B.G 2.13
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ २-१३॥
dehino'smin yathā dehe kaumāraṁ yauvanaṁ jarā। tathā dehāntaraprāptir dhīras tatra na muhyati ॥ 2-13॥
[देहिनः (dehinaḥ) - of the embodied; अस्मिन (asmin) - in this; यथा (yathā) - just as; देहे (dehe) - in the body; कौमारम् (kaumāram) - childhood; यौवनम् (yauvanam) - youth; जरा (jarā) - old age; तथा (tathā) - similarly; देहान्तरप्राप्तिः (dehāntaraprāptiḥ) - attainment of another body; धीः (dhīḥ) - the wise; तत्र (tatra) - there; न (na) - not; मुह्यति (muhyati) - bewildered;]
Just as the embodied being continuously passes, in this body, from boyhood to youth to old age, similarly, the being passes into another body at death. The wise are not bewildered by this.
Gīta Bhāshya 2.13
Like direct perception, Vēdas are also valid means to knowledge, as they are devoid of human defect. The belief in 'dharma', the common good, among the majority, is the proof for existence of God. We cannot deny a majority view without giving proof. Arguments that don't serve general good are of no value and are faulty. There is a Self which is different from the body. Nothing can destroy the Self. The transformation from youth to old age destroys the body. Similarly, death destroys the body. In either case, there is nothing to worry.
देहिनो भावे एतद्भवति। तदेवासिद्धम् इति चेन्न देहिनोऽस्मिन्। यथा कौमारादिशरीरभेदेपि देही तदीक्षिता सिद्धः एवं देहान्तरप्राप्तावपि। ईक्षितृत्वात्।
dehino bhāve etadbhavati। tadevā siddham iti cenna dehino'smin। yathā kaumārādiśarīrabhede'pi dehī tadīkṣitā siddhaḥ evaṃ dehāntaraprāptāvapi। īkṣitṛtvāt।
[देहिनः (dehinaḥ) - of the embodied; भावे (bhāve) - in the state; एतत् (etat) - this; भवति (bhavati) - occurs; तदेव (tadeva) - that itself; असिद्धम् (asiddham) - not accomplished; इति (iti) - thus; चेत् (cet) - if; न (na) - not; देहिनः (dehinaḥ) - of the embodied; अस्मिन् (asmin) - in this; यथा (yathā) - just as; कौमार (kaumāra) - childhood; आदि (ādi) - etc.; शरीर (śarīra) - body; भेदे (bhede) - in the change; अपि (api) - even; देही (dehī) - the embodied; तत् (tat) - that; ईक्षिता (īkṣitā) - seen; सिद्धः (siddhaḥ) - accomplished; एवम् (evam) - thus; देहान्तर (dehāntara) - another body; प्राप्तौ (prāptau) - in the attainment; अपि (api) - even; ईक्षितृत्वात् (īkṣitṛtvāt) - due to being the seer;]
There is a being which is different from the body. The verse–'dehinosmin', i.e. 'it exists in the body', establishes this. The way we perceive the same being experiencing childhood, youth and old age, similarly after getting a new body, we experience the same being. Also, due to being the seer.
न हि जडस्य शरीरस्य कौमाराद्यनुभवः सम्भवति। मृतस्यादर्शनात्। मृतस्य वाय्वाद्यपगमादनुभवाभावः। अहं मनुष्य इत्याद्यनुभवाच्चैतत् सिद्धमिति चेत् न। सत्येवाविशेषे देहे सुप्त्यादौ ज्ञानादिविशेषादर्शनात्। समश्चाभिमानो मनसि। काष्ठादिवच्च।
na hi jaḍasya śarīrasya kaumārādyanubhavaḥ sambhavati. mṛtasyādarśanāt. mṛtasya vāyvādyapagamādanubhavābhāvaḥ. ahaṃ manuṣya ityādyanubhavāccaitat siddhamiti cet na. satyevāviśeṣe dehe suptyādau jñānādiviśeṣādarśanāt. samaścābhimāno manasi. kāṣṭhādivacca.
