The Story so far:
Arjuna, the representative of Pandavas is arrayed for battle against his cousins Kauravas. Lord Krishna is his charioteer and so his victory is assured. Neverthess Arjuna is plagued by all kind of doubts and even considers a life of Sanyas as better than fighting against his own kinsmen. But Lord Krishna is nudging him on saying as a ksatriya he needs a kingdom which is realizable only if he fights and wins the battle. The Lord further advances the argument that in any case the souls of his cousins will live on even if they are dead. Krishna is the Supreme Personality of Godhead, (but strangely) Arjuna had a blood relationship with Him. It also appears that Krishna has a teacher and a grandfather! One is often attached to family life, namely to wife, children and other members, on the basis of “skin disease.” A scholarly brähmana, expert in all subjects of Vedic knowledge, is unfit to become a spiritual master without being a Vaiñëava, or expert in the science of Kåñëa consciousness. But a person born in a family of a lower caste can become a spiritual master if he is a Vaiñëava, or Kåñëa conscious. Enlightened, perfect knowledge of self-realization, or Kåñëa consciousness, would make Arjuna fight.
Vacillation at its zenith!
Since Chapter 2 very long , I thought it best to present it in portions for (relatively) easy consumption. I hope you can bite, digest and assimilate it. We are in 2c, dealing with Texts 21-30.
Lets’s dive in. (my remarks are given in red. As before, they spring from a normal human view; however the biblical perspective is also given where relevant). The Text in black is my condensed version of the Purport as given in the book of Gita and it is mostly verbatim.
Text 21
Violence also has its utility, and how to apply violence rests with the person in knowledge. Although the justice of the peace awards capital punishment to a person condemned for murder, the justice of the peace
cannot be blamed because he orders violence to another person according to the codes of justice. In Manu-saàhitä, the lawbook for mankind, it is supported that a murderer should be condemned to death so that in his next life he will not have to suffer for the great sin he has committed. Therefore, the king’s
punishment of hanging a murderer is actually beneficial.
cannot be blamed because he orders violence to another person according to the codes of justice. In Manu-saàhitä, the lawbook for mankind, it is supported that a murderer should be condemned to death so that in his next life he will not have to suffer for the great sin he has committed. Therefore, the king’s
punishment of hanging a murderer is actually beneficial.
Similarly, when Kåñëa orders fighting, it must be concluded that violence is for supreme justice, and, as such, Arjuna should follow the instruction, knowing well that such violence, committed in the act of fighting for Kåñëa, is not violence at all because, at any rate, the man, or rather the soul, cannot be killed; so for the administration of justice, so-called violence is permitted. A surgical operation is not meant to kill the patient, but to cure him. Therefore the fighting to be executed by Arjuna at the instruction of Kåñëa is with full knowledge, so there is no possibility of sinful reaction.
I wonder how the ‘Prophet of non-violence’ Mahatma Gandhi regarded this passage?
Does the end really justify the means?
With so much talk of next life, there arises a question as to whether all these characters are in Life 1 or other. It is easy to see that confusion will reign if different characters are floating around in various birth levels.
Text 22
Change of body by the atomic individual soul is an accepted fact. Even some of the modern scientists who do not believe in the existence of the soul, but at the same time cannot explain the source of energy from the heart, have to accept continuous changes of body which appear from childhood to boyhood and from boyhood to youth and again from youth to old age. From old age, the change is transferred to another body. This has already been explained in the previous verse. Transference of the atomic individual soul to another body is made possible by the grace of the Super soul.
Again this construction of the Super-soul!
And does the grace of the Super soul avail to atomic individual soul, regardless?
Text 23
The soul can never be cut into pieces, nor annihilated by any number of weapons, regardless of scientific devices. Nor was it ever possible to cut the individual souls from the original Soul. The Mäyävädé, however, cannot describe how the individual soul evolved from ignorance and consequently became covered by illusory energy. Because they are atomic individual souls (sanätana) eternally, they are prone to be covered by the illusory energy, and thus they become separated from the association of the Supreme Lord, just as the sparks of the fire, although one in quality with the fire, are prone to be extinguished when out of the fire. In the Varäha Puräëa, the living entities are described as separated parts and parcels of the
Supreme. They are eternally so, according to the Bhagavad-gétä also. So, even though after being liberated from illusion, the living entity remains a separate part of the identity, as is evident from the teachings of the Lord to Arjuna. Arjuna became liberated by the knowledge received from Kåñëa, but he never became one with Kåñëa.
