विवेचन सारांश
The Soul is indestructible and imperishable
The session started with the customary holy ritual of Deep Prajwalan. Prayers were offered to Śrī Bhagavān and to our revered Guruji.
The 2nd chapter is a very important chapter, introducing us to the most vital and sacred knowledge, the Atma-Tattva. The word Sānkhya primarily denotes knowledge. As we continue our divine journey through this chapter, we will get glimpses of Atma-Tattva, the eternal ever existent, unchangeable Brahman. It leads us through the path of self-realisation. It will guide us to the very relevant succinct knowledge of Self or Atman.
To recapitulate, we have seen in the previous slokas, how despondent and bewildered Arjun was. We have also seen, how Bhagavān patiently listened to the blabbering of grief-stricken, lamenting Arjuna. HE remained calm with HIS usual mesmerising smile on HIS lips. HE completely understood Arjuna’s dilemma and delusion, but yet preferred to wait till Arjuna admitted that he is confused and not able to decide his course of action. Finally, Arjuna acknowledged that he lacks knowledge and solicited HIS help.He pleaded with Bhagavān to show him the way to the best course of action which he should follow. The first step for a disciple wanting to acquire wisdom is to acknowledge his ignorance. The knowledge percolates well only to a clean and clear mind. A mind clouded with disillusioned thoughts and filled with ego can never receive the true knowledge.
Sri Dhyaneshwarji Maharaj metaphorically described Arjun’s state of mind as a swan stuck in wet mud. A swan which is covered with mud, forgets its own beauty. It forgets that it has beautiful feathers. It appears like a very ugly looking bird. Similarly, Arjun’s mind was so clouded with ignorance and grief that he failed to think rationally. He had coated himself with the mud of ignorance so much so that he thought that preforming his duty would result in sin. He forgot his vital energy; he forgot how mighty a warrior he was. Unable to decide for himself, he finally came down on his knees for advice. Receptivity happens only in an egoless mind. Śrī Krishna was waiting for that moment. HE was waiting for a fully ripe and fertile mind which can receive the Jnana or knowledge which HE wanted to impart.
We also see the same concept described in Hanuman Chalisa. Only after acknowledging that one does not have the knowledge (Buddhi-Hin), then only he should pray for blessings of intellect. The foundation of knowledge sharing lies on admitting the lack of knowledge.
बुद्धिहीन तनु जानिके पवनकुमार।
बल बुद्धि विद्या देहु मोहिं हरहु कलेस विकार॥
In the seventh sloka, Arjuna bows down and admits that he is confused about his duty as he is besieged with anxiety and grief.
कार्पण्यदोषोपहतस्वभाव: पृच्छामि त्वां धर्मसम्मूढचेता: |
यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ||
One has to become egoless to gain knowledge. As Arjuna completely surrendered himself at the lotus feet, Bhagavān is convinced that Arjuna is well prepared to receive the profound knowledge of Tattva-Jnana which will remove all his cobwebs. That is why this knowledge is classified as Guhyatama or very profound. The upcoming slokas will help all of us to dive deep into Atma-Jnana. These are the foundations to Sanatan Dharma Darshan Sastra.
Arjuna was only asking about his Dharma or the duty which he should undertake. Śrī Krishna could have replied in a straight forward manner instructing him on what he should do. HE could have simply said, having come to the battle field it was his prime duty to fight and not to run away. Being an ardent follower of Śrī Krishna,allth Arjuna would have definitely obeyed his instructions, all the more so when he himself had asked for it. Instead, Prabhu decided to deliver the Tattva-Jnana to him, explaining the fundamental principles of Prakṛti and Puruṣa. This is so because, Madhusudana was so fond of Arjuna, that he decided to give him a complete picture of what is Sat and what is Asat. He did not want to deal with the situation peripherally; rather he decided to have an in-depth conversation with Arjuna, and indirectly deliver the message for the entire mankind.
