वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥
vedāvināśinaṁ nityaṁ ya enamajamavyayamkathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam
Who knows it as immortal eternal imperishable spiritual existence, how can that man slay, O Partha, or cause to be slain?
Compiled rendering · Anilbaran Roy
AI translation
His translation
KRISHNA Thou grievest for whom thou shouldst not grieve and yet speakest wise-seeming words, but the wise grieve not whether for the dead or for the living. It is not that I was not before, nor thou nor these lords of the folk, nor yet that we all shall not be again hereafter. Even as the embodied spirit passes in this body to boyhood and youth and age, so also it passes away from this body to another; the strong man suffers not his soul to be clouded by this. But the things of material touch, O son of Coonty, which bring cold and warmth, pleasure and pain, they come and they pass; transient are they, these seek to abandon, O Bharata. The man whom these vex not, O lion of men, who is strong and receiveth sorrow & bliss as one, that man is ready for immortality. For that which is not, there is no coming into being and for that which is, there is no ceasing to be; yea of both of these the lookers into truth have seen an end. But That in which all this universe is extended, know to be imperishable; none hath force to bring to nought the One who decays not neither passes away. Finite and transient are these bodies called of the eternal, imperishable and immeasurable embodied Spirit; arise therefore and fight, O seed of Bharat. Who knoweth the Spirit as slayer and who deemeth Him to be slain, both of these discern not: He slayeth not neither is He slain. “He is not born nor dieth ever, nor having once been shall He not be again; He is unborn for ever and perpetual, He is the Ancient One who is not slain with the slaying of the body.” He who knoweth Him to be imperishable, eternal, unborn and undecaying, whom doth that man, O Partha, slay or cause to be slain? As a man casteth from him his worn out robes and taketh to him other & new raiment, so the embodied Spirit casteth away its worn out bodies and goeth to other & new casings. Him the sword cleaveth not, Him the fire cannot burn, Him water wetteth not and the hot wind withereth not away; indivisible, unconsumable, unmergible, unwitherable is He. He is for ever & everywhere, constant and moveth not, He is the One Sempiternal Being. If thou knowest Him as such, thou hast no cause to grieve.
Essays on the Gita
There is no such thing as death, for it is the body that dies and the body is not the man. That which really is, cannot go out of existence, though it may change the forms through which2·16–25 it appears, just as that which is non-existent cannot come into being. The soul is and cannot cease to be. This opposition of is and is not, this balance of being and becoming which is the mind’s view of existence, finds its end in the realisation of the soul as the one imperishable self by whom all this universe has been extended. Finite bodies have an end, but that which possesses and uses the body, is infinite, illimitable, eternal, indestructible. It casts away old and takes up new bodies as a man changes worn-out raiment for new; and what is there in this to grieve at and recoil and shrink? This is not born, nor does it die, nor is it a thing that comes into being once and passing away will never come into being again. It is unborn, ancient, sempiternal; it is not slain with the slaying of the body. Who can slay the immortal spirit? Weapons cannot cleave it, nor the fire burn, nor do the waters drench it, nor the wind dry. Eternally stable, immobile, all-pervading, it is for ever and for ever. Not manifested like the body, but greater than all manifestation, not to be analysed by the thought, but greater than all mind, not capable of change and modification like the life and its organs and their objects, but beyond the changes of mind and life and body, it is yet the Reality which all these strive to figure.
Other writings
What is this talk of slayer and of slain?
Swords are not sharp to slay nor floods assuage
This flaming soul. Mortality and pain
Are mere conventions of a mightier stage.
As when a hero by his doom pursued
Falls like a pillar of the huge world uptorn
Shaking the hearts of men and awe-imbued,
Silent the audience sits or weeps forlorn,
Meanwhile behind the stage the actor sighs
Deep-lunged relief, puts off what he has been
And talks with friends that waited or from the flies
Watches the quiet of the closing scene,
Even so the unwounded spirits of the slain
Beyond our vision passing live again.
Writings in Bengali
vedāvināśinaṁ nityaṁ ya enamajamavyayam
kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam (21)He who knows this as imperishable, eternal, unborn and immutable, how and whom does that man slay, O Partha, or cause to be slain?
বেদাবিনাশিনং নিত্যং য এনমজমব্যয়ম্।
কথং স পুরুষঃ পার্থ! কং ঘাতয়তি হন্তি কম্॥২১॥
The Arya — text not in the CWSA
* Gita II. 1–38.
Evening talks
Sri Aurobindo: So, Sri Krishna says to Arjuna: “You may kill the bad passions or evil tendencies but do not be sorry, really they are not going to be killed!” Who kills whom? Thus the whole thing is an allegory. But is it?
