Do You know the Soul cannot be destroyed, not even by the Gods? Do You Know Why? It’s because Brahman himself is the soul and one cannot act on itself. Therefore no one can bring about the destruction of this immutable Brahman. No one, not even God Himself, can destroy his own Self, because the Self is Brahman.
In the next verse no. 17 of Chapter 2 of the Bhagavad Gita, Bhagwan Shri Krishna tells Arjuna that, the one that pervades the whole body, the soul, is imperishable. So, there is no reason for Arjuna to worry!
Bhagwan Shri Krishna says:
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् |
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति || 17||
Lord Krishna says that which pervades the entire body, know it to be indestructible. Lord Krishna is talking about our Soul or Atman which is अविनाशि or indestructible, by nature it’s not subject to destruction.
Bhagwaan Shri Krishna establishes the relationship between the body and the Atman or our soul, by saying that the soul pervades the body.
In just a few words, Bhagwaan Shri Krishna has given the entire Truth of this Universe, the Truth of Consciousness. He points out to two most important things in this shloka:
- He talks about the Indestructibility of the Soul
- He establishes that this Self is Brahman.
The implications of both these Universal truths are very very huge.
The spiritually-hungry person asks what is that something in life that will give me total fulfillment? Something which will be free from this dōṣā trayaṁ?
What are the three doshas of life:
- Dukha Misritatvam. All pleasures are mixed with pain also.
- Atṛipti Karatvam. It means whatever I acquire will never give me fullness.
- Bhandakatvam which means dependence.
These are the three Dōṣas of all the Karma Phalam.
So whatever Karma we do, for the three human goals Dharma, Artha and Kāma are Sadōṣa Puruṣārtha. When the person starts asking a question: Is there a goal in life without these three doshas? Then Vēdānta gives the answer, there is a goal. Nirdōṣā Puruṣartha Vartatē.
What is that nirdōṣā puruṣartha निर्दोष पुरुषार्थ. The Upaniṣad or the Vēdānta introduces a new word called Brahman. Vēdānta introduces Brahman as nirdōṣām.
Now we know the most important solution to our problems. So the next question is what should I do to attain that Brahman? Then Vēdānta says if you do something that will constitute Karma. By doing Karma you come under karma phalam and if it is a karma phalam it will have dōṣātrayaṁ.
But Brahman is the nirdosham. So doing Karma does not solve the problem, and not doing Karma also will not solve the problem. Then the question arise is how to attain Brahman?
That’s where Vēdānta says you can never attain Brahman by doing something. Vēdānta says Brahman is nothing but you yourself. तत् त्वम असि. What you are seeking is not there anywhere else. What you are seeking is nothing but, you, yourself. You are searching for yourself.
What is nirdosham brahma? I am. अहं ब्रह्म अस्मि।
ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापर:।।
Brahman is real, the universe is mithya. Mithya means it cannot be categorized as either real or unreal. The jiva is Brahman itself and not different. This should be understood as the correct Sastra.
This knowledge that You are Bramha which Lord Krishna is trying to tell us is so important, that it can dissolve all your pains and miseries.
That’s why Maharishi Patanjali mentioned the lack of this knowledge as Avidya.
Maharishi Patanjali mentions that there are only five causes of all pains and suffering in our life. And the first one is Avidya, which means ignorance about our true nature. Our ego consciousness makes us believe that I am a separate entity. The true knowledge is that I am the same consciousness. अहं ब्रह्म अस्मि।
The message of Lord Krishna is very clear. We all have existed before and will continue to exist even after the passing of this physical body. This knowledge that I am Bramha which Lord Krishna is trying to tell us is so important, that it can dissolve all your pains and miseries.
Only those having this true knowledge are able to design an extraordinary life for themselves.
ॐ पूर्णमदः पूर्णमिदं पूर्णात्पुर्णमुदच्यते
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥
ॐ शान्तिः शान्तिः शान्तिः ॥
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