Bhagavad Geeta – Chapter 2 – Sānkhya Yōga
Regarding the second chapter, the song Geeta Sāra states:
Sānkhyam jnanaṃ jāni hi sharanāgati patha avapnuhi
Atma nityam sarvagato nainam kinchit kledayati-
Sānkhyam jnānaṃ jāni hi- Understand that this term sānkhyam means divine knowledge (jnana);
Śaranāgati patha avapnuhi- Latch on to the principle of total surrender (sharanagati).
Atma nityaṃ sarvagato- the self (atma) is eternal and all-pervading;
nainam kinchit kledayati- It cannot be destroyed by anyone and anything.
This entire Bhagavad Geeta is a treatise about Jnana. It explains about the supreme essence (Jnana) in totality. To manufacture any object, complete knowledge of its manufacturing and marketing processes is a must. This is Jnana.
Actual manufacturing and marketing the object is karma (action). Likewise Krishna here wants to preach the knowledge about the supreme self. With this knowledge, the being will be able to reach the state of not seeking results of the action (karma) done by him. Many commentators claim that Krishna preaches both Karma and Jnana yogas. The truth is that He preaches only Jnana and then He teaches how that Jnana can be used to attain freedom from the results of the actions. That’s all. This should be understood thoroughly.
Sanjaya uvaca-
Taṃ tathā kṛpayā’viṣṭaṃ aśru-pūrnākulē’kṣaṇaṃ ǀ
Viṣīdantaṃ idaṃ vākyam uvāca madhusudanaḥ ǀǀ 1 ǀǀ
Meaning: Seeing Arjuna who was in this state of despondency, overcome with compassion and who was grieving, Krishna spoke in this manner.
Tam tathā kṛpayā’vistam- To him who was thus overwhelmed (āvistam) with pity (kṛpaya)
Kṛpa means compassion (daya). Arjuna was entangled with this compassion and was bound to it. Was it right on his part to display such compassion? Let us suppose that a person does not want to go to office and work. Is it right to be empathetic towards him? Such person should be explained the repercussions of his action and be sent to his office for, in this lies his welfare.
Aśru-pūrṇā kule’kṣaṇaṃ- whose eyes were brimming with tears
Viṣīdantaṃ – who was thus grieving
Idaṃ vākyam uvāca madhusudanah- Krishna spoke in this manner
Here Krishna was stunned. This was not what he had expected from his strong warrior devotee. What will be the reaction of your Guru, who after having trained you for 40 years entrusts you with a task, but to his surprise you claim your inefficiency in completing it? What will He say? He will wonder as to what has happened to the experience and lessons learnt so far? Krishna’s situation was similar to that. Krishna had complete faith in Arjuna. Based on Arjuna’s capacities He has agreed for the war. But here, Arjuna was the one who wanted to run away from battle field without thinking of the fate of his own brothers.
No 14:
Therefore, Krishna reproached Arjuna and said-
Kutas tvā kaśmalam idam viṣamē samupasthitaṃ ǀ
Anārya-juṣṭam aswargyam akīrtikaram Arjunā ǀǀ 2 ǀǀ
Meaning: “Why have you allowed this grime to stick to your mind, Arjuna? From where has it come? At this time of crises how is it that you are drowned in these feelings of despondency? Your behavior is not worthy of an exalted person (arya). Furthermore you will be deprived of a place in heaven (aswargyam) because of it. In fact it will only bring ill fame (akeerti), O Arjuna”.
When a person realizes that his actions not going to grant him a place in heaven and in addition will bring him ill fame, he will instantly refrain from those actions. This fear will get him on the right track. With this in mind, Krishna used the words- anārya, akeertikara and aswargya.
Before the war Krishna tried his best to stall the war. But when those efforts failed and war was formally declared, it had now become the duty of every kshatriya of that land to join the war. Therefore Krishna now had to motivate the warrior to go to battle.
Krishna was angry with Arjuna, but it lasted only a second. This is the special trait of Mahatmas. In a fraction of a second, they control their anger and come to the aid of the person seeking help. Snakes hold grudge for 12 years and wait to seek revenge.
Klaibyaṃ māsma gamaḥ pārtha naitat tvayy upapadyate ǀ
Kṣudram hṛdaya-dourbalyaṃ tyaktv’ottiṣtha paraṃtapa ǀǀ 3 ǀǀ
Krishna continued, “Feelings of despondency and helplessness are not your inherent nature Arjuna (klaibyam). Don’t allow such traits to come near you. They are of no use to you. The weakness of heart (durbalam) that you are displaying is a degraded state (kśudram). Wake up (uthistha) O exalted warrior”.
Here the noteworthy word is ‘uthistha’ (awaken).Vivekananda Swami’s entire preaching is based on this word ‘uthistha’. He strived to awaken the people and motivate them. The word Bharatha consists of two worda, bha+ratha. ‘Bha’ means Jnana. ‘Ratha’ means ‘to have absolute dedication’. Bharatha means ‘those who have absolute dedication towards the supreme knowledge’.
The sin of forgetting one’s motherland is far terrible than that of forgetting one’s own mother. This was another reason for Krishna’s stern message. Hearing the stern words spoken by Krishna, Arjuna came a little to normalcy. The realization that he could be wrong dawned upon him. At times our elders have to use harsh words to ensure that realization dawns upon us. He asked in a mellowed down tone,
Kathaṃ bhiṣmamahaṃ samkhey droṇaṃ ca madhusūdhanā ǀ
Iṣubhiḥ pratiyotsyāmi puj’ārhāv arisūdana ǀǀ
Gurūn ahatvā-hi mahā’nubhavān śreyō bhōktuṃ bhaikṣaym apīha lokē ǀ
Hatvā’rtha kāmāṃs tu gurūn ih’aiva Bhunjīya bhōgān rudhirapradigdhān ǀǀ 4,5 ǀǀ
Meaning: O Krishna, how can I kill Bheeshma? O Madhusudhana, how can I kill my teacher Drona? I should learn from them, I should worship them, but how can I use my weapons against them? Is it not better to live by earning alms, than killing these Gurus of mine, O Krishna? Even if I kill them, all my enjoyment of wealth will be stained by the dosha (sin) of killing them”.
Even while saying this, Arjuna knew at the back of his mind that he was going wrong somewhere. Immediately, therefore, he now pleaded with Krishna,
Kārpaṇya-doṣ’opahata svabhāwaḥ pṛcchāmi tvām dharma saṃmuḍha cetāḥ ǀ
Yac chreyaḥsyān niścitam brūhi tan me śiṣyas te’ haṃ śadhi māṃ tvām prapannaṃ ǀǀ 7 ǀǀ
Meaning: O Krishna, I am completely hit by the weakness (dośa) called hopelessness (kārpaṇya). I am asking you now because my mind is in a conflict regarding dharma (rules of righteousness). What is prosperous (sreyas) for me, please suggest in a decisive manner. What is my duty? I totally surrender to you, I am your disciple, please teach me in a way I understand (śādi).
Kārpaṇya doṣ’opahata svabhāvah- Arjuna agrees that his despondency is itself a weakness (dosha). Kṛpana means showing compassion (daya) at times when unnecessary. It reflects that the person acts as per his whims and fancies without deep retrospection as to whether it is right or wrong. Kārpanyam means dainyam (weakness- mental or physical). Here Arjuna explicitly admits that the feelings of hopelessness that he is exhibiting are wrong. Being mentally weak and hopeless (dainya) means that the intellect (buddhi) has stopped functioning. Such a person does not know what he is doing.
Pṛcchāmi tvām dharma saṃmuḍha cetāḥ- I am asking you because I have developed moha (attachment) in the practice of the rules of righteousness (dharma)
Yac chreyaḥ syan nischitam bhrūhi tan me- please decidedly tell me what is it that is auspicious (sreyas) for me at this time
śiṣyas te’ haṃ śādhi māṃ tvām prapannaṃ- I fully surrender to you; I am your disciple.
Prapannam means ‘surrendering to you’.
The last line of this verse is the most important for all sadhakas. It exhibits the ultimate traits of a true devotee, of a person who has totally surrendered to his Guru. Arjuna’s tasks are always supreme. There is no task half done by him. All his tasks are complete in themselves. Now even in terms of surrender, he completely surrenders.
Saying this Arjuna held on to Krishna’s feet. This also is the most important shloka for sadhakas.
‘shreyas’ means worldly prosperity. ‘preyas’ means prosperity in the after life- such as a attaining heaven or attaining liberation, as the case may be. He Arjuna wants to know what is śreyas.
Sanjaya uvaca-
Evam uktvā Hrishikesam guḍākeśah paraṃtapaḥ ǀ
Na yotsya Govindaṃuktvā tūṣinīṃ babhūva ha ǀǀ
Tam uvāca hrishikeśaḥ prahassan iva Bhārata ǀ
Senayor ubhayor madhyē viśīdantam idam vacaḥ ǀǀ 9, 10 ǀǀ
Meaning:
Arjuna declared that he will not fight and now he remained silent. Now Krishna stepped in and as if He was smiling, began to speak-
Krishna is addressed here as Hrishikesha (not Rishikesha). Hrushika means indriyas (senses). Kesha means its leader. Here Arjuna is the sensory organ called mind which is wavering per its whims and fancies. The Lord, its leader steps in to set it right.
Let us now understand what Shankara Bhagavadpāda has to say in his commentary about this.
Atra ‘drusṭvā tu pānḍavānīkaṃ’ iti ārabhya yāvat ‘na yōtsya iti govindamuktvā tūṣnīṃ babhūva ha’ ǀ ityetadamtaḥ prāṇināṃ śokamohādi samsāra bīja bhūtadośōd bhava kāraṇa pradarśanārtha tvena vyākhyeyaḥ granthaḥ ǀ –
“For the verses beginning from ‘drusṭvā tu pānḍavānīkaṃ’ (chapter 1) and until the above verse ‘na yōtsya iti govindamuktvā tūṣnīṃ babhūva ha’ the meaning should be understood in the following way.
Grief and ignorance (śoka, moha) play a very important role in the samsara of every single being in this creation”.
