The bodies end, the self that wears them cannot, and grief loses its ground.
Arjuna's refusal rests on a single thought: that by these weapons he destroys these persons. But the body was always going to die, and the self that wears it never can; once that confusion goes, what remains is not a permission to make light of killing but the warrior's own duty.
These bodies come to an end. The embodied self that wears them is eternal, indestructible, and beyond measure. So fight.
The previous verse named the two sides, the unreal and the real; here Krishna fastens the body-self distinction firmly in place before he turns Arjuna back to the battle.
Where they agreethe convergence
Across schools and centuries the commentators come to the same ground. These are the points they share, and the voices that hold each one.
A hard line runs through this: the bodies have an end and perish by nature, while the self that wears them is eternal, indestructible, and beyond all measure.
Across Advaita, Viśiṣṭādvaita, Dvaita, Śuddhādvaita, Bhedābheda, Kashmir Śaiva, Bhakti, and the modern voicesŚaṅkara · Ānandagiri · Madhusūdana · Nīlakaṇṭha · Dhanapati · Rāmānuja · Vedānta Deśika · Madhva · Jayatīrtha · Vallabha · Puruṣottama · Bhāskara · Abhinavagupta · Śrīdhara · Viśvanātha · Baladeva · Jñāneśvar · Tilak · RamsukhdasIn Śaṅkara, Ānandagiri, and 17 others’ words
The verse draws a hard line between two things that the previous verse named as 'the unreal' and 'the real.' The bodies are 'antavat,' literally 'having an end.' They are perishable by their very nature. The embodied self that wears them is 'nitya' (eternal), 'anashin' (indestructible), and 'aprameya' (immeasurable). So one side of the line is what wears out and one side is what cannot. Nearly every commentator reads the verse as fastening this body-self distinction in place before Krishna turns Arjuna back to the battle.
Eternal and indestructible are not one word twice; they keep the self from both ways of perishing, from passing out of sight and from falling into change.
Across Advaita, and the modern voicesŚaṅkara · Ānandagiri · Madhusūdana · Nīlakaṇṭha · RamsukhdasIn Śaṅkara, Ānandagiri, and 3 others’ words
The two words 'nitya' (eternal) and 'anashin' (indestructible) are not a needless repetition; they guard the self against two different ways a thing can be said to perish. A body burnt to ash and gone from sight is called destroyed, and a body still present but fallen into change or disease is also called destroyed. By calling the self both 'eternal' and 'indestructible,' the verse cuts it off from both kinds of perishing. Otherwise the self would be eternal only in the weak way the earth is eternal, lasting a long time yet still subject to change. Several commentators tie this to the contrast with space (akasha): space too is unlimited by time, yet smriti says even space dissolves into the Self, so the self needs the stronger word to set it fully apart.
The self is no object any seeing or inference can reach; it is the knower itself, already present to you as 'I am,' only waiting to be uncovered.
Across Advaita, and the modern voicesŚaṅkara · Ānandagiri · Madhusūdana · Nīlakaṇṭha · Dhanapati · RamsukhdasIn Śaṅkara, Ānandagiri, and 4 others’ words
'Aprameya' means the self is not an object that any means of knowledge can reach or bound. The eye, the other senses, and inference all stop short of it, because the self is not something known out in front of us; it is the very knower. A standard image is light: as scripture says, 'there the sun does not shine; him shining, all shines after,' so the self lights up everything and needs no further light to be seen. From this most commentators conclude that scripture's role is not to introduce the self as a fresh, unknown fact. The self is already self-established and known to everyone as 'I am.' What scripture does is strip away the false coverings laid over it, the sense of being a mere human, a doer, a body, so that the self stands forth as it always was.
Since the self cannot be slain and the body cannot be kept from dying, no real ground for grief remains, so stand and do your own duty rather than abandon it.
Across Advaita, Viśiṣṭādvaita, Śuddhādvaita, Bhakti, and the modern voicesŚaṅkara · Ānandagiri · Madhusūdana · Nīlakaṇṭha · Dhanapati · Rāmānuja · Vedānta Deśika · Puruṣottama · Śrīdhara · Viśvanātha · Baladeva · Jñāneśvar · Tilak · RamsukhdasIn Śaṅkara, Ānandagiri, and 12 others’ words
Because the self can never be slain and the body can never be kept from dying, neither one gives any real ground for grief, and Krishna closes the verse by sending Arjuna back into the fight: 'tasmad yudhyasva, Bharata' (therefore fight, O descendant of Bharata). The conclusion is not that killing is good but that Arjuna's reason for refusing, fear of destroying these warriors, rests on a confusion of body with self. With that confusion gone, the proper response is to stand and do the warrior's own duty (sva-dharma) rather than abandon it. Many commentators stress that the verse is steering Arjuna away from forsaking his duty, not glorifying violence.