Supreme. They are eternally so, according to the Bhagavad-gétä also. So, even though after being liberated from illusion, the living entity remains a separate part of the identity, as is evident from the teachings of the Lord to Arjuna. Arjuna became liberated by the knowledge received from Kåñëa, but he never became one with Kåñëa.
Why is the soul being talked about as though it were material?
“In the Varäha Puräëa, the living entities are described as separated parts and parcels of the
Supreme.” A strange proposition. And what is this Varäha Puräëa? Yet another Vedic literary supplement to the Gita?
Supreme.” A strange proposition. And what is this Varäha Puräëa? Yet another Vedic literary supplement to the Gita?
How can we even speak of Arjuna becoming one with Krishna, when we are told that the two are blood relations? Very complicated, indeed.
Text 24
The individual soul is eternally the atomic particle of the spirit whole, and he remains the same atom eternally, without change. After liberation from material contamination, the atomic soul may prefer to remain as a spiritual spark in the effulgent rays of the Supreme Personality of Godhead, but the intelligent souls enter into the spiritual planets to associate with the Personality of Godhead. The word sarva-gataù (all-pervading) is significant because there is no doubt that living entities are all over God’s creation. Therefore, there is no doubt that there are living entities also in the sun planet with suitable bodies to live there. If the sun globe is uninhabited, then the word sarva-gataù―living everywhere―becomes meaningless.
After liberation from material contamination, the atomic soul seems to enjoy a choice whereas the path of the intelligent souls is determined. Note again a new variant – the intelligent soul.
“There is no doubt that there are living entities also in the sun planet with suitable bodies to live there. If the sun globe is uninhabited, then the word sarva-gataù―living everywhere―becomes meaningless.”
Google reveals that the sun’s surface is blisteringly hot at 10,340 degrees Fahrenheit — but its atmosphere is another 300 times hotter. And Gita wants us to believe that there are living entities also in the sun planet. Well, well……. Let’s get real, people!
Text 25
The magnitude of the soul is so small for our material calculation that he cannot be seen even by the most powerful microscope; therefore, he is invisible. As far as the soul’s existence is concerned, no one can establish his existence experimentally beyond the proof of çruti or Vedic wisdom. We have to accept this truth, because there is no other source of understanding the existence of the soul, although it is a fact by
perception. There are many things we have to accept solely on grounds of superior authority.
As eternally unchangeable, the soul remains atomic in comparison to the infinite Supreme Soul. The Supreme Soul is infinite, and the atomic soul is infinitesimal. Therefore, the infinitesimal soul, being unchangeable, can never become equal to the infinite soul, or the Supreme Personality of Godhead. This concept is repeated in the Vedas in different ways just to confirm the stability of the conception of the soul
“The magnitude of the soul is so small for our material calculation”. Why should anyone even want to calculate the magnitude of the soul? It is absurd, soul by definition being immaterial. Therefore the notion that the atomic soul is infinitesimal, is also devoid of meaning.
Text 26
There is always a class of philosophers, almost akin to the Buddhists, who do not believe in the separate existence of the soul beyond the body. When Lord Kåñëa spoke the Bhagavad-gétä, it appears that such philosophers existed, and they were known as the Lokäyatikas and Vaibhäñikas. Even if Arjuna did not believe in the existence of the soul―as in the Vaibhäñika philosophy―there would still have been no cause for lamentation. No one laments the loss of a certain bulk of chemicals and stops discharging
his prescribed duty. So, in any case, whether Arjuna accepted the Vedic conclusion that there is an atomic soul, or whether he did not believe in the existence of the soul, he had no reason to lament.
his prescribed duty. So, in any case, whether Arjuna accepted the Vedic conclusion that there is an atomic soul, or whether he did not believe in the existence of the soul, he had no reason to lament.
It is clear that the Baghavar Gita was not universally accepted. “Even if Arjuna did not believe in the existence of the soul”….. so the possibility of Arjuna himself not falling in line with the teachings of the Gita is also acknowledged.
However, since he was not risking rebirth of the soul, Arjuna had no reason to be afraid of being
affected with sinful reactions due to his killing his grandfather and teacher. But at the same time, Kåñëa sarcastically addressed Arjuna as mahä-bähu, mighty-armed, because He, at least, did not accept the theory of the Vaibhäñikas, which leaves aside the Vedic wisdom. As a kñatriya, Arjuna belonged to the Vedic culture, and it behooved him to continue to follow its principles.
affected with sinful reactions due to his killing his grandfather and teacher. But at the same time, Kåñëa sarcastically addressed Arjuna as mahä-bähu, mighty-armed, because He, at least, did not accept the theory of the Vaibhäñikas, which leaves aside the Vedic wisdom. As a kñatriya, Arjuna belonged to the Vedic culture, and it behooved him to continue to follow its principles.
