Cluster 0056 — BG-2.27 — *jātasya hi dhruvo mṛtyur dhruvam janma mṛtasya ca — tasmād aparihārye 'rthe na tvam śocitum arhasi*
BG-2.27
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च । तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥२७॥
"For the born, death is certain; and for the dead, birth is certain. Therefore, in a matter that cannot be averted, it does not befit you to grieve."
This is the capstone of the Sānkhya-consolation block of chapter 2. Krishna has already argued the deathlessness of the ātman (the self is never born and never dies, BG-2.20), and the body as worn-out garments exchanged for new (BG-2.22). Here he turns to a second argument — one that works even if you still insist that beings are genuinely born and genuinely die: the cycle of birth-and-death is inexorable, and grief over what cannot be averted is simply unfitting. Jñāneśvar takes the bare reciprocal certainty of the Sanskrit and gives it three bodies of escalating size — a hand-held water-clock, the daily round of the sun, and the great dissolution that swallows the three worlds — before turning, at the end, straight to Arjuna's face: if you accept all this, why do you grieve?
Ovi 2.159
Original (Marathi): उपजे तें नाशे । नाशलें पुनरपि दिसे । हें घटिकायंत्र जैसें । परिभ्रमे गा ॥१५९॥ Voice: krishna-to-arjuna (the address-particle गा anchors the direct second-person frame)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| उपजे तें नाशे | that which is born, perishes |
| नाशलें पुनरपि दिसे | what has perished appears once again (punar-api, yet-again) |
| हें घटिकायंत्र जैसें | just like this water-clock / time-measuring wheel (ghaṭikā-yantra) |
| परिभ्रमे गा | it revolves all around, O (gā — intimate address-particle) |
Literal translation
English: That which is born perishes; what has perished appears yet again — it revolves, you see, just like a water-clock's wheel.
मराठी (आधुनिक): जे जन्माला येतं ते नाश पावतं; जे नाश पावलं ते पुन्हा दिसू लागतं — हे सगळं घटिकायंत्राच्या (पाणघड्याळाच्या) चाकासारखं अखंड फिरत राहतं.
Sanskrit-root note
ghaṭikā-yantra = ghaṭikā (a measure of time, ~24 minutes; also the small pot/clepsydra-bowl) + yantra (machine/contrivance) — the water-clock whose marked bowl sinks and is reset, a self-repeating time-device; the perfect mechanical figure for recurrence.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| The घटिकायंत्र water-clock wheel that fills, empties, and is reset, turning without end | The reciprocal birth-death law (jāta→mṛtyu→janma) as a closed, self-driving cycle with no first cause to start it and no exit to stop it | The clock on the wall whose hands return to the same numbers; the odometer that rolls over — time as a wheel that returns, not a line that ends |
| "Born → perishes → appears again" (उपजे तें नाशे, नाशलें पुनरपि दिसे) | Each death is not a terminus but a node on the wheel; the same continuity the ātman-arguments protect, now stated at the level of phenomena | Anything that cycles back into view after vanishing — seasons, tides, the refreshed feed — recurrence you cannot argue out of existence |
Metaphor-family: wheel-of-time / cakra-of-recurrence (ghaṭikā-yantra). The जैसें ("just like") simile-frame is explicit. This is the smallest-scale of the cluster's three recurrence-images; 2.161's महाप्रळय is its largest-scale companion.
Nāth-yogic layer
No Nāth-yogic referent in this ovi. The घटिकायंत्र is a macrocosmic time-cycle figure for the birth-death law, not a microcosmic yogic device; reading cakra-rotation into the "revolving wheel" would be an unsupported stretch in a plain Sānkhya-consolation argument.
Cross-references
- Internal: Small-scale companion to 2.161's महाप्रळय — the same recurrence-law imaged at its smallest mechanical frame (a hand-clock) and its largest cosmic frame (the great dissolution), bracketing the cluster's escalation.
- Tukaram parallel: (none specific to this ovi)
- Source citation: Bhagavad Gītā 2.27 — जातस्य हि ध्रुवो मृत्युः ध्रुवं जन्म मृतस्य च ("for the born, death is certain; for the dead, birth is certain"); the घटिकायंत्र water-clock-wheel amplifies the bare reciprocal-certainty into a self-turning machine of recurrence.
