[Advaita-l] GITA - 2.30

[Amuthan]

namo nArAyaNAya!

kRShNa concludes his teachings regarding the
indestructibility of the self by stating once again
that the death of the body does not affect the self,

dehI nityamavadhyo.ayaM dehe sarvasya bhArata.
tasmAtsarvANi bhUtAni na tvaM shochitumarhasi.. 2.30

O arjuna, this embodied self (which is present) in all
bodies is certainly indestructible. therefore, it is
improper for you to grieve for (the death of) all
(these) people.

the sthUla sharIra (gross body) is not fit to be an
object of grief since death is inevitable. on the
other hand, the self, which is present it all
creatures, is not destroyed when the body is destroyed
since it is niravayava (without any parts). hence,
there is no place for grief regarding the self.

in this verse, 'dehI' can also refer to the self with
the sUkShma sharIra (subtle body) as an upAdhi. since
the sUkShma sharIra exists as long as avidyA is
present and since time is also a concept within
avidyA, the sUkShma sharIra is eternal and
indestructible. hence, there is no place for grief
even with respect to the subtle body. 

interpreted either way, there is no reason to worry
over the death of others. 

due to a lack of discrimination between the self and
the three upAdhi-s - the sthUla and sUkShma sharIra-s
along with their cause (avidyA) - we see a world of
duality, which though non-existent, appears as if real
and superimpose our self on these upAdhi-s. it is to
remove this delusion that is common to all of us that
kRShNa taught the true nature of the self. 

to sum up the upadesha given so far, all objects (and
hence our body and that of others) that we perceive
undergo the six-fold modifications from birth to
death. thus, they are temporary and consequently
unreal. our self, though wrongly identified with a
body and a mind, is different from all these and is
untouched by any change. hence, there should be no
grief regarding the various modifications of the
objects that we perceive. 

vAsudevaH sarvaM,
aparyAptAmRtaH.


		
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