FolioCorpusBhagavad-gītā

Bhagavad-gītā 2.24

అచ్ఛేద్యోఽయమదాహ్యోఽయమక్ల‍ేద్యోఽశోష్య ఏవ చ । నిత్యః సర్వగతః స్థాణురచలోఽయం సనాతనః ॥ ౨౪ ॥
acchedyo ’yam adāhyo ’yam
[achchedyo ’yam adaahyo ’yam]
akledyo ’śoṣya eva ca
[akledyo ’shoshya eva cha]
nityaḥ sarva-gataḥ sthāṇur
[nityah sarva-gatah sthaanur]
acalo ’yaṁ sanātanaḥ
[achalo ’yam sanaatanah]
Word-for-word
acchedyaḥ — unbreakable ayam — this soul adāhyaḥ — unable to be burned ayam — this soul akledyaḥ — insoluble aśoṣyaḥ — not able to be dried eva — certainly ca — and nityaḥ — everlasting sarva - gataḥ — all-pervading sthāṇuḥ — unchangeable acalaḥ — immovable ayam — this soul sanātanaḥ — eternally the same .
Blended reading (Sanskrit + English inline)
acchedyo ’yam adāhyo ’yam
acchedyaḥ
unbreakable
ayam
this soul
adāhyaḥ
unable to be burned
ayam
this soul
akledyo ’śoṣya eva ca
akledyaḥ
insoluble
aśoṣyaḥ
not able to be dried
eva
certainly
ca
and
nityaḥ sarva-gataḥ sthāṇur
nityaḥ
everlasting
sarva - gataḥ
all-pervading
sthāṇuḥ
unchangeable
acalo ’yaṁ sanātanaḥ
acalaḥ
immovable
ayam
this soul
sanātanaḥ
eternally the same .
Important Words
  • acchedyaḥ — unbreakable
    A + chedya — not to be cut. The privative of 2.23's chindanti. The verse moves from action-negation ('weapons do not cut') to property-negation ('the soul is uncuttable').
  • adāhyaḥ — unburnable
    A + dāhya — not to be burned. Privative of pāvaka's reach. The soul does not have the property of combustibility.
  • sarva - gataḥ — all-pervading
    Sarva + gata — gone everywhere. The Gauḍīya commentators debate the scope: the jīva is all-pervading within its body (vibhu-vāda is rejected); the Paramātmā is all-pervading absolutely. Either way, the soul transcends spatial limit.
  • sthāṇuḥ — immovable
    A pillar, a fixed post. The soul does not move in the way bodies move. In its own being it is fixed, even when the body it inhabits travels.
  • sanātanaḥ — eternally the same
    From san — eternal; -tana — extending. The word that gives sanātana-dharma its name. The soul is not just enduring but *unchangingly* enduring.
This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same.
Purport

All these qualifications of the atomic soul definitely prove that the individual soul is eternally the atomic particle of the spirit whole, and he remains the same atom eternally, without change. The theory of monism is very difficult to apply in this case, because the individual soul is never expected to become one homogeneously. After liberation from material contamination, the atomic soul may prefer to remain as a spiritual spark in the effulgent rays of the Supreme Personality of Godhead, but the intelligent souls enter into the spiritual planets to associate with the Personality of Godhead. The word sarva-gata (“all-pervading”) is significant because there is no doubt that living entities are all over God’s creation. They live on the land, in the water, in the air, within the earth and even within fire. The belief that they are sterilized in fire is not acceptable, because it is clearly stated here that the soul cannot be burned by fire. Therefore, there is no doubt that there are living entities also in the sun planet with suitable bodies to live there. If the sun globe is uninhabited, then the word sarva-gata – “living everywhere” – becomes meaningless.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
24. The soul cannot be cut, cannot be burned, cannot be moistened or dried. It is eternal, traveling in all bodies, and stable. [Note: This translation and others as well is according to the explanation of the words given by Viśvanātha in his commentary. Each ācārya may have differing opinion on the meaning of particular words.]
Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
24. The soul cannot at all be cut, cannot be burned, cannot be moistened or dried. It is eternal, traveling in all types of bodies, with fixed form and fixed qualities.
Commentary

Not being affected by any of these weapons, the ātmā is thus called respectively by the appropriate names (uncleavable, unburnable, insoluble and indessicible). The word eva (indeed) applies to all items in the list. The ātmā certainly cannot be cut, burned, moistened or dried. The ātmā is called all pervading (sarva gataḥ) because it accepts all types of bodies, such as that of man, devatā, bird and beast one after the other, according to karma. The ātmā also possesses a fixed form (sthāṇuḥ) and fixed qualities (acalaḥ). The śruti says: avināśī vā are’yam ātmānucchitti-dharmā This ātmā is indestructible, with eternal qualities. Bṛhad Āraṇyaka Upaniṣad 4.5.14 One cannot interpret the phrase anucchitti dharmā to mean simply “having the quality of indestructibility” since that would have the same meaning as avināśī mentioned previously in the same sentence. The meaning is “the indestructible ātmā has eternal (anuchitti) qualities (dharma).” Sanātanaḥ in the Gītā verse means “eternal.” The reason for this fault of repetition or redundancy of words (the word nitya has already been mentioned in the verse) will be explained in the next verse.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: The individual soul is eternally the atomic particle of the spirit whole

The soul is unbreakable and insoluble (2.24)
Can never be cut into pieces by any weapon, nor moistened by water (2.23)
Soul can neither be burned nor dried (2.24)
Nor burned by fire, nor withered by the wind (2.23)
Soul is eternally the same – He is everlasting, present everywhere, unchangeable, immovable (2.24)
Focus of Learning