Samsara means the bondage of continuous births and deaths. Such samsara emerges out of the sorrows (śōka) and moha of the individual being. śoka means sorrow, grief, depression, difficulties and the feeling that something is missing in life. Moha actually means ignorance i.e. not knowing the supreme truth; the reality. Sorrows and ignorance (śoka and moha) are therefore the seeds (beeja) for the repeated cycle of births and deaths. As they lead towards samsara it can be said that such feelings are defective (dosha) in themselves. We should therefore understand that if we are entangled in such feelings in life, we are committing a great mistake (dosha). This is how we should understand the verses so far.
Unless and until bondages are eliminated, real truth will not dawn upon the person. He has to get rid of his bondage with the body, until then the realization that he is the atma (inner being, soul) will not arise in him.
The first step is to understand this truth. The next step is the actual experience.
Tathā hi Arjunena rājyaguruputramitra-suḥrutva jana sambandhi bāndhaveṣu ‘aham esāṃ’ ‘mama ete’ ityevaṃ bhrānti pratyaya nimitta sneha vicchedādi nimittow ātmanaḥ śoka-mohou pradarśitou ‘katham bheeshma ahaṃ sankhey’ ityadeenā ǀ
“Using Arjuna as a medium,bondages experienced by an individual being in this creation are being explained. Arjuna is surrounded by his near and dear ones in totality i.e. his Gurus, kinsmen, children, brothers, friends and well wishers. Surrounded by them, he in delusion thinks- ‘they belong to me’ and ‘they are mine’. Such thoughts appear as if they will eliminate jnana (pratyeya) in him. They lead to downfall. He is thus displaying the śoka and moha contained within. For this reason he uttered the words ‘how can I fight Bheeshma?’ etc.”
Is it wrong to think in this manner? Here Bhagavad padacharya explains why it is wrong.
Śoka-mohābhyām hi abhibhoota viveka vignānaḥ svataḥ eva kṣtradharme yuddhe pravṛttopi tasmāt yuddhāt upararāma, para dharmaṃ ca bhikṣā jivanādhikaṃ kartuṃ pravavrte ǀ –
“When sorrow and ignorance (śoka- moha) multiply, when ignorance raises it head totally, then experiential knowledge (vignana) and discrimination (viveka) leave the person and run away.”
In many day to day situations, people display feelings of sympathy where it is not required. Arjuna’s grief- ‘how can I fight Bheeshma’ is an example of this ignorance (moha). Here we should understand that when a person loves the feelings of hopelessness (śoka) and seeks public sympathy, he is allowing ignorance (moha) to raise its head. He is ensuring that such feelings emerge victorious. With this he is bereft of his discrimination (viveka) and experiential knowledge (vignana).
“Arjuna had come to war out of his own free will (svatah). Being of warrior class, he was bound by his dharma (kṣtra dharma) and loved to abide by it. Now (due to these feelings of hopelessness) he was discarding his own dharma (swadharma) and was seeking to escape from it (upararāma). He wanted to beg for the rest of his life which was not his swadharma but para-dharma (dharma that belongs to someone else)”.
This explanation of Bhagavad pādācharya is going in a sequential manner as per rules of dharma. Krishna was in a dilemma. If this were to happen then 1) people would lose faith in Krishna and 2) would in future, people would give up their dharma per their whims or per situation.
Tathā ca sarva prāṇiṇāṃ śokamohādi dośā viṣṭa cetasāṃ svabhāvataḥ eva swadharma parityāgaḥ pratiṣiddhsevā ca syāt ǀ
“Every being in this creation, overcome by weaknesses (dosha) caused by feelings of intense śōka- moha during life, will readily/ automatically (swabhavatah) give up their own dharma (swadharma) that had been prescribed to them and instead take on those dharmas that have been expressly forbidden for them”.
Overcome by sorrows or unable to face the difficulties in life, the person discards his natural dharma (prescribed to him) and begins to practice those dharmas that should not be taken up by him. Gradually these new rules become the way of life for him/ her and it becomes the natural state of the being.
There are two types of dharmas- heya and upādāna. Heya are those which should be given up (forbidden) and Upādāna refer to those actions which should be mandatorily performed. Even under most difficult situations and even if he is troubled due to its performance, the person should adhere to upādāna dharmas.
Sarva dharma pravrttānām api teṣāṃ vaṇg manaḥ-kāyādināṃ prvrttiḥ phalābhi sandhi pūrvikāiva sāhankārā ca bhavati ǀ
“In the situation where the person continues his swadharma, he now begins to anticipate some results/ fruits for actions performed by him with his mind, body and/or speech (manas, vak and kaya). This reflects selfishness (swārtham) and is unacceptable. Due to this selfishness, ego (ahamkara, sense of self) arises in the person”.
Expecting results for work done reflects selfishness. Selfishness is unacceptable in seva, in spiritual pursuits (adhyatmika), in bhakti or in fact for any karma. Due to selfishness, the person thinks- “it was my effort that got such wonderful results, I am responsible’. He will become egoistic.
Tatra evaṃ sati dharmādharmōpa-cayāt iṣṭā-niṣṭa janma-sukha-dukha prāpti-lakṣaṇaḥ saṃsāraḥ anuparataḥ bhavati ǀ
“As a result, likes- dislikes, dharma-adharma, happiness-sorrows will become rampant in society. With this samsara i.e. the continuous cycle of births and deaths for the individual being, will continue endlessly.
Ityataḥ samsāra beeja bhūtou śokamohou ǀ
“The root for all this lies in the sorrows and ignorance (śoka and moha), which bind the individual”.
Tayośca sarva-karma-sanyāsa pūrvakāt ātma jnānāt nānyataḥ nivrttiḥ iti tat upadidikṣuḥ sarva lokānugrahārthaṃ arjunaṃ nimittīkrtya āha bhagavān vāsudevaḥ- aśochyān ityādi ǀ
“Therefore, giving up the results of all actions (karma phala sanyasa) and acquiring self- realization is the only path for nivritti (path of return). With the intent that the entire mankind should benefit (anugraha), using Arjuna as a medium, the Supreme Lord Vāsudeva, preached as follows”.
Karma yoga teaches us to perform action without expecting any form of result. When we give a rupee in charity to the needy, we do not expect any result from that deed. We should develop similar attitude even when we give away lakhs of rupees in charity.
What was the purpose of Adi Shankaracharya Swami’s commentary?
At that time the concept of dualism (Dwaita of Madhvacharya) had not yet emerged. Buddhism was making waves. It was a good philosophy except that it rejected the idea of re-birth and disbelieved in the existence of ‘atma’. It condemned idol worship, sacrifices (yagnas, yaagas) etc. These ideals had to be condemned. The teachings of Buddha had been misunderstood by the then people. People had to be taught that re-birth was emphatically dictated by the Shastras. In addition to these, debates about the basic principles taught by Bhagavad Geeta were rampant. Some debated that it extolled karma; some others debated that it was against karma; some others claimed that it is a text on Jnana and others decided that it is a mixture of karma-jnana yoga. Bhagavad padacharya Swami decided put an end to these debates. He clarified that Karma (action) is a must. Expectation on the results should be given up.
Therefore after explaining about this in his commentary, Bhagavad pādācharya finally states-
Tasmād Geeta śastre iṣanmātreṇāpi śroutena smārtena vā karmaṇātmajnānasya samucchayaḥ na kenaciddarśayituṃ śakyaḥ ǀ
“Therefore no one can possibly prove that Geeta Shastra combines atma jnana (knowledge of the self) with the karmas (actions) dictated by the Vedas (Shruti, smriti)”.
Path of knowledge and path of action are totally two different paths. We have explained earlier about Pravritti and Nivritti dharmas.
Yasya tu ajnānād-rāgādi doṣato vā karmaṇi prvrutasya yagnēna, dānena, tapasā, vā viśuddha sattvasya jnana utpannaṃ parmārtha tattva viśayam ‘eka me vedam sarvaṃ Braḥma akartu ca’ iti, tasya karmaṇi karmaprayojane ca nivruttepi lokasangrahārtham yatnapūrvaṃ yathā prvrittiḥ tathaiva pravrutasya yat pravrtti rūpam drśyate na tat karmayena buddhe samucchayaḥ syāt;
“A person begins a task with flaws such as raga-dwesha. During the course of the completing the action, due to merits earned from sacrifice (yagnam), charity (dānam), penance (tapas) etc., his mind becomes purified and he attains the knowledge that ‘everything in this world is nothing but Brahma’. He then realizes that action (karma), the results that it gives, the people and everything surrounding him are nothing but forms of Parabrahma. It is only Parabrahma who exists everywhere. He also understands that Brahma is without action (akartu). Even then, for the welfare of the world, he continues to perform action.”
Rāga means extreme attachment. This is a weakness (dośa). Feelings of attachment envelop us completely, eat up our time and energy and thus bind us. The first step to detachment is to reduce attachment.
Due to sacrifice (yagna), charity (dāna) and penance (tapas) purity of mind can be obtained. These in turn lead to understanding the supreme essence. Any action that is performed with a selfless attitude for the benefit of others can be classified as yagnam (sacrifice). Sharing one’s possessions with others, be it food or money, without seeking to enjoy it exclusively, is termed as charity. Penance is always conducted in solitude. Penance (tapas) means controlling the tongue and speaking only as much as needed. In addition, one should speak in a manner that does not hurt the feelings of others and should be beneficial to them. Practicing this is a penance performed with body (shareera tapas). Restraining the mind and preventing it from falling prey to unnecessary thoughts is mental penance (manasika tapas).
As a result of these yagnam, dānam and tapas, the Vishuddha chakra gets purified and the person attains pure traits (sattva guna). The person will be calm, gentle, peaceful and pure. This should be the state of a person who has crossed the Vishuddha chakra. Vishuddha chakra means using the intellect (buddhi) more efficiently or filling the intellect with total knowledge (jnana). The Supreme Essence (Paramartha tattva) will then be understood. This is the result of performing good action. This is how the karma marga (Sadhana) leads the person towards the right path.
