UpasanaYoga.org श्रीमद्-भगवद्-गीता Bhagavad Gītā with शाङ्कर-भाष्यम् Verses translation by A.K. Aruna Bhāṣyam translation adapted from Sw. Gambhirananda (1983) Use Collapse All and Expand All options to customize your view
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by A.K. Aruna
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नारायणः परोऽव्यक्ताद् अण्डम् अव्यक्त-संभवम्। अण्डस्यान्तस् त्व् इमे लोकाः सप्त-द्वीपा च मेदिनी॥१॥ (BrAPur) The primordial Egg has from Māyā (the unmanifest) sprung, and beyond Māyā is Nārāyaṇa. ln the Primordial Egg these worlds are strung the Dvīpas (continents) seven and the earth.स भगवान् सृष्ट्वेदं जगत्, तस्य च स्थितिं चिकीर्षुर्, मरीच्यादीन् अग्रे सृष्ट्वा प्रजा-पतीन्, प्रवृत्ति-लक्षणं धर्मं ग्राहयामास वेदोक्तम्। The Lord created this universe and wishing its sustenance, He first created Marīci and other Prajāpatis who were made to accept the Pravṛtti dharma (i.e. the principle on which man's actions are based) as enunciated in the Vedas.
ततोऽन्यांश् च सनक-स-नन्दनादीन् उत्पाद्य, निवृत्ति-लक्षणं धर्मं ज्ञान-वैराग्य-लक्षणं ग्राहयामास। Thereafter, He created Sanaka, Sanandana and others who were make to accept the Nivṛtti dharma (i.e. the principles enabling one to attain liberation) of which the characteristics are knowledge and dispassion.
द्वि-विधो हि वेदोक्तो धर्मः, प्रवृत्ति-लक्षणो निवृत्ति-लक्षणश् च। The dharma (principle) enunciated in the Vedas is of two kinds. (They are) pravṛtti dharma (which relates to action) and nivṛtti dharma which relates to liberation).
(तत्रैको) जगतः स्थिति-कारणम्। प्राणिनां साक्षाद्-अभ्युदय-निःश्रेयस-हेतुर् यः स धर्मः ब्राह्मणाद्यैर् वर्णिभिर् आश्रमिभिश् च श्रेयोर्थिभिर् अनुष्ठीयमानः। That dharma (principle) which serves as the cause for the sustenance of the world as well as the well-being and salvation of beings had been observed by all those belonging to all varṇas (classes) beginning from Brāhmaṇas, and āśramas (institution, such as householders, etc.), who aspire after liberation.
दीर्घेण कालेनानुष्ठातॄणां कामोद्भवाद् धीयमान-विवेक-विज्ञान-हेतुकेनाधर्मणाभिभूयमाने धर्मे, प्रवर्धमाने चाधर्मे, जगतः स्थितिं परिपिपालयिषुः स आदि-कर्ता नारायणाख्यो विष्णुर् भौमस्य ब्रह्मणो ब्राह्मणत्वस्य रक्षणार्थं देवक्यां वसु-देवाद् अंशेन कृष्णः किल संबभूव (BhG.4.6)। When, in the course of a long period (of such observance), on account of the rise of proud passions in the minds of the adherents, the sense of (righteousness consisting of) discrimination, and wisdom deteriorated giving rise to unrighteousness, He, the creator Viṣṇu, known as Nārāyaṇa, incarnated as the son of Devakī and Vāsudeva, by the name Kṛṣṇa, for the preservation of the Brahma of the earth and the Brāhmaṇa-hood.
ब्राह्मणत्वस्य हि रक्षणेन रक्षितः स्याद् वैकिको धर्मः, तद्-अधीनत्वाद् वर्णाश्रमभेदानाम्। Through the protection of Brahmanattva (Brāhmaṇa qualities) the Veda dharma can be preserved, for the system of Varṇa-āśrama-dharma rests on it.
स च भगवान् ज्ञानैश्वर्य-शक्ति-बल-वीर्य-तेजोभिः सदा संपन्नस् त्रि-गुणात्मिकां वैष्णवीं स्वां मायां मूल-प्रकृतिं वशी-कृत्याजोऽव्ययो भूतानाम् ईश्वरो नित्य-शुद्ध-बुद्ध-मुक्त-स्व-भावोऽपि सन्, स्व-मायया देहवान् इव जात इव (च) लोकानुग्रहं कुर्वन् (इव) लक्ष्यते। That Bhagavān (Lord) though eternally the embodiment of wisdom, prosperity, power, strength, virtue and affluence, assumed His own Vaiṣṇavī Māyā which is called Mūla-prakṛti (first cause) represented by the three guṇas. Though lord of all beings, unborn and indestructible, eternal, pure, intelligent and free, He, by His own Māyā, appeared as though He has a body and is achieving redemption of mankind.
स्व-प्रयोजनाभावेऽपि भूतानुजिघृक्षया वैदिकं हि धर्म-द्वयम् अर्जुनाय शोक-मोह-महोदधौ निमग्नायोपदिदेश, गुणाधिकैर् हि गृहीतोऽनुष्ठीयमानश् च धर्मः प्रचयं गमिश्यतीति। Though not of any benefit to Himself, out of compassion for all mankind, He taught Arjuna who was sinking in the vast ocean of śoka (grief) and moha (delusion), the twofold Veda dharma, so that if the virtuous ones absorbed and practised this dharma it would spread quickly.
तं धर्मं भगवता यथोपदिष्टं वेद-व्यासः सर्व-ज्ञो भगवान् गीताख्यैः सप्तभिः श्लोक-शतैर् उपनिबबन्ध। Veda-vyāsa, the omniscient and worshipful sage, compiled the dharma thus taught by the Lord, in seven hundred verses under the name Gītā.
तद् इदं गीता-शास्त्रं समस्त-वेदार्थ-सार-संग्रह-भूतं दुर्-विज्ञेयार्थं। This Gītā Śāstra is the quint-essence of the meaning of all the Vedas in a condensed form, most difficult to understand.
तद्-अर्थाविष्करणायानेकैर् विवृत-पदार्थ-वाक्यार्थ-न्यायम् अप्य्, अत्यन्त-विरुद्धानेकार्थत्वेन लौकिकैर् गृह्यमाणम् उपलभ्याहं विवेकतोऽर्थ-निर्धारणार्थं संक्षेपतो विवरणं करिष्यामि। To make clear its (Gītā's) meaning, although several have commented upon it, critically examining and explaining each word and sentence, it is seen that it has been conceived by the wordly people with many highly objectionable meaning. In order to pitch at the discriminative meaning, I shall explain it in brief.
तस्यास्य गीता-शास्त्रस्य संक्षेपतः प्रयोजनं परं निःश्रेयसं स-हेतुकस्य संसारस्यात्यन्तोपरम-लक्षणम्। तच् च सर्व-कर्म-सन्न्यास-पूर्वकाद् आत्म-ज्ञान-निष्ठा-रूपाद् धर्माद् भवति। The benefit derived from this brief explanation of the Gita is the attainment of the highest goal resulting in termination of all worldly longings with their root cause. This is achieved by the observance of Dharma which consists of unflinching devotion to the knowledge of the Self, preceded by the renunciation of (the fruits of) all action (karma).
तथेमम् एव गीतार्थं धर्मम् उद्दिश्य भगवतैवोक्तम् – ‘स हि धर्मः सुपर्याप्तो ब्रह्मणः पद-वेदने’ (MBhAsv.13.12) इति अनुगीतासु। Keeping this purpose of the Gītā in view only, it has been uttered by Bhagavān in the Anugītā: “That dharma is quite enough to attain the state of Brahman.”
किंचान्यद् अपि तत्रैव चोक्तम् – ‘नैव धर्मी न चाधर्मी न चैव हि शुभाशुभी’ (MBhAsv.19.7), ‘यः स्याद् एकासने लीनस् तूष्णीं किंचिद् अचिन्तयन्’ (MBhAsv.19.1), ‘ज्ञानं सन्न्यास-लक्षणम्’ (MBhAsv.43.25) इति च। There again it has been said: “He who sits in one position absorbed and silent, thinking of nothing else (but meditating on the Supreme) is not a dharmī (doer of virtue) nor a-dharmī (doer of sin) nor a śubhāśubhī (doer of what is auspicious and inauspicious)”. (This also has been said:) The characteristics of knowledge (jñāna) is sannyāsa (renunciation).
इहापि चान्ते उक्तम् अर्जुनाय – ‘सर्व-धर्मान् परित्यज्य माम् एकं शरणं व्रज’ (BhG.18.66) इति। In this (Śāstra i.e. Gītā) it has also been said at the end (by the Lord) to Arjuna: “Renouncing all dharmas, take refuge in me alone” (BhG.18.66).
अभ्युदयार्थोऽपि यः प्रवृत्ति-लक्षणो धर्मो वर्णाश्रमांश् चोद्दिश्य विहितः स देवादि-स्थान-प्राप्ति-हेतुर् अपि सन्न् ईश्वरार्पण-बुद्ध्यानुष्ठीयमानः सत्त्व-शुद्धये भवति फलाभिसन्धि-वर्जितः। The ethical principles (Pravṛtti-lakṣaṇa dharma) which have been laid down for all the Varṇas (classes) and Āśramas (institutions), are means to the attainment of material prosperity, as well as the Deva-sthāna (the position of the Devas) and the like, and if observed without desire for the fruits thereof, in a spirit of dedication to God, they will tend to purity the mind.
शुद्ध-सत्त्वस्य च ज्ञान-निष्ठा-योग्यता-प्राप्ति-द्वारेण ज्ञानोत्पत्ति-हेतुत्वेन च निःश्रेयस-हेतुत्वम् अपि प्रतिपद्यते। And the one who is pure in mind becomes fit to devote oneself to knowledge and through the attainment of knowledge, mokṣa (immortality) too becomes possible.
तथाचेमम् एवार्थम् अथिसंधाय वक्ष्यति – ‘ब्रह्मणि आधाय कर्माणि’ (BhG.5.10), ‘योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्म-शुद्धये’ (BhG.5.11) इति। Keeping this object in view only, it shall be said: “He who performs actions dedicating them to Brahman...Yogīs perform karma, renouncing attachment in order to purity the mind” (BhG.5.10-11).
इमं द्वि-प्रकारं धर्मं निःश्रेयस-प्रयोजनं परमार्थ-तत्त्वं च वासु-देवाख्यं पर-ब्रह्माभिधेय-भूतं विशेषतोऽभिव्यञ्जयद् विशिष्ट-प्रयोजन-संबन्धाभिधेयवद् गीता-शास्त्रम्। The Gītā-Śāstra which reveals distinctly the twofold dharma with the supreme goal as its object, and the supreme Reality called Vāsu-deva,
[•The one who dwells and shines within all.•]
the supreme Brahman, as its subject, is distinguished as having an object, a subject and relation (between these two).
यतस् तद्-अर्थे विज्ञाते समस्त-पुरुषार्थ-सिद्धिर् अतस् तद्-विवरणे यत्नः क्रियते मया॥ [समाप्तेयं श्रीमच्-छांकर-भाष्योपक्रमणिका।] Because a (proper) understanding of its meaning will lead to the fulfilment of all objects of human life, therefore I endeavour to explain it.
dṛta-rāṣṭra, √vac: dharma-kṣetra, kuru-kṣetra, samaveta, yuyutsu; māmaka, pāṇḍava, ca, eva, kim, √kṛ, sañjaya. धृत-राष्ट्रः उवाच। धर्म-क्षेत्रे कुरु-क्षेत्रे युयुत्सवः समवेताः मामकाः पाण्डवाः च एव किम् अकुर्वत, सञ्जय॥ Dhṛta-rāṣṭra said: What indeed did my people and the Pāṇḍavas do, assembled at Kuru-kṣetra, the field of dharma, desiring to fight, O Sañjaya?
King Dhṛta-rāṣṭra said (धृत-राष्ट्रः उवाच): At Kuru-kṣetra, the field of dharma (धर्म-क्षेत्रे कुरु-क्षेत्रे),
assembled (समवेताः) desiring to fight (युयुत्सवः),
my people (मामकाः) and the Pāṇḍavas indeed (पाण्डवाः च एव)
what did they do (किम् अकुर्वत), O minister Sañjaya (सञ्जय)?
1. धृत-राष्ट्रः उवाच
King धृतराष्ट्र said
fr. धृत-राष्ट्र m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
sañjaya, √vac: dṛṣṭvā, tu, pāṇḍava-anīka, vyūḍha, dus-yodhana, tadā; ācārya, upasaṅgamya, rājan, vacana, √brū. सञ्जयः उवाच। तदा तु राजा दुर्-योधनः पाण्डव-अनीकं व्यूढं दृष्ट्वा आचार्यं [द्रोणम्] उपसङ्गम्य वचनम् अब्रवीत्॥ Sañjaya said: Then, seeing the army of the sons of Pāṇḍu in battle formation, King Duryodhana, approaching his teacher Droṇa, spoke these words.
Minister Sañjaya said (सञ्जयः उवाच): Seeing the army of the sons of Pāṇḍu (दृष्ट्वा तु पाण्डव-अनीकम्)
(in) battle formation (व्यूढं), then (King) Duryodhana (दुर्-योधनः तदा),
approaching his teacher (Droṇa) (आचार्यम् उपसङ्गम्य),
the king (your eldest son) spoke these words (राजा वचनम् अब्रवीत्).
1. सञ्जयः उवाच
सञ्जय said
fr. सञ्जय m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
√dṛś, etad, pāṇḍu-putra, ācārya, mahatī, camū; vyūḍhā, dru-pada-putra, yuṣmad, śiṣya, dhīmat. आचार्य, तव धीमता शिष्येण द्रुपद-पुत्रेण व्यूढां पाण्डु-पुत्राणाम् एतां महतीं चमूं पश्य॥ O Teacher, please look at this great army of the sons of Pāṇḍu (your deceased younger brother), formed and led by your brilliant disciple, the son of Drupada (a rival of yours).
(King Duryodhana said) Please look at this (पश्य एताम्), the sons of Pāṇḍu (your deceased younger brother) (पाण्डु-पुत्राणाम्),
O teacher (Droṇa) (आचार्य), a great army (महतीं चमूम्),
formed (and led) by the son of Drupada (a rival of yours) (व्यूढां द्रुपद-पुत्रेण),
who is your brilliant disciple (तव शिष्येण धीमता).
1. आचार्य
O Teacher
fr. आचार्य m. sg. voc.
8. तव धीमता
by your brilliant
fr. त्वम् prn. sg. gen. (SG.4.2:); धीमत् a. m. sg. inst. (SG.3.13:)
9. शिष्येण
disciple
fr. शिष्य pot. ps. pt. of √शास् m. sg. inst. (SG.6.8: irreg.)
10. द्रुपद-पुत्रेण
the son of द्रुपद
fr. द्रुपद-पुत्र m. sg. inst.
7. व्यूढां
formed into battle array
fr. व्यूढा pp. of वि + √वह् a. f. sg. acc. (SG.2.110:)
atra, śūra, mahā-iṣvāsa, bhīma-arjuna-sama, √yudh; yuyudhāna, virāṭa, ca, dru-pada, ca, mahā-ratha. dhṛṣṭa-ketu, cekitāna, kāśi-rāja, ca, vīryavat; puru-jit, kunti-bhoja, ca, śaibya, ca, nara-puṅgava. yudhā-manyu, ca, vikrānta, uttama-ojas, ca, vīryavat; sau-bhadra, drau-padeya, ca, sarva, eva, mahā-ratha. अत्र महा-इष्वासाः युधि भीम-अर्जुन-समाः शूराः – युयुधानः, विराटः च, महा-रथः द्रु-पदः च, धृष्ट-केतुः, चेकितानः, वीर्यवान् काशि-राजः च, पुरु-जित्, कुन्ति-भोजः च, नर-पुङ्गवः शैब्यः च, विक्रान्तः युधा-मन्युः च, वीर्यवान् उत्तम-ओजाः च, सौभद्रः, द्रौ-पदेयाः च – सर्वे एव महा-रथाः [सन्ति]॥ Here are the heroes, great archers, equal in battle to Bhīma and Arjuna – Yuyudhāna (Sātyaki), Virāṭa, the great warrior Drupada, Dhṛṣṭa-ketu, Cekitāna, the valiant king of Kāśi, Purujit, Kunti-bhoja, the best of men Śaibya, the powerful Yudhāmanyu, the valiant Uttamaujas, the son of Subhadrā (Abhimanyu), and the five sons of Draupatī – every one a great warrior.