[न (na) - not; हि (hi) - indeed; जडस्य (jaḍasya) - of the inert; शरीरस्य (śarīrasya) - of the body; कौमाराद्यनुभवः (kaumārādyanubhavaḥ) - experience of childhood, etc.; सम्भवति (sambhavati) - is possible; मृतस्य (mṛtasya) - of the dead; अदर्शनात् (adarśanāt) - due to non-appearance; मृतस्य (mṛtasya) - of the dead; वाय्वाद्यपगमात् (vāyvādyapagamāt) - due to departure of air, etc.; अनुभवाभावः (anubhavābhāvaḥ) - absence of experience; अहं (ahaṃ) - I; मनुष्य (manuṣya) - human; इति (iti) - thus; आद्यनुभवात् (ādyanubhavāt) - from the initial experience; च (ca) - and; एतत् (etad) - this; सिद्धम् (siddham) - established; इति (iti) - thus; चेत् (cet) - if; न (na) - not; सत्येव (satyeva) - indeed in reality; अविशेषे (aviśeṣe) - in non-distinction; देहे (dehe) - in the body; सुप्त्यादौ (suptyādau) - in sleep, etc.; ज्ञानादिविशेषादर्शनात् (jñānādiviśeṣādarśanāt) - due to non-appearance of distinctions like knowledge, etc.; समः (samaḥ) - equal; च (ca) - and; अभिमानः (abhimānaḥ) - identification; मनसि (manasi) - in the mind; काष्ठादिवत् (kāṣṭhādivat) - like wood, etc.; च (ca) - and;]
It is not possible to experience childhood and other perceptions from an inanimate body once it is dead. In the dead body, there is no breath, power to digest, or sense perception. It is not the right argument to say–"As we have the feeling, I am human, my body is the spirit". In the not so special body that is in deep sleep, it is not possible to see the special knowledge and unique ability to perceive truth. The way wood is required to light fire, the egoistic mind (can only enable knowledge).
श्रुतेश्च। प्रामाण्यं च प्रत्यक्षादिवत्। न च बौद्धादिवत्। अपौरुषेयत्वात्। न ह्यपौरुषेये पौरुषेयाज्ञानादयः कल्पयितुं शक्याः।
śruteśca। prāmāṇyaṃ ca pratyakṣādivat। na ca bauddhādivat। apauruṣeyatvāt। na hyapauruṣeye pauruṣeyājñānādayaḥ kalpayituṃ śakyāḥ।
[श्रुतेः (śruteḥ) - of the Vedas; च (ca) - and; प्रामाण्यं (prāmāṇyaṃ) - authority; च (ca) - and; प्रत्यक्षादिवत् (pratyakṣādivat) - like perception, etc.; न (na) - not; च (ca) - and; बौद्धादिवत् (bauddhādivat) - like Buddhist texts, etc.; अपौरुषेयत्वात् (apauruṣeyatvāt) - due to being authorless; न (na) - not; हि (hi) - indeed; अपौरुषेये (apauruṣeye) - in the authorless; पौरुषेय (pauruṣeya) - human; अज्ञानादयः (ajñānādayaḥ) - ignorance, etc.; कल्पयितुं (kalpayituṃ) - to imagine; शक्याः (śakyāḥ) - possible;]
The Vedas recognize this (body is not equal to living being) as well. Vedas are a valid means to knowledge like perception. As Vedas are not human made, unlike words of Buddha, it is not possible to attribute ignorance and other human defects to Vedas.
विना च कस्यचिद् वाक्यस्यापौरुषेयत्वं सर्वसमयाभिमतधर्माद्यसिदि्धः।
vinā ca kasyacid vākyasyāpauruṣeyatvaṃ sarvasamayābhimatadharmādyasid'dhiḥ।
[विना (vinā) - without; च (ca) - and; कस्यचित् (kasyacit) - of anyone; वाक्यस्य (vākyasya) - of statement; अपौरुषेयत्वं (apauruṣeyatvaṃ) - non-human origin; सर्व (sarva) - all; समय (samaya) - traditions; अभिमत (abhimata) - accepted; धर्म (dharma) - dharma; आदि (ādi) - and others; असिद्धिः (asid'dhiḥ) - non-establishment;]
Without non-human made statements, how is it possible to establish the dharma (righteousness) that is agreeable to all and applicable at all times?
