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 anthavantha imE dhEhA nithyasyOkthA: SarIriNa: |<\/em> imE dhEhA: – the bodies that are visible Oh descendant of bharatha clan! For the AthmA who is eternal, indestructible and who is\u00a0being the chEthana (sentient) who is the enjoyer and different from the achEthana (matter) that is enjoyed,\u00a0 it is said (in SAsthram) that (since it is acquired to enjoy the fruits of the karma, once the karma is over) these bodies that are visible get destroyed. Thus, you fight.<\/p>\n These bodies are declared terminable with respect to the eternal, indestructible and undemonstrable (\u0101tm\u0101s<\/em>) indwelling the bodies. Therefore do you, 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 you, and bear it in others; and thus going to war etc., but without desire for fruit thereof, prepare yourself 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 SlOkam \u2013 Original anthavantha imE dhEhA nithyasyOkthA: SarIriNa: | anASinO \u2019pramEyasya thasmAdh yudhyasva bhAratha || word-by-word meaning imE dhEhA: – the bodies that are visible nithyasya – eternal (who does not have a beginning) anASina: – who 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":[12,25],"tags":[],"class_list":["post-1094","post","type-post","status-publish","format-standard","hentry","category-chapter-2","category-simple"],"_links":{"self":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1094","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=1094"}],"version-history":[{"count":0,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1094\/revisions"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=1094"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=1094"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=1094"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}SlOkam \u2013 Original<\/a><\/h3>\n
\n anASinO \u2019pramEyasya thasmAdh yudhyasva bhAratha ||<\/em><\/p>\nword-by-word meaning<\/h3>\n
\nnithyasya – eternal (who does not have a beginning)
\nanASina: – who is never destroyed
\napramEyasya – being the chEthana (sentient) who is the enjoyer and different from the achEthana (matter) that is enjoyed
\nSaRIriNa: – for the AthmA
\nanthavantha: ukthA: – it is said (in SAsthram) that (since it is acquired to enjoy the fruits of the karma, once the karma is over) they get destroyed
\nbhAratha – oh descendant of bharatha clan!
\nthasmAth – thus
\nyudhyasva – you fight<\/p>\nSimple Translation<\/h3>\n
Rendering based on ALkoNdavilli gOvindhAchArya swAmy\u2019s English translation of gIthA bhAshyam<\/h3>\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.<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"