2.26 –“You ought not to grieve, O the mighty-armed, even if you think of him (the Self) as ever-born and ever-dying.”
Arjun ought not to mourn even if he regards the Self as constantly born and constantly dying.
2.27 –“Since this also proves the certain death of what is born and the certain birth of what dies, you ought not to grieve over the inevitable.
Even the assumption that the Self is ever-born and ever-dying only goes to establish that the born must die and the dead must be born.So Arjun ought not to grieve over what must be,for sorrowing over something which is inevitable is inviting yet another sorrow.
2.28 –“Why grieve over the matter, O Bharat (Arjun), when all beings, disembodied before birth and disembodied after death, appear to possess a body only between the two events?”
All beings are body-less before birth and also body-less after death. They can be seen neither before birth nor after death. It is only between birth and death that they assume the form of a body. So why grieve uselessly over this change? But who can see this Self?
2.29 –“Only a seer views the Soul as a marvel, another one describes him as a marvel, andyet another one hears him as marvel. While there are some who hear him and yet know him not.’’
Sri Krishn has said before that only enlightened, realized, sages have viewed the Self. Now he elaborates the rareness of this vision. Only a rare sage sees the Self-views him directly rather than just hear of him. Similarly, another rare sage speaks of his substance. Only he who has seen the Self can describe him. Yet another rare seeker hears him as a wonder, for even hearing the voice of the Self is not possible for all because it is meant only for men of high spiritual attainment.There are people who hear the Self and yet know him not, because they are incapable of treading the spiritual path. A man may listen to, countless words of wisdom, split hairs, and be eager to acquire the highest wisdom. But his attachments are possessed of irresistible might and after only a short while he finds himself reversed to worldly business.
2.30 –“Since the Self dwelling in all bodies is unslayable, O Bharat, it does not befit you to grieve for living beings.”
Arjun ought not to mourn for living beings because the Self, in whatever body he is, can be neither slain nor pierced through. Duly expounded and treated with authority, the point at issue that “the Self is eternal” is concluded here.
But there arises another question at this point. How to realize and fulfil the Self? In the whole of the Geeta only two ways are suggested for this, first “the Way of Selfless Action” (Nishkam Karm Yog) and, secondly, “the Way of Discernment” (Gyan Yog). The required action for both the ways is the same.
[As expounded by most revered Gurudev Swami Adgadanand Paramhans]