Here are the heroes (अत्र शूराः) great archers (महा-इष्वासाः)
equal in battle to Bhīma and Arjuna (भीम-अर्जुन-समाः युधि),
asmad, tu, viśiṣṭa, yad, tad, ni-√budh, dvi-ja-uttama; nāyaka, asmad, sainya, sañjñā-artham, tad, √brū, yuṣmad. द्विज-उत्तम, ये तु अस्माकं विशिष्टाः [सन्ति] मम सैन्यस्य नायकाः तान् निबोध। तान् ते सञ्ज्ञा-अर्थं ब्रवीमि॥ Whereas, O Best of brāhmaṇas, please know those leaders of my army who are distinguished among us. I mention them for your recognition.
Whereas, who are distinguished among us (अस्माकं तु विशिष्टाः ये),
O Best of brāhmaṇas (Droṇa), please know those (तान् निबोध, द्विज-उत्तम)
leaders of my army (नायकाः मम सैन्यस्य).
I mention them for your recognition (सञ्ज्ञा-अर्थं तान् ब्रवीमि ते).
bhavat, bhīṣma, ca, karṇa, ca, kṛpa, ca, samitim-jaya; aśva-tthāman, vikarṇa, ca, sauma-datti, tathā, eva, ca. भवान्, भीष्मः च, कर्णः च, समितिञ्-जयः कृपः च, अश्वत्थामा, विकर्णः च, तथा एव च सौम-दत्तिः [सन्ति]॥ There are: Your Honor (Droṇa), Bhīṣma, Karṇa, the victorious in battle Kṛpa, Aśvatthāman, Vikarṇa, and the son of Soma-datta.
There are Your Honor (Droṇa), Bhīṣma, Karṇa (भवान्, भीष्मः च, कर्णः च),
the victorious in battle Kṛpa (कृपः च समितिञ्-जयः),
anya, ca, bahu, śūra, mad-arthe, tyakta-jīvita; nānā-śastra-praharaṇa, sarva, yuddha-viśārada. अन्ये च बहवः शूराः मद्-अर्थे त्यक्त-जीविताः, सर्वे नाना-शस्त्र-प्रहरणाः युद्ध-विशारदाः [सन्ति]॥ And many other heroes who have given up their lives for me, all armed with many kinds of hand-held weapons and missiles, experts in warfare.
And many other heroes (अन्ये च बहवः शूराः)
who have given up their lives for me (मद्-अर्थे त्यक्त-जीविताः),
armed with many kinds of hand-held weapons and missiles (नाना-शस्त्र-प्रहरणाः),
a-paryāpta, tad, asmad, bala, bhīṣma-abhirakṣita; paryāpta, tu, idam, etad, bala, bhīma-abhirakṣita. अस्माकं तद् भीष्म-अभिरक्षितं बलम् अ-पर्याप्तम्, एतेषां तु इदं भीम-अभिरक्षितं बलं पर्याप्तम्॥ That army of ours, protected by Bhīṣma, is not overwhelmed; whereas this army of theirs, protected by Bhīma, is overwhelmed.
Not overwhelmed (अ-पर्याप्तं) is that, our (तद् अस्माकम्)
army protected by Bhīṣma (बलं भीष्म-अभिरक्षितम्),
whereas, overwhelmed (पर्याप्तं तु) is this, their (इदं एतेषाम्)
ayana, ca, sarva, yathā-bhāgam, avasthita; bhīṣma, eva, abhi-√rakṣ, bhavat, sarva, eva, hi. सर्वेषु च अयनेषु यथा-भागम् अवस्थिताः सर्वे एव हि भवन्तः भीष्मम् एव अभिरक्षन्तु॥ All of you stationed in your respective positions, in all the lanes of attack against your formations, protect Bhīṣma.
In all the lanes (of attack against your formations) (अयनेषु च सर्वेषु),
stationed in your respective positions (यथा-भागम् अवस्थिताः),
tad, sañjanayat, harṣa, kuru-vṛddha, pitā-maha; siṃha-nāda, vinadya, uccais, śaṅkha, √dhmā, pratāpavat. प्रतापवान् कुरु-वृद्धः पिता-महः तस्य हर्षं सञ्जनयन् उच्चैः सिंह-नादं विनद्य शङ्खं दध्मौ॥ Grandfather Bhīṣma, the powerful elder of the Kurus, loudly let out a lion’s roar and blew his conch, elating him, Duryodhana.
Elating him (तस्य सञ्जनयन् हर्षम्),
grandfather (Bhīṣma), the elder of the Kurus (कुरु-वृद्धः पिता-महः),
loudly let out a lion’s roar (सिंह-नादं विनद्य उच्चैः),
(and) this powerful one blew his conch (शङ्खं दध्मौ प्रतापवान्).
tatas, śaṅkha, ca, bheryī, ca, paṇava-ānaka-go-mukha; sahasā, eva, abhi-√han, tad, śabda, tumula, √bhū. ततः शङ्खाः च भेर्यः च पणव-आनक-गोमुखाः सहसा एव अभ्यहन्यन्त। सः शब्दः तुमुलः अभवत्॥ Then, all at once (on Duryodhana’s side), conches, kettle drums, various small and large drums and horns were sounded. The noise was tumultuous.
Then (on Duryodhana’s side) (ततः), conches, kettle drums (शङ्खाः च भेर्यः च),
various small and large drums and horns (पणव-आनक-गोमुखाः)
tatas, śveta, haya, yukta, mahat, syandana, sthita; mādhava, pāṇḍava, ca, eva, divya, śaṅkha, pra-√dhmā. ततः श्वेतैः हयैः युक्ते महति स्यन्दने स्थितौ माधवः पाण्डवः च एव दिव्यौ शङ्खौ प्रदध्मतुः॥ Then Kṛṣṇa and Arjuna, standing in the great chariot yoked with white horses, blew their divine conches.
Then (ततः), upon the yoked with white horses (श्वेतैः हयैः युक्ते)
(on) the great chariot (महति स्यन्दने) stood (स्थितौ)
Mādava (Kṛṣṇa) and Pāṇḍava (Arjuna) (माधवः पाण्डवः च एव)
(and) blew their divine conches (दिव्यौ शङ्खौ प्रदध्मतुः).
an-anta-vijaya, rājan, kuntī-putra, yudhi-sthira; nakula, saha-deva, ca, su-ghoṣa-maṇi-puṣpaka. कुन्ती-पुत्रः राजा युधि-ष्ठिरः अन्-अन्त-विजयं [दध्मौ], नकुलः सह-देवः च सु-घोष-मणि-पुष्पकौ [दध्मतुः]॥ King Yudhi-ṣṭhira, the son of Kuntī, blew his conch called An-anta-vijaya. Nakula and Saha-deva blew their conches called Su-ghoṣa and Maṇi-puṣpaka.
(On his conch called) An-anta-vijaya (अन्-अन्त-विजयं), King (राजा)
Yudhi-ṣṭhira, the (eldest) son of Kuntī (blew) (कुन्ती-पुत्रः युधि-ष्ठिरः),
(and the youngest of the five Pāṇḍavas, the twin sons of Mādrī) Nakula and Saha-deva (नकुलः सह-देवः च)
(blew their conches called) Su-ghoṣa and Maṇi-puṣpaka (respectively) (सु-घोष-मणि-पुष्पकौ).
kāśya, ca, parama-iṣvāsa, śikhaṇḍin, ca, mahā-ratha; dhṛṣṭa-dyumna, virāṭa, ca, sātyaki, ca, a-parā-jita. dru-pada, drau-padeya, ca, sarvaśas, pṛthivī-pati; sau-bhadra, ca, mahā-bāhu, śañkha, √dhmā, pṛtak, pṛtak. परम-इष्वासः काश्यः च, महा-रथः शिखण्डी च, धृष्ट-द्युम्नः, विराटः च, अ-पराजितः सात्यकिः च, द्रु-पदः, द्रौ-पदेयाः च, महा-बाहुः सौभद्रः च – पृथिवी-पते, सर्वशः पृथक् पृथक् शङ्खान् दध्मुः॥ The expert archer king of Kāśi, the great warrior Śikhaṇḍin, Dhṛṣṭa-dyumna, Virāṭa, and the unsurpassed Sātyaki, Drupada, the five sons of Draupadī, and the mighty-armed son of Su-bhadrā (Abhimanyu) – O King Dhṛta-rāṣṭra, all on the Pāṇḍava side blew their individual conches.
The expert archer king of Kāśi (काश्यः च परम-इष्वासः),
the great warrior Śikhaṇḍin (शिखण्डी च महा-रथः),
Dhṛṣṭa-dyumna, Virāṭa (धृष्ट-द्युम्नः, विराटः च),
and the unsurpassed Sātyaki (सात्यकिः च अ-पराजितः),
Drupada, the five sons of Draupadī (from each of the five Pāṇḍava brothers) (द्रु-पदः, द्रौ-पदेयाः च),
all (on the Pāṇḍava side) (सर्वशः), O King (Dhṛta-rāṣṭra) (पृथिवी-पते),
and the mighty-armed son of Su-bhadrā (Abhimanyu) (सौभद्रः च महा-बाहुः),
blew their individual conches (शङ्खान् दध्मुः पृथक् पृथक्).
1. परम-इष्वासः काश्यः च
the expert archer king of काशि
fr. परम-इष्वास a. m. sg. nom. (SG.2.8: & SG.2.3:); काश्य m. sg. nom.; च in.
2. महा-रथः शिखण्डी च
the great warrior शिखण्डिन्
fr. महा-रथ a. m. sg. nom.; शिखण्डिन् m. sg. nom.; च in.
3. धृष्ट-द्युम्नः
धृष्ट-द्युम्न
fr. धृष्ट-द्युम्न m. sg. nom.
4. विराटः च
विराट
fr. विराट m. sg. nom.; च in.
5. अ-पराजितः सात्यकिः च
and the unsurpassed सात्यकि
fr. अपराजित pp. of परा + √जि a. m. sg. nom.; सात्यकि m. sg. nom.; च in.
6. द्रु-पदः
द्रुपद
fr. द्रुपद m. sg. nom.
7. द्रौ-पदेयाः च
the [five] sons of द्रौपदी
fr. द्रौपदेय m. pl. nom.; च in.
8. महा-बाहुः सौभद्रः च
and the mighty armed son of सुभद्रा (अभिमन्यु)
fr. महा-बाहु a. m. sg. nom.; सौभद्र m. sg. nom.; च in.
tad, ghoṣa, dhārta-rāṣṭra, hṛdaya, vi-√dṝ; nabhas, ca, pṛthivī, ca, eva, tumula, vyanunādayat. नभः च पृथिवीं च एव व्यनुनादयन् सः तुमुलः घोषः धार्त-राष्ट्राणां हृदयानि व्यदारयत्॥ Reverberating between heaven and earth, that tumultuous sound pierced the hearts of the allies of Dhṛta-rāṣṭra.
Of the allies of Dhṛta-rāṣṭra, the (Pāṇḍava side’s) sound (सः घोषः धार्त-राष्ट्राणाम्)
atha, vyavasthita, dṛṣṭvā, dhārta-rāṣṭra, kapi-dhvaja; pravṛtta, śastra-sampāta, dhanus, udyama, pāṇḍava. hṛṣīka-īśa, tadā, vākya, idam, √ah, mahī-pati; arjuna, √vac: senā, ubhā, madhya, ratha, √sthā, asmad, a-cyuta. yāvat, etad, nis-√īkṣ, asmad, yoddhu-kāma, avasthita; kim, aham, saha, yoddhavya, idam, raṇa-samudyama. मही-पते, अथ शस्त्र-सम्पाते प्रवृत्ते धार्त-राष्ट्रान् व्यवस्थितान् दृष्ट्वा कपि-ध्वजः पाण्डवः धनुः उद्यम्य, तदा हृषीक-ईशम् इदं वाक्यम् आह। अर्जुनः उवाच। अ-च्युत, मे रथम् उभयोः सेनयोः मध्ये स्थापय, यावद् अहम् एतान् अवस्थितान् योद्धु-कामान् निरीक्षे, अस्मिन् रण-समुद्यमे मया कैः सह योद्धव्यम्॥ O King Dhṛta-rāṣṭra, then as the clash of swords was about to begin, Arjuna, with Lord Hanumān as his banner, seeing the allies of Dhṛta-rāṣṭra assembled, raised his bow and then said these words to Kṛṣṇa. Arjuna said: O Kṛṣṇa, place my chariot between both armies so that I can examine these assembled wishing to do battle, and with whom I should fight at the outset of this war.
Then, seeing the assembled (अथ व्यवस्थितान् दृष्ट्वा)
allies of Dhṛta-rāṣṭra (धार्त-राष्ट्रान्), (Arjuna) with Lord Hanumān as his banner (कपि-ध्वजः),
as the clash of swords was about to begin (प्रवृत्ते शस्त्र-सम्पाते),
(Pāṇḍava) raised his bow (धनुः उद्यम्य पाण्डवः),
then to Hṛṣīka-īśa (Kṛṣṇa) these words (हृषीक-ईशम् तदा वाक्यम्)
said this (इदं आह), O King (Dhṛta-rāṣṭra) (मही-पते).
Arjuna said (अर्जुनः उवाच):
Between both armies (सेनयोः उभयोः मध्ये)
place my chariot (रथम् स्थापय मे), O one who is free from change (अ-च्युत = कृष्ण),
so that I can examine these (यावद् एतान् निरीक्षे अहम्)
assembled wishing to do battle (योद्धु-कामान् अवस्थितान्),
(and) with whom I should fight (कैः मया सह योद्धव्यम्)
yotsyamāna, ava-√īkṣ, asmad, yad, etad, atra, samāgata; dhārtra-rāṣṭra, dus-buddhi, yuddha, priya-cikīrṣu. ये एते युद्धे दुर्-बुद्धेः धार्त-राष्ट्रस्य प्रिय-चिकीर्षवः अत्र समागताः [तान्] योत्स्यमानान् [यावद्] अहम् अवेक्षे॥ So I can see those about to fight who have assembled here, wishing to please in war the distorted-thinking Duryodhana.
(So) I can see those about to fight (योत्स्यमानान् अवेक्षे अहम्),
who have assembled here (ये एते अत्र समागताः),
(of) the distorted-thinking Duryodhana (धार्त-राष्ट्रस्य दुर्-बुद्धेः)
wishing to please (him) (युद्धे प्रिय-चिकीर्षवः).
3. ये एते
who
fr. यद् prn. m. pl. nom. (SG.4.8:); एतद् prn. m. pl. nom. (SG.4.7:)
sañjaya, √vac: evam, ukta, hṛṣīka-īśa, guḍākā-īśa, bhārata; senā, ubhā, madhya, sthāpayitvā, ratha-uttama. bhīṣma-droṇa-pramukhatas, sarva, ca, mahī-kṣit; √vac, pārtha, √dṛś, etad, samaveta, kuru, iti. सञ्जयः उवाच। भारत, गुडाका-ईशेन एवम् उक्तः हृषीक-ईशः उभयोः सेनयोः मध्ये भीष्म-द्रोण-प्रमुखतः सर्वेषां मही-क्षिताम् [प्रमुखतः] च रथ-उत्तमं स्थापयित्वा – ‘पार्थ, एतान् समवेतान् कुरून् पश्य’ इति उवाच॥ Sañjaya said: O Dhṛta-rāṣṭra, having thus been ordered by Arjuna, Lord Kṛṣṇa placed the great chariot between both armies, right in front of Bhīṣma and Droṇa and all these kings, and then said, “Arjuna, behold these assembled Kurus.”
Minister Sañjaya said (सञ्जयः उवाच): Lord Kṛṣṇa (Hṛṣīka-īśa) having thus been ordered (एवम् उक्तः हृषीक-ईशः)
by Arjuna (Guḍākā-īśa), O King Dhṛta-rāṣṭra ( गुडाका-ईशेन, भारत),
between both armies (सेनयोः उभयोः मध्ये)
(to) place the great chariot (स्थापयित्वा रथ-उत्तमम्),
right in front of Bhīṣma and Droṇa (भीष्म-द्रोण-प्रमुखतः)
and all these kings (सर्वेषां च मही-क्षिताम्),
(then) said (उवाच), “O Arjuna (son of Pṛthā), behold these (‘पार्थ, पश्य एतान्)
assembled Kurus (on both sides)” (समवेतान् कुरून्’ इति).
