Shloka 28 Chapter 2

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।
अव्यक्तनिधनान्येव तत्र का परिदेवना॥

avyaktādīni bhūtāni vyaktamadhyāni bhārata
avyaktanidhanānyeva tatra kā paridevanā

Meaning

All beings are unmanifest in their beginning, manifest in their middle state, and unmanifest again upon death, O Bharata. So why lament over this?

Context

In Chapter 2 of the Bhagavad Gita, Krishna guides Arjuna, who is confused and reluctant to fight in the war. Arjuna is troubled by the thought of killing his own relatives and teachers.

To ease his sorrow, Krishna explains the eternal nature of the soul. He tells Arjuna that life and death are natural cycles. Just as the soul existed before birth and will continue after death, it is only the body that perishes, not the soul. This knowledge should remove Arjuna’s grief and help him focus on his duty as a warrior.

Explanation

In this verse, Krishna explains the nature of existence in three stages: before birth, during life, and after death.

1. Before birth – All beings are in an unmanifest, invisible state. The soul has not yet taken a physical form.
2. During life – The soul becomes ‘manifest,’ meaning it takes a visible form as a living body, which we recognize as life.
3. After death – The body dies, and the soul again returns to an unmanifest state, leaving the visible form behind.

By explaining this, Krishna shows Arjuna that life and death are just transitions. Since the soul is eternal and unaffected by these changes, there is no need to grieve. Each stage—birth, life, and death—is part of the soul’s ongoing journey.

In today’s context

Rahul had been working in a secure corporate job for ten years. But one day, the company announced a restructuring plan, and his position was at risk. Rahul felt anxious and overwhelmed. His family relied on him financially, and he had never imagined his stable job would be in danger. The thought of an uncertain future terrified him.

Remembering his grandfather’s words from the Bhagavad Gita, Rahul recalled that life’s events are often beyond our control, just like how every soul passes through phases of unmanifest and manifest states. The soul remains untouched, moving through different forms. Similarly, life goes through changes—what we think of as beginnings or endings are just transitions in the bigger picture.

Rahul took a deep breath and started to accept the possibility of losing his job. He stopped fearing the unknown and instead focused on the things he could control: updating his skills, networking, and exploring new job opportunities. A month later, he did lose his job, but by then, he had already found a better opportunity. By facing the uncertainty with calm and trust in the process, Rahul found the strength to adapt and move forward.

This story shows how, by understanding life as a cycle and focusing on the present, we can face uncertain situations with peace and resilience, trusting that every change is a step in a larger journey.

Highlights from traditional commentaries

Sri Abhinavagupta: He explains the cyclic nature of birth and death. Just as beings experience birth after death and vice versa, this endless cycle shows that there is no ultimate reason for sorrow. Life and death are like a wheel, continuously spinning, so attachment to any one part of this cycle is misplaced.

Sri Jayatirtha: This commentary emphasizes the clarity of understanding birth and death as natural processes. It states that sorrow arises from ignorance about these cycles, and understanding them can dispel unnecessary grief.

Sri Madhusudan Saraswati: Madhusudan focuses on the illusory nature of material existence. Just as dreams and mirages lack true substance, so do physical bodies that undergo birth and death. Therefore, lamenting over temporary bodies has no real purpose, as they are ultimately unreal.

Sri Purushottamji: He addresses the question of whether lamenting over the body’s destruction is appropriate. Using logic, he explains that the cycle of creation, sustenance, and dissolution is inevitable, and thus sorrow over this natural order is unfounded.

Sri Shankaracharya: Shankaracharya argues that all beings, from birth to death, follow a temporary, observable cycle. What is born is bound to die, just like a mirage vanishes. Therefore, lamenting is pointless, as this cycle is a part of the illusion of the material world.

Sri Vallabhacharya: Vallabhacharya discusses the transitory nature of the body and stresses that viewing it as real leads to unnecessary sorrow. Since birth and death are bound to happen, one should not feel attached to this impermanent existence.

Sri Anandgiri: Anandgiri clarifies that beings are temporary combinations of elements and, like all created things, are subject to disappearance. Just as a mirage is an illusion, the physical world is also an illusion, so sorrow over it is baseless.

Sri Dhanpati: Dhanpati uses the analogy of a snake and a rope to explain the illusory nature of the body. Just as mistaking a rope for a snake causes fear, seeing the body as the self leads to sorrow. Recognizing this mistake can help one overcome attachment and sorrow.

Sri Madhavacharya: He highlights the wisdom of detachment, explaining that lamenting over the temporary body is due to ignorance. The soul, unlike the body, is beyond the cycles of birth and death, so grief is misplaced.

Sri Ramanuja: Ramanuja discusses how all physical beings exist in phases—manifest and unmanifest. Lamentation is unnecessary, as beings continually transition between these states according to their nature, following a cycle beyond human control.

Sri Sridhara Swami: Sridhara Swami explains that the body is bound by a beginning (birth) and an end (death), and it is in this cycle temporarily. Like waking from a dream, sorrow over the impermanent body is irrational.

Sri Vedantadeshikacharya Venkatanatha: He elaborates on the nature of change in life. Since every living being is subject to phases of manifest (visible) and unmanifest (invisible) states, sorrow is unnecessary. This insight reveals the illusion of attachment and the wisdom of detachment.

Knowledge Bank

Who is Sweta in Mahabharata?

Sweta was son of King Virata. He was a commander of the Pandava army and caused great damage to the Kaurava side on the first day of the battle itself. Bhishma had to use Brahmastra to kill him. Sweta's relationship with his father was not good. Sweta was known for his inappropriate and unruly ways but reformed after he came in touch with the Pandavas.

What are Vedic remedies?

Vedic remedies are ancient remedies prescribed by our Sages to bring balance and harmony to the body, mind, and life. These remedies traditionally include yoga, meditation, chanting mantras, havans, pujas, pilgrimages, charity, reading scriptures, fasting, and lifestyle changes.