BG2.34

We pay our respects to Swami Ramanuja and to Swami Manavala Mamuni, considered as reincarnation of Sri Ramanuja. We are at the Brindavanam of Manavala Mamuni. Near the North gate of the temple, on the banks of Kollidam, we saw the Padithurai of Thirumangai Alwar. East of this was the Padithurai of Alavandar. Further going east we come to a street called Panchakkarai Veedhi. On the North of this street is a bathing ghat called Thavarasan Padithurai. Thavarasan means Yathirajan that is Ramanuja. When he was alive he used to take bath in Kaveri, considered more sacred than Ganges, at this place. Since Ramanuja considered Alavandar as his guru, he selected this place for bathing, so that it is in the downstream from Alavandar Padithurai. Such was his reverence to his Guru that he wanted to have bath in the water that has already washed his Acharya’s ghat. On the South of this street is the Brindavanam of Manavala Mamuni [1371-1443 A.D] is located. We are now at that place. On one side is Ramanuja Padithurai and on the other side the Brindavanam of Manavala Mamuni. Near the Thavarasan Padithurai, there was another sannidhi called Panri Alvan Koil, dedicated to the Varaha [Boar] avathara. History reveals that when aliens invaded Srirangam, this sannidhi was destroyed and 12,000 persons who were living here were killed in defending Srirangam. This incident is called the Revolt of Panri Alwan Medu. Similarly, near the Manavala Mamuni Brindavanam, there was a sannidhi of Sri Adi Kesava Perumal. Surrounding this were streets on all the four sides named East Street, North street, etc. long ago only here all the residents of Srirangam stayed. The present eight streets [four Chitra streets and four Uthra streets] were without any residential houses, at that time. Frequent floods in Kaveri inundated this area and many houses were immersed. This made all residents to migrate and set up houses in the present streets. These are all reports about this place and those who visit Srirangam may visit these spots also and enjoy the still preserved natural surroundings. We will now go to the 29^th sloka. In the last three slokas Sri Krishna advised how one should not grieve at the loss of a body. Arjuna was surprised as how such a clear concept was not understood by him and why he was confused about atman. But this confusion is there in many of us. What we know of atman is a mere drop and there are not people who have understood the nature of atman. Some may know a little and so we should not ridicule persons ignorant of this atman. Now the 29^th sloka:

ascarya-vat pasyati kascid enam
ascarya-vad vadati tathaiva canyah
ascarya-vac cainam anyah srnoti
srutvapy enam veda na caiva kascit

"It is amazing only very few see soul, amazing onlyvery few talk about soul, amazing very few hear soul while others even after hearing cannot understand soul at all ."

Sri Krishna says that one in a crore [ten million] see atman, one in a crore only hear about atman and one in a crore only talk about him. But it is much more rare to find a person who understands atman. This may cause a doubt in us that there is no one knowing about atman. So there is nothing like atman. Because, if anything exists, then at least some persons should know about it. We talk of Mount Everest. Very few persons would have seen it. From them we understand it is there. We believe an object only if someone who had seen the object tells us. So, Arjuna doubts whether there is an atman, as nobody has seen it. Sri Krishna replies that He did not say there was no one who had seen the atman, but it is very, very rare to find a person who had seen atman. Such a person is a noble one, who can be followed. This second chapter unlike the first one is quite difficult to follow, for everyone learning Gita. Because the soul is abstract and it has no form to recognize nor are there any similar substance in the world to identify. But constant studies and thinking can slowly make us to understand. We are able to conceive God, as many forms are available. But for atman there are no icons. A beginning is now made and by continuous efforts we can refine our knowledge about atman. As earlier told a tour covering Sri Krishna’s historical places is arranged for 7 days from 6^th to 16^th September covering Mathura, Brindavan, Gokulam, etc. There will be lectures on Srimad Bhagavatham and Divya Prabhandam, and Dance Dramas. Interested persons can contact Chennai phone 2499 2728.

