Chapter 2, Verses 1 to 3 describe how Krishna, witnessing Arjuna’s sorrow and tears, tells him that showing cowardice in this situation is neither a path to heaven nor to glory, and it is not befitting of a noble person. Therefore, Krishna urges Arjuna to abandon his weakness and prepare for battle.
Chapter 2, Verses 4 to 6 see Arjuna questioning whether it is better to accept alms and live a life of humility than to become a participant in the sin of killing his revered elders (like Dronacharya) and family members. He expresses his concern that the kingdom gained through such bloodshed will only bring more sin and uncertainty about who will live and who will die.
Chapter 2, Verses 7 to 9 capture Arjuna’s plea to Krishna as he acknowledges himself as Krishna’s disciple and expresses his inability to think clearly. He asks Krishna to provide guidance that is in his best interest. Arjuna declares that even if he were offered the entire earth and the dominion of the gods (like Indra), he would still refuse to bear the sin of fighting. Despite any temptations, he does not see how Krishna’s teachings will relieve him of his sorrow or prepare him for battle. With this, Arjuna falls silent and sits in the back of the chariot.
Chapter 2, Verses 10 to 16 describe Krishna’s response to Arjuna’s sorrow. Krishna smiles and tells Arjuna that grieving over something that is beyond grief and speaking as if he is knowledgeable is not appropriate. Wise individuals do not concern themselves with life and death. It is not that we, you, and all these soldiers have never existed before or will not exist in the future. Therefore, endure both pleasure and pain with fortitude, as we all are eternally involved in the cycle of birth and death.
Special Discussion: In Chapter 2, Verse 16, it is described that the existence of the temporary (asat) does not last forever, whereas the eternal (sat) exists always. The imperishable Supreme Being is eternal, and so is the soul, which is a part of the Supreme Being. The entire world is pervaded by the imperishable Supreme Being. This Supreme Being is never absent at any time. Chapter 2, Verse 17 further explains the glory of the imperishable Supreme Being, stating that apart from the Supreme Being, nothing is eternal because the soul originates from the Supreme Being’s own body. Before creation, the soul did not exist, but even then, the Supreme Being was never absent.
The translation by ISKCON’s Srila Prabhupada of Chapter 2, Verse 17 contains errors. It emphasizes the glory of the soul, while the original text praises the imperishable Supreme Being. The translation given by ISKCON translates "yeṇa" as "who" instead of "through whom." Their translation is: "Understand the imperishable Supreme Being as that which pervades the entire body. No one can destroy this imperishable soul." (Chapter 2, Verse 17).
On the other hand, the translation by Gita Press Gorakhpur and Jaydayal Goenka correctly translates it as: "Understand the imperishable as that through which this entire world is pervaded. No one can destroy the imperishable." (Chapter 2, Verse 17).
Readers are encouraged to evaluate the translations to discern the truth. Currently, ISKCON’s translation by Srila Prabhupada is widely promoted with the title "Shreemad Bhagavad Gita As It Is" on its cover. Devotees are drawn to this version due to the term "As It Is," but it often contains incorrect translations. Another example is Chapter 18, Verse 66, where the translation incorrectly renders "vraj" as "come" instead of "go." From 1983 to 2012, 6,806,000 copies of this Gita have been distributed in India, resulting in a distorted version of the Gita being read by the public. The misuse of "As It Is" to spread ignorance under the guise of knowledge is seen as a deception against innocent readers. Other translators, apart from myself (Rampal), have also made mistakes in their translations of the Gita. However, ISKCON’s versions have further distorted the text.
Readers can find the true form of the Gita in this book. Chapter 2, Verses 18 to 20 describe the soul. Chapter 2, Verse 16 states that only enlightened sages who have understood both the eternal and the temporary can accurately describe them.
Chapter 2, Verse 17 explains that the Gita’s speaker, Lord Krishna, has stated that both Arjuna and all living beings are involved in the cycle of birth and death. Verse 17 specifically refers to understanding the imperishable as that which pervades the entire cosmos. This imperishable (the Supreme Being) cannot be destroyed by anyone. Its power is present in every living being and particle, much like how sunlight, even from a distant sun, affects the Earth. Solar energy, though derived from a distant source, powers various devices such as fans and light bulbs. Similarly, the Supreme Being, though residing far in the realm of truth, provides energy to all living beings and the world.
Those who do not gain the benefit of the Supreme Being are often clouded by sinful actions. When individuals seek refuge in a true spiritual teacher and follow proper spiritual practices, these clouds of sin are dispelled. As a result, the power of the Supreme Being begins to manifest in them. As Kabir's disciple, Garibdas, said:
"Just as clouds obscure the sun, so do sinful actions obscure the soul and the Supreme Being. Through the cleansing devotion to God, the clouds of sin are removed, revealing a new radiance on the devotee’s face."
