Contents
Shri Sankara's Gita Bhashya
(Sri Sankaracharya's Commentary on the Gita)
CHAPTER -2
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These bodies of the embodied Self are said by men of true know ledge to have an end : i.e. they are seen to undergo destruction. When the uninterrupted perception of reality in an object such as (water in) the mirage terminates as a result of investigation by means of proper testimony., then that is the end of that object. Similarly, these bodies have en end; also just as a body seen in a dream or conjured up by magic. 'Sternal' and 'Indestructible' arc not superfluous repetitions; for, in common life two kinds of eternahty and destruction are seen. When the body, on being reduced to ashes, becomes invisible, it is said to have suffered destruction. The body, though visible on being transformed to another shape by sickness etc., is also said to have been lost. 'Eternal' and 'Indestructible' therefore denote that the Self has no connection with either kind of destruction (loss). Otherwise, the changelessness of the Self might be deemed to be like that of earth and other elements;[1] and it is to deny such an idea that both the terms 'Eternal' and 'Indestructible' have been used (by the Lord). The Incomprehensible, that which cannot be known or determined by the recognised means of proof such as "pratyaksa" (perception by the senses). Objection-Is not the Self determined by Revelation, and by perception etc. prior to that (Revelation)? Reply The objection is not tenable; for the Self is selfdetermined. Only when the knower ("pramatr") himself is present, can here be search for proofs on the part of any (would-be) knower Very without fust being aware of himself, 'I am such-and-suchnobody proceeds to determine (other) objects of knowledge And to be sure, the Self is unknown to nobody. And Scripture which is the final authority ("antyam-pramānam") derives its authoritativeness regarding the Self by (simply) serving to eliminate the superimpositbn (on the Self) of attributes not pertaining to It, and not as making known what is altogether unknown. The Sruti also says : "That which is directly present, not remote, Brahman, which is the Self, within all"[2]. |
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