But if thou dost imagine this soul incessantly to be born and to die, even in
that case, O Mighty-armed, thou shouldst not grieve for it. For that which is
born must die, and that which is dead must be born again. Why then shouldst
thou grieve about the unavoidable?
The beginning of all
The soul is said to be imponderable, unmanifested, and unchangeable.
Therefore, knowing it to be such, thou shouldst not lament!
But if thou dost imagine this soul incessantly to be born and to die, even in
that case, O Mighty-armed, thou shouldst not grieve for it. For that which
is
The soul is uncleavable; it cannot be burnt or wetted or dried.
The soul is immutable, all permeating, ever calm, and immovable
eternally the same.
The soul is said to be imponderable, unmanifested, and unchangeable.
Therefore, knowing it to be such, thou shouldst not lament!
But if
No weapon can pierce the soul; no fire can burn it; no water
can moisten it; nor can any wind wither it.
The soul is uncleavable; it cannot be burnt or wetted or dried.
The soul is immutable, all permeating, ever calm, and immovable
eternally the same.
The soul is said to be
Just as an individual forsaking dilapidated raiment dons new clothes, so the
body-encased soul, relinquishing decayed bodily habitations, enter others that
are new.
No weapon can pierce the soul; no fire can burn it; no water
can moisten it; nor can any wind wither it.
The soul is
The Self is never born nor does it ever perish; nor having come into existence
will it again cease to be. It is birthless, eternal, changeless, ever-same
unaffected by the usual processes associated with time. It is not slain when
the body is killed.
Just as an individual forsaking
He who considers the Self as the slayer; he who deems that it can be slain:
neither of these knows the truth. The Self does not kill, nor is it killed.
The Self is never born nor does it ever perish; nor having come into
existence will it again cease to be. It is birthless, eternal,
Know as imperishable the One by whom everything has been manifested and
pervaded. No one has power to bring about the annihilation of this
Unchangeable Spirit.
He who considers the Self as the slayer; he who deems that it can be slain:
neither of these knows the truth. The Self does not
Regarding as having a termination of existence are these fleshly garments;
immutable, imperishable, and limitless is the Indwelling Self. With this
wisdom, battle thou!
Know as imperishable the One by whom everything has been manifested and
pervaded. No one has power to bring about the
Of the unreal, there is no existence. Of the real, there is no nonexistence.
The final truth of both of these is known by men of wisdom.
Regarding as having a termination of existence are these fleshly garments;
immutable, imperishable, and limitless is the Indwelling Self. With this
I am that Brahman which is bliss, which is eternal,
effulgent, all-pervasive, the substratum of names and forms,
which is not cognized by the impure intellect, but is cognized
by the pure intellect, stainless and boundless. That is to say,
when one discards the jiva (individual being) of the form
Disciple: Swami, what are the means of putting an end to
the miseries of samsara like birth and death and of attaining
supreme bliss?
Guru: Oh Disciple! What a delusion! You are always of
the nature of bliss. There is not the least trace of the miseries
of samsara in you. Therefore do not take
Disciple: But does the sage (jnani) who knows the Self
desire objects and experience bliss, or does he not?
Guru: Although he may desire objects and experience bliss
like the ignorant person, he does not imagine that bliss to be
any different from the bliss of the Self.
Disciple: When the misery
Disciple: If the world of the waking state comes into
existence and falsely appears like dreams through nescience,
why should we speak of any distinction between the waking
state and the dream state and say that the waking state has
relative (empirical: vyavaharika) reality while the dream state
Some behold the soul in amazement. Similarly, others describe it as marvelous.
Still others listen about the soul as wondrous. And there are others who,
even after hearing all about the soul, do not comprehend it at all.
The Gita cII, -Paramahansa Yogananda
From joy people are born;
The beginning of all creatures is veiled, the middle is manifested, and the end
again is imperceptible, .. Why, then, lament this truth?
Some behold the soul in amazement. Similarly, others describe it as
marvelous. Still others listen about the soul as wondrous. And there are
others
--- In FairfieldLife@yahoogroups.com, Buck dhamiltony2k5@... wrote:
The Gita cII, -Paramahansa Yogananda
From joy people are born; for joy they live; in joy they melt at death.
Death is an ecstasy, for it removes the burden of the body and frees the soul
of all pain springing from
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