Introducing the concept of unchanging eternal substratum of consciousness and ever-changing complex of body, mind and intellect (and associated experiences), Shri Krishna introduces the highest knowledge about transcendental reality. Such knowledge can only be experienced by “Nitya-Anitya-Vastu-Viveka” (नित्य-अनित्य-वस्तु-विवेक) i.e. knowledge that provides ability to differentiate between eternal and ephemeral. Only such ability helps one to practice Titiksha (तितिक्षा).
Lord classifies all that exist in the universe (or in every experience) in two. One is a constant, and the other is a changing factor. In an experience of “I am a child”, “I am” is a constant factor, “Child” is a changing factor.
Shri Krishna poetically introduces Asat (असत) and Sat (सत) in V2.16, where Asat represents all ephemeral, transactional reality (व्यवहारीक सत्ता), the one that keeps changing and is not real in the absolute sense, and Sat represents the eternal, transcendental reality (पारमार्थिक सत्ता), that one that is constant and never changes. This represents the absolute reality, the absolute truth.
Vedantic scriptures are full of various examples to elaborate on above differentiation. Just like how amongst changing ornaments gold remains constant, how amongst changing pots and pans, mud remains constant, amongst changing waves in ocean, water remains constant, similarly amongst changing names and forms of this world, consciousness remains constant. One who experiences this final truth amongst these two (two realities), is the knower of the Truth.
Lord further goes to describe Sat as an indestructible, imperishable, eternal, incomprehensible substratum of this world. Everything else (whether external world of objects or internal world of body, mind and intellect) is Asat, ever changing, illusionary, perceptional world. (Ref V2.17 and 2.18). Thus, once again calling Arjun to get up and fight. Here “Arjun” represents all of us and “fight” represents performance our duties while enduring all that world has to offer.
Next two verses (Ref V2.19 and 2.20), similar to ones from Kathopanishad, further elaborates on consciousness. Pure consciousness has no Action (क्रिया) associated with it. Just like how electricity manifests as heat in heater, cold in air conditioner, light in the bulb and sound in radio, consciousness manifests itself through the complex of body, mind, and intellect. Action is caused by tendencies of body / mind / intellect complex and not the consciousness. This can further be explained by the role of the Sun. Sun illuminates the entire world, everything in the world that happens can be attributed to Sun, but still Sun is not the doer. Consciousness is like that Sun, the illuminator of the world, the witness of the world, but does not take part in actions of the world. Shri Krishna, being a good teacher tries to explain such complex subject in a way his kshatriya student can understand – i.e. by using the language and analogies war, mentioning, Consciousness is never killed or not the killer.
#BGCore# - Entire Vedanta teachings (Ref V2.20)
V2.20 is one of the precious pearls of Gita that captures entire Vedanta teachings in a single verse. This verse describes one of the creation theories – ajāta vāda (अजात वाद). Several other scriptures like Maandukya karika, Ashtavakra Gita and Yoga Vasistha also discuss this creation theory. From the highest perspective, there is no creation at all. Consciousness is without birth (अजः), without a change (शाश्वतः), without any decay (अव्ययम्), without destruction (अविनाशिनम्), eternal (नित्यः) and ancient (पुराण). None of the changes experienced by an individual – like birth, growth, decay, death etc. (जायते , म्रियते) are applicable for the consciousness. However, it is one thing to understand this concept intellectually, and completely other to experience it. Only shifting one’s identification from the complex of body, mind and intellect to consciousness, makes us transcend to such pure and immortal existence. Once one gets to that level of identification, there is no action, nor the doer, no killed or nor the killer. (Ref V2.21)
श्रीकृष्णार्पणम् अस्तु ।
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