1. सञ्जयः उवाच
सञ्जय said
fr. सञ्जय m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
arjuna, √vac: dṛṣṭvā, idam, sva-jana, kṛṣṇa, yuyutsu, samupasthita. √sad, asmad, gātra, mukha, ca, pari-√śuṣ; vepathu, ca, śarīra, asmad, roma-harṣa, ca, √jan. अर्जुनः उवाच। कृष्ण, इमं स्व-जनं युयुत्सुं समुपस्थितं दृष्ट्वा, मम गात्राणि सीदन्ति, मुखं च परिशुष्यति, मे शरीरे वेपथुः च, रोम-हर्षः च जायते॥ Arjuna said: O Kṛṣṇa, seeing these, my people (on both sides), who have come ready to fight, my limbs are limp, my mouth is dry, my body is trembling, and my hairs are on end.
Arjuna said (अर्जुनः उवाच): Seeing these, my people (दृष्ट्वा इमं स्व-जनं), O Kṛṣṇa (कृष्ण),
who have come ready to fight (युयुत्सुं समुपस्थितम्),
my limbs are limp (सीदन्ति मम गात्राणि),
my mouth is dry (मुखं च परिशुष्यति),
my body is trembling (वेपथुः च शरीरे मे),
and my hairs are on end (रोम-हर्षः च जायते).
1. अर्जुनः उवाच
अर्जुन said
fr. अर्जुन m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
gāṇḍīva, √sraṃs, hasta, tvac, ca, eva, pari-√dah; na, ca, √śak, avasthātum, √bhram, iva, ca, asmad, manas. गाण्डीवं हस्तात् स्रंसते, त्वक् च एव परिदह्यते। मे मनः च भ्रमति इव, अवस्थातुं च न शक्नोमि॥ My bow Gāṇḍīva slips from my hand, and my skin burns. My mind seems to spin, and I am unable to stand.
(My bow called) Gāṇḍīva slips from my hand (गाण्डीवं स्रंसते हस्तात्),
nimitta, ca, √dṛś, viparīta, keśava; na, ca, śreyas, anu-√dṛś, hatvā, sva-jana, āhava. केशव, विपरीतानि च निमित्तानि पश्यामि, आहवे च स्व-जनं हत्वा श्रेयः न अनुपश्यामि॥ O Kṛṣṇa, I see bad omens (such as a twitching eye), and I see no good by killing my people in this war.
I see omens निमित्तानि च पश्यामि
that are bad (विपरीतानि), O destroyer of the demon Keśin (केशव = कृष्ण),
nor do I see good (न च श्रेयः अनुपश्यामि)
by killing my people in this war (हत्वा स्व-जनम् आहवे).
1. केशव
(कृष्ण) O Destroyer of the Demon केशिन्
fr. केशव m. sg. voc.
3. विपरीतानि च
contrary, bad
fr. विपरीत pp. of वि + परि + √इ a. n. pl. acc.; च in.
na, √kāñkṣ, vijaya, kṛṣṇa, na, ca, rājya, sukha, ca; kim, asmad, rājya, go-vinda, kim, bhoga, jīvita, vā. कृष्ण, विजयं न काङ्क्षे, न राज्यं च सुखानि च। गो-विन्द, किं नः राज्येन, किं भोगैः जीवितेन वा॥ O Kṛṣṇa, I do not desire for myself victory, nor kingdom, nor pleasures. O Kṛṣṇa, what is the use of a kingdom to us? What is the use of pleasures or living?
I do not desire for myself victory (न काङ्क्षे विजयं), O Kṛṣṇa (कृष्ण),
nor kingdom (न च राज्यं), nor pleasures (सुखानि च).
What is the use of a kingdom to us (किं नः राज्येन), O one who is understood through scripture (गो-विन्द = कृष्ण)?
What is the use of pleasures or living (किं भोगैः जीवितेन वा)?
yad, arthe, kāṅkṣita, asmad, rājya, bhoga, sukha, ca; tad, idam, avasthita, yuddha, prāṇa, tyaktvā, dhana, ca. ācārya, pitṛ, putra, tathā, eva, ca, pitā-maha; mātula, śvaśura, pautra, śyāla, sambandhin, tathā. येषाम् अर्थे नः राज्यं भोगाः सुखानि च काङ्क्षितं, ते इमे प्राणान् धनानि च त्यक्त्वा युद्धे अवस्थिताः – आचार्याः, पितरः, पुत्राः, तथा एव च पिता-महाः, मातुलाः, श्वशुराः, पौत्राः, श्यालाः, तथा सम्बन्धिनः॥ For whose sake we have desired kingdom, experiences, and pleasures – those same are assembled here in battle, giving up their lives and wealth: teachers, fathers, sons, grandfathers, uncles, fathers-in-law, grandsons, brothers-in-law, and other relations.
For whose sake we have desired (येषाम् अर्थे काङ्क्षितं नः)
kingdom, experiences, and pleasures (राज्यं, भोगाः, सुखानि च),
those same are assembled here in battle (ते इमे अवस्थिताः युद्धे)
giving up their lives and wealth (प्राणान् त्यक्त्वा धनानि च),
teachers, fathers, sons (आचार्याः, पितरः, पुत्राः),
etad, na, hantum, √iṣ, ghnat, api, madhu-sūdana; api, trai-lokya-rājya, hetu, kim, nu, mahī-kṛte. मधु-सूदन, एतान् घ्नतः अपि त्रै-लोक्य-राज्यस्य हेतोः अपि हन्तुं न इच्छामि, किं नु मही-कृते॥ O Kṛṣṇa, though they are about to kill me, I do not wish to kill them – even for dominion over the three worlds (earth, sky, and heaven), much less for a kingdom on this earth.
I do not wish to kill them (एतान् न हन्तुम् इच्छामि),
though they are about to kill (me) (घ्नतः अपि), O destroyer of the demon Madhu (मधु-सूदन = कृष्ण),
even for dominion over the three worlds (earth, sky, and heaven) (अपि त्रै-लोक्य-राज्यस्य),
much less for a kingdom on this earth (हेतोः किं नु मही-कृते).
nihatya, dhārta-rāṣṭra, asmad, kim, prīti, √as, jana-ardana; pāpa, eva, ā-√śri, asmad, hatvā, etad, ātata-āyin. धार्त-राष्ट्रान् निहत्य नः का प्रीतिः स्यात्, जन-अर्दन। एतान् आतत-आयिनः हत्वा पापम् एव अस्मान् आश्रयेत्॥ What satisfaction would we have by killing the sons of Dhṛta-rāṣṭra, O Kṛṣṇa? By killing these felons, only sin would befall us.
By killing the sons of Dhṛta-rāṣṭra (धार्त-राष्ट्रान् निहत्य) for us (नः)
what satisfaction would there be (का प्रीतिः स्यात्), O one who is prayed to by people (जन-अर्दन = कृष्ण)?
Only sin would befall us (पापम् एव आश्रयेत् अस्मान्)
tasmād, na, arha, asmad, hantum, dhārta-rāṣṭra, sva-bāndhava; sva-jana, hi, katham, hatvā, sukhin, √as, mādhava. तस्मात् वयं स्व-बान्धवान् धार्त-राष्ट्रान् हन्तुं न अर्हाः। स्व-जनं हि हत्वा कथं [वयं] सुखिनः स्याम, माधव॥ Therefore, we ought not to kill our own relatives, the sons of Dhṛta-rāṣṭra. By killing our own relations, how would we be happy, O Kṛṣṇa?
Therefore (तस्मात्), we ought not to kill (न अर्हाः वयं हन्तुं)
the sons of Dhṛta-rāṣṭra, our own relatives (धार्त-राष्ट्रान् स्व-बान्धवान्).
By killing our own relations how (स्व-जनं हि कथं हत्वा)
would we be happy (सुखिनः स्याम), O Lord of wealth (माधव = कृष्ण).
yadi, api, etad, na, √dṛś, lobha-upahata-cetasas; kula-kṣaya-kṛta, doṣa, mitra-droha, ca, pātaka. katham, na, jñeya, asmad, pāpa, idam, nivartitum; kula-kṣaya-kṛta, doṣa, prapaśyat, jana-ardana. यदि अपि एते लोभ-उपहत-चेतसः कुल-क्षय-कृतं दोषं मित्र-द्रोहे पातकं च न पश्यन्ति, कुल-क्षय-कृतं दोषम् अस्माभिः प्रपश्यद्भिः अस्मात् पापात् निवर्तितुं कथं न ज्ञेयम्, जन-अर्दन॥ Even if these – whose minds are overwhelmed by greed – do not see the problem wrought by destroying the family or the crime in betraying friends, how can we – who clearly see the problem wrought by destroying the family – not know to withdraw from this sin, O Kṛṣṇa?
Even if they do not see (यदि अपि एते न पश्यन्ति),
whose minds are overwhelmed by greed (लोभ-उपहत-चेतसः),
the problem wrought by destroying the family (कुल-क्षय-कृतं दोषम्),
or the crime in betraying friends (मित्र-द्रोहे च पातकम्),
how can it be not known by us (कथं न ज्ञेयम् अस्माभिः)
to withdraw from this sin (पापात् अस्मात् निवर्तितुम्),
this problem wrought by destroying the family (कुल-क्षय-कृतं दोषम्)
(by us) who clearly see this (प्रपश्यद्भिः), O one who is prayed to by people (जन-अर्दन = कृष्ण)?
kula-kṣaya, pra-√naś, kula-dharma, sanā-tana; dharma, naṣṭa, kula, kṛtsna, a-dharma, abhi-√bhū, uta. कुल-क्षये सनातनाः कुल-धर्माः प्रणश्यन्ति, धर्मे नष्टे अ-धर्मः कृत्स्नं कुलम् अभिभवति उत॥ When the family is destroyed (by this killing of the men, the protectors of the family), the ancient traditions (dharmas) of the family are destroyed. When tradition is destroyed, corruption (a-dharma) indeed overwhelms the entire family.
When the family is destroyed, destroyed are (कुल-क्षये प्रणश्यन्ति)
the ancient traditions (dharmas) of the family (कुल-धर्माः सनातनाः).
When tradition is destroyed (धर्मे नष्टे), the entire family (कुलं कृत्स्नम्),
a-dharma-abhibhava, kṛṣṇa, pra-√duṣ, kula-strī; strī, duṣṭā, vārṣṇeya, √jan, varṇa-saṅkara. कृष्ण, अ-धर्म-अभिभवात् कुल-स्त्रियः प्रदुष्यन्ति। वार्ष्णेय, स्त्रीषु दुष्टासु वर्ण-सङ्करः जायते॥ O Kṛṣṇa, due to the family being overpowered by corruption, the women of the family (can become) debased (kept from maintaining their traditions). O Kṛṣṇa, when the women are debased, there arises confusion of the social groups.
Due to the family being overpowered by corruption (अ-धर्म-अभिभवात्), O Kṛṣṇa ( कृष्ण),
the women of the family (can become) debased (kept from maintaining their traditions) (प्रदुष्यन्ति कुल-स्त्रियः).
When the women are debased (स्त्रीषु दुष्टासु), O one from the Vṛṣṇi clan (वार्ष्णेय = कृष्ण),
there arises confusion of the social groups (वर्ण-सङ्करः जायते).
1. कृष्ण
O कृष्ण
fr. कृष्ण m. sg. voc.
3. अ-धर्म-
by corruption
2. -अभिभवात्
due to [the family] being overpowered
fr. अधर्म-अभिभव m. sg. abl.
5. कुल-
of the family
4. -स्त्रियः
the women
fr. कुल-स्त्री f. pl. nom.
6. प्रदुष्यन्ति
(can be) debased [i.e., kept from maintaining their traditions]
fr. प्र + √दुष् 4.P. pr. 3rd pl.
7. वार्ष्णेय
(कृष्ण) O One From the वृष्णि Clan
fr. वार्ष्णेय m. sg. voc.
8. स्त्रीषु दुष्टासु व
when the women are debased
fr. स्त्री f. pl. loc.; दुष्ट pp. of √दुष् pt. f. pl. loc. (SG.2.88:) (SG.7.14.1:)
saṅkara, naraka, eva, kula-ghna, kula, ca; √pat, pitṛ, hi, etad, lupta-piṇḍa-udaka-kriya. सङ्करः कुल-घ्नानां कुलस्य च नरकाय एव [गमयति]। एषां पितरः हि लुप्त-पिण्ड-उदक-क्रियाः पतन्ति॥ Confusion leads to hell for the destroyers of the family, as well as for the family. Their ancestors, being deprived of the post-death rituals of offerings of rice balls, water, etc., indeed fall (to a lower status).
Confusion leads to hell (सङ्करः नरकाय एव)
for the destroyers of the family, as well as for the family (कुल-घ्नानां कुलस्य च).
Their ancestors indeed fall (to a lower status) (पतन्ति पितरः हि एषाम्),
being deprived of the post-death rituals of offerings of rice balls, water, etc. (लुप्त-पिण्ड-उदक-क्रियाः).
doṣa, etad, kula-ghna, varṇa-saṅkara-kāraka; ud-√sad, jāti-dharma, kula-dharma, ca, śāśvata. कुल-घ्नानाम् एतैः वर्ण-सङ्कर-कारकैः दोषैः शाश्वताः जाति-धर्माः कुल-धर्माः च उत्साद्यन्ते॥ Because of these crimes of the destroyers of the family, bringing about the confusion of the social groups, the ancient community traditions – as well as the family traditions – are destroyed.
Because of these crimes of the destroyers of the family (दोषैः एतैः कुल-घ्नानाम्),
bringing about the confusion of the social groups (वर्ण-सङ्कर-कारकैः),
destroyed are the community traditions (उत्साद्यन्ते जाति-धर्माः),
was well as the ancient family traditions (कुल-धर्माः च शाश्वताः).
utsanna-kula-dharma, manuṣya, jana-ardana; naraka, niyatam, vāsa, √bhū, iti, anu-√śru. जन-अर्दन, उत्सन्न-कुल-धर्माणां मनुष्याणां नियतं नरके वासः भवति इति अनुशुश्रुम॥ O Kṛṣṇa, we have heard that the people who destroy the family tradition (dharma) surely have a stay in hell.
For those who destroy the family tradition (dharma) (उत्सन्न-कुल-धर्माणाम्)
for these people (मनुष्याणां), O one who is prayed to by people (जन-अर्दन = कृष्ण),
aho, bata, mahat, pāpa, kartum, vyavasita, asmad; yad, rājya-sukha-lobha, hantum, sva-jana, udyata. अहो बत, यद् राज्य-सुख-लोभेन स्व-जनं हन्तुम् उद्यताः, वयं महत् पापं कर्तुं व्यवसिताः॥ Oh! We are fixed to perpetrate a great sin, if, out of greed for kingdom and its pleasures, we are prepared to kill our own people.
Oh (अहो बत)! a great sin (महत् पापम्)
we are fixed to perpetrate (वयं कर्तुं व्यवसिताः),
if, out of greed for kingdom and its pleasures (यद् राज्य-सुख-लोभेन),
we are prepared to kill our own people (हन्तुं स्व-जनम् उद्यताः).
yadi, asmad, a-pratīkāra, a-śastra, śastra-pāṇi; dhārta-rāṣṭra, raṇa, √han, tad, asmad, kṣematara, √bhū. यदि शस्त्र-पाणयः धार्त-राष्ट्राः माम् अ-प्रतीकारम् अ-शस्त्रं रणे हन्युः, तद् मे क्षेमतरं भवेत्॥ If the armed sons of Dhṛta-rāṣṭra were in battle to kill me, unresisting and unarmed, that would be better for me (than this sin).
If myself unresisting (यदि माम् अ-प्रतीकारम्)
and unarmed (अ-शस्त्रं), the armed (शस्त्र-पाणयः)
sons of Dhṛta-rāṣṭra were in battle to kill (me) (धार्त-राष्ट्राः रणे हन्युः),
that would be better for me (than this sin) (तद् मे क्षेमतरं भवेत्).
sañjaya, √vac: evam, uktvā, arjuna, saṅkya, ratha-upastha, upa-√viś; visṛjya, sa-śara, cāpa, śoka-saṃvigna-mānasa. सञ्जयः उवाच। अर्जुनः एवम् उक्त्वा सङ्ख्ये स-शरं चापं विसृज्य शोक-संविग्न-मानसः रथ-उपस्थे उपाविशत्॥ Sañjaya said: Speaking thus, Arjuna, giving up his bow and arrows in the middle of the battle-field, sat down on the chariot seat, his mind overcome with sorrow (in the form of guilt and hurt).
Minister Sañjaya said (सञ्जयः उवाच): Speaking thus in the middle of the battle-field, Arjuna (एवम् उक्त्वा अर्जुनः सङ्ख्ये)
sat down on the chariot seat (रथ-उपस्थे उपाविशत्),
giving up his bow and arrows (विसृज्य स-शरं चापम्),
his mind overcome with sorrow (in the form of guilt and hurt) (शोक-संविग्न-मानसः).
