Bhagavad-gita As It Is [Ch. 2.] Text 25-26

[Guest guest]

Bhagavad-gita As It Is [Ch. 2.] Text 25-26

 

Contents of the Gita Summarized

 

Text 25

avyakto `yam acintyo `ya

avikaryo yam ucyate

tasmad evam viditvainam

nanusocitum arhasi

 

avyak tah—invisible; ayam—this soul; acintyah—inconceivable; ayam—

this soul; avikaryah—unchangeable; ayam—this soul; ucyate—is said;

tasmat

—therefore; evam.—like this; viditva—knowing it well; enam—this soul;

na— do not; anusocitum—may lament over; arhasi—you deserve.

 

TRANSLATION

 

It is said that the soul is invisible, inconceivable, immutable, and

un­changeable. Knowing this, you should not grieve for the body.

 

PURPORT

 

As described previously, the magnitude of the soul is so small for

our material calculation that he cannot be seen even by the most

powerful microscope; therefore, he is invisible. As far as the soul's

existence is concerned, no one can establish his existence

experimentally beyond the proof of sruti, or Vedic wisdom. We have to

accept this truth, because there is no other source of understanding

the existence of the soul, although it is a fact by perception. There

are many things we have to accept solely on grounds of superior

authority. No one can deny the existence of his father, based upon

the authority of his mother. There is no other source of

understanding the identity of the father except by the authority of

the mother. Similarly, there is no other source of understand­ing the

soul except by studying the Vedas. In other words, the soul is

inconceivable by human experimental knowledge The soul is conscious­

ness and conscious—that also is the statement of the Vedas, and we

have to accept that. Unlike the bodily changes, there is no change in

the soul. As eternally unchangeable, the soul remains atomic in

comparison to the infinite Supreme Soul. The Supreme Soul is

infinite, and the atomic soul is infinitesimal. Therefore, the

infinitesimal soul, being unchangeable, can never become equal to the

infinite soul, or the Supreme Personality of Godhead. This concept is

repeated in the Vedas in different ways just to confirm the stability

of the conception of the soul. Repetition of some­thing is necessary

in order that we understand the matter thoroughly., without error.

 

 

TEXT 26

 

atha cainam nitya-jatam

nityam va man yase mrtam

tat hapi tvam maha-baho

nainam socitum arhasi

 

atha—if, however; ca—also; enam—this soul; nitya-jatam----always

born; nityam— forever; va—either; manyase— so think; mrtam— dead;

tathapi—. still; tvam—you; maha-baho--- 0 mighty-armed one; na—never;

enam— about the soul; socitum—to lament; arhasi—deserve.

 

TRANSLATION

 

If, however, you think that the soul is perpetually born and always

dies, still you have no reason to lament, 0 mighty-armed.

 

PURPORT

 

There is always a class of philosophers, almost akin to the

Buddhists, who do not believe in the separate existence of the soul

beyond the body. When Lord Krsna spoke the Bhagavad-gita, it appears

that such philoso­phers existed, and they were known as the

Lokayatikas and Vaibhasikas. These philosophers maintained that life

symptoms, or soul, takes place at a certain mature condition of

material combination. The modern material scientist and materialist

philosophers also think similarly. According to them, the body is a

combination of physical elements, and at a certain stage the life

symptoms develop by interaction of the physical and chemical

elements. The science of anthropology is based on this philoso­phy.

Currently, many pseudo-religions—now becoming fashionable in America—

are also adhering to this philosophy, as well as to the nihilistic

nondevotional Buddhist sects.

Even if Arjuna did not believe in the existence of the soul—as in the

Vaibhasika philosophy—there would still have been no cause for

lamenta­tion. No one laments the loss of a certain bulk of chemicals

and stops discharging his prescribed duty. On the other hand, in

modern science and scientific warfare, so many tons of chemicals are

wasted for achieving victory over the enemy. According to the

Vabhasika philosophy, the so-called soul or atma vanishes along with

the deterioration of the body. So, in any case, whether Arjuna

accepted the Vedic conclusion that there is an atomic soul, or

whether he did not believe in the existence of the soul, he had no

reason to lament. According to this theory, since there are so many

] living entities generating out of matter every moment, and so

many of them are being vanquished every moment, there is no need to

grieve for such an incidence. However, since he was not risking

rebirth of the soul, Arjuna had no reason to be afraid of being

affected with sinful reactions due to his killing his grandfather and

teacher. But at the same time, Krsna sarcastically addressed Arjuna

as maha-bahu, mighty-armed, because He, at least, did not accept the

theory of the Vaibhasikas as, which leaves aside the Vedic wisdom. As

a ksatriya, Arjuna belonged to the Vedic culture, and it behooved him

to continue to follow its principles.

 

 

ALL Translations are done By our Dear Srila Prabhupada !

 

 

HARE KRSNA Please forgive me ,i gave the Wrong Address for My Web

site ( Krsna Consciousness The Matchless Gift),The Right Address is

[ http://krsnajoe.tripod.com ]

 

It Tells How Srila Prabhupada Came to America,at the Late Age of 69,

to Fullfill the Order of His Spirtual Master,And to Make true, the

Prediction,That Lord Caitanya Made,Saying, Soon There will be a Great

Devotee Of Lord Krsna,Who Spreads The Chanting Of the Holy Name ,In

Every Town And Village,In the World! Srila Prabhupada Has Fulfilled

That Prohecy!HARE KRSNA,HARE RAMA!!Please Write to me at,

krsnawonders Or krsnajoe

Your Servant,

Jaya Kesava Dasa

 

I would Love to Hear From You!HARI BOL!!

 

This Is Dedicated To Jaya Murari Dasa,My Friend And Godbrother

 

 

Srila Prabhupada Once said,

"The beginning of contact with Krishna Consciousness is the

beginning of good fortune. That some people may come and others may

not, this is also due to association. Suppose a man accidentally

comes in contact with our society and gives some service willingly

or unwillingly, that is the beginning of his fortunate life. We go

from door to door canvassing people to join Krishna Consciousness

movement means that we are trying to make them fortunate. Anyone who

gives some service to this Krishna Consciousness movement is

fortunate proportionately. At least the seed of his fortunate life

is sown there. Whether he gives service of some sort, willingly or

even unwillingly, the seed is sown, and the fortune will come

proportionately. Even if somebody looks shabby and unclean, if he

simply says this Krishna Consciousness is very nice thing, even he

is not able to take full advantage of it at the time, still he is far

more fortunate than any Rockefeller." (Letter to: Tosana Krsna

-- Los Angeles 13 November, 1968)

 

Your Servant,Jaya Kesava Dasa