(a) Different kinds of weapons none of which can affect the soul

Made of earth, water, fire, air, ether etc
Example of fire weapons – Nuclear weapons

(b) Failure of Mayavadi’s to explain the following points – They cannot explain:

How the individual soul came into existence simply by ignorance
How the individual soul got separated from the original Supreme Soul

(c) Correct understanding of the position of the soul:

The individual soul is eternally a separated part of the Supreme Soul
Being atomic individual souls eternally, they are prone to be influenced by illusory energy
Thus they become separated from the Supreme Lord
Analogy: Just like sparks of a fire, although one in quality of the fire are prone to be extinguished when out of the fire
Ref. Varaha Purana – Living entities are eternally separated parts and parcels

(d) Analogy of two birds explained

One of the birds (atomic soul) – is captivated and eating the fruits of the tree
Other bird (Krishna) – simply witnesses the activities of his friend (atomic soul)
Although they are friends one is still the master (Krishna as Supersoul) and the other is servant (atomic soul)
How to become free from all lamentations – By voluntary surrender unto the master bird or unto Krishna, the Supreme spiritual master
If somehow one turns his face to Krishna and knows His glories, at once he becomes free from all anxieties

(e) How does this verse help Arjuna to overcome lamentation and material compassion

Arjuna should be happy to kill the bodies of grandfather and teacher in a righteous fight so that they can be cleansed of all reactions and get fresh bodies (fresh garments)
One who lays down his life on the sacrificial alter or in the proper battlefield, is at once cleansed of bodily reactions and promoted to a higher status
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
2.24 Since this is so, therefore ayam, It; acchedyah, cannot be cut. Since the other elements which are the causes of destruction of one ano ther are not capable of destroying this Self, therefore It is nityah, eternal. Being eternal, It is sarva-gatah, omnipresent. Being omnipresent, It is sthanuh, stationary, i.e. fixed like a stump. Being fixed, ayam, this Self; is acalah, unmoving. Therefore It is sanatanah, changeless, i.e. It is not produced from any cause, as a new thing. It is not to be argued that 'these verses are repetive since eternality and changelessness of the Self have been stated in a single verse itself, "Never is this One born, and never does It die," etc. (20). Whatever has been said there (in verse 19) about the Self does not go beyond the meaning of this verse. Something is repeated with those very words, and something ideologically.' Since the object, viz the Self, is inscrutable, therefore Lord Vasudeva raises the topic again and again, and explains that very object in other words so that, somehow, the unmanifest Self may come within the comprehension of the intellect of the transmigrating persons and bring about a cessation of their cycles of births and deaths.
Śrī Rāmānujācārya Classical
Translation
2.23 - 2.24 Weapons, fire, water and air are incapable of cleaving, burning, wetting and drying the self; for, the nature of the self is to pervade all elements; It is present everywhere; for, It is subtler than all the elements; It is not capable of being pervaded by them; and cleaving, burning, wetting and drying are actions which can take place only by pervading a substance. Therefore the self is eternal. It is stable, immovable and primeval. The meaning is that It is unchanging, unshakable and ancient.
Śrī Abhinavagupta Classical
Translation
2.24 See Comment under 2.25
Swami Sivananda Classical
Translation
2.24 This Self cannot be cut, burnt, wetted, nor dried up. It is eternal, all-pervading, stable, immovable and ancient.
Commentary

2.24 अच्छेद्यः cannot be cut? अयम् this (Self)? अदाह्यः cannot be burnt? अयम् this? अक्लेद्यः cannot be wetted? अशोष्यः cannot be died? एव also? च and? नित्यः eternal? सर्वगतः allpervading? स्थाणुः stable? अचलः immovable? अयम् this? सनातनः ancient.Commentary The Self is very subtle. It is beyond the reach of speech and mind. It is very difficult to understand this subtle Self. So Lord Krishna explains the nature of the immortal Self in a variety of ways with various illustrations and examples? so that It can be grasped by the people.Sword cannot cut this Self. It is eternal. Because It is eternal? It is allpervading. Because It is allpervading? It is stable like a stature. Because It is stable? It is immovable. It is everlasting. Therefore? It is not produced out of any cause. It is not new. It is ancient.

Swami Gambhīrānanda Classical
Translation
2.24 It cannot be cut, It cannot be burnt, cannot be moistened, and surely cannot be dried up. It is eternal, omnipresent, stationary, unmoving and changeless.
Shri Purohit Swami Classical
Translation
2.24 It is impenetrable; It can be neither drowned nor scorched nor dried. It is Eternal, All-pervading, Unchanging, Immovable and Most Ancient.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Ahimsa (Non-violence / Compassion)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 2.23 BG 13.32 BG 15.7 SB 3.26.49 SB 6.16.9 SB 11.22.55 CC Madhya 20.108 CC Madhya 22.30 CC Madhya 24.71 Māṇḍūkya Upaniṣad 2Kaṭha Upaniṣad 1.2.20
Concepts
Dharma
Study Q&A referencing this verse
Related lectures
Personal Guidance
The soul is unbreakable, unburnable, immutable — eternally the same.
Practical Applications
  • Memorize this verse and the previous as a paired meditation on the soul's nature.
  • When change overwhelms you, return to the immutable in yourself.
  • Speak to others' immutable selves, even when their bodies and minds are changing.
Reflection Questions
  • What in me is genuinely immutable — and how often do I reside there?
  • Where do I confuse the changing for the eternal?
Analogy

A stake driven deep into bedrock cannot be cut, cannot be burned, cannot be moved, cannot be uprooted by storm. The verse stacks five privatives on the soul: each removes one mode by which finite things are reached and ended.

📝 My note

Source: vedabase.io

← Read full Chapter 2