B.G 2.24
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २-२४॥
acchēdyō'yamadāhyō'yamaklēdyō'śōṣya ēva ca। nityaḥ sarvagataḥ sthāṇuracalō'yaṁ sanātanaḥ ॥ 2-24॥
[अच्छेध्यः अयम् अदाह्यः अयम् अक्लेध्यः अशोष्य एव च। नित्यः सर्वगतः स्थाणुः अचलः अयं सनातनः॥
acchedhyaḥ ayam = he is uncuttable; adāhyaḥ ayam = = he is unburnable; akledhyaḥ = insoluble; aśoṣya = undryable; eva ca = even so; nityaḥ = he is everlasting; sarvagataḥ = all pervading; sthāṇuḥ = embedded minute particle; acalaḥ ayaṁ = unchanging; sanātanaḥ = eternally bound;]
The eternally bound embedded particle (the Jīva) in the all pervading lord is uncuttable, unburnable, insolvable, undryable, and everlasting similar to the unchanging lord.
Gīta Tātparya 2.24
Based on testimonials from Vishnu Purāna: "sarvagatasthāṇuḥ" - the being embedded as a particle in the all pervading lord. "sanātanaḥ" - the being who is eternally bound. Lord delivers those who understand themselves as embedded-minute-particles in the unmanifest, immeasurable lord. Sarting from 2.17 both the Jīva and the lord are topics of discussion. Words associated with the physical body relate to the being. The words such as all-pervading, unmanifest, immeasurable etc. refer to the lord. It is not possible for the dependent being to be all pervading and immeasurable. It is only the independent Lord who has the capacity to grant dharma, artha, kama, and mōksha.
अच्छेद्यत्वादिकं जीवस्यापि तत्सममित्याह - अच्छेद्योयमिति। नित्यं सर्वगते स्थितः। अणुश्चायमिति सर्वगतस्थाणुः सर्वगतो विष्णुः तदधीनत्वादिकं तत्स्थत्वम्। हेतुतोपि तत्स्थत्वात् न चलतीत्यचलः। नादेन शब्देन सह वर्तते इति सनादन एव सनातनः।
acchedyatvādikaṁ jīvasyāpi tatsamamityāha acchedyoyamiti nityaṁ sarvagate sthitaḥ। aṇuścāyamiti sarvagatasthāṇuḥ sarvagato viṣṇuḥ tadadhīnatvādikaṁ tatsthatvam। hetutopi tatsthatvāt na calatītyacalaḥ। nādena śabdena saha vartate iti sanādana eva sanātanaḥ।
[acchedyatvādikaṁ = indestructible property; jīvasyāpi = even for the being; tatsamamityāha = is similar, so is stated; acchedyoyamiti = it is 'achedyyo'; nityaṁ = everlasting; sarvagate = in all pervading; sthitaḥ = he is established; aṇuścāyamiti = as a minute particle, hence the word; sarvagatasthāṇuḥ = 'sarvagatasthanuh'; sarvagato = 'sarvagata' means all pervading; viṣṇuḥ = lord Vishnu; tadadhīnatvādikaṁ = as the being is dependent on him; tatsthatvam = 'sthanu'= 'tatsthatvam', i.e established there; hetutopi = even by external cause; tatsthatvāt = having established; na = not; calatītyacalaḥ = moves, hence, 'achala'; nādena = by 'nāda' i.e. sound i.e Veda; śabdena = word; saha vartate = he is bound; iti = there fore he is; sanādana = ever bound by the rules and restrictions as per Vedas; eva sanātanaḥ = thus he is called 'sanatanah';]
As Jīva also has an indestructible property like the Lord, the word 'achedyo' is used. The being is established in everlasting all pervading lord as a minute particle. Hence the word 'sarvagatasthāṇuḥ' is used. 'sarvagata' means all pervading lord Vishnu. As the being is embedded in Him, it is called 'sthanu'. Even with external cause it is not possible to destabilize the being from its dependent nature. Hence, it is called 'achala' i.e un-moving. 'nādaa' means sound, which means, Veda. As being is ever subjected to rules and regulation as stated in Vedas, it is called 'sanātana'.
