an unchanging and static atman might cause boredom. Sri Krishna allays such thoughts and says that atman is fresh everyday with more and better knowledge. This is a greatness of atman that though he is changeless, he appears afresh every time. Like Sri Aravamudan of Thirukkudanthai [Kumbakonam], Alwar says, every time he visits Him, he finds Him revealing Himself differently. We listen to Sri Ramayana. But every time we listen it refreshes our knowledge. So He now tells Arjuna that by killing Bheeshma, he will not kill the atman of Bheeshma. 2-21: vedA-avinasinam nityam ya enam ajam avyayam katham sa purushah pArtha kam-ghAtayati hanti kam "O Partha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or encourage anyone to kill?" Tirumangai Azhwar says in Thirunedundantakam - Munuru(Achit), Pinuru(Jeevatma,Chit), Ponuru (Paramatma). " .. Irrapaturuku enathu!". Paramatma is embedded inside every Jeevatma and Jeevatma is in every material body. One who knows the true nature of soul is eternal understands that he cannot destroy or kill anybody, nor will be make an attempt to kill. Krishna says this to Arjuna to ensure that if he knows this truth, he will understand that he cannot kill Bhishma, Drona etc. Atma is inside Shareeram, temporarily. Soul is "AJAM" (unborn, unchanging)., NITYAM(eternal), AVINASINAM (indestructible), "AVYAYAM" (unchangeable). Whoever realises this gnaanam (i.e a soul is unborn, eternal, indestructible), CANNOT kill anybody and neither will he even attempt to kill i.e "Katam cha purushah paartha!". There are two types of Tattvam - ParaaDarsham, PratyaDarsham. Achit (Lamp, Stone etc) are all Paraaa Darsham. Whereas, human, animal etc is all "PratyaDarsham", because we all have the feeling of "I" (self), which is "Self-illuminating". So possessing spiritual intelligence, knowing the soul to be eternal, understanding it to be birthless and deathless being of an inexhaustible nature how is it possible for anyone to commit any act of destruction against the immortal soul which dwells in trillions of various and diverse living entities among the 8 million 400 thousand species of life throughout the billions of material universes. Whom can anyone destroy? How can anyone destroy anyone? Who can cause anyone to be destroyed? No one can! Thus it can be seen that ignorance of the eternal nature of the soul is the cause of all grief by not understanding that the soul is immortal and thinking that the eternal soul perishes when the physical body perishes. Comprehending that what happens to the immortal soul when the physical body ceases to function is factually the withdrawal from an old physical body to enter into a new physical body. So it can be understood that those who have deep regret for the loss of the physical body, serving as it does as the facility for securing and enjoying material pleasures; these living entities should reflect on the futility and temporal nature of material existence rather than trying to eternally exploit their senses. Yaksha poses this question to DharmaPutram in Mahabharat - "What is the most wonderful-AAshcharyam thing in this world" ?? Yudishtra replies that "even though this body has 9 holes, the Jeevatma doesn't fly away and still resides in this body!.. that is the most amazing thing in this world" . Body is "NavaDwara Pura patnam". Yaksha poses another question : "What is even more amazing"? Yudishtra replies that "Seeing so many people die also, a person still thinks he is going to live forever. For eg: Even the pallbearers plan to make a living by carrying dead!". So it is very difficult to come to that realization that the atman is everlasting and the body only perishes. 2-22: vAsamsi jirnani yatha vihaya navani grhnati naro �parani tatha sarirani vihaya jirnany anyani samyAti navani dehi "As a person puts on new garments, giving up used up ones, the soul similarly accepts new material bodies, giving up the old and useless ones." Arjuna has a doubt now, after hearing Krishna mentioning that Atma is Nityam, Indestructible etc , body is temporary and will fall and that one has to bear the pain to achieve the goal. But, human has an attachment by nature with his body, due to the association of being in it. It's natural! So, isn't it normal to show attachment to a body which has given us company throughout the life and not show any dukham to it's demise or destruction?? In response Krishna mentions that Slokam. He says that rather than showing Dukham at the demise of the body, one should express joy! He says, just like a man wears new garments and throws off worn out garments, similarly the Jeevatma casts off one body and takes another. So, isn't it a cause for joy rather than sorrow? So, rather than feeling sorrow of casting away old body and taking new, it should be joyous occasion. In Taittraya Upanishad " Yuvasya .. athisthio... Maanusha Anandah", it says that Youth is the ultimate fountainhead of happiness for human life and when this body has overlasted it's usefulness, so isn't it a joy to shed it? Now, Arjuna had another doubt - If at the end of this life, one gets a worst body e.g. animal etc due to past karmas, isn't it a scary thought? i.e if one gets to wear rags, it would be preferable to wear an old shirt, rather than shedding it and wearing a rag. Krishna says that, Arjuna need not fear, since he is fighting a battle doing his Kshatriya duty and even if he perishes in the battle, he is assured of swargam. So, he need not worry about the next life. Transference of the atomic individual soul to another body is made possible by the grace of the Supersoul. The Supersoul fulfills the desire of the atomic soul as one friend fulfills the desire of another. The Vedas, like the Mundaka Upanisad, as well as the Svetasvatara Upanisad, compare the soul and the Supersoul to two friendly birds sitting on the same tree. One of the birds (the individual atomic soul) is eating the fruit of the tree, and the other bird (Krsna) is simply watching His friend. Of these two birds--although they are the same in quality-- one is captivated by the fruits of the material tree, while the other is simply witnessing the activities of His friend. Krsna is the witnessing bird, and Arjuna is the eating bird. Although they are friends, one is still the master and the other is the servant. Forgetfulness of this relationship by the atomic soul is the cause of one's changing his position from one tree to another or from one body to another. The jiva soul is struggling very hard on the tree of the material body, but as soon as he agrees to accept the other bird as the supreme spiritual master--as Arjuna agreed to do by voluntary surrender unto Krsna for instruction-- the subordinate bird immediately becomes free from all lamentations. Both the Katha Upanisad and Svetasvatara Upanisad confirm this: samane vrkse puruso nimagno 'nisaya socati muhyamanah justam yada pasyaty anyam isam asya mahimanam iti vita-sokah "Although the two birds are in the same tree, the eating bird is fully engrossed with anxiety and moroseness as the enjoyer of the fruits of the tree. But if in some way or other he turns his face to his friend who is the Lord and knows His glories--at once the suffering bird becomes free from all anxieties." Arjuna has now turned his face towards his eternal friend, Krsna, and is understanding the Bhagavad-gita from Him. And thus, hearing from Krsna, he can understand the supreme glories of the Lord and be free from lamentation. 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 "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 (2.29). 2-29: ascarya-vat pasyati kascid-enam ascarya-vad vadati tathaiva cAnyah ascarya-vac cainam anyah-srnoti srutvapy-enam veda na-caiva kascit 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.