Modern application
- When you watch something vanish and return, and feel the wheel turning under you. Refreshing a feed and watching the same numbers cycle; a quarter ending and the next beginning identical; a habit you "killed" reappearing. The उपजे-नाशे-दिसे loop is not a special tragedy — it is the mechanism. Seeing it as a wheel takes some of the personal sting out of any single turn.
- When you treat one loss as if it broke the line of time. A project ends, a role disappears, a chapter closes, and it feels like the ending. The water-clock answer: this is one rotation, not the stopping of the clock. The thing that perished नाशलें पुनरपि दिसे — its kind appears again.
- When the ceaselessness itself exhausts you. Not any single event but the turning — the sense that it never stops. The ovi does not deny the wheel; it asks you to recognize it as a wheel, which is the first step to ceasing to fight its rotation.
Sādhanā
Today, sit for two minutes and watch your own breath as a small घटिकायंत्र: in, out, in, out — each breath born and perishing and the next appearing. Don't control it; just register that the cycle runs of itself, without your grief or your effort. Notice that you are watching a wheel, not pushing one.
Arc
2.159 gives the first cyclic-inevitability image (the water-clock-wheel of birth-perishing-reappearing); 2.160 develops the same inexorability with a larger image — the ceaseless sunrise-and-setting.
Ovi 2.160
Original (Marathi): ना तरी उदो अस्तु आपैसें । अखंडित होत जात जैसें । हें जन्ममरण तैसें । अनिवार जगीं ॥१६०॥ Voice: krishna-to-arjuna (continues the consolation-address; जगीं "in the world" frames the universal claim spoken to Arjuna)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| ना तरी उदो अस्तु आपैसें | or rather, just as rising and setting, of their own accord (āpaisem) |
| अखंडित होत जात जैसें | unbroken (a-khaṇḍita), keep happening — just as |
| हें जन्ममरण तैसें | so is this birth-and-death |
| अनिवार जगीं | irresistible / un-averted (a-nivāra), in the world |
Literal translation
English: Or rather — just as sunrise and sunset occur of their own accord, unbroken, going on and on — so is this birth-and-death: irresistible, in the world.
मराठी (आधुनिक): किंवा असं म्हणू — सूर्याचा उदय आणि अस्त जसा आपोआप, अखंडपणे होत-जात राहतो — अगदी तसंच हे जन्म-मरण आहे: जगात ते अनिवार आहे, थांबवता येत नाही.
Sanskrit-root note
a-nivāra = a (not) + nivāra (warding-off, from ni-√vṛ) — "that which cannot be warded off," irresistible; a near-synonym of the Sanskrit aparihārya that the next ovi (2.161) will calque even more directly.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| Sunrise and sunset (उदो-अस्तु) happening आपैसें — of their own accord — unbroken | The birth-death cycle as a self-driving cosmic process no agent starts or stops; the अनिवार un-avertability of the reciprocal law | The day/night cycle, the tide-table, the calendar — processes that run whether or not you consent, scaled up from a hand-clock to the sky |
| "Of their own accord, unbroken" (आपैसें, अखंडित) | The cycle needs no doer; grief assumes a doer who could have prevented the loss, and there is none | Automatic, scheduled, exception-less systems — the things that happen on time regardless of how you feel about them |
Metaphor-family: sun-cycle / day-and-night recurrence (udo-astu). The जैसें...तैसें ("just as...so") simile-frame is explicit. This is the middle term of the escalation: larger than 2.159's hand-wheel, smaller than 2.161's cosmic dissolution.
Nāth-yogic layer
No Nāth-yogic referent in this ovi. उदो-अस्तु here is the literal solar rising-and-setting as a figure for cosmic inevitability, not the inner sūrya/sun-breath of haṭha-yoga; the adjacent ovis (water-clock, mahā-pralaya) are all macrocosmic time-cycle figures, confirming the plain reading.
Cross-references
- Internal: (linear chain — 2.159 → 2.160 → 2.161 escalation of the recurrence-image)
- Tukaram parallel: (none specific to this ovi)
- Source citation:
- Bhagavad Gītā 2.27 — ध्रुवो मृत्युः / ध्रुवं जन्म, amplified into the sun-cycle simile; the word अनिवार (un-averted) renders the ध्रुव-certainty as cosmic-mechanical inevitability, the आपैसें (of-its-own-accord) underscoring that no agent drives or can halt the cycle.