"नित्यं सर्वगते विष्णावणुर्जीवो व्यवस्थितः। न चास्य तदधीनत्वं हेतुतोपि विचाल्यते। निषेधविधिपात्रत्वात् सनातन इति स्मृऽतः॥" इति महाविष्णुपुराणे।
"nityaṁ sarvagate viṣṇāvaṇurjīvo vyavasthitaḥ। na cāsya tadadhīnatvaṁ hetutopi vicālyate। niṣedhavidhipātratvāt sanātana iti smr̥'taḥ॥" iti mahāviṣṇupurāṇe।
["nityaṁ = everlasting; sarvagate = omnipresent; viṣṇāvaṇurjīvo = in Vishnu, in the form of minute particle, the being; vyavasthitaḥ = is established; na cāsya = not his; tadadhīnatvaṁ = dependent nature; hetutopi = even with cause; vicālyate = can be destabilized; niṣedhavidhipātratvāt = to restrictions and rules, it is bound; sanātana = eternally; iti smr̥'taḥ = thus it is remembered; iti =thus it states; mahāviṣṇupurāṇe = in Mahā Vishnu Purāna;]
"The being which is a minute particle is established in the everlasting, omnipresent lord Vishnu. His dependent nature cannot be destabilised, even by a cause. We remember it as eternally bound to rules and restrictions." - states Mahā Vishnu Purāna
अच्छेद्योयमित्यादिपुनरुक्तिश्चान्यथा।
acchedyoyamityādipunaruktiścānyathā।
[acchedyoyam = indestructible property; ityādi = and others; punaruktiścānyathā = othervise leads to repetition error;]
The indestructibility and other properties in this verse need to be attributed to Jīva. Else it leads to repetition error.
यस्मिन् अयं स्थितः सः अव्यक्ताचिन्त्यादिरूपः। एवं ज्ञातः परमेश्वरः सर्वदुःखनाशं करोतीति - 'नानुशोचितुमर्हसि'। 'तेषामहं समुद्धर्ता' इत्यादेः।
yasmin ayaṁ sthitaḥ saḥ avyaktācintyādirūpaḥ। evaṁ jñātaḥ parameśvaraḥ sarvaduḥkhanāśaṁ karotīti nānuśocitumarhasi। "teṣāmahaṁ samuddhartā" ityādeḥ।
[yasmin = in whom; ayaṁ = the being; sthitaḥ = is stationed; saḥ = that person is; avyaktācintyādirūpaḥ = of the unmanifest form that is beyond imagination; evaṁ = one who; jñātaḥ = knows this; parameśvaraḥ = about the supreme lord; sarvaduḥkhanāśaṁ = destroys all misery; karotīti = he does; nānuśocitumarhasi = hence, it is not befitting for you to lament (2.25); "teṣāmahaṁ samuddhartā" ityādeḥ = also verses like 'teṣāmahaṁ samuddhartā' (12.7), i.e., 'them I deliver' assure in the subsequent chapters of Gita;]
That person in whom the being is stationed is of the unmanifest form and is beyond imagination. The supreme lord destroys all suffering of those who recognize him as such. Hence, it is said, 'nānuśocitumarhasi' (2.25), i.e., it is not befitting for you to lament. Similarly, verses like 'teṣāmahaṁ samuddhartā' (12.7), assure in the subsequent chapters of Gita stating 'I deliver them'.