1. सञ्जयः उवाच
सञ्जय said
fr. सञ्जय m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
om, tad, sat. iti, śrīmat-bhagavat-gītā, upaniṣad, brahma-vidyā, yoga-śāstra, śrī-kṛṣṇa-arjuna-saṃvāda, arjuna-viṣāda-yoga, nāma, prathama, adhyāya. Om (brahman, the witness of all) is that (only) reality (sat). Thus ends the first chapter, called ‘The Topic of Arjuna’s Sorrow,’ of the (eighteen chapters of) Songs of the Glorious Lord, which is (looked upon as) sacred teaching (Upaniṣad) and (whose teaching is) in (the form of) a dialogue between Śrī Kṛṣṇa and Arjuna, (the subject matter being) knowledge of brahman and yoga.
सञ्जयः उवाच। तं तथा कृपया आविष्टम् अश्रु-पूर्ण-आकुल-ईक्षणम्। विषीदन्तम् इदं वाक्यम् उवाच मधु-सूदनः॥१॥ (Sandhi breakout in verse order for just Chapter 2) sañjaya, √vac: tad, tathā, kṛpā, āviṣṭa, aśru-pūrṇa-ākula-īkṣaṇa; viṣīdat, idam, vākya, √vac, madhu-sūdana. सञ्जयः उवाच। मधु-सूदनः तम् [अर्जुनं] तथा कृपया आविष्टम् अश्रु-पूर्ण-आकुल-ईक्षणं विषीदन्तम् [च] इदं वाक्यम् उवाच॥ Sañjaya said: Kṛṣṇa spoke these words to him, Arjuna, who in that way was overwhelmed by pity, with eyes stressed and full of tears and was sad.
सञ्जयः उवाच। To him (तम् = अर्जुनम्) in that way (तथा) (who was) by pity (कृपया) overwhelmed (आविष्टम्),
श्री-भगवान् उवाच। कुतः त्वा कश्मलम् इदं विषमे समुपस्थितम्। अन्-आर्य-जुष्टम् अ-स्वर्ग्यम् अ-कीर्ति-करम् अर्जुन॥२॥ śrī-bhagavat, √vac: kutas, yuṣmad, kaśmala, idam, vi-sama, samupasthita; an-ārya-juṣṭa, a-svar-gya, a-kīrti-kara, arjuna. श्री-भगवान् उवाच। विषमे इदम् अन्-आर्य-जुष्टम् अ-स्वर्ग्यम् अ-कीर्ति-करं [च] कश्मलं कुतः त्वा समुपस्थितम्, अर्जुन॥ The Lord said: In such a crisis, at the outset of this war, from where came to you this despair, unacceptable for a person of the Veda culture, not leading to heaven, and engendering dishonor, O Arjuna?
श्री-भगवान् उवाच। From where? (कुतः) to you (त्वा) this despair (कश्मलम् इदम्)
in such a crisis (विषमे) came (समुपस्थितम्)
unacceptable for a person of the Veda culture (अन्-आर्य-जुष्टम्), not leading to heaven (अ-स्वर्ग्यम्),
(and) engendering dishonor (अ-कीर्ति-करम्), O Arjuna (अर्जुन).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
क्लैब्यं मा स्म गमः पार्थ न एतद् त्वयि उपपद्यते। क्षुद्रं हृदय-दौर्बल्यं त्यक्त्वा उत्तिष्ठ परन्-तप॥३॥ klaibya, mā, sma, √gam, pārtha, na, etad, yuṣmad, upa-√pad; kṣudra, hṛdaya-daur-balya, tyaktvā, ud-√sthā, param-tapa. क्लैब्यं मा स्म गमः, पार्थ। एतद् त्वयि न उपपद्यते। क्षुद्रं हृदय-दौर्बल्यं त्यक्त्वा उत्तिष्ठ, परन्-तप॥ Do not yield to impotency, O Arjuna. It does not befit you. Give up this lowly weakness of heart and get up, O Arjuna (Vexer of Foes)!
To impotency (क्लैब्यं) do not (मा स्म) yield (गमः), O son of Pṛthā (पार्थ = अर्जुन).
It does not (न एतद्) befit you (त्वयि उपपद्यते).
Lowly (क्षुद्रं) weakness of heart (हृदय-दौर्बल्यम्)
give up (त्यक्त्वा) (and) get up (उत्तिष्ठ), O vexer of foes (परन्-तप = अर्जुन).
2. क्लैब्यं
to impotency
fr. क्लैब्य n. sg. acc.
1. मा स्म गमः
do not go [i.e., yield]
fr. मा in.; स्म in.; [अ-]गमः fr. √गम् P. अ Aorist 2nd sg. (SG.5.5.c:)
अर्जुनः उवाच। कथं भीष्मम् अहं सङ्ख्ये द्रोणं च मधु-सूदन। इषुभिः प्रतियोत्स्यामि पूजा-अर्हौ अरि-सूदन॥४॥ arjuna, √vac: katham, bhīṣma, asmad, saṅkhya, droṇa, ca, madhu-sūdana; iṣu, prati-√yudh, pūjā-arha, ari-sūdana. अर्जुनः उवाच। मधु-सूदन अरि-सूदन, कथम् अहं सङ्ख्ये पूजा-अर्हौ भीष्मं द्रोणं च [उभौ] इषुभिः प्रतियोत्स्यामि॥ Arjuna said: O Kṛṣṇa (Destroyer of Demons and Foes), how will I fight in battle with arrows against Bhīṣma and Droṇa, who are worthy of my worship, thus becoming a destroyer of my gurus?
अर्जुनः उवाच। How (कथं)? against Bhīṣma (भीष्मम्) I (अहं) in battle (सङ्ख्ये)
and against Droṇa (द्रोणं च), O destroyer of the demon Madhu (मधु-सूदन = कृष्ण)
with arrows (इषुभिः) will (I) fight (प्रतियोत्स्यामि)
who (both) are worthy of my worship (पूजा-अर्हौ), O destroyer of foes (अरि-सूदन = कृष्ण)?
1. अर्जुनः उवाच
अर्जुन said
fr. अर्जुन m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
गुरून् अहत्वा हि महा-अनुभावान् श्रेयः भोक्तुं भैक्ष्यम् अपि इह लोके। हत्वा अर्थ-कामान् तु गुरून् इह एव भुञ्जीय भोगान् रुधिर-प्रदिग्धान्॥५॥ guru, a-hatvā, hi, mahā-anubhāva, śreyas, bhoktum, bhaikṣya, api, iha, loka; hatvā, artha-kāma, tu, guru, iha, eva, √bhuj, bhoga, rudhira-pradigdha. महा-अनुभावान् गुरून् अ-हत्वा हि इह लोके भैक्ष्यम् अपि भोक्तुं श्रेयः [स्यात्], अर्थ-कामान् तु गुरून् हत्वा इह एव रुधिर-प्रदिग्धान् भोगान् भुञ्जीय॥ It would be better I not kill these highly honored gurus and even beg alms here in the world, become a renunciate, than kill these gurus seeking their own ends and then indulge here in pleasures, drenched with their blood.
(I) not killing these gurus (गुरून् अ-हत्वा हि) (who are) highly honored (महा-अनुभावान्)
it would be better (श्रेयः) (and) even to beg alms (भोक्तुं भैक्ष्यम् अपि) here in the world (इह लोके)
than kill these gurus seeking their own ends (हत्वा अर्थ-कामान् तु गुरून्) here (इह एव)
(and then) indulge in pleasures (भुञ्जीय भोगान्), drenched with their blood (रुधिर-प्रदिग्धान्).
न च एतद् विद्मः कतरद् नः गरीयः यद् वा जयेम यदि वा नः जयेयुः। यान् एव हत्वा न जिजीविषामः ते अवस्थिताः प्रमुखे धार्त-राष्ट्राः॥६॥ na, ca, etad, √vid, katara, asmad, garīyas, yad, vā, √ji, yadi, vā, asmad, √ji; yad, eva, hatvā, na, √jīv, tad, avasthita, pramukhe, dhārta-rāṣṭra. कतरद् च नः गरीयः एतद् न विद्मः – यद् वा जयेम यदि वा नः जयेयुः। यान् एव हत्वा न जिजीविषामः, ते धार्त-राष्ट्राः प्रमुखे अवस्थिताः॥ We, I, do not know which one of the two is better for us – whether by my fighting we should conquer or by my withdrawal they should conquer us. Those allies of Dhṛta-rāṣṭra, after slaying whom we would not want to live, stand facing us.
We (I) do not know (न च एतद् विद्मः) which of the two (कतरद्) is better for us (नः गरीयः)
whether we should conquer (यद् वा जयेम) or they should conquer us (यदि वा नः जयेयुः).
Who after slaying (यान् एव हत्वा) we would not want to live (न जिजीविषामः),
those stand (ते अवस्थिताः) facing (us) (प्रमुखे), the allies of Dhṛta-rāṣṭra (धार्त-राष्ट्राः).
कार्पण्य-दोष-उपहत-स्व-भावः पृच्छामि त्वां धर्म-सम्मूढ-चेताः। यद् श्रेयः स्यात् निश्चितं ब्रूहि तद् मे शिष्यः ते अहं शाधि मां त्वां प्रपन्नम्॥७॥ kārpaṇya-doṣa-upahata-sva-bhāva, √prach, yuṣmad, dharma-sammūḍha-cetas; yad, śreyas, √as, niścitam, √brū, tad, asmad, śiṣya, yuṣmad, asmad, √śās, asmad, yuṣmad, prapanna. [अहं] कार्पण्य-दोष-उपहत-स्व-भावः धर्म-सम्मूढ-चेताः [च] त्वां पृच्छामि – यद् निश्चितं श्रेयः स्यात्, तद् मे ब्रूहि। अहं ते शिष्यः। त्वां प्रपन्नं, मां शाधि॥ With my mind overcome by miserliness, yet to be spent seeking the ultimate good (śreyas), and confused about dharma, I ask You – what is definitely śreyas? That, please tell me. I am Your student. Having surrendered to You, please teach me.
With my mind overcome by miserlines (कार्पण्य-दोष-उपहत-स्व-भावः)
I ask You (पृच्छामि त्वां) (and) with my mind confused about dharma (धर्म-सम्मूढ-चेताः)
what is definitely śreyas? (यद् श्रेयः स्यात् निश्चितम्). That please tell me (ब्रूहि तद् मे).
Your student (शिष्यः ते) I am (अहम्). Please teach me (शाधि मां) having surrendered to You (त्वां प्रपन्नम्).
3. कार्पण्य-दोष-
by miserliness-defect
2. -उपहत-
overcome
1. -स्व-भावः
with my mind
fr. कार्पण्य-दोष-उपहत-स्व-भाव a. m. sg. nom. (SG.2.8: & SG.2.3:)
न हि प्रपश्यामि मम अपनुद्यात् यद् शोकम् उच्छोषणम् इन्द्रियाणाम्। अवाप्य भूमौ अ-सपत्नम् ऋद्धं राज्यं सुराणाम् अपि च अधिपत्यम्॥८॥ na, hi, pra-√dṛś, asmad, apa-√nud, yad, śoka, ucchoṣaṇa, indriya; avāpya, bhūmi, a-sa-patna, ṛddha, rājya, sura, api, ca, ādhipatya. भूमौ हि (=यस्मात्) अ-सपत्नम् ऋद्धं राज्यं, सुराणाम् अपि च आधिपत्यम् अवाप्य, यद् मम इन्द्रियाणाम् उच्छोषणं शोकम् अपनुद्यात्, [तद्] न प्रपश्यामि॥ Because, though gaining an unrivalled and prosperous kingdom on earth and even lordship over the heavenly deities, I do not see on my own what would remove the sorrow, the guilt and hurt, drying up my senses.
Because I do not see (न हि प्रपश्यामि) on my own (मम) what would remove (अपनुद्यात्)
this sorrow (यद् शोकम्) drying up (my) senses (उच्छोषणम् इन्द्रियाणाम्),
though gaining (अवाप्य) on earth (भूमौ) an unrivalled and prosperous (अ-सपत्नम् ऋद्धम्)
kingdom (राज्यं), (and) even overlordship over the heavenly deities (सुराणाम् अपि च आधिपत्यम्).
तम् उवाच हृषीक-ईशः प्रहसन् इव भारत। सेनयोः उभयोः मध्ये विषीदन्तम् इदं वचः॥१०॥ tad, √vac, hṛṣīka-īśa, pra-hasat, iva, bhārata; senā, ubhā, madhya, viṣīdat, idam, √vac. भारत, हृषीक-ईशः प्रहसन् इव तम् उभयोः सेनयोः मध्ये विषीदन्तम् इदं वचः उवाच॥ O Dhṛta-rāṣṭra, with a smile at the new-found student in Arjuna and at the bold request to teach Arjuna between two armies at the outset of war, Kṛṣṇa said these words to him, Arjuna, who was sad in the midst of both armies.
To him (Arjuna) तम् spoke (उवाच) the Lord of the senses (हृषीक-ईशः = कृष्णः)
with a smile (प्रहसन् इव), O descendant of emperor Bharata (भारत = धृतराष्ट्र),
in the midst of both armies (सेनयोः उभयोः मध्ये)
who (Arjuna) was sad (विषीदन्तम्) these words… (इदं वचः).
‘दृष्ट्वा तु पाण्डवानीकम्’ इति (BhG.1.2) आरभ्य ‘न योत्स्य इति गो-विन्दम् उक्त्वा तूष्णीं बभूव ह’ इति (BhG.2.9) एतद्-अन्तः प्राणिनां शोक-मोहादि-संसार-बीज-भूत-दोषोद्भव-कारण-प्रदर्शनार्थत्वेन व्याख्येयो ग्रन्थः। And here, the commencing from ‘But seeing the army of the Pāṇḍavas‘ (BhG.1.2)) and ending with ‘(he) verily became silent, telling Him (Govinda), “I shall not fight” is to be explained as revealing the cause of the origin of the defect in the from of sorrow, delusion, etc.
[•Delusion means want of discrimination, etc. stands for the secondary manifestations of sorrow and delusion, as also ignorance which is the root cause of all these.•]
which are the sources of the cycles of births and deaths of creatures.
तथा ह्य् अर्जुनेन राज्य-गुरु-पुत्र-मित्र-सुहृत्-स्व-जन-संबन्धि-बान्धवेष्व् ‘अहम् एषां’ ‘ममैते’ इति एवं भ्रान्ति-प्रत्यय-निमित्त-स्नेह-विच्छेदादि-निमित्ताव् आत्मनः शोक-मोहौ प्रदर्शितौ ‘कथं भीष्मम् अहं संख्ये’ इत्य्-आदिना (BhG.2.4)। Thus indeed, Arjuna’s own sorrow and delusion, caused by the ideas of affection, parting, etc., originating from the erroneous belief, ‘I belong to these; they belong to me’, with regard to kingdom (BhG.2.8), elders, sons, comrades, well-wishers (BhG.1.26), kinsmen (BhG.1.37), relatives (BhG.1.34) and friends, have been shown by him with the words, ‘How can I (fight)...in battle (against) Bhīṣma’ (BhG.2.4), etc.
शोक-मोहाभ्यां ह्य् अभिभूत-विवेक-विज्ञानः स्वत एव क्षात्र-धर्मे युद्धे प्रवृत्तोऽपि तस्माद् युद्धाद् उपरराम। पर-धर्मं च भिक्षा-जीवनादिकं कर्तुं प्रववृते। It is verily because his discriminating insight was overwhelmed by sorrow and delusion that, even though he had become engaged in battle out of his own accord as a duty of the Kṣatriyas, he desisted from that war and chose to undertake other’s duties like living on alms etc.
तथाच सर्व-प्राणिनां शोक-मोहादि-दोषाविष्ट-चेतसां स्व-भावत एव स्व-धर्म-परित्यागः प्रतिषिद्ध-सेवा च स्यात्। It is thus that in the case of all creatures whose minds come under the sway of the defects of sorrow, delusion, etc. there verily follows, as a matter of course, abandoning their own duties and resorting to prohibited ones.
स्व-धर्मे प्रवृत्तानाम् अपि तेषां वाङ्-मनः-कायादीनां प्रवृत्तिः फलाभिसन्धि-पूर्विकैव साहं-कारा च भवति। Even when they engage in their own duties their actions with speech, mind, body, etc., are certainly motivated by hankering for rewards, and are accompanied by egoism.
