SLOKA- 12 :-
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः।
न चैव न भविष्यामः सर्वे वयमतः परम्।।2.12।।
Krishna continues:- The soul (Jeeva) embodied in "Deha" is immortal and therefore how could your concern and apprehension regarding warriors who might get killed by you is uncalled for and unfair as, in reality, they are not at all killed. So, Arjuna, your opinion that you will be cause for killing a person (jeeva being nitya) who does not get destructed or killed is against the opinion of the Jnanies.
SLOKA-13 :-
मूल श्लोकः....
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति।।2.13।।
Just as the various changes this body undergoes from the stage of infancy to the boyhood to the youth and lastly the old-age, the soul in this body gets another Deha. As such, no one should grieve or mourn for a Soul which gets a new Deha.
NB:- Explanation in Geeta Vivruti by Rayaru is:-
1. Here देहिनः is देहवतो जीवस्य meaning the SOUL (जीवात्मा is one who bears or holds this body) ;
2. The word देह here indicates the combination of देह + इन्द्रियानि + अन्तहकरन and as the knowledge and experience of transformation from infancy to old-age can only be felt by Atma but never by the Deha, which is जडवस्तु ( पाञ्चभौतिक शरीरः ), and, therefore, gets destructed.
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत।। 2.14।।
Arjuna questioned :- Lord Krishna, whatever you mentioned so far is correct. Atma is immortal and this Deha after it is perished will get new Deha. As such it is not proper to mourn the daparted. Still, I suffer grief as I will not be able to see or interact them in person. Their Deha which was the cause of my happiness will be no more. And I will also be satd to look at their mutilated body.
Sloka 14 above is Lord's answer to Arjuna's doubt.
मात्रा = knowledge obtainable by the sense organs such as nose, eyes, tongue etc., of fragrance, colour, hot or cold and स्पर्शाः = their relationship with respective 'Indriyas' is मात्रा स्पर्शाः.
You are telling you will feel sad if and when you cause harm to Bhishma and Drona and other kith and kin. But you will never bother if you cause similar harm or kill another common soldier. Why because you do not have any personal attachment to any other soldier. Hence, in addition to see the relatives with you might fight, you must have an attachment- the 'Abhimana'.
For this reason, you are not supposed to deviate from your prescribed duty. To fight in a war is the religious principle of Kshatriya
As is evident from anybody's experience no one would feel sad when he or she gets a new cloth and wears it.
देही नित्यमवध्योऽयं देहे सर्वस्य भारत।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि।।2.30।।
In every Jeevatma's स्थूलदेह ,लिङ्गदेह तथा स्वरूपदेह the paramatma is present as the protector (रक्षकः). This is exactly for this reason that Jeeva is immortal. Therefore, Arjuna you need not feel sad about anyone.
Also, as the paramatma is Bimba and Jeeva is His Pratibimba, and the Bimba is ever immortal and eternal so is the Jeeva (the soul).
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्।।2.40।।
The निष्काम कर्मानुष्ठान ( performance of duty without anticipating the fruits of action) is of utmost importance and bears fruit and destroys the sin just by making a beginning. Even if it is discontinued on account of any kind of impediment, there is no sin attached to its non-completion.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि।।2.47।।
You have a right to perform your prescribed duty, but you are not supposed to hope for the fruits of action. Jeeva has no capability to produce the results for the performance of 'kartavya'. 'Phala' is granted by the Lord. But that does not mean that you fail to carry out your Karma itself on the pretext that you are not desiring for the fruits of that labour.
बुद्धियुक्तो
जहातीह उभे सुकृतदुष्कृते।
तस्माद्योगाय
युज्यस्व योगः कर्मसु कौशलम्।।2.50।।
A Jnani with wisdom will get rid of both of his good and bad--sanchita punya-papa. (he will get free from anishta punya only which is the cause for suffering thro rebirth). Tatvajnana will ensure removal of sorrow.
द्योगाय युज्यस्व = Yogaya=for jnana sadhana, युज्यस्व = be ready and try.
योगः कर्मसु कौशलम् = योगः=nishkama karma, which does not attach any desire but with the complete knowledge of sarvottamatva of the Lord.
कौशलम् = Excellent or superior in quality.
The performance of our Kartavya with 3 essential ingredients Bhagavadjnana, without any desire for the result and dedicated to the Lord (Bhagavtpreeti gagi) is known as Kaushala (done with excellent skills). This is exactly called YOGA. Therefore, as this Nishkama karma itself is necessary for Jnanasadhana, one who has desire to acquire tatva jnana has to carry out Nishkama Karma only.
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः।
निर्ममो निरहंकारः स शांतिमधिगच्छति।।2.71।।
One who sheds Nishiddha Akakankshe and also gives up the thought of knowledge of 'every thing is mine', abandons the lust and desire that he is fully independent and enjoys whatever has been provided to him by the Lord, will attain the Moksha .
Conclusion of Chapter-2
The second Adhyaya of Geeta covers :-
1.Jeeva-Eeswara Swaroopa;
2. What is the method for understanding the Lord by Jeeva.That this method (Upaya) is Nishkama Karma is most essential is also explained in part in this chapter.
3. Lord Krishna also explains that the work performed with great focus and dedication itself is nothing but Yoga. Such yoga will attain excellence, skill with experience and will qualify as योगः कर्मसु कौशलम्. when done with nishkama karma and dedicated to the Lord.
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