- Bhagavad Gītā 8.18-19 (echo) — अव्यक्ताद् व्यक्तयः सर्वाः प्रभवन्त्यहरागमे, रात्र्यागमे प्रलीयन्ते ("all manifestations emerge at the coming of [Brahmā's] day, dissolve at the coming of night"). The उदो-अस्तु endless coming-and-going echoes the day-and-night-of-Brahmā cosmology that supplies the cyclic backdrop to BG-2.27.
Modern application
- When you brace against an outcome that runs on its own schedule. A test result already determined and awaiting readout, a fiscal close, a season change — things that happen आपैसें, of their own accord. The dread is the resistance; the sun rises whether you brace or not.
- When you mistake the relentlessness of a process for a personal injustice. Aging, the news cycle, the relentless arrival of Mondays — अखंडित, unbroken. The ovi reframes "why does this keep happening to me?" as "this is a cycle that happens, full stop," draining the sense of personal targeting.
- When you want to stop a process you have no hand on. उदो-अस्तु अनिवार — irresistible. The clarity that some things are genuinely outside the reach of your will is not defeat; it is the precondition for spending your will where it can actually do something.
Sādhanā
Tonight or at dawn, watch one actual sunrise or sunset for sixty seconds (or recall the last one you saw). Say to yourself, once: this happens आपैसें — of its own accord, whether I will it or not. Then name one worry you are carrying and ask whether it, too, is आपैसें — already in motion beyond your hand. If it is, set it down for the minute.
Arc
2.160 scales the cycle to the daily sun-round; 2.161 scales it once more — to the great dissolution in which even the three worlds are swept up, the maximal frame of the same law before the address pivots back to Arjuna.
Ovi 2.161
Original (Marathi): महाप्रळयावसरें । हें त्रैलोक्यहि संहरे । म्हणौनि हा न परिहरे । आदि अंतु ॥१६१॥ Voice: krishna-to-arjuna (the म्हणौनि "therefore" draws the consolation-inference Krishna is building for Arjuna)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| महाप्रळयावसरें | at the occasion of the great dissolution (mahā-pralaya-avasara) |
| हें त्रैलोक्यहि संहरे | even this triple-world (trai-lokya) is destroyed / withdrawn (saṃharaṇa) |
| म्हणौनि हा न परिहरे | therefore this does not get averted / removed (pari-haraṇa) |
| आदि अंतु | the beginning-and-end (ādi-anta) |
Literal translation
English: At the time of the great dissolution, even the three worlds are swept away — therefore this beginning-and-end cannot be averted.
मराठी (आधुनिक): महाप्रलयाच्या वेळी तर हे त्रैलोक्यसुद्धा संहारलं जातं — म्हणूनच हा जन्म-मृत्यूचा आदि-अंत टाळता येत नाही.
Sanskrit-root note
pari-harati (√hṛ + pari-, "to remove/avert"); म्हणौनि हा न परिहरे is the precise Marathi calque of the Sanskrit अपरिहार्ये (a-parihārye, "in the un-avertable") of BG-2.27's second hemistich — the gerundive transposed into a finite verb. saṃharaṇa (√hṛ + sam-, "to draw together/withdraw/destroy") names the pralaya-withdrawal of the worlds.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| The महाप्रळय great-dissolution in which even the त्रैलोक्य (three worlds) are withdrawn | The birth-death law extended to its cosmic maximum: not even worlds are exempt from the ādi-anta (beginning-and-end), so a single human death is the law operating at the smallest scale | A civilizational or planetary reset — the recognition that whole systems, not just individuals, run and end; the ultimate "even this passes," applied to everything |
| "Therefore this cannot be averted" (म्हणौनि हा न परिहरे) | The aparihārya conclusion: if the largest things cannot escape ādi-anta, neither can the smallest, and grief presumes an escape that does not exist | The hardest acceptance — that the unavoidable is genuinely unavoidable — stated by scaling the loss up until its inevitability is obvious |
Metaphor-family: cosmic-cycle / mahā-pralaya. This is the largest-scale of the three recurrence-images, the cosmic companion to 2.159's hand-scale water-clock; together they bracket the escalation (smallest mechanism → largest dissolution) of the GROUND-clause.