Assume a person begins kriya yoga for its health benefits, due to peer pressure or due to curiosity. Whatever be the reason, with regular steady practice, he will change for the good. He will forget the real reason for which he had begun these exercises in the first place and will begin to appreciate the changes that have occurred within him. This is the result of steadily performing such good karmas. It will be a gradual change. He will reach a stage wherein he understands the supreme essence and realizes that Brahma is without action. Yet he will continue Kriya yoga (action) as before, purely for the welfare of the society.
During Pranayama when a person is able to retain the breath and stay in the stage of kumbhaka for an extended period of time, he will be like a statue. His hand will return to its original position. This is because the prana shakti would have merged into the buddhi (intellect). Thoughts and mind also merge into buddhi. Thoughts, which were until there travelling outwards, now travel inwards. They merge into buddhi. In Pranayama we fix the mind on the breath and use this as a tool to attain single pointed concentration (ekagrata). Same state is attained when a person observes a lamp with single pointed concentration for an extended period of time. He forgets the reason for which he began observing the lamp in the first place. Even though he no longer needs to observe the lamp or perform prayanama, he continues to do so.
Similarly, even though the person reaches the stage wherein he does not have to perform any action, he continues to engage in seemingly ordinary actions. Why is it so?
Lokasangrahārtham -If a person, who has reached the state of single pointed concentration (supreme state), stops the actions that led to this state, there is a chance that he will fall. Yet another greater problem is that the ordinary person, who observes him not performing any action, will stop performance of all good deeds. This will lead to the downfall of the ordinary being. In order to alleviate such situation, He will continue karma as before. He will appear as before (as if he has not attained any accomplishments), but he is no longer bound by his actions.
Ena buddhyehe samucchasyāt- In such a person, intellect (knowledge, buddhi) merges into the karma (his actions). Only the knowledge remains. At this state knowledge (jnana) and karma (action) have merged.
Yathā bhagavataḥ vāsudevasya kśtradharma ceṣṭitaṃ na jnānena samuchīyate nāpi puruśārtha siddhaye tadvat-
“Although Krishna, in accordance with Kshatriya dharma, got ready for battle, he did not get bound by karma. He, the supreme jnani, did not mix knowledge and action (jnana and karma). He did not desire even the Purusharthas i.e. attaining the four fold aims of life: dharma, artha, kama and moksha”.
Phalābhi sandhi ahamkārābhāvasya tulyatvāt viduṣaḥ ǀ
“Being egoless (ahamkara, sense of self or that he is the doer of the action ahamkara abhāva) and having no desire for the fruits of the action (phalābhi sandhi) are one and the same”.
This should be the aim of reading Bhagavad Geeta.
tattva vitthu na ‘ahaṃ karomi’ iti manyate, na ca tat phalam abhi sandhatt ǀ-
“A supreme Jnani (knower of the truth) will not have the feeling ‘I am the doer of the action’ and neither does he seek the fruits for the action.”
This is the state of one who understands the supreme essence in totality. The thought that they are the cause for that action or that the success belongs to them does not exist within them. They refuse to publicly even speak about it. That is why Krishna did not even desire attaining the four fold aims of life.
Yathā ca swargādi kāmārthinaḥ agnihotrādi kāmasādhanānuṣṭhānāya āhitāgneḥ kāmye eva agnihotrādou pravrttasya sāmikṛte vinaṣṭepi kāme tadeva agnihotrādi anutiṣṭatopi na tat kāmyaṃ agnihotrādi bhavatiǀ
Here an example is being given.
“Assume a householder begins a yagna (fire sacrifice) for fulfilling particular desires, such as attaining heaven. During the course of the yagna, he realizes that it is wrong to entertain such desires. He now completes the yagna but his mind is devoid of any desire. His action has now turned selfless”.
We too should not give up karma even after reaching the highest state. Karma cannot be given up mid-way. This is selfless action (nissvartha karma).
Tathā ca darśayati bhagavān ‘kurvannapi na lipyate’ ‘na karoti na lipyate’ (chapter 13) iti tatra tatra ǀ
“For this reason, the Lord teaches (in Bhagavad Geeta) that ‘the person doing the action does not get tainted due to it’ and ‘neither does he work nor does he get entangled’.”
Here Lord Krishna teaches the way to perform action while giving up the desire for its results.
No 18:
Yacca ‘purvaiḥ purvataraṃ kṛtam’ ‘karmaṇaiva hi samsiddhiṃ āstithā Janakādayā’ iti, tattu pravibhajya vigyeyaṃǀ Tat katham?
“Geeta preaches- ‘continue you karma just as your ancestors had done in the past’ (purvai purvataraṃkrtaṃ) and also it states- ‘Janaka and others attained perfection only due to karma’. It should be segregated and understood properly. How is it possible?”
Yadi tāvat purvē Janakādayaḥ tattvavidaḥ api pravṛtta karmaṇaḥ syuḥ, te lokasangrahāthaṃ ‘guṇā guṇeśu vartante’ iti jnānenaiva saṃsiddhiṃ āsthitāḥ ǀ
“Janaka and other great personalities were great exponents in Jnana (tattvam) and masters in supreme knowledge. Yet they adhered to the path of karma. Why? Their objective was to attain the welfare of the world (lokasangrahārtham). They worked through senses (guṇas) and not involved in sense gratification. Try to attain the perfection in this knowledge.”
The term guṇa has many meanings. Here it refers to the sensory organs. The senses reach out to the objects of the senses (indriyas viśayam) for the completion of duty. For example, the eye sees as it is the duty of the eye to see. It is the duty of the hand to complete the work. That’s all. With such attitude these great masters work. They do not escape from duties/ action. Even after having a vision of the Supreme Lord, they continue their allocated duties or pujas.
Karma sanyāse prāpte api karmaṇā sahaiva saṃsiddiṃ āsthithāḥ na karma samyāsaṃ krtavantaḥ ityarthaḥ ǀ
“For this reason they could attain the accomplishment in giving up karma (karma sanyasa siddhi) without giving up karma itself”.
Atah nate tattvavidaḥ
“Do not be under the impression that they did not have experiential knowledge of the supreme essence”.
Merely because they continued karma, do not be under the assumption that they did not have supreme knowledge (enlightenment).
Iśwarasamarpitēna karmaṇā sādhanabhutena saṃsiddhiṃ sattva śuddhim, jnānotpatti lakṣaṇāṃ vā samsiddhim āsthitāḥ Janakādaya iti vyākheyaṃ ǀ
“Even if it is said that they did not have experiential knowledge of supreme, they had the attitude of surrendering the action and its results totally to the Lord (Iśwararpaṇamastu). Such karma done with an attitude of offering to the Lord turned out to be their Sadhana. Due to this method of offering to the supreme, the sattva guna within them increased, paving the way towards their enlightenment (jnānotpattim). Therefore it can be concluded that they gave up karma in totality or that they performed karma with an attitude of total surrender to the Lord. This is how it should be understood.”
In other words, they used karma (action, duty) as a tool (Sadhana) to reach the supreme goal.
Merely attaining the pure sattva state is not an end in itself. The Rajas and tamo gunas can multiply suddenly and destroy the sattva in the person at any time. Jnana is the brick wall which prevents the rajo and tamo gunas from creating havoc.
Eta meva arthaṃ vakṣyati Bhagavān ‘Satva śuddhaye karma kurvanti’ iti
“Accomplished beings perform karma for sattva śuddhi. The karma of the accomplished beings is for sattva śuddhi (increasing sattva guna)”.
‘swakarmaṇām tamabhyarca siddiṃ vindati mānavaḥ’ (chapter 18) ityuktvā siddhiṃ prāptasya ca punaḥ jnāna niṣṭhāṃ vakśyati ‘siddhiṃ prāptou yathā brahma’ ityādinah-
“Each person should consider his swakarma (the work allotted to him, that which is his dharma) as worship to the Almighty and attain accomplishment (siddhim) through this. Due to the accomplishments attained, the dedication/ discipline in attaining knowledge will be obtained. The one who has attained this siddhi becomes Brahma.”
Every person should worship the Lord through the work and consider the tasks that he has to do in life as his service to the Lord. The principle ‘work is worship’ arises from this. In case he retains the attitude that he is performing the karma/ duty for his benefit (swartha) then he will not attain accomplishment through it. From this we understand that it is the ‘attitude behind the action’ that is important. With right attitude, irrespective of the tasks that he has to do in life, he can attain accomplishment. This accomplishment ensures stability in his disciplines towards obtaining Jnana. The one who understands the supreme, becomes one with it. He merges into it.
He becomes Brahma. This is the meaning of ‘self realization’ or ‘understanding the truth’.
Tasmāt Geeta śāstre kevalāt eva tattva jnānāt mokṣa prāptiḥ, na karma sammmucitāt iti niscitaḥ arthaḥǀ
“For this reason, this science of Geeta declares that liberation (moksha) can be obtained only through attainment of supreme knowledge (knowledge of the supreme truth). The path of Jnana cannot be mixed with path of karma. This is the decisive conclusion.”
Without understanding this knowledge, getting into karma will not give liberation.
Yathā ca ayaṃ arthaṃ tathā prakaraṇasca vibhajya tatra tatra darśayiṣyāmaḥ ǀ
“Therefore in order that everyone should understand what we have explained thus far, we shall demonstrate in the various chapters.”
Tatra evaṃ dharma sammuḍha cetasaḥ mithyā jnānavataḥ mahati śokasāgare nimagnasya arjunasya anyatra ātmajnānat uddharaṇaṃ apaśyan bhagavān vāsudevaḥ tataḥ krpayā arjunaṃ uddhidhārayiṣu ātmajṇanāya avatārayan āha-
Why did Krishna preach in this manner to Arjuna?
“Arjuna himself admitted that he was facing conflict in regard to laws of righteousness (dharma sammuḍha cetāḥ).
Arjuna was drowned in a vast ocean of grief/ sorrow and nothing apart from knowledge of the supreme truth (atma jnana) would rescue him from that sinking situation. He needed to be uplifted (uddharanam). Therefore he had to be introduced to the knowledge of the self. He had to be readied for this supreme knowledge.”
