B.G 2.13
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ २-१३॥
dēhinō'sminyathā dēhē kaumāraṁ yauvanaṁ jarā। tathā dēhāntaraprāptirdhīrastatra na muhyati ॥ 2-13॥
[dēhinaḥ = the dweller of the body; asmin yathā dēhē = in the changing body; kaumāraṁ = childhood; yauvanaṁ = youth; jarā = old age; tathā = similarly, so also; dēha antara prāptiḥ = also one gets another body; dhīraḥ tatra na muhyati = it does not perturb the brave man.]
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.
देहिनो भावे एतद्भवति। तदेवासिद्धम् इति चेन्न देहिनोऽस्मिन्। यथा कौमारादिशरीरभेदेपि देही तदीक्षिता सिद्धः एवं देहान्तरप्राप्तावपि। ईक्षितृत्वात्।
dēhinō bhāvē ētadbhavati। tadēvāsiddham iti cēnna dēhinō'smin। yathā kaumārādiśarīrabhēdēpi dēhī tadīkṣitā siddhaḥ ēvaṁ dēhāntaraprāptāvapi। īkṣitr̥tvāt।
[dēhinō bhāvē ētadbhavati = There is soul which is different from the body; tadēvāsiddham iti cēnna dēhinō'smin = Same is established in the above verse – 'dehinosmin'; yathā = the way; kaumārādiśarīrabhēdēpi = childhood, youth and old age; dēhī = body; tadīkṣitā= similarly we experience; siddhaḥ = certainly; ēvaṁ dēhāntaraprāptāvapi = after obtaining the new body; īkṣitr̥tvāt = also because we behold previously existing (soul).]
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।
na hi jaḍasya śarīrasya kaumārādyanubhavaḥ sambhavati। mr̥tasyādarśanāt। mr̥tasya vāyvādyapagamādanubhavābhāvaḥ। ahaṁ manuṣya ityādyanubhavāccaitat siddhamiti cēt na। satyēvāviśēṣē dēhē suptyādau jñānādiviśēṣādarśanāt। samaścābhimānō manasi। kāṣṭhādivacca।
[na hi jaḍasya śarīrasya kaumārādyanubhavaḥ sambhavati mr̥tasyādarśanāt = It is not possible to experience childhood and other perceptions from inanimate body, once it is dead; mr̥tasya vāyvādyapagamād anubhava abhāvaḥ । = In the dead body there is no breath, power to digest, or sense perception. ahaṁ manuṣya ityādyanubhavāccaitat siddhamiti cēt na। = It is not right argument to say – "As we have the feeling, I am human, my body is the soul". satya ēva aviśēṣē dēhē suptyādau jñānādi viśēṣa adarśanāt । = 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. samaśca abhimānō manasi । = Similar, is the egoistic mind (which can only enable knowledge) kāṣṭhādivacca । = the way wood is required to light fire.]
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).
श्रुतेश्च। प्रामाण्यं च प्रत्यक्षादिवत्। न च बौद्धादिवत्। अपौरुषेयत्वात्। न ह्यपौरुषेये पौरुषेयाज्ञानादयः कल्पयितुं शक्याः।
śrutēśca। prāmāṇyaṁ ca pratyakṣādivat। na ca bauddhādivat। apauruṣēyatvāt। na hyapauruṣēyē pauruṣēyājñānādayaḥ kalpayituṁ śakyāḥ।
[śrutēśca । = known through Vedas as well; prāmāṇyaṁ ca pratyakṣa adivat । = Vedas are valid means to knowledge like perception; na ca bauddha adivat । = unlike words of Buddha; apauruṣēyatvāt । = as they are not human made; na hyapauruṣēyē pauruṣēya ajñānādayaḥ kalpayituṁ śakyāḥ । = it is not possible to attribute ignorance and other human defects to Vedas.]
