देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति।।2.13।।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति।।2.13।।
2.13. Just as the boyhood, youth and old age come to the
embodied Soul in this body, in the same manner is the attaining of another
body; the wise man is not deluded at that.
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मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत।।2.14।।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत।।2.14।।
2.14 But the contacts of the organs with the objects are the
producers of cold and heat, happiness and sorrow. They have a beginning and an
end, (and) are transient. Bear them, O descendant of Bharata.
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यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते।।2.15।।
2.15. O the best among persons! That wise person becomes
immortal whom these (situations) do not trouble and to whom the pleasure and
pain are equal.
The lord
commences by carving out the distinction between the body and the atman,
between our senses and our consciousness and tells that thought may seem
indiscernible, yet the gravity of discreteness is them can’t be eschewed. He
tells us that just like the aging process of a body the soul too is going
through a metamorphosis. As we grow from an infant to fall into the laps of
senility, so too the soul is transmuting from one form to another. Nature
teaches us that the world progresses by evolution; that species mould
themselves to make themselves comme il faut for the time; that the only
everlasting thing in the world is evanescent change; that if we don’t prepare ourselves
to nestle in the cast of befitting time, we will be vanquished and clobbered by
the forces of nature itself. Similarly, Lord tells us that soul is also not
excused from the process. Change is ineluctable, though in some cases it is
momentarily and in others extremely protracted. Furthermore, Lord edifies that
all the emotions and sentiments that we believe are part of our soul and consciousness
are not at all any integral part of our emotions. They are just ephemeral
stimulation of our external organs and nothing carries enough power to transfix
our soul. Our biggest mistake is to believe that we comprise of our emotions,
notwithstanding knowing that they will pass sooner or later, we linger onto
them and cling to them thinking that they are indispensable. This folly makes
us to go through the ups and down of emotions through which those who know the
truth of atman are not made to go through. They are never made to tread the
formidable path being administered by our emotions and external stimuli because
they know that these things are mere illusions created by the body and our
impervious soul is not bound by them. Thus Lord asks Arjuna to be unfazed by
death and life, grief and merry, hate and love, loath and certainty, indecision
and decision, evolution or decadence, equivocation or vehemence. He asks him to
concede to the cardinal truth of life that atman is above all and nothing
carries enough competence to penetrate the atman. In fact, Lord even goes
further to say that those who snub pain and pleasure equally are immortal. That
is so because, when we stop dwelling over the matters of our destructible body
and raise above the trifles of the external world, silence pervades inside us
all. When this silence is further strengthened by our equanimity, nonchalance
and indiscrimination, it leads to our unification with the atman and since
atman is adamantine, we rise above the bagatelle to become immortal.
Immortality thus, comes after accepting that our body is a mere apparel and our
soul is what we are made up of.
JAI HIND, JAI BHARAT
JAI MA BHARTI
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