BG2.33

Sri Alavandar, a great Acharya, has composed a collection called Githartha Sngraha, with 32 slokas. He was the grandson of another great Acharya Sri Nathamuni. With the blessings of Alavandar, Sri Ramanuja became a very great Acharya. We are today at the padithurai or bathing ghat named after Alavandar. Yesterday we were at Thirumangai Alwar Padithurai. Near this Alavandar Padithurai, a number of Brindavanams of various Acharyas are located. Brindavanam is the place where after the Acharya breathes his last, the mortal coil is buried. A number of sanyasins and jeers, who lived the last days in Srirangam, are all buried in this place. The Brindavanam of a great Acharya, of great repute Srimad Paramahamsedyati Desika Varadacharya Swamy, who contributed to many sacred works in Srirangam like the golden cover for the [pranavakara] vimanam [dome] and golden gloves for the Abhaya Hastham [Protective Palm] of Sri Ranganatha, and who lived long ago, is also here. From such a sacred place we will see the 28^th sloka of 2^nd chapter of Gita.

avyaktadini bhutani
vyakta-madhyani bharata
avyakta-nidhanany eva
tatra ka paridevana

"The [fieve elements made] body is not capable of revealing the past [but] middle [present] revealed. Future not revealed, Oh! Bharatha, where is then need for grief?"

All the three, 26^th, 27^th and 28^th, slokas are based on anuvadam, where Sri Krishna, for the sake of arguments, agreeing with the notion that atman and body are same. Let us consider a mud pot. If we break we get chunks and on further breaking we get mud. There are thus three stages of existence: pot, chunk and mud. The destruction of pot yields chunk and the destruction of chunk yields mud. So, one substance's destruction is the creation of another. When a mother gives birth to a child, something else should have been destroyed, what is it? The mother is alive, but the childless attribute of that mother is destroyed. The childless property ceases and childbearing mother property begins. This type of one thing ceasing and another getting created makes this world with changing nature. Here we shall see a small teaser. We have pot. Pot’s destruction = chunk. Chunk’s destruction = mud. Therefore, destruction of pot’s destruction = mud! Normally, two negatives make a positive and by this logic the destruction of destruction should yield construction or creation. So, in the above last equation we should have got back the pot but we get mud. Therefore, we should realize that destruction of pot yields chunk and destruction of pot yields mud also. Similarly, mud only forms chunk and same mud only forms pot. Changes are thus yielding new products. Arjuna raises a doubt. We are told not to worry at the destroying of one, like the pot becoming mud. But, the pot was useful to carry water and so how one can stop worrying at the loss of the pot, and hence this body? What is wrong in lamenting that the body, which is useful now, is perished? Sri Krishna again denies this argument of Arjuna. No doubt, when pot is broken, its utility is gone and there is reason to worry. But in the case of atman, when it leaves one body, it is going to take another body and, perhaps, that body may be more useful. Where, then, is the necessity to lament? Arjuna says that the past and future are unknown and here the 28^th sloka emerges. The body, made of the five elements, does not have the capacity to reveal the past. But the present is revealed. So this body does not know what it was before this body was born. Some may disagree and question why should it be assumed that this body existed in the past. This was answered in the last lecture that nothing can be created anew. No substance can be formed from nothing and only the existing things undergo changes and show as new ones. So, now we do not know what our body was in the time before this birth of us. But we are sure that our bodies existed even earlier. Similarly, after this body perishes also we do not know what the new one will be. Considering past, present and future, only the middle one, present, is revealed. Therefore, no need to worry. Now, Arjuna raises a series of doubts and Sri Krishna answers each of them. It is agreed that this body has three stages of existence: past, future and present. Arjuna asks which of these is natural? The answer could be either the present known body is natural or the unrevealed past and future is natural. Either way there is nothing to worry. Let us consider the assumption that the unrevealed past and future is natural. Everyone wants to be in his natural form only. If one does makeup for a drama or show, one would like to come back to the natural self only and will not like to continue with that makeup forever. A bird in a cage will desire to fly out of the cage and be natural. Therefore, the present status of atman in this body is unnatural and should desire to go to the natural state, which is the new body going to accommodate this atman in the future. That means, one should not worry about loss of the present body. Let us see the alternative. The present status is natural. Arjuna is worried that this natural status will be lost. Sri Krishna puts a counter argument. Any change in a natural status is caused by an external one. When we experience pain, it is due to something hurting. If that something disappears, the pain is lost and we are natural. Thus any artificial status has to cease and return back to normal or natural status. So if according to this assumption also, if the present is natural and future is artificial, the future artificiality will end and return to natural. This way also there is no reason to grieve. Arjuna has the next doubt. He is worried this atman is in this body. Some have worries for everything. Here Arjuna is worried that this soul is in this body. Sri Krishna says in that case you have to worry all 24 hours, 7 days a week and only sorrow will remain and there will be no time for happiness. Now Arjuna concedes that now and then one has to be happy, but he is worried that even that small happiness would be lost. If that was his worry, Sri Krishna advises Arjuna that he should ensure the happiness to continue. Only when he regains the kingdom, he can live happily. So he should fight if he did not want his happiness to be taken away. Arjuna again comes with another reason for his grievance. In the war he would kill his relatives. Sri Krishna says that in that case he should worry about his closer relatives like his brothers. If he did not fight, he has to lose his brothers. Arjuna now says that he wants to enjoy life and be happy. So why fight with others? Sri Krishna with a smile says that in that case, it is all more the reason, Arjuna should fight. Otherwise, opponents will kill him. Thus what is the use in worrying about the unknown? We never worry ourselves about what has not been revealed to us. So, when past and future are unknown, there is no reason for Arjuna to worry.