[•Egoism consists in thinking that one is the agent of some work and the enjoyer of its reward.•]
तत्रैवं सति धर्माधर्मोपचयाद् इष्टानिष्ट-जन्म-सुख-दुःख-संप्राप्ति-लक्षणः संसारोऽनुपरतो भवतीति अतः संसार-बीज-भूतौ शोक-मोहौ। Such being the case, the cycle of births and deaths – characterized by passing through desirable and undesirable births, and meeting with happiness, sorrow, etc.
[•From virtuous deeds follow attainment of heaven and happiness. From unvirtuous, sinful deeds follow births as beasts and other lowly beings, and sorrow. From the performance of both virtuous and sinful deeds follows birth as a human being, with a mixture of happiness and sorrow.•]
from the accumulation of virtue and vice, continues unendingly. Thus, sorrow and delusion are therefore the sources of the cycles of births and deaths.
तयोश् च सर्व-कर्म-सन्न्यास-पूर्वकाद् आत्म-ज्ञानान् नान्यतो निवृत्तिर् इति। तद्-उपदिदिक्षुः सर्व-लोकानुग्रहार्थम् अर्जुनं निमित्ती-कृत्याह भगवान् वासु-देवः – ‘अशोच्यान्’ इत्य्-आदि (BhG.2.11)। And their cessation comes from nothing other than the knowledge of the Self which is preceded by the renunciation of all duties. Hence, wishing to impart that (knowledge of the Self) for favouring the whole world, Lord Vāsudeva, making Arjuna the medium, said, ‘You grieve for those who are not to be grieved for,’ etc.
अत्र केचिद् आहुः, सर्व-कर्म-सन्न्यास-पूर्वकाद् आत्म-ज्ञान-निष्ठामात्राद् एव केवलात् कैवल्यं न प्राप्यत एव। किं तर्हि? अग्नि-होत्रादि-श्रौत-स्मार्त-कर्म-सहिताज् ज्ञानात् कैवल्य-प्राप्तिर् इति सर्वासु गीतासु निश्चितोऽर्थ इति। As to that some (opponents)
[•According to A.G. the opponent is the Vṛttikara who, in the opinion of A. Mahadeva Sastri, is none other than Bodhāyana referred to in Śaṅkarācarya's commentary on BrSEng.1.1.11–19.-Tr•]
say: Certainly, Liberation cannot be attained merely from continuance in the knowledge of the Self which is preceded by renunciation of all duties and is independent of any other factor. What then? The well-ascertained conclusion of the whole of the Gītā is that Liberation is attained through Knowledge associated with rites and duties like Agni-hotra etc. prescribed in the Vedas and the Smṛtis.
ज्ञापकं चाहुर् अस्यार्थस्य ‘अथ चेत् त्वम् इमं धर्म्यं संग्रामं न करिष्यसि’ (BhG.2.33), ‘कर्मणि एवाधिकारस् ते’ (BhG.2.47), ‘कुरु कर्मैव तस्मात् त्वम्’ (BhG.4.15) इत्य्-आदि। And as an indication of this point of view they quote (the verses): ‘On the other hand, if you will not fight this righteous (battle)’ (BhG.2.33); ‘Your right is for action (rites and duties) alone’ (BhG.2.47); ‘Therefore you undertake action (rites and duties) itself’ (BhG.4.15), etc.
हिंसादि-युक्तत्वाद् वैदिकं कर्म अधर्माय इतीयम् अपि आशङ्का न कार्या। कथम्? क्षात्रं कर्म युद्ध-लक्षणं गुरु-भ्रातृ-पुत्रादि-हिंसा-लक्षणम् अत्यन्त-क्रूरम् अपि ‘स्व-धर्म’ इति कृत्वा नाधर्माय, तद्-अकरणे च ‘ततः स्व-धर्मं कीर्तिं च हित्वा पापम् अवाप्स्यसि’ (BhG.2.33) इति ब्रुवता ‘यावज्-जीव’-आदि-श्रुति-चोदितानां स्व-कर्मणां पश्वादि-हिंसा-लक्षणानां च कर्मणां प्राग् एव नाधर्मत्वम् इति सुनिश्चितम् उक्तं भवतीति। Even this objection should not be raised ‘that Veda rites and duties lead to sin since they involve injury etc.’. Objection: How? Opponent: The duties of the Kṣatriyas, characterized by war, do not lead to sin when undertaken as one’s duty, even though they are extremely cruel since they involve violence against elders, brothers, sons and others. And from the Lord’s declaration that when they are not performed, ‘then, forsaking your own duty and fame, you will incur sin’ (BhG.2.33), it stands out as (His) clearly stated foregone conclusion that one’s own duties prescribed in such texts as, ‘(One shall perform Agni-hotra) as long as one lives’ etc., and actions which involve crutely to animals etc. are not sinful.
तद् असत्, ज्ञान-कर्म-निष्ठयोर् विभाग-वचनाद् बुद्धि-द्वयाश्रययोः। Vedāntin: That is wrong because of the assertion of the distinction between firm adherence (niṣṭhā) to Knowledge and to action, which are based on two (different) convictions (buddhi).
‘अशोच्यान्’ इत्य्-आदिना (BhG.2.11) भगवता यावत् ‘स्व-धर्मम् अपि चावेक्ष्य’ इति (BhG.2.31) एतद्-अन्तेन ग्रन्थेन यत्-परमार्थात्म-तत्त्व-निरूपणं कृतं तत् सांख्यं, तद्-विषया बुद्धिर् आत्मनो जन्मादि-षड्-विक्रियाभावाद् अकर्तात्मेति प्रकरणार्थ-निरूपणाद् या जायते सा सांख्य-बुद्धिः, सा येषां ज्ञानिनाम् उचिता भवति ते सांख्याः। The nature of the Self, the supreme Reality, determined by the Lord in the text beginning with ‘Those who are not to be grieved for’ (BhG.2.11) and running to the end of the verse, ‘Even considering your own duty’ (BhG.2.31), is called Sāṅkhya. Sāṅkhya-buddhi
[•Sāṅkhya is that correct (samyak) knowledge of the Vedas which reveals (khyāyate) the reality of the Self, the supreme Goal. The Reality under discussion, which is related to this sāṅkhya by way of having been revealed by it, is Sāṅkhya.•]
(Conviction about the Reality) is the conviction with regard to That (supreme Reality) arising from the ascertainment of the meaning of the context –
[•Ascertainment...of the context, i.e., of the meaning of the verses starting from, ‘Never is this One born, and never does It die,’ etc. (BhG.2.20).•]
that the Self is not an agent because of the absence in It of the six kinds of changes, viz birth etc.
[•Birth, continuance, growth, transformation, decay and death.•]
Sāṅkhyas are those men of Knowledge to whom that (conviction) becomes natural.
एतस्या बुद्धेर् जन्मनः प्राग् आत्मनो देहादि-व्यतिरिक्तत्व-कर्तृत्व-भोक्तृत्वाद्य्-अपेक्षो धर्माधर्म-विवेक-पूर्वको मोक्ष-साधनानुष्ठान-लक्षणो योगः, तद्-विषया बुद्धिर् योग-बुद्धिः, सा येषां कर्मिणाम् उचिता भवति ते योगिनः। Prior to the rise of this Conviction (Sāṅkhya-buddhi), the ascertained
[•Ast. and A.G. omit this word ‘ascertainment, nirūpaṇa’-Tr.•]
of the performance of the disciplines leading to Liberation -- which is based on a discrimination between virtue and vice, [•And adoration of God•]. and which presupposes the Self’s difference from the body etc. and Its agentship and enjoyership – is called Yoga. The conviction with regard to that (Yoga) is Yoga-buddhi. The performers of rites and duties, for whom this (conviction) is appropriate, are called yogīs.
तथाच भगवता विभक्ते द्वे बुद्धी निर्दिष्टे ‘एषा तेऽभिहिता सांख्ये बुद्धिर् योगे त्व् इमां शृणु’ इति (BhG.2.39)। Accordingly, the two distinct Convictions have been pointed out by the Lord in the verse, ‘This wisdom (buddhi) has been imparted to you from the standpoint of Self-realization (Sāṅkhya). But listen to this (wisdom) from the standpoint of (Karmayoga’ (BhG.2.39).
तयोश् च सांख्य-बुद्ध्य्-आश्रयां ‘ज्ञान-योगेन’ निष्ठां ‘सांख्यानां’ विभक्तां वक्ष्यति ‘पुरा’ वेदात्मना ‘मया प्रोक्ता’ इति (BhG.3.3)। And of these two, the Lord will separately speak, with reference to the Sāṅkhyas, of the firm adherence to the Yoga of Knowledge.
[•Here Yoga and Knowledge are identical. Yoga is that through which one gets connected, identified. with Brahman.•]
which is based on Sāṅkya-buddhi, in, ‘Two kinds of adherences were spoken of by Me in the form of the Vedas, in the days of yore.’
तथाच योग-बुद्ध्य्-आश्रयां कर्म-योगेन निष्ठां विभक्तां च वक्ष्यति ‘कर्म-योगेन योगिनाम्’ इति (BhG.3.3)।
[•This portion is ascending to G1.Pr. and A.A.; Ast. omits this and quotes exactly the first line of (BhG.3.3). By saying, ‘in the form of the Vedas’, the Lord indicates that the Vedas, which are really the knowledge inherent in God and issue out of Him, are identical with Himself.-Tr.•]
Similarly, in, ‘through the Yoga of Action for the yogīs’ (BhG.3.3), He will separately speak of the firm adherence to the Yoga
[•Here also Karma and Yoga are identical, and lead to Liberation by bringing about purity of heart which is followed by steadfastness in Knowledge.•]
of Karma which is based on Yoga-buddhi (Conviction about Yoga).
एवं सांख्य-बुद्धिं योग-बुद्धिं चाश्रित्य द्वे निष्ठे विभक्ते भगवतैवोक्ते ज्ञान-कर्मणोः कर्तृत्वाकृतृत्वैकत्वानेकत्व-बुद्ध्य्-आश्रययोर् एक-पुरुषाश्रयत्वासंभवं पश्यता। Thus, the two kinds of steadfastness – that based on the conviction about the nature of the Self, and that based on the conviction about rites and duties – have been distinctly spoken of by the Lord Himself, who saw that the coexistence of Knowledge and rites and duties is not possible in the same person, they being based on the convictions of non-agentship and agentship, unity and diversity (respectively).
यथैतद् विभाग-वचनं तथैव दर्शितं शात-पथीये ब्राह्मणे ‘एतम् एव प्रव्राजिनो लोकम् इच्छन्तो (ब्राह्मणाः) प्रव्रजन्ति’ इति (BrhUEng.4.4.22) सर्व-कर्म-सन्न्यासं विधाय तच्-छेषेण ‘किं प्रजया करिष्यामो येषां नोऽयम् आत्मायं लोकः’ इति (BrhUEng.4.4.22)। As is this teaching about the distinction (of the two adherences), just so has it been revealed in the Śātapatha Brāhmaṇa: ‘Desiring this world (the Self) alone monks and Brāhmaṇas renounce their homes’ (cf. BrhUEng.4.4.22). After thus enjoining renunciation of all rites and duties, it is said in continuation, ‘What shall we acheive through children, we who have attained this Self, this world (result).’
[•The earlier quotation implies an injunction (vidhi) for renunciation, and the second is an arthavāda, or an emphasis on that injunction. Arthavada: A sentence which usually recommends a vidhi, or precept, by stating the good arising from its proper observance, and the evils arising from its omission; and also by adducing historical instances in its support.-V.S.A•]
तत्रैव च प्राग् दार-परिग्रहात् पुरुष ‘आत्मा…’ प्राकृतो धर्म-जिज्ञासोत्तर-कालं लोक-त्रय-साधनं पुत्रं, द्वि-प्रकारं च वित्तं मानुषं दैवं च, तत्र मानुषं वित्तं कर्म-रूपं पितृ-लोक-प्राप्ति-साधनं, विद्यां च दैवं वित्तं देव-लोक-प्राप्ति-साधनं, ‘…सोऽकामयत’ इति (BrhUEng.1.4.17) अविद्या-कामवत एव सर्वाणि कर्माणि श्रौतादीनि दर्शितानि। Again, there itself it is said that, before accepting a wife a man is in his natural state.
[•The state of ignorance owing to non-realization of Reality. Such a person is a Brahmacarin, who goes to a teacher for studying the Vedas•]
And (then) after his enquiries into rites and duties,
[•The Brahmacārin first studies the Vedas and then enquires into their meaning. Leaving his teacher’s house after completing his course, he becomes a house holder.•]
‘he’ for the attainment of the three worlds
[•This world, the world of manes and heaven.-Tr.•]
‘desired’ (see BrhUEng.1.4.17) as their means a son and the two kinds of wealth consists of rites and duties that lead to the world of manes, and the divine wealth of acquisition of vidyā (meditation) which leads to heaven.
तेभ्यो ‘व्युत्थाय’ ‘प्रव्रजन्ति’ इति (BrhUEng.4.4.22) व्युत्थानम् आत्मानम् एव लोकम् इच्छतोऽकामस्य विहितम्। In this way it is shown that rites and duties enjoined by the Vedas etc. are meant only for one who is unenlightened and is possessed of desire. And in the text, ‘After renouncing they take to mendicancy’ (see BrhUEng.4.4.22), the injunction to renounce is only for one who desires the world that is the Self, and who is devoid of hankering (for anything else).
तद् एतद् विभाग-वचनम् अनुपपन्नं स्याद् यदि श्रौत-कर्म-ज्ञानयोः समुच्चयोऽभिप्रेतः स्याद् भगवतः। Now, if the intention of the Lord were the combination of Knowledge with Veda rites and duties, then this utterance (of the Lord) (BhG.3.3) about the distinction would have been illogical.
न चार्जुनस्य प्रश्न उपपन्नो भवति। ‘ज्यायसी चेत् कर्मणस् ते’ इत्य्-आदिः (BhG.3.1)। Nor would Arjuna’s question, ‘If it be your opinion that wisdom (Knowledge) is superior to action (rites and duties)...,’ etc. (BhG.3.1) be proper.
एक-पुरुषानुष्ठेयत्वासंभवं बुद्धि-कर्मणोर् भगवता पूर्वम् अनुक्तं कथम् अर्जुनोऽश्रुतं बुद्धेश् च कर्मणो ज्यायस्त्वं भगवति अध्यारोपयेन् मृषैव ‘ज्यायसी चेत् कर्मणस् ते मता बुद्धिर्’ इति (BhG.3.1)। If the Lord had not spoken earlier of the impossibility of the pursuit of Knowledge and rites and duties by the same person (at the same time), then how could Arjuna falsely impute to the Lord – by saying, ‘If it be your opinion that wisdom is superior to action....’ – (of having spoken) what was not heard by him, viz the higher status of Knowledge over rites and duties? Moreover, if it be that the combination of Knowledge with rites and duties was spoken of for all, then it stands enjoined, ipso facto, on Arjuna as well.
किंच यदि बुद्धि-कर्मणोः सर्वेषां समुच्चय उक्तः स्याद् अर्जुनस्यापि स उक्त एवेति, ‘यच् छ्रेय एतयोर् एकं तन् मे ब्रूहि सुनिश्चितम्’ इति (BhG.5.1) कथम् उभयोर् उपदेशे सति अन्यतर-विषय एव प्रश्नः स्यात्। Therefore, if instruction had been given for practising both, then how could the question about ‘either of the two’ arise as in, ‘Tell me for certain one of these (action and renunciation) by which I may attain the highest Good’ (BhG.5.1)?
न हि पित्त-प्रशमार्थिनो वैद्येन मधुरं शीतलं च भोक्तव्यम् इति उपदिष्टे ‘तयोर् अन्यतरत् पित्त-प्रशमन-कारणं ब्रूहि’ इति प्रश्नो संभवति। Indeed, when a physician tells a patient who has come for a cure of his biliousness that he should take things which are sweet and soothing, there can arise no such request as, ‘Tell me which one of these two is to be taken as a means to cure biliousness’!
अथार्जुनस्य भगवद्-उक्त-वचनार्थ-विवेकानवधारण-निमित्तः प्रश्नः कल्प्येत, तथापि भगवता प्रश्नानुरूपं प्रति-वचनं देयं – ‘मया बुद्धि-कर्मणोः समुच्चय उक्तः किम्-अर्थम् इत्थं त्वं भ्रान्तोऽसि’ इति। Again, if it be imagined that Arjuna put the question because of his non-comprehension of the distinct meaning of what the Lord had said, even then the Lord ought to have answered in accordance with the question: ‘The combination of Knowledge with rites and duties was spoken of by Me. Why are you confused thus?’
न तु पुनः प्रति-वचनम् अननुरूपं, पृष्टाद् अन्यद् एव ‘द्वे निष्ठे मया पुरा प्रोक्ते’ इति (BhG.3.3) वक्तुम् युक्तम्। On the other hand, it was not proper to have answered, ‘Two kinds of steadfastness were spoken of by Me it the days of yore,’ in a way that was inconsistent and at variance with the question.
