B.G 2.13

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ २-१३॥

The dweller of the body experiences childhood, youth and old age in the changing body. So also one gets another body (after death). It does not perturb the brave man.

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.

There is a soul which is different from the body.

देहिनो भावे एतद्भवति। तदेवासिद्धम् इति चेन्न देहिनोऽस्मिन्। यथा कौमारादिशरीरभेदेपि देही तदीक्षिता सिद्धः एवं देहान्तरप्राप्तावपि। ईक्षितृत्वात्।

There is a soul which is different from the body. The verse–'dehinosmin' establishes this. The way we perceive the same soul experiencing childhood, youth and old age, similarly after getting a new body, we experience the same soul. Also, because we behold previously existing (soul).

न हि जडस्य शरीरस्य कौमाराद्यनुभवः सम्भवति। मृतस्यादर्शनात्। मृतस्य वाय्वाद्यपगमादनुभवाभावः। अहं मनुष्य इत्याद्यनुभवाच्चैतत् सिद्धमिति चेत् न। सत्येवाविशेषे देहे सुप्त्यादौ ज्ञानादिविशेषादर्शनात्। समश्चाभिमानो मनसि। काष्ठादिवच्च।

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 soul". 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).

Like direct perception, Vēdas are also valid means to knowledge, as they are devoid of human defect.

श्रुतेश्च। प्रामाण्यं च प्रत्यक्षादिवत्। न च बौद्धादिवत्। अपौरुषेयत्वात्। न ह्यपौरुषेये पौरुषेयाज्ञानादयः कल्पयितुं शक्याः।

The Vedas recognize this 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।

Without non-human made statements, how is it possible to establish the dharma (righteousness) that is agreeable to all and applicable at all times?

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.

यश्च तौ नाङ्गीकुरुते नासौ समयी। अप्रयोजकत्वात्। मास्तु धर्मोनिरूप्यत्वादिति चेत् न। सर्वाभिमतस्य प्रमाणं विना निषेद्धुमशक्यत्वात्। नच सिद्धिरप्रामाणिकस्येति चेत् - न। सर्वाभिमतेरेव प्रमाणत्वात्।

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।

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.

सर्वदुःखकारणत्वं वा स्यात्। एको वान्यथा स्यात्।

Such an argument will only cause misery for all, even if a single person put forth it.

Arguments that don't serve general good are of no value and are faulty.

रचितत्वे च धर्मप्रमाणस्य कर्तुरज्ञानादिदोषशङ्का स्यात्। न चादोषत्वं स्ववाक्येन एव सिद्ध्यति। न च येन केनचिदपौरुषेयमित्युक्तमुक्तवाक्यसमम्। आनादिकालपरिग्रहसिद्धत्वात्। अतः प्रामाण्यं श्रुतेः। अतः कुतर्कैः धीरस्तत्र न मुह्यति॥

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.

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.

अथवा, जीवनाशं देहनाशं वापेक्ष्य शोकः? न तावत् जीवनाशम्। नित्यत्वादित्याह– न त्वेवेति। नापि देहनाशमित्याह– देहिन इति। यथा कौमारादिदेहहानेन जरादिप्राप्तावशोकः एवं जीर्णादिदेहहानेन देहान्तरप्राप्तावपि ॥ १३ ॥

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.