BG2.32

“Kaveri viraja seyam vaikuntam ranga mandiram sa vasudeva rangesa prathyaksham paramam padam”. Srirangam is surrounded by Kaveri on both sides [it is an island]. On the north it is called vada thiru kaveri. Lots of historical places are there. We are at one of the bathing ghats in the Kollidam or vada thiru kaveri. This is called Thirumangai Alwar Padithurai or bathing ghat. This Alwar was the last of the 10 [or 12] Alwars and has composed six prabhandams or collections. Lord Ranganatha was so pleased with the Alwar that He was ready to grant the Alwar anything he wanted. The Alwar only prayed that all those who come and worship Him should be blessed. The Lord asked the Alwar to throw his famous sword as far as possible. This was the sword once he showed to frighten the Lord and later was enslaved by the Lord. The sword fell at this place in Kollidam bank. So this is also called padiya val padithurai. Anyone who dies in Srirangam gets the Paramapadam or Sri Vaikuntam, from where there is no more the agony of rebirth. People perform last rites at this point in the north Kaveri here. Sri Adi Sankara in his Ranganathashtakam says a person dying here has nothing to worry as he reaches Vaikuntam. When a person dies he is cremated and the body is reduced to ashes or mud. The soul is reborn. This continues. Everything created is destroyed. After destruction follows construction and the cycle goes on. With this, the 27^th sloka is made:

jatasya hi dhruvo mrityur
dhruvam janma mrtasya ca
tasmad apariharye ’rthe
na tvam socitum arhasi

"One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament."

