B.G 2.12
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः। न चैव न भविष्यामः सर्वे वयमतः परम् ॥
na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ। na caiva na bhaviṣyāmaḥ sarve vayamataḥ param॥
[न (na) - not; तु (tu) - but; एव (eva) - certainly; अहम् (aham) - I; जातु (jātu) - at any time; न (na) - not; आसम् (āsam) - existed; न (na) - not; त्वम् (tvam) - you; न (na) - not; इमे (ime) - these; जनाधिपाः (janādhipāḥ) - kings; न (na) - not; च (ca) - and; एव (eva) - certainly; न (na) - not; भविष्यामः (bhaviṣyāmaḥ) - shall exist; सर्वे (sarve) - all; वयम् (vayam) - we; अतः (ataḥ) - hereafter; परम् (param) - beyond;]
Never was there a time when I did not exist, nor you, nor these kings. Surely, nor will there be a time in the future when we all will cease to exist.
Gīta Bhāshya 2.12
Similar to God, the individual being is also eternal.
किमिति? न त्वेवाहम्। ईश्वरनित्यत्वस्याप्रस्तुतत्वाद्दृष्टान्तत्वेनाह– नत्वेति। यथा अहं नित्यः सर्ववेदान्तेषु प्रसिद्धः एवं त्वमेते जनाधिपाश्च नित्याः ॥ १२ ॥
kimiti? na tvevāham। īśvaranityatvasyāprastutatvāddṛṣṭāntatvenāha– natveti। yathā ahaṃ nityaḥ sarvavedānteṣu prasiddhaḥ evaṃ tvamete janādhipāśca nityāḥ ॥ 12 ॥
[किमिति (kimiti) - why so (why one should not worry?); न (na) - not; तुः (tuḥ) - but; एव (eva) - indeed; अहम् (aham) - I; ईश्वर (īśvara) - God; नित्यत्वस्य (nityatvasya) - eternity's; अप्रस्तुतत्वात् (aprastutatvāt) - irrelevance; दृष्टान्तत्वेन (dṛṣṭāntatvena) - as an example; आह (āha) - said; न (na) - not; इति (iti) - thus; यथा (yathā) - as; अहम् (aham) - I; नित्यः (nityaḥ) - eternal; सर्ववेदान्तेषु (sarvavedānteṣu) - in all Vedas; प्रसिद्धः (prasiddhaḥ) - famous; एवम् (evam) - thus; त्वम् (tvam) - you; एते (ete) - these; जनाधिपाः (janādhipāḥ) - kings; च (ca) - and; नित्याः (nityāḥ) - eternal;]
Why so (why should not one worry)? 'na-tvevaham' verse gives the answer. There is no need to prove the eternality of God (Ishwara). Taking Him as an example, the 'na-tve' verse explains: "The way I am famous in all the Vedas as eternal, similarly you, all the kings, are also eternal".
Gīta Tātparya 2.12
God has no destruction of the body or the self. The individual self is indestructible, but its body goes through destruction.
बन्धुस्नेहाद्धि त्वया स्वधर्मनिवृत्तिः क्रियते। तत्र देहनाशभयात् किं वा चेतननाशभयात्? देहस्य सर्वथा विनाशित्वान्न तत्र भये प्रयोजनम्। न च चेतननाशभयात्। तस्याविनाशित्वादेव। न तावत्परमचेतनस्य मम नाशोस्ति। एवमेव तवान्येषां च।
bandhusnehāddhi tvayā svadharmanivṛttiḥ kriyate। tatra dehanāśabhayāt kiṃ vā cetananāśabhayāt? dehasya sarvathā vināśitvānna tatra bhaye prayojanam। na ca cetananāśabhayāt। tasyāvināśitvādeva। na tāvatparamacetanasya mama nāśosti। evameva tavānyeṣāṃ ca।
[बन्धुस्नेहात् (bandhusnehāt) - from attachment to relatives; हि (hi) - indeed; त्वया (tvayā) - by you; स्वधर्मनिवृत्तिः (svadharmanivṛttiḥ) - cessation from one's own duty; क्रियते (kriyate) - is done; तत्र (tatra) - there; देहनाशभयात् (dehanāśabhayāt) - from fear of destruction of the body; किं (kiṃ) - what; वा (vā) - or; चेतननाशभयात् (cetananāśabhayāt) - from fear of destruction of conscious-being; देहस्य (dehasya) - of the body; सर्वथा (sarvathā) - in every way; विनाशित्वात् (vināśitvāt) - due to destructibility; न (na) - not; तत्र (tatra) - there; भये (bhaye) - in fear; प्रयोजनम् (prayojanam) - purpose; न (na) - not; च (ca) - and; चेतननाशभयात् (cetananāśabhayāt) - from fear of destruction of conscious-being; तस्य (tasya) - of that; अविनाशित्वात् (avināśitvāt) - due to indestructibility; एव (eva) - indeed; न (na) - not; तावत् (tāvat) - so much; परमचेतनस्य (paramacetanasya) - of the supreme consciousness; मम (mama) - my; नाशः (nāśaḥ) - destruction; अस्ति (asti) - is; एवमेव (evameva) - likewise; तव (tava) - your; अन्येषाम् (anyeṣām) - of others; च (ca) - and;]
Indeed, it is due to attachment to relatives that you cease from your own duty, 'sva-dharma'. Is this because of fear of the physical body's destruction or the destruction of conscious-being? Since the body is inherently destructible, there is no reason to fear. Nor should there be fear of the destruction of conscious-being, due to its indestructibility. So much, there is no destruction of my supreme consciousness. Likewise, of yours and others.
