Gita : Ch-2. Slo-22.

Srimad Bhagavad-Gita :


Chapter-2. ( Samkya-yogam )


Slokam-22. ( As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones.)




Vasamsi    jirnani    yatha    vihaya

Navani    grhnnati      naro     paranni


Tatha     sariranni    vihaya    jirnany


Anyani    samyati     navani     dehi.





narah     yatha  =  human beings     in    which    way;

jirnani      vasamsi       vihaya  = give    up    old    and    worn    out    garments;

navani      aparanni     grhannati =   ( and  )    accept    other     new     garments;

tatha       dehi =  in    the    same    way,    jeevatma    the    holder    of   this    body;

jirnany     sariranni      vihaya =  give    up     old, useless, and decayed      bodies;

navani      anyani      samyati  =  verily      accept     new    different      bodies.  







Change of body by the atomic individual soul is an accepted fact. Even some of the modern scientists who do not believe in the existence of the soul, but at the same time cannot explain the source of energy from the heart, have to accept continuous changes of body which appear from childhood to boyhood and from boyhood to youth and again from youth to old age. From old age, the change is transferred to another body. This has already been explained in the previous verse.


Transference of the atomic individual soul to another body is made possible by the grace of the Supersoul. The Supersoul fulfills the desire of the atomic soul as one friend fulfills the desire of another. The Vedas, like the Mundaka Upaniṣad, as well as the Svetasvatara Upanisad, compare the jeevatma and the Paramatma to two friendly birds sitting on the same tree. One of the birds (the individual atomic soul) is eating the fruit of the tree, and the other bird (Paramatma) is simply watching His friend. Of these two birds—although they are the same in quality—one is captivated by the fruits of the material tree, while the other is simply witnessing the activities of His friend. Krishna is the witnessing bird, and Arjuna is the eating bird. Although they are friends, one is still the master and the other is the servant. Forgetfulness of this relationship by the jeevatma is the cause of one's changing his position from one tree to another or from one body to another. The jeevatma is struggling very hard on the tree of the material body, but as soon as he agrees to accept the other bird as the supreme spiritual master—as Arjuna agreed to do by voluntary surrender unto Krishna for instruction—the subordinate bird immediately becomes free from all lamentations. Both the Katha Upaniṣad and Svetasvatara Upaniṣad confirm this:


"Although the two birds are in the same tree, the eating bird is fully engrossed with anxiety and moroseness as the enjoy er of the fruits of the tree. But if in some way or other he turns his face to his friend who is the Lord and knows His glories—at once the suffering bird becomes free from all anxieties." Arjuna has now turned his face towards his eternal friend, Krishna, and is understanding the Bhagavad-Gita from Him. And thus, hearing from Krishna, he can understand the supreme glories of the Lord and be free from lamentation.


Arjuna is advised herewith by the Lord not to lament for the bodily change of his old grandfather and his teacher. He should rather be happy to kill their bodies in the righteous fight so that they may be cleansed at once of all reactions from various bodily activities. One who lays down his life on the sacrificial altar, or in the proper battlefield, is at once cleansed of bodily reactions and promoted to a higher status of life. So there was no cause for Arjuna's lamentation.


In this slokam the Supreme Lord clarifies the distinction between the physical body and the eternal soul by giving this succinct analogy.


The living entities propensity of acquiring and discarding physical bodies is factually the process of birth and death and therefore should be understood as not deserving to be the cause of sorrow. Thus the Supreme Lord gave explanation was given to delineate this.


It may be submitted that although the eternal Atma is not slain; yet and still reflecting on the total destruction of the physical body one might still grieve. To answer this it is being put forth that just as new physical bodies which are dependent on karma or reactions from one's actions in a present life will surely continue; so there is no need for grief at the destruction of old, worm out bodies. This is the proper understanding.


We learn from the Vedic scriptures that those who lose their physical bodies fighting for righteousness receive superior physical bodies in heavenly spheres of blessedness. Such a transition can be compared to discarding old, used, worn out clothes and attiring oneself in fresh, new raiment. So from another angle of vision it is being confirmed that the eternal Atma is indestructible changing its embodied form for another when the physical body perishes. Now in the next slokam some examples are emphasised to give a more developed and comprehensive understanding of this indestructibility in the next slokam.


Although by reflection it can be clearly understood that the soul is indestructible and not to be lamented for; yet and still the physical body is destructible. With the termination in battle of the physical body of a very dear one such as preceptor, protector or loved ones the separation from whom will undoubtedly cause deep lamentation. To categorically clarify this misuse Lord Krishna explains that just as there is no grief when one discards old worn out garments and there is joy at accepting new garments in the same way the embodied soul discarding old worn out bodies joyfully accepts new ones. So if preceptors like Bhishma were to lose their body in this war of righteousness then they would receive a new and better physical body in their next life and it would be beneficial for them and not unfavorable.

To be continued ...