BHAGAVAT GEETHA – CHAPTER 2 – SAMKHYA YOGA – THE YOGA OF KNOWLEDGE (Part – 5)

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2.209.

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि ।

तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही ॥ २२ ॥

2.210. As a man casting off worn-out clothes puts on new ones, so the embodied, casting off worn-out bodies enters into new ones.

2.211.

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।

न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ २३ ॥

2.212. Weapons do not cut It; fire does not burn It. Neither does water wet it nor does the wind dry it.

 2.213. Since it is impartite no part of it is severed.  So also fire cannot reduce it to ashes etc. meaning a partless entity cannot be destroyed.

 2.214.

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।

नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २४ ॥

 2.215. This Self cannot be cut, burned, wetted or dried. Eternal, all-pervasive, stable, immovable and everlasting is It.

 2.216. The elements tend to ruin one another but they have no power to destroy this Self, therefore It is eternal.

 2.217. Being eternal, It is all-pervasive, being all-pervasive it is stable like a pillar. Being stable it is immovable.

 2.218. As such It is evelasting, it is ancient and not produced by any cause whatsoever. In this sense it is ever-new.

 2.219. Perhaps the Lord visualized the biblical opinion that there is a god bent upon creating souls so this denial of creation is emphatic!

 2.220.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।

तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २५ ॥

 2.221. This Self is said to be unmanifest, unthinkable and immutable. Knowing it to be as such you ought not to grieve for it.

 2.222. This Self is beyond the senses, meaning it cannot be perceived by any sense organ so much so it is unmanifest.

 2.223. You think of anything only as a result of sense perception. As the Self is beyond the senses it is imponderable.

 2.224. Unlike milk that changes into curds, this Self does not undergo any change whatsoever. Also because it is partless.

 2.225. If the Self is known as such then where is the question of someone being the slayer and another being the slain?

2.226. Supposing, for argument’s sake, the non-eternity of the Self is considered, what is the stand? Krishna says:

2.227.

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।

तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ २६ ॥

2.228. Even if you think that the Self is perpetually born and perpetually dies, still, O Hero! you ought not to grieve for this.

2.229.

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।

तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २७ ॥

2.230. Death is certain of that which is born; birth is certain of that which is dead. You should not lament over the inevitable.

2.231.

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।

अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २८ ॥

2.232. O Bharata! Beings are all unmanifested in their origin and equally unmanifested in the end.

2.233. In the mid-state it is manifested. What is the point for the lament in such a situation?

2.234. Here the idea is what is unmanifest before and equally unmanifest later in the end has only a seeming manifest existence in the middle.

2.235. The seeming manifest existence in the middle is a Brama, unreal. So why lament on the unreal?

2.236. The Self in question is hard to comprehend. Why should I blame you alone when the cause of delusion is universal?

2.237.

आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः ।

आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २९ ॥

2.238. One beholds It as a marvel. Another talks of it as a marvel. Yet another hears of it as a marvel. After hearing none indeed knows it aright.

2.239. आश्चर्यवत् आश्चर्यम् अदृष्टपूर्वम् अद्भुतम् अकस्माद्दृश्यमानं तेन तुल्यं आश्चर्यवत् आश्चर्यमिति एनम् आत्मानं पश्यति कश्चित् ।

2.240. A marvel is what is unseen before, a wonder, that is unexpectedly seen.  So, as a marvel one beholds the Self.

2.241.

देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।

तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ ३० ॥

2.242. This embodied Self in all the bodies, O Bharata Prince! is invulnerable, indestructible. Therefore you ought not grieve for any being.

2.243.

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।

धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्त्रियस्य न विद्यते ॥ ३१ ॥

2.244. Again looking at you own duty (svadharma) you should not waver. For, there is nothing more welcome to a Kshatriya than a just war.

2.245.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।

सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ ३२ ॥

2.246. Happy are the kshatriyas, O Partha! who obtains such a warfare that comes unsought as an open gateway to heaven.

2.247.

अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि ।

ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ ३३ ॥

2.248. On the other hand, if you refuse to fight this dharma yuddha, sacrificing both your own swadharma as a kshatriya and your fame (keerthi) as a prince you will incur sin.

2.249.

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।

सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ ३४ ॥

2.250. All will recount your everlasting infamy! For the honoured one infamy is worse than death.

2.251.

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।

येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ ३५ ॥

2.252. Great heros will deem that you ran away from the battle out of fear. Those very princes who have honoured you will begin to despise you.

2.253.

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।

निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥ ३६ ॥

2.254.

Your enemies will hurl at you many unmentionable insults. What can be more painful than that?

2.255.

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।

तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ ३७ ॥

2.256. Getting slain you will go to heaven, or if victorious you will enjoy this world. These are the only two options you have.

2.257. Therefore, O son of Kunti! Stand up, determined to fight!

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