[Advaita-l] GITA - 2.24

[Amuthan]

namo nArAyaNAya!

bhagavAn vAsudeva further teaches the nature of the
self in various terms. it should be kept in mind that
all these repetitions in teaching the nature of the
self are totally acceptable since the self is durbodha
(difficult to know) and hence needs to be taught till
it is realized.

achChedyo.ayamadAhyo.ayamakledyo.ashoShya eva cha.
nityaH sarvagataH sthANurachalo.ayaM sanAtanaH.. 2.24 


it (the self) can never be cut, burnt, wetted or
dried. it is eternal, all pervasive, firm, immovable
and ancient (or permanent).

the first half of the shloka is a conclusion of what
was stated in the previous verse. it shows that
nothing can destroy the self. hence, it is eternal.
or, eternality means absence of the notions of past
and future for the self. the self is called eternal
and all pervasive since it is not limited by time and
space respectively. since it is nitya (eternal), it
cannot be produced. since it is sarvagata
(omnipresent) and nitya, it is not something that is
newly obtained. for any entity, a change is possible
if it changes from one state to another or moves while
remaining in the same state. both these are negated
for the self by calling it sthANu (firm) and achala
(immovable) respectively. anything that is the result
of an action is either produced or obtained or
undergoes some change. since all these have been ruled
out for the self, it is not the result of any action.
hence, it is immutable and ever new - sanAtana. here,
sanAtana has the same meaning as purANa in 2.20. 

vAsudevaH sarvaM,
aparyAptAmR^itaH. 


		
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