In simple terms, just as clouds block the sun, sinful actions create a barrier between the soul and the Supreme Being. By practicing devotion according to scriptures under a true saint, the clouds of sin are cleared, and the radiance of divine love begins to shine. This is the evidence in Chapter 18, Verse 61 of the Gita, where it states that the Supreme Being causes each being to move according to their actions, much like a machine. Just as the sun can be seen reflected in various water vessels, the Supreme Being is visible in the heart of each being. This is also affirmed in Chapter 18, Verse 46, where it is stated that by worshiping the Supreme Being, who is the source of all creation and the pervader of the entire universe, humans can achieve the highest spiritual success.
The translation of Chapter 2, Verses 18 and 20 notes that the physical body is perishable, while the imperishable Supreme Being is beyond destruction and cannot be fully understood by ordinary practitioners. Just as solar energy, though invisible, powers devices that only scientists can fully comprehend, the Supreme Being's power operates in ways beyond the understanding of ordinary individuals.
In Chapter 13, Verses 21-23 and Chapter 15, Verse 8, it is emphasized that the soul remains eternal and connected with the Supreme Being, and therefore Arjuna, you should engage in battle.
Chapter 13, Verse 21: The Supreme Being, through His omnipresence, also exists within Nature (Durga). Therefore, the three qualities arising from Nature—Sattva (goodness) represented by Vishnu, Rajas (passion) represented by Brahma, and Tamas (ignorance) represented by Shiva—derive their functions from this Supreme Being. Just as solar energy is used differently, such as to power a cutting machine or a juice extractor, the Supreme Being’s power is utilized according to the practitioner’s intent, and the merit goes to the attributes of the Supreme Being.
Chapter 13, Verse 22: Within this body, the Supreme Person, or the Supreme Being, is indeed the true God. As the witness, He is the overseer; as the guide, He provides true guidance; as the sustainer, He supports all; and as the enjoyer of sacrifices and rituals, He is the ultimate lord. Thus, He is referred to as Maheshwar and the Supreme Being.
Chapter 13, Verse 23: One who understands the Supreme Being, the time Lord (Kala), and the qualities of Maya (illusion) in their essence, performs their duties and does not take rebirth.
Chapter 15, Verse 8: Just as the wind carries fragrance because it is associated with it, the Supreme Being also carries the subtle body of the soul, moving from the old body to a new one.
Explanation: The Supreme Being’s formless power works with the soul similarly to how a mobile phone operates within its network range. Even though the tower is stationary, its range connects with mobile phones within its area. Similarly, the Supreme Being, residing in the realm of Truth, extends His formless power to every cosmos, being, and object, just as the sun’s light and invisible warmth affect every particle within its reach.
Chapter 18, Verse 61 confirms that the Supreme Being guides every being like a machine, and just as the sun is reflected in various vessels of water, the Supreme Being is seen in the heart of every being, although He is far away. Thus, the Supreme Being organizes everything.
Chapter 2, Verses 19 to 21 explain that the all-pervading Supreme Being is with the soul as air is with fragrance. The relationship between air and fragrance is inseparable; when fragrance moves, air accompanies it. Similarly, understand the Supreme Being as air and the soul as fragrance. Good souls are like pleasant fragrances, while evil souls are like unpleasant ones. Yet, the Supreme Being carries them according to their actions, just as the sun influences every being with its rays even from afar. The Supreme Being maintains all beings from His realm of Truth.
In summary, Chapter 2, Verses 17 to 21, 22 to 23, and 24 to 25 should be understood in this nuanced manner.
The position of the soul is described in Chapter 2, Verses 22 and 23.
Verse 22 Translation: Just as a person discards old clothes and puts on new ones, the soul discards old bodies and acquires new ones.
Verse 23 Translation: The soul cannot be cut by weapons, burned by fire, wetted by water, or dried by wind. Despite being endowed with divine qualities, the existence of the soul is far lesser in comparison.
Verses 24 and 25: The greatness of the all-pervading Supreme Being is then described.
Special Analysis: The translations provided by ISKCON and others have inaccuracies. In these verses, the Supreme Being is described. Verse 24 uses the term "sarvagataḥ," meaning "all-pervading," which is correctly translated by all translators, but the soul is incorrectly described as all-pervading. The essence changes with this single word. The soul is not all-pervading; the Supreme Being is.
Verse 24 Translation: The Supreme Being is indestructible, unburnable, unmeltable, and undryable. He is eternal, all-pervading, immovable, and everlasting.
Verse 25 Translation: This Supreme Being is concealed but possesses a luminous subtle body. He is incomprehensible and described as free from modification. Thus, O Arjuna, knowing this Supreme Being, who is inseparable from the soul and whose essence remains indestructible, you should not grieve, as the soul does not perish in the presence of the Supreme Being.
Further Explanation: In Chapter 7, Verse 25, the Gita's teacher, Time (Kala), says He remains hidden by His yogic power and is not evident to everyone. The unmanifest Supreme Being is beyond this manifestation. In Chapter 8, Verse 20, it is stated that even beyond the unmanifest, the Supreme Being does not perish even when all beings do.
