BHAGAVAD GITA
(THE COMPLETE YOGA SASTRA)
CHAPTER.II-SAMKHYA YOGA
CHAPTER.2. VERSE.13
Dehonosminyathaa Dehe Kaumaaram yauvanam Jaraa |
thathaa Dehaantarapraapthirdheerstatra na Muhyati ||
thathaa Dehaantarapraapthirdheerstatra na Muhyati ||
Meaning :
"It is the indweller who experiences childhood, youth and old age in the body; it is again the indweller who passes on from this body to another. The wise do not grieve for these changes. "
Lord Krishna is giving a short insight into what we are, in reality, in contrast to our usual perception. We are the Dehi, the one who dwells in the Deha or physical body.
We are not the physical body, but its in-dweller.The physical body is born, it moves into childhood, into youth and into Old age. We, as its in-dweller, experience all these changes in the physical body.
Likewise, when the present body collapses finally, we move on to dwell in another body. All these changes, from birth to death, in each body we move into, are inevitable. Likewise, when one body falls, moving from that fallen body to a new one, is also inevitable.
The wise man understands this and remains unruffled by these changes. He doesn't grieve at all when these happen.
Lord Krishna is stressing, first and foremost on dis-identification with the body and its changes. You are not the body;
Second but simultaneous is the fact that you are the in-dweller of the body and will experience all the changes in the body; but you remain unaffected by it. You are not born, you do not grow, you do not degenerate, you do not become Old and you do not die. All these happen to the body ; when the body falls, you move on to the next body.
The third factor is, while all these changes happen to the body, you as in-dweller, will also experience all of them; But, you are only a witness to all of them; they are not happening to you as the in-dweller. Therefore, a wise man does not grieve for all these changes happening in the body.
Lord Krishna is stressing, first and foremost on dis-identification with the body and its changes. You are not the body;
Second but simultaneous is the fact that you are the in-dweller of the body and will experience all the changes in the body; but you remain unaffected by it. You are not born, you do not grow, you do not degenerate, you do not become Old and you do not die. All these happen to the body ; when the body falls, you move on to the next body.
The third factor is, while all these changes happen to the body, you as in-dweller, will also experience all of them; But, you are only a witness to all of them; they are not happening to you as the in-dweller. Therefore, a wise man does not grieve for all these changes happening in the body.
CHAPTER.2.VERSE.14
Maatraasparsaasthu Kaunteya seetoshna sukha duhkhadaah |
Aaagmaapaayinonityaah taamstitikshasva Bhaarata ||
Aaagmaapaayinonityaah taamstitikshasva Bhaarata ||
Meaning :
"O son of Kunti, All feelings of cold, Heat, Sorrow (Duhkha) and pleasure are created in us by the contact that the senses (maatras) make with their respective sense objects. O Bhaaratha, these sensations are all fleeting, they come and go and are not permanent. Bear (live with) them (therefore)."
Lord Krishna goes one step further and points out how the sensations arise. Even as in-dweller, we are experiencing the sensations arising in the body. These sensations arise when the sense organs come in contact with the sense objects and carry the inputs received by them, to the brain centres concerned. There, the sense-centers that exist are called tanmatras or matras. These are extremely fine, almost invisible centres that receive the sense organ inputs which come from contact with the external sense objects.
For example, the tanmatra relating to eye-sight, which resides in the brain receives inputs from the external eye-organ through optical nerves, which the external eye receives when it comes in contact with external objects (called Drusyam).
Ultimately the tanmatras decode the information relating to the Drusyam (external Object sighted) to the in-dweller, who experiences it; or witnesses it. The in-dweller is called Drasta, the seer.
Similar process happens in respect of smell, taste, touch and hearing. In all these sensations, the tanmatras come in contact with external objects (through external sense organs and related nerves) , decipher the information and present before the Drasta or the in-dweller.
Some facts about these sensations being pushed before the indweller by the tanmatras are now being mentioned by Lord Krishna.
First, each sensation comes and goes. It cannot remain before the in-dweller forever. It is so with every sensation. All sensations we experience are temporary and fleeting.
The sensations of cold and heat remain as long as the skin remains near ice or fire. Once the skin is away from these external objects, the sensations of cold and heat also recede from us.
Sukha and Duhkha (Pleasure and pain/sorrow) are derived sensations. it is the mind which manufactures them. External object, only creates sight, sound,smell, taste or touch sensations. These sensations are mixed with internal memories stored by the tanmatras in the brain and the final product becomes the Pleasure or Sorrow or Pain sensation.
Pleasure or Sorrow can be produced even without any contact with external objects in the present. The stored memories themselves can re-appear to produce these derived sensations. In any case, every time, they appear, they will also disappear. We cannot hold on to them. But, human desire is - we want to hold on to pleasures. we want to avoid sorrows and pains.
Lord Krishna says - no, this is not possible. you cannot hold on to them. they will come and they will go. Therefore, just live them and bear them.
Lord Krishna goes one step further and points out how the sensations arise. Even as in-dweller, we are experiencing the sensations arising in the body. These sensations arise when the sense organs come in contact with the sense objects and carry the inputs received by them, to the brain centres concerned. There, the sense-centers that exist are called tanmatras or matras. These are extremely fine, almost invisible centres that receive the sense organ inputs which come from contact with the external sense objects.
For example, the tanmatra relating to eye-sight, which resides in the brain receives inputs from the external eye-organ through optical nerves, which the external eye receives when it comes in contact with external objects (called Drusyam).
Ultimately the tanmatras decode the information relating to the Drusyam (external Object sighted) to the in-dweller, who experiences it; or witnesses it. The in-dweller is called Drasta, the seer.
Similar process happens in respect of smell, taste, touch and hearing. In all these sensations, the tanmatras come in contact with external objects (through external sense organs and related nerves) , decipher the information and present before the Drasta or the in-dweller.
Some facts about these sensations being pushed before the indweller by the tanmatras are now being mentioned by Lord Krishna.
First, each sensation comes and goes. It cannot remain before the in-dweller forever. It is so with every sensation. All sensations we experience are temporary and fleeting.
The sensations of cold and heat remain as long as the skin remains near ice or fire. Once the skin is away from these external objects, the sensations of cold and heat also recede from us.
Sukha and Duhkha (Pleasure and pain/sorrow) are derived sensations. it is the mind which manufactures them. External object, only creates sight, sound,smell, taste or touch sensations. These sensations are mixed with internal memories stored by the tanmatras in the brain and the final product becomes the Pleasure or Sorrow or Pain sensation.
Pleasure or Sorrow can be produced even without any contact with external objects in the present. The stored memories themselves can re-appear to produce these derived sensations. In any case, every time, they appear, they will also disappear. We cannot hold on to them. But, human desire is - we want to hold on to pleasures. we want to avoid sorrows and pains.
Lord Krishna says - no, this is not possible. you cannot hold on to them. they will come and they will go. Therefore, just live them and bear them.
CHAPTER.2.VERSE.15
yam hi na vyathayantyete Purusham Purushaarshabha |
Samaduhkhasukham Dheeram somrutatvaaya Kalpate ||
Samaduhkhasukham Dheeram somrutatvaaya Kalpate ||
Meaning :
"O the best of men! the man who does not get afflicted by these; and remains equanimous and firm in pain and pleasure, he remains fit for immortality ."
Having pointed out the inevitability of the pleasures and pains / sorrows to come into our life at some time and also go away at some other time, Lord Krishna says, the wise man remains unaffected by both pleasures and sorrows / pains. He takes them equally well in his life and therefore, does not undergo any suffering. This equanimity in sorrow and pleasure both, makes the wise man fit for immortality.
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