यश्च तौ नाङ्गीकुरुते नासौ समयी। अप्रयोजकत्वात्। मास्तु धर्मोनिरूप्यत्वादिति चेत् न। सर्वाभिमतस्य प्रमाणं विना निषेद्धुमशक्यत्वात्। नच सिद्धिरप्रामाणिकस्येति चेत् - न। सर्वाभिमतेरेव प्रमाणत्वात्।
yaśca tau nāṅgīkurute nāsau samayī। aprayojakatvāt। māstu dharmoni rūpyatvād iti cet na। sarvābhimatasya pramāṇaṃ vinā niṣeddhum aśakyatvāt। naca siddhir aprāmāṇikasya iti cet - na। sarvābhimate reva pramāṇatvāt।
[यः (yaḥ) - who; च (ca) - and; तौ (tau) - those two; न (na) - not; अङ्गीकुरुते (aṅgīkurute) - accepts; न (na) - not; असौ (asau) - he; समयी (samayī) - agreed; अप्रयोजकत्वात् (aprayojakatvāt) - due to lack of utility; मास्तु (māstu) - let it not be; धर्म (dharma) - duty; अनिरूप्यत्वात् (anirūpyatvāt) - due to indefinability; इति (iti) - thus; चेत् (cet) - if; न (na) - not; सर्व (sarva) - all; अभिमतस्य (abhimatasya) - of the desired; प्रमाणं (pramāṇam) - evidence; विना (vinā) - without; निषेद्धुम् (niṣeddhum) - to negate; अशक्यत्वात् (aśakyatvāt) - due to impossibility; न (na) - not; च (ca) - and; सिद्धिः (siddhiḥ) - perfection; अप्रामाणिकस्य (aprāmāṇikasya) - of the unauthenticated; इति (iti) - thus; चेत् (cet) - if; न (na) - not; सर्व (sarva) - all; अभिमतेः (abhimateḥ) - of the desired; एव (eva) - indeed; प्रमाणत्वात् (pramāṇatvāt) - due to being evidence;]
If one doesn’t agree with the view that there is common good like dharma, then it is not appropriate. As no purpose gets served with such an argument. Also, it is incorrect to say it is not possible to establish the existence of dharma. We cannot deny majority opinion without giving valid proof. Then how to establish (dharma exists) with no proof? In such a scenario, the opinion of the majority itself is evidence.
अन्यथा सर्ववाचिकव्यवहारासिद्धेश्च। न च मया श्रुतमिति तव ज्ञातुं शक्यम्। अन्यथा वा प्रत्युत्तरं स्यात्। भ्रान्तिर्वा तव स्यात्।
anyathā sarvavācikavyavahārāsiddheśca। na ca mayā śrutamiti tava jñātuṃ śakyam। anyathā vā pratyuttaraṃ syāt। bhrāntirvā tava syāt।
[अन्यथा (anyathā) - otherwise; सर्ववाचिकव्यवहारासिद्धेः (sarvavācikavyavahārāsiddheḥ) - of all verbal transactions; च (ca) - and; न (na) - not; च (ca) - and; मया (mayā) - by me; श्रुतम् (śrutam) - heard; इति (iti) - thus; तव (tava) - your; ज्ञातुं (jñātuṃ) - to know; शक्यम् (śakyam) - possible; अन्यथा (anyathā) - otherwise; वा (vā) - or; प्रत्युत्तरं (pratyuttaraṃ) - reply; स्यात् (syāt) - may be; भ्रान्तिः (bhrāntiḥ) - confusion; वा (vā) - or; तव (tava) - your; स्यात् (syāt) - may be;]
Otherwise, it is not possible for any spoken transaction to take place such as "I have heard", "You have understood what I heard". If you say by only listening to the replies, even that involves inference too.