Sri Krishna continues His anuvadam. All born are going to die and the dead are going to reborn and so why Arjuna should mourn? Arjuna gets fresh doubts. He asks Sri Krishna, if the cycle of creation and destruction are natural, then victory gained by him in the war will also be followed by loss. Here we have to remember a point. No doubt the cycle of gain and loss is natural. Extending this logic, if one gets illness, one decides to go to hospital. But if one is cured, one is going to fall again sick, so why go to hospital? A student studying for examinations, may, with this logic say why write the exams, after all any success is followed by defeat later? But, this logic cannot be applied for every small thing we do. If we fell sick and we get cured, no doubt we may again fall sick in the future. But it may not be the same type of illness. We see a good item to eat. We should not immediately think whether this will be permanently satisfy me. So, we should not use this logic in our daily routine activities. Arjuna has a dharma to perform and so he should not get drowned in the thought that Bheeshma and Drona will cease to exist but apply this logic that they will be reborn again and no one can totally annihilate them. In logic there is one argument called thath karya vadam. It means the non-destruction of matter. From this we understand that matter cannot be created anew. Only existing matter undergoes changes and appears as a new one. In science we come across terms discovery and invention. If someone finds a new land or country, we call it discovery. Because even before he found, that land existed. On the other hand, we say telephone was invented, as such a device did not exist earlier. Sound waves etc. already existed but the telephone harnesses and makes it easier for the listener to hear voice from distant place. Actually, nothing new can be created but existing substances get changed or modified and appear as a new object. Threads are woven to make cloth. This is change in the category. So when Bheeshma is killed, his body will change to mud and that mud will enable a plant to come up. When a person is suffering, the near ones say that somehow if that person continues to live, it would be all right for them. Same thing here also. The body of the slain has changed to mud and supporting a plant. The soul takes a rebirth and thus no one ceases to exist. Only forms change and all remain in one form or other.

BG2.31

Today’s lecture is from the Sri Ranganatha temple at Srirangam. We had a brief tour of Thirukkannapuram, Thirkkannamangai, Thirukkannankudi and Sirupuliyur and we are back at Srirangam. This temple has a number of sannidhis. Today we are at the temple pond called Theppakkulam on the western side of the temple. A great Acharya called Sriman Koora Narayana Jeer, who lived in the 12th century, installed this pond. Earlier, the float festival of the temple used to be done on the River Kaveri. During one such festival, the float was washed away by the river floods and at that time Sri Koora Narayana Jeer dug this pond and from that time the festival is performed here. This float festival, called Theppam in Tamil, is performed in the Tamil month of Masi [Feb-March]. That day the Lord graces the devotees by riding the Horse vahanam [vehicle]. During the float festival there will be pandha katchi or illumination by hand held torches and it would be a feast to the eyes.

After mentioning the perishable nature of body and the eternal nature of the soul, Sri Krishna feels that Arjuna has still doubts remaining. How to distinguish soul from the body? Let us take this pond itself as body. The float is the soul or atman and the Lord Namperumal is in the float just as He is in our souls. Even if the pond goes dry, the float continues to be there just as atman is there even when the body perishes. The float floats on the water in the tank but does not get immersed in the tank. This is similar to soul is in the body at the same time it is not a part of the body. With this analogy one can visualize the soul in the body. Now we will go to the 26^th sloka:

atha cainam nitya-jatam
nityam va manyase mrtam
tathapi tvam maha-baho
nainam socitum arhasi

"If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty-armed."

Till now Sri Krishna tried to impress on Arjuna that the body and soul are separate. Now he adopts another type of argument called anuvadam. In this you argue your point agreeing with the point what your opponent is imagining. So, Sri Krishna argues assuming that the body and soul are same, as thought by Arjuna. If both are same also Arjuna should not mourn at the killing of Bheeshma or Drona. Because, as the body falls, the soul also dies according to the assumption of Arjuna. He should not now worry where the soul is going, to hell or heaven, as the soul is no longer there after the body is slain. Sri Ramanuja and Desika give wonderful explanations. We witness our bodies changing, from child to youth to old age. We see trees blossom at the appropriate time and yield fruits at another time. These happen as a routine. We never lament over these changes. But consider these as habitual. Arjuna says that after death one is separated from others whereas in these changes one sees, the one is not separated. Sri Krishna smiles and replies. Either way there is no cause for worry. If body and soul are same, both will end at the killing. If the soul is separate, it is not going to be annihilated. When elders are there in our house we feel secure as they have experience to advise and guide us. Otherwise even for petty reasons we may get drowned in worries. Experienced doctors never get perturbed at seeing the disease of patients, because they know what is the remedy. Whereas the patient feels insecure because he neither knows what his disease is nor the remedy. So, ignorance causes fear and insecurity. Routines also can remove fears. If one gets fever periodically and it vanishes after a day or so, one will not get unduly perturbed when one gets fever as by experience one knows the fever would vanish shortly. Arjuna not fully convinced, says that while the body is witnessing the changes happening on the body, can the same soul know when death occurs to the body? Can the soul know where it is going to dwell after leaving this body after death? Sri Krishna tells that it is good that atman did not remember its old dwellings. For, the soul has existed for so many centuries and has had countless births and deaths. If the atman were to remember all the antecedents and people associated in the past births, then the present life would be spent only in remembering all those and nothing else. Fortunately, there are saints and yogis capable of knowing the past history of a soul and we can follow their advice.

