Bhagavad Gita Chapter 2, Verse 18

English Translation

These destructible bodies are said to belong to the everlasting, indestructible, indeterminable, embodied One. Therefore, O descendant of Bharata, join the battle.

Detailed Commentary

Interpretation: 'Anāśinaḥ' means that which never changes or suffers loss at any time or due to any cause; that is called 'anāśī' or avināśī (imperishable). 'Aprameyasyā' means that which is not an object of knowledge or the senses; that is called 'aprameya' (immeasurable/unknowable). In this, the śāstra (scriptures) and sant (saints) are the only authority (pramāṇa), and they are authority only for those who have śraddhā (faith). One believes the words of the śāstra and sant in whom one has śraddhā. Therefore, this tattva (truth/reality) is solely a matter of śraddhā, not of proof (pramāṇa). Scriptures and saints do not compel anyone to have faith in them. To have śraddhā or not is an individual's freedom. If one has śraddhā in the words of śāstra and sant, then this tattva becomes the object of their śraddhā; and if one does not have śraddhā, then it will not be an object. 'Nityasya' means it is ever-abiding. Its existence is eternal. 'Antavanta ime dehā uktāḥ śarīriṇaḥ' means that all bodies of this imperishable, immeasurable, and eternal embodied being (śarīrī) are declared to be perishable. They are constantly perishing, moment by moment. For this reason, the singular is used for the śarīrī (embodied soul) and the plural for bodies. The reason is that every jīva (individual soul) has three bodies, and the same one śarīrī pervades all bodies in the world. The śarīrī is imperishable, and its so-called bodies are perishable. Just as no one can destroy the imperishable, similarly no one can make the perishable imperishable. The special point here is that 'antavanta ime dehāḥ' means that all these visible bodies are perishable. But these bodies belong to the 'nityasya' (eternal), 'anāśinaḥ' (imperishable). The eternal tattva has considered them as its own. By identifying oneself with the body, the sense of 'I' arises, and by considering the body as one's own, the sense of 'mine' arises. 'Tasmāt yudhyasva' (Therefore, fight!)—the Lord commands Arjuna to fight, understanding the distinction between Sat (Reality) and Asat (unreality), which means to fulfill one's kartavya (duty). The body is perishable, and the śarīrī is imperishable; therefore, abandon sorrow and fight. The special point here is that in the seventeenth and eighteenth verses, the essence of Sat (Reality) has been particularly expounded. By realizing Sat, the cessation of Asat (unreality) occurs automatically. Then no doubt of any kind remains. Thus, one should experience Sat and perform one's kartavya without anxiety. This exposition proves that in Sāṅkhya Yoga and Karma Yoga, there is no requirement for a specific varṇa (social class) or āśrama (stage of life). Anyone can follow Sāṅkhya Yoga or Karma Yoga for their kalyāṇa (liberation/welfare); in this, the individual has complete freedom. For practical worldly duties, scriptural injunctions according to varṇa and āśrama are necessary. Further, in the thirteenth chapter, while describing the means to knowledge, attachment to son, wife, home, etc., is prohibited. This proves that both Sāṅkhya Yoga and Karma Yoga are independent means for attaining Paramātmā (the Supreme Self) and do not depend on any varṇa or āśrama. Context (Sambandha): Until the previous verse, the discussion was about those who know the śarīrī (embodied soul) as imperishable. Now, to further reinforce this, the next verse will discuss those who do not know the śarīrī as imperishable.