Bhagavad Gita -Madhvacharya 19

Bhagavad Gita -Sri Madhvacharya

(Bhashya and Tatparya Nirnaya)

Chapter 2 Sankhya Yoga Otherwise, nothing in normal life can be accepted as a-priori absolute evidence. 'I have heard', such statement would not be known to you. Or else, there would not be any response from what one hears. It would appear as mere hallucination. It would then be the cause of all misery. Or else, one should be an exception to this. If some activity is assumed with reference to righteousness or unrighteousness, then doubts of being non-aware cannot be discounted. Nor the error in his statement can also possibly be established. evidence is available, those supra-human statements are similar to spoken statements. Because the same having been so established from time immemorial. Hence, the Scriptures are self-evident premises. Or else, by way of distorted arguments, one can say 'There, the Wise One is not deluded'. Otherwise why would there be any sorrow in thinking destruction of Jiva as the destruction of the body ? The Jiva is not destroyed. It is eternal, hence (the statement) 'nor that you were not'. Not even by the destruction of the body. Hence the statement doihna: the Jiva, the occupier of the doh, the body. Even as with changing form of the body on account of childhood etc. or being sorrowful on account of old age etc. even so with deterioration of the body, comes the acceptance of another body. Tatparya Nirnaya :- To show that for Him there is no possibility of having a gross body, the word doihna: is used as an adjective for every one who has occasion to have (other bodies) in future. Therefore, seeing the modifications in the form of the body, there is no reason for sorrow, 14. By the contact of the senses, O Arjuna, are the cold and the heat, the pleasures and the pains. They come and go and do not last for ever. Therefore, learn to endure them.