Gita Sāra 2- अशोच्यानन्वशोचस्त्वम्

 

Lord Krishna responds to Arjuna's concerns about the futility of war in a unique manner. Rather than directly addressing Arjuna's arguments and doubts about righteousness and the struggle for dharma, Lord Krishna seeks to address Arjuna's infatuation and guide him towards clarity.

Krishna begins by questioning the source of Arjuna's grief, prompting him to reflect on whether he mourns the destruction of the ātman or the physical body. He emphasizes that grieving over the ātman's destruction is unwarranted since the ātman is eternal and immortal. Krishna asserts that none of them, including Arjuna, himself, or the people before them, have ever ceased to exist or will cease to exist. The notion of the ātman's destruction is baseless and should not be a cause for concern.

Continuing his discourse, Krishna employs analogies to illustrate the transient nature of the physical body and the inevitability of change. He asserts that transitions and changes are natural and should be embraced. Death, like childhood, youth, and old age, is merely a transition.

Addressing Arjuna's worries about the afterlife, Krishna questions him about the nature of the bodies that his loved ones will obtain after the destruction of their current bodies. Krishna reassures him that honorable individuals like Bhishma and Drona, who have lived virtuous lives, will attain esteemed positions even after death. Only those who have led wicked lives should fear the consequences of their actions. The wise and the good find fulfillment, and better circumstances await them beyond death. Therefore, there is no reason for Arjuna to lament the fate of honorable individuals.

Krishna then addresses the concept of the ātman as separate from the visible body. He challenges the idea that the body and soul are identical, presenting evidence from practical experiences and scriptures. Krishna highlights the continuity of consciousness and identity throughout one's life, despite the changing physical body. This unity of experience, observed within the ever-changing body, suggests the existence of a distinct ātman.

Furthermore, Krishna supports the notion of a separate ātaman by noting the presence of qualities and characteristics in individuals that cannot be explained solely by genetics or immediate surroundings. He guides Arjuna towards a deeper understanding of the eternal nature of the ātman, the inevitability of change, and the need to overcome attachment and infatuation. 

Arjuna expresses his apprehension, agreeing with Lord Krishna's explanation that only mortal body is destroyed and the ātman is eternal. However, he mourns the loss of connection with his loved ones. Arjuna feels that even though their ātman continues to exist after death, he won't be able to maintain the same level of closeness and intimacy with them. He grieves over losing the physical presence and interactions he cherished with his friends and loved ones.

Understanding Arjuna's distress, Lord Krishna offers him a suitable solution. He acknowledges that such miseries occur repeatedly in life, and they need to find a suitable approach to deal with such suffering. Krishna questions whether the relationship between objects and senses is the root cause of suffering. He explains that the relationship between objects continues even during sleep, yet there is no experience of happiness or sorrow during that time. Thus, the source of happiness and suffering must go beyond the connection between the senses and material objects.

Krishna identifies the attachment to the physical body, mistaking it as the true self, as the source of sorrow. This attachment leads to grief when there is a loss or separation. However, this attachment does not exist when the ātman is in a state of deep sleep. Krishna suggests striving to bring the same state of detachment into wakefulness. By conducting our affairs with a grave attitude, prioritizing honor over personal desires, we can transcend sorrow. He highlights that mourning is futile and arises due to pride in oneself. Just as we don't mourn when someone else's house burns down, we should aim to overcome the excessive attachment to our own possessions and circumstances. Krishna advises Arjuna to let go of this attachment and not to mourn the loss of his beloved relatives. However, Lord Krishna clarifies that his words do not apply to selfless, compassionate grief born out of a sātwik nature. Such mourning, driven by genuine compassion, does not depress the ātman but leads to its elevation. 

श्रीमध्वेशकृष्णार्पणमस्तु

✍️-Ashutosh Prabhu 

To be continued.