Śri Bhagavān uvāca-
Aśochyān anya śocastvam pragnya vadamśa bhāśase ǀ
Gatāsūn agatasūn ca nānu śocanti panditāh ǀǀ 11ǀǀ
Meaning: O Arjuna, you speak like a very learned person, yet you grieve for those who should not be grieved for. The truly learned persons do not grieve for the dead or for the living.
What a profound lesson is contained here! It is a great mantra. Krishna, in this verse, teaches us 3 important lessons-
1) Aśochyān anvaśochtam- You are grieving for those who are not worthy to be grieved for.
In other words, the people for whom you are grieving are not worthy to be grieved for.
2) Prajna vadamś ca bhaśase- (but at the same time) You speak like an all-knowing learned person.
You speak as if you know everything, but in reality you do not.
3) Gatasūn agatasoon ca nānu śocanti panditāh- the all- knowing Pundits, who are masters in tattva shastra (supreme truth), grieve neither for the living nor for the dead.
O Arjuna, you are on the one hand grieving for those who should not be grieved for but at the same time your speech is like one given by an eminent learned man. A truly learned person does not grieve for the living or for the dead.
To this, Adi Shankara Bhagavad pāda states :
Aśocyān ityādi ǀǀ na śochyāḥ aśochyāḥ bheeśma dronādayaḥ
“Bheesma and Drona are those beings who should not be grieved for”. Why is this so?
“Sadvṛtattvāt paramārtha swaroopena ca nityatvāt ǀ
This is because, when seen from the worldly angle, they are supreme beings (sat purushas) who adhere to the prescribed disciplines (sadvṛtat tvāt). If Arjuna grieves for them, they will be displeased about it. When seen from the point of view of the supreme truth (Paramartha tattva), their existence is eternal (nitya tvāt).
Tān aśochyān anva śocaḥ anuśocita vān asi ‘te mriyaṇte mannimittaṃ aham taihi vinā bhootaḥ kiṃ kariṣyāmi rājya sukhā dinā?’ iti ǀ
“For such persons you are lamenting. What is the reason for your grief? You are grieving ‘they will die on account of me; how can I enjoy these kingly luxuries and joys in their absence. What joy will they give me?’”
The luxury of kingly comforts comes with its own baggage. Kings must be adept in the art of conspiracy and deceit; they should be able to gauge the steps that would be taken by the enemy if they wish to enjoy these luxuries. If a king contentedly relaxes, some enemy will take him by surprise. For this reason, elders who give right guidance and expert advice are sought after by kings. Grieving for such persons reflects Arjuna’s selfish desire that there will be none to guide him in administrative matters after their death. It also reflects yet another hidden selfish desire. i.e. eagerness to enjoy these kingly luxuries, which will come only after their death. Externally, he speaks as if he is detached, while he is not.
Tam prajnā vādān prajnā vatāṃ buddhi matāṃ vādān ca vacanāni ca bhāṣase ǀ Tadetat mouḍyaṃ pānḍityaṃ ca viruddaṃ ātmāni darśayasi unmattaḥ iva iti abhiprāyaḥ ǀ
“There is scholarliness in speech but feelings of attachments (moha) are run simultaneously in you. You are mixing up scholarliness (pānḍitvam) and ignorance (moha, mouḍhyam). These are totally contrary to each other and can be compared to unintelligent actions of a mad man (unmatta). Learned men are those who do not grieve for anyone.”
Yasmāt gatāsūn gataprāṇāṇ mṛtāṇ agatāsūn agataprāṇāṇ jīvataḥ, ca na anuśocanti panḍitāḥ ǀ
“Truly learned people do not grieve either for living or for the dead.”
Pandā ātmaviṣaya buddhiḥ eśām te hi panḍitāh, ‘pānḍītyaṃ nirvidya’ iti śrute’ ǀ
“A truly learned man (Pundit) is he who has obtained the experiential knowledge of the self. Pundit is thus a wise learned being”.
Panda means self knowledge. They are masters in this knowledge.
Paramārtha tastu tān nityān aśocyān anuśōcasi ataḥ mūḍaḥ asi iti abhiprāyaḥ ǀ
“From the point of supreme truth, they are eternal and therefore not to be grieved for. As you grieve for them, it is my opinion that you are ignorant (moodah).”
Bhagavad Geeta is nothing but Upanishad. Listening to Geeta is equivalent of hearing Upanishads and revising the greatest mantras. It is mantra Sadhana.
Kutaḥ te aśochyā ? yataḥ nityā ǀ katham?
“Why should they not be grieved for? This is because they are eternal. How?”
No 20:
Towards this, the Lord explains-
Na tv’ev’āhaṃ jātu nāsaṃ na tvaṃ n’eme jan’ādhipāḥ ǀ
Na c’aiva na bhavisyāmah sarve vayam atah paraṃ ǀǀ 12 ǀǀ
Meaning: Never I have been non-existing (it means I am eternal). It is the same with you and all these kings here. We shall never cease to exist in future.
Na tv’ev’āhaṃ jātu nāsaṃ: Arjuna, there is no question of me never existing (it means I am eternal).
na tvaṃ n’eme jan’ādhipāḥ: The same holds true with all these kings and all the people here (they too eternally exist).
Na c’aiva na bhavisyāmah: It is not true that in future
Sarve vayam atah paraṃ: we will cease to exist
The Lord states here that all beings are of eternal existence. The beings have existed in the past, now exist and will continue to exist in the future. This is the supreme truth.
Scared that they will have to relinquish name, power and wealth if feelings of dispassion overtake them, people refrain from contemplating on topics pertaining to atma. There is no compulsion that we should believe only that which we see or hear. Many a time what we read or listen is untrue. A person who returned home at a dark night saw a snake at his doorstep. Scared that it would bite him, he chose to remain outside without even trying to open the door. In the morning he realized that it was a rope which he had mistaken for a snake. If we argue that we should believe everything that we see and hear should be true, then what will be his position now? Can he say that it was a snake merely because it appeared so or he believed it to be? Assume it is stated in the Shastras that fire does not burn, will we believe it? We will rely on our experience.
Na tu iti ǀǀ na tu eva, jātu kadācit aham na āsaṃ, kiṃtu āsam eva ǀǀ
“Never in the past there was a time when I did not exist. I always existed”.
Atīteśu dehōtpattivināṣeśu ghatādiṣu viyad iva nityaḥ eva ahaṃ āsaṃ iti abhiprāyaḥ ǀ-
“Even though in the past, bodies were taken and dropped I continued to exist. Just like space that exists in the pot, I continued to exist”.
Space exists within the pot. Even if the pot is broken, the space continues to remain there. The pot would have disappeared. Likewise even after the body is dropped, the atma continues to exist. This entire creation exists within space. Places without air may exist, but there cannot be a place without space. Space is eternal and all-pervading. Objects appear and disappear within space. The same principle applies to atma.
Tathā – na tvaṃ na āsiḥ, kiṃ tu āsī eva ǀ
“Likewise, you were never non-existing before; you too existed”.
Tathā – na ime, janādhipāḥ na āsaṇ, kiṃ tu āsaṇ eva ǀ
“Likewise, these rulers were never non-existing in the past; they existed.”
Tatha – na ca eva na bhaviṣyāmaḥ, kiṃ tu bhaviṣyāmaḥ eva sarve vayaṃ ataḥ asmāt dehavināṣat paraṃ uttara kālepi ǀ
“They will continue to exist in the future. You and I too will continue to exist in the future after the death of this body.”
Triṣvapi kāleṣu nityaḥ ātma swarūpeṇa ityarthaḥ ǀ
“In the eternal form (nitya swaroopa), we exist in all the three time frames- past, present and future”.
Dehe bhedānu vrtya bahuvacanaṃ, na ātmabhedābhiprāyeṇa ǀ
“Bodies are varied but the inner atma is one and the same”.
“Pots are many but the same space pervades them all”.
Tatra kathamiva nityaḥ ātmā itiǀ dṛṣṭāntaṃ āha –
“In what way is the self eternal? An example is given now –
Dehino’ smin yathā dehe koumāram youvanamjarā ǀ
Tathā dehā’ntara prāptirdhīras tatra na muhyati ǀǀ 13 ǀǀ
If this verse is properly understood, the person will stop further questioning. Such is the essence embedded into it.
Meaning: Just as the embodied soul experiences childhood, youth and oldage, so as it takes on another body. Due to this understanding the wise do not get deluded.
Dehinah asmin yathā dehe: Just as the one who resides within this body, uses this body (whom we address as ‘I’)
Koumāram youvanamjarā: to experience childhood, youth and old age
Tathā deha antara prāptih: in the similar manner, he switches to another body
Dhiraḥ tatra na muhyati: the wise/ courageous being (dhirah) are therefore not deluded (muhyati, no illusion)
Even under most disturbing situations wherein surroundings are filled with grime, the person who is able to keep his mind calm and undisturbed is truly courageous/ brave (dhīrah). This is what our Shastras state. A hugely muscular man or a body builder is not brave because he can be weighed down by even trivial mental disturbances.
Dehinaḥ iti ǀǀ dehaḥ asya asti iti dehī
“As the inner self takes on a body, it is called ‘dehi’ “
tasya dehina dehavataḥ ātmanaḥ asmān vartamāne dehe yathā yena prakareṇā koumāraṃ kumārabhāvaḥ bālyavasthā, youvana yūnaḥ bhāvaḥ madhyamāvastha, jarā vayohāniḥ jīrṇāvastā, iti etaḥ tisraḥ avasthā anyonya vilakṣaṇāḥ ǀ
“This inner self, who is now enclosed within a body goes through 3 stages- infancy, youth and old age. Youth is the stage that is in-between the other two stages. Old age (jara) is the time when the body begins to disintegrate. These 3 stages are vastly distinct from each other.”
Tāsāṃ prathamāvasthā nāśe na nāśaḥ,
“In this, when the first stage called infancy is destroyed, the being is not destroyed”
Dviteeyāvasthopa janane na upajananaṃ ātamaḥ ǀ
“When the second stage is born, the self is not born again”.