सर्वदुःखकारणत्वं वा स्यात्। एको वान्यथा स्यात्।
sarvaduḥkhakāraṇatvaṃ vā syāt। eko vānyathā syāt।
[सर्वदुःखकारणत्वं (sarvaduḥkhakāraṇatvaṃ) - the cause of all suffering; वा (vā) - or; स्यात् (syāt) - may be; एकः (ekaḥ) - one; वा (vā) - or; अन्यथा (anyathā) - otherwise; स्यात् (syāt) - may be;]
Such an argument will only cause misery for all, even if a single person put forth it.
रचितत्वे च धर्मप्रमाणस्य कर्तुरज्ञानादिदोषशङ्का स्यात्। न चादोषत्वं स्ववाक्येन एव सिद्ध्यति। न च येन केनचिदपौरुषेयमित्युक्तमुक्तवाक्यसमम्। आनादिकालपरिग्रहसिद्धत्वात्। अतः प्रामाण्यं श्रुतेः। अतः कुतर्कैः धीरस्तत्र न मुह्यति॥
racitatve ca dharmapramāṇasya karturajñānādidoṣaśaṅkā syāt। na cādoṣatvaṃ svavākyena eva siddhyati। na ca yena kenacidapauruṣeyamityuktamuktavākyasamam। ānādikālaparigrahasiddhatvāt। ataḥ prāmāṇyaṃ śruteḥ। ataḥ kutarkaiḥ dhīrastatra na muhyati॥
[रचितत्वे (racitatve) - in the creation; च (ca) - and; धर्मप्रमाणस्य (dharmapramāṇasya) - of the authority of dharma; कर्तुः (kartuḥ) - of the doer; अज्ञानादि (ajñānādi) - ignorance and other; दोष (doṣa) - defects; शङ्का (śaṅkā) - doubt; स्यात् (syāt) - may arise; न (na) - not; च (ca) - and; अदोषत्वं (adoṣatvaṃ) - faultlessness; स्ववाक्येन (svavākyena) - by one's own statement; एव (eva) - alone; सिद्ध्यति (siddhyati) - is established; न (na) - not; च (ca) - and; येन (yena) - by which; केनचित् (kenacit) - by anyone; अपौरुषेयम् (apauruṣeyam) - not of human origin; इति (iti) - thus; उक्तम् (uktam) - said; उक्तवाक्यसमम् (uktavākyasamam) - equivalent to a stated sentence; आनादिकाल (ānādikāla) - beginningless time; परिग्रह (parigraha) - acceptance; सिद्धत्वात् (siddhatvāt) - due to being established; अतः (ataḥ) - therefore; प्रामाण्यं (prāmāṇyaṃ) - authority; श्रुतेः (śruteḥ) - of the Vedas; अतः (ataḥ) - therefore; कुतर्कैः (kutarkaiḥ) - by fallacious arguments; धीरः (dhīraḥ) - wise person; तत्र (tatra) - there; न (na) - not; मुह्यति (muhyati) - is deluded;]
It is not possible to establish the 'dharma', the righteousness with the sentences created by humans. Even if the author claims there are no defects in the sentences formed by self, it is possible to doubt ignorance and other defects in the author. Hence, human made sentences are never equal to sentences coming from liberated. From time immemorial, it has been established that the herd sentences, i.e. Vedas, are such authority. The brave does not let misguided, faulty, and illogical arguments confuse them.