The Lecturer then mentioned of a tour being arrange in September this year to visit all places connected with Sri Krishna, like Mathura, Gokul, Govardan, Brindavan, etc. and those interested in participating could contact him for details.

BG2.30

On this day [27^th April, 2007] also the lecture was from the Sri Sowriraja Perumal temple at Thirukkannapuram. We saw how atman cannot be cut or burnt or dissolved. We can remember one story connected with Janaka, father of Sri Sita. Sage Yagnavalkya had many disciples and the King of Mythila, Janaka, was one among them. Yagnavalkya never started the lessons before Janaka arrived. The disciples grudged that their master was giving too much importance for Janaka and they thought that because Janaka was the king, their master was giving undue importance. Yagnavalkya understanding the other disciples’ bitterness wanted to show what type of disciple Janaka was. So, one day as the class was going on, out of his yogic power, Yagnavalkya made the city of Mythila appearing to be on fire. When the disciples heard that the city was on fire, they all, except Janaka, got up from their class and rushed to city to see whether their belongings were in tact or not. When they realized that it was a false alarm, they returned to the ashram to resume the classes. Yagnavalkya enquired why they went and what belongings of them were all in danger. One disciple said he was afraid his kamandal [a pot was keeping water] would have been destroyed. Another feared the loss of his cloth, etc. All these were very useless articles. Finally, the teacher asked the king, why he did not rush to see whether his properties were protected or not, when his properties were so valuable and precious. Janaka replied that the lesson he learnt all these days was that he owned no property and all the materials possessed by him were all destructible and only his atman was imperishable. Therefore, there was no use for him to go. Even if Mythila was burnt his soul would never be burnt The other disciples then only realized what a great person the king was and how he sincerely followed what he learnt.

Alwars in their hymns mention that their souls are melting and are tormented at the thought of any separation from the Lord. This may surprise us that how these great bhakthas can ever think of soul being melting down, when they know the eternity of souls? We should understand that the Alwars know the true nature of body and soul and it is only out of extreme devotion they mention that their souls are melted etc.

Now we shall see the 25^th sloka:

avyakto ’yam acintyo ’yam
avikaryo ’yam ucyate
tasmad evam viditvainam
nanusocitum arhasi

"It is said that the soul is inexplicable, inconceivable and immutable. Knowing this, you should not grieve for the body."

Here again, Sri Krishna tells the permanent nature of the soul and Arjuna should never have a doubt that he can ever harm the soul and so he should get ready to fight. Shatras say that there are three primary sources of knowledge. One is called prathyaksham or first hand knowledge. What we see or smell or hear is all first hand experience of an object. By these we recognize the object. The second source is by inference. Elsewhere we saw smoke when there was s a fire. So, whenever we see smoke, we conclude by our past experience, that there must be fire, even though we have not seen the fire. This is called Anumanam. Third source of knowledge is shabdam or ‘heard’. This is the Veda, which is learnt by hearing and reciting. Avyaktham means not explicit or hiding. The true nature of atman cannot be understood from these sources of knowledge. Atman is not subject to the prathyaksham as it is invisible, cannot be felt, cannot be heard and so on. Inference or anumanam also fails to distinguish atman. When a lamp is burning, the flame at the tip of the wick is constantly changing though for the eyes,only a single flame appears. The reducing oil and the burnt wick prove the sequence of one flame after another. This type of inference is impossible to understand atman Vedas also do not fully describe atman. We cannot imagine how atman will look like and so it is unthinkable. We have already seen that while body undergoes changes, atman is static and immutable.