"नित्यो नित्यानां चेतनश्चेतनानाम् एको बहूनां यो विदधाति कामान्॥"
"nityo nityānāṃ cetanaścetanānām eko bahūnāṃ yo vidadhāti kāmān॥"
[नित्यः (nityaḥ) - eternal; नित्यानाम् (nityānām) - of the eternal; चेतनः (cetanaḥ) - consciousness; चेतनानाम् (cetanānām) - of the conscious-being; एकः (ekaḥ) - one; बहूनाम् (bahūnām) - of the many; यः (yaḥ) - who; विदधाति (vidadhāti) - fulfills; कामान् (kāmān) - desires;]
"He is the eternal among the eternal, the conscious among the conscious-beings, the one who fulfils the desires of the many."
इत्यादिश्रुतेः।
ityādiśruteḥ।
[इति (iti) - thus; आदि (ādi) - so; श्रुतेः (śruteḥ) - of the Veda;]
- stated thus in the Vedas.
"स्वदेहयोगविगमौ नाम जन्ममृती पुरा । इष्येते ह्येव जीवस्य मुक्तेर्न तु हरेः क्वचित्॥"
"svadehayogavigamau nama janmamṛtī purā । iṣyete hyeva jīvasya mukterna tu hareḥ kvacit॥"
[स्व (sva) - own; देह (deha) - body; योग (yoga) - union; विगमौ (vigamau) - separation; नाम (nāma) - indeed; जन्म (janma) - birth; मृती (mṛtī) - death; पुरा (purā) - formerly; इष्येते (iṣyete) - are desired; हि (hi) - indeed; एव (eva) - certainly; जीवस्य (jīvasya) - of the being; मुक्तेः (mukteḥ) - of liberation; न (na) - not; तु (tu) - but; हरेः (hareḥ) - of Lord Hari; क्वचित् (kvacit) - anywhere;]
"The cycle of birth and death, the union and separation from the body, is something that is sought for the liberation of ordinary beings, but it never applies to Lord Hari."
इति स्कान्दे।
iti skānde।
[इति (iti) - thus; स्कान्दे (skānde) - in the Skanda Purana;]
- stated thus in the Skanda Purana.
ईश्वरस्यापि युद्धगतत्वान्मोहात् तस्याप्युभयविधानित्यत्वशङ्काप्राप्तौ तदपि निवार्यते न त्वेवाहमिति।
īśvarasyāpi yuddhagatattvānmohāt tasyāpyubhayavidhānityatvaśaṅkāprāptau tadapi nivāryate na tvevāhamiti।
[ईश्वरस्य (īśvarasya) - of the Lord, Krishna; अपि (api) - also; युद्ध (yuddha) - battle; गतत्वान् (gatattvān) - due to being involved; मोहात् (mohāt) - from delusion; तस्य (tasya) - his; अपि (api) - also; उभय (ubhayavidha) - both kinds; अनित्यत्व (anityatva) - impermanence; शङ्का (śaṅkā) - doubt; प्राप्तौ (prāptau) - in the attainment; तत् (tad) - that; अपि (api) - also; निवार्यते (nivāryate) - is prevented; न (na) - not; तुः (tuḥ) - but; एव (eva) - indeed; अहम् (aham) - I; इति (iti) - thus;]
Even though Krishna is Lord, because of delusion, if someone doubts eternality in Him of both kinds, it is clarified by stating 'natvevaham' i.e., "never was there a time when I did not exist".
यद्यप्येषा शङ्कार्जुनस्य नास्ति। तथापि प्राप्तलोकोपकारार्थं भगवता निवार्यते। एकान्ते कथयन्नपि व्यासरूपेण तदेव लोके प्रकाशयिष्यति हि ॥१२ ॥
yadyapyeṣā śaṅkārjunasya nāsti। tathāpi prāptalokopakārārthaṃ bhagavatā nivāryate। ekānte kathayannapi vyāsarūpeṇa tadeva loke prakāśayiṣyati hi ॥12॥
[यद्यपि (yadyapi) - although; एषा (eṣā) - this; शङ्का (śaṅkā) - doubt; अर्जुनस्य (arjunasya) - of Arjuna; नास्ति (nāsti) - does not exist; तथापि (tathāpi) - still; प्राप्त (prāpta) - obtained; लोक (loka) - world; उपकारार्थं (upakārārthaṃ) - for the benefit; भगवता (bhagavatā) - by the Lord; निवार्यते (nivāryate) - is removed; एकान्ते (ekānte) - in private; कथयन् (kathayan) - speaking; अपि (api) - also; व्यासरूपेण (vyāsarūpeṇa) - in the form of Vyasa; तत् (tat) - that; एव (eva) - only; लोके (loke) - in the world; प्रकाशयिष्यति (prakāśayiṣyati) - will reveal; हि (hi) - indeed;]
These doubts are not present in Arjuna. Even then, the Lord clarifies for the sake of benefiting the world. Even though this episode happened privately (only between Arjuna and Krishna), in the form of Vyasa, he published it to the world.