Nāth-yogic layer
No Nāth-yogic referent in this ovi. महाप्रळय here is the cosmological great-dissolution of the three worlds, the macrocosmic frame of the birth-death law — not the inner laya/dissolution of prāṇa into suṣumnā. The cluster's consistent macrocosmic register (water-clock, sun-cycle, world-dissolution) makes a yogic laya-reading an unsupported import.
Cross-references
- Internal:
- Parallel-image to 2.159 — महाप्रळय (cosmic maximum) is the large-scale companion to the घटिकायंत्र (hand-scale), the same recurrence-law at its two extremes.
- Tukaram parallel: (none specific to this ovi)
- Source citation:
- Bhagavad Gītā 2.27 — the अपरिहार्ये (un-avertable) of the second hemistich is rendered here precisely as न परिहरे (pari-√hṛ + a-, "does not get averted"); the cyclic-ground is pushed to its cosmic maximum (even the three worlds dissolve).
- Bhagavad Gītā 8.18-19 (echo) — रात्र्यागमे प्रलीयन्ते ("at the coming of [Brahmā's] night they dissolve"). The महाप्रळय in which even the त्रैलोक्य dissolve and re-arise echoes the dissolution-and-re-emergence cosmology grounding BG-2.27's inevitability.
Modern application
- When your loss feels uniquely unbearable, scale it up until the law is visible. The ovi's move — even the three worlds end — is the deliberate enlargement that reveals a single death as one instance of a universal, not a singular catastrophe aimed at you. "Even worlds end" is not cold; it is the company of a shared law.
- When you keep looking for the loophole. न परिहरे — it does not get averted. The exhausting search for the angle, the second opinion, the deal that lets you skip the unavoidable. The ovi names the unavoidable as unavoidable so you can stop spending yourself looking for the exit that isn't there.
- When acceptance has to reach all the way to the bottom. Half-acceptance still bargains. The महाप्रळय image forces the acceptance to its cosmic floor: if the ādi-anta holds for everything, it holds here too — and that total reach is what finally lets grief over the unavoidable loosen.
Sādhanā
Today, write down one fact you have been treating as if it might still be negotiable but that is, honestly, अपरिहार्य — unavoidable (an outcome already set, an aging, a finished decision). Under it write a single line: this does not get averted. Sit with that sentence for one minute without adding a "but." Notice whether naming the unavoidable as unavoidable loosens anything.
Arc
2.161 completes the three-image escalation of the GROUND-clause (water-clock → sun-cycle → cosmic-dissolution); 2.162 pivots from cosmic-ground to the personal consequence — the direct धनुर्धरा address: if you accept all this, why grieve?
Ovi 2.162
Original (Marathi): तूं जरी हें ऐसें मानिसी । तरी खेदु कां करिसी ? । काय जाणतुचि नेणसी । धनुर्धरा ॥१६२॥ Voice: krishna-to-arjuna (the vocative धनुर्धरा "O bowman" and the second-person verbs मानिसी / करिसी / नेणसी anchor the direct address)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| तूं जरी हें ऐसें मानिसी | if you indeed accept / hold this to be so |
| तरी खेदु कां करिसी ? | then why do you grieve / feel anguish (kheda)? |
| काय जाणतुचि नेणसी | do you, though knowing (jāṇatu-ci), fail to know (neṇasī)? |
| धनुर्धरा | O bowman (Dhanurdhara — Arjuna) |
Literal translation
English: If you indeed accept that it is so, then why do you grieve? Do you, though you know, fail to know — O bowman?
मराठी (आधुनिक): जर तू हे असं मान्य करतोस, तर मग शोक कशाला करतोस? जाणत असूनही तू नेणता का होतोस — धनुर्धरा?
Metaphor-unfold
No extended metaphor in this ovi. काय जाणतुचि नेणसी ("though knowing, do you not-know?") is a pointed rhetorical paradox, not a developed image.
