Chapter 2
Samkhya Yoga
Part 2: (Stanza No. 2.11.to 2.30)
Topic:
Synopsis:
Arjun was grieving, since he saw his relatives to be killed in the war. As he could not decide what to do, he surrendered to Krushna. Now it is Krushna’s task to clear Arjun’s confusion and show him the way. The teaching in this part is aimed at removing the basic ignorance. 
śrī bhagavānuvāca |
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ २-११ ॥
aśocyānanvaśocatvaṁ prajñāvādāṁśca bhāṣasegatāsūnagatāsūṁśca nānuśocanti paṇḍitāḥ ||2.11||
11. The Lord said: You are grieving for those who should not be grieved for. At the same time, you are speaking the words of the wise people. Wise men do not grieve for the dead and for the living.
Inference: This stanza has two parts.
i) Aśocyā means those who do not deserve grief or sympathy. That is Duryodhana people, do not deserve any sympathy, because they are all adharmic means wrongful people.
'prajñāvādāṁśca bhāṣase', you are speaking the words of the wise people; You are presenting yourself as a wise person, by talking about kulakshaya, kuladharma, varna samkaraha, and all those problems you are talking about. So therefore, you are contradicting yourselves.
ii) According to some scholars, another half stanza contains the essence of the Gītā. What is the essence? Wise persons (pandiatah) do not grief (na anuśocanti,) for dead and living (gatāsūn agatāsūn ca.) You know that there are only two options for a person; either dead or living. This means that the wise or learned persons never grieve in life.
Why do they not grieve? It is because of the knowledge about the reality of dead and living. This knowledge is the main subject of Gita and is known as Atma Vidya or Brahm Vidya which is translated as Self knowledge. (note capital S here). ‘S’ signifies real self. The usual ‘self’ identifies with body -mind combine. Real self is the Consciousness which enlivens and which observes the acts of body–mind combine and this Self is generally called Atma.
How does the knowledge of consciousness or Atma cause wise persons not to grieve? This moot question is answered in following some stanzas of this part.
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्वे वयमतः परम् ॥ २-१२ ॥
na tvevāham jātu na tvaṁ neme janādhipāḥ |nacaiva na bhaviṣyāmaḥ sarve vayamataḥ param ||2.12||
12. “I was not there in the past. You were not there. These kings were not there” (Such an idea is) not at all true. “All of us will not exist in the future (This is) also not true.
Inference:
i) This stanza is likely to be misunderstood if not carefully read. Here instead of a direct positive expression, two negatives are employed, possibly for emphasizing the point.
The simple meaning is All persons (who are here) were there before their birth and will be there after their death. Before we go to the following stanzas wherein this point is further established, we should understand how this is relevant to resolving Arjun’s despondency.
Among several thoughts causing despondency to Arjun, the main thought is the killing of his relatives and friends. The usual understanding is that when a person dies he ceases to exist and gets lost forever. On the top of that if you are responsible for causing the death it is very disturbing.
The concept of continuity of existence even after death, propounded in this stanza eliminates grief due to death..
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ २-१३ ॥
dēhinō'smin yathā dēhē kaumāraṃ yauvanaṃ jarā |tathā dēhāntaraprāptirdhīrastatra na muhyati || 2.13 ||
13. Just as the Self which is in this body (goes through) boyhood, youth and old age, so also (It goes through) the attainment of another body also. A wise man does not worry over such a thing.
Inference:
Two words viz Deha and dehi are important technical words of Gita. Deha means body which is visible and Dehi means Atma or, consciousness, which is invisible. Though it is not visible but can be understood logically and can also be experienced. Dehi or consciousness lives through different phases like boyhood, youth, and old age and likewise attains another body after death. This mean that death is not the end of the road but only a transition point.
