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GÍTA-RAHASYA OR KARMA-YOGA
SS आश्चर्यवत् पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः।
आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २९ ॥ देही नित्यमवध्योऽयं देहे सर्वस्य भारत।
तस्मात् सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ ३०॥ used with reference to death in the stanza : "adarśanād āpatitah punaś cadarśanam gatāḥ i na te tava na tešām tuam tatra kā paridevanā 11" (Stri. 2. 13), (that is, "emerged from the Invisible, and returning into the (same) Invisible, these are not thine, nor art thou theirs; wherefore, then (any) lamentation (for them )?"-Trans). If lamentation is futile both according to the Sāmkhya and the Vedānta philosophies, and if the same conclusion is reached, even looking upon the Atman as non-permanent, why do people lament over death? The reply is: this is due to ignorance of the nature of the Atman, because
(29) Some look at this (Ātman-Trans.) as a wonder (wonderful thing), others speak of It as a wonder, and some others (than them) hear (of It-Trans.) as a wonder ; but even after (seeing and describing in this way, and) hearings no one (out of these) Knows It (really).
(Though learned people enter into discussions about the Ātman, as a wonder, yet, as very few persons ever realise the true nature of It, many people lament over death. Do not you do likewise, but Realise the true nature of the Ātman after mature deliberation, and cease to lament; that is what this stanza means. The Ātman has been described
in the same way in the Kathopanisad (Katha. 2. 7) ] (30) The Owner of the Body, (that is, the Ātman), (which is) in every Body, is always unkillable, (that is, never liable to destruction); therefore, O Bhārata (Arjuna)! it is not proper that you should lament about all (i. e., any) created things.
[It has thus far been proved that there is no reason to lament' if some one kills or is killed, because according to the Sāmkhya philosophy, or the philosophy of the Path of Renunciation, the Ātman is immortal, and the Body