नापि स्मार्तेनैव कर्मणा बुद्धेः समुच्चयेऽभिप्रेते विभाग-वचनादि सर्वम् उपपन्नं स्यात्। Nor even do all the statements about distinction etc. become logical if it were intended that Knowledge was to be combined with rites and duties enjoined by the Smṛtis only.
किं-च क्षत्रियस्य युद्धं स्मार्तं कर्म स्व-धर्मम् इति जानतः ‘तत् किं कर्मणि घोरे मां नियोजयसि’ इति (BhG.3.1) उपालम्भोऽनुपपन्नः। Besides, the accusation in the sentence, ‘Why then do you urge me to horrible action’ (BhG.3.1) becomes illogical on the part of Arjuna who knew that fighting was a Kṣatriya’s natural duty enjoined by the Smṛtis.
तस्माद् गीता-शास्त्र ईषन्-मात्रेणापि श्रौतेन स्मार्तेन वा कर्मणात्म-ज्ञानस्य समुच्चयो न केनचिद् दर्शयितुं शक्यः। Therefore, it is not possible for anyone to show that in the scripture called the Gītā there is any combination, even in the least, of Knowledge of the Self with rites and duties enjoined by the Śrutis or the Smṛtis.
यस्य त्व् अज्ञानाद् रागादि-दोषतो वा कर्मणि प्रवृत्तस्य यज्ञेन दानेन तपसा वा विशुद्ध-सत्त्वस्य ज्ञानम् उत्पन्नं परमार्थ-तत्त्व-विषयम् – ‘एकम् एवेदं सर्वं ब्रह्माकर्तृ च’ इति, तस्य कर्मणि कर्म-प्रयोजने च निवृत्तेऽपि लोक-संग्रहार्थं यत्न-पूर्वं यथा प्रवृत्तस् तथैव कर्मणि प्रवृत्तस्य यत् प्रवृत्ति-रूपं दृश्यते न तत् कर्म येन बुद्धेः समुच्चयः स्यात्। But in the case of a man who had engaged himself in rites and duties because of ignorance and defects like the attachment, and then got his mind purified through sacrifices, charities or austerities (see BrhUEng.4.4.22), there arises the knowledge about the supreme Reality – that all this is but One, and Brahman is not an agent (of any action). With regard to him, although there is a cessation of rites and duties as also of the need for them, yet, what may, appear as his diligent continuance, just as before, in those rites and duties for setting an example before people -- that is no action in which case it could have stood combined with Knowledge.
यथा भगवतो वासु-देवस्य क्षात्र-कर्म चेष्टितं न ज्ञानेन समुच्चीयते पुरुषार्थ-सिद्धये तद्वत् तत्-फलाभिसन्ध्य्-अहंकाराभावस्य तुल्यत्वाद् विदुषः। Just as the actions of Lord Vāsudeva, in the form of performance of the duty of a Kṣatriya, do not get combined with Knowledge for the sake of achieving the human goal (Liberation), similar is the case with the man of Knowledge because of the absence of hankering for results and agentship.
तत्त्व-वित् तु ‘नाहं करोमि’ इति मन्यते न च तत्-फलम् अभिसन्धत्ते। Indeed, a man who has realized the Truth does not think 'I am doing (this)' nor does he hanker after its result.
यथा च स्वर्गादि-कामार्थिनोऽग्नि-होत्रादि-काम-साधनानुष्ठानाय आहिताग्नेः काम्य एवाग्नि-होत्रादौ प्रवृत्तस्य सामि-कृते विनष्टेऽपि कामे तद् एवाग्नि-होत्राद्य् अनुतिष्ठतोऽपि न तत् काम्यम् अग्नि-होत्रादि भवति। Again, as for instance, person hankering after such desirable things as heaven etc. may light up a fire for performing such rites as Agni-hotra etc. which are the mans to attain desirable things;
[•The Ast. reading is: Agnihotrādi-karma-lakṣaṇa-dharmānuṣṭhānāya, for the performance of duties in the form of acts like Agni-hotra etc.-Tr.•]
then, while he is still engaged in the performance of Agni-hotra etc. as the means for the desirable things, the desire may get destroyed when the rite is half-done. He may nevertheless continue the performance of those very Agni-hotra etc.; but those performance of those very Agni-hotra etc.; but those Agni-hotra etc. cannot be held to be for this personal gain.
तथा च दर्शयति भगवान् ‘कुर्वन्न् अपि… न करोति न लिप्यते’ इति (BhG.5.7… BhG.13.31) तत्र तत्र। Accordingly does the Lord also show in various places that, ‘even while perfroming actions,’ he does not act, ‘he does not become tainted’ (BhG.5.7).
यच् च ‘पूर्वैः पूर्वतरं कृतं’ (BhG.4.15) ‘कर्मणैव हि संसिद्धिम् आस्थिता जनकादयः’ इति (BhG.3.20) तत् तु प्रविभज्य विज्ञेयम्। As for the texts, ‘...as was performed earlier by the ancient ones’ (BhG.4.15), ‘For Janaka and others strove to attain Liberation through action itself’ (BhG.3.20), they are to be understood analytically.
तत् कथम्? यदि तावत् पूर्वे जनकादयस् तत्त्व-विदोऽपि प्रवृत्त-कर्माणः स्युस्, ते लोक-संग्रहार्थं ‘गुणा गुणेषु वर्तन्ते’ इति (BhG.3.28) ज्ञानेनैव संसिद्धिम् आस्थिताः। कर्म-सन्न्यासे प्राप्तेऽपि कर्मणा सहैव संसिद्धिम् आस्थिता न कर्म-सन्न्यासं कृतवन्त इति एषोऽर्थः। Objection: How so? Vedāntin: As to that, if Janaka and others of old remained engaged in activity even though they were knowers of Reality, they did so for preventing people from going astray, while remaining established in realization verily through the knowledge that ‘the organs rest (act) on the objects of the organs’ (BhG.3.28). The idea is this that, though the occasion for renunciation of activity did arise, they remained established in realization along with actions; they did not give up their rites and duties.
अथ न ते तत्त्व-विद, ईश्वर-समर्पितेन कर्मणा साधन-भूतेन संसिद्धिं सत्त्व-शुद्धिं ज्ञानोत्पत्ति-लक्षणां वा – ‘संसिद्धिम् आस्थिता जनकादय’ इति (BhG.3.20) व्याख्येयम्। On the other hand, if they were not knowers of Reality, then the explanation should be this; Through the discipline of dedicating rites and duties to God, Janaka and others remained established in perfection (saṃsiddhi) either in the form of purification of mind or rise of Knowledge.
एतम् एवार्थं वक्ष्यति भगवान् ‘सत्त्व-शुद्धये कर्म कुर्वन्ति’ इति (BhG.5.11)। This very idea
[•The idea that rites and duties become the cause of Knowledge through the purification of the mind.•]
will be expressed by the Lord in, ‘(the yogīs) undertake action for the purification of oneself (i.e. of the heart, or the mind)’ (BhG.5.11).
‘स्व-कर्मणा तम् अभ्यर्च्य सिद्धिं विन्दति मानवः’ इति (BhG.18.46) उक्त्वा सिद्धिं प्राप्तस्य च पुनर् ज्ञान-निष्ठां वक्ष्यति ‘सिद्धिं प्राप्तो यथा ब्रह्म’ इत्य्-आदिना (BhG.18.50)। After having said, ‘A human being achieves success by adoring Him through his own duties’
[•By performing one’s own duty as enjoined by scriptures and dedicating their results to God, one’s mind becomes purified. Then, through Gods grace one becomes fit for steadfastness in Knowledge. From that steadfastness follows Liberation. Therefore rites and duites do not directly lead to Liberation. (See Common. under BhG.5.12)•]
(BhG.18.46), He will again speak of the steadfastness in Knowledge of a person who has attained success, in the text, ‘(Understand...from Me...that process by which) one who has achieved success attains Brahman’ (BhG.18.50).
तस्माद् गीतासु केवलाद् एव तत्त्व-ज्ञानान् मोक्ष-प्राप्तिः न कर्म-समुच्चिताद् इति निश्चितोऽर्थः। So, the definite conclusion in the Gītā is that Liberation is attained only from the knowledge of Reality, and not from its combination with action.
यथा चायम् अर्थस् तथा प्रकरणशो विभज्य तत्र तत्र दर्शयिष्यामः॥ And by pointing out in the relevant contexts the (aforesaid) distinction, we shall show how this conclusion stands.
[•In this Gītā there are three distinct parts, each part consisting of six chapters. These three parts deal with the three words of the great Upaniṣad saying, ‘Tat tvam asi, thou art That’, with a view to finding out their real meanings. The first six chapters are concerned with the word tvam (thou); the following six chapters determine the meaning of the word tat (that); and the last six reveal the essential identity of tvam and tat. The disciplines necessary for realization this identity are stated in the relevant places.•]
तत्रैवं धर्म-संमूढ-चेतसो महति शोक-सागरे निमग्नस्यार्जुनस्यान्यत्रात्म-ज्ञानाद् उद्धरणम् अपश्यन् भगवान् वासु-देवस् ततोऽर्जुनम् उद्दिधारयिषुर् आत्म-ज्ञानायावतारयन्न् आह – अशोच्यान् इत्य्-आदि। That being so, Lord Vāsudeva found that for Arjuna, whose mind was thus confused about what ought to be done
[•The ast. and A.A., have an additional word – mithyā-jñānavataḥ, meaning ‘who had false knowledge’.-Tr.•]
and who was sunk in a great ocean of sorrow, there could be no rescue other than through the knowledge of the Self. And desiring to rescue Arjuna from that, He said, ‘(You grieve for) those who are not to be grieved for,’ etc. by way of introducing the knowledge of the Self.
श्री-भगवान् उवाच। अ-शोच्यान् अन्वशोचः त्वं प्रज्ञा-वादान् च भाषसे। गत-असून् अ-गत-असून् च न अनुशोचन्ति पण्डिताः॥११॥ śrī-bhagavat, √vac: a-śocya, anu-√śuc, yuṣmad, prajñā-vāda, ca, √bhāṣ; gata-asu, a-gata-asu, ca, na, anu-√śuc, paṇḍita. श्री-भगवान् उवाच। त्वम् अ-शोच्यान् अन्वशोचः, प्रज्ञा-वादान् च भाषसे। पण्डिताः गत-असून् अ-गत-असून् च न अनुशोचन्ति॥ The Lord said: You have grieved for those not to be grieved, yet proclaim words of wisdom. The wise do not grieve for those whose life’s breath is gone or not yet gone.
श्री-भगवान् उवाच। For those not to be grieved (अ-शोच्यान्) you have grieved (अन्वशोचः त्वम्)
yet proclaim words of wisdom (प्रज्ञा-वादान् च भाषसे).
For those whose life’s breath is gone (गत-असून्) or whose life’s breath is not yet gone (अ-गत-असून् च)
the wise do not grieve (न अनुशोचन्ति पण्डिताः).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (5.10.3:)
न शोच्या अशोच्या भीष्म-द्रोणादयः सद्-वृत्तत्वात् परमार्थ-रूपेण च नित्यत्वात्, तान् अशोच्यान् अन्वशोचोऽनुशोचितवान् असि ‘ते म्रियन्ते मन्-निमित्तम्, अहं तैर् विनाभूतः, किं करिष्यामि राज्य-सुखादिना’ इति। त्वं प्रज्ञा-वादान् प्रज्ञावतां बुद्धिमतां वादांश् च वचनानि च भाषसे। Bhīṣma, Droṇa and others are not to be grieved for, because they are of noble character and are eternal in their real nature. With regard to them, a-śocyān, who are not to be grieved for; tvam, you; anvaśocāḥ, grieve, (thinking) ‘They die because of me; without them what shall I do with dominion and enjoyment?’; ca, and; bhāṣase, you speak; prajnā-vādān, words of wisdom, words used by men of wisdom, of intelligence.तद् एतन् मौढ्यं पाण्डित्यं च विरुद्धम् आत्मनि दर्शयस्य् उन्मत्त इवेति अभिप्रायः। The idea is, ‘Like one mad, you show in yourself this foolishness and learning which are contradictory.’यस्माद् गतासून् गत-प्राणान् मृतान् अगतासून् अगत-प्राणाञ् जीवतश् च नानुशोचन्ति पण्डिता आत्म-ज्ञाः। पण्डात्म-विषया बुद्धिर् येषां ते हि पण्डिताः, ‘पाण्डित्यं निर्विद्य’ इति (BrhUEng.3.5.1) श्रुतेः। Because, paṇḍitāḥ, the learned, the knowers of the Self – paṇḍa means wisdon about the Self; those indeed who have this are paṇḍitāḥ, on the authority of the Upaniṣad text, ‘...the knowers of Brahman, having known all about scholarship,...’ (BrhUEng.3.5.1); na anuśocanti, do not grieve for; gatāsūn, the departed, whose life has become extinct; a-gatāsūn ca, and for those who have not departed, whose life has not left, the living.परमार्थतस् तु नित्यान् अशोच्यान् अनुशोचस्य्, अतो मूढोऽसीति अभिप्रायः॥ The ideas is, ‘You are sorrowing for those who are eternal in the real sense, and who are not to be grieved for. Hence you are a fool!’
कुतस् ते शोच्या, यतो नित्याः। कथम् – न त्व् इति। Why are they not to be grieved for? Because they are eternal. How?
न तु एव अहं जातु न आसं न त्वं न इमे जन-अधिपाः। न च एव न भविष्यामः सर्वे वयम् अतः परम्॥१२॥ na, tu, eva, asmad, jātu, na, √as, na, yuṣmad, na, idam, jana-adhipa; na, ca, eva, na, √bhū, sarva, asmad, atas, param. न तु एव जातु अहं न आसं, न त्वं, न इमे जन-अधिपाः। न च एव सर्वे वयम् अतः परं न भविष्यामः॥ Never was there a time that I was not, nor you, nor these kings. Nor will any of us cease to exist hereafter.
Never (न तु एव) I was not (अहं जातु न आसम्)
nor you (न त्वं), nor these kings (न इमे जन-अधिपाः).
न त्व् एव जातु कदाचिद् अहं नासं किं-त्व् आसम् एव, अतीतेषु देहोत्पत्ति-विनाशेषु नित्य एवाहम् आसम् इति अभिप्रायः। Na tu eva, but certainly it is not (a fact); that jātu, at any time; aham, I; na āsam, did not exist; on the contrary, I did exist. The idea is that when the bodies were born or died in the past, I existed eternally.
[•Here Ast. adds ghatādiṣu viyad iva, like Space in pot etc.-Tr.•]
तथा न त्वं नासीः, किं-त्व् आसीर् एव। तथा च नेमे जनाधिपा नासन्, किं-त्व् आसन्न् एव। Similarly, na tvam, nor is it that you did not exist; but you surely existed. Ca, and so also; na ime, nor is it that these; jana-adhipāḥ, rulers of men, did not exist. On the other hand, they did exist.
तथा न चैव न भविष्यामः, किंतु भविष्याम एव, सर्वे वयम् अतोऽस्माद् देह-विनाशात् परम् उत्तर-कालेऽपि। त्रिष्व् अपि कालेषु नित्या आत्म-स्व-रूपेणेति अर्थः। देह-भेदानुवृत्त्या बहु-वचनं नात्म-भेदाभिप्रायेण॥ And similarly, na eva, it is surely not that; vayam, we; sarve, all; na bhaviṣyāmaḥ, shall cease to exist; ataḥ param, after this, even after the destruction of this body. On the contrary, we shall exist. The meaning is that even in all the three times (past, present and future) we are eternal in our nature as the Self. The plural number (in we) is used following the diversity of the bodies, but not in the sense of the multiplicity of the Self.
तत्र कथम् इव नित्य आत्मेति दृष्टान्तम् आह – देहिन इति। As to that, to show how the Self is eternal, the Lord cites an illustration by saying, ‘...of the embodied,’ etc.
देहिनः अस्मिन् यथा देहे कौमारं यौवनं जरा। तथा देह-अन्तर-प्राप्तिः धीरः तत्र न मुह्यति॥१३॥ dehin, idam, yathā, deha, kaumāra, yauvana, jarā; tathā, deha-antara-prāpti, dhīra, tatra, na, √muh. देहिनः, यथा अस्मिन् देहे कौमारं यौवनं जरा [च], तथा देह-अन्तर-प्राप्तिः। तत्र धीरः न मुह्यति॥ For the one with a body (the dehī), like passing through childhood, maturity, and old age in this body, so too for the dehī who remains the same there is the gain of another body after this body dies. Concerning this, the wise person is not confused.