Nāth-yogic layer
No Nāth-yogic referent in this ovi. This is the direct consolation-address drawing the practical conclusion; no esoteric frame is active.
Cross-references
- Internal: (linear chain — 2.162 draws the consequence of the 2.159-2.161 ground; 2.163 adds "one more point.")
- Tukaram parallel:
- Abhang 2980 (signed Tukyā-bandhu / Kānhōbā — non-Tukārām, present in this corpus) — develops BG-2.27's exact argument-structure. Its verified lines न चुके होणार सांडिल्या शूरत्वा । फुकट चि सत्वा होइल हानी ("what is to happen does not escape by abandoning heroism; free-of-cost there will be loss of sattva") and करावी ते चिंता मिथ्या खोटी ("the worry we must do is mithyā khōṭī — false, vain") mirror तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि: both move from the inevitability of the unavoidable (न चुके होणार ≈ अपरिहार्ये) to the pointlessness of grieving over it (चिंता मिथ्या खोटी ≈ न शोचितुम् अर्हसि). The Marathi sharpens 2.162's धनुर्धरा rebuke by adding a second prong — abandoning courage not only fails to avert the inevitable but costs you your own sattva.
- Source citation: Bhagavad Gītā 2.27 — तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ("therefore, in an unavoidable matter, it does not befit you to grieve"), rendered as the rhetorical खेदु कां करिसी? ("why do you grieve?") with the धनुर्धरा vocative confirming the direct Krishna-to-Arjuna address.
Modern application
- When you already know the thing is settled, and grieve anyway. The diagnosis is confirmed, the decision is final, the loss is irreversible — and you keep turning it over. काय जाणतुचि नेणसी — "though you know, do you not-know?" The ovi names the strange gap between intellectual acceptance and emotional refusal, and asks you to close it.
- When grief is doing no work. Some grief processes a loss; some just runs in place over what cannot change. 2.162's question is a diagnostic, not a scolding: given that you accept the unavoidability, what is this grief for? Asking it honestly can reveal grief that has become mere habit.
- When your stated philosophy and your live reaction don't match. You hold, in principle, that change is inevitable — and yet a particular change has flattened you. The "knowing yet not-knowing" is the ordinary human condition; the ovi invites you to bring the live reaction into contact with the principle you already affirm.
Sādhanā
Today, name one thing you intellectually accept as unavoidable but are still grieving. Ask yourself Krishna's exact question, plainly: I know this — so what is the grief actually doing right now? Don't force the grief away; just see clearly whether it is processing something or only circling. One honest look.
Arc
2.162 delivers the grief-is-unfitting conclusion of this śloka; 2.163 opens a second consolation — "here is yet another point, Pārtha" — already pointing past BG-2.27 toward the next śloka.
Ovi 2.163
Original (Marathi): एथ आणीकही एक पार्था । तुज बहुतीं परी पहातां । दुःख करावया सर्वथा । विषो नाहीं ॥१६३॥ Voice: krishna-to-arjuna (the vocative पार्था "O son of Pṛthā" and the second-person तुज "for you" anchor the direct address)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| एथ आणीकही एक पार्था | here is yet one more (point), O Pārtha |
| तुज बहुतीं परी पहातां | looking at you / at this in many ways (bahutīm parī) |
| दुःख करावया सर्वथा | for the doing of grief, in every way / absolutely (sarvathā) |
| विषो नाहीं | there is no occasion / object (viṣaya) |
Literal translation
English: Here is yet one more point, Pārtha: looking at it from many angles, there is absolutely no occasion for you to grieve.
मराठी (आधुनिक): इथे आणखी एक मुद्दा आहे, पार्था: अनेक बाजूंनी पाहिलं तरी, दुःख करण्यासाठी मुळीच काही कारण (विषय) नाही.
Sanskrit-root note
viṣaya (विषय) here = "occasion, object, ground, sphere" — दुःख करावया विषो नाहीं means "there is no object for grieving," there is nothing for grief to take hold of; the same viṣaya that elsewhere means "sense-object" is used here in its broader "ground/occasion" sense.
Metaphor-unfold
No extended metaphor in this ovi. विषो नाहीं ("there is no occasion/object") is a direct doctrinal assertion, not an image.
