Krishna starts the Bhagavad Gita by saying that there was no time when I did not exist, nor you, nor all these rulers of men; nor in the future shall any of us cease to be (2.12). This looks paradoxical. The kings standing in the battlefield took birth sometime in the past and are bound to die after some time. Many of them are likely to get killed in the battlefield soon. But Krishna is saying that we are there all the time.

In a different context, Krishna says that I gave this imperishable yoga to the Sun (4.1), which was handed down in succession to raja-rishis (royal saints) and its sight was lost with time (4.2). Arjuna questions how Krishna taught this to the Sun, as his birth is recent (4.4). This question of Arjuna appears very natural and logical at the human level. Krishna replies that we had many births, and you are not aware of them, whereas I am (4.5). In both these instances, they are referring to different levels. We need to understand these two levels to understand the Bhagavad Gita.

Understanding two different levels

Krishna was referring to the level of un-manifested (a-vyakta), while Arjuna was referring to manifested (vyakta). For an easy understanding, we can consider the Big Bang, which gave rise to our universe, as the beginning of the manifested. It continued with the formation of stars. In the cores of these stars, atoms fused to create heavier chemical elements. These elements were scattered when stars exploded. Planetary systems then formed from this cosmic material. Eventually, intelligent life evolved when conditions turned favourable. However, everything within the manifest realm is subject to change over time and perish in due course

On the other hand, behind the perishable manifested world, there exists the imperishable unmanifested which is like an invisible quantum field. Life is the combination of a manifested physical body which is perishable and an unmanifested soul, which is eternal. For example, a seed holds the potential to grow into a tree. In the seed, the tree is present in its unmanifested form. It becomes manifested when it starts growing into a tree.

Krishna explains about the un-manifested and says that know ‘that’ to be indestructible by which all this (body or universe) is pervaded. No one can cause the destruction of the imperishable (2.17). The material body is perishable whereas the embodied soul within is indestructible, immeasurable, and eternal (2.18). Only the ignorant thinks otherwise (2.19). The soul is neither born, nor does it ever die; nor having once existed, does it ever cease to be. The soul is unborn, eternal, immortal, and ageless. It is not killed when the body is killed (2.20).

Krishna further clarifies that how can one who knows the soul to be imperishable, eternal, unborn, and immutable kill anyone or cause anyone to kill (2.21)? Just as a person sheds worn-out garments and wears new ones, likewise, at the time of death, the soul casts off its worn-out body and enters a new one (2.22). Weapons cannot cleave it, nor fire can burn it, nor water can wet it, nor wind can dry this (2.23). The soul cannot be cut, nor burnt. It is everlasting, all pervading, unalterable, immutable, and primordial (2.24).

A rotating wheel is the best example to understand these intricacies. Every wheel rotates around a fixed axis. Rotation is impossible without this stationary hub. The rate of rotation increases as we move away from the fixed axis. The rotating wheel represents the ever-changing manifested world, and the stationary axis symbolises the un-manifested. Similarly, every storm has a calm centre without which no storm can sustain its momentum. Another characteristic of the storm is that the farther one moves away from the centre, the greater the turbulence. This centre represents our calm inner self and turbulence reflects the chaotic world around us.

Sat and Asat

Krishna explains the same aspect from the angle of ‘sat’ (reality/permanence) and ‘asat’ (unreal/impermanence). He says ‘sat’ never ceases to be and ‘asat’ has no existence. A seer of truth is the one who can distinguish between the two (2.16).

The rope and snake analogy is often quoted in many cultures to understand the intricacies of ‘sat’ and ‘asat’. A man returned home at dusk and found a coiled snake at the entrance to his home. But in reality, it was a rope left by children that looked like a snake in the semi-darkness. While the rope signifies ‘sat’, the snake signifies ‘asat’. Until he realizes ‘sat’ i.e. the rope, he is likely to adopt many strategies to handle ‘asat’ i.e. the illusory snake. He could attack it with a stick (fight), run away (flight) or he may try to light a torch to check the reality. The best strategies and skills would go in vain when our perception is that of ‘asat’.

A point to be noted is that ‘asat’ always derives its existence from ‘sat’, just as the snake doesn’t exist without the rope.

Various interactions

For easy understanding, man can be taken as manifested and Paramatma as unmanifested which is beyond the senses. The first level of interaction is between man and man which is the result of our identification with the manifested, the next level being between man and Paramatma.

At the man-to-man level, things and resources are scarce like water in a puddle, whereas it’s like the ocean at Paramatma’s level. The mind constantly compares what we have and what others have in terms of material possessions, power or position. So, interactions at the level of manifested and manifested lead to ‘grabbing’ as everyone fights for these limited things. Krishna terms participants of such interactions as perpetrators of evil, misguided fools who follow the path of demons (7.15).

The next level of interaction is between man and Paramatma. Krishna says there are four types of people in this category (7.16). The first category is to seek relief from their difficulties, the second one seeks success, and the third one is curious to obtain knowledge. Krishna calls the fourth one as jnani (wise) and considers jnani to be Himself.

He is both

Explaining about His glimpses of glories, Krishna concludes that He is both perishable manifested as well as imperishable un-manifested. Krishna calls the former as His lower nature (apara prakriti), which is eight-fold and the latter as His higher nature (para prakriti) (7.4). Krishna says that his higher nature is the ‘life element’ which supports the universe (7.5) like an invisible string holding gems (7.7).

Further, Krishna declares that He is both ‘sat’ as well as ‘asat’ (9.19) He concludes that one truly sees who perceives Parameswar (supreme Lord) present equally in all beings as the imperishable among the perishable” (13.28).

It is developing the ability to distinguish both and finally realising that He is both. This is nothing but His Leela or Divine play.