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For the temporary [material body] (asato), there is (vidyate) no (na) real existence (bhāvo) and for the eternal [soul] (sataḥ), there is (vidyate) no (na) cessation in existence (abhāvo). Indeed (tv), the seers of the truth (tattva-darśibhiḥ) have arrived at both (ubhayor api) of these (anayos) conclusions (antas) by their vision (dṛṣṭo). (BG 2.16) Krishna elaborates on each of these two conclusions in the following two verses – one pertaining to the eternal soul (BG 2.17) and the other pertaining to the perishing body (BG 2.18).

We should know (tu viddhi) that that (tad) which (yena) pervades (tatam) all (sarvam) this [body] (idaṁ) to be indestructible (avināśi). No one (na kaścit) can (arhati) cause (kartum) destruction (vināśam) of that (asya) imperishable soul (avyayasya). (BG 2.17) That which pervades the body is consciousness. So, the imperishable soul is the seat of our consciousness.

These (ime) bodies (dehā) of the indestructible (anāśino), immeasurable (prameyasya), and eternal (nityasya) embodied soul (śarīriṇaḥ) are said to (uktāḥ) surely end (antavanta). Therefore (tasmād), Arjuna (bhārata) should fight (yudhyasva). (BG 2.18) 

In summary, the perishable body cannot be saved while the eternal soul, which gives rise to consciousness within the body, cannot be destroyed. Therefore, while navigating our journey within the temporary material body and in the temporary material world, we should nurture that which is eternal. In other words, we should not neglect the needs of the soul, which is our essential nature.

Krishna begins speaking the Gita by chastising Arjuna, “You lament over (anvaśocas) what is not worthy of lamentation (aśocyān tvaṁ) and yet (ca) speak (bhāṣase) learned words (prajñā-vādāṁś). Those who are wise (paṇḍitāḥ) do not lament (nānuśocanti) either for the dead (gatāsūn) or for the living (agatāsūṁś ca).” (BG 2.11)

Why should we not lament? Indeed (eva), never was (na tv) there a time (jātu) when Krishna (ahaṁ) did not exist (nāsaṁ), nor Arjuna (na tvaṁ), nor all these (neme) kings (janādhipāḥ); and certainly (caiva) never (na) in the future (ataḥ param) shall any of us (sarve vayam) not (na) exist (bhaviṣyāmaḥ). (BG 2.12)

This drives home the point that our individuality cannot ever be taken away – either in our conditioned state or in our liberated state. A conscious living entity is an individual being now, had existed as an individual being in the past and will continue to remain an individual being in the future. In fact, that is also true for Krishna, maintaining his individuality as God eternally. A question arises at this point: What is it that maintains individuality for us? What is the distinguishing factor between the living and the dead? It is the presence of an individual soul within each body, as now clarified by Krishna.

As (yathā) the embodied soul (dehino) experiences childhood (kaumāraṁ), youth (yauvanaṁ) and old age (jarā) in this (asmin) body (dehe), it similarly (tathā) acquires (prāptir) a new body at death (dehāntara). A sober person (dhīras) is not bewildered (na muhyati) by this (tatra). (BG 2.13) This connects back to the message of BG 2.11 that the object of lamentation should never be the changing body.

Neither (na) the sun (sūryo) nor the moon (na śaśāṅko) nor the fire (na pāvakaḥ) lights up (bhāsayate) that place (tad). Those who reach there (yad gatvā) never return (na nivartante) back [to this material world]. That place (tad) is Krishna’s own (mama) supreme (paramaṁ) abode (dhāma). (BG 15.6) That is also our eternal home because we are in fact a part and parcel of Krishna as confirmed next.

Every living being (jīva-bhūtaḥ) in this world (jīva-loke) is eternally (sanātanaḥ) a part and parcel (āṁśo) of Krishna alone (mamaiva). Being situated within the material nature (prakṛti-sthāni), the living being is struggling (karṣati) with the mind (manaḥ) as the leader among the six senses (ṣaṣṭhānīndriyāṇi). (BG 15.7) How does this struggle in the material world look like?

Acquiring these senses (gṛhītvaitāni), as (yad) the living being wanders (saṁyāti) acting as the master of the body (īśvaraḥ) accepts (avāpnoti) the body (śarīraṁ), and (ca) as (yac) it also (api) gives up (utkrāmati) the body, it appears just like (iva) the air (vāyur) carrying aromas (gandhān) from its source (āśayāt). (BG 15.8) Taking possession over (adhiṣṭhāya) the sense of hearing (śrotraṁ), the sense of sight (cakṣuḥ), and the sense of touch (sparśanaṁ ca), the sense of taste (rasanaṁ), and the sense of smell (ghrāṇam) as well (eva ca), along with the mind (manaś ca), the living being (ayaṁ) immerses into (upasevate) the sense objects (viṣayān). (BG 15.9)

The bewildered (vimūḍhā) does not perceive (nānupaśyanti) the living being quitting [the body] (utkrāmantaṁ), or even (api) being situated [in the body] (sthitaṁ vā), or while enjoying (bhuñjānaṁ vā) under the spell of the modes of material nature (guṇānvitam). Those seeing through the eyes of knowledge (jñāna-cakṣuṣaḥ) perceive (paśyanti) all these. (BG 15.10) The endeavoring yogis (yatanto yoginaś) being situated on the platform of the self (ātmany avasthitam) also (ca) perceive (paśyanti) this (enaṁ). But the uncontrolled [not acting on the platform of the soul] (akṛtātmāno) and the unmindful [not aware] (acetasaḥ) cannot perceive these facts however hard they may try (yatanto ’py). (BG 15.11)

Thus, we belong to the spiritual world but we are currently suffering owing to our perpetual ignorance of this point and our ongoing affinity for the matter.

