Bhagawad Gita Chapter 2: Verses 16 to 18

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Hari Om Advaitins:

 

I was supposed to post the verses on Monday but my home computer had a virus

flu and I had to wait until it is cured! I hope Madhavaji understands and

forgives me and my computer.

 

These verses explain ‘Sat' and ‘Asat' in clearer terms. This distinction is

quite important because this will help to sharpen the discriminating intellect

of Arjun which is under severe stress and strain. Lord Krishna wants to make

sure that Arjun understands the distinction and free himself from confusion

and misery.

 

regards,

 

Ram Chandran

 

 

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Discussion on Bhagawad Gita - Chapter2 - Verses 16 to 18 compiled from

Bhagavdgita - Multimedia CD (permission is obtained from the publisher for

conducting Gita Sang Discussion)

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Verse # 16

 

The term `Asatah' in this verse signifies the ever-changing physical body, the

senses as well as their objects, including all that is material in this

objective world. Therefore, when the Lord says: `the unreal has no existence',

He means to say that it was non-existent even before the time of its so-called

existence, and will be non-existent afterwards; therefore, in reality, it does

not exist even when it appears to exist. Under the circumstance, if Arjuna's

grief was due to his apprehension with regard to the destruction of either the

physical bodies of Bhisma and other relatives, or of any other material

object, it was unwise for him to indulge in such grief.

'Satah' or `the real' connotes the Supreme Spirit, which is all-pervading and

eternal. The words `it never ceases to be' are intended to convey the idea

that at no time, and under no circumstance, the soul undergoes any change, or

ceases to exist. It ever remains in the same state of being, constant and

unchangeable. Therefore, if the cause of Arjuna's grief was fear of

destruction of the soul of Bhisma and other relatives, it was equally improper

for him to entertain such grief.

The words `Ubhayoh' (both) and `Anayoh' (these) point to the above `Asat' and

`Sat', `unreal' and `real'. Distinguishing between the real and the unreal,

the saints and seers of truth reached the conclusion that things which

changed, suffered destruction, and did not last for ever were unreal, that is

to say, unreal things could never exist while that which at no time, and under

no circumstance, underwent any form of change and destruction, and ever

continued to exist was the real; that is'' to say, the real never ceased to

exist. This is what is meant by perception by the seers of truth of the

reality of both the unreal and the real.

 

Verse # 17

The word `Idam' together with `Sarvam' in the present verse refers to all

material things like the body, the senses, the mind, all objects of enjoyment

and places of enjoyment, etc. All these things which come under the common

connotation of Matter are pervaded by the Supreme Spirit, which represents the

principle of life or Consciousness. By characterizing the Supreme Spirit as

imperishable, the Lord indicates that the term `imperishable, denotes the same

supreme soul which He defined in the preceding verse under the name of `Sat',

and which has been determined by the seers of truth as the only `real'

substance. By the statement that "none can bring about the destruction of this

indestructible substance", the Lord has shown that just as the cloud is

pervaded by ether, even so all material objects are pervaded by the Supreme

Spirit, so that no material object possesses the capacity to destroy this

supreme soul. Therefore, being constant and ever-existent, the soul alone

represents what can be termed as `real'.

 

 

Verse # 18

The word `Dehah' (bodies), qualified by `Ime' (these), in the above verse,

denotes all bodies, and in order to explain what is `unreal', they have been

characterized as perishable. The intention is to show that the mind, the

senses and the gross or physical body-all these are perishable. Just as the

body and the world pertaining to a dream appear without any corresponding

reality, even so all these bodies, though unreal, appear as real through

ignorance. They have no real existence. Their destruction is therefore

inevitable, so that it is futile to grieve for them.

By using the plural form in the word `Dehah', and the singular form in

"Saririnah" (soul), the Lord has shown that in all bodies the soul is one. Due

to Nescience, the soul appears as varied in different bodies. But in reality,

it is one. The word `Saririnah' refers to that which has been mentioned in the

preceding verse as `real', and by which the entire world of Matter is said to

be pervaded; and the three adjectives, `eternal', `imperishable' and

`indefinable,' have been used with reference to it in order to prove its

identity with that `real', and by calling it `Sariri', possessor of the body,

and showing its relation with the different bodies, the identity between the

soul and God has been demonstrated. The purpose is to show that though in

practical experience it appears that different souls are acting within, and

holding the different bodies, as a matter of fact, they are not different, but

one reality, the one principle of life and consciousness. This can be

understood by the analogy of a dream, where none but the dreamer is existent

and all the diversities observed are but part of the dream, and after

awakening, the dreamer alone remains. Even so, the diversities observed in the

world are caused by Nescience. After the dawning of Knowledge, all diversities

cease. By using the word `Tasmat' indicative of cause, and then commanding

Arjuna to fight, the Lord has shown that when it was proved that the body was

perishable and its destruction inevitable, and the soul was eternal and could

never be destroyed, there remained no cause for the least grief. Therefore,

Arjuna should no longer show any form of hesitation or unwillingness to engage

himself in the fight.