We can better understand it, when we consider how a doctor treats his patient. Normally in the present days, a doctor treats the patient's symptoms. The medicine works immediately but as the cause of the disease is not treated and only the symptoms are treated, there is a fair chance of disease reappearing. If the doctor is genuine, or happens to be a friend or relative of the patient, then he takes special interest and the treatment may be long lasting. The medicines he prescribes will cure him for ever. In the same manner Śrī Krishna wanted to clear the fundamentally wrong notions from the mind of Arjuna. Therefore, HE elaborately explained him all the nuances. Arjuna was HIS most favourite. HE knew how badly Arjuna was gripped with fear and attachment. Hence, HE wished that the ignorance should be removed forever and not make a come back again under any circumstances.
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदु:खदा: |
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत || 14||
Bhagavān said these perceptions of Sukha and Dukha arises when senses come in contact with sense objects. They are non-permanent in nature. They come and go just like winter and summer. One has to endure them without being disturbed. One should therefore never grieve over death. Attachment is a perception which is temporary in nature. Bhagavān said Arjuna, you are worried about the warriors standing here. You are worried about their death in your hands. You do not know that they have been here since eternity and they would continue to remain. No one can slay anyone nor can be slayed by anyone. The real is unbreakable.
2.15
yaṃ(m) hi na vyathayantyete, puruṣaṃ(m) puruṣarṣabha,
ṣamaduḥkhasukhaṃ(n) dhīraṃ(m), so'mṛtatvāya kalpate. 2.15
- What is the purpose of this tolerance?
- Why should one not display emotions?
- Why should one remain the same in Sukha and Dukha?
In order to become eligible for realisation of this eternal truth one has to practice equanimity. Like for getting admission to a university, one has to qualify by going through an entrance test. He becomes eligible for admission only after clearing the entrance test. Practicing steadfastness under all circumstances is like writing the entrance test for becoming eligible to enter the university which teaches immortality or liberation.
so'mṛtatvāya kalpate means becoming eligible for liberation.
We, the common human beings are so entangled in the pursuance of our worldly life, that we do not have inclination to ponder over all these. To start with, one is not aiming to achieve immortality. We are worried more about death. Most of us often worry about our future physical illness as we grow old. We are worried as the body becomes weak and suffer from various illness. Nothing can stop this process of degeneration. Once we learn to control our mind and make the mind steadfast, the fear of future illness or decay will no longer worry us. We can not stop the process of decaying but we can stop the thought of it.
nāsato vidyate bhāvo, nābhāvo vidyate sataḥ,
ubhayorapi dṛṣṭo'ntaḥ(s), tvanayostattvadarśibhiḥ. 2.16
This is yet another very important sloka in which Bhagavān speaks about the impermanent and permanent nature of the transient and the eternal. Transients are all temporary and the eternal does not cease to exist.
As per the Vedanta philosophy, the entire Srishti can be broadly classified as Sat (real) and Asat (unreal) .
- Sat is that which is eternal, always existing, and unchangeable.
- Asat is the one which we assume as existing but really does not exist. It is transitory. It is destructible. It is an appearance only.
The soul or Atma is imperishable and hence it is Sat. On the other hand, body is perishable, temporary, and undergoes modification. Hence it is Asat.
The other synonyms used for Sat and Asat are:
- Prakṛti-Puruṣa
- Ksara-Aksara
- Ksetra-Ksetrajna
- Sharira-Shariri
- Deha-Dehi
- Nitya-Anitya
All of the above denote the same meaning-the impermanent and the eternity.The eternal Puruṣa is the Unmanifested Brahmā whereas the Prakṛti is the Maya or the manifested universe appearing out of the Puruṣa. It is a bit difficult to comprehend. We can understand it better by drawing a corelation to our dream state. When in dream state, the body continues to remain in the sleep state. Suppose we dream of relishing juicy mangoes. In reality we are not eating them. But our mind gives us the feeling as if we are eating mangoes and also enjoying eating that. This dream of eating mango is an appearance, a creation of our mind. In reality the activity of eating mangoes or any dream for that matter is non-existent. It vanishes or perishes once our dream ends.
