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Bhagavad-gītā 2.22

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि । तथा शरीराणि विहाय जीर्णा- न्यन्यानि संयाति नवानि देही ॥ २२ ॥
vāsāṁsi jīrṇāni yathā vihāya
[vaasaamsi jeernaani yathaa vihaaya]
navāni gṛhṇāti naro ’parāṇi
[navaani grihnaati naro ’paraani]
tathā śarīrāṇi vihāya jīrṇāny
[tathaa shareeraani vihaaya jeernaany]
anyāni saṁyāti navāni dehī
[anyaani samyaati navaani dehee]
Word-for-word
vāsāṁsi — garments jīrṇāni — old and worn out yathā — just as vihāya — giving up navāni — new garments gṛhṇāti — does accept naraḥ — a man aparāṇi — others tathā — in the same way śarīrāṇi — bodies vihāya — giving up jirṇāni — old and useless anyāni — different saṁyāti — verily accepts navāni — new sets dehī — the embodied .
Blended reading (Sanskrit + English inline)
vāsāṁsi jīrṇāni yathā vihāya
vāsāṁsi
garments
jīrṇāni
old and worn out
yathā
just as
vihāya
giving up
navāni gṛhṇāti naro ’parāṇi
navāni
new garments
gṛhṇāti
does accept
naraḥ
a man
aparāṇi
others
tathā śarīrāṇi vihāya jīrṇāny
tathā
in the same way
śarīrāṇi
bodies
vihāya
giving up
jirṇāni
old and useless
anyāni saṁyāti navāni dehī
anyāni
different
saṁyāti
verily accepts
navāni
new sets
dehī
the embodied .
Important Words
  • vāsāṁsi — garments
    From √vas — to dwell, to clothe. Vāsa is both 'dwelling' and 'clothing'. The body is the soul's dwelling-garment. The double meaning is exact.
  • jīrṇāni — worn out
    Past participle of √jṝ — to grow old. The body wears out the way cloth wears out — through ordinary use. The verse normalizes aging and death by reducing them to ordinary household wear.
  • vihāya — giving up
    Gerund of vi-√hā — to abandon, to leave behind. The motion is voluntary in the analogy (the man chooses to change clothes) and so the verse subtly attributes a certain agency to the soul in transitioning.
  • saṁyāti — goes to
    From sam + √yā — to go together with, to enter into. The soul does not drift; it *goes*. The verb has direction and purpose — karmic trajectory is real.
  • dehī — the embodied one
    Nominative of dehin. The verse closes by naming the subject of the changing: the dehī, the one who *has* a body, never *is* a body. The grammar carries the doctrine.
As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The Gītā's most famous metaphor for reincarnation: bodies are clothes, the self is the wearer. Changing garments is no calamity; nor is the transit of the dehin from one body to another. The image disarms the horror of death.
Further notes (विवरण · Vivaraṇa)
The triṣṭubh metre returns for this poetic image. The choice of vāsas (cloth/garment) is significant in Vedic ritual — clothing is intimate yet replaceable. By placing dehī ('the embodied') at the verse's very end, the metre lingers on the constant subject behind the changing wraps.
Prose order (अन्वय · Anvaya)
यथा नरः जीर्णानि वासांसि विहाय अपराणि नवानि गृह्णाति, तथा देही जीर्णानि शरीराणि विहाय अन्यानि नवानि (शरीराणि) संयाति ।
yathā naraḥ jīrṇāni vāsāṃsi vihāya aparāṇi navāni gṛhṇāti, tathā dehī jīrṇāni śarīrāṇi vihāya anyāni navāni (śarīrāṇi) saṃyāti |
Just as a man, casting off worn-out garments, takes on other new ones, so the embodied (soul), casting off worn-out bodies, enters other new ones.
Word split (पदच्छेद · Padaccheda)
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरः अपराणि । तथा शरीराणि विहाय जीर्णानि अन्यानि संयाति नवानि देही ॥
vāsāṃsi jīrṇāni yathā vihāya navāni gṛhṇāti naraḥ aparāṇi | tathā śarīrāṇi vihāya jīrṇāni anyāni saṃyāti navāni dehī ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
वासांसि vāsāṃsi वासस् (n.) acc.pl. (accusative plural) garments
जीर्णानि jīrṇāni जीर्ण p.p.p. (past passive participle) acc.pl. (accusative plural)n., 'worn-out' worn-out
यथा yathā ind. (indeclinable), 'as' as
विहाय vihāya वि+√हा abs. (absolutive), 'having abandoned' having cast off
नवानि navāni नव (adj.) acc.pl. (accusative plural)n., 'new' new
गृह्णाति gṛhṇāti √ग्रह् pres. (present) 3sg.par. (parasmaipada / active voice) takes, accepts
नरः naraḥ नर (m.) nom.sg. (nominative singular) a man
अपराणि aparāṇi अपर (adj.) acc.pl. (accusative plural)n., 'other' other
तथा tathā ind. (indeclinable), 'so' so
शरीराणि śarīrāṇi शरीर (n.) acc.pl. (accusative plural) bodies
अन्यानि anyāni अन्य (pron. (pronoun)/adj.) acc.pl. (accusative plural)n. other
संयाति saṃyāti सम्+√या pres. (present) 3sg.par. (parasmaipada / active voice), 'goes to, enters' enters, joins with
देही dehī देहिन् (m.) nom.sg. (nominative singular) the embodied (one)
Purport

