BhG 2.13
dehino ‘smin yathā dehe kaumāraṃ yauvanaṃ jarā
tathā dehāntara-prāptir dhīras tatra na muhyati
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syntax
yathā (as) asmin (in this) dehe (in the body) dehinaḥ (of the embodied one) kaumāram (childhood), yauvanam (youth), jarā (old age) [bhavanti] (they are),
tathā (so) dehāntara-prāptiḥ (obtainment of another body),
tatra (in this) dhīraḥ (the wise) na muhyati (he is not bewildered).
grammar
| dehinaḥ | – | dehin 6n.1 m. – of the embodied one (from: √dih – to anoint, to smear, deha – a form, shape, body; dehin = dehavant = dehābhimānin – who possesses a body, thinking about oneself as a body); |
| asmin | – | idam sn. 7n.1 m. – in this; |
| yathā | – | av. – as (corelativum do: tathā); |
| dehe | – | deha 7n.1 m. – in the body (from: √dih – to anoint, to smear, deha – a form, shape, body); |
| kaumāram | – | kaumāra 1n.1 n. – childhood, tenderness (from: ku – in compounds expresses a question– how? from where?, what type?; √mṛ – to die; ku-māra – easily dying, child); |
| yauvanam | – | yauvana 1n.1 n. – youth (from: yuvan – young, adult, strong, healthy); |
| jarā | – | jarā 1n.1 f. – old age (from: √jṝ – to grow old, to decay); |
| tathā | – | av. – in that manner, so, in like manner; |
| dehāntara-prāptiḥ | – | deha-antara-prāpti 1n.1 f.; TP: dehasya antarasya prāptir iti – obtainment of another body (from: √dih – to anoint, to smear, deha – a form, shape, body; antara – inside, different, other; pra-√āp – to obtain, to reach, prāpta PP – obtained; prāpti – obtainment); |
| dhīraḥ | – | dhīra 1n.1 m. – steady, calm, sober, wise (from: √dhṛ – to hold or √dhā – to put); |
| tatra | – | av. – in that, therein (from: tat – indeclinable locative with an ending -tra); |
| na | – | av. – not; |
| muhyati | – | √muh (to become confused, bewildered, stupefied) Praes. P 1v.1 – is bewildered, deluded, confused; |
Śāṃkara
The key:
an excerpt from the commented verse
quotes from the scriptures
starting polemic
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(Question):—Now, how is the Self eternal? |
tatra katham iva nitya ātmeti dṛṣṭāntam āha – | |
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13. Just as in this body the embodied (Self) passes into childhood and youth and old age, |
dehino ’smin yathā dehe kaumāraṃ yauvanaṃ jarā | tathā dehāntara-prāptir dhīras tatra na muhyati ||2.13|| |
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We see how the embodied Self passes unchanged in the present body into the three stages (avasthas) of childhood, youth or the middle age, and old age or the age of decay, all distinct from one another. |
deho ’sya astīti dehī, tasya dehino dehavataḥ ātmano ’smin vartamāne dehe yathā yena prakāreṇa kaumāraṃ kumāra-bhāvo bālyāvasthā, yauvanaṃ yūno bhāvo madhyamāvasthā, jarā vayo-hāniḥ jīrṇāvasthā, ity etāḥ tisro ’vasthāḥ anyonya-vilakṣaṇāḥ | | |
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At the close of the first of these stages the Self is not dead, nor is He born again at the commencement of the second; on the other hand, we see the Self passing unchanged into the second and third stages. |
tāsāṃ prathamāvasthā-nāśe na nāśaḥ, dvitīyāvasthopajane na upajana ātmanaḥ | kiṃ tarhi? avikriyasyaiva dvitīya-tṛtīyāvasthā-prāptiḥ ātmano dṛṣṭā | | |
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Just so does the Self pass unchanged into another body. |
tathā tadvad eva dehād anyo deho dehāntaram, tasya prāptiḥ dehāntara-prāptiḥ avikriyasyaiva ātmana ity arthaḥ | | |
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Such being the case, the wise man is not troubled (in mind) about it. |
dhīro dhīmān tatraivaṃ sati na muhyati na moham āpadyate ||2.13|| |
