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Indeed (hi), for one who has taken birth (jātasya), death (mṛtyur) is certain (dhruvo), and (ca) for one who has died (mṛtasya), birth (janma) is certain (dhruvaṁ). Therefore (tasmād), in an unavoidable (aparihārye) matter (arthe), Arjuna (tvaṁ) has no reason to lament (na śocitum arhasi). (BG 2.27) After stating this inevitable fact, Krishna brings out a general principle. All beings (bhūtāni) are unmanifest (avyakta) in the beginning (ādīni), manifest (vyakta) in the interim stage (madhyāni), and certainly (eva) unmanifest (avyakta) in the end (nidhanāny); what (kā) is there (tatra) to lament for (paridevanā)? (BG 2.28)

Indeed, the soul is a source of amazement for everyone. Someone (kaścid) sees (paśyati) the soul (enam) as amazing (āścarya-vat), and (cā) another (anyaḥ) describes it (vadati) as amazing (āścarya-vad), and (ca) another (anyaḥ) hears (śṛṇoti) of it (enam) as amazing (āścarya-vac). And (caiva), someone (kaścit), even after hearing (śrutvāpy), cannot (na) understand (veda) it (enaṁ). (BG 2.29)

Krishna finally comes to His original point and concludes this section. This (ayaṁ) embodied soul (dehī) dwelling in every (sarvasya) body (dehe) is always (nityam) deathless (avadhyo). Therefore (tasmāt), Arjuna (tvaṁ) has no (na) reason (arhasi) to lament (śocitum) for any being (sarvāṇi bhūtāni). (BG 2.30)

Weapons (śastrāṇi) cannot (na) break (chindanti) the soul (enaṁ); fire (pāvakaḥ) cannot (na) burn (dahati) it (enaṁ); water (āpo) cannot (na) moisten (kledayanty) and (ca) wind (mārutaḥ) cannot (na) wither (śoṣayati) it (enaṁ). (BG 2.23)

In general, the soul carries the following properties. This soul (ayam) cannot be broken (acchedyo); it (ayam) cannot be burned (adāhyo), moistened (akledyo), or withered (’śoṣya eva ca). It (ayaṁ) is eternal (nityaḥ), goes everywhere (sarva-gataḥ), unchangeable (sthāṇur), immovable (acalo), and everlasting (sanātanaḥ). (BG 2.24) There are some seemingly contradictory properties – the soul goes everywhere (sarva-gataḥ) and at the same time is immovable (acalo). By immovability, we can understand that the soul’s position in relation to the source of its existence does not change, while sarva-gataḥ implies the soul can travel to any nook and corner of creation.

It is said (ucyate) that the soul is unmanifest (avyakto ’yam), it is inconceivable (acintyo ’yam), and it is immutable (avikāryo ’yam). Therefore (tasmād), thus (evaṁ) knowing this (viditvainaṁ), Arjuna cannot (nā) afford (arhasi) to lament (anuśocitum). (BG 2.25)

The soul (ayaṁ) neither (na) takes birth (jāyate) nor (vā) dies (mriyate) at any time (kadācin) – it had not (na) come into existence (bhūtvā), nor (vā na) will it ever come into existence (bhūyaḥ) in the future (bhavitā). The soul (ayaṁ) is unborn (ajo), eternal (nityaḥ), ever-existing (śāśvato) and primeval (purāṇo). It is not killed (na hanyate) when the body is killed (hanyamāne śarīre). (BG 2.20) How (kathaṁ) can a person (sa puruṣaḥ) who (ya) knows (vedā) the soul (enam) to be indestructible (avināśinaṁ), eternal (nityaṁ), unborn (ajam) and inexhaustible (avyayam) kill (hanti) anyone (kaṁ) and whom (kaṁ) can one cause to kill (ghātayati)? (BG 2.21)

In that case, what happens at death? Krishna gives an analogy to help us understand the point of death. As (yathā) a person (naro), giving up (vihāya) old garments (vāsāṁsi) that are worn out (jīrṇāni), puts on (gṛhṇāti) new (navāni) ones (aparāṇi), similarly (tathā), the embodied soul (dehī), giving up (vihāya) worn-out (jīrṇāny) bodies (śarīrāṇi), accepts (saṁyāti) new (navāni) ones (anyāni). (BG 2.22) This connects back to BG 2.13, where Krishna pointed out how a sober person is not bewildered by the change of body at the time of death.

Krishna is the goal (gatir), the sustainer (bhartā), the master (prabhuḥ), the witness (sākṣī), the abode (nivāsaḥ), the refuge (śaraṇaṁ) and the most dear friend (suhṛt). Krishna is the creation (prabhavaḥ) and the annihilation (pralayaḥ), the basis of everything (sthānaṁ), the resting place (nidhānaṁ) and the imperishable seed (bījam avyayam). (BG 9.18) It is Krishna (aham) who provides warmth (tapāmy), and who withholds (nigṛhṇāmy) and releases (utsṛjāmi) the rain (varṣaṁ). He is immortality (amṛtaṁ), death (mṛtyuś), spirit (sat) and matter (asat). (BG 9.19)

As simple as it may sound, this simple process of hearing involves two implicit factors for success: (i) We have to hear from the right source (i.e., from Krishna directly in the form of the Bhagavad Gita, or from those who have heard the message in the disciplic succession originating from Krishna) – this principle was already discussed before at the beginning of chapter 4. (ii) We need internal humility to hear from a bona fide representative of Krishna because hearing involves putting the communicator on a higher platform, and being favorably disposed to change our old ways based on the received message.

