BHAGAVAT GEETHA – CHAPTER 2 – SAMKHYA YOGA – THE YOGA OF KNOWLEDGE (2)

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2.47.

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।

न चैव न भविष्यामः सर्वे वयमतः परम् ॥ १२ ॥

2.48. NEVER, AT ANY TIME, HAVE I BEEN NOT; NEITHER YOU NOR THESE RULERS OF MEN. AND NEVER SHALL WE ALL CEASE TO BE.

2.49. This is the first philosophical statement by the Lord and therefore the most important one.

2.50. That you and I and everyone else has never been created and will never be destroyed clearly demarcates us from the Biblical religions.

2.51. WE ARE ETERNAL. YES, WE HAVE NO BEGINNING AND NO END. WE WERE NOT CREATED BY A SO CALLED GOD WHO THEY CALL AS YEHWEH OR ALLAH.

2.52. THE MYTH OF CREATION SHOULD BE BLASTED AND THEN ONLY CAN WE BE ABLE TO OVERCOME THESE ALIEN RELIGIONS.

2.53. STUPIDTY CANNOT BE BANNED BUT WE HAVE A RIGHT TO AND WE SHOULD STOP STUPID PEOPLE RUNNING AMOK, OTHERWISE WE AS A COMMUNITY GET DESTROYED.

2.54. अतीतेषु देहोत्पत्तिविनाशेषु घटादिषु वियदिव नित्य एव अहमासमित्यभिप्रायः ।

2.55. Though my bodies originated and perished in the past, in them all, like space in pots and the like, I remained an eternal entity.

2.56. SIMPLE FACT TO UNDERSTAND IS THAT THE SPACE IN THE POT IS NOT DESTROYED WHEN THE POT IS DESTROYED. IN THE SAME WAY YOU ARE NOT DESTROYED WHEN THE BODY IS DESTROYED.

2.57. UNTIL YOU KNOW THIS SELF YOU WILL KEEP TAKING REBIRTH.

2.58. In what manner is the Self eternal?

2.59.

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।

तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ १३ ॥

2.60. Just as the embodied Self has, in the body, childhood, youth and old age, so does it win another body. An intelligent man is not bewildered by it.

2.61. The embodied self is called ‘dehi’ (देहः अस्य अस्तीति देही). To this ‘dehi’ there is childhood, then there is youth, middle age, old age etc.

2.62. Even though these are different stages for the body, the Self remains constant and it is not born again when childhood ceases & youth begins.

2.63. In the same way when a body dies and another is gained by the Self, the Self remains the same.

2.64. An intelligent person – Dheera: is not bewildered by such changes including the new body.

2.65. यद्यपि आत्मविनाशनिमित्तो मोहो न सम्भवति नित्य आत्मा इति विजानतः

2.66. We get bewildered by cold, flu, sukham, dhukkam etc. Yet if we remain Dheera: it is impossible to be bewildered about death & rebirth.

2.67.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।

आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ १४ ॥

2.68. O son of Kunti! Contacts of senses with their objects cause cold and heat, pleasure and pain. These come and go. They are fleeting, O Bharata Prince! Endure them!

2.69. So, what happens to the one who endures cold, heat etc.?

2.70.

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।

समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ १५ ॥

2.71. O Hero! The man whom these do not agitate, who is the same in pain and pleasure, and who is wise, becomes fit indeed for immortality.

2.72. Wise is the one to whom pain & pleasures are the same because he knows them as fleeting. He also knows elation & dejection are fleeting too.

2.73. The wise never relies on those impermenent things.

2.74. THE MYTH OF CREATION SHOULD BE BLASTED AND THEN ONLY CAN WE BE ABLE TO OVERCOME THESE ALIEN RELIGIONS.

2.75. Just as the embodied Self has, in the body, childhood, youth and old age, so does it win another body. An intelligent man is not bewildered by it.

2.76. The embodied self is called ‘dehi’ (देहः अस्य अस्तीति देही). To this ‘dehi’ there is childhood, then there is youth, middle age, old age etc.

2.77. Even though these are different stages for the body, the Self remains constant and it is not born again when childhood ceases & youth begins.

2.78. In the same way when a body dies and another is gained by the Self, the Self remains the same.

2.79. An intelligent person – Dheera: is not bewildered by such changes including the new body.

2.80. यद्यपि आत्मविनाशनिमित्तो मोहो न सम्भवति नित्य आत्मा इति विजानतः

2.81. We get bewildered by cold, flu, sukham, dhukkam etc. Yet if we remain Dheera: it is impossible to be bewildered about death & rebirth.

2.82.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।

आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ १४ ॥

2.83. O son of Kunti! Contacts of senses with their objects cause cold and heat, pleasure and pain. These come and go. They are fleeting, O Bharata Prince! Endure them!

2.84. So, what happens to the one who endures cold, heat etc.?

2.85.

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।

समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ १५ ॥

2.86. O Hero! The man whom these do not agitate, who is the same in pain and pleasure, and who is wise, becomes fit indeed for immortality.

2.87. Wise is the one to whom pain & pleasures are the same because he knows them as fleeting. He also knows elation & dejection are fleeting too.

2.88. The wise never relies on those impermenent things.

2.89

नासतो विद्यते भावो नाभावो विद्यते सतः ।

उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ १६ ॥

2.90. The unreal has no existence, the real never ceases to be. The truth about both of them has been realized by the seers.

2.91. न असतः अविद्यमानस्य शीतोष्णादेः सकारणस्य न विद्यते नास्ति भावो भवनम् अस्तिता ॥

2.92. The unreal ie. that which has no being, such as cold and heat as well as their cause, has no existence. On the face of it, it seems illogical.

2.93. But they are effects of some cause such as heat from fire. Without the cause the effect cannot come into existence.

2.94. So much so the effects such as heat and cold, per se, are unreal for their existence is dependent.

2.95. Take another example the pot. Close observation reveals that it has no existence apart from the clay of which it is made.

2.96. Therefore, all effects are unreal. In the same way transformation not being cognizable apart from their causes, are unreal.

2.97. All effects are unknown before their origin and they cease to be cognized after their destruction.

2.98. What did not exist before and does not exist after does not indeed exist in the middle! Their seeming existence is called UNREAL.

2.99. It may be asked: If the totality of causes and effects to be unreal, then there arises the contingency of absolute vaccuum.

2.100. Throughout the sphere of cognitive experience we have to deal with two cognitions (a) of the REAL & (b) of the unreal.

2.101. That alone is real whose cognition is not mutable ie. not prone to change.

2.102. Thus the distinction between the real and the unreal rests on cognitions (of whether a thing changes or not).

2.103. Throughout the sphere of experience 2 cognitions with an identical substratum are available to one and all.

2.104. But if you take a “blue lotus” this case is different in nature.

2.105. So right examples are the ‘pot is’, the ‘cloth is’ etc. throughout the sphere of cognitive experience.

2.106. You see the pot as well as the clay. You see the cloth as well as the yarn where the clay and yarn are the substratum.

2.107. Here the pot, cloth etc. are mutable and is demonstrable.

2.108. But not so in respect of the cognition of REALITY or SAT.

2.109. THEREFORE, BEING MUTABLE THE OBJECTS OF COGNITION OF POT AND THE LIKE ARE UNREAL.

2.110. BUT NOT SO IN RESPECT OF COGNITION OF THE REAL WHICH IS IMMUTABLE.

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