For the one with a body (देहिनः) like in this body (अस्मिन् यथा देहे)
there is childhood, maturity, and old age (कौमारं यौवनं जरा)
so too the gain of another body (तथा देह-अन्तर-प्राप्तिः).
Concerning this, the wise person (धीरः तत्र) is not confused (न मुह्यति).
1. देहिनः
for the देहिन् (one with a body)
fr. देहिन् m. sg. gen.
2. यथा
like
fr. यथा in.
6. अस्मिन् देहे
in this body
fr. इदम् prn. m. sg. loc. (SG.4.8:); देह m. sg. loc.
देहोऽस्यास्तीति देही तस्य देहिनो देहवत आत्मनोऽस्मिन् वर्तमाने देहेयथा येन प्रकारेण कौमारं कुमार-भावो बाल्यावस्था, यौवनं यूनो भावो मध्यावस्था, जरा वयो-हानिर् जीर्णावस्थेति एतास् तिस्रोऽवस्था अन्योन्य-विलक्षणाः। Yathā, as are, the manner in which; kaumāram, boyhood; yauvanam, youth, middle age; and jarā, decrepitude, advance of age; dehinaḥ, 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.
तासां प्रथमावस्था-नाशे न नाशो द्वितीयावस्थोपजनने नोपजननम् आत्मनः। किं तर्ह्य्? अविक्रियस्यैव द्वितीय-तृतीयावस्था-प्राप्तिर् आत्मनो दृष्टा यथा, तथा तद्वद् एव देहाद् अन्यो देहो देहान्तरं तस्य प्राप्तिर् देहान्तर-प्राप्तिर् अविक्रियस्यैवात्मन इत्यर्थः। 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. Tathā, similar, indeed; is Its, the unchanging Self's dehāntara-praptiḥ, acquisition of another body, a body different from the present one. This is the meaning.धीरो धीमांस् तत्र एवं सति न मुह्यति न मोहम् आपद्यते॥ Tatra, this being so; dhīraḥ, an intelligent person; na, does not; muhyati, get deluded.
यद्य्-अप्य् आत्म-विनाश-निमित्तो मोहो न संभवति ‘नित्य आत्मा’ इति विजानतस्, तथापि शीतोष्ण-सुख-दुःख-प्राप्ति-निमित्तो मोहो लौकिको दृश्यते। सुख-वियोग-निमित्तो दुःख-संयोग-निमित्तश् च शोक इति एतद् अर्जुनस्य वचनम् आशङ्क्य आह – मात्रा-स्पर्शा इति। ‘In the case of a man who knows that the Self is eternal, although there is no possibility of delusion concerning the destruction of the Self, still delusion, as of ordinary people, caused by the experience of cold, heat, happiness and sorrow is noticed in him. Delusion arises from being deprived of happiness, and sorrow arises from contact with pain etc.’ apprehending this kind of a talk from Arjuna the Lord said, ‘But the contacts of the organs,‘ etc.
मात्रा-स्पर्शाः तु कौन्तेय शीत-उष्ण-सुख-दुःख-दाः। आगम-अपायिनः अ-नित्याः तान् तितिक्षस्व भारत॥१४॥ mātrā-sparśa, tu, kaunteya, śīta-uṣṇa-sukha-duḥkha-da; āgama-apāyin, a-nitya, tad, √tij, bhārata. कौन्तेय, मात्रा-स्पर्शाः (=इन्द्रिय-स्पर्शाः मात्र-स्पर्श-विषयाः वा) तु शीत-उष्ण-सुख-दुःख-दाः आगम-अपायिनः अ-नित्याः। तान् तितिक्षस्व, भारत॥ O Arjuna, the contacts of the senses, or rather, the sense objects – from a distance or in contact, which give cold/hot and pleasure/pain, the natural pairs of opposites, have a beginning and an end and therefore are time bound. Endure them, accept them objectively as they are, O Arjuna.
The contacts of the senses (मात्रा-स्पर्शाः तु) O son of Kuntī (कौन्तेय = अर्जुन)
which give cold/hot and pleasure/pain (शीत-उष्ण-सुख-दुःख-दाः)
have a beginning and an end (आगम-अपायिनः) (therefore) are time bound (अ-नित्याः).
Endure them (तान् तितिक्षस्व) O (brilliant) son of India (भारत = अर्जुन).
1. कौन्तेय
(अर्जुन) O Son of कुन्ती
fr. कौन्तेय m. sg. voc.
3. मात्रा-
of the senses
2. -स्पर्शाः तु
[indeed] the contacts
fr. मात्रा-स्पर्श m. pl. nom.; तु in.
5. शीत-उष्ण-
cold and hot
4. -सुख-दुःख-दाः
giving pleasure and pain
fr. शीत-उष्ण-सुख-दुःख-द a. m. pl. nom. (SG.6.24.1:)
मात्रा-स्पर्शा इति। मात्रा आभिर् मीयन्ते शब्दादय इति श्रोत्रादीनीन्द्रयाणि, मात्राणां स्पर्शाः शब्दादिभिः संयोगास् ते शीतोष्ण-सुख-दुःख-दाः शीतम् उष्णं सुखं दुःखं च प्रयच्छन्तीति। Mātra-sparśāḥ, the contacts of the organs with objects; are śīta-uṣṇa-sukha-duḥkha-dāḥ, producers of cold, heat, happiness and sorrow. Mātrāḥ means those by which are marked off (measured up) sounds etc., i.e. the organs of hearing etc. The sparsāḥ, contacts, of the organs with sound etc. are mātra-sparsāḥ.
अथवा स्पृश्यन्ते इति स्पर्शा विषयाः शब्दादयः, मात्राश् च स्पर्शाश् च शीतोष्ण-सुख-दुःख-दाः। Or, sparsāḥ means those which are contacted, i.e. objects, viz sound etc. Mātra-sparsāḥ, the organs and objects, are the producers of cold, heat, happiness and sorrow.
शीतं कदाचित् सुखं कदाचिद् दुःखं तथोष्णम् अप्य् अनियत-रूपं, सुख-दुःखे पुनर् नियत-रूपे यतो न व्यभिचरतोऽतस् ताभ्यां पृथक् शीतोष्णयोर् ग्रहणम्। Cold sometimes produces pleasure, and sometimes pain. Similarly the nature of heat, too, is unpredictable. On the other hand, happiness and sorrow have definite natures since they do not change. Hence they are mentioned separately from cold and heat.
यस्मात् ते मात्रा-स्पर्शादयः आगमापयिन आगमापाय-शीलास् तस्माद् अनित्या। अतस् ताञ् शीतोष्णादींस् तितिक्षस्व प्रसहस्व। तेषु हर्षं विषादं च मा कार्षीर् इत्यर्थः॥ Since they, the organs, the contacts, etc., āgamāpayinaḥ, have a beginning and an end, are by nature subject to origination and destruction; therefore, they are a-nityāḥ, transient. Hence, titikṣasva, bear; tān, them – cold, heart, etc., i.e. do not be happy or sorry with regard to them.
शीतोष्णादिन् सहतः किं स्याद् इति शृणु – यं हीति। What will happen to one who bears cold and heat? Listen: ‘Verily, the person...,’ etc.
यं हि न व्यथयन्ति एते पुरुषं पुरुष-ऋषभ। सम-दुःख-सुखं धीरं सः अ-मृतत्वाय कल्पते॥१५॥ yad, hi, na, √vyath, etad, puruṣa, puruṣa-ṛṣabha; sama-duḥkha-sukha, dhīra, tad, a-mṛtatva, √kḷp. पुरुष-ऋषभ, यं हि पुरुषम् एते [स्पर्शाः विषयाः वा] न व्यथयन्ति, सम-दुःख-सुखं धीरं [च], सः अ-मृतत्वाय कल्पते॥ O Arjuna, the person whom these unavoidable contacts or sense objects do not afflict, who is the same in pleasure and pain, and who is discerning – that one is fit for freedom.
Whom these (contacts) do not afflict (यं हि न व्यथयन्ति एते)
the person (पुरुषं), O prominent among men (पुरुष-ऋषभ = अर्जुन),
who is the same in pleasure and pain (सम-दुःख-सुखं) (and) who is discerning (धीरम्)
(that one) is fit for freedom (सः अ-मृतत्वाय कल्पते).
यं हि पुरुषं सम-दुःख-सुखं समे दुःख-सुखे यस्य तं सम-दुःख-सुखं सुख-दुःख-प्राप्तौ हर्ष-विषाद-रहितं धीरं धीमन्तं न व्यथयन्ति न चालयन्ति नित्यात्म-दर्शनाद् एते यथोक्ताः शीतोष्णादयः। (O Arjuna) hi, verily; yam puruṣam, the person whom; ete, these, cold and heat mentioned above; na, do not; vyathayanti, torment, do not perturb; dhīram, the wise man; sama-duḥkha-sukham, to whom sorrow and happiness are the same, who is free from happiness and sorrow when subjected to pleasure and pain, because of his realization of the enternal Self.स नित्यात्म-दर्शन-निष्ठो द्वन्द्व-सहिष्णुर् अमृतत्वाय अमृत-भावाय मोक्षाय इत्यर्थः। कल्पते समर्थो भवति॥ Saḥ, he, who is established in the realization of the enternal Self, who forbears the opposites; kalpate, becomes fit; a-mṛtatvāya, for Immortality, for the state of Immortality, i.e. for Liberation.
इतश् च शोक-मोहाव् अकृत्वा शीतोष्णादि-सहनं युक्तं यस्मात् – नासत इति। Since ‘the unreal has no being,’ etc., for this reason also it is proper to bear cold, heat, etc. without becoming sorrowful or deluded.
न अ-सतः विद्यते भावः न अ-भावः विद्यते सतः। उभयोः अपि दृष्टः अन्तः तु अनयोः तत्त्व-दर्शिभिः॥१६॥ na, a-sat, √vid, bhāva, na, a-bhāva, √vid, sat; ubha, api, dṛṣṭa, anta, tu, idam, tattva-darśin. अ-सतः (=सतः अन्यस्य) भावः न विद्यते, सतः अ-भावः न विद्यते। तत्त्व-दर्शिभिः उभयोः अपि अनयोः अन्तः तु दृष्टः॥ A-sat (the unreal, the time-bound form) has no being of its own, and sat (the real, existence) has no nonbeing. This conclusion, regarding both these, is discerned by the seers of the truth. (In ‘this form exists,’ ‘that form exists,’ existence is constant. But the unreal, time-bound forms constantly change.)
The unreal has no (न अ-सतः विद्यते) being (भावः),
(and) no nonbeing (न अ-भावः विद्यते) has the real (सतः).
Regarding both (उभयोः अपि) this conclusion is discerned (दृष्टः अन्तः)
of these (two, the unreal vs the real) (तु अनयोः) by the seers of the truth (तत्त्व-दर्शिभिः).
1. अ-सतः
the unreal (सतः अन्यस्य other than the real) [has]
नासतोऽविद्यमानस्य शीतोष्णादेः स-कारणस्य न विद्यते नास्ति भावो भवनम् अस्तिता। न हि शीतोष्णादि स-कारणं प्रमाणैर् निरूप्यमाणं वस्तु संभवति। A-sataḥ, of the unreal, of cold, heat, etc. together with their causes; na vidyate, there is no; bhavaḥ, being, existence, reality; because heat, cold, etc. together with their causes are not substantially real when tested by means of proof.
विकारो हि सः। विकारश् च व्यभिचरति। यथा घटादि-संस्थानं चक्षुषा निरूप्यमाणं मृद्-व्यतिरेकेणानुपलब्धेर् असत्, तथा सर्वो विकारः कारण-व्यतिरेकेणानुपलब्धेर् असन्। For they are changeful, and whatever is changeful is inconstant. As configurations like pot etc. are unreal since they are not perceived to be different from earth when tested by the eyes, so also are all changeful things unreal because they are not perceived to be different from their (material) causes.
जन्म-प्रध्वंसाभ्यां प्राग् ऊर्ध्वं चानुपलब्धेः। And also because they are not perceived before (their) origination and after destruction.
कार्यस्य घटादेर् मृद्-आदि-कारणस्य तत्-कारणस्य च तत्-कारण-व्यतिरेकेणानुपलब्धेर् असत्त्वम्। तद्-असत्त्वे सर्वाभाव-प्रसङ्ग इति चेत्। Objection: If it be that
[•Here Ast. has the additional words ‘kāryasya ghaṭādeḥ, the effect, viz pot etc. (and)’.-Tr.•]
such (material) causes as earth etc. as also their causes are unreal since they are not perceived differently from their causes, may it not be urged that owing to the nonexistence of those (causes) there will arise the contingency of everything becoming unreal?
[•An entity cannot be said to be unreal merely because it is non-different from its cause. Were it to be asserted as being unreal, then the cause also should be unreal, because there is no entity which is not subject to the law of cause and effect.•]
न, सर्वत्र बुद्धि-द्वयोपलब्धेः सद्-बुद्धिर् असद्-बुद्धिर् इति। Vedāntin: No, for in all cases there is the experience of two awarenesses, viz the awareness of reality, and the awareness of unreality.
[•In all cases of perception two awarenesses are involved: one is invariable, and the other is variable. Since the variable is imagined on the invariable, therefore it is proved that there is something which is the substratum of all imagination, and which is neither a cause nor an effect.•]
यद्-विषया बुद्धिर् न व्यभिचरति तत् सत्, यद्-विषया बुद्धिर् व्यभिचरति तद् असद् इति सद्-असद्-विभागे बुद्धि-तन्त्रे स्थिते – सर्वत्र द्वे बुद्धी सर्वैर् उपलभ्येते समानाधिकरणेन (समानाधिकरणे न) नीलोत्पलवत् ‘सन् घटः सन् पटः सन् हस्ती’ इति एवं सर्वत्र। That in relation to which the awareness does not change is real; that in relation to which it changes is unreal. Thus, since the distinction between the real and the unreal is dependent on awareness, therefore in all cases (of empirical experiences) everyone has two kinds of awarenesses with regard to the same substratum: (As for instance, the experiences) ‘The pot is real’, ‘The cloth is real’, ‘The elephant is real’ – (which experiences) are not like (that of) ‘A blue lotus’.
[•In the empirical experience, ‘A blue lotus’, there are two awarenesses concerned with two entities, viz the substance (lotus) and the quality (blueness). In the case of the experience, ‘The pot is real’, etc. the awarenesses are not concerned with substratum and qualities, but the awareness of pot, of cloth, etc. are superimposed on the awareness of ‘reality’, like that of ‘water’ in a mirage.•]
This is how it happens everywhere.
[•The coexistence of ‘reality’ and ‘pot’ etc. are valid only empirically – according to the non-dualists; whereas the coexistence of ‘blueness’ and ‘lotus’ is real according to the dualists.•]
तयोर् बुद्ध्योर् घटादि-बुद्धिर् व्यभिचरति, तथाच दर्शितम्। Of these two awareness, the awareness of pot etc. is inconstant; and thus has it been shown above.
न तु सद्-बुद्धिः। तस्माद् घटादि-बुद्धि-विषयोऽसन् व्यभिचाराद्, न तु सद्-बुद्धि-विषयोऽव्यभिचारात्। But the awareness of reality is not (inconstant). Therefore the object of the awareness of pot etc. is unreal because of inconstancy; but not so the object of the awareness of reality, because of its constancy.
घटे विनष्टे घट-बुद्धौ व्यभिचरन्त्यां सद्-बुद्धिर् अपि व्यभिचरतीति चेत्। Objection: If it be argued that, since the awareness of pot also changes when the pot is destroyed, therefore the awareness of the pot’s reality is also changeful?
न, पटादाव् अपि सद्-बुद्धि-दर्शनात्। विशेषण-विषयैव सा सद्-बुद्धिः। (अतोऽपि न विनश्यति।) Vedāntin: No, because in cloth etc. the awareness of reality is seen to persist. That awareness relates to the adjective (and not to the noun ‘pot’). For this reason also it is not destroyed.
सद्-बुद्धिवद् घट-बुद्धिर् अपि घटान्तरे दृश्यत इति चेत्। Objection: If it be argued that like the awareness of reality, the awareness of a pot also persists in other pots?
न, पटादाव् अदर्शनात्। Vedāntin: No, because that (awareness of pot) is not present in (the awareness of) a cloth etc.
सद्-बुद्धिर् अपि नष्टे घटे न दृश्यत इति चेत्। Objection: May it not be that even the awareness of reality is not present in relation to a pot that has been destroyed?
