2-16 Sankhya Yoga (सांख्य योग) 16th verse

 नासतो विद्यते भावो नाभावो विद्यते सत: |

उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभि: ||(2-16)||

nāsato vidyate bhāvo nābhāvo vidyate sataḥ
ubhayorapi dṛiṣhṭo ’nta stvanayos tattva-darśhibhiḥ

 

Word to Word Meaning: asataḥ = of the temporary; na vidyate = not there, not possible; bhāvaḥ = existence; sataḥ = for the truth; abhāvaḥ = lacking, feeling of absence; na vidyate = not there, not possible;   anayoḥ = of these; ubhayoḥ api = also of the two;  antaḥ tu— verily deduced, What is certain to last;  tattva darśhibhiḥ = by the great seers (or observers); dṛiṣhṭaḥ—observed;

 

Literal Meaning: Bodies are transient and perishable, lacking endurance, while truth is eternal and immutable. This understanding is affirmed by great observers who comprehend both.

Word to Word Meaning:  Literal Meaning:  Commentary

1.   The two significant events that determine human existence are birth and death. The awareness we experience is born between the said limiters. Therefore, it is a fleeting phenomenon. Whatever has a definite beginning and end is impermanent (Gita 5-22) is a transient thing. 

2.   Here, the Lord is elucidating the concept that in the absence of something, we do not realize that we are dead. It's natural for bodies to perish with the passage of time. Therefore, armed with these transient awareness, our understanding of infinity remains mere opinions and speculations. To truly grasp the truth, one must transcend the great barrier known as 'death'. 

3.   Here, "tattvadarshibhih" (तत्त्वदर्शिभि:) affirms "darshibhih," (दर्शिभि:) indicating those who have directly witnessed the nature of truth firsthand. It's crucial to remember that they are not merely individuals who have heard or read about it, but those who have personally experienced that eternity and spoken from that direct experience. 

4.   Our visible world follows the Trophic Cascade phenomenon, an ecological event triggered by the addition or removal of top predators. This cascade involves reciprocal changes in the populations of predators and prey throughout a food chain, often leading to substantial alterations in ecosystem structure and nutrient cycling. 

5.   It is surprising to know how minor variations can lead to significant changes. In the early 20th century, after wolves were eradicated from Yellowstone Park, the deer population soared uncontrollably, decimating the vegetation and transforming the area into a near desert. This also affected the revers. Efforts to control the deer population were largely ineffective. 

6.   Dramatic changes occurred in 1995 when just 25 grey wolves were reintroduced, and within 15 years, the forest had remarkably recovered its former splendour. 

7.   We only know the effect of what follows the hierarchy of impotence (Trophic cascade). In the example above, attempts to control deer have failed. That is, controlling for the effect is not beneficial. The source of that effect should be found. 

8.   Our inner self mirrors the outer world. In the absence of truth, falsehood takes over in countless forms, much like the unchecked deer population in the previous example. This falsehood is difficult to control and cannot be remedied as easily as taking pills for physical ailments. To attain truth, there is no shortcut; one must eliminate falsehood and hypocrisy. This is the only remedy. Rejecting falsehood is essential. One cannot achieve the "Param" (= the Other world) or higher state of existence without finding the path to truth. 

9.   Now consider the poem below by Annamacharya: 

“తగు మునులు‌ ఋషులు తపములు సేయఁగ / గగనము మోచియుఁ గర్మము దెగదా” (meaning  "It is crucial not to attempt to alter the universe, but to ensure that one remains steadfast on the righteous path. Many fail to comprehend this simple truth and believe they are engaged in divine work, but often their efforts go in vain.")

 

Corollary:

1.   "The magnitude of the apparent problem often compels drastic action by man, while the solution might be very simple. Therefore, discovering that subtle but firm action is the key”

2-14, 15 Sankhya Yoga (सांख्य योग) 14 & 15th verses

 मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदु:खदा: |

आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ||(2-14)||

mātrā-sparśhās tu kaunteya śhītoṣhṇa-sukha-duḥkha-dāḥ
āgamāpāyino ’nityās tāns-titikṣhasva bhārata

 

Word to Word Meaning: kaunteya = Arjun; Kunti;mātrā-sparśhāḥ = contact of the senses with the sense objects; tu = indeed;   śhītoṣhṇa-sukha-duḥkha-dāḥ = provide the feeling of the opposites cold & hot and happiness & sorrow; āgamāpāyino = (they) come and go; anityāḥ = non-permanent; tān = them; winter; bhārata = Arjun; titikṣhasva = tolerate. 

 

Literal Meaning:  Arjuna, the sensations of sound, touch, and material experiences perceived by the senses give rise to fleeting feelings of pleasure and pain. These experiences are impermanent, arising and dissolving like the changing seasons of winter and summer. Therefore, one must cultivate the ability to endure them without being perturbed.