These bodies are many and the one who wears them is single: a single self underlies them all, while the vehicles it inhabits are many.
Across Advaita, and the modern voicesMadhusūdana · Dhanapati · RamsukhdasIn Madhusūdana, Dhanapati, and 1 others’ words
The plural 'these bodies' against the singular 'embodied one' is read as deliberate. The self is one; the bodies are many. Several commentators give two reasons: each being carries three bodies, gross, subtle, and causal, so even one person has more than one body; and one and the same self pervades and underlies all the bodies of the world, so the singular fits the self and the plural fits its many vehicles.
This is the shared ground; it can be carried as it is. Below is where they differ.
Where they differthe divergence
Advaita Vedānta, in their fuller words
The bodies are finite in the strongest sense: they are finally unreal, like the body seen in a dream or a mirage, or like silver mistakenly seen in mother-of-pearl. Their seeming existence is cut off the moment knowledge examines them, just as the cognition of water in a mirage ends under scrutiny. The self alone is real, and 'eternal, indestructible' here means immutable (kutastha), free of every change and never even slightly altered. One commentator within this school adds that for a seeker not yet able to hold the highest view, one still ruled by fear of hell and the like, the verse can also be taken at the ordinary level, where bodies are simply non-eternal and the self eternal; both readings are allowed. This school also presses a sharp point about 'fight': it is not a fresh command to wage war. Arjuna was already in the battle and only sat down, choked by grief and delusion; Krishna merely removes that obstacle, so 'fight' is a restatement, not an injunction. From this they expressly deny that the verse teaches any combination of knowledge and action as the path to liberation, a reading they say the Gita itself will later refute.
Viśiṣṭādvaita, in their fuller words
The body is destructible for a precise reason: the word 'deha' comes from the root 'dih,' to heap up, so a body is by nature an aggregate, a heaping-together of elements, and aggregates like pots are always seen to come to an end. These bodies are aggregates that belong to the eternal self for the experiencing of karma's fruit, and scripture says they are destroyed when that karma is spent. The self is indestructible for matching reasons: it is not an object that can be measured at all, but the very knower; it is grasped in 'I know this' as one uniform form, the same in every body and not broken up by differences of place; it is partless and all-pervading. So the self is eternal precisely because it is not an aggregate, not made of parts, and is the experiencer rather than the experienced. One commentator in this school develops at length that if the self had parts, the parts would each have to be conscious and there could be no single 'I' running through one body, which contradicts the uniform experience 'I'; he also lists several grounds for the body's perishability (an aggregate of elements, having parts, existing for the enjoyment of karma's fruit) and corresponding grounds for the self's eternality, and he notes the bodies of the Lord and his retinue are excluded by the word 'these,' since they are not karma-conditioned. The practical close is distinctive: bear the unavoidable harsh contacts steadily and undertake the war as action done with no eye to its fruit, for the sake of attaining immortality.
Dvaita, in their fuller words
This school reads the self as a reflection (pratibimba) of the Lord, and works the verse through that image. Someone might object that if the self is like a reflection, then just as a reflection vanishes when the mirror breaks, the self should vanish when the body, its limiting medium, breaks. The answer turns on each word. 'Eternal' is added to set the self apart from the Lord, who is also eternal. 'Indestructible' answers the objection: a reflection is destroyed only when the nearness of the original to the reflecting medium is broken and when its revealer is gone. But the self is its own revealer, since it is of the nature of consciousness, and it has a certain eternal reflecting medium of its own. Above all, 'immeasurable' breaks the objection at its root: this self is not the reflection of some pot or mirror, but of the Lord, who is immeasurable and all-pervading, so the nearness of his medium can never be broken. One commentator in this school adds that the self has a twofold medium, one eternal and one not; at liberation the non-eternal one ceases and the eternal one, which is the self's own form and made of consciousness, remains, which is why the self does not cease when freed. The bodies that are non-eternal are therefore not the self's true limiting medium at all.