Change of body by the atomic individual soul is an accepted fact. Even 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 a previous verse (2.13). 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 Muṇḍaka Upaniṣad, as well as the Śvetāśvatara Upaniṣad, compare the soul and the Supersoul 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 (Kṛṣṇa) 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. Kṛṣṇa 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 atomic soul is the cause of one’s changing his position from one tree to another, or from one body to another. The jīva soul 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 Kṛṣṇa for instruction – the subordinate bird immediately becomes free from all lamentations. Both the Muṇḍaka Upaniṣad (3.1.2) and Śvetāśvatara Upaniṣad (4.7) confirm this: samāne vṛkṣe puruṣo nimagno ’nīśayā śocati muhyamānaḥ juṣṭaṁ yadā paśyaty anyam īśam asya mahimānam iti vīta-śokaḥ “Although the two birds are in the same tree, the eating bird is fully engrossed with anxiety and moroseness as the enjoyer of the fruits of the tree. But if in some way or other he turns his face to his friend 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, Kṛṣṇa, and is understanding the Bhagavad-gītā from Him. And thus, hearing from Kṛṣṇa, 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.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
22. As a man gives up old clothes and accepts new ones, so the soul gives up the old bodies and attains new ones.
Commentary

“But by my fighting, a jīva will give up the body known as Bhīṣma. Then you and I will be the cause of that.” “What fault is there in a person giving up old worn cloth to put on new cloth? In a similar way, Bhīṣma will give up an old body and attain a new divine body. What fault is there for Me or you in that?”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
22. As a man gives up old clothes and accepts new ones, so the soul gives up the old bodies and attains new ones.
Commentary

“The soul may be indestructible, but with the destruction through war of those bodies known as Bhīṣma and others which gave them happiness, we will deprive them of their happiness. This is the sin. If it were not so, then scriptures prescribing atonements for such killing would be useless.” The answer to this objection is given in this verse. “Just as giving up old, worn clothing and putting on new clothing gives happiness, giving up an old human body and accepting a new devatā body certainly gives great happiness to the soul. The war will enable both the giving up and accepting to happen more quickly. Therefore, because the war assists this, do not abandon fighting.” The word saṁyāti, meaning “directly attain,” indicates that one will very quickly attains that body without even undergoing the pains of staying in the womb and other inconveniences. The prescriptions for atonement are applicable to killing persons other than during conditions of war or sacrifice.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Krishna gives an analogy: For the soul, death is simply a change of clothes

Rebukes Arjuna’s lamentation that Bhishma and Drona will lose their current bodies, which are the source of enjoyment – Krishna establishes that they will get fresh bodies
Focus of Learning

(a) Opinion of modern scientist on change of body

They accept the continuous changes of the body which appears from boyhood to childhood to youth to old age
They accept the heart as the source of all energies, and we also say that the soul is present in the region of the heart

(b) How transference of atomic soul to another body is made possible

Grace – By the grace of the Supersoul
Desires and past deeds – Supersoul fulfils the desires of the soul like a friend
Supporting References – Soul and Supersoul are compared to two friendly birds sitting on the same tree (Ref. Mundaka and Svetasvatara Upanisads)

(c) Cause of changing bodies

Forgetfulness of servant-master relationship by the atomic soul with the Supersoul

SUMMARISED THEME 2D

DOES THE IMMORTALITY OF THE SOUL RECOMMEND VIOLENCE? “NO!”