"न त्वेवाहं जातु नासं न त्वम्" इत्युभयोरपि प्रस्तुतत्वात्। 'देहिनः', 'शरीरिणः', 'देहि', इति विशेषितत्वाच्च जीवस्य तत्र तत्र।
"na tvevāhaṁ jātu nāsaṁ na tvam" ityubhayorapi prastutatvāt। 'dehinaḥ', 'śarīriṇaḥ', 'dehi', iti viśeṣitatvācca jīvasya tatra tatra।
["na tvevāhaṁ jātu nāsaṁ na tvam" = From 2.12; ityubhayorapi = here both (the lord and the being); prastutatvāt = are referenced; 'dehinaḥ', 'śarīriṇaḥ', 'dehi', = as these are references to the physical body; iti = therefore; viśeṣitatvācca = adjectives; jīvasya tatra tatra = in these cases the being, Jīva is referenced;]
Starting from the verse 2.12, both the being (Jīva) and the lord are topics of discussion. The words 'dehinaḥ' (2.13), 'śarīriṇaḥ' (2.18), and 'dehi' (2.22) reference the being with a physical body.
"अविनाशि तु", "येन सर्वमिदं ततम्", "अनाशिनोप्रमेयस्य", "न म्रियते", "भूत्वा भविता न" "अविनाशिनम्", "अव्ययम्", "अव्यक्तोयमचिन्त्योयमविकार्योयम्" - इत्यादि परमात्मनश्च।
"avināśi tu", "yena sarvamidaṁ tatam", "anāśinoprameyasya", "na mriyate", "bhūtvā bhavitā na" "avināśinam", "avyayam", "avyaktoyamacintyoyamavikāryoyam" - ityādi paramātmanaśca।
["avināśi tu" = 2.17; "yena sarvamidaṁ tatam" = 2.17, "anāśinoprameyasya" = 2.18, "na mriyate" = 2.20, "bhūtvā bhavitā na" = 2.20; "avināśinam" = 2.21, "avyayam" = 2.15; "avyaktoyamacintyoyamavikāryoyam"=2.18; ityādi = these; paramātmanaśca = convey the supreme lord;]
The expressions, "avināśi tu" (2.17), one without destruction, "yena sarvamidaṁ tatam" (2.17), by which all this is pervaded, "anāśinoprameyasya" (2.18), without destruction and immeasurable, "na mriyate" (2.20) without destruction, "bhūtvā bhavitā na" (2.20), who has not come into being, and does not come into being, "avināśinam" (2.21), the indestructible, "avyayam" (2.15), the unmanifest, "avyaktoyamacintyoyamavikāryoyam" (2.25), the unmanifest, the unthinkable, the incorruptible - these convey the supreme lord.
नहि जीवेन ततं सर्वम्। न च मुख्यतोप्रमेयोसौ। न च न म्रियते। न च अविनाशिनं नित्यमिति नित्यत्वातिरिक्तमविनाशित्वं तस्य। न च अव्यक्तत्वमविकार्यत्वं च मुख्यम्। न च भूत्वा भविता वा नेति देहस्याप्यनुत्पत्तिः। परमात्मनस्तु देहवियोगादिकमपि नास्तीत्यविनाशित्वादि विशेषणम्।
nahi jīvena tataṁ sarvam। na ca mukhyatoprameyosau। na ca na mriyate। na ca avināśinaṁ nityamiti nityatvātiriktamavināśitvaṁ tasya। na ca avyaktatvamavikāryatvaṁ ca mukhyam। na ca bhūtvā bhavitā vā neti dehasyāpyanutpattiḥ। paramātmanastu dehaviyogādikamapi nāstītyavināśitvādi viśeṣaṇam।
[nahi = not possible; jīvena = for the being; tataṁ sarvam = to be all pervading; na ca mukhyatoprameyosau = and he can't be immeasurable; na ca na mriyate = indestructible property is also not his; na ca avināśinaṁ nityamiti = he does not have an indestructible nature that is for ever continuous; nityatvātiriktamavināśitvaṁ tasya = his indestructible nature is without being continuous; na ca avyaktatvamavikāryatvaṁ ca mukhyam = the unmanifest nature and being undistorted are not his primary property; na ca bhūtvā bhavitā vā = he does not have the property of not becoming; neti dehasyāpyanutpattiḥ = also the attachment with the body does not align; paramātmanastu = for the lord; dehaviyogādikamapi = even in the form of leaving body; nāstītyavināśitvādi = not there, hence in Him indestructible; viśeṣaṇam = is the speciality;]
It is not possible for the being to be all pervading and immeasurable. Jīva is also not completely indestructible. Jīva does not have an indestructible nature that is for ever continuous (i.e Jīva undergoes change, though he is eternal). The unmanifest nature and being undistorted are not the primary property of Jīva (Jīva has distortions in terms of acquiring a physical body, variance in his knowledge, etc.). Jīva does not have the property of not becoming, as he undergoes manifestations in terms of taking up physical bodies. The Lord does not have separation from his body (as his body is of the form of knowledge, and not physical). Hence, the eternal-indestructible property is a speciality in the Lord.