 

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ |
समदु:खसुखं धीरं सोऽमृतत्वाय कल्पते ||(2-15)||

yaṁ hi na vyathayantyete puruṣhaṁ puruṣharṣhabha

sama-duḥkha-sukhaṁ dhīraṁ so ’mṛitatvāya kalpate

Word to Word Meaning: puruṣha-ṛiṣhabha = the noblest amongst men, Arjun; ete = these sound, touch, and material experiences; samaduḥkhasukham = equipoised in distress and happiness; dhīram = the Brave;yam puruṣham = that person; na vyathayanti = not distressed; saḥ hi = verily that person; amṛitatvāya—for liberation; kalpate—becomes eligible

 

Literal Meaning: O Arjuna, whoever remains unaffected by the sensations of sound, touch, and material experiences, such a courageous individual, who remains equanimous in both happiness and sorrow, becomes qualified for liberation. 

Commentary:

1.   It's indeed insightful to recognize the context of the preceding verses when understanding the significance of verses 14 and 15. In verse 11, it's suggested that wise individuals regard life and death with equanimity. Verse 12 presents the opportunity for every person to attain eternity. Verse 13 illustrates the cyclical nature of life, where stages repeat in a repetitive fashion.

2.  In verses 14 and 15, it's conveyed that those who observe these changes within themselves and remain neutral demonstrate true bravery. It's worth noting that maintaining neutrality amidst these changes is exceptionally challenging.

3.   Indeed, the changes occurring within the human body are often not pleasant experiences. However, it is said that the truly brave individual does not outwardly express distress even when undergoing such changes. Instead, they wholeheartedly accept that whatever is happening within them is ultimately for their own good. Such individuals are considered deserving of salvation. It can be perceived that they have surrendered themselves to the will of nature, allowing it to act upon them as it pleases.

4. It's true that enduring pain solely for the sake of salvation is incredibly challenging. The agony, felt in every cell, every pore, and every hair of the body, seems to threaten death itself. This ordeal surpasses any other we know; it's more arduous than enduring fire or carrying the weight of a mountain. It drains the body like a scorching summer day in the desert. Crossing the river Vaitarani (वैतरणी) metaphorically representing the journey to the afterlife, is indeed a daunting task. Understandably, many people compromise and opt for easier paths.

5.   As previously mentioned, this test often comes unannounced by nature. When we have an inkling that it is God who is imposing the test, we are more prepared to endure it. However, when we don't know who or what is testing us, our patience may run out quickly. Who would be willingly subject themselves to such an ordeal without any guarantees? Doubts continue to haunt us repeatedly. As stated in 2-45, truth has no place in the path of safety and welfare. In other words, when a human being is completely prepared for this test, is leading a choiceless life, there is a chance to overcome it.

6.  We cannot consciously consent to such tests. However, when we are fully immersed in the work of God, which is an act of surrendering oneself at the altar of truth, whether we call it meditation (distinct from prayer) or not, there exists a possibility. The purpose of life lies in comprehending and engaging in this activity, rather than blindly conforming to tradition. Hence, the Bhagavad Gita dedicates two verses repeating almost the same message to emphasize its significance. 

7.  Absolutely, the Bhagavad Gita is indeed a revolutionary text, not merely a continuation of known ideas. While many profound concepts were described in texts like the Mahabharata and Bhagavatam, Sage Veda Vyasa chose to compose the Bhagavad Gita as a separate scripture, incorporating it into the Mahabharata as a post-thought. This decision underscores the unique and profound nature of the Bhagavad Gita as a distinct philosophical discourse.

Corollary: Not moving away from patience, of course not foolishness in most provocative times is an essential quality.

 

2-13 Sankhya Yoga (सांख्य योग) 13th verse

                                    देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा |

तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ||2-13||

dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir dhīras tatra na muhyati

Word to Word Meaning: dehinaḥ = for the embodied; asmin dehe  = in this body; kaumāram = childhood; yauvanam = youth; jarā = old age; yathā = as happens; tathā = similarly; deha-antara prāptiḥ  = getting another body (happens); tatra = thereupon; dhīraḥ = the wise; na muhyati—are not deluded.

 

Literal Meaning: just as the embodied soul continuously passes from childhood to youth to old age, similarly, at the time of death, the soul passes into another body. The wise are not deluded by this.

Commentary:

1.   Death is an inevitable aspect of life, yet we humans take many actions to prevent it. There are numerous explanations on death and life after that. But none of them have been affirmed. It is futile to discuss them.

 

2.   The term "Dhira" (brave) mentioned here doesn't refer to heroic valour in the conventional sense. Instead, it signifies one who bravely submits his life and body to forces of nature without resistance. Thus, he accepts whatever transformation that that may occur.

 

3.   Upon observation, we humans tend to strongly resist changes to our current state. We often exert effort to maintain the status quo, creating barriers such as possessiveness with phrases like "This is mine" and "That is not mine." In a sense, we find ourselves in a state of inertia, striving to remain where we are.