(a) Supporting Reference – Ref. Vedic Injunction (2.19 Purport) “Ma himsyat...” – Never commit

violence to any living entity

(b) Criteria to use violence –

Killing the body of anyone without authority is abominable and is punishable by the law of the state as well as the law of the Lord
Violence has proper utility under authority (2.21 Purport) – No sinful reaction

(c) Who decides the proper utility – a man situated in complete knowledge knows how and where to

apply a thing for its proper utility

(d) Analogy:

Justice of Peace – Ref. Manu Samhita (for details study 2.21 purport)
Surgeons knife – Proper use can save one’s life (for details study 2.21 purport)

(e) How to justify Arjuna’s use of violence

He was killing for the principle of religion, not whimsically
When Krishna orders violence, it is for Supreme justice
For administration of justice, so-called violence is permitted because anyway the soul cannot be killed
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
2.22 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.
Śrī Rāmānujācārya Classical
Translation
2.22 That those who give up their bodies in a righteous war get more beauteous bodies than before, is known through the scriptures. Casting off worn-out garments and taking new and beautiful ones, can be only a cause of joy, as seen here in the world in the case of new garments. Once again Sri Krsna emphasises for easy understanding the indestructibility of the self, taught before: 'Know that to be indestructible by which all this is pervaded' (II.17) and confirms it thus:
Śrī Abhinavagupta Classical
Translation
2.22 Vasamsi etc. just as a well - dressed person, on the destruction of his garment, gets himself dressed in another more suitable garment, and he does not perish on that account, in the same way the Self, dressed with different bodies [behaves].
Swami Sivananda Classical
Translation
2.22 Just as a man casts off worn-out clothes and puts on new ones, so also the embodied Self casts off worn-out bodies and enters others which are new.
Commentary

2.22 वासांसि clothes? जीर्णानि worn out? यथा as? विहाय having cast away? नवानि new? गृह्णाति takes? नरः man? अपराणि others? तथा so? शरीराणि bodies? विहाय having cast away? जीर्णानि wornout? अन्यानि others? संयाति enters? नवानि new? देही the embodied (one).No commentary.

Swami Gambhīrānanda Classical
Translation
2.22 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.
Shri Purohit Swami Classical
Translation
2.22 As a man discards his threadbare robes and puts on new, so the Spirit throws off Its worn-out bodies and takes fresh ones.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 2.13 BG 8.6 BG 15.8 SB 3.31.1 SB 10.1.39 SB 11.22.41 CC Madhya 20.118 CC Madhya 22.30 CC Antya 3.252 Kaṭha Upaniṣad 2.2.8BRS 1.2.188
Study Q&A referencing this verse
Sciences essays referencing this verse
Related lectures
Personal Guidance
As one casts off worn garments and accepts new, so the soul casts off worn bodies and enters new — death is changing clothes.
Practical Applications
  • Use this verse when comforting yourself or others about death — the most quoted of all Gītā verses for grief.
  • Reflect on the bodies your soul has already left behind in this lifetime — childhood, youth.
  • Treat the body's wear and tear as natural, not catastrophic.
Reflection Questions
  • Whose 'changing of clothes' am I still grieving as if it were total loss?
  • How might my own approach to aging shift with this image?
Analogy

A man undresses at the end of a long day's work and puts on fresh clothes. The garments are real; the changing is real; but the wearer is the wearer throughout. Death and birth are this changing-room of the soul.

Stories
Bharata's three lives

King Bharata of Ajamīḍha left his kingdom for the forest and, attached to a fawn at the moment of death, was reborn as a deer. In the deer-body he remembered Kṛṣṇa and, in his next birth as Jaḍa Bharata, fixed himself wholly on the Lord.

Three distinct bodies — king, deer, brāhmaṇa — and yet one continuous soul tracing one trajectory. The Bhāgavatam's fifth canto narrates this verse in biographical form: vihāya jīrṇāni anyāni saṁyāti navāni dehī.

📝 My note

Source: vedabase.io

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