यस्मादेवं भूतः तस्मात् स एव स्वतन्त्रः। तदधीनमन्यत् सर्वम्। अतः स एव पुरुषार्थदः। अतः तत्पूजा सत्कर्मैव। अतः तदर्थं युध्यस्व।
yasmādevaṁ bhūtaḥ tasmāt sa eva svatantraḥ। tadadhīnamanyat sarvam। ataḥ sa eva puruṣārthadaḥ। ataḥ tatpūjā satkarmaiva। ataḥ tadarthaṁ yudhyasva।
[yasmādevaṁ = he alone is; bhūtaḥ = the existent principle of past, present, and future; tasmāt sa eva = therefore, he alone is; svatantraḥ = independent; tadadhīnamanyat sarvam = dependent on Him is everything else; ataḥ sa eva puruṣārthadaḥ = thus, he alone can grant the (four) goals of human existence; ataḥ tatpūjā satkarmaiva = therefore, his worship is the right action; ataḥ tadarthaṁ yudhyasva = so as His worship fight in the war;]
He alone is the existent principle of past, present, and future. Therefore, he alone is independent. Everything else depends on Him. Thus, he alone can grant the goals of human existence (dharma, artha, kama, and mōksha). Therefore, his worship is the right action. So, as His worship, fight in the war.
अन्येषां तु अन्तवन्त एव देहाः। प्राकृतदेहिनश्च। अतः अस्वतन्त्रात् न हन्तुं तेषां सामर्थ्यम् नित्यत्वात् न हन्यते च। तस्मात् हन्ता हत इति मन्यमानौ न विजानीतः।
anyeṣāṁ tu antavanta eva dehāḥ। prākr̥tadehinaśca। ataḥ asvatantrāt na hantuṁ teṣāṁ sāmarthyam nityatvāt na hanyate ca। tasmāt hantā hata iti manyamānau na vijānītaḥ।
[anyeṣāṁ tu = the others; antavanta eva dehāḥ = body is subjected to destruction only; prākr̥tadehinaśca = they have material body; ataḥ asvatantrāt = therefore they are not independent; na hantuṁ teṣāṁ sāmarthyam = they do not have the capacity to kill others; nityatvāt na hanyate ca = as they are eternal they do not get killed as well; tasmāt = hence; hantā hata iti manyamānau = those who consider the Jiva as killer or as being killed; na vijānītaḥ = do not have the right knowledge;]
The being's body is definitely subject to destruction. As the beings have material body, they are not independent. They do not have the capacity to kill others. They do not get killed as they are eternal entities. Hence, those who consider the Jīva as killer or as being killed do not have the right understanding.