Bhedābheda, in their fuller words
The self is indestructible because it is partless. Having no parts, there is nothing in it to break apart, so not even the Lord is able to bring about its destruction. This commentator also frames the aim of the passage carefully: it is not abruptly teaching the worship of Brahman here. The worship of that whose nature is knowledge will be enjoined later, in the sixth chapter; for now the verse is simply setting out the essential nature of the individual self, in order to remove the fear that it can be destroyed. The 'man has perished' way of speaking is justified only of the bodies of the eternal embodied one, which truly do come to an end.
Śuddhādvaita, in their fuller words
The verse fixes the body-soul distinction, but with a careful qualification about which bodies are meant. One commentator in this school stresses the word 'these': it points to these particular worldly bodies, the bodies of Bhishma and the rest, which belong to the embodied jiva who is bound to maya by the relish for identifying himself as a separate jiva. To call all bodies whatsoever finite would clash with what was said before, because the body of one who belongs to Bhagavan, the body of the jiva who is unfading and immeasurable, is not of the perishing kind. So the verse marks off worldly bodies in particular as the ones that end, and only in slaying these is there no risk of sin. The address 'Bharata' is read as an appeal to trust: it is those of noble birth who place confidence in the word of Bhagavan.
Bhakti, in their fuller words
These commentators read the verse as displaying the soul's law of coming and going while keeping the soul itself untouched, and they unfold 'immeasurable' as meaning hard to know because the self is exceedingly subtle. The bodies, marked by pleasure and pain, are spoken of as the self's own by the seers of truth, yet the self is never yoked to that pleasure and pain. So the right response is to put down the grief born of delusion and not let go of one's own dharma. One commentator in this school frames the body as created by the Supreme Lord for the soul's enjoyment and for its liberation, both reached through the performance of duty, which is why the verse ends in 'fight.' Another, expounding several verses together, gives vivid images of the soul's safety: striking a shadow with a weapon does no harm to the body; the reflected sun vanishing from an overturned pot of water does not make the sun itself vanish; the space inside a jar merges back into open space when the jar falls; and as in a dream everything feels real until one wakes, so Arjuna's sense of being the slayer is a delusion of maya, for in truth neither is he the slayer nor are the Kauravas the slain.
A modern reading, in their fuller words
These commentators read the verse as Krishna inducing Arjuna to fight by removing the delusion, grief, and despondency that are born of ignorance, through teaching the nature of the deathless Self. One reads it as a piece of discrimination: once you tell apart the eternal from the non-eternal, the thought 'I am killing this person' is shown to be false, and Arjuna's reason for refusing falls away. The most distinctive development is over 'aprameya.' One commentator in this school argues that since the self is not the field of any means of proof, not reachable by the inner instrument or the senses, it can be reached only through faith (shraddha): scripture and the holy ones are the authority here, but they are authority only for one who has faith in them, and they never compel anyone to believe. So this truth is the field of faith, not of proof. He also offers a detailed practical analysis of how bondage forms: by setting oneself in a thing, the sense of 'I' (ahanta) arises ('I am the body,' 'I am wealthy'); by setting a thing in oneself, the sense of 'mine' (mamata) arises ('the body is mine'); and from this 'I' and 'mine' joined to insentient things, all distortions (vikaras) come. The one who honors the discrimination between body and self is a pandit and never grieves. He adds that the command 'fight' here also shows that the inner paths of knowledge and of action need no particular caste or stage of life, though outward worldly action does follow the scriptural ordering of one's station.
A few questions to carry
These ask for understanding, not recall; each answer is settled by the commentary itself.
For a second sitting
Carry this with youwhat stays
Sit for a moment with the simplest version of this teaching: whatever you set yourself inside of, you begin to call 'I,' and whatever you set inside yourself, you begin to call 'mine.' Set yourself in the body and 'I am the body' arises; set the body in yourself and 'the body is mine' arises. Watch how easily this happens, with wealth, with your name, with your learning, with this very body. Every distortion and every grief grows out of that one 'I' and 'mine' fastened onto things that are passing away. The practice the verse points to is not to fight the world but to honor a single act of discrimination: the body is what ends, and you, the one who knows it, are what does not. The one who keeps that discrimination alive does not stop acting; he does his given duty, but without the grief, because he has tasted that the real is simply real and the unreal is simply unreal. Hold that quietly, and your own work, whatever has come to you, can be done with a steady heart.
The one who tells apart what ends from what cannot end goes on with the given work, steady and without grief.
Read deeper
Everything a full study holds, folded below.
