HomeBhagavad GitaCh. 2Shloka 28
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Bhagavad Gita — Sankhya Yoga, Shloka 28

Sankhya Yoga

Bhagavad Gita 28 illustration

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत । अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २.२८ ॥

avyaktādīni bhūtāni vyaktamadhyāni bhārata | avyaktanidhanāny eva tatra kā paridevanā || 2.28 ||

Beings are unmanifest in the beginning, manifest in the middle, O Bharata, and unmanifest again in the end. What is there to lament?

Beings are unmanifest in the beginning, manifest in the middle, and unmanifest again in the end; what is there to lament?

Entities have the unmanifest as their beginning, the manifest as their middle, and the unmanifest as their end; in that case, what ground is there for lamentation?

This verse is frequently linked to Sāṅkhya-like cosmology: manifestation is a temporary phase within a broader unmanifest condition; some commentators align “unmanifest” with prakṛti, others with epistemic non-appearance.

अव्यक्तात्from the unmanifest
अव्यक्तात्:
अपादान
Rootअव्यक्त (प्रातिपदिक)
आदीनिhaving as beginning / beginning from
आदीनि:
Rootआदि (प्रातिपदिक)
भूतानिbeings; entities
भूतानि:
कर्तृ
Rootभूत (प्रातिपदिक)
व्यक्तthe manifest
व्यक्त:
Rootव्यक्त (प्रातिपदिक)
मध्यानिhaving as middle / in the middle
मध्यानि:
Rootमध्य (प्रातिपदिक)
भारतO Bhārata (descendant of Bharata)
भारत:
Rootभारत (प्रातिपदिक)
अव्यक्तunmanifest
अव्यक्त:
Rootअव्यक्त (प्रातिपदिक)
निधनानिhaving dissolution/end as (their) end
निधनानि:
Rootनिधन (प्रातिपदिक)
एवindeed; only
एव:
Rootएव
तत्रthere; in that matter
तत्र:
अधिकरण
Rootतत्र
काwhat? (which?)
का:
Rootक (प्रातिपदिक)
परिदेवनाlamentation; grieving
परिदेवना:
Rootपरिदेवना (प्रातिपदिक)
KrishnaArjuna
Avyakta/Vyakta (unmanifest/manifest)Prakṛti (nature)Paridevanā (lamentation)
Cosmic perspective on changeTemporal nature of manifestationEmotional restraint

FAQs

It invites a wider time-horizon: when events are seen as phases of appearance and disappearance, emotional reactions can become less absolute.

The verse portrays embodied beings as transient expressions within a larger unmanifest ground, suggesting that manifestation is not ultimate.

It supports Krishna’s broader aim: to loosen Arjuna’s attachment to the visible, present form as the whole of reality.

Applied to life changes, it can foster resilience by treating successes and losses as temporary phases rather than final definitions.