Bhagvad Gita Rahasya or Karmayoga Shastra VOL 02

SR No.: 011090
Original Sutra Author: N/A
Author: Bal Gangadhar Tilak, Bhalchandra S Sukhtankar
Publisher: R B Tilak Puna
Publication Year: 1936
Total Pages: 767
Language: English
Classification: Book_English
File Size: 74 MB

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GITA-RAHASYA OR KARMA-YOGA
$ मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तास्तितिक्षस्व भारत ॥१४॥ यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥१५॥ it is definitely proved, that whether one looks at the matter from the point of view of the Body or of the Ātman, lamentation on account of death is foolish. But, though this fact is thus proved, yet, it is necessary to explain why one should not lament, on account of the suffering which one goes through while the existing life is being destroyed. Therefore, the Blessed Lord now deals with the form of this bodily happiness and unhappiness, and shows that it is not proper to lament on account of that suffering. ]
O Son of Kunti ! these contacts (with bodily organs) of 'matra', (that is, of things in the external world), which produce cold and heat, or happiness and unhappiness, come into existence and die out; (therefore they are non-permanent (that is, destructible). O Bhārata ! do you bear these (without lamentation); (15) because, O, pre-eminent among men ! it is the Jñānin alone, (who is) equal towards happiness and unhappiness, who (on that account) is not affected by them, that becomes capable of attaining immortality, (that is to say, the state of the Immortal Brahman).
[The man who has not Realised that the Name-d and Form-ed Cosmos is illusory, by Realising the identity of the Brahman and the Atman, looks upon as real, the happiness and unhappiness or the cold and heat arising from the contact of the physical organs with the external world, and wrongly attributes those properties to the Ātman; and, on that account, suffers grief. But the man who has realised that all the emotions are of the Prakrti, and that the Ātman (Self) is a Non-doer and Unattached, looks upon happinesss and unhappiness as alike; and the Blessed Lord is now telling Arjuna, that he (Arjuna) should bear unhappiness and happiness with such an equable frame of Mind; and the same import has been explained in a more