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ २-१४ ॥
mātrāsparśāstu kauntēya śītōṣṇasukhaduḥkhadāḥ |āgamāpāyinō'nityāstāṃstitikṣasva bhārata || 2.14 ||
14. Oh Arjuna! Sense organs and objects which cause cold, heat, pleasure and pain are subject to arrival and departure. They are impermanent. Oh Arjuna! Endure them
Inference:
In the previous stanza, the nature of Dehi or Atma was described. In the present stanza, the nature of Deha aka Anatma i.e. body is described. A person is made up of body mind and consciousness combined. Merely by knowing consciousness and its permanence is not enough. You have to train your mind- body combine to bear the stress caused by world factors. Sense organs, interact with sense objects and produce sensation in the range of opposites like hot and cold etc. You can combat the problem of heat by the comfort of air condition. but that will diminish your resistance power making the situation from bad to worse. . The nature of sense objects will not change but you can train your body and mind to bear with them. That is only possible.
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ २-१५ ॥
yaṃ hi na vyathayantyētē puruṣaṃ puruṣarṣabha|samaduḥkhasukhaṃ dhīraṃ sō'mṛtatvāya kalpatē || 2.15 ||
15. Oh Arjuna! That person whom these (sense organs and objects) do not disturb, who is equanimities in pain and pleasure and who is wise alone becomes fit for immortality.
Inference:
A person who has trained his mind- body to remain balanced against pain and pleasure will understand its mortal nature and thus qualify for immortality by orienting towards consciousness.
नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ २-१६ ॥
nāsatō vidyatē bhāvō nābhāvō vidyatē sataḥ |ubhayōrapi dṛṣṭō'ntastvanayōstattvadarśibhiḥ || 2.16 ||
16. There is no existence for the unreal. There is no non-existence for the Real. The truth of both these is indeed known by the seers of Reality.
Inference:
This stanza is cryptic and its meaning is explained as follows.
The sanskrit word 'Sat' is is translated as ‘real’ but does not convey full meaning. Sat is defined as entity which was there in the past, which is here in the present and will be in the future in the same form without any change. 'Asat' is defined as entity which was not in the past and will not be in the future but experienced only in the present.
All the experiences of our life, right from in the mother’s womb to the death bed are nothing but changes on time scale. They should be called as Asat by definition because they are changes. Who does experience these changes? It is Sat which is ever present unchanging entity. Seers know the truth of Sat and Asat. How is Sat? Read in the following stanzas.
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ २-१७ ॥
avināśi tu tadviddhi yēna sarvamidaṃ tatam|vināśamavyayasyāsya na kaścit kartumarhati || 2.17 ||
17. Know that (Ātma) to be imperishable one by which all this pervaded.No one can bring about the destruction of this changeless one.
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ २-१८ ॥
antavanta imē dēhā nityasyōktāḥ śarīriṇaḥ|anāśinō'pramēyasya tasmādyudhyasva bhārata || 2.18 ||
18. It is said – Perishable are these bodies, which belong to the eternal, imperishable and un-objectifiable Self. Therefore fight, Oh Arjuna.
यः एनम् वेत्ति हन्तारम् यः च एनम् मन्यते हतम्
उभौ तौ न विजानीतः न अयम् हन्ति न हन्यते ॥ २-१९ ॥
ya ēnaṃ vētti hantāraṃ yaścainaṃ manyatē hatam|ubhau tau na vijānītō nāyaṃ hanti na hanyatē || 2.19 ||19. The one who considers this (Self) to be a killer and the one who considers this (Self) to be killed, both of them, do not know. This (Self) does not kill; nor is (It) killed.
न जायते म्रियते वा कदाचिन्
नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥ २-२० ॥
na jāyatē mriyatē vā kadācitnāyaṃ bhūtvā bhavitā vā na bhūyaḥ|
ajō nityaḥ śāśvatō'yaṃ purāṇō
na hanyatē hanyamānē śarīrē || 2.20 ||
20. This (Self) is neither born at any time nor does it die (at any time). It will neither come to existence (at one time) nor will it disappear again (at another time). This is unborn, eternal and free from decay as well as growth. (It) is no affected when he body is affected.
Inference: Stanzas 17 to 20 describe perishable nature of body and imperishable nature of consciousness or Atma. Krushna also says to Arjun that the bodies (of his Guru and grandfather are also perishable and) belong to the Atma which is imperishable. Thus he should not be grieved with the thought of their perishing. He can fight with the clear mind.
वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २-२१ ॥
vēdāvināśinaṁ nityaṁ ya ēnamajamavyayam|kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam || 2. 21 ||
21. Oh Arjuna! Who can that person, who knows this (Ātma) to be imperishable, changeless birth less, and decay less, kill (and) whom can he instigate to kill, and how?
Inference: How a person can kill another person who is imperishable (if you know that his real form is Atma and not body)
This stanza if used out of context (like any other words) can be construed with sinister consequences.
The immortality of Atma cannot be taken as the excuse to kill a person by any other person. It only means that if doing one’s duty inevitably results in the death of some persons like in war, one should think of immortality of the Atma. That will help in looking at the task objectively and avoid depression.
वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णा-
न्यन्यानि संयाति नवानि देही ॥ २-२२ ॥
vāsāṁsi jīrṇāni yathā vihāyanavāni gṛhṇāti narō'parāṇi|
tathā śarīrāṇi vihāya jīrṇāni
anyāni saṁyāti navāni dēhī || 2.22 ||
22. Just as a person gives up worn out clothes and puts on other new ones, so also, this Ātma gives up worn out bodies and attains into other new ones.
Inference: This stanza is often quoted to give solace to the grieving relatives of a person recently expired. It has a different perspective, unlikely to be found anywhere else other than in Gita. It removes the pangs of death without sounding absurd. Of course, only if you are not vehemently against the theory of reincarnation!
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ २-२३ ॥
nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ |na cainaṁ klēdayantyāpō na śōṣayati mārutaḥ || 2.23 ||
23. Weapons do not cut this. Fire does not burn this. Water does not wet this. Air also does not dry this.
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २-२४ ॥
acchēdyō'yamadāhyō'yamaklēdyō'śōṣya ēva ca|nityaḥ sarvagataḥ sthāṇuracalō'yaṁ sanātanaḥ || 2.24 ||
24. This (Ātma) cannot be cut, nor burnt, cannot be wetted, and cannot be dried. This is eternal, all-pervading changeless, immovable, and unborn.
Inference: ‘Enam’ word which is used four times in stanza no.2.23 points to the Atma here. It is interesting to note that four items are listed which can not destroy the Atma. These four items are among five natural elements excepting one. The body is made of five great elements viz.1. Earth, 2. Water, 3. Air, 4. Fire and 5.Space
Here the weapons are mentioned which are made from products of earth. Other three are directly mentioned. As the body is made up of five elements, it can be destroyed by any one or more of four elements. The same concept is also used in the Ayurveda in the form of Vata, Ptta, and Kaph means Air, Fire and water and earth combined. Sky is not included in the list why? Possibly because the sky has attributes of Atma itself.
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २-२५ ॥
avyaktō'yamacintyō'yamavikāryō'yamucyatē|tasmādēvaṁ viditvainaṁ nānuśōcitumarhasi || 2.25 ||
25. This (Ātma) is imperceptible. This is inconceivable. This is unchangeable. (Thus) It is said. Therefore, having known this (Ātma) in this manner, you should not grieve.
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो नैनं शोचितुमर्हसि ॥ २-२६ ॥
atha cainaṁ nityajātaṁ nityaṁ vā manyasē mṛtam |tathā'pi tvaṁ mahābāhō naivaṁ śōcitumarhasi || 2.26 ||
26. However, if you consider this (Atma) to be constantly born and constantly dying, even then, you should not grieve like this, Oh Arjuna!
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २-२७ ॥
jātasya hi dhruvō mṛtyurdhruvaṁ janma mṛtasya ca |tasmādaparihāryē'rthē na tvaṁ śōcitumarhasi || 2.27 ||
27. Because, death is certain for one who is born and birth is certain for one who is dead. Therefore, you should not grieve over this inevitable fact.