Kiṃ tahiṃ ? Avikriyasya eva ekasya dvitīya tṛteeyā vasthā prāptiḥ ātmanaḥ dṛśṭā ǀ
“How? The changes are to the physical/ gross body but not to the inner self. The second and thrird stages come to the same atma”.
tathā tadvat eva dehāt anyaḥ dehaḥ dehāntaraṃ, tasya prāptiḥ dehāntara prāptiḥ avikriyasya eva ātmanaḥ ityarthaṃ ǀ
“In the similar manner, after the death of this body, the inner self takes on a different body. There are no changes in the atma (inner self)”.
For this reason it is said that the person’s nature continues in his future birth. He carries forward the impressions from the past birth (samskara). The last thought determines the future birth and nature in that birth. For this reason, the person should practice all his life to recite divine names. A soldier shouts ‘bharat māta ki jai’ in his last breath. This comes from years of training in patriotism. All of a sudden in his last breath he cannot utter these words unless he was indoctrinated into it early in life. In the same way, the being should be trained in the right direction from infancy. He will continue to exhibit this nature, in broad terms, even during his adult hood.
Dhīrāḥ dhīmān, tatra evaṃ sati, na muhyati na mohaṃ āpadyate ǀǀ
“The truly courageous man is not drowned by illusion in such situations.”
Yadyapi ātmavināṣa nimittaḥ moha na sambhavati nityaḥ ātmā iti vijānataḥ
“Though the delusion that the self is destructible will not arise due to understanding that the atma is eternal,
Tathāpi śeetoṣna sukha-duḥkah prāpti nimittaḥ mohaḥ loukikaḥ dṛṣyate,
“The dualities such as happiness-sorrows, heat-cold, pleasure-pain, joys-sorrows etc. are still visible”
Sukha viyogaḥ nimittou mohaḥ duḥkha saṃyoga nimitaśca śokaḥ ǀ
“so also is visible the moha (ignorance) that keeps happiness/ comforts (sukha) in life at bay but yet brings grief that arises due to contact with pain (dukha)”
Ityetat Arjunasya vacanaṃ āśaṃkhya bhagavān āha –
Foreseeing that Arjuna will come up with this question, the Lord himself answered-
No 22:
This next verse shows the way to undertake yoga Sadhana. A very important sutra as well as a great mantra that helps us overcome worldly dualities is contained in this verse. It is a supreme upadesha in the spiritual path. By understanding the message contained herein and by putting it into practice, we are able to cleanse our mind, buddhi, atma and body.
The Lord continues-
Mātrā-sparśās tu kounteya śīt’oṣna-sukha- duḥkhadāh ǀ
Āgam’āpāyino’nityāḥ tāṃstitikṣasva bhārata ǀǀ 14 ǀǀ
Meaning: O son of Kunti, feelings of heat-cold (seetoshna), happiness-sorrows (sukha-dukha) and other dualities (dvandas) occur due to contact with senses (indriyas) with their objects (mātra sparśa). These experiences come and go (āgamāpāyana) and are impermanent (anitya). Endure them patiently (titeeksha, forbearance) O Bharata.
Mātrāsparśāḥ iti ǁ mātrāḥ ābhiḥ mīyante śabdādayaḥ iti śrotrādīni indriyāṇī ǀ mātrāṇāṃ sparśāḥ śabdādibhiḥ saṃyogaḥ ǀ
“The term ‘mātra’ refers to senses (indriyas). Śabda (sound), sparśa (touch), roopa (form) rasa (taste) and gandha (smell) are the 5 senses. Each of these 5 senses (indriyas) has a different task associated with it. In order to complete the task, each sense attaches itself to a different organ. The ear fixes itself upon listening or it merges into sound. Therefore it experiences the sound. Listening is a guna (trait) of the ear”.
Te sītośṇasukhadukhadāḥ śītaṃ uśṇaṃ sukhaṃ dukhaṃ ca prayacchanti iti –
“They cause the feelings of happiness- sorrow; heat and cold”.
When we dip our finger in hot water, it burns. Why? This is because the indriyas called finger (skin) has merged into the object called hot water. This has caused it to experience ‘heat’.
Athavā – sprśyante iti sparśāḥ viśayāḥ sabdādayaḥ – or as these objects (visaya) are being touched (sprśa) they are called sparśa. Viśaya refers to an object or a situation which we experience.
mātrāsca sparśāsca seetośṇasukhadukhadāḥ – thus the merger of senses (mātra or subject) and sparśa (objects, viśaya) causes us to experience dualities such as heat- cold; happiness- sorrow etc.
śeetaṃ kadācit sukhaṃ, kadācit duḥkham- Cold (śeetaṃ) at times gives us happiness and at other times it causes sorrow.
tathā uśṇaṃ api aniyatsvarūpaṃ – In the same manner, heat too has a unregulated and uncertain (aniyata) existence. Not everyone experiences heat in the same fashion. Some enjoy it while some don’t.
sukhaduhkhe punaḥ niyatarūpatāṃ na vyabhicarataḥ – Such difference does not exist in experiencing joys and sorrows.
The differences that exist in enjoying heat-cold do not exist in joys- sorrows. Every being is delighted at times of joys and everyone grieves/ undergoes hardships during sorrows.
To a person living in Himalayas, heat is enjoyable. To a person in Vijayawada, heat is unbearable. But people in both places experience joys and sorrows in the same manner. Therefore differences exist in experiencing heat-cold but such differences do not exist in experiencing joys-sorrows.
ataḥ tābhyāṃ prthak śetōśṇayoḥ grahaṇaṃ – For this reason, they (dualities of seta-uṣṇa and sukha-dukha) had to be explained separately.
yasmāt te māṭṛasparśādayaḥ āgamāpāyinaḥ āgamāpāyaśeelāḥ- It is the trait of these senses and objects (mātra sparśa) to come and go.
tasmāt anityāḥ – hence they are temporal/ fleeing in existence.
ataḥ tān śeetoṣnādīn titikśasva prasahasva- With this understanding learn to endure these extremities of heat- cold etc.
Consider this endurance as a Sadhana. Unless a person overcomes these dualities, he cannot rise in spirituality.
teṣu harśa viṣadam vā mā kārṣī ityarthaḥ – Do not feel pain or pleasure in respect to them.
Seetōṣnādīn sahataḥ kiṃ syāt iti ? śrṇu – Why should one endure these dualities? What happens when we endure? Listen.
In this verse, the result (phala) for enduring pleasure-pain alike is explained. This is the most supreme result which includes all forms of results.
Yaṃ hi na vyathayanty ete puruṣaṃ puruṣ’arṣabha ǀ
Sama-duḥkha-sukhaṃ dhīraṃ so’mṛtatvāya kalpateǁ 15 ǀǀ
Meaning: The wise man who remains the same in pain and pleasure and to whom these emotions do not affect, is indeed fit for immortality, O greatest amongst men.
Puruṣ’arṣabha means ‘most supreme amongst men’. Vruśabha also means bull. A bull is known for its extreme endurance. In tilling the field, it displays this endurance. For hours on stretch it works tirelessly. The farmer perhaps will get tired, but the bull will not give up. Here the Lord is mocking his disciple and addressing him as a bull. Arjuna had great pride in his enduring capacities. Therefore his teacher ridicules it and explains to him the right manner in which one should practice endurance. Although the word ‘purusha’ is used here, the rule applies equally to men and women. The inner being is reffered to as Purusha. Puru means city. As he resides within the city called body, he is purusha.
puruṣaṃ puruṣ’arṣabha – O supreme amongst men, that being
Yaṃ hi na vyathayanty ete – who is unperturbed and who does not experience pain/ sorrow (vyatha)
Developing extreme endurance towards hardships and pains is a great trait to acquire in this journey of life. The combination of body and mind automatically implies that pleasure and pain will arise to the being. Developing tolerance is therefore a must. For example, the lady learns through experience to hold hot vessels with bare hands when working in the kitchen. She reaches this stage by constant practice. The mind and the intellect should also be trained to withstand extremities in life. Some persons withstand the burning mid-summer heat and yet walk bare feet. When travelling with Swamiji, the heat and cold do not disturb the devotee as his mind is fixed upon his Guru. When the mind and buddhi learn endurance, the person forgets to experience pleasure-pain. To sum up
1) At first, teach the indriyas (senses) to endure pleasure- pain
2) Then teach the mind and the intellect (buddhi) this endurance.
3) This then automatically becomes a habit.
Sama-duḥkha-sukhaṃ dhīraṃ sah amṛtatvāya kalpate – He becomes fit to be rewarded with nectar. He attains eligibility for self-realization.
The term amruta (nectar) in Vedanta refers to the eligibility to understand the supreme truth or to attain self-realization. This should not be confused for the nectar of immortality that was sought by the demons. He acquires the ability to retain the supreme knowledge showered upon him. For this reason a person should learn tolerance.
Yaṃ hi puruṣam sama-duḥkha-sukhaṃ same duḥkha-sukhe yasya taṃ sama-duḥkha-sukhaṃ sukha-duḥkha prāptou harśa viśāda rahitaṃ dhīraṃ dhīmantaṃ na vyathayanti na cālayanti nitya atma darśanāt ete yathoktāḥ śītōṣnādayah, saḥ nityātma svarūpa darśana niśtaḥ dvandva sahiṣṇuḥ amrutatvāya amruta bhāvāya mokśāya kalpate samarthaḥ bhavati ǀ
“The man to whom pain and pleasure are the same and who does not get elated nor dejected when pain and pleasures accrue is a wise man. He is in such a state because he has dedicatedly fixed his focus (niśṭa) on the atma (nitya atma darśana) and not on the body. He does not allow his mind to wander in any other direction. He gets the ability to attain moksha”.
The practice of performing vrata or undertaking deeksha is to train the mind to focus on the Lord. This is a nishta (discipline). There will be stringent disciplines regarding food, sleep, food and relaxation. The dress code is to act as a constant reminder the person and his associates about the disciplines in the vrata. It is said that every being should undertake such deeksha for at least 3 days in their lifetime. With strict disciplines the body gets ready for tough sadhanas.
Itasca śokamōhou akrtvā śītōśnādi sahanaṃ yuktaṃ yasmāt –
“Not allowing these feelings of heat- cold to come to the mind and enduring them patiently is actually a wise step (yukti). Why?”