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।
vinā ca kasyacid vākyasyāpauruṣēyatvaṁ sarvasamayābhimatadharmādyasididhaḥ।
[vinā = Without; ca = and; kasyacid = how is it possible? vākyasya = statements; apauruṣēyatvaṁ = not human made; sarvasamaya abhimata = at all times and agreeable to all; dharmādya sididhaḥ = possible to establish dharma;]
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 nāṅgīkurutē nāsau samayī। aprayōjakatvāt। māstu dharmōnirūpyatvāditi cēt na। sarvābhimatasya pramāṇaṁ vinā niṣēddhumaśakyatvāt। naca siddhiraprāmāṇikasyēti cēt - na। sarvābhimatērēva pramāṇatvāt।
[yaśca tau nāṅgīkurutē nāsau samayī । = If one doesn't agree (with the view that there is common good like dharma), then it is not appropriate; aprayōjakatvāt । = As no purpose gets served with such argument; māstu dharmōnirūpyatvāditi cēt, na । = Also it is incorrect to say it is not possible to establish existence of dharma (righteousness); sarvābhimatasya pramāṇaṁ vinā niṣēddhumaśakyatvāt । = When majority opine, without giving valid proof its existence cannot be denied; naca siddhiraprāmāṇikasyēti cēt - na । = Then how to establish (such principles) without any proof; sarvābhimatērēva pramāṇatvāt । = The opinion of majority itself is an evidence in such a scenario;]
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 sarvavācikavyavahārāsiddhēśca। na ca mayā śrutamiti tava jñātuṁ śakyam। anyathā vā pratyuttaraṁ syāt। bhrāntirvā tava syāt।
[anyathā = otherwise; sarvavācikavyavahārāsiddhēśca = it is not possible for any spoken transaction to take place; na = not possible; ca = and; mayā śrutamiti = I heard; tava jñātuṁ śakyam = you understood that which is heard; anyathā vā pratyuttaraṁ syāt = not by the reply one receives; bhrāntirvā tava syāt = as even their inference is involved;]
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।
sarvaduḥkhakāraṇatvaṁ vā syāt। ēkō vānyathā syāt।
[sarvaduḥkha = all misery; kāraṇatvaṁ vā syāt = will be cause of, as well; ēkō vānyathā syāt = even if it is otherwise by a single person;]
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॥
racitatvē ca dharmapramāṇasya karturajñānādidōṣaśaṅkā syāt। na cādōṣatvaṁ svavākyēna ēva siddhyati। na ca yēna kēnacidapauruṣēyamityuktamuktavākyasamam। ānādikālaparigrahasiddhatvāt। ataḥ prāmāṇyaṁ śrutēḥ। ataḥ kutarkaiḥ dhīrastatra na muhyati॥
[ racitatvē ca = by creatorship as well; dharmapramāṇasya = evidence for establishment of dharma; karturajñānādidōṣaśaṅkā syāt । = it is possible to doubt ignorance and other defects in the author; na cādōṣatvaṁ = there are no defects; svavākyēna = in the sentences formed by self; ēva = even if; siddhyati । = he establishes; na ca yēna = therefore; kēnacidapauruṣēyam = the human made sentences are never; ityuktamuktavākyasamam । = equal to sentences coming from liberated; ānādikāla = From time immemorial; parigrahasiddhatvāt । = it has been established; ataḥ prāmāṇyaṁ = that as evidence, authority; śrutēḥ । = the heard sentences i.e vedas; ataḥ = therefore; kutarkaiḥ = by the misguided illogical argument; dhīrastatra = the brave; na muhyati ॥ = not be perplexed]
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, jīvanāśaṁ dēhanāśaṁ vāpēkṣya śōkaḥ? na tāvat jīvanāśam। nityatvādityāha– na tvēvēti। nāpi dēhanāśamityāha– dēhina iti। yathā kaumārādidēhahānēna jarādiprāptāvaśōkaḥ ēvaṁ jīrṇādidēhahānēna dēhāntaraprāptāvapi ॥ 13 ॥
[athavā = or; jīvanāśaṁ = destruction of soul; dēhanāśaṁ = destruction of body; vāpēkṣya śōkaḥ? = is he worried; na tāvat jīvanāśam । = no, there is no destruction of soul; nityatvādityāha– na tvēvēti । = the eternality if soul is clarified by 'natvevaham' verse; nāpi dēhanāśamityāha– dēhina iti । = also why one should not grieve when body is destroyed is clarified in 'dehinosmin' verse; yathā kaumārādidēhahānēna = The way the when the youthful body is destroyed; jarādiprāptāvaśōkaḥ = and one gets old age body, one does not grieve; ēvaṁ jīrṇādidēhahānēna = similarly one should not grieve when worn out body is destroyed; dēhāntaraprāptāvapi ॥ = and gets a new body by transformation;]
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.