Essence of Chapter 2, Verses 12 to 25: Arjuna, all beings (including you and I) undergo birth and death, but the imperishable one is that which pervades the entire universe. No one can destroy this imperishable (Supreme Brahman). The Supreme Being remains with the soul as scent remains with air. Air is the owner of scent. Good souls (pleasant scents) and wicked souls (unpleasant scents) exist, but pure air is unaffected by both, just as the Supreme Being and the soul have an inseparable relationship.
The soul, while experiencing the results of its actions (pleasure and suffering), undergoes cycles of rebirth, experiencing heaven, hell, and various life forms. However, the Supreme Being remains unaffected by these changes. The soul experiences joy and suffering, while the Supreme Being is beyond these experiences and unaffected by them.
In summary, it is crucial to understand that while the soul is immortal and indestructible, it is subject to the effects of karma, whereas the Supreme Being is unaffected and all-powerful. Understanding this deep distinction will allow you to fully benefit from the pure knowledge of the Gita.
In Chapter 2, Verses 26 to 30, it is stated that the soul does not die even when the body is no longer present. This is because the Supreme Being remains invisibly present with it. Just as one changes old clothes for new ones, the body can be understood in the same way. The soul cannot be cut, burned, drowned, or dried; it is immortal. This Supreme Being, who resides with the soul as an observer, is untainted. Even if the soul were to be considered as undergoing eternal birth and death, one should still not grieve. Just as old clothes are discarded and new ones are worn, there is no need to mourn. Whatever is born must die, and whatever dies must be reborn. God says that you, I, and all living beings have existed before and will continue to exist. So, why worry?
Special Discussion and Debate:
In Chapter 13, Verse 22, the ISKCON followers have mistakenly used Verse 23 instead. The translation of this verse by ISKCON followers is somewhat correct as follows:
Word Meanings:
(Upadrishta) Observer (Anumanta) Approver (Cha) Also (Bharta) Supporter (Bhakta) Enjoyer (Maheshwara) Great Lord (Paramatma) Supreme Soul (Iti) Thus (Ap) Also (Nishchaya) Certainly (Uktah) Said (Dehe) In the body (Asmin) In this (Purusha) Person (Parah) Divine
Translation: "Even in this body, there is another divine enjoyer who is God, the Supreme Lord, and exists as an observer and approver, and is called the Supreme Soul."
The translation printed and published by Gita Press Gorakhpur, and translated by Shri Jaydayal Goenka, incorrectly interprets this verse. It translates as follows:
Translation: "In this body, the soul is actually the Supreme Being. Being an observer, an approver, and a supporter, it is also the Lord of all beings, including Brahma and others, and is called the Supreme Soul."
Argument: This translation equates the soul with the Supreme Being and mentions that it is the Lord of Brahma, Vishnu, and Shiva, which is incorrect. The true essence is explained in the divine summary of Chapter 13 in this book.
Special Discussion: The Gita's narrator motivates Arjuna to fight by saying:**
Chapter 2, Verse 26: "Even if you believe that this soul is subject to constant death and rebirth, it is still not a cause for grief."
Verse 27: "According to your belief, death follows birth, and birth follows death. In this unavoidable matter, you should not grieve."
Verse 28: "All living beings were manifest before birth, will manifest again after death, and are manifest in between. Why then should you grieve?"
Verse 29: "Only a great sage attempts to understand the science of the soul."
Verse 30: "O descendant of Bharat, Arjuna! This soul is in the body with the Supreme Being. Therefore, it is imperishable. Thus, you should not grieve for the death of soldiers and relatives who are present before you."
Let's consider the guidance of Time Lord Brahma on these verses. At the time of Abhimanyu's death in the battle, all the Pandavas wept. Subhadra cried. Lord Krishna was also deeply distressed. Dronacharya, being a learned and revered teacher, was so affected by the news of his son Ashwatthama's death that he could not continue the battle. How could Arjuna, who was no different from others, not be affected by the death of his loved ones? This was all a strategy of Time Lord Brahma, provoking Arjuna to prepare for battle. But as they say, "Only the one who feels it knows it." Read the story for more details.
In the Jind district of Haryana, there is a pilgrimage site named Pindara. There are two ashrams there. At one time, a five-day annual satsang festival was being celebrated. I was present there as a listener. On a long stage, around 10-12 speakers were seated, and the discourses began. Each speaker shared their thoughts.
One of the saints, whose credentials were introduced by the stage secretary, was described as a great scholar, an enlightened soul who had attained the essence of the Gita. This saint began to speak. He said that the soul is imperishable and eternal. It neither dies nor is born, nor does it experience pleasure or pain. The soul suffers no distress. The ignorant masses, due to their ignorance, feel happy or unhappy. Any suffering is a punishment for the body's actions. If there is any loss, what does it matter to you? So why grieve? What did you bring with you that you would lose? If there is gain, it is not yours anyway. Renounce pleasure, pain, gain, and loss, and perform your duties. If there is any physical suffering, understand that it is the body that suffers. What does it matter to you? Thus, you have reached the essence of the self. Liberation is assured.