Nāth-yogic layer
No Nāth-yogic referent in this ovi. This is the closing consolation-pivot of the cluster; no esoteric frame is active.
Cross-references
- Internal: (builds on 2.162's grief-is-unfitting close by adding "one more point," बridging toward BG-2.28.)
- Tukaram parallel: (none specific to this ovi)
- Source citation:
- Bhagavad Gītā 2.27 (summary-pivot) — generalizes the grief-is-unfitting conclusion (दुःख करावया सर्वथा विषो नाहीं, "absolutely no occasion for grief"); the पार्था vocative continues the direct address.
- Bhagavad Gītā 2.28 (echo) — अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत — अव्यक्तनिधनान्येव तत्र का परिदेवना ("beings are unmanifest before, manifest in the middle, unmanifest after — what then is there to lament?"). 2.163's एथ आणीकही एक पार्था... विषो नाहीं anticipates the no-object-for-grief conclusion of the immediately-following 2.28. A different śloka from this cluster's own 2.27; Jñāneśvar pre-figures it here at the cluster's hinge.
Modern application
- When acceptance arrives "from many angles," not one knock-down argument. बहुतीं परी पहातां — looked at in many ways. Real consolation usually accumulates: the inevitability argument, the no-loophole argument, the it-passes argument, each adding a little, until grief finds no foothold. The ovi models that layering rather than a single magic reason.
- When you go looking for a reason to keep grieving and can't honestly find one. सर्वथा विषो नाहीं — absolutely no occasion. Sometimes the most freeing recognition is the absence of an object: you turn the loss over from every side and there is genuinely nothing for the grief to hold. Naming that absence can release it.
- When one consolation isn't enough and you need the next one. "Here is yet another point" — the teacher does not stop at one argument because grief rarely yields to one. The ovi gives permission to keep seeking the next angle when the present one hasn't landed, rather than concluding the teaching has failed.
Sādhanā
Today, take the loss or change you've been grieving and deliberately look at it from three different angles in turn — its inevitability, its impermanence (it too will pass), and whether anything could actually have averted it. After all three, ask honestly: is there still an object for this grief, or am I holding the shape of one? Write one sentence answering.
Arc
2.163 closes the cluster by adding "one more point" and pivoting from this śloka's inevitability-argument to the next śloka's no-object-for-grief argument — the bridge into BG-2.28.
Cluster summary
Core teaching: BG-2.27 caps the Sānkhya-consolation with a second, universal argument: for the born, death is certain, and for the dead, birth is certain — therefore in a matter that cannot be averted, grief is simply unfitting. Jñāneśvar renders the ground-clause through three escalating images of cyclic inevitability — the घटिकायंत्र water-clock-wheel (2.159), the उदो-अस्तु ceaseless sunrise-and-setting (2.160), and the महाप्रळय cosmic dissolution that not even the three worlds escape (2.161) — and then draws the consequence straight to Arjuna's face: if you accept this, why grieve, O bowman? (2.162), adding at the hinge that, looked at from every angle, there is absolutely no occasion for grief (2.163).
Chapter arc position: This cluster sits in the Sānkhya-consolation block (BG-2.11-30) of adhyāya 2, after the imperishable-self arguments (BG-2.20-25) and just before the no-object-for-grief argument of BG-2.28. It advances the chapter's systematic dismantling of the śoka that opened the dialogue (BG-2.1-9): where the earlier arguments deny that death is real loss (the self is deathless), BG-2.27 grants the appearance of birth-and-death and still removes grief by appeal to inexorability. The Tukārām-circle abhang 2980 (Tukyā-bandhu / Kānhōbā) carries the same argument into Marathi devotional verse — what is to happen does not escape, so worry is mithyā khōṭī, false — confirming how durable this BG-2.27 move proved in the Vārkarī stream.
Connects to BG-2.28: अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत — अव्यक्तनिधनान्येव तत्र का परिदेवना — beings are unmanifest before birth, manifest only in the middle, unmanifest again after death; so what is there to lament? Jñāneśvar's final ovi (2.163) already leans into this with its एथ आणीकही एक पार्था ("here is one more point, Pārtha — there is absolutely no occasion for grief"), making the cluster's last ovi the hinge into the next śloka's "no object for grief" argument.