Word by word
All the commentary, woven together
The commentary, woven together
machine-assisted draft, pending review
Convergence
he verse draws a hard line between two things that the previous verse named as 'the unreal' and 'the real.' The bodies are 'antavat,' literally 'having an end.' They are perishable by their very nature. The embodied self that wears them is 'nitya' (eternal), 'anashin' (indestructible), and 'aprameya' (immeasurable). So one side of the line is what wears out and one side is what cannot. Nearly every commentator reads the verse as fastening this body-self distinction in place before Krishna turns Arjuna back to the battle.
Braided from 19 commentators
Śaṅkarācārya · Śrī Ānandagiri · Madhusūdana Sarasvatī · Śrī Nīlakaṇṭha · Dhanapati Sūri · Rāmānujācārya · Vedānta Deśika · Madhvācārya · Śrī Jayatīrtha · Vallabhācārya · Śrī Puruṣottama · Śrī Bhāskara · Ācārya Abhinavagupta · Śrīdhara Svāmī · Śrīla Viśvanātha · Śrīla Baladeva · Sant Jñāneśvar · Lokmanya Tilak · Swami Ramsukhdas
The two words 'nitya' (eternal) and 'anashin' (indestructible) are not a needless repetition; they guard the self against two different ways a thing can be said to perish. A body burnt to ash and gone from sight is called destroyed, and a body still present but fallen into change or disease is also called destroyed. By calling the self both 'eternal' and 'indestructible,' the verse cuts it off from both kinds of perishing. Otherwise the self would be eternal only in the weak way the earth is eternal, lasting a long time yet still subject to change. Several commentators tie this to the contrast with space (akasha): space too is unlimited by time, yet smriti says even space dissolves into the Self, so the self needs the stronger word to set it fully apart.
Śaṅkarācārya · Śrī Ānandagiri · Madhusūdana Sarasvatī · Śrī Nīlakaṇṭha · Swami Ramsukhdas
'Aprameya' means the self is not an object that any means of knowledge can reach or bound. The eye, the other senses, and inference all stop short of it, because the self is not something known out in front of us; it is the very knower. A standard image is light: as scripture says, 'there the sun does not shine; him shining, all shines after,' so the self lights up everything and needs no further light to be seen. From this most commentators conclude that scripture's role is not to introduce the self as a fresh, unknown fact. The self is already self-established and known to everyone as 'I am.' What scripture does is strip away the false coverings laid over it, the sense of being a mere human, a doer, a body, so that the self stands forth as it always was.
Braided from 6 commentators
Śaṅkarācārya · Śrī Ānandagiri · Madhusūdana Sarasvatī · Śrī Nīlakaṇṭha · Dhanapati Sūri · Swami Ramsukhdas
Because the self can never be slain and the body can never be kept from dying, neither one gives any real ground for grief, and Krishna closes the verse by sending Arjuna back into the fight: 'tasmad yudhyasva, Bharata' (therefore fight, O descendant of Bharata). The conclusion is not that killing is good but that Arjuna's reason for refusing, fear of destroying these warriors, rests on a confusion of body with self. With that confusion gone, the proper response is to stand and do the warrior's own duty (sva-dharma) rather than abandon it. Many commentators stress that the verse is steering Arjuna away from forsaking his duty, not glorifying violence.
Braided from 14 commentators
Śaṅkarācārya · Śrī Ānandagiri · Madhusūdana Sarasvatī · Śrī Nīlakaṇṭha · Dhanapati Sūri · Rāmānujācārya · Vedānta Deśika · Śrī Puruṣottama · Śrīdhara Svāmī · Śrīla Viśvanātha · Śrīla Baladeva · Sant Jñāneśvar · Lokmanya Tilak · Swami Ramsukhdas
The plural 'these bodies' against the singular 'embodied one' is read as deliberate. The self is one; the bodies are many. Several commentators give two reasons: each being carries three bodies, gross, subtle, and causal, so even one person has more than one body; and one and the same self pervades and underlies all the bodies of the world, so the singular fits the self and the plural fits its many vehicles.
Madhusūdana Sarasvatī · Dhanapati Sūri · Swami Ramsukhdas
Divergence
Advaita Vedānta
The bodies are finite in the strongest sense: they are finally unreal, like the body seen in a dream or a mirage, or like silver mistakenly seen in mother-of-pearl. Their seeming existence is cut off the moment knowledge examines them, just as the cognition of water in a mirage ends under scrutiny. The self alone is real, and 'eternal, indestructible' here means immutable (kutastha), free of every change and never even slightly altered. One commentator within this school adds that for a seeker not yet able to hold the highest view, one still ruled by fear of hell and the like, the verse can also be taken at the ordinary level, where bodies are simply non-eternal and the self eternal; both readings are allowed. This school also presses a sharp point about 'fight': it is not a fresh command to wage war. Arjuna was already in the battle and only sat down, choked by grief and delusion; Krishna merely removes that obstacle, so 'fight' is a restatement, not an injunction. From this they expressly deny that the verse teaches any combination of knowledge and action as the path to liberation, a reading they say the Gita itself will later refute.