So Sri Krishna encourages Arjuna to not to grieve over the body and start fighting.

BG2.29

It is stated that the Lord along with His consort Sri Mahalakshmi Thayar protects us always. In this place Thirukkannapuram, we are now in the Thayar sannidhi and invoking Her blessings we will today see the two slokas 23 and 24 together. We have already seen that the atman is the tiniest and so cannot be destroyed. The slokas we are to see are going to offer further explanation on this quality of atman:

nainam chindanti shastrani
nainam dahati pavakah
na cainam kledayanty apo
na sosayati marutah

"The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor dried by the wind."

acchedyo ’yam adahyo ’yam
akledyo ’sosya eva ca
nityah sarva-gatah sthanur
acalo ’yam sanatanah

"This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same."

Though the two slokas appear to be repetitive, the 23^rd sloka talks of implements, if any, to destroy atman and the next sloka says the atman is indestructible. It is our experience in our schools also that important points are reiterated by teachers so that they are remembered always. Here, Sri Krishna also a Teacher par excellence, wants Arjuna to remember these noble qualities of atman, and so reiterates. This will clear any doubts Arjuna has. In the first place, He says that no weapons are there to cut the atman. Fire cannot burn it. Water cannot wet it. Here it should be understood that the atman couldn’t be dissolved by water. Air cannot dry it.

In the next sloka Sri Krishna says about the everlasting nature of atman, which we had seen earlier. But, in addition He makes another statement that atman is pervading or permeating all over. We have heard that only Paramatma or God only is all pervading and omni present. How, then, atman can have this quality? The interpretation by elders is that when an atman is in a body, by its power of wisdom or knowledge it is pervading in the entire body without a gap. Same atman when takes another body as its residence, pervades that body fully. Like this many bodies are fully pervaded by the atman, at different times. This is a major difference between the Paramatma and the Jeevatma. While, the former permeates all bodies always and simultaneously, the latter occupies different bodies at different times. It is said that certain yogis have that power to have their atman present in more than one body at the same time. Normally, atman is present in one body only. Arjuna accepts that it is all right the atman cannot be dissolved by water or burnt by fire and so on, but it is possible, he doubts, that the atman might fade on its own and disappear. Sri Krishna says that the eternalness is natural to atman. Still not convinced, Arjuna feels that the atman may change its characters with time. He wants to know whether atman’s swabhavam or characteristics undergo change. Sri Krishna says that the swabhavam of atman is gyana or intellect. In other words it is gyana swaroopy, a personification of wisdom. This never changes. A fresh doubt comes in the mind of Arjuna. We find knowledge is neither uniform nor complete and we take efforts to develop. So how it is justified to say that the knowledge of soul is not changing? Our elders have explained this. All atman have total wisdom but when in a body, the knowledge exhibited is limited by the past karmas. So the brightness is reduced by the karmas. We dig the earth at a place for water. Water gushes out. Water was already present there and by digging at the right place the water sprang up. Similarly, the gyana or knowledge is already in the soul and by our efforts we try to bring out and become more knowledgeable. Like Sunshine being reduced by the clouds or the umbrella. So, the atman’s gyana is also permanent.