Funny. even as God, Krishna did not have full control over Arjuna and had to employ sarcasm to goad him.
Text 27
One has to take birth according to one’s activities of life. And, after finishing one term of activities, one has to die to take birth for the next. In this way the cycle of birth and death is revolving, one after the other without liberation. The Battle of Kurukñetra, being the will of the Supreme, was an inevitable event, and to fight for the right cause is the duty of a kñatriya. Why should he be afraid of or aggrieved at the death of his relatives since he was discharging his proper duty?
The tedious continuation of vacillation! To fight or not to fight?
Text 28
Accepting that there are two classes of philosophers, one believing in the existence of soul and the other not believing in the existence of the soul, there is no cause for lamentation in either case. Nonbelievers in the existence of the soul are called atheists by followers of Vedic wisdom. Yet even if, for argument’s sake, we accept the atheistic theory, there is still no cause for lamentation. Apart from the separate existence of the soul, the material elements remain unmanifested before creation.
And if we accept the Vedic conclusion as stated in the Bhagavad-gétä (antavanta ime dehäù) that these material bodies are perishable in due course of time (nityasyoktäù çarériëaù) but that soul is eternal, then we must remember always that the body is like a dress; therefore why lament the changing of a dress? The material body has no factual existence in relation to the eternal soul.
The focus now seems to be whether or not there is cause for lamentation. So we gather that Arjuna is gradually leaning towards the ‘fight’ option.
Text 29
The fact that the atomic soul is within the body of a gigantic animal, in the body of a gigantic banyan tree, and also in the microbic germs, millions and billions of which occupy only an inch of space, is certainly very amazing.
What is even more amazing – and ludicrous -is the concept that animals and germs have souls!
Men with a poor fund of knowledge and men who are not austere cannot understand the wonders of the individual atomic spark of spirit, even though it is explained by the greatest authority of knowledge, who imparted lessons even to Brahmä, the first living being in the universe.
So it takes a different class of men to understand these concepts? Class distinction?
Interesting – when were these lessons imparted to Brahmä, the first living being in the universe. Is that a different account we should also read?
Some people who are inclined to hear about the soul may be attending lectures, in good association, but sometimes, owing to ignorance, they are misguided by acceptance of the Supersoul and the atomic soul as one without distinction of magnitude. It is very difficult to find a man who perfectly understands the position of the soul, the Supersoul, the atomic soul, their respective functions, relationships and all other major and minor details. And it is still more difficult to find a man who has actually derived full benefit from knowledge of the soul, and who is able to describe the position of the soul in different aspects. But if, somehow or other, one is able to understand the subject matter of the soul, then one’s life is successful. The easiest process for understanding the subject matter of self, however, is to accept the statements
of the Bhagavad-gétä spoken by the greatest authority, Lord Kåñëa, without being deviated by other theories. But it also requires a great deal of penance and sacrifice, either in this life or in the previous ones, before one is able to accept Kåñëa as the Supreme Personality of Godhead. Kåñëa can, however, be
known as such by the causeless mercy of the pure devotee and by no other way.
of the Bhagavad-gétä spoken by the greatest authority, Lord Kåñëa, without being deviated by other theories. But it also requires a great deal of penance and sacrifice, either in this life or in the previous ones, before one is able to accept Kåñëa as the Supreme Personality of Godhead. Kåñëa can, however, be
known as such by the causeless mercy of the pure devotee and by no other way.
There is too much talk about understanding of atomic soul, Super-soul etc. and nothing at all about righteous living and morality – concepts that abound in the Bible. But suddenly there is mention of
penance and sacrifice – for what is not made clear except that it seems to be a prerequisite for accepting Kåñëa as the Supreme Personality of Godhead. But then again those could also have been done in previous lives – and presumably in future incarnations as well. Where does that leave us??
Text 30
On the authority of ÇréKåñëa, one has to believe that there is a soul different from the material body,
not that there is no such thing as soul, or that living symptoms develop at a certain stage of material maturity resulting from the interaction of chemicals. Though the soul is immortal, violence is not encouraged, but at the time of war it is not discouraged when there is actual need for it. That need must be
justified in terms of the sanction of the Lord, and not capriciously.
justified in terms of the sanction of the Lord, and not capriciously.
“Violence is not encouraged, but at the time of war it is not discouraged” – talk about paradox!
“That need must be justified in terms of the sanction of the Lord”. In other words the end justifies the means.
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