Inference: Stanzas 25 , 26 and 27 when taken together, their meaning becomes readily clear. The Atma is said to be unchangeable but if one believes that is being born or dying then also Ok. It does not make difference. Main point is that death is certain. Thus even if Arjun does not fight a war, one day Bhishma and Drona will die. Arjun cannot stop that. As this is inevitable he should not grieve. Also it is mentioned that dhruvam janm mrutasya c which means rebirth of a dead person is certain. Though this point is not relevant for persuading Arjun, he may get solace that even if those people die in the war, they will be born again. In short he is not destroying them.
Actually what is important in Gita’s teaching is endless cycle of birth and death and why and how to free from that. That will be taught in what follows.
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २-२८ ॥
avyaktādīni bhūtāni vyaktamadhyāni bhārata |avyaktanidhanānyēva tatra kā paridēvanā || 2.28 ||
28. Oh Arjuna! All beings are unmanifest in the beginning, are manifest in the middle and are unmanifest in the end. What (is the use of) grieving over them?
Inference: The simple meaning is that we do not know whereabouts of a person before (birth) and after (death). A person is not with us forever.Why grieve for short term company?
आश्चर्यवत्पश्यति कश्चिदेन्-
माश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः शृणोति
श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २-२९ ॥
āścaryavatpaśyati kaścidēnamāścaryavadvadati tathaiva cānyaḥ |
āścaryavaccainamanyaḥ śṛṇōti
śrutvā'pyēnaṁ vēda na caiva kaścit || 2.29 ||
29. One sees this (Atma) as a wonder. In the same way, another one speaks about (it) as a wonder. Another hears of it as a wonder. Still, another never understands it in spite of hearing.
Inference: The scholars interpret word ‘enam’ as Atma here. One sees, speaks of or hears of Atma as wonder. In Stanza 2.25 it is stated that, (Ātma) is imperceptible. This is inconceivable. This is unchangeable. So apparently there is contradiction here. How one can see an imperceptible thing?
देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ २-३० ॥
dēhī nityamavadhyō'yaṃ dēhē sarvasya bhārata|tasmāt sarvāṇi bhūtāni na tvaṃ śōcitumarhasi || 2.30 ||
30. Oh Arjuna! This Ātma , present in every body, is ever indestructible. Therefore, you should not grieve for the sake of any being.
Utilitarian:
The teaching of this part is unique. Though it is spiritual it is not dogmatic.This subject is difficult to master but is very useful in understanding the real nature of the world around us. It will help you to solve the difficult problems without getting stressed out.
The concepts are summarised as follows.
1. The death is certain. There is no sense in grieving over the fact over which you have no control. So instead of grieving lead the life joyfully.
2. Though the death is certain, it is not the point of no return. It is not getting lost. After death you get another life. You may not feel certain of this promise. But like any other thing it is possible. Suppose it is there then what?
This rebirth has two fold effects.
i) If you are not contented with what you accomplished in this life, there is no need to feel wretched. You can attempt to get that in your next life.
When your dear one is dying you would be grieving. For whom are you grieving? For what are you grieving?
If you are grieving for that person, it is not justified because the next life is there in which he will get what is missed in the present.
If you are grieving for you, it is not right because you have failed to remember that the death is certain. You can not change that to hang on to the person.
If you are not likely to be contented then the cycle of life birth and death will continue for ever.
ii) If you are contented with the present life, you would not wish to be born again. What will happen to you? You who used to be a separate entity will merge for ever in the supreme entity (God).
If you do not believe in cycle of death and birth, what happens to you? There are many things which we do not believe, either due to lack of deeper understanding or proof or simply due to our way of thinking, that does not change the reality. The rule will always hold good.
Suppose, really there is no cycle of death and birth, then what? Then you implicitly believe in the law of accidents. The creation of universe and every entity is a mere accident. There is no cause and effect relation.(Even the accidents have the causes) That being the case, you would not think much of the meaning of life. Your doing good or bad to others is not different. You would not feel bad for your causing harms to others. Like wise you also should not mind when the harm is caused by others. Such attitude cause depression or maniac behavior.
All that is Ok, if it is OK for you.
No comments:
Post a Comment
Comment on Gita Blog