Bhagavad Gita Chapter 2, Verse 17

English Translation

But know That to be indestructible by which all this is pervaded. None can bring about the destruction of this Immutable.

Detailed Commentary

**2.17. Explanation — 'Avināśi tu tadviddhi' — The word 'tu' (indeed/but) here is used to explain 'Sat' (the Existent), referring to the earlier discussion of Sat and Asat (Existence and Non-existence).** **'Know that imperishable Tattva' — By stating this, Bhagavan has described that Tattva as *parokṣa* (transcendent/indirectly perceived). Describing it as *parokṣa* signifies that the visible world is entirely pervaded by that very transcendent Tattva. In truth, that which is all-pervading (Paripūrṇa) alone *is*, and what appears as the world *is not*.** **Here, the use of the word 'Tat' (that) to refer to the *Satt-Tattva* (Principle of Existence) indirectly does not imply that the Tattva is far away; rather, it is described as *parokṣa* because it is not an object of the senses or the mind.** **'Yena sarvamidaṁ tatam' (by which all this is pervaded) — That which has been called *parokṣa*, that very entire world is pervaded by that Nitya-Tattva (Eternal Principle). Just as gold pervades gold ornaments, iron pervades iron weapons, clay pervades clay pots, and water pervades ice, so too the *Satt-Tattva* alone pervades this world. In this world, that *Satt-Tattva* alone is worthy of being known.** **'Vināśam avyasyāsya na kaścit kartum arhati' (no one is able to bring about the destruction of this imperishable one) — This *Śarīrī* (the embodied self) is *Avyaya* (immutable), meaning *Avināśī* (indestructible). No one can cause the destruction of this indestructible one. However, the body (*śarīra*) is *Vināśī* (perishable) because it is constantly progressing towards destruction. No one can prevent the destruction of this perishable entity. You might think that if you do not wage war, these will not die, but in reality, your engaging in war or refraining from it will have no effect on this *Avināśī* (indestructible) and *Vināśī* (perishable) Tattva. The indestructible will remain, and the perishable will inevitably be destroyed.** **Here, by referring to the *Satt-Tattva* as 'Asya' (of this), conveying a sense of 'idam-tā' (this-ness or direct presence), it means that the existence (*sattā*) perceived in changing bodies belongs to that very *Satt-Tattva*. It is by keeping in mind this knowledge of existence, 'This is my body, and I am the embodied one' — that Bhagavan has used the word 'Asya' here.**