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I know some of you will say that embodied one is the jiva or sookshma sharira, but that's not the answer i'm looking for. I want to know the definition of the term embodied when applied to gita verse 2.13 & 2.22

In Bhagavad Gita verse 2.13 and 2.22 the word dehi has been translated as embodied one, which many advaitins say is the sookshma sharira, but accoding to 3 major gitas dehi or embodied has been translated as the omnipresnt unchanging Atman-

  1. In A.G. Krishna Warrier's translation of Shankara Gita Bhasya, he says that dehi or embodied is the immutable spirit (referring it to the universal Atman). v2.22 of A.G. Krishna Warrier's Gita

  2. In Alladi Mahadeva Sastri's translation of Shankara Gita Bhasya, he says dehi or embodied one as the Self which is unchanging. (referring it to universal omnipresent Atman since Atman is the only one that stays unchanged, whereas sookshma sharira and his thoughts, desires, samskaras changes from time to time.) v2.13 of Alladi Mahadeva Sastri's Gita

  3. And lastly even in Gambhirananda's Gita translation he translated the word embodied as the Self which is surely unchanging (referring it to Atman).

v2.22 of Gambhirananda Gita and v2.13 of Gambhirananda Gita

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By A.G. Krishna Warrier

I couldn't extract and quote Krishna Warrier's translations since there was no way to do so. But i provided the link to his online Gita translation above.

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By Alladi Mahadeva Sastri

v2.13 Just as in this body the embodied (Self) passes into childhood and youth and old age, so does He pass into another body. There the wise man is not distressed.

v2.13 Commentary 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. 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. Just so does the Self pass unchanged into another body. Such being the case- the wise man is not troubled (in mind) about it.

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By Gambhirananda

v2.22 As after rejecting wornout clothes a man takes up other new ones, likewise after rejecting wornout bodies the embodied one unites with other new ones.

Commentary v2.22
Yatha, as in the world; vihaya, after rejecting jirnani, wornout; vasamsi, clothes; narah, a man grhnati, takes up; aparani, other; navani, new ones; tatha, likewise, in that very manner; vihaya, after rejecting; jirnani, wornout; sarirani, bodies; dehi, the embodied one, the Self which is surely unchanging like the man (in the example); samyati, unites with; anyani, other; navani, new ones. This is meaning.

v2.13 As are boyhood, youth and decrepitude to an embodied being in this (present) body, similar is the acquisition of another body. This being so, an intelligent person does not get deluded.

Commentary v2.13 As to that, to show how the Self is eternal, the Lord cites an illustration by saying,'...of the embodied,' etc. Yatha, as are, the manner in which; kaumaram, boyhood; yauvanam, youth, middle age; and jara, decrepitude, advance of age; dehinah, to an embodied being, to one who possesses a body (deha), to the Self possessing a body; asmin, in this, present; dehe, body —. These three states are mutually distinct. On these, when the first state gets destroyed the Self does not get destroyed; when the second state comes into being It is not born. What then? It is seen that the Self, which verily remains unchanged, acquires the second and third states. Tatha, similar, indeed; is Its, the unchanging Self's dehantarapraptih, acquisition of another body, a body different from the present one. This is the meaning. Tatra, this being so; dhirah, an intelligent person; na, does not; muhyati, get deluded.

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