Slokas From Gita (Nos.15-16)(Ch.2)
Table of Contents
In this post, Slokas From Gita (Nos.15-16)(Ch.2), the text of Bhagavat Gita narrated. Slokas From Gita (No.15-16)(Ch.2) consists of the 15th and 16th Slokas of CH.2. Observing the Army on the Battlefield of Kurukshetra from the Gita.
Bhagavad Gita or Gitopanisad is one of the most important Upanishad. Bhagavad Gita is the philosophy of life narrated and explained by Lord Krsna to his devotee and friend Arjuna.
15
yam hi na vyathayanty ete
purusam purusarsabha
sama-duhkha-sukham dhiram
so ‘mrtatvaya kalpate
O Arjuna, the best among men, when a person remains assembled both for happiness and distress qualified for liberation.
Anyone who’s constant in his dedication to the superior level of religious recognition and may similarly tolerate the onslaughts of misery and happiness is without a doubt a person eligible for liberation. In the varnasrama college of thought, the fourth stage of life, particularly the renounced order (sannyasa) is painstaking. But one who’s serious about making his life best definitely adopts the sannyasa order of life despite all problems. The problems mainly arise to negotiate emotions in matters of family relationships to surrendering the connection of spouse and children.
But if anybody is capable of tolerating such problems, definitely his path to religious consciousness is complete. Similarly, in Arjuna’s discharge of responsibilities as a Kshatriya, he’s counseled to persevere, despite the fact that it is tough to combat with his family individuals or similarly loved persons. Lord Caitanya took sannyasa at the age of twenty-four, and His dependents, a younger spouse in addition to an old mother, had nobody else to look after them. Yet for a better purpose, He took sannyasa and was consistent in the discharge of higher responsibilities. That is the manner of accomplishing liberation from material bondage.
16
nasato vidyate bhavo
nabhavo vidyate satah
ubhayor api drsto ‘ntas
tv anayos tattva-darsibhih
Those who can see the truth know that the nonexistence there is no tolerance and again for existence, there is no respite.
There is no persistence in the changing body. That the body is changing each second through the moves and reactions of the distinctive cells is admitted through contemporary-day medical science, and consequently increase and old age are taking place in the body. But the spirit soul exists permanently, remaining equal regardless of all adjustments of the body and the mind.
That is the distinction between matter and spirit. By nature, the body is ever-converting, and the soul is everlasting. This conclusion is established through all lessons of seers of the truth, each impersonal and personalist. In the Visnu Purana, it is said that Visnu and His abodes all have self-illuminated religious existence.
This is the start of the guidance by the Lord to the dwelling entities who’re bewildered by the impact of lack of knowledge. Removal of lack of knowledge includes the reestablishment of the everlasting relationship between the worshiper and the worshipable and the resultant expertise of the difference among the part and parcel living entities and the Supreme Personality of Godhead.
One can apprehend the character of the Supreme by a radical study of oneself, the difference between oneself and the Supreme being understood as the connection between the element and the whole. In the Vedanta-sutras, in addition to in the Srimad-Bhagavatam, the Supreme has been widespread because of the origin of all emanations. Such emanations are skilled through advanced and inferior natural sequences.
The living entities belong to the superior nature, because it may be found out in the Seventh Chapter. Although there may be no difference between the energy and the energetic, the energetic is popular because of the Supreme, and energy or nature is accepted as the subordinate.
The living entities, therefore, are constantly subordinate to the Supreme Lord, as in the case of the master and the servant, or the instructor and the taught. Such clean understanding is not possible to apprehend under the spell of lack of knowledge and to drive away such lack of knowledge the Lord teaches the Bhagavad-gita for the enlightenment of all living entities for all time.
Click to Follow: Facebook and Twitter