Our mind creates various such scenario in the form of dreams. As long as we see the dreams, we think it is the real world and the real activities around us. The moment our dream breaks, we realise that it was only a dream. Similarly, the Sristi that we are seeing is a creation of our mind. We have to wake up from the dream and realise the truth. The truth is BRAHMA SATYA JAGAT MITHYA.
There are some people who have already woken up from their sleep, and have understood the complete truth. Their intellect is awakened to what is Sat and what is Asat. Such people are called tattva-darśhibhiḥ. They are the seers of truth who have put an end to their dream states or have understood clearly the difference between the manifested and the unmanifested.
avināśi tu tadviddhi, yena sarvamidaṃ(n) tatam,
vināśamavyayasyāsya, na kaścitkartumarhati. 2.17
In this sloka Bhagavan explains The Sat-Tattva. Sat-Tattva is Avinashi (indestructible). Sat is that which pervades everywhere. It is all encompassing. Hence it pervades our bodies also. It is imperishable. No one can destroy it. It is unchangeable. It is the summing total. It is the Puruṣa which pervades Prakṛti. Our bodies are Prakṛti, made of matter. The insentient energy pervades all sentient beings. This consciousness can never be created or destroyed.
To make the subject clearer, let us think of a situation when someone is owning a business. He gains profit and ploughs back the profit into the business. After sometime he wants to divest some of his money to another business. He takes some money out and divests in another vertical. The sum total of his business or the gross investment remains the same. Same is the theory that energy can neither be created nor destroyed. It remains the same. No increment or decrement takes place. Cosmic Energy of Paramātmā is Sat. It remains constant. The Avinashi Atma wears different bodies and goes from birth to birth. The bodies get destroyed, the pure being remains the same.
antavanta ime dehā, nityasyoktāḥ(ś) śarīriṇaḥ,
anāśino'prameyasya, tasmādyudhyasva bhārata. 2.18
Our bodies undergo tremendous number of transformations. When we see our own photographs through various stages of life, we are totally at a loss as to which of these is the real Me or I. Bodies are constantly changing but the Atma or the I-ness within remains the same throughout. Thus, the Me-ness in me is creating the “I”. That is the only constant factor all others are variables.
Advaita Vedanta postulates three level of reality:
- Pratibhasik Satya
- Vyavaharik Satya
- Parmarthik Satya
Vyavaharik Satya is the empirical reality or the transactional truth. This is the reality, that we experience in our everyday life, when we interact with the physical world through our senses.
Paramarthik Satya is the highest level of reality. It refers to the ultimate, absolute truth. This is where we really belong to but we get disillusioned by the Vyavaharik Satya.
Paramarthik Satya is our real Swarup. That is the real “I” which is Avinashi.
ya enaṃ(v̐) vetti hantāraṃ,(y̐) yaścainaṃ(m) manyate hatam
ubhau tau na vijānīto, nāyaṃ(m) hanti na hanyate.2.19
Śrī Krishna is explaining to Arjuna, that he can never kill the imperishable Atman. HE explained that whatever he was seeing, standing in front of him are only bodies or forms which are unreal. These forms are any way perishable. The soul inside them can never be destroyed by him. Neitherhe can slay them nor can he be slayed by them. Arjuna's perception that he is going to kill them is untrue.He does not have the power to slay their soul or their Atma. That Tattva is Param Tattva and can never be destroyed. That is the Sat.
na jāyate mriyate vā kadācin,
nāyaṃ(m) bhūtvā bhavitā vā na bhūyaḥ,
ajo nityaḥ(ś) śāśvato'yaṃ(m) purāṇo,
na hanyate hanyamāne śarīre. 2.20
There are six modifications which the body undergoes:
- Asti (existence)
- Jayate (birth)
- Vardhate (growth)
- Viparinamate (change)
- Apakshiyate (decay)
- Vinasayate (perish)
Bhagavan describes Atma as:
- Ajah: unborn
- Nityah: eternal
When we change our phone set, we remove the SIM card from the old phone and insert it into the new hand set. In the similar manner Yamraj ji does his duty of putting our Atma into a new body, when the old body becomes worn out.