Tips for a high-quality hearing

[Source: Bṛhad-āraṇyaka Upaniṣad]

The instructions are received by the ear and then digested by progressively going through the following stages:

1. śravaṇaṁ (hearing from the right source): We receive instructions from a bona fide source, a member of an authorized disciplic succession.
2. mananaṁ (reflection on the message to understand): We reflect on the instructions attempting to understand them fully.
3. nididhyāsanaṁ (contemplation to apply): The understanding is further accompanied by contemplation to apply the instructions in specific circumstances of life.
4. vandanaṁ (prayerful mood to receive realization): While we apply the instructions, we maintain a prayerful mood to receive realizations within our hearts. Realizations are gifts from Krishna that consummate the hearing process.

For one who is free from attachment (gata-saṅgasya) and liberated (muktasya) with mind fixed in knowledge (jñānāvasthita-cetasaḥ), any action (karma) being performed in the spirit of sacrifice (yajñāyācarataḥ) is completely (samagraṁ) dissolved (pravilīyate) [in transcendence]. (BG 4.23) Anything done with transcendental consciousness (for the sake of Krishna) is called a sacrifice. In that stage, everything merges into transcendence as one experiences freedom from bondage in this world.

The contribution becomes brahman [spiritual] (brahmārpaṇaṁ), the offering [of butter] (havir) becomes brahman [spiritual] (brahma), being offered (hutam) into the fire [consuming agent] of (āgnau) brahman [spiritual] (brahma) by a brahman-realized soul (brahmaṇā) with total absorption of (samādhinā) action (karma) in transcendence (brahma). Brahman alone (brahmaiva) is meant to be attained (gantavyaṁ) by such a soul (tena). (BG 4.24)

In a traditional sacrifice (yajña), all the components of sacrifice, viz., the goal (gantavyaṁ), the offering (havi), the consuming agent (agni), contribution (arpaṇam), contributor (brahmaṇā hutam), and the process (karma) become spiritualized. Thus, in general, actions performed in transcendental knowledge and in the spirit of sacrifice become spiritual. When the mind is fully absorbed in transcendental consciousness, it is called samadhi.

Some (apare) yogīs (yoginaḥ) worship (paryupāsate) the demigods (daivam) alone (eva) through sacrifices (yajñaṁ), and some (apare) offer (upajuhvati) sacrifice (yajñaṁ) into the fire of (āgnāu) Brahman (brahma) by sacrifice alone (yajñenaiva). (BG 4.25)

There are two primary divisions of sacrifice: the sacrifice of material possessions (acknowledging and giving back to the cosmic managers or demigods) and the sacrifice of material designations (readiness to give up everything in a sincere pursuit of the Absolute Truth).

Some others (anye) offer (juhvati) senses such as hearing (śrotrādīnīndriyāṇy) into the fire of (āgniṣu) self-control (saṁyama), and some others (anya) offer (juhvati) the sense object (viṣayān) such as sound (śabdādīn) into the fire of (āgniṣu) the senses (indriya). (BG 4.26) And, some (cāpare), ignited by knowledge (jñāna-dīpite), offer (juhvati) the functions of all the senses (sarvāṇīndriya-karmāṇi), and the functions of the life energy (prāṇa-karmāṇi) into the yoga-fire (yogāgnau) of self-control (ātma-saṁyama). (BG 4.27)

There are sacrifices recommended according to one’s social and spiritual position. A Vedic student offers senses such as hearing into the self-control fire by acting according to a teacher’s instructions. Others offer sense objects such as sound into the fire of the senses by allowing the senses to be spiritualized by transcendental sound vibration. The Yogis sacrifice all sense and breath actions into the fire of yogic self-control ignited by knowledge. However, these categories of sacrifice by different types of performers only superficially demarcate the varieties of sacrifice.

And (tathā), some others (apare) offer (juhvati) the incoming breath (prāṇaṁ) into the outgoing breath (apāne), the outgoing breath (apānaṁ) into the incoming breath (prāṇe), and then stopping (ruddhvā) the flow of (gatī) the incoming and outgoing breaths (prāṇāpāna) take shelter in (parāyaṇāḥ) breath control (prāṇāyāma). Some (apare), controlling the eating process (niyatāhārāḥ), offer (juhvati) the incoming breath (prāṇān) into the incoming breath (prāṇeṣu). (BG 4.29)

In today’s day and age (the Age of Kali), the recommended sacrifice is saṅkīrtana-yajña. The tongue acts as ladle that pours the offering of the Holy Name into the fire of our heart. The result is the purification of our hearts.

Overall, a sacrifice involves progressively sacrificing one’s (i) material possessions (dravya-yajña), (ii) gross body (tapo-yajña), (iii) breath and mind (yoga-yajña), and (iv) intellect (svādhyāya-jñāna-yajñā) – moving from the gross to the subtle objects (BG 4.28). Thus everything restores to its innate spiritual potency by dedicating it for the pleasure of the Supreme Lord.

Not everything that counts can be counted, and not everything that can be counted counts.