BG2.28

Thirumangai Alwar assumed the Lord’s sweetheart and was attracted by Sri Sowriraja Perumal and totally surrenders to His unimaginable beauty. The Alwar in the guise of the sweetheart’s mother complains that her daughter is becoming weaker and pining for the Lord. Today’s lecture is from this Alwar’s sannidhi. Just in front of the main Gopuram [Tower] there is the pushkarini or temple pond. It has nine snan ghats or bathing places. It is believed and practiced that couples wanting to be blessed with children, bathe in all these nine ghats and worship the Lord of Thirukkannapuram and they are blessed with good children. The same Lord as Sri Krishna sermonizes to Arjuna the reality of soul and body. Arjuna seems to be having a doubt. Though he is convinced that the soul is eternal and the body is perishable, that one has to get accustomed to some discomforts to achieve great objectives, yet there is a small hitch in his mind. In our daily life, when we have to vacate a house we resided for some years and move to another town or a bigger house, we are sad to leave the old place. As we take a last look at the old house, we go back in our memory lane and are taken over by emotion. This is the case where we lived in that house for a very short duration. Therefore, when an atman has to depart a body it had occupied for 70 or 80 years, how one can overcome grief and emotion? This is the doubt haunting Arjuna. This was the body by which one got knowledge, one visited so many sacred places, one was blessed by great people and one was fondled by one’s parents. So one was lucky to have had this body and so it is but natural to feel sorry to leave this body. As a reply to Arjuna’s this query, that one should grieve at departing a body, the 22^nd sloka is framed:

vasamsi jirnani yatha vihaya
navani grhnati naro ’parani
tatha sarirani vihaya jirnany
anyani samyati navani dehi

"As a person puts on new garments, giving up used up ones, the soul similarly accepts new material bodies, giving up the old and useless ones."

Here the body is compared to apparel. It is our practice that we cast away old and worn out dress. This body also wears out with time passing. Knee joints pain, vision becomes dimmer and hearing diminishes. Should not, therefore, atman seek a new body and cast aside this body, just as we choose new attire? In fact on festival days like Deepavali and Pongal, we are happy to put on new dresses. We celebrate such events. We take sweets and seek blessings of elders on those days. So, these are days for merry making. Similarly, when a soul departs a body and enters a new one, should we not celebrate? Sri Krishna points out the second error committed by Arjuna. The first one was mourning for the perishable body. Now, as a second error, Arjuna instead of being happy is feeling sorry. This is a greater error. The soul has got a new body and so the playful child times can be re-enacted. The Vedas describe the happiness of human beings. In Thaithriya Upanishad, youthfulness is taken as the scale to describe the happiness one can get. In youth one has a very good capacity to eat anything and digest. An old person has many excuses to deny eatables after particular time in the day. Whereas, a youth eats whenever he finds food. He has the capacity to do what many persons can jointly do. He is able to run, jump, climb and what not. All these happiness is possible only in the youth. Therefore, the soul also takes a youthful body to enjoy. Arjuna raises another doubt. It is right to be happy, if the atman is going to take a better body and enjoy. If one had a worn-out dress, it is correct for that one to cast that dress away and put on a better clothe. But if the new apparel is torn or is made of rags, why should one throw away the old clothes? Similarly, if the atman is sure of getting a better body, one can agree with the statement that one should be happy at the atman being born in a new body. Because of the past karma, what if the atman is going to take the body of a mouse or cat or a sickly person? How can we rejoice? None is sure of the new body the atman is going to get. In the case of apparels, surely we will only purchase new and better dress only. One was living in an old palace, which required repairs and refurnishing. Suppose, the one is offered a brand new multi crore worth prison to live, will that one accept? Therefore, if one is assured of a better and higher level body, one can be happy. But with the karmas, the atman does not know its destination. How, then we can feel happy at the departure of a soul from the body? Sri Krishna allays that fear also. After all Arjuna is fighting righteously and for a just cause. In case he gets killed, he is assured of swarga or the heaven, where happiness will be much more. On the other hand, if the Pandavas win, they are going to reign righteously and with the blessings of the subjects they will reach heaven only after their death. So anyway, Arjuna is assured of a better life after death and so the fear he has is baseless.