Bhagavad Gita Chapter 2, Verse 13

English Translation

As are boyhood, youth and decrepitude to an embodied being in this (present) body, similar is the acisition of another body. This being so, an intelligent person does not get deluded.

Detailed Commentary

'देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा' – In the body of the embodied being (Dehin), first comes childhood, then youth, and then old age. This body does not remain in one state; it undergoes continuous transformation. Here, the phrase 'in the body of the embodied being' proves that the embodied (Shariri) is distinct from the body (Sharir). The Shariri is the observer, and the Sharir is the observed. Therefore, the transformation of states like childhood in the body does not occur in the Shariri. 'तथा देहान्तरप्राप्तिः' – Just as the body undergoes states like childhood and youth, similarly, there is the attainment of another body (Dehantar-prapti). Just as the gross body (Sthula Sharir) goes from being a child to a youth and from a youth to an old person, and there is no sorrow over these changes in states, similarly, when the Shariri passes from one body to another, there should also be no sorrow. Just as states like childhood and youth occur while the gross body exists, similarly, the attainment of another body occurs while the subtle (Sukshma) and causal (Karana) bodies exist. That is to say, just as childhood and youth are states of the gross body, so the attainment of another body (assuming another body after death) is a state of the subtle and causal bodies. The transformation of states like childhood while the gross body exists – this is a gross perspective (Sthula Drishti). From a subtle perspective (Sukshma Drishti), just like the states, the gross body itself is also continuously changing. The body that existed in childhood is not the same in youth. In reality, there is no moment when the gross body is not undergoing transformation. Similarly, the subtle and causal bodies also undergo momentary change, which becomes clearly visible in the form of Dehantar (change of body). Now, the question arises: we have knowledge of the gross body, but how can we gain knowledge of the subtle and causal bodies? The answer is that just as knowledge of the gross body is gained through its states, similarly, knowledge of the subtle and causal bodies is also gained through their states. The state of 'Jagrat' (waking) is considered to belong to the gross body, 'Swapna' (dream) to the subtle body, and 'Sushupti' (deep sleep) to the causal body. In childhood, a person sees themselves as a child in dreams; in youth, as a youth in dreams; and in old age, as an old person in dreams. This proves that along with the gross body, the subtle body also undergoes transformation. The Sushupti state is more prevalent in childhood, less in youth, and very little in old age; this also proves the transformation of the causal body. The refreshment that the body and senses experience after sleep in childhood and youth does not occur in old age, meaning there is no proper rest in old age. In this way, the transformation of the causal body is proven. One who obtains another body experiences 'I am this' in that body (due to Dehadhyasa, identification with the body); this signifies the transformation of the subtle body. Similarly, the causal body contains one's inherent nature (Prakriti), which is called habit (Aadat). This habit is inclined towards being a Deva (divine being) or towards being an animal (Pashu); this signifies the transformation of the causal body. If the Shariri were to change, then even with the change of states, the knowledge 'I am the same' would not exist. However, with the change of states, the knowledge 'I am the same one who was a child before, who was a youth' arises. This proves that there has been no change in the Shariri, that is, in the Self. Here, a doubt may arise: when the states of the gross body change, knowledge of them remains, but upon attaining another body, why is there no knowledge of the previous body? The reason for this is that there is great suffering (Kashta) at the time of death and birth. Due to that suffering, the memory (Smriti) of past lives does not remain in the intellect (Buddhi). Just as when paralysis strikes or in old age, the intellect no longer retains knowledge as before, similarly, due to the great shock experienced at the time of death and birth, knowledge of past lives does not remain. However, for one whose death does not involve such suffering, the memory of past lives may remain in their intellect. Now, let us consider that the knowledge gained during the attainment of different states (Avasthantar) is not the same as the knowledge gained during the attainment of another body (Dehantar); however, everyone possesses the knowledge of their own existence (Satta) as 'I am'. For example, in Sushupti (deep sleep), one has no knowledge of anything of oneself, but upon waking, a person says that they had such a deep sleep that they knew nothing – so, the knowledge of 'knowing nothing' is indeed there. The 'I' who was there before sleeping is the same 'I' after waking; therefore, the knowledge of one's own existence (Satta) remains unbroken and continuous even during Sushupti. No one ever has the knowledge of the non-existence of their own being. The existence of the embodied (Shariri) remains unbroken; only then does liberation (Mukti) occur, and in the liberated state, that being remains. Indeed, in the state of Jivanmukta (liberated while living), even if one may not have knowledge of other bodies (Sharirantaras), the experience 'I am distinct from all three bodies' certainly remains. 'धीरस्तत्र न मुह्यति' – A Dhira (wise, steady person) is one who has realized the truth and untruth. Such a Dhira person is never deluded (Mohita) in that matter; they never have any doubt. This does not mean that a Dhira person attains another body (Dehantar-prapti). The reason for birth in higher or lower species (Yonis) is the connection with the Gunas (qualities of Prakriti), and upon severing the connection with the Gunas, a Dhira person does not attain another body. Here, 'Tatra' (therein) does not mean 'concerning the attainment of another body,' but rather 'concerning the body and the embodied (Deha-Dehi).' The implication is: What is the body (Deha)? What is the embodied (Dehi)? What is perishable? What is imperishable? What is transient (Anitya)? What is eternal (Nitya)? What is subject to change (Vikari)? What is unchangeable (Avikari)? In these matters, such a person is not confused. The body and the embodied are entirely distinct; in this matter, they never experience delusion (Moha). They possess an unbroken knowledge of their non-attachment (Asangalatā). Connection – This is stated for the cessation of sorrow arising from transient things like the body.