किन्तु यस्मादयमेव परमेश्वरः शरीरवियोगरूपेणापि न म्रियते तत्संयोगरूपेणापि न जायते जीववत् कदापि अतः स एव स्वतन्त्रत्वात् सर्वस्य हन्ता। जीवस्तु तेन शरीरे हन्यमाने स्वयं न हन्यते इत्येतावत्। अत एवमविनाशित्वादेः स्वातन्त्र्यात् सर्वकर्तारं परमात्मानं यो वेद स कथं घातयति हन्ति वा।
kintu yasmādayameva parameśvaraḥ śarīraviyogarūpeṇāpi na mriyate tatsaṁyogarūpeṇāpi na jāyate jīvavat kadāpi ataḥ sa eva svatantratvāt sarvasya hantā। jīvastu tena śarīre hanyamāne svayaṁ na hanyate ityetāvat। ata evamavināśitvādeḥ svātantryāt sarvakartāraṁ paramātmānaṁ yo veda sa kathaṁ ghātayati hanti vā।
[kintu = but; yasmādayameva = these kind of; parameśvaraḥ = for the supreme being; śarīraviyogarūpeṇāpi = is the form of seperation of the body; na mriyate = the death is denied; tatsaṁyogarūpeṇāpi = bodily form of union; na jāyate = there is no birth; jīvavat = like the being; kadāpi = ever; ataḥ sa eva svatantratvāt = therefore he alone is independent; sarvasya hantā = and has the capacity to destroy everthing else; jīvastu = even Jīva; tena śarīre hanyamāne = by the destruction of its body; svayaṁ na hanyate ityetāvat = its essence is not destroyed; ata = therefore; evamavināśitvādeḥ = one without destruction; svātantryāt = independent; sarvakartāraṁ = one who is responsible for all actions; paramātmānaṁ = the supreme being; yo veda = who understands this; sa kathaṁ = how can he?; ghātayati hanti vā = kill or get killed;]
For the supreme being, however, there is no such thing as death through the separation of the body or birth through the union with the body. Therefore, he alone is independent and has the capability to destroy everything else. Even when Jīva's body is destroyed, Jīva itself does not get destroyed. Consequently, how can the one who comprehends the supreme being as indestructible, independent, and the cause of all actions, even think of killing others or of getting killed?
वाससो जरावत् स्वशरीरजरादौ अस्वातन्त्र्यदर्शनात् सर्वत्र अस्वातन्त्र्यं ज्ञातव्यं जीवस्य । ईश्वरस्य तु देहस्यापि च्छेदादेरभावात् स्वातन्त्र्यम्। नैनं छिन्दन्तीति च्छेदनाद्यभावः साक्षादेव दर्शयितुं शक्यते स्वदेहस्य इति वर्तमानापदेशः। छेदादिकं तु ईश्वरः मोहाय मृषैव दर्शयति ॥२४॥
vāsaso jarāvat svaśarīrajarādau asvātantryadarśanāt sarvatra asvātantryaṁ jñātavyaṁ jīvasya । īśvarasya tu dehasyāpi cchedāderabhāvāt svātantryam। nainaṁ chindantīti cchedanādyabhāvaḥ sākṣādeva darśayituṁ śakyate svadehasya iti vartamānāpadeśaḥ। chedādikaṁ tu īśvaraḥ mohāya mr̥ṣaiva darśayati ॥24॥
[vāsaso jarāvat = the way cloths wear out; svaśarīrajarādau = similarly, the physical body also wears out; asvātantryadarśanāt = indicating the non freedom of; sarvatra = everywhere; asvātantryaṁ = non freedom; jñātavyaṁ jīvasya = Jiva's comes to light; īśvarasya tu dehasyāpi cchedāderabhāvāt svātantryam = the lord is free from the notion of destruction of the body; nainaṁ chindantīti cchedanādyabhāvaḥ sākṣādeva darśayituṁ śakyate svadehasya iti vartamānāpadeśaḥ = In the verse 'nainaṁ chindantīti' the present continuous tense is used to demonstrate that the lord's body cannot be destroyed; chedādikaṁ tu īśvaraḥ mohāya mr̥ṣaiva darśayati = thinking of cutting the body of Ishwara indicates disillusioned state (of Arjuna);]
The way clothes wear out, similarly the physical body of the Jīva also wears out. This serves to demonstrate the bound nature of Jīva everywhere. The lord is free from such a notion of destruction of the body. In the verse 'nainaṁ chindanti' the present continuous tense is used to demonstrate that the lord's body cannot be destroyed. Any thought of cutting the body of Ishwara, the lord, shows a disillusioned state of mind.
