Slokas From Gita (Nos.26-27)(Ch.2)

October 4, 2022 by admin0
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In this post, Slokas From Gita (Nos.26-27)(Ch.2), the text of Bhagavat Gita narrated. Slokas From Gita (Nos.26-27)(Ch.2) consists of the 26th and 27th 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.

Gita (Nos.26-27)(Ch.2)

26

Gita (Nos.26-27)(Ch.2)

atha cainam nitya-jatam
nityam va manyase mrtam
tathapi tvam maha-baho
nainam socitum arhasi

 

If you think that the soul is born again and again and always dies, still you have no reason to lament.

 

There is usually a category of philosophers, nearly comparable to the Buddhists, who do now no longer agree with the separate life of the soul beyond the body.

Mahavarata

In present-day science and scientific warfare, a lot of chemical substances wasted for accomplishing victory over the enemy.  So, in any case, whether Arjuna accepted or not accepted the Vedic concept that there’s an atomic soul,  he had no cause to lament. According to this idea, since there are such a lot of living entities producing out of matter each moment, and so a lot of them vanquished each moment, there’s no want to grieve for such an incidence.  Being a ksatriya, Arjuna belonged to the Vedic culture, and its responsibility of him to observe its principles.

27

Gita (Nos.26-27)(Ch.2)

jatasya hi dhruvo mrtyur
dhruvam janma mrtasya ca
tasmad apariharye ‘rthe
na tvam socitum arhasi

If after all this knowledge you think that soul can have a rebirth, it can die, even in that situation, you have no reason to weep, O mighty-armed.

 

There is usually a category of philosophers, nearly comparable to the Buddhists, who now no longer agree with the separate life of the soul beyond the body. When Lord Krsna spoke the Bhagavad-gita, it seems that such philosophers existed and have been referred to as the Lokayatikas and Vaibhasikas. These philosophers maintained that life signs and symptoms, or soul, take place at a certain mature circumstance of material combination.

 

Krsna and Arjuna

The present-day material scientist and materialist philosophers also assume similarly. According to them, the body is a combination of bodily elements, and at a sure stage, the life signs and symptoms expand through the interplay of the bodily and chemical elements. The technology of anthropology is based on this philosophy. Currently, many pseudo-religions—now turning fashionable in America—also are adhering to this philosophy, in addition to the nihilistic nondevotional Buddhist sects.

Even if Arjuna did now no longer believe in the existence of the soul—as withinside the Vaibhasika philosophy—there might still be no reason for lamentation. No one laments the loss of a certain bulk of chemical substances and prevents discharging his prescribed duty. On the alternative hand, in present-day science and scientific warfare, a lot of lots of chemical substances  wasted for accomplishing victory over the enemy. According to the Vaibhasika philosophy, the so-called soul or atma vanishes together with the deterioration of the body.

 

 

So, in any case, whether or not Arjuna accepted the Vedic conclusion that there’s an atomic soul, or whether or not he did now no longer agree with the existence of the soul, he had no cause to lament. According to this idea, since there are such a lot of living entities producing out of matter each moment, and so a lot of them are being vanquished each moment, there’s no want to grieve for such an incidence. However, since he was not risking the rebirth of the soul, Arjuna had no cause to be terrified of being affected with sinful reactions because of his killing his grandfather and teacher. As a ksatriya, Arjuna belonged to the Vedic culture, and it behooved him to preserve to observe its principles.

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You May Also Read the Posts below:

(1)(Ch.I),    (2-3)(Ch.I),    (4-7)(Ch.I),  (8-10)(Ch.I),

 


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