न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः |
न चैव न भविष्याम: सर्वे वयमत: परम् || 12||2 B G
na tv evā haṁ jātu nā saṁ=never at any time, (inthe past) have I existed
na tvaṁ ne ==Nor you did not exist
me janā dhipāḥ = not even all these kings (never existed)
na chaiva na bhaviṣhyāmaḥ =never also in the future they will remain never
existed
sarve vayam ataḥ param =all of us always existed in the past, present
and in the future.
na tvevaham jatu nasam na tvam neme janadhipah
na chaiva na bhavishyamah sarve vayamatah param
BG 2.12: Never was there a time when I did not exist, nor you, nor all
these kings; nor in the future shall any of us cease to be.
In the Vedic tradition, whenever divine knowledge is imparted, it usually
begins with knowledge of the self. Shree Krishna follows the same approach
in the Bhagavad Gita. Shree Krishna begins by explaining that the entity
that we call the “self” is really the soul, not the material body, and is
eternal, just as God himself is eternal. The Śhwetāśhvatar Upaniṣhad
states: jñājñau dwāvajā vīśhanīśhāvajā hyekā bhoktṛi bhogyārtha yuktā
anantaśhch ātmā viśhwarūpo hyakartā trayaṁ yadā vindate brahmam etat (1.9)
[v9] The above verse states that creation is a combination of three
entities—God, soul, and Maya—and all the three entities are eternal. If we
believe the soul is eternal, then it follows logically that there is life
after death of the material body. Shree Krishna talks about this in the
next verse.
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा |
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति || 13||2
dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir dhīras tatra na muhyati
dehino ’smin yatha dehe kaumaram yauvanam jara
tatha dehantara-praptir dhiras tatra na muhyati
BG 2.13: Just as the embodied soul continuously passes from childhood to
youth to old age, similarly, at the time of death, the soul passes into
another body. The wise are not deluded by this.
KR If some one is deluded in our group then he is not the wise
according to Krishna.
श्रीभगवानुवाच
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन ।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥ ५ ॥
śrī-bhagavān uvāca
bahūni me vyatītāni
janmāni tava cā rjuna
tāny ahaṁ veda sarvāṇi
na tvaṁ vettha paran-tapa
The Personality of Godhead said: Many, many births both you and I have
passed. I can remember all of them, but you cannot, O subduer of the enemy!
In the Vedas also it is said that the Lord, although one without a second,
manifests Himself in innumerable forms. He is like the vaidūrya stone,
which changes colour yet still remains one. All those multiform are
understood by the pure, unalloyed devotees, but not by a simple study of
the Vedas (vedeṣu durlabham adurlabham ātma-bhaktau). Devotees like Arjuna
are constant companions of the Lord, and whenever the Lord incarnates, the
associate devotees also incarnate in order to serve the Lord in different
capacities. {KR: AS VYASA IN 28 CHATURYUGA EVERY DWAPARA YUGA TO RE
ARRANGE THE ONE VEDA INTO FOUR} Arjuna is one of these devotees. Arjuna,
in a different capacity, was also present. But the difference between the
Lord and Arjuna is that the Lord remembered the incident whereas Arjuna
could not remember. That is the difference between the part-and-parcel
living entity and the Supreme Lord. Although Arjuna is addressed herein as
the mighty hero who could subdue the enemies, he is unable to recall what
had happened in his various past births. Consequently, these descriptions
in the Gītā cannot be understood by demonic brains. {KR I AM NOT TELLING
WHO IS THAT BRAI SO DEMONIC; LORD SAYS SO} Kṛṣṇa remembered acts which
were performed by Him millions of years before, but Arjuna could not,
despite the fact that both Kṛṣṇa and Arjuna are eternal in nature. We may
also note herein that a living entity forgets everything due to his change
of body, but the Lord remembers because He does not change His
sac-cid-Ananda body. He is Advaita, which means there is no distinction
between His body and Himself. Everything in relation to Him is spirit –
whereas the conditioned soul is different from his material body. And
because the Lord’s body and self are identical, His position is always
different from that of the ordinary living entity, even when He descends to
the material platform. The demons cannot adjust themselves to this
transcendental nature of the Lord, which the Lord Himself explains in the
following verse.
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥ ६ ॥4
ajo ’pi sann avyayātmā
bhūtānām īśvaro ’pi san
prakṛtiṁ svām adhiṣṭhāya
sambhavāmy ātma-māyayā
Although I am unborn and My transcendental body never deteriorates, and
although I am the Lord of all living entities, by My internal energy I
still appear in every millennium in My original transcendental form.
KR The word “sambavaami” is significant. In 4 .7 HE says SRJAMI. All
manifestations. Later HE says SAMBAVAMI YUGE YUGE. Thus, in every
millennium, HIS manifestation occurs repeatedly as dasavatharam continuous.
So, all that happened as we see today -did happen and shall be happening.
So, Vyasa 28 times was there and will be there in the next 43 times in the
Chatur yuga in the life of one day to 100 years cycle of brahma. Demons do
not believe it.
K RAJARAM IRS 23425
--
You received this message because you are subscribed to the Google Groups
"Thatha_Patty" group.
To unsubscribe from this group and stop receiving emails from it, send an email
to thatha_patty+unsubscr...@googlegroups.com.
To view this discussion visit
https://groups.google.com/d/msgid/thatha_patty/CAL5XZor2muasNQVdamUCbs2oWgEE%3DvUn%3DWfZ6zLp8VAVKsTTow%40mail.gmail.com.