The significance of this below verse cannot be explained in simple words. It can be said that the entire atma shastra (treatise about the self) is being supported by this verse. It contains a very powerful concept.
Nāsatō vidyate bhavo n’ābhāvo vidyate sataḥ ǀ
Ubhayor api druṣṭo’ntas tvanayos tattva darśibhiḥ ǀǀ 16 ǀǀ
Meaning: The unreal has no existence. The real can never cease to exist. This truth about these two (real and unreal existence) has been seen by the great seers.
Na asatah vidyate bhāva: There is no existence for the unreal (asatah)
Gross body is unreal (asat) and does not have an existence.
n’ābhāvo vidyate sataḥ: The real can never be without existence
Self (atma) is real (sat) and it eternally exists.
Ubhayor api druṣṭo’ntas: The truth (drstvanta) about these two states
tvanayos tattva darśibhiḥ: has been realized by the seers (tattva darshi)
Great beings have seen/ realized this difference between atma and anatma.
Can a non-existing object exist? Can we say that an object which does not exist is now missing? When an object is clearly visible to the eyes, can we say that it does not exist? This entire world that is visible to the eyes in reality does not exist. The inner self eternally exists but to our eyes it is not visible. Instead of contemplating upon this atma which is eternal, we contemplate on all objects that are temporal.
Na asataḥ avidyamānasya śeetōṣṇādeḥ sakāraṇasya na vidyate nāsti bhāvo bhavanam astitā-
The term asat (unreal) refers to the dualities of heat-cold, happiness-sorrows etc.
“The unreal do not exist (avidya mānasya). In case their existence was really to be true, then they should have existed under all conditions eternally”.
Why is it that they come into existence only due to the touch of your senses (indriyas)? Only when your sense organs touch this heat-cold, you are able to feel them. This is because you imagine the existence of that which does not actually exist.
Na hi śeetoṣnādi sakāraṇaṃ pramānaiḥ nirūpyamānaṃ vastu vat bhavati – Existence of dualities such as heat-cold cannot be proved by any measure apart from self-experience.
Vikāro hi saḥ, vikāraśca vyabhicarati- This is nothing but a transformation (vikara), a change that has taken place in the body, mind or intellect. Such transformations are fleeting- they come and go.
For instance, anger is a vikara. No person will be in the same state of anger throughout his lifetime.
To drill this concept into our mind, Adi Shankara Swami, digs a little deeper into the Shastras now.
Yathā ghaṭādisaṃsthānaṃ cakśuṣā nirūpyamānaṃ mrudvyatirekeṇa anupalabdheḥ asat, – Take for instance a mud/ clay pot. When observed, nothing apart from clay is seen in it. The wheel used for making the pot, the potter or the water used for mixing the clay is not visible in the pot. As these other inputs are not seen, the person declares that if mud disappears, the pot will disappear.
Pot comes from clay. When pot is damaged we cannot say clay/ mud has evaporated. But when mud itself is eliminated, pot ceases to exist. Here pot is asat (unreal existence) and mud is sat (real existence).
Tathā sarvō vikāraḥ kāraṇavyatirekeṇa anupalabdheḥ asan – In a similar manner, all these transformations that we experience, in the absence of adequate causes, are unreal (asan)
Janmapradhwamsābhyāṃ prāk ūrdhwam ca anupalabdheḥ – They did not exist before birth (prak) and will not exist after destruction.
kāryasya ghaṭādēḥ mrdādi kāraṇasya ca tatkāraṇa vyaktirēkēṇa anupalabdheḥ asatvaṃ – Even the clay that is used for making pots is of unreal existence.
Even the mud particles used to create a pot originate from small sub-atomic particles. Therefore mud ceases to exist when these sub-atomic particles, which are the cause (karana) for its formation, cease to exist. Based on this, it should be understood that mud is also unreal (asat).
Therefore not only the pot, even mud is unreal. As we dig deeper still, trying to find the cause (karana) for the existence of these sub-atomic particles and the particles which were the cause for their formation, we will reach the atma. This self (atma) is the cause for the existence of all these objects. It is real.
There is a lot more discussion here from the vyakhyanam, which we will discuss at a later stage.
Kiṃ punaḥ tat yat sat ēva sarvadā iti? Uchyate- What is it that is eternal and real then? Listen-
Avināśī tu tatviddhi yena sarvamidaṃ tataṃ ǀ
Vināśā mavyayasy’āsya na kaścit kartumarhati ǀǀ 17 ǀǀ
Meaning: That which pervades the entire creation is indestructible. It is an unending energy that is not subject to destruction.
Avināśī tu tatviddhi yena sarvam idaṃ tataṃ – that which pervades (tataṃ, vyaptam) everything in this entire creation (sarvam) is indestructible (avināśi).
That which pervades everything is indestructible. It is the real existence (sat patārtha). That which it pervades (object) is subject to destruction and is of unreal existence (asat). Objects here include all planets and galaxies.
Vināśā mavya yasyāsya na kaścit kartumarhati – it is impossible for anyone/ any energy (na kascit) to destroy it (vināśa). It is unending.
This is the real truth (sat).
Avināśī na vinaṣṭṭum śīlaṃ asya iti- the term ‘avināśī’ means it does not have the character of being destroyed. It is imperishable.
tu śabdaḥ asataḥ viśēśanārthaḥ – the word ‘tu’ used in the verse is to distinguish it from the unreal/ perishable.
Tat viddhi vijānīhi – understand this. Kim iti- what should be understood?
Yena sarvaṃ idam jagat tataṃ vyāptaṃ sadākhyēna braḥmaṇā sākāśaṃ, ākāśēna iva ghaṭādayaḥ – that which pervades everything in this universe, beginning from the sky, is real. Just as the pots and others are pervaded by space, everything is pervaded by this real existence. This being is known as Brahmaṇa or sat (real).
It is space which pervades the pot in totality. Within it, outside it, beneath it and above it, only space exists. Destroy the pot and then only space remains. Shred the pot and even then space remains. The real existence is similar to it.
Vināśaṃ adarśanaṃ, abhāvaṃ avyayasya – destruction is not visible in this (atma, real existence).
Hence the Lord is addressed as sat (eternal).
Na vyeti upacayāpacayou na yāti iti avyayaṃ, tasya avyayasya – there is no increase or decrease in this real-existence. It eternally remains the same.
The nature of the atma is therefore very strange. It appears very difficult to grasp but when contemplated upon, it is a very easy subject. This is the formless stage of the Supreme entity.
Na etat sadākhyām Brahma svena rūpeṇa vyēti, vyabhicarati – Under no circumstances does this atma/ Brahma change from its inherent state.
Inherently the atma is formless and eternal. Hence the question of changing its form cannot arise.
niravayavatvāt, dēhādivat – Unlike the body (deha) it does not even have parts (avayava). It does not have any body at all.
nāpi ātminīyēna, ātmīyā bhāvāt – therefore it is not subject to destruction. It does not even have the feelings of affection (ātmiya).
It is in the non-dual stage. When only ‘one’ exists, how can there be feelings of differences and affection?
yathā devadattaḥ dhanahānyā vyēti, na tu evaṃ Brahma vyēti – Devadatta will get destroyed when his wealth is destroyed, but Brahman cannot be destroyed even through this.
ataḥ avyayasya asya braḥmaṇaḥ vināśam na kascit kartuṃ arhati, na kascit ātmānaṃ vināśayituṃ śaknoti Iśwaropi – Therefore none can cause the destruction of this atma, not even īśwara.
Ātma hi Brahmaḥ – Atma itself is Brahma.
Brahma has two meanings. When the word Brahmā is used, it refers to the four faced Lord Brahma. When it pronounced as Brahma, it is the indestructible, eternal atma. This eternal atma (Brahma) has given the energy/ power to the four faced Brahmā to create the universe. It has empowered Vishnu to sustain and Shiva to destroy this creation.
Brahma means ‘who is vast or whose form is vast’ (Bruhat).
Gurur Brahmā Gurur Viṣnuh Gurur devo Maheśwarah
Guruh sākśāt Param brahma tasmai śri Gurave namaḥ
Meaning: Guru is the four faced Brahmā; He is Vishnu and He is Shiva. He himself is Parabrahma, the unending eternal atma, who empowers Brahma, Vishnu and Shiva to do their tasks. I offer my obeisance to such Guru.
swātmani ca kriyāviroghāt- Such atma is devoid of any changes/ activity (vikara).
Just as the eye ball cannot see the eye, we cannot see the atma which is devoid of any action.
Kiṃ punaḥ tat asat yat svātmasattāṃ vyabhicarati iti? ucyate- What is that unreal and inconsistent existence? That is explained now.
No 24:
Antavaṇta-ime dehā nityas yo’ktā śareeriṇāḥ ǀ
Anāśinō ‘prameyasya tasmād yuddhasva bhārata ǀǀ18ǀǀ
Meaning: The inner self (śareeri) which is eternal (nitya) takes on bodies (deha) that perish (antavanta). The inner being however is indestructible (anaśi) and immeasurable (aprameya). Therefore fight, O Arjuna.
The term śareeri refers to the inner self (atma) that is encased in the gross body (śareera).
Antavaṇta iti ǀǀ antaḥ vināśaḥ vidyate yeśāṃ te antavantaḥ – Antavanta are those which are prone to perish/ destruction.
Now an example is being given to prove this.
yathā mrgatrṛṣṇikādou sadbuddhiḥ anuvṛttā praṃāṇa nirūpaṇāṇte vicchidyate, sa tasya antaḥ; tathā ime dehāḥ svapna-māyā-dehādi vacca antavantaḥ – Just as the existence of a mirage fails when tested physically, the reality can also be tested/ proven. The many gross bodies taken by the self are as fleeting and perishable as the many illusory bodies that are taken during the dream state or those illusory creations.
Seeing a mirage far away, a thirsty man rushes towards it. However upon reaching there he sees only sand flakes and understands that it was unreal.
