Bhagavad Gita Chapter 2, Verse 12

English Translation

But certainly (it is) not (a fact) that I did not exist at any time; nor you, nor these rulers of men. And surely it is not that we all shall cease to exist after this.

Detailed Commentary

।।2.12।। Commentary — [In this world, there are only two entities: the Ātman (Sat, the eternal Truth) and the body (Asat, the transient). Neither of these is worthy of grief. The Ātman never ceases to exist, and the body is not permanent. The term 'aśocyān' (not to be grieved for) was used in the previous verse; its explanation is now being offered in terms of the eternality (nityatā) of the Ātman and the impermanence (anityatā) of the body.] 'Na tvevāhaṁ jātu... janādhipāḥ' -- Before I manifested, I was not in this form (as Krishna). Before you were born, you too were not manifest in this form (as Arjuna). The same was true for these kings. However, it is not that we did not exist before. The import here is that the idea 'we existed before' is firmly established. This means that the Ātman is eternal (has always existed) and never perishes. 'Jātu' implies that the Ātman is never non-existent in the past, present, or future. The use of the word 'Aham' (I) in the Lord's statement conveys a special significance. In the fifth verse of the fourth chapter, the Lord tells Arjuna, "Many births have passed for Me and for you; I know them all, but you do not." Here, the Lord highlights His unique knowledge. However, in *this* verse, the Lord points towards an eternal truth. 'Na caiva... vayamataḥ param' -- In the future, the states of the body will not remain, nor will the bodies themselves, but it is not that we will not exist; rather, we shall certainly remain. The Lord spoke of the past and the future, but did not mention the present. The reason is that, from the perspective of bodies, we are directly manifest in the present. In the present, we must recognize the distinct identity of the Ātman and the body. Even in sleep, we experience 'I exist', and the same is true after waking. This means that the Ātman existed before, will continue to exist, and is the same even now. Our Ātman is beyond time (kālātīta); because we are the knowers of time (kāla). This verse of the Lord is spoken to explain precisely that. The special point is that even when bodies did not exist, we existed, and even when bodies cease to exist, we shall continue to exist. This proves the impermanence (anityatā) of the body and the eternality (nityatā) of the Ātman. This also establishes the principle that what exists in the beginning and at the end, also exists in the middle. And what does not exist in the beginning and at the end, also does not exist in the middle. How is it possible to perceive that which does not remain? Because the mind, intellect, and senses – the very instruments of perception – are constantly changing. Only when one identifies oneself with the transient object of perception does such (illusory) seeing begin. This demonstrates that the very nature (svarūpa) of the Ātman is eternal (śāśvata). How can one who knows this eternal truth experience grief? Indeed, they cannot. From this perspective, 'I,' 'you,' and 'these kings' are, in their true nature (svarūpa), not to be grieved for (aśocya).