Bhagavad Gita Chapter 2, Verse 30

English Translation

O descendant of Bharata, this embodied Self existing in everyone's body can never be killed. Therefore you ought not to grieve for all (these) beings.

Detailed Commentary

2.30. Elucidation — 'The embodied (Dehī) is eternally indestructible (Avadhya) in the body (Deha) everywhere, O Bhārata.' Whether it be humans, Devas (deities), animals, birds, or insects, in the bodies of all beings, this Ātman (soul) is eternally Avadhya, meaning it cannot be destroyed. 'Avadhyaḥ' — this word has two meanings: (1) It should not be killed, and (2) It cannot be killed at all. For example, a cow is Avadhya; it should never be killed because it incurs sin. However, in the context of the Ātman, it is not that the Ātman should not be killed, but rather that the Ātman can never be killed; no one can destroy it — 'Vināśamavyayasyāsya na kaścitkartumarhati' (2.17) (No one is capable of destroying this imperishable). 'Tasmātsarvāṇi bhūtāni na tvaṁ śocitumarhasi' (Therefore, you should not grieve for any being) — Therefore, you should not grieve for any creature; because the Ātman is not destroyed, and the Deha (body) is ephemeral. Here, 'sarvāṇi bhūtāni' (all beings) is in the plural so that no creature remains excluded; one should not grieve for anyone. The Deha is perishable, constantly being destroyed, but the Ātman is imperishable (Avināśī). A special point regarding this section: From the eleventh to the thirtieth verse, the focus is specifically on discriminating between Ātman-Deha, Nitya-Anitya (eternal-non-eternal), Sat-Asat (real-unreal), Avināśī-Vināśī (imperishable-perishable), so that distinct knowledge of the body and the Ātman may arise. Because until this distinction is understood, no Yoga will be successful. This distinction is also essential for attaining Svarga (heaven) and other realms. All philosophers accept the distinction between the body and the Ātman, and here Bhagavān wishes to clarify this very distinction. The subject matter of this section is connected to everyone's experience. For instance, the Deha changes, but the Ātman does not. Childhood, youth, and illness change, but the Ātman, which knows them, does not change. Therefore, that which changes and that which does not change cannot be one. Bhagavān has not used philosophical terms like Ātman-Anātman (Self-non-Self), Brahman-Jīva (Absolute-individual soul), Prakṛti-Puruṣa (matter-consciousness), because people consider them mere academic study. Therefore, Bhagavān has employed the terms Deha-Dehī (body-embodied), Vināśī-Avināśī (perishable-imperishable). One who understands this distinction is freed from sorrow. There is study, and there is experience. These two are different. In study, there are Brahman, Īśvara (Lord), Jīva, Prakṛti, and Saṁsāra (the world); but a Sādhaka (spiritual aspirant) desires अनुभूति (direct experience), wishing for disassociation from Prakṛti and unity with Brahman, seeking refuge in Īśvara. Connection — Arjuna's mind was filled with sorrow over the death of his kinsmen and the fear of sin from killing his Gurus (teachers). Bhagavān explained these verses to alleviate his sorrow; now, to remove his fear, He begins the discourse on despondency (Viṣāda).