Commentary on 18th verse of Samkhya Yoga of Bhagavad Gita

Verse 18
antavanta ime deha nityasyoktah saririnah anasino ‘prameyasya tasmad yudhyasva bharata
anta-vantah–perishable; ime–all these; dehah–material bodies;nityasya–eternal in existence; uktah–it is so said; saririnah–the embodied soul; anasinah–never to be destroyed; aprameyasya–immeasurable; tasmat–therefore; yudhyasva–fight; bharata–O descendant of Bharata.
Body is perishable, the essence of life which abides within the body is imperishable, therefore, fight, Oh descendant of Bharata.

Commentary by the Dr.Raju:

For Lord Krishna world is just a dream reality. Ramana Mharshi never took events in the world as real, his vision of the world is Ajata vada which means world has only apparent existence like silver in the mother pearl. For him there is no creation. Even if snake crawls over his body and surrounded his neck he is never concerned. It is not due to insensitivity but due to supreme understanding. But for ordinary people world is real and they take the events in the world seriously. The war seemed real to Arjuna, It is understandable. To him physical body is real and so its death also seemed real. But Krishna says bodies are unreal and perishable and so don’t be concerned about them and go ahead with the war. Ordinary people with body identity who constitute vast majority of humanity cannot understand the stand taken by Krishna. Many cannot digest a spiritual person advising Arjuna to go ahead with the war and kill opponents. But religiosity is not just following social ethics. Ethics is a functional part of world of dreams. Ethics is part of unreal and so it changes when society changes and it varies from country to country, from religion to religion, from caste to caste, from race to race. This does not mean religiosity is unethical. They are not bothered being socially good or socially bad. They are highly sensitive people who transcend both good and bad. Adjusting with corrupt society and getting recognized as a good man is not great. It is cowardliness. Bad means the one who goes against the establishment of society. So both are concerned with dream reality. In essence there is not much difference between good and bad man. One is pro-establishment and another is antiestablishment. The really religious man is beyond the morality of corrupt society. Once one man was charged of committing adultery and people followed him to kill him. He took shelter behind Ramana Maharshi. People came and told Bhagawan what has happened. Somehow Bhagawan saved him and told him that many people commit adultery but they are cunning unlike, you must have tact to do such things secretly without being caught. We never expect a saint talking like this but what he said is existential though it may not fall in line with social morality which immorality. The same is the situation when Jesus saved a prostitute Mary Magdalene from a crowd. Mary Magdalene is a truth seeker even though she is a prostitute, that Jesus knows. So morality of an awakened person is different from that of social morality. Same is the case with Lord Krishna. He is neither in favour of violence nor in favour of non-violence. He says a profound statement that man cannot be killed nor saved. You cannot kill nor save anybody. If you see the dream in totality you will really understand. That is what we do in self-inquiry, we see the totality of the illusory content of ego with a still mind in passive awareness without any choice. Simply we see the dream in totality and become awake in self-inquiry. It is difficult for people like Arjuna and us to understand Krishna’s way of dealing the situation. Arjuna is very much disturbed because he cannot rationalize the killings because he has encountered an unethical dream and so he started talking about morality. Probably he wants an ethical dream. Lord Krishna advises him not choose, see the dream in its totality and get awakened. This applied self-inquiry, dynamic self-inquiry in action .When action has no motive we get more energy to do self-inquiry even during action.Bhagavad Gita


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