BG 2.25

2.25 Moreover, ucyate, it is said that; ayam, This, the Self; is avyaktah, unmanifest, since, being beyond the ken of all the organs, It cannot be objectified. For this very reason, ayam, This; is acintyah, inconceivable. For anything that comes within the purview of the organs becomes the object of thought. But this Self is inconceivable becuase It is not an object of the organs. Hence, indeed, It is avikaryah, unchangeable. This Self does not change as milk does when mixed with curd, a curdling medium, etc. And It is chnageless owing to partlessness, for it is not seen that any non-composite thing is changeful. Not being subject to transformation, It is said to be changeless. Tasmat, therefore; vidivata, having known; enam, this one, the Self; evam, thus, as described; na arhasi, you ought not; anusocitum, to grieve, thinking, 'I am the slayer of these; these are killed by me.'

2.25 This (self) is said to be unmanifest, inconceivable and unchanging. Therefore, knowing It thus, it does not befit you to grieve.

2.25 It is named the Unmanifest, the Unthinkable, the immutable. Wherefore, knowing the Spirit as such, thou hast no cause to grieve.

2.25 It is named the Unmanifest, the Unthinkable, the immutable. Wherefore, knowing the Spirit as such, thou hast no cause to grieve.

2.25. This is declared to be non-evident, imponderable, and unchangeable. Therefore understanding This as such you should not lament.

2.25 This (self) is said to be unmanifest, inconceivable and unchanging. Therefore, knowing It thus, it does not befit you to grieve.

2.25 It is said that This is unmanifest; This is inconceivable; This is unchangeable. Therefore, having known This thus, you ougth not to grieve.

2.25 The self is not made manifest by those Pramanas (means of knowledge) by which objects susceptible of being cleft etc., are made manifest; hence It is unmanifest, being different in kind from objects susceptible to cleaving etc., It is inconceivable, being different in kind from all objects. As It does not possess the essential nature of any of them. It cannot even be conceived. Therefore, It is unchanging, incapable of modifications. So knowing this self to be possessed of the above mentioned alities, it does not become you to feel grief for Its sake.

2.23-25 Nainam etc. upto arhasi. The weapons etc., that cause destruction, haldly do anything to This. For, being, by nature, exclusively pure Consciousness, remaining without support, having no component parts and being independent, this cannot be destroyed through the process of either assumption of an altogether different nature, or the destruction of the support, or the mutual separation of the component parts, or the rise of an opponent, and so on. Nor the act to going to another body is a new thing for This. For, even when This is [apparently] with a single body, This travels always to different body; for the body does not remain the same even for a moment. By understanding this Self to be as such, you should not lament This.

2.25 Moreover, ucyate, it is said that; ayam, This, the Self; is avyaktah, unmanifest, since, being beyond the ken of all the organs, It cannot be objectified. For this very reason, ayam, This; is acintyah, inconceivable. For anything that comes within the purview of the organs becomes the object of thought. But this Self is inconceivable becuase It is not an object of the organs. Hence, indeed, It is avikaryah, unchangeable. This Self does not change as milk does when mixed with curd, a curdling medium, etc. And It is chnageless owing to partlessness, for it is not seen that any non-composite thing is changeful. Not being subject to transformation, It is said to be changeless. Tasmat, therefore; vidivata, having known; enam, this one, the Self; evam, thus, as described; na arhasi, you ought not; anusocitum, to grieve, thinking, 'I am the slayer of these; these are killed by me.'

It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.