vedāvināśinaṃ(n) nityaṃ(y̐), ya enamajamavyayam,
kathaṃ(m) sa puruṣaḥ(ph) pārtha, kaṃ(ṅ) ghātayati hanti kam.2.21
- ajam: unborn
- avyayam: inexhaustible
These days, fear is growing among the people. The society is slowly becoming increasingly unsafe. As people are getting more and more attached to the material world, they become extensively fearful about their survival. The basic knowledge about Sat and Asat has not percolated adequately into today’s generation. In earlier days, they used to read scriptures and believed in these sayings and hence were more fearless. They were more robust in their thinking whereas now days people are more apprehensive and wavering. In order to have a robust society, we must understand these Tattvas and live in peace and bliss.
We should always be fearless. We should be excited about getting a new life, a new birth. We are excited when we get a new material object then why not be excited about getting a new body! Of course, one does not know what is in store for him in his next birth. It depends on the balances of his Karmic account. At least we should aspire to get a human birth. After a lot of good karma, we have got this human birth in this life. We should hope for the same in our next birth as well and work towards achieving it.
vāsāṃsi jīrṇāni yathā vihāya,
navāni gṛhṇāti naro'parāṇi,
tathā śarīrāṇi vihāya jīrṇā-
nyanyāni saṃyāti navāni dehī. 2.22
This shloka beautifully explains that just like we change our old clothes and wear new clothes, the Atman too sheds off the old body and adorns a new body. We do not know how many times we have changed our body since inception from the Anantakala. At the time of death, the soul casts off the worn-out old body and then enters a new form. Śrī Krishna has explained the same thing again and again to make it more clear to his beloved friend Arjuna.
nainaṃ(ñ) chindanti śastrāṇi, nainaṃ(n) dahati pāVākaḥ,
na cainaṃ(ṅ) kledayantyāpo, na śoṣayati mārutaḥ. 2.23
HE further goes on to add - Atma can neither be cut nor can it be burnt by fire. It can never get drenched by water or be blown by wind. Soul is divine and hence
beyond the interactions of material objects.
acchedyo'ya madāhyo'yam, akledyo'śoṣya eva ca,
nityaḥ(s) sarvagataḥ(s) sthāṇur, acalo'yaṃ(m) sanātanaḥ. 2.24
The same qualities of the Atma are again reiterated in this sloka with adjectives. By using the adjectives, Śrī Krishna is putting emphasis on the Sashvata and non-destructible qualities of the Brahmā. It is unbreakable and incombustible. It is everlasting and existing everywhere. It is immutable and primordial. It is Sanatana which means it is existing from eternity.
avyakto'yama cintyo'yam, avikāryo'yamucyate,
tasmādevaṃ(v̐) viditvainaṃ(n) nānuśocitumarhasi.2.25
atha cainaṃ(n) nityajātaṃ(n), nityaṃ(v̐ ) vā manyase mṛtam,
tathāpi tvaṃ(m) mahābāho, naivaṃ śocitumarhasi.2.26
- Knowing all these, why should one grieve?
- As the Atma is permanent and not going anywhere, why should one lament death?
- One may argue that although the Soul is not dying, the body is dying. But should one grieve for the body which is a material object and destined to perish one day or other?
We possess so many earthly objects, and keep using them and abandoning them and again getting new ones. For example, we change dresses or cars. Do we ever lament their losses? Attachment to anything is not desirable.
jātasya hi dhruvo mṛtyuḥ(r), dhruvaṃ(ñ) janma mṛtasya ca,
tasmādaparihārye'rthe, na tvaṃ(m) śocitumarhasi. 2.27
For the one who is born, death is certain. Body is born. Hence death is inevitable for the body. The Atma comes back in a new form. One who understands this principle and is convinced about it will lead a fearless life. He is totally unconcerned about its death and leads a carefree life. He is always prepared to perish.