Śaṅkarācārya · Śrī Ānandagiri · Madhusūdana Sarasvatī · Śrī Nīlakaṇṭha · Dhanapati Sūri
Viśiṣṭādvaita
The body is destructible for a precise reason: the word 'deha' comes from the root 'dih,' to heap up, so a body is by nature an aggregate, a heaping-together of elements, and aggregates like pots are always seen to come to an end. These bodies are aggregates that belong to the eternal self for the experiencing of karma's fruit, and scripture says they are destroyed when that karma is spent. The self is indestructible for matching reasons: it is not an object that can be measured at all, but the very knower; it is grasped in 'I know this' as one uniform form, the same in every body and not broken up by differences of place; it is partless and all-pervading. So the self is eternal precisely because it is not an aggregate, not made of parts, and is the experiencer rather than the experienced. One commentator in this school develops at length that if the self had parts, the parts would each have to be conscious and there could be no single 'I' running through one body, which contradicts the uniform experience 'I'; he also lists several grounds for the body's perishability (an aggregate of elements, having parts, existing for the enjoyment of karma's fruit) and corresponding grounds for the self's eternality, and he notes the bodies of the Lord and his retinue are excluded by the word 'these,' since they are not karma-conditioned. The practical close is distinctive: bear the unavoidable harsh contacts steadily and undertake the war as action done with no eye to its fruit, for the sake of attaining immortality.
Rāmānujācārya · Vedānta Deśika
Dvaita
This school reads the self as a reflection (pratibimba) of the Lord, and works the verse through that image. Someone might object that if the self is like a reflection, then just as a reflection vanishes when the mirror breaks, the self should vanish when the body, its limiting medium, breaks. The answer turns on each word. 'Eternal' is added to set the self apart from the Lord, who is also eternal. 'Indestructible' answers the objection: a reflection is destroyed only when the nearness of the original to the reflecting medium is broken and when its revealer is gone. But the self is its own revealer, since it is of the nature of consciousness, and it has a certain eternal reflecting medium of its own. Above all, 'immeasurable' breaks the objection at its root: this self is not the reflection of some pot or mirror, but of the Lord, who is immeasurable and all-pervading, so the nearness of his medium can never be broken. One commentator in this school adds that the self has a twofold medium, one eternal and one not; at liberation the non-eternal one ceases and the eternal one, which is the self's own form and made of consciousness, remains, which is why the self does not cease when freed. The bodies that are non-eternal are therefore not the self's true limiting medium at all.
Madhvācārya · Śrī Jayatīrtha
Bhedabheda
The self is indestructible because it is partless. Having no parts, there is nothing in it to break apart, so not even the Lord is able to bring about its destruction. This commentator also frames the aim of the passage carefully: it is not abruptly teaching the worship of Brahman here. The worship of that whose nature is knowledge will be enjoined later, in the sixth chapter; for now the verse is simply setting out the essential nature of the individual self, in order to remove the fear that it can be destroyed. The 'man has perished' way of speaking is justified only of the bodies of the eternal embodied one, which truly do come to an end.
Śrī Bhāskara
Śuddhādvaita
The verse fixes the body-soul distinction, but with a careful qualification about which bodies are meant. One commentator in this school stresses the word 'these': it points to these particular worldly bodies, the bodies of Bhishma and the rest, which belong to the embodied jiva who is bound to maya by the relish for identifying himself as a separate jiva. To call all bodies whatsoever finite would clash with what was said before, because the body of one who belongs to Bhagavan, the body of the jiva who is unfading and immeasurable, is not of the perishing kind. So the verse marks off worldly bodies in particular as the ones that end, and only in slaying these is there no risk of sin. The address 'Bharata' is read as an appeal to trust: it is those of noble birth who place confidence in the word of Bhagavan.