Rāmānuja
ekasmin dehe vartamānasya dehinaḥ kaumārāvasthāṃ vihāya yauvanādy-avasthā-prāptau ātmanaḥ sthira-buddhyā yathātmā naṣṭa iti na śocati, dehād dehāntara-prāptāv api tathaiva sthira ātmeti buddhimān na śocati | ata ātmanāṃ nityatvād ātmāno na śoka-sthānam | etāvad atra kartavyam—ātmanāṃ nityānām eva anādi-karma-vaśyatayā tat-tat-karmocita-deha-saṃsṛṣṭānāṃ tair eva dehair bandha-nivṛttaye śāstrīyaṃ sva-varṇocitaṃ yuddhādikam anabhisaṃhita-phalaṃ karma kurvatām avarjanīyatayā indriyaiḥ indriyārtha-sparśāḥ śītoṣṇādi-prayukta-sukha-duḥkha-dā bhavanti | te tu yāvac-chāstrīya-karma-samāpti kṣantavyā iti
Śrīdhara
nanv īśvarasya tava janmādi-śūnyatvaṃ satyam eva, jīvānāṃ tu janma-maraṇe prasiddhe | tatrāha dehina ity ādi | dehino dehābhimānino jīvasya yathāsmin sthūla-dehe kaumārādy-avasthās tad-deha-nibandhanā eva, na tu svataḥ, pūrvāvāsthā-nāśe |vasthāntarotpattāv api sa evāham iti pratyabhijñānāt | tathaiva etad-deha-nāśe dehāntara-prāptir api liṅga-deha-nibandhanaiva | na tāvad ātmano nāśaḥ, jāta-mātrasya pūrva-saṃskāreṇa stanya-pānādau pravṛtti-darśanāt | ato dhīro dhīmān tatra tayor deha-nāśotpattyor na muhyati | ātmaiva mṛto jātaś ceti na manyate
Viśvanātha
nanu cātma-sambandhena deho ‚pi prīty-āspadaṃ syāt, deha-sambandhena putra-bhrātrādayo ‚pi, tat-sambandhena tat-putrādayo ‚pi | atas teṣāṃ nāśe śokaḥ syād eveti ced ata āha dehina iti | dehino jīvasyāsmin dehe kaumāra kaumāraṃ kaumāra-prāptir bhavati, tataḥ kaumāra-nāśānantaraṃ jarā-prāptir yathā tathaiva dehāntara-prāptir iti | tatas cātma-sambandhināṃ kaumārādīnāṃ prīty-āspadānāṃ nāśe yathā śoko na kriyate tathā dehasyāpi ātma-sambandhinaḥ prītyāspadasya nāśe śoko na kartavyaḥ | yauvanasya nāśe jarā-prāptau śoko jāyate iti cet kaumārasya nāśe yauvana-prāptau harṣo ‚pi jāyate ity ato bhīṣma-droṇādīnāṃ jīrṇa-deha-nāśe khalu navya-dehāntara-prāptau tarhi harṣaḥ kriyatām iti bhāvaḥ | yad vā, ekasminn api dehe kaumārādīnāṃ yathā prāptis tathaivaikasyāpi dehino jīvasya nānā-dehānāṃ prāptir iti
Baladeva
nanu bhīṣmādi-dehāvacchinnānām ātmanāṃ nityatve ‚pi tad-dehānāṃ tad-bhogāyatanānāṃ nāśe yuktaḥ śoka iti cet tatrāha dehino ‚sminn iti | traikālikā bahavo dehā yasya santi, tasya dehino jīvasyāsmin vartamāne dehe kramāt kaumāra-yauvana-jarās tisro ‚vasthā bhavanti | tāsām ātma-sambandhināṃ tad-bhogopayuktānāṃ pūrva-pūrva-vināśena para-para-prāptau yathā na śokas tathaiva tad-deha-vināśe sati dehāntara-prāptir yayāti-yauvana-prāpti-nyāyena harṣa-hetur eveti, na tad-deha-vināśa-hetukaḥ śokas tavocita iti bhāvaḥ | dhīro dhīmān deha-svabhāva-jīva-karma-vipāka-svarūpa-jñaḥ | atra dehina ity eka-vacanaṃ jāty-abhiprāyeṇa bodhyaṃ pūrvatrātma-bahutvokteḥ |
atrāhuḥ – eka eva viśuddhātmā tasyāvidyayāparicchinnasya tasyāṃ pratibimbitasya vā nānātmatvam | śrutiś caivam āha ākāśam ekaṃ hi yathā ghaṭādiṣu pṛthag bhavet, tathātmaiko hy anekastho jalādhāreṣv ivāṃśumān iti | tad-vijñānena tasya vināśe tu tan-nānātva-nivṛttyā tad-aikyaṃ sidhyatīty eka-vacanenaitat pārtha-sārathir āheti | tan-mandaṃ jaḍayā tayā caitanya-rāśeś chedāsambhavāt | tair api tad-viṣayatvānaṅgīkārāc ca | vāstave cchede vikāritvādy-āpattiḥ ṭaṅka-chinna-pāṣāṇavat syāt – nīrūpasya vibhoḥ pratibimbāsambhavāc ca | anyathākāśādi-gādīnāṃ tad-āpattiḥ | na ca pratīty-anyathānupapattir evākāśasya pratibimbe mānaṃ tad-varti-graha-nakṣatra-prabhā-maṇḍalaṃ tasyiavāmbhasi bhāsamānatvena pratīteḥ | ākāśam ekaṃ hi iti śrutis tu paramātma-viṣayā tasyākāśavat sūryavac ca bahu-vṛttikatvaṃ vadatīty aviruddham | na cātmaikyasyopadeṣṭā sambhavati | sa hi tattvavin na vā ? ādye ‚dvitīyam ātmānaṃ vijānatas tasyopadeśyāpari-sphūrtiḥ | antye tv ajñatvād eva nātma-jñānopadeṣṭṛtvam | bādhitānuvṛttyāśrayaṇaṃ tu pūrva-nirastam
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