SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 2<\/a><\/p>\n << Chapter 2 verse 17<\/a><\/p>\n Simple<\/a><\/p>\n antavanta ime deh\u0101 These bodies are declared terminable with respect to the eternal, indestructible and undemonstrable (\u0101tm\u0101s<\/em>) indwelling the bodies. Therefore do thou, Bh\u0101rata, fight.<\/span><\/p>\n The term deha<\/em> (body) is derived from dih<\/em>, to increase. And therefore those bodies which increase, have decrease, and therefore are of destructible nature, as in the example of a pot which comes to be a pot by increase, combination, aggregation (or growth), and is therefore subject to decline, or segregable. The elements combine and become bodies for the service of the eternal embodying (\u0101tm\u0101<\/em>), to enable it to experience therein the fruits of karma<\/em> (past deeds). Say the \u015a\u0101stras:<\/span><\/p>\n \u2018By merit, (one becomes) meritorious etc.\u2019;[2. Pu\u1e47ya\u1e25 pu\u1e47yena Karma\u1e47\u0101 bhavati, p\u0101pa\u1e25 p\u0101pena, etc., (Br: Up: VI-4-5).]<\/span><\/p>\n The bodies last as long as karma has to be exhausted, then they disappear.<\/span><\/p>\n As for \u0101tm\u0101<\/em>, it is indestructible. Why?<\/span><\/p>\n Because it is not an object (of demonstration) (aprameya<\/em>). For \u0101tm\u0101<\/em> is to be known not as an object to be proved, but as the subject<\/em>, the prover[3. \u0100tma, the I, being the self conscious entity is no object of consciousness. I is the Cognizer of all facts of consciousness, and no fact of consciousness can prove the cognizer.]. It is so declared further on.-“The versed (in soul-science) call him who knows<\/em> this (kshetra<\/em>), as the knower of kshetra<\/em> (matter – the extended) (Bh: Gi XIII-1<\/a>).<\/span><\/p>\n \u0100tm\u0101 is inconceivable as an aggregate of many (substances or elements), for everywhere in bodies it is apprehended in its uniform character of being different from body as prover or cognizer (pram\u0101tri<\/em>), by such experience as \u2018I know this<\/em>\u2019. Nor is \u0101tm\u0101<\/em> apprehensible as of mutable nature as is the case with the various parts of a body. Hence, by reason of its uniform (or changeless) nature (everywhere), \u0101tm\u0101<\/em> is not an entity which can increase by aggregation. By reason, moreover, of its being the prover (subject) and being the pervader, \u0101tm\u0101<\/em> is eternal. As regards \u2018body,\u2019 because it is aggregable, because it is for the service of the embodied (\u0101tm\u0101<\/em>) in its experiencing the fruits of karma; because it is multiform; and because it is penetrable; it is destructible.<\/span><\/p>\n Hence, because \u2018body\u2019 is of perishable nature, and because \u0101tm\u0101<\/em> is of eternal nature, neither of them can be just ground for regret. And therefore, with fortitude, bear the unavoidable sharp contacts of arrows etc., falling on thee, and bear it in others; and thus going to war etc., but without desire for fruit thereof, prepare thyself for reaching immortality.<\/span><\/p>\n >> Chapter 2 verse 19<\/a><\/p>\n archived in https:\/\/githa.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013 http:\/\/koyil.org<\/a> SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Chapter 2 << Chapter 2 verse 17 Simple antavanta ime deh\u0101 nityasyokt\u0101\u1e25 \u015bar\u012bri\u1e47a\u1e25 an\u0101\u015bino \u2019prameyasya tasm\u0101d yudhyasva bh\u0101rata These bodies are declared terminable with respect to the eternal, indestructible and undemonstrable (\u0101tm\u0101s) indwelling the bodies. Therefore do thou, Bh\u0101rata, fight. The term deha (body) is … Read more<\/a><\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[12,24],"tags":[],"class_list":["post-1092","post","type-post","status-publish","format-standard","hentry","category-chapter-2","category-original"],"_links":{"self":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1092","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=1092"}],"version-history":[{"count":0,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1092\/revisions"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=1092"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=1092"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=1092"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nnityasyokt\u0101\u1e25 \u015bar\u012bri\u1e47a\u1e25
\nan\u0101\u015bino \u2019prameyasya
\ntasm\u0101d yudhyasva bh\u0101rata<\/p>\n
\npramANam (scriptures) \u2013 http:\/\/granthams.koyil.org<\/a>
\npramAthA (preceptors) \u2013 http:\/\/acharyas.koyil.org<\/a>
\nSrIvaishNava education\/kids portal \u2013 http:\/\/pillai.koyil.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"