Arjuna specifically expresses his desire to know (etad veditum icchāmi) about 6 subjects that come in 3 pairs (BG 13.1):

1. prakṛti [nature] and puruṣa [the enjoyer] (prakṛtiṁ puruṣaṁ caiva)
2. kṣetraṁ [the field] and kṣetra-jñaṁ [the knower of the field] (kṣetraṁ kṣetra-jñam eva ca)
3. jñānaṁ [the process of knowledge] and jñeyaṁ [the object of knowledge] (jñānaṁ jñeyaṁ ca)

Krishna first explains the second pair – the field (kṣetraṁ) and the knower of the field (kṣetra-jñaṁ). This (idaṁ) body (śarīraṁ) is called (ity abhidhīyate) the field (kṣetram), and one who knows this body (etad yo vetti taṁ) is called (prāhuḥ) the knower of the field (kṣetra-jña) by those who are learned (iti tad-vidaḥ). (BG 13.2)

And (ca), we should understand (viddhi) that Krishna (māṁ) is also (api) the knower (kṣetra-jñaṁ) in all fields (sarva-kṣetreṣu). This clearly brings out the fact that our position and Krishna’s position are constitutionally different, and therefore, the theory of unification of the individual knower (soul) and the super-knower (Supersoul) at any point in time is a myth – we are individual knowers of our fields (bodies) and Krishna is the ultimate knower of all fields (bodies). According to Krishna (mataṁ mama), the knowledge of the field and its knower (kṣetra-kṣetrajñayor jñānaṁ) is what is referred to as knowledge (yat taj jñānaṁ). (BG 13.3)

After unveiling the two knowers of the fields (or the bodies), Krishna goes on to summarize (tat samāsena me śṛṇu) the field itself (tat kṣetraṁ) – its constitution (yac ca yādṛk ca), transformation (yad-vikāri), and also (sa ca) its source (yataś ca yat), as well as (ca) who empowers it (yo yat-prabhāvaś). (BG 13.4) This is sung (gītaṁ) by various sages (ṛṣibhir bahudhā) in diverse varieties of Vedic hymns (chandobhir vividhaiḥ pṛthak). And, it is especially (caiva) concluded (viniścitaiḥ) in the Vedānta-sūtra (brahma-sūtra-padaiś) with rational cause and effect relationships (hetumadbhir). (BG 13.5)

The gross elements (mahā-bhūtāny), false ego (ahaṅkāro), intelligence (buddhir), the unmanifested (avyaktam), the eleven senses [10 senses + the mind] (indriyāṇi daśaikaṁ ca), the five sense objects (pañca cendriya-gocarāḥ), desire (dveṣaḥ), hatred (icchā), happiness (sukhaṁ), distress (duḥkhaṁ), the combination (saṅghātaś), consciousness (cetanā), and convictions or willpower (dhṛtiḥ) – this (etat), in summary (samāsena), is called (udāhṛtam) the field of activities (kṣetraṁ) along with its transformations (sa-vikāram). (BG 13.6-7)

In other words, the field of activities is constituted by 24 elements – 5 gross elements (earth, water, fire, air, and ether), 10 gross senses (5 knowledge-gathering senses – eyes, nostrils, ears, tongue, and skin, and 5 working senses – hands, legs, mouth, anus, and genitals), 5 sense objects (sight, smell, sound, taste, and touch), mind, intelligence, false ego, and the unmanifested mahat-tattva (the warehouse of material elements). The interaction of these 24 elements leads to the transformation of the field, which are summarized as desire, hatred, happiness, distress, their combination, consciousness, and willpower.

Krishna is not only the source of the material element, water (BG 7.4) but also the essential quality of water, the taste, which quenches our thirst. The sunlight may be hot and the moonlight may be cold, but the essence of both, the light (prabhā), is Krishna. Krishna is oṁ (praṇavaḥ), the essence of all Vedic mantras and the sound (śabdaḥ), the essence of ether. The ability (pauruṣaṁ) of a man that makes him great is Krishna. (BG 7.8)

We learned that Krishna is the source of the element, earth (BG 7.4). Krishna is also the intrinsic quality of earth, i.e., its pure fragrance (puṇyo gandhaḥ). Likewise, He is also the heat (tejaś) within the element fire. Krishna is the life (jīvanaṁ) of every living object and the penance (tapaś) of all ascetics. (BG 7.9) In other words, Krishna adds a unique meaning to every single object, which translates into variety all around us.

Krishna is the original eternal seed (bījaṁ) of all existences, the intelligence (buddhir) of the intelligent, and the power (tejas) of the powerful. (BG 7.10) Of the strong, Krishna is the strength (balaṁ) that is free from desire and passion (kāma-rāga-vivarjitam). He is the desire (kāmo) that does not violate the well-established rules of conduct (dharmāviruddho). (BG 7.11)

In case we are wondering whether Krishna has diffused Himself within His creation by being the impersonal essence of everything, Krishna makes an important clarification. All the virtuous (sāttvikā), passionate (rājasās) and dark (tāmasāś) states of existence (bhāvā) are certainly sourced in Krishna (matta). But, He is not personally present within them (na tv ahaṁ teṣu). Rather, they are in turn resting in Krishna (te mayi), or their essential qualities are maintained by Krishna. In other words, everything is dependent upon Krishna for its essential sustenance. (BG 7.12)

This life of material existence is just like hardwood and if we can carve Krishna out of it, that is the success of our life.