[Gita_dharshan] Gita Chapter 2, sloka 13

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In Malayalam ( I come from Kerala and Malayalam is the mother tongue / language of Kerala, which is also a derivative from Sanskritham becuase 90% of the words are rooted in Sanskritham), DHEERATHA means Courage, Dheeran means a courageous person. In my opinion, Lord Krishna also means that a person who is a Dheera (courageous as Arjuna) should not be deluded by death/destruction of the body. And also that He implies that after having known this truth, one should become courageous (Dheera) because the soul is deathless/immortal. Death of the body is only a transitory stage of the SOUL to the next progressive / evolutionery stage, to acquire a different body (of course, according to the KARMA / PRARAABDA KARMA) of the person accumulated in the present life. I do not know why every human being in this world does not try to understand such a beautiful

UNIVERSAL TRUTH ..... Yes, to the TRUE seeker, who surrenders to Lord Krishna, this knowledge comes and enriches and enlightens... Let us also pray that every one is blessed in one's lifetime to get connected to Lord Krishna so that they all become knowledgeable and courageous. With best wishes, Jai Shri Krishna VM "J.venkatasubramanian" <apexpreci2000 wrote: Jai Sri Ram. Priya Sadhaks, Please recite the Dhyana slokas aloud. Also, recite the slokas studied so far in this chapter. Also memorize this sloka as you study this. Gita Chapter 2, sloka 13 deeihn==eCòsm=n=< y=q== dehe, k:=Em==r] y==Ev=n=] j=r= + t=q== deh=nt=rp=>=òpt=r<, Q=Irs=< t=F= n= m=uÄit= ++ä.âà++ Sloka transliteration – Sanskrit to English dehino(a)smin yathA dehe, kaumAram youvanam jarA | tathA dehAntaraprAptir, dheeras tatra na muhyati ||------------------2/13 Sloka word to word translation- Sanskrit to English y=q== (yathA)- (Even) as; deeihn=/ ( dehina:)- the (embodied) self; k:=Em==r] (kaumAram)- (attains) childhood; y==Ev=n=] (youvanam)- youth; j=r= (jarA)- (and) old age; aòsm=n=< (asmin)- in this ; dehe (dehe)- (human) body ; t=q== (tathA)- so also ; ant=r ( antara)- another ; deh (deha)- body ; p=>=òpt=/ (prApti:)- (is) attained( by it) ; Q=Ir/ (dheera:)- the wise ; n= (na)- does not ; m=uÄit= (muhyati)- get deluded; t=F= (tatra)- at this Sloka meaning: Even as the embodied self attains childhood , youth and old age in this human body, so also another body is attained by it. The wise does not get deluded at this. Krishna talked about the

immortality of Himself, Arjuna and all those present in the previous sloka as the first lesson of the Gita. To the obvious common sense question of `which is immortal ?' , we get the answer here in this sloka. Please remember that Krishna treats Arjuna (and us) as a mere child , and gives explanations in simple layman language in steps. For the first time Krishna uses the word `dehina:' – meaning the resident in the body. This is the second lesson. That the body is different from the resident. The resident is immortal while the body is not. The trait of the body is discussed here. That it is subject to change. We all know how, a mere one and a half foot long body of a child changes into that of a small boy, youth and old age. There is a theory that the body is never the same after every seven years. The person acquires many bodies in his life time ! In all these changes the resident (person) was called variously as a child, youth etc. Combining the logic of the previous sloka (i.e.,we always

existed), it will follow that the resident is in fact, changeless, but only merely imagined to be changing. The next punch in this sloka is that , just as the resident assumes such different bodies in one lifetime , he also gets another one after the point called death. Since this is a natural, ever continuing process, the wise never gets deluded at this. Srila Prabhupada uses the word `sober' as a meaning to `dheera'. I agree

with both `sober' and `wise'. Muhyati- not getting deluded. The first delusion is assuming that one is the body itself. Second is that when the body withers, he also does so. The third delusion is that life began with birth and ended with death. The theory of rebirth or the theory of immortality of the person is being discussed at the least possible lay level. But , how convincing ? I would like every member of Gita Dharshan to post regarding this sloka, and their understanding. Please do not jump ahead to later slokas or chapters. Keep your discussions at just this level. Krishna has not given a name for `the resident' or the `person'. So we will also discuss upto this sloka only. I want you to write because, this is the fundamental knowledge required to understand

Gita, and Hinduism in general. Hare Krishna Venkat

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