Devanagari
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २५ ॥
Verse text
avyakto ’yam acintyo ’yam
avikāryo ’yam ucyate
tasmād evaṁ viditvainaṁ
nānuśocitum arhasi
Synonyms
avyaktaḥ
—
invisible
;
ayam
—
this soul
;
acintyaḥ
—
inconceivable
;
ayam
—
this soul
;
avikāryaḥ
—
unchangeable
;
ayam
—
this soul
;
ucyate
—
is said
;
tasmāt
—
therefore
;
evam
—
like this
;
viditvā
—
knowing it well
;
enam
—
this soul
;
na
—
do not
;
anuśocitum
—
to lament
;
arhasi
—
you deserve.
Translation
It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.
Translation (Visvanatha Cakravarti Thakura)
25. It is imperceptibly small, pervading the body inconceivably, and without changes. Knowing it thus, you should not lament.
Translation (Baladeva Vidyabhusana)
25. It is imperceptible, inconceivable, and without changes. Knowing it thus, you should not lament.
Purport
As described previously, the magnitude of the soul is so small for our material calculation that he cannot be seen even by the most powerful microscope; therefore, he is invisible. As far as the soul’s existence is concerned, no one can establish his existence experimentally beyond the proof of śruti, or Vedic wisdom. We have to accept this truth, because there is no other source of understanding the existence of the soul, although it is a fact by perception. There are many things we have to accept solely on grounds of superior authority. No one can deny the existence of his father, based upon the authority of his mother. There is no source of understanding the identity of the father except by the authority of the mother. Similarly, there is no source of understanding the soul except by studying the Vedas. In other words, the soul is inconceivable by human experimental knowledge. The soul is consciousness and conscious – that also is the statement of the Vedas, and we have to accept that. Unlike the bodily changes, there is no change in the soul. As eternally unchangeable, the soul remains atomic in comparison to the infinite Supreme Soul. The Supreme Soul is infinite, and the atomic soul is infinitesimal. Therefore, the infinitesimal soul, being unchangeable, can never become equal to the infinite soul, or the Supreme Personality of Godhead. This concept is repeated in the Vedas in different ways just to confirm the stability of the conception of the soul. Repetition of something is necessary in order that we understand the matter thoroughly, without error.
Purport (Visvanatha Cakravarti Thakura)
Therefore the ātmā is described in this way (taking the descriptions of the previous verse): it cannot be cut, burned, dried or moistened. The repetition of the words signifying the eternal nature of the soul in this section (such as the use of the words nitya and sanātanaḥ in this verse, and statements of previous verses) is for the purpose of precisely defining the soul for those of confused intellect, just as one will repeat several times in order to make certain that everyone understands, “This is the dharma of Kali-yuga, this is the dharma of Kali-yuga.”
Sarva-gataḥ (gone everywhere) means that the soul goes into all sorts of bodies such as human, animal and deva by its karma. [Note: The other meaning is pervading everywhere, but this meaning is not taken since the subject is the jīva , who pervades only his own body.] Sthāṇu and acala have the same meaning, “having stability,” [Note: Baladeva explains sthānu as “having a stable svarūpa.”] and the repetition makes the meaning clear.
Because it is very fine, it is called avyakta. Because it pervades the body with consciousness, it is called acintya, beyond conception. Being devoid of the six changes such as birth, it is called avikārya.
Purport (Baladeva Vidyabhusana)
The ātmā is not perceptible by the material senses (avyaktaḥ). It is beyond logic (acintyaḥ), being understood only through scriptures. By the scriptures the ātmā is understood to be jṣāna svarūpa, knowledge itself, and a knower of things. It is not subject to the six changes (avikāryaḥ).
The Lord, in teaching the nature of the ātmā with such statements as avināśi tu tad viddhi had used repetition of words with similar meaning, in order that the ātmā, which is difficult to understand, can be easily understood. Thus this is not a fault. Or the repeated words can be explained as useful for ascertaining the real nature of the ātmā.
To the extent that you know the nature of the ātmā (evam viditvā) with certainty, you will no longer lament. The Lord will explain next with the words such as āścaryavat paśyati kaścit. (verse 29) how others view the ātmā.
Surrender Unto Me
Now with the words "atha ca"‑ "if however", the topic is going to be changed. Krsna has explained to Arjuna that the weapons that he is holding they cannot hurt the soul. So he should fight!
But now Krsna is reversing His argument,
[ 3 ‑ The eternal, indestructible, immutable soul cannot be killed and the temporary body cannot be saved. Therefore fight.(26‑30) ]