4.    The mind burdened by imagined accumulations and bondages, behaving like an inertial mass, is indeed something to ponder. This state, unable to swiftly respond to the forces of nature, arises from internal resistance to change, largely stemming from the concept of the self, or "I". Consequently, we are susceptible to mental anguish and decline. The degradation of our minds is not merely a theoretical concept; it is a truth that anyone can confirm through observation and introspection.

 

5. To wholeheartedly accept our current form and state of mind without judgment requires true courage. The psychological boundaries that separate our inner world from the external world are inherently misleading. Living righteously is the only living, everything else is not.  In this verse, the Bhagavad Gita challenges us to choose the path of righteousness with courage.

 

6. In essence, it should be recognized that all actions undertaken by human beings are either counteractions or reactions, leading individuals to become ensnared in a cycle of tribulations. This entanglement is subtly referred to as the chains of bondage. Further explanation of this verse can also be found in 2-69. Wholeheartedly accepting change leads to a life of fulfilment, whereas resistance leads to degradation and ultimately, death. It's important to note that this fulfilment is not materialistic; it transcends worldly desires and attachments.

Implied Meaning: The brave is the one who observe the mental responses to change from one state to another and accept them as they are, rather than focusing solely on the physical changes occurring in body over time.

Discussion on Implied meaning: "Gnothi seauton," an ancient Greek aphorism, translates to "know yourself" in English, but it also implies "know that which knows change." As discussed earlier, internal resistance poses a universal challenge for humanity. True bravery lies in abstaining from unnecessary arguments. When we connect with the essence that gives life, further discussion becomes irrelevant.

2-12 Sankhya Yoga (सांख्य योग) 12th verse

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः |
न चैव न भविष्याम: सर्वे वयमत: परम् ||2-12||

na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ
na chaiva na bhaviṣhyāmaḥ sarve vayamataḥ param

Word to Word Meaning: aham = I; jātu = at any time; na āsam  = never existed; na tu eva  = however certainly not; tvam = you; na = nor (you did not exist); ime = these; jana-adhipāḥ = kings; na = never; ataḥ param = here after; vayam sarve = all of us; na bhaviṣhyāmaḥ  = neither in future, shall not exist in future; (iti) cha— also (not); na eva = not;

Literal Meaning: (Arjuna!) There was no time when neither you, nor I, nor these kings did not exist. This is so in future as well.  (We exist in all times. The soul is eternal. It does not perish with the fall of the body).

Commentary:1.  

1.  Human Struggles Are Similar: Let’s momentarily set aside the idea of the soul’s permanence and consider how, across time and space, the struggles faced by every individual remain remarkably similar to those encountered by Arjuna. Despite cultural differences or geographical distance, human problems echo across the world. This suggests that the profound and enigmatic questions that perplexed humanity in the times of the Ramayana and Mahabharata in India, or during the era of the Bible, continue to haunt us today. 

Universal Human Consciousness: It's no coincidence that the Bible, though originating elsewhere, offers solace to individuals in India, just as the Bhagavad Gita, renowned globally, does. These teachings resonate with people universally, transcending cultural boundaries. Perhaps this verse from the Bhagavad Gita indicates that human consciousness has eternally remained the same. The Gita sheds light not just on metaphysical concepts but also on the nature of psychological time and space. 

Eternal Insight: The challenges arising from human experiences, preserved as memories and magnified by relentless thought, leading to cycles of toil, are beautifully encapsulated in timeless poem below by Annamacharya: 

“తలఁచినంతనె యెంతదవ్వయినఁ గాన్పించు 

తలఁపు మరచినమతికి దట్టమౌఁ దమము

పొలసి మతిమరఁగుననె పుట్టుటలుఁ బోవుటలు

పలు చంచల వికారభావ విూ గుణము”

talachinaMtane yeMtadavvayina gAnpiMchu

talapu marachinamatiki daTTamau damamu

polasi matimaragunane puTTuTalu bOvuTalu

palu chaMchala vikArabhAva vi guNamu  

Meaning: "Imagination is endless; the more you pursue it, the more it expands. Peace begins where thought ends. Memories carry impressions of birth and death, born of recollection. The restless mind distorts our feelings, leaving us bewildered and confused." 

This verse emphasizes how our mind traps us in cycles of thought, preventing us from touching the peace that lies beyond them. 

Chance to Experience the Eternal: We will delve deeper into the concept of "What is eternal?" in later verses. For now, this verse allows us to appreciate the possibility that every individual can touch the eternal, offering a glimpse of a reality beyond the transience of present existence. 

Layers of Human Consciousness: The renowned philosopher Jiddu Krishnamurti frequently emphasized that humanity, in its current state of consciousness, only experiences the superficial layers of reality. He suggested that many deeper layers remain hidden within each individual, and that the entire world is, in fact, concealed within every person. 

A Continuous Phenomenon: This suggests that existence is a continuous flow, with our present life being just a small segment of a greater whole, unfolding in phases under divine will (Refer 2-28, 13-17). Our presence here is not by accident but with purpose. Remarkably, the teachings of Lord Krishna, the insights of Annamacharya, and the philosophy of Jiddu Krishnamurti converge on this same eternal truth.

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