अथवा, जीवनाशं देहनाशं वापेक्ष्य शोकः? न तावत् जीवनाशम्। नित्यत्वादित्याह– न त्वेवेति। नापि देहनाशमित्याह– देहिन इति। यथा कौमारादिदेहहानेन जरादिप्राप्तावशोकः एवं जीर्णादिदेहहानेन देहान्तरप्राप्तावपि ॥ १३ ॥
athavā, jīvanāśaṃ dehanāśaṃ vāpekṣya śokaḥ? na tāvat jīvanāśam. nityatvādityāha– na tveveti. nāpi dehanāśamityāha– dehina iti. yathā kaumārādidehahānena jarādiprāptāvaśokaḥ evaṃ jīrṇādidehahānena dehāntaraprāptāvapi ॥ 13 ॥
[अथवा (athavā) - or; जीवनाशं (jīvanāśaṃ) - loss of life; देहनाशं (dehanāśaṃ) - loss of body; वा (vā) - or; अपेक्ष्य (apekṣya) - considering; शोकः (śokaḥ) - grief; न (na) - not; तावत् (tāvat) - then; जीवनाशम् (jīvanāśam) - loss of life; नित्यत्वात् (nityatvāt) - due to eternity; इत्याह (ityāha) - thus said; न (na) - not; तू (tū) - indeed; एव (eva) - certainly; इति (iti) - thus; नापि (nāpi) - nor; देहनाशम् (dehanāśam) - loss of body; इत्याह (ityāha) - thus said; देहिन (dehina) - embodied; इति (iti) - thus; यथा (yathā) - as; कौमारादि (kaumārādi) - from childhood, etc.; देहहानेन (dehahānena) - by loss of body; जरादि (jarādi) - old age, etc.; प्राप्तौ (prāptau) - in attainment; अशोकः (aśokaḥ) - without grief; एवं (evaṃ) - thus; जीर्णादि (jīrṇādi) - from old age, etc.; देहहानेन (dehahānena) - by loss of body; देहान्तर (dehāntara) - another body; प्राप्तौ (prāptau) - in attainment; अपि (api) - also;]
Is one worried about the destruction of the being or body? There is no destruction of the being. The eternality of the being is clarified by 'natvevaham' (2-12) verse. The 'dehinosmin' (2-13) verse explains why one should not grieve when the body is destroyed. One does not grieve when a youthful body is destroyed by old age. Similarly, one should not grieve when a worn-out body is destroyed, and one gets a new body by transformation.
Gīta Tātparya 2.13
Changing the body after death is no different compared to changing the body from youth to old-age. Using the word 'dehina' Krishna excludes his own body, as the body of God does not undergo change.
मम स्वकीयदेहान्तरप्राप्तिरपि नास्तीति दर्शयितुं देहिन इति विशेषणम्। भवदादीनां सा भविष्यतीत्यपि शोको न कर्तव्यः। देहस्येदानी- मप्यन्यथात्वदर्शनात् ॥ १३ ॥
mama svakīyadehāntaraprāptirapi nāstīti darśayituṃ dehina iti viśeṣaṇam। bhavadādīnāṃ sā bhaviṣyatītyapi śoko na kartavyaḥ। dehasyedānī- mapyanyathātvadarśanāt ॥ 13 ॥
[मम (mama) - my; स्वकीय (svakīya) - own; देहान्तर (dehāntara) - another body; प्राप्तिः (prāptiḥ) - attainment; अपि (api) - even; न (na) - not; अस्ति (asti) - is; इति (iti) - thus; दर्शयितुम् (darśayitum) - to show; देहिन (dehina) - embodied; इति (iti) - thus; विशेषणम् (viśeṣaṇam) - qualification; भवत् (bhavat) - your; आदीनाम् (ādīnām) - and others; सा (sā) - that; भविष्यति (bhaviṣyati) - will be; इति (iti) - thus; अपि (api) - even; शोकः (śokaḥ) - grief; न (na) - not; कर्तव्यः (kartavyaḥ) - should be done; देहस्य (dehasya) - of the body; इदानीम् (idānīm) - now; अपि (api) - even; अन्यथात्व (anyathātva) - change; दर्शनात् (darśanāt) - from seeing;]
Krishna used the adjective 'dehina', your body, to deny himself, the God, different bodies. Even if Arjuna and others get different bodies, they should not grieve. Because it does not differ from the body undergoing changes in current life when observed scientifically.