Our Krantikari freedom fighters were never worried about their 'death by hanging' punishment. They were convinced that their Atma will come back in a new form and once again they will get a chance to fight for their motherland. In fact, they used to say, if hanging order is confirmed, then better do it early without wasting days so that we come back early to this world in order to serve our motherland. They revered Bhagavad Gita and used to hold it in their hands till the end. These principles were enshrined in them very deeply and hence they were fearless. It is obligatory for all of us to pass on this knowledge to our future generations so that we can prepare fearless bold citizens.
Sochitum: lament
Arhasi: befitting
Aparihārye arthe: in this inevitable situation
Hence knowing that death is inevitable, instead of lamenting we should try and become bold to embrace it.
avyaktādīni bhūtāni, vyaktamadhyāni bhārata,
avyaktanidhanānyeva, tatra kā paridevanā. 2.28
Arjuna was grief-stricken, and engulfed in the fire of attachment and delusion. Hence Bhagavān made all out efforts to convince him that the things he was worried about were temporary and impermanent in nature. In any case they had to go. HE repeatedly explained to Arjuna that the Param-Tattva which is ever existent will not go anywhere and rather will continue to remain in Avyakta state.
Sat-Tattva or Parama-Tattva is always there to stay. It was in Avyakta form. It was not being seen as it was in its unmanifested form. With the birth of Deha or Sarira, Unmanifested Brahman expresses itself through the body. It manifests itself and becomes Vyakta. With death it again disappears or becomes Avyakta.
Imagine a lady storing her phone in her purse. When she needs the phone, she will take it out, use it and again put it back into the purse. When she takes it out it becomes Vyakta, manifests itself, does its work and when she puts it inside, it becomes hidden or Avyakta. It becomes unmanifested again. Same thing happens with our Atma when it is manifested along with the birth of a body. Sri Krishna is asking - Hence where is the need to grieve (tatra kā paridevanā)?
The entire message can be consolidated as follows: what we see around us are only the perishable bodies, within which lies the imperishable Brahman.
The evening ended with prayers, and a brief session of Questions and Answers.
Narayan ji
Q. What is Sat and Asat? Does Sat mean soul and Asat, body?
A. Sat is the Purush and Asat is the Prakṛti.
Gargi ji
Q. Do we take only 7 births?
A. No, we take uncountable number of births. Dhyaneswar Maharaj said that he got the Patrata or eligibility for writing Dhyaneswari, after taking 16 lakh births and not speaking a single lie in these births.
Subbhalaxmi ji
Q. I am afraid that if some evil mind reads Bhagavad Gītā, he may misinterpret it. How can we prevent it from happening?
A. First of all, no evil mind will be interested in reading Bhagavad Gītā. If at all he happens to read it, he will be automatically purified, and his mindset will change. Max Muller tried to rewrite the cultural history of India, with an intent to rubbish our Sastras and holy text books. He decided to give his opinion on our most sacred book, Bhagavad Gītā. However, once he started reading it, he got mesmerised, and fell in love with its contents. He repented for not having read Gītā earlier.
Hence do not worry about such things, but do your duty of reading Gītā and spreading the knowledge of Gītā.
We are sure you enjoyed reading the Vivechan write- up. Please invest three minutes of your time to provide us your feedback. Use the link below:
https://vivechan.learngeeta.com/feedback/
Thank you-For reading the summary
You have enjoyed this vivechan writeup! In spite of intense editing and proofreading, errors of grammar, as also of omission and commission may have crept in. We appreciate your forbearance.
Jai Shri Krishna!
Compiled by: Geeta Pariwar – Creative Writing Department
Har Ghar Gītā, Har Kar Gītā !
Let’s come together with the motto of Geeta Pariwar, and gift our Geeta Classes to all our Family, friends & acquaintances
आओ गीता सीखें, विशुद्ध उच्चारण के साथ
Learn Geeta, Spread Geeta, Live Geeta
|| OM ŚRĪKṚṢṆĀRPAṆAMASTU ||