Nityasya śareeriṇaḥ śareeravataḥ anāśīnaḥ aprameyasya ātmanaḥ antavanta iti uktāḥ vivekibhiḥ ityarthaḥ – Men of discrimination (viveki) have the total realization that although the bodies appear and disappear, the inner self (atma) remains eternal, immeasurable and immutable.
‘Nityasya’ anāśīnaḥ iti na punaruktaṃ- The words ‘nitya’ and ‘anaśi’ are not synonymous.
Nityatvasya dvividhitvāt loke, nāśassya ca- Both eternity (nitya) and destruction (nāśa) are of two types or of two forms.
Yathā deheḥ bhasmībhūtaḥ adarśanaṃ gataḥ naśṭaḥ uchyate- When a body that is reduced to ashes and becomes invisible is said to be destroyed/ perished (naśṭah)
Vidyamānopi yathā anyathā pariṇataḥ vyādhyādiyuktaḥ jātaḥ naṣṭaḥ uchyate- That body which, although the person is alive, has undergone extreme transformation (anyatha pariṇāta) due to diseases (vyadhi) is also referred to as perished (naśṭa).
For example, people who are totally bedridden and who can’t even move their limbs. These are the two types of destruction.
Tatra ‘nityasya’ ‘anāśinaḥ’ iti dvividhenāpi nāśena asaṃbaddhasya ityarthaḥ – The eternal inner self is not bound by either of these two forms of destructions.
Anyathā pṛthivyādivat api nityatvaṃ syāt ātmanaḥ – Otherwise, the inner self in terms of eternity may be compared to eternity of earth.
Earth survives for many trillions of years. When seen from this angle it appears eternal and hence the above comparison. For the purposes of understanding the subject, earth can be considered as an example. But one should remember that after that period however earth too merges into the infinite. Therefore the eternity of the self is in fact distinctly different from the eternity of earth. Self is eternal; earth has extended sustenance but is subject to destruction.
Tat ma bhūt iti ‘nityasya’ ‘anāśinaḥ’ ityāhaḥ – Therefore, to distinguish that self is eternally imperishable, two distinct words ‘nityasya’ (eternal) and ‘anāśīnah’(imperishable) are used to describe the self.
What does the word pramaṇa mean?
Aprameyasya na prameyasya – Aprameyasya means that which is immeasurable.
Pramaṇa or prameyaṃ means that which is sought to be measured; to be known through perception and reasoning skills.
The self is beyond any form of perception.
Pratyakśādi pramānaiḥ aparicchedasya ityartaḥ – through no means of cognition, this self can be measured.
Swami himself poses the question and answers it.
Nanu āgamena ātmāparicchidyate pratyakṣādinā ca purvaṃ ǀ na, ātmanaḥ svataḥ siddhatvāt – It is said that through the medium of the Vedas and agamas one can perceive the authenticity of atma; in the similar manner is it not possible that there could be some perceptible means of perceiving the atma?
Towards this, he himself answers,-
Na,- It is impossible
Ātmanaḥ swataḥ siddhatvāt- the Self is self-established or self-defined.
Here it should be understood that even through agamas and Vedas, self cannot be perceived.
Siddhe hi ātmani pramātari pramitsouḥ pramāṇānveṣaṇā bhavati – Only when the inner self is established (ready, siddha) the desire to search for the right knowledge arises in the seeker. Only then the question of perception (pramaṇa) will arise.
The desire to listen to the essence of Bhagavad Geeta arises only then. Where the self is not ready to proceed in this direction, of what use is the listening to the essence of Veda or searching for proof about the atma? The effect will be negligible.
Na hi purvaṃ ‘itthaṃ ahaṃ’ iti ātmānaṃ pramāya paścāt prameya paricchedāya pravartate- No person begins study about the self without prior decisive knowledge ‘I am such (atma)”. Thereafter he does not try to measure and locate some separate object.
The desire to study comes only after the self is established/ ripened. If this state does not exist, then there will be two distinct objects- the person and the self. If he understands that he is the atma, then what is there to search?
Na hi ātmā nāma kasyacit aprasiddhaḥ bhavati- the self (atma) is not a new subject for any one. It is a well-known subject for everyone.
If knowledge about the self is known to one and all, what is the role played by Vedas and Agamas?
Śāśtraṃ tu antyaṃ pramaṇaṃ – shastra is the final measure (pramana)/ cognitive process
ataddharmādhyātopaṇamātra nivartakatvena prāmāṇyaṃ ātmanaḥ pratipadyate,- Shastra is important measure because it sets aside those dharmas (cleanses the mind of those dharmas) that are not in tune with self-knowledge and fills the person with the dharmas that are in tune with self-knowledge.
This is the role of the Shastras.
Na tu ajnātārthāpakatvena – It does not however reveal that which was totally unknown earlier.
Shastras does not teach absolutely new concepts. That which is already known it makes that knowledge understandable. Shastras and Vedas are not end in themselves; they hold the ultimate position amongst texts that teach this essence. They reaffirm our understanding. But we need to experience the end state. They bring to the forefront the knowledge that we inherently possess.
Tathā ca śrutiḥ- ‘Yat śākśād aparokśād brahma ya ātmā sarvāntaraḥ’ iti ǀǀ –
This is why the Veda contains the mantra- teach me about that Brahma (atma) which is all pervading, distinctly visible and not invisible.
In the Brihadaranyaka Upanishad he asks for lessons about ‘Yat śākśād aparokśād brahma’ – that Brahma (self) which is distinctly visible (śākshat) and which is not invisible (aparokshād). He emphasizes about the self using these two words having synonymous meaning.
Yasmād evaṃ nityaḥ avikriyasya ātmā tasmāt yudhyasva Bhārata– Since the self is eternal and changeless (avikāra), O Bharata, you must fight.
Yuddhāt uparamaṃ mā kārṣī ityarthaḥ- do not withdraw from this battlefield.
Na hi atra yuddhakartavyatā vidhīyate- Fighting in the war is not a mandatory duty
Yuddhe pravṛttaḥ eva hi asmou śoka-moha-pratibaddaḥ tuṣnīṃ āste- But in the case of Arjuna, he had already come ready for battle. Now because of the feelings of grief and attachment/ ignorance, he remained quiet.
Ataḥ tasya kartavya pratibandhāpanayana mātraṃ bhagavatā kriyate- therefore the Lord is merely removing the obstacle in that path. That’s all.
Tasmāt ‘yudhyasva’ iti anuvādamātraṃ, na vidhiḥ- as such the term ‘go and fight’ is merely a re-instatement of Arjuna’s original stand and not a mandated duty.
Śokamohādi saṃsāra kāraṇam nivṛtyarthaṃ gītā śastraṃ, na pravartakaṃ, iti etasya arthasya śākśī bhūte rchou ānināya bhagavāṇ- To emphasize the fact that the main purport of Geeta, is to remove the seeds of samsara (and bestow supreme knowledge) that is replete with grief and ignorance, and not to force anyone into action/ duty, the Lord now explains the next two mantras.
In other words, Geeta śāśtra came into existence to dispel grief, ignorance, happiness, sorrows, anātma bhava and the like. Many argue that it was born solely to teach about duty/ action. When God wants to shower the highest knowledge, people interpret it to mean pure action, which is a level lower than knowledge.
Yattu manyase ‘yuddhe bhīṣmādayaḥ mayā hanyante, ahaṃ eva teṣām hantā’ iti eṣā buddhiḥ mṛṣaiva te ǀ katham? – Your opinion ‘ I will be killing Bheeshma and others or that they are going to be killed by me in the battle’ is wrong. It is an illusion/ maya (mṛṣa) How?
Ya enaṃ vetti haṇtāraṃ yas c’ainaṃ manyate hataṃ ǀ
Ubhou tow na vijānīto nāyaṃ hanti na hanyate ǀǀ 19 ǀǀ
Meaning: The person who considers himself as the slayer of the atma and he who considers it (atma) to be slain are both ignorant of the supreme truth. This self neither slays anyone nor gets slayed.
Ya enaṃ iti ǀǀ yaḥ enaṃ prakṛtaṃ dehinaṃ vetti vijānāti haṇtāraṃ hanana-kriyāyāḥ kartāraṃ, yaḥ ca enaṃ anyaḥ manyate hataṃ dehahananena ‘hataḥ ahaṃ’ iti hanana kriyāyā karmabhūtaṃ, tou ubhou na vijāniītaḥ na jnānavantou avivekena ātmānaṃ ǀǀ –
He who considers himself as the slayer of the self and he who considers it is slain or who cries ‘I am killed’ when the body is killed- both of these persons do not know the real truth about the self due to their lack of understanding/ discrimination.
‘Hantā ahaṃ’ ‘itaḥ asmi ahaṃ’ iti deha hananena ātmānaṃ ahaṃ pratyayaviṣayaṃ you vijānītaḥ tou ātmaswarūpānabhignyou ityarthaḥ ǀǀ –
It should be understood people who think in “I am the killer” or “I am killed” both are ignorant of the nature of the self.
Yasmāt na ayaṃ ātmā hanti na hanana-kriyāyāḥ kartā bhavati, na hanyate na ca karmabha-vatītyarthaḥ, avikriyatvāt-
The self cannot kill anyone- therefore it is not an agent (karta) in the act of killing; it is not being killed- therefore it is not an object (karma).
There are 3 terms- karta, karma and kriya. Consider the case of touching an object. The person who touches it is the karta, the object is the karma and the action of touching is kriya. Here it is explained that the self is beyond these definitions.
Kathaṃ avikriyasya ātmā iti dviteeyaḥ mantra- The second mantra that explains about how the self is changeless is as follows-
Both the above mantra and the next mantra are from the kathopanishad.
Na jāyate mriyate vā kadacin nāyaṃ bhūtvā bhavitā vā na bhūyaḥ ǀ
Ajo nityaḥ śāśwatō ‘yaṃ purāṇō na hanyate hanya māne śareere ǀǀ20 ǀǀ
Meaning: This self (atma) is never born ( na jāyate); it never dies (mriyate) ever. Having been born it can never die again. It has no birth (unborn), is eternal and of permanent existence. It does not die when the body perishes.
This mantra explains about the 6 transformations (vikaras) that take place during the lifetime of a being.