Vallabhācārya · Śrī Puruṣottama
Bhakti
These commentators read the verse as displaying the soul's law of coming and going while keeping the soul itself untouched, and they unfold 'immeasurable' as meaning hard to know because the self is exceedingly subtle. The bodies, marked by pleasure and pain, are spoken of as the self's own by the seers of truth, yet the self is never yoked to that pleasure and pain. So the right response is to put down the grief born of delusion and not let go of one's own dharma. One commentator in this school frames the body as created by the Supreme Lord for the soul's enjoyment and for its liberation, both reached through the performance of duty, which is why the verse ends in 'fight.' Another, expounding several verses together, gives vivid images of the soul's safety: striking a shadow with a weapon does no harm to the body; the reflected sun vanishing from an overturned pot of water does not make the sun itself vanish; the space inside a jar merges back into open space when the jar falls; and as in a dream everything feels real until one wakes, so Arjuna's sense of being the slayer is a delusion of maya, for in truth neither is he the slayer nor are the Kauravas the slain.
Śrīdhara Svāmī · Śrīla Viśvanātha · Śrīla Baladeva · Sant Jñāneśvar
Modern
These commentators read the verse as Krishna inducing Arjuna to fight by removing the delusion, grief, and despondency that are born of ignorance, through teaching the nature of the deathless Self. One reads it as a piece of discrimination: once you tell apart the eternal from the non-eternal, the thought 'I am killing this person' is shown to be false, and Arjuna's reason for refusing falls away. The most distinctive development is over 'aprameya.' One commentator in this school argues that since the self is not the field of any means of proof, not reachable by the inner instrument or the senses, it can be reached only through faith (shraddha): scripture and the holy ones are the authority here, but they are authority only for one who has faith in them, and they never compel anyone to believe. So this truth is the field of faith, not of proof. He also offers a detailed practical analysis of how bondage forms: by setting oneself in a thing, the sense of 'I' (ahanta) arises ('I am the body,' 'I am wealthy'); by setting a thing in oneself, the sense of 'mine' (mamata) arises ('the body is mine'); and from this 'I' and 'mine' joined to insentient things, all distortions (vikaras) come. The one who honors the discrimination between body and self is a pandit and never grieves. He adds that the command 'fight' here also shows that the inner paths of knowledge and of action need no particular caste or stage of life, though outward worldly action does follow the scriptural ordering of one's station.
Swami Sivananda · Lokmanya Tilak · Swami Ramsukhdas
A Seeker Asks
If my true self can never be harmed and these bodies are perishing anyway, does that not make killing a small thing, even permitted?
The verse is not lowering the value of a life; it is correcting a confusion in Arjuna's reason for refusing. His refusal rests on thinking that by these weapons he destroys these persons. Once the self is seen to be the immeasurable knower that no instrument can reach or harm, that exact thought, 'I am killing this person,' is shown to be false, because the person in the deepest sense is the self, and the self is never slain.
Śaṅkarācārya · Lokmanya Tilak · Sant Jñāneśvar
What the verse permits Arjuna is not violence for its own sake but the refusal to abandon his own duty (sva-dharma) out of grief and fear. Several commentators are explicit that the point is 'do not let go of your duty,' not 'killing is good.' Krishna is removing an obstacle in a warrior already standing on the field, not handing out a license to harm.
Śrīdhara Svāmī · Śrīla Viśvanātha · Swami Ramsukhdas
And the teaching is meant to purify the doer, not to make him careless. The mature application of it is to act steadily, bearing the unavoidable hard contacts of life, while letting go of any grasping after the fruit of the act, doing the work for a higher end rather than from anger or gain. So the freedom this verse gives is the freedom to do one's hard duty without grief and without selfish craving, which is the opposite of treating a life as a small thing.
Rāmānujācārya · Swami Ramsukhdas
Contemplation
Sit for a moment with the simplest version of this teaching: whatever you set yourself inside of, you begin to call 'I,' and whatever you set inside yourself, you begin to call 'mine.' Set yourself in the body and 'I am the body' arises; set the body in yourself and 'the body is mine' arises. Watch how easily this happens, with wealth, with your name, with your learning, with this very body. Every distortion and every grief grows out of that one 'I' and 'mine' fastened onto things that are passing away. The practice the verse points to is not to fight the world but to honor a single act of discrimination: the body is what ends, and you, the one who knows it, are what does not. The one who keeps that discrimination alive does not stop acting; he does his given duty, but without the grief, because he has tasted that the real is simply real and the unreal is simply unreal. Hold that quietly, and your own work, whatever has come to you, can be done with a steady heart.
Sit with this · Swami Ramsukhdas
All the translations and commentary
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