Gita 02.23 – The utter indestructibility of the soul underlies the path of difficult duty
nainaṁ chindanti śastrāṇi
nainaṁ dahati pāvakaḥ
na cainaṁ kledayanty āpo
na śoṣayati mārutaḥ (Bg 2.23)
Word-for-word:
na — never; enam — this soul; chindanti — can cut to pieces; śastrāṇi — weapons; na — never; enam — this soul; dahati — burns; pāvakaḥ — fire; na — never; ca — also; enam — this soul; kledayanti — moistens; āpaḥ — water; na — never; śoṣayati — dries; mārutaḥ — wind.
Translation:
The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.
Explanation:
nainaṁ chindanti śastrāṇi : The soul cannot be pierced by weapons.
nainaṁ dahati pāvakaḥ : It cannot be burned by fire.
na cainaṁ kledayanty āpo : It cannot be dissolved by water.
na śoṣayati mārutaḥ : Nor can it be withered by the wind.
Earth, water, fire, and air are gross material elements. Ether, though classified among the gross elements, is almost like a subtle element. It is the subtlest of the gross elements and is largely imperceptible to the senses—somewhat akin to how the mind, intelligence, and ego are beyond sensory perception.
Ether is the medium through which sound is transmitted, so in that sense, its existence is inferable. However, ether, being subtle, is not discussed here. The focus is on the four gross elements, which are considered as weapons. The point being emphasized is that whatever items we create, including weapons, will ultimately be a combination of these elements. Even something as powerful as an atomic bomb or a chemical bomb is, at its core, made from earth, water, fire, and air.
The Bhagavad-gītā employs the elemental theory of matter, analyzing it in terms of elements. Modern science, on the other hand, predominantly uses the atomic theory, dividing matter into fundamental particles. Regardless of the approach, the essence remains the same—everything in the material world is ultimately a combination of material elements. Kṛṣṇa categorically states that none of these material elements can destroy the soul. The implication is clear—no combination of material elements can destroy the soul either.
Arjuna might harbor some residual anxiety—ordinary weapons may not destroy the soul, but what about divyāstras, celestial weapons? To address this unspoken concern, Kṛṣṇa assures him that even divyāstras cannot destroy the soul.
Additionally, we can illustrate the soul’s avināśi (indestructible) nature with a practical perspective. What are the forces capable of causing vināśa (destruction) in the material world? None of them can bring about the destruction of the soul. These forces—fire, water, air, and other agents of material destruction—may destroy countless material objects but remain powerless against the soul.
nainaṁ chindanti śastrāṇi : Weapons like a knife or arrow can pierce the heart or other vital organs, causing death.
nainaṁ dahati pāvakaḥ : Similarly, when a house catches fire, especially in a crowded locality, the devastation can extend far beyond that single house and its residents. The loss can impact many others, leaving survivors permanently scarred—both physically and emotionally. Fires can indeed be devastating.
na cainaṁ kledayanty āpo : Water may not seem inherently threatening. In fact, it is essential for life—we need it for drinking, washing, cooking, bathing, gardening, and nourishing crops. However, the same water can become a force of destruction when it appears in dangerous proportions, such as during floods or tsunamis.
na śoṣayati mārutaḥ : Similarly, wind, when it manifests as a tornado, hurricane, or cyclone, can cause immense devastation.
Yet, none of these forces can affect the soul. Through clear and tangible examples, Kṛṣṇa underscores the indestructibility of the soul.
How does this verse relate to the previous one? The earlier verse explains that the body, far from being completely destroyed at death, undergoes a transformation. Death can be seen as a welcome transition when we understand that the body is merely a garment for the soul.
Now, one might question whether, in handling the “dress,” the person could also be harmed. For example, if someone forcefully removes a garment, it might hurt the body. Could the soul be harmed in a similar way if the body is destroyed? Kṛṣṇa firmly assures that the answer is no. Even the fiercest weapons, used with the intent to attack and destroy, cannot harm the soul. Through multiple examples, Kṛṣṇa demonstrates the absolute indestructibility of the soul.
In this verse, Kṛṣṇa repeatedly uses the word “nainaṁ” to explain the nature of the soul. This repetition highlights the distinction between the soul and matter, as the usage of “naitī” emphasizes the contrast. Whatever conception Arjuna may have had about the soul is based on an unwarranted extrapolation from matter. The nature of spirit is drastically, almost antipodally (entirely opposite), different from that of matter.
To counter such extrapolations, Kṛṣṇa repeats the word “nainaṁ” four times in each line. While “nainaṁ” appears in the first two lines (nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ), the “na” in the following lines (na cainaṁ kledayanty āpo na śoṣayati mārutaḥ) refers to the same “nainaṁ.” If we fail to understand the distinction between the body and the soul, we tend to project bodily or material conceptions onto the soul. This misunderstanding prevents tangible progress in spiritual life. We fail to take spiritual life seriously because material concepts continue to cling to us, hindering the leap of faith required to attain the spiritual realm.
The Bhagavad-gītā is set in a war where a spiritualist, spiritual leader, or spiritual warrior must kill in order to fulfill a social duty that is also a spiritual duty. This scenario dramatically illustrates how the spiritual perspective can differ significantly from the material one.
It is not that the situation is materially incomprehensible. If one thinks deeply, the need to kill the Kauravas can be understood even from a material perspective. However, Kṛṣṇa is not presenting His argument based on material morality, although such an argument can be made. Instead, He is addressing the situation from the perspective of spiritual reality.
By using such a dramatic setting, the Bhagavad-gītā forces us to confront the conflict between the material and spiritual conceptions head-on. This helps us make the difficult choice of prioritizing the spiritual over the material when the two are in conflict.
In general, the spiritual and material can be harmonized, and this is the expertise of the spiritual master. It is also the essence of Vedic culture. Both can work harmoniously if we act carefully and sensitively under proper guidance.
However, there are times when the material and spiritual conceptions may conflict. The Bhagavad-gītā, by using the dramatic example of having to kill one’s relatives and emphasizing the indestructibility of the soul, forcefully drives home the point that when spiritual reality calls for a particular course of action, material sentimentality should not hold one back from taking that principled and enlightened path.
Thank you.
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