Jāyate- to be born; The first amongst the 6 vikaras (transformation) is ‘jāyate’ (birth). The being that was until then in a subtle formless state now takes on a form. Thus birth itself is a transformation.
Asti- the feeling ‘I am living’; Now the being considers ‘I am existing’. This transformation is called ‘asti’.
Vardhate – to grow;
Vipariṇamate- changes during the period of growth (change in colour, height, shape etc.)
Kṣeeyate- to decay and nasyate- to perish.
This mantra teaches that these 6 vikaras do not apply to the atma.
No 26:
Na jāyate iti ǀǀ na jāyate na upadyate, janilakṣaṇā vastu-vikriya na ātmanaḥ vidyate ityarthe ǀǀ – The transformation called ‘birth’ does not apply to the self.
tatha na mriyate vā ǀ – Likewise even the transformation called ‘death’ does not hold good in case of self.
vaśabdaḥ cārthē ǀǀ – the word ‘va’ used (in first line of the verse) should be interpreted as ‘and’
na mriyate ca iti antyā vināśalakṣaṇa vikriya pratiṣiddhyate – As it has no death, the final transformation called destruction (vināśa) is also ruled out in case of self.
Birth and death are not only the first and last transformations, but also the most important ones. The being can directly jump to the last transformation from the first, or go through the different transformations before reaching the last one. What was the purpose behind using the word ‘kadācit’?
kadācit śabdaḥ sarva vikriya pratiṣedeḥ saṃbhandhyate- na kadācit jāyate, na kadācit mriyate, ityevam – To emphasize that the self was never ever born and that it will never ever die, the word ‘kadacit’ ‘never ever, at no point of time’ has been used.
yasmāt ayaṃ ātmā bhūtvā bhavanakriyāṃ anubhūya paschāt abhavita abhāvaṃ gantā na bhūyaḥ punaḥ, tasmāt na mriyate – As it is never born, it can never die.
Only that which is born can face destruction. When the self does not experience the state of being, it can never reach the state of non-being.
yo hi bhūtvā na bhavitā sa mriyate iti uchyate loke – When a person, who existed in this world, ceases to exist, we say ‘he has died’.
vaśabdāt naśabdācca ayaṃ ātmā abhūtvā va bhavitā dehavat na bhūyaḥ – Unlike the body, the atma does not face these transformations. It cannot die.
Punah tasmāt na jāyate- therefore it cannot be again born.
Yo hi abhūtvā bhavitā sa jāyate iti uchyate- Only when that which did not exist in the past, comes newly into existence, it is said to be born.
Naivaṃ ātmā ǀ ataḥ na jāyate- This is not the case with the atma. Therefore it cannot be born.
Yasmāt evaṃ tasmāt ajaḥ – For all these reasons (mentioned above) it is aptly called eternal (ajaḥ).
Why then were the words ‘ajah, nityah, śāśwatah and puranah’ used in the verse? Do they re-iterate the same essence or do they convey different meanings? Unless and until these concepts are firmly drilled into the mind, we will not begin to accept reality. When we put the namaskara mudra, we are asking the Supreme Lord, to bless us i.e. the jeevatma with merger into himself (Paramatma). At the same time, we beg him to ensure that the 10 indriyas (5 organs of perception and 5 organs of action) are merged into him. Namaskara mudra therefore has a very deep significance. Likewise the chin mudra also explains about merger of individual being (jeevatma) into Paramatma (Supreme Being). These concepts are aimed at blessing us with such merger. Let us now understand the meaning of the words.
Yasmāt na mriyate tasmāt nityaḥ ca – As it is deathless, it is said to be permanent (nityah).
The vedic statement ‘Yat drusyam tan naśyaṃ’ means- whatever is visible is destructible. Everything created as to get destroyed including the earth.
Yadyapi ādyantayoḥ vikriyayoḥ pratiṣedeḥ sarvāḥ vikriyāḥ pratiṣidāḥ bhavanti, tathāpi madhyabhāvinīnāṃ vikriyāṇāṃ svaśabdhaiḥ eva tadartheḥ pratiṣedhaḥ kartavyaḥ iti anuktānāṃ api youvvanādi samasta vikriyāṇām pratiṣedhaḥ tathā syāt ityāhah- śāśwataḥ ityādinā –
By including the first and the last transformations, all the in-between transformations are automatically included. But to make it more clear that these in-between transformations such as youth (youvvana) are also included, the term ‘śāśwata’ (everlasting) is also used.
śāśwataḥ iti apakṣaya lakśaṇā vikriya pratiṣidyate – also to indicate that the transformation called ‘decay’ is not applicable to the self, the term ‘śāśwata’ (everlasting) is used.
Śāśwadbhavaḥ śāśwataḥ Na apikṣīyate swarūpeṇa- – that which remains eternally is śāśwataḥ. In itself it does not decay.
Niravayavatvāt ǀ niguṇatvāt ca nāpi guṇakṣayeṇa apakṣayaḥ – It does not have limbs/ divisions/ (avayava) (and hence cannot decay). It does not have to suffer decay as it is devoid of attributes (nirguna).
When good traits (sad guna) are eroded in a person, he is considered akin to a dead being. The day when good qualities are washed out in the person, that day he has in reality died. But in the case of the self, such a possibility cannot even arise, as it is inherently devoid of all qualities/ traits (nirguna) including sattva guna.
Shastras and other holy texts help the person acquire more sattva guna which is needed for spiritual growth. But the self inherently is devoid of any guna. Where sattva guna exists, the risk of raja and tamo guna arising exists.
Apakṣaya viparītā api buddhi lakṣaṇā vikriyā pratiṣidyate purāṇaḥ iti ǀ Yo hi avayavāgamena upacīyate sa vardhate, abhinavaḥ iti ca uchyate –
To emphasize that it has no transformation in growth (apakṣaya viparīta) either, the word ‘puranaḥ’ (ancient) is used. That which grows due to the growth of limbs is said to be growing (vardhate). But in the case of the self which is devoid of limbs, the question of growth does not arise. Hence it is ‘puranah’
If in reality, the atma were to grow, then the fate of this creation would be unknown. All these galaxies would be shred into bits. When Trivikrama (vamana avatara) grew enormously to cover the space, it is said that a small crack developed in the outer boundary.
Ayaṃ tu ātmā niravayatvāt pura api navaḥ eva iti purāṇaḥ; na vardhate ityarthe- Although the self is inherently ageless and ancient (puranah), appears new right from the ancient period. Therefore there is no growth in it.
The subject of ‘self’ is always a new subject to each and every one although it is of ancient existence.
Thatha- na hanyate ǀ hanti atra vipariṇāmārthē dṛṣṭvyaḥ apunaruktatāyai ǀ na vipariṇamyate ityartheḥ ǀ hanya māne vipariṇamyamānepi śarīre –
“It therefore cannot see destruction. It means it cannot go through the transformation called ‘vipariṇāma’. It is only the gross body that undergoes transformations.”
The aim of this verse is to emphasize that the 6 transformations are not applicable to the self.
Asmiṇ mantre ṣaḍ bhāva-vikārāḥ loukika vastu-vikriyāḥ ātmani pratiṣiddhyante ǀ sarva prākāra-vikriyārahitaḥ ātmā iti vākyārthāh –
“All these transformations pertain to the worldly objects, including the physical body. The ultimate conclusive statement is ‘atma is devoid of all forms of transformations’.”
Yasmāt evaṃ tasmāt ‘ubhou tou na vijānītaḥ’ iti pūrṇeṇa mantreṇa asya sambandhaḥ – That is why this verse should be understood along with the previous verse ‘both of them know not’.
‘ya enaṃ vetti haṇtāraṃ’ ityanena mantreṇa hananakriyāyāḥ karta karma ca na bhavati iti pratijnāya, ‘na jāyate’ ityanena avikriyatve hetuṃ uktvā pratijnātārthaṃ upasaṃharati-
The topic that began with the mantra ‘ya enaṃ vetti hantāraṃ’ (the self neither kills nor is killed) and which taught Arjuna that he is neither the doer of the action (karta) nor the action (karma), and that the self is without transformations of any type, is now being concluded –
Ved’āvināśinaṃ nityaṃ ya enamajam avyayaṃ ǀ
Kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam ǀǀ21ǀǀ
This is also a verse from the Upanishads.
Meaning: Arjuna, how can a person who realizes that he is the eternal (nitya), imperishable and undecaying Self, slay others or instigate the death of another?
This is the position of Guru. Krishna was in this position. Was it possible for a self-realized entity like Krishna to instigate Arjuna for battle? He would stand by Arjuna irrespective of whether the latter decided to fight or not.
Veda Vijānāti avināśīnaṃ antyabhāva vikāra rahitaṃ nityaṃ vipariṇāma rahitaṃ yaḥ veda iti saṃbandhaḥ – He who knows himself as the self, who is eternal, imperishable and free from the last transformation (death)
Enaṃ pūrvaṃ mantreṇa ektalakṣṇaṃ ajaṃ janma rahitaṃ avyayaṃ apakṣayarahitaṃ kathaṃ kena prakāreṇa saḥ vidwān puruśaḥ adhikṛtaḥ hanti, hananakriyāṃ karoti? Katham vā ghātayati hantāraṃ prayojayatiǀ –
How can a person, who knows that he is unborn, imperishable and not subject to decay, kill another being or be the cause behind the killing of another?
Na kathaṃcit kimcit hanti, na kathaṃcit kincit ghātayati iti ubhayatra āśepaḥ eva arthaḥ, praśnārthā sambhavāt ǀ Hetvarthasya ca avikriyatvasya tulyatvāt viduṣaḥ sarva karma pratiṣedhaḥ eva prakaraṇārthaṃ abhipretaḥ bhagavataḥ ǀ hanteḥ tu ākṣpaḥ udāharanārthatvena kathitaḥ-
We should understand – it is impossible that such a person will ever kill another or hurt another in any manner. It is impossible. The terms ‘Panda or Vidwan’ refers to those beings who have understood the essence contained in the earlier two verses completely and have put them into practice. The action of slaying is merely an example considered for understanding. A true jnāni is able to reach the state of giving up action in totality (karma sanyasa).