न, विशेष्याभावात्। सद्-बुद्धिर् विशेषण-विषया सती विशेष्याभावे विशेषणानुपपत्तौ किं-विषया स्याद्, न तु पुनः सद्-बुद्धेर् विषयाभावात्। Vedāntin: No, because the noun is absent (there). Since the awareness of reality corresponds to the adjective (i.e. it is used adjectivally), therefore, when the noun is missing there is no possibility of its (that awareness) being an adjective. So, to what should it relate? But, again, the awareness of reality (does not cease) with the absence of an object.
[•Even when a pot is absent and the awareness of reality does not arise with regard to it, the awareness of reality persists in the region where the pot had existed. Some read nanu in place of na tu ('But, again'). In that case, the first portion (No,...since...adjective. So,...relate?) is a statement of the Vedāntin, and the Objection starts from nanu punaḥ sad-buddheḥ, etc. so, the next Objection will run thus: 'May it not be said that, when nouns like pot etc. are absent, the awareness of existence has no noun to qualify, and therefore it becomes impossible for it (the awareness of existence) to exist in the same substratum?'-Tr.•]
एकाधिकरणत्वं घटादि-विशेष्याभावे न युक्तम् इति चेत्। Objection: May it not be said that, when nouns like pot etc. are absent, (the awareness of existence has no noun to qualify and therefore) it becomes impossible for it to exist in the same substratum?
[•The relationship of an adjective and a noun is seen between two real entities. Therefore, if the relationship between ‘pot’ and ‘reality’ be the same as between a noun and an adjective, then both of them will be real entities. So, the coexistence of reality with a non-pot does not stand to reason.•]
न, ‘इदम् उदकम्’ इति मरीच्यादाव् अन्यतराभावेऽपि सामानाधिकरण्य-दर्शनात्। Vedāntin: No, because in such experiences as, ‘This water exists’, (which arises on seeing a mirage etc.) it is observed that there is a coexistence of two objects though one of them is non-existent.
तस्माद् देहादेर् द्वन्द्वस्य च स-कारणस्य असतो न विद्यते भाव इति। Therefore, a-sataḥ, of the unreal, viz body etc. and the dualities (heat, cold, etc.), together with their causes; na vidyate, there is no; bhāvaḥ, being.
तथा सतश् चात्मनोऽभावऽविद्यमानता न विद्यते सर्वत्राव्यभिचाराद् इति अवोचाम। And similarly, sataḥ, of the real, of the Self; na vidyate, there is no; a-bhāvaḥ, nonexistence, because It is constant everywhere. This is what we have said.
एवम् आत्मानात्मनोः सद्-असतोर् उभयोर् अपि दृष्ट उपलब्धोऽन्तो निर्णयः ‘सत् सद् एवासद् असद् एव’ इति त्व् अनयोर् यथोक्तयोस् तत्त्व-दर्शिभिः। Tu, but; antaḥ, the nature, the conclusion (regarding the nature of the real and the unreal) that the Real is verily real, and the unreal is verily unreal; ubhayoḥ api, of both these indeed, of the Self and the non-Self, of the Real and the unreal, as explained above; dṛṣṭaḥ, has been realized thus; tattva-darśibhiḥ, by the seers of Truth.
‘तद्’ इति सर्व-नाम, सर्वं च ब्रह्म, तस्य नाम ‘तद्’ इति, तद्-भावस् तत्त्वं ब्रह्मणो याथात्म्यं, तद् द्रष्टुं शीलं येषां ते तत्व-दर्शिनस् तैर् तत्त्व-दर्शिभिः। Tat is a pronoun (Sarva-nāma, lit. name of all) which can be used with regard to all. And all is Brahman. And Its name is tat. The abstraction of tat is tattva, the true nature of Brahman. Those who are apt to realize this are tattva-darśinaḥ, seers of Truth.
त्वम् अपि तत्त्व-दर्शिनां दृष्टिम् आश्रित्य शोकं मोहं च हित्वा शीतोष्णादीनि नियतानियत-रूपाणि द्वन्द्वानि ‘विकारोऽयं असन्न् एव मरीचि-जलवन् मिथ्यावभासत’ इति मनसि निश्चित्य तितिक्षस्व इति अभिप्रायः॥ Therefore, you too, by adopting the vision of the men of realization and giving up sorrow and delusion, forbear the dualities, heat, cold, etc. – some of which are definite in their nature, and others inconstant – mentally being convinced that this (phenomenal world) is changeful, verily unreal and appears falsely like water in a mirage. This is the idea.
किं पुनस् तत् यत् सद् एव सर्वदा एव अस्ति इति उच्यते – अविनाशीति। What, again, is that reality which remains verily as the Real and surely for ever? This is being answered in, ‘But know That’, etc.
अ-विनाशि तु तद् विद्धि येन सर्वम् इदं ततम्। विनाशम् अ-व्ययस्य अस्य न कश्चिद् कर्तुम् अर्हति॥१७॥ avināśin, tu, tad, √vid, yad, sarva, idam, tata; vināśa, a-vyaya, idam, na, ka-cid, kartum, √arh. येन तु इदं सर्वं ततं, तद् [सत्] अ-विनाशि विद्धि। न कश्-चिद् अस्य अ-व्ययस्य विनाशं कर्तुम् अर्हति॥ By which sat (existence/reality) all this, the a-sat (the ‘this and that’ time-bound world, including this body-mind complex), is pervaded, know that, the timeless and real, to be indestructible. Nothing is able to bring about the destruction of this that does not change.
Know that to be indestructible (अ-विनाशि तु तद् विद्धि)
by which (sat) all this (a-sat) (येन सर्वम् इदं) is pervaded (ततम्).
The destruction (विनाशम्) of this that does not change (अ-व्ययस्य अस्य)
nothing (न कश्-चिद्) is able to bring about (कर्तुम् अर्हति).
1. येन तु
by which [existence/reality] (indeed)
fr. यद् prn. n. sg. inst.; तु in.
2. इदं सर्वं
all this [the time-bound world]
fr. इदम् prn. n. sg. nom.; सर्व prn. a. n. sg. nom. (SG.4.16.2:)
अविनाशि न विनष्टुं शीलम् अस्येति। तु-शब्दोऽसतो विशेषणार्थः। तद् विद्धि विजानीहि। Tu, but – this word is used for distinguishing (reality) from unreality; tat viddhi, know That; to be a-vināśi, indestructible, by nature not subject to destruction.
किम्? येन सर्वम् इदं जगत् ततं व्याप्तं सद्-आख्येन ब्रह्मणा साकाशम्, आकाशेनेव घटादयः। What? (that) yena, by which, by which Brahman called Reality; sarvam, all; idam, this, the Universe together with space; is tatam, pervaded, as pot etc. are pervaded by space.विनाशम् अदर्शनम् अभावम् अव्ययस्य – न व्येत्य्, उपचयापचयौ न यातीति अव्ययं तस्याव्ययस्य। नैतत् सद्-आख्यं ब्रह्म स्वेन रूपेण व्येति व्यभिचरति निरवयवत्वाद् देहादिवत्। नाप्य् आत्मीयेन आत्मीयाभावाद्, यथा देव-दत्तो धन-हान्या व्येति न त्व् एवं ब्रह्म व्येति। अतोऽव्ययस्य अस्य ब्रह्मणो विनाशं न कश्चित् कर्तुम् अर्हति। न कश्चिद् आत्मानं (=स्व-रूपं) विनाशयितुं शक्नोतीश्वरोऽपि। Na kaścit, none; arhati, can; kartum, bring about; vināśam, the destruction, disappearance, nonexistence; asya, of this a-vyayasya, of the Immutable, that which does not undergo growth and depletion. By Its very nature this Brahman called Reality does not suffer mutation, because, unlike bodies etc., It has no limbs; nor (does It suffer mutation) by (loss of something) belonging to It, because It has nothing that is Its own. Brahman surely does not suffer loss like Deva-datta suffering from loss of wealth. Therefore no one can bring about the destruction of this immutable Brahman. No one, not even God Himself, can destroy his own Self.
आत्मा हि ब्रह्म, स्वात्मनि च क्रिया-विरोधात्॥ Because the Self is Brahman. Besides, action with regard to one's Self is self-contradictory.
किं पुनस् तद् असद् यत् स्वात्म-सत्तां व्यभिचरति? इति उच्यते – अन्तवन्त इति। Which, again, is that ‘unreal’ that is said to change its own nature? This is being answered:
अन्तवन्तः इमे देहाः नित्यस्य उक्ताः शरीरिणः। अ-नाशिनः अ-प्रमेयस्य तस्मात् युध्यस्व भारत॥१८॥ antavat, idam, deha, nitya, ukta, śarīrin; a-nāśin, a-prameya, tasmāt, √yudh, bhārata. नित्यस्य (=अ-कालस्य) अ-नाशिनः अ-प्रमेयस्य (=मनो-विषयत्वम् अयोग्यस्य) शरीरिणः इमे देहाः अन्तवन्तः [अ-सत्-रूपेण] उक्ताः। तस्माद् युध्यस्व, भारत॥ These bodies of the timeless, indestructible, non-objectifiable as the self-evident subject embodied one who obtains as the being/reality of these body-mind complexes are said to be subject to unavoidable death. Therefore fight, O Arjuna.
Subject to death (अन्तवन्तः) these bodies (इमे देहाः)
of the timeless embodied one are said to be (नित्यस्य उक्ताः शरीरिणः),
(of) the indestructible and non-objectifiable one (अ-नाशिनः अ-प्रमेयस्य).
Therefore fight (तस्माद् युध्यस्व), O (brilliant) son of India (भारत = अर्जुन).
2. नित्यस्य (=अ-कालस्य)
of the timeless
fr. नित्य a. m. sg. gen.
3. अ-नाशिनः
indestructible
fr. अनाशिन् a. m. sg. gen.
4. अ-प्रमेयस्य (=मनस्-विषयत्वम् अ-योग्यस्य)
non-objectifiable
fr. अप्रमेय a. m. sg. gen.
5. शरीरिणः
the embodied [one]
fr. शरीरिन् a. m. sg. gen.
1. इमे देहाः
these bodies
fr. इदम् prn. m. pl. nom. (SG.4.8:); देह m. pl. nom.
अन्तवन्त इति। अन्तो विनाशो विद्यते येषां तेऽन्तवन्तो, यथा मृग-तृष्णिकादौ सद्-बुद्धिर् अनुवृत्ता प्रमाण-निरूपणान्ते विच्छिद्यते स [विच्छेदः] तस्या अन्तस्, तथा इमे देहाः, स्वप्न-माया-देहादिवच् चान्तवन्तः। Ime, these; antavantaḥ, destructible; dehāḥ, bodies – as the idea of reality which continues with regard to water in a mirage, etc. gets eliminated when examined with the means of knowledge, and that is its end, so are these bodies and they have an end like bodies etc. in dream and magic –;नित्यस्य शरीरिणः शरीरवतोऽनाशिनोऽप्रमेयस्यात्मनोऽन्तवन्त इति उक्ता विवेकिभिर् इति अर्थः। uktāḥ, are said, by discriminating people; to belong nityasya, to the everlasting; a-nāśinaḥ, the indestructible; a-prameyasya, the indeterminable; śarīrṇaḥ, embodied One, the Self. This is the meaning.
नित्यस्यानाशिन इति न पुनर्-उक्तं, नित्यत्वस्य द्वि-विधत्वाल् लोके, नाशस्य च। The two words ‘everlasting’ and ‘indestructible’ are not repetitive, because in common usage everlastingness and destructibility are of two kinds.
यथा देहो भस्मी-भूतोऽदर्शनं गतो नष्ट उच्यते, विद्यमानोऽप्य् अन्यथा परिणतो व्याध्यादि-युक्तो जातो नष्ट उच्यते। As for instance, a body which is reduced to ashes and has disappeared is said to have been destroyed. (And) even while existing, when it becomes transfigured by being afflicted with diseases etc. it is said to be 'destroyed'.
[Here the A.A. adds ‘tathā dhana-nāśe apy evam, similar is the case even with regard to loss of wealth.’-Tr.•]
तत्रानाशिनो नित्यस्येति द्वि-विधेनापि नाशेनासंबन्धोऽस्येति अर्थः। That being so, by the two words ‘everlasting’ and ‘indestructible’ it is meant that It is not subject to both kinds of destruction.
अन्यथा पृथिव्यादिवद् अपि [परिणामि-]नित्यत्वं स्याद् आत्मनस्, तन् मा भूद् इति ‘नित्यस्यानाशिन’ [कूट-स्थ-नित्यस्य] इति आह। Otherwise, the everlastingness of the Self would be like that of the earth etc. Therefore, in order that this contingency may not arise, it is said, ‘Of the everlasting, indestructible’.अप्रमेयस्य न प्रमेयस्य, प्रत्यक्षादि-प्रमाणैर् अपरिच्छेद्यस्येति अर्थः। A-prameyasya, of the indeterminable, means ‘of that which cannot be determined by such means of knowledge as direct perception etc.’
नन्व् आगमेनात्मा परिच्छिद्यते, प्रत्यक्षादिना च पूर्वम्। Objection: Is it not that the Self is determined by the scriptures, and before that through direct perception etc.?
न, आत्मनः स्वतः-सिद्धत्वात्। सिद्धे ह्य् आत्मनि प्रमातरि प्रमित्सोः प्रमाणान्वेषणा भवति। Vedāntin: No, because the Self is self-evident. For, (only) when the Self stands predetermined as the knower, there is a search for a means of knowledge by the knower.
न हि पूर्वम् ‘इत्थम् [प्रमाता] अहम्’ इति आत्मानम् अप्रमाय पश्चात् प्रमेय-परिच्छेदाय प्रवर्तते। न ह्य् आत्मा नाम कस्यचिद् अप्रसिद्धो भवति। Indeed, it is not that without first determining oneself as, ‘I am such’, one takes up the task of determining an object of knowledge. For what is called the ‘self’ does not remain unknown to anyone.
शास्त्रं त्व् अन्त्यं प्रमाणम् अतद्-धर्माध्यारोपणमात्र-निवर्तकत्वेन प्रमाणत्वम् आत्मनि प्रतिपद्यते, न त्व् अज्ञातार्थ-ज्ञापकत्वेन। But the scripture is the final authority:
[•When the Vedic text establishes Brahman as the innermost Self, all the distinctions such as knower, known and the means of knowledge become sublated. Thus it is reasonable that the Vedic text should be the final authority. Besides, its authority is derived from its being faultless in as much as it has not originated from any human being.•]
By way of merely negating superimposition of qualities that do not belong to the Self, it attains authoritativeness with regard to the Self, but not by virtue of making some unknown thing known.
तथाच श्रुतिः ‘यत् साक्षाद् अपरोक्षाद् ब्रह्म य आत्मा सर्वान्तरः’ इति (BrhUEng.3.4.1)। यस्माद् एवं नित्योऽविक्रियश् चात्मा तस्माद् युध्यस्व युद्धाद् उपरमं मा कार्षीर् इति अर्थः। There is an Upanisad text in support of this: ‘...the Brahman that is immediate and direct, the Self that is within all’ (BrhUEng.3.4.1). Since the Self is thus eternal and unchanging, tasmāt, therefore; yudhyasva, you join the battle, i.e. do not desist from the war.
न ह्य् अत्र युद्ध-कर्तव्यता विधीयते। युद्धे प्रवृत्त एव ह्य् असौ शोक-मोह-प्रतिबद्धस् तूष्णीम् आस्ते। तस्य कर्तव्य-प्रतिबन्धापनयनमात्रं भगवता क्रियते। तस्माद् ‘युध्यस्व’ इति अनुवादमात्रं न विधिः॥ Here there is no injunction to take up war as a duty, because he (Arjuna), though he was determined for war, remains silent as a result of being overpowered by sorrow and delusion. Therefore, all that is being done by the Lord is the removal of the obstruction to his duty. ‘Therefore, join the battle’ is only an approval, not an injunction.
शोक-मोहादि-संसार-कारण-निवृत्त्य्-अर्थं गीता-शास्त्रं न प्रवर्तकम् इत्य्, एतस्यार्थस्य साक्षि-भूते ऋचाव् (KathU.1.2.19,18] आनिनाय भगवान्। [
यत् तु मन्यसे ‘युद्धे भीष्मादयो मया हन्यन्तेऽहम् एव तेषां हन्ता’ इति एषा बुद्धिर् मृषैव ते। कथम्? – य एनम् इति। The scripture Gītā is intended for eradicating sorrow, delusion, etc. which are the cases of the cycle of births and deaths; it is not intended to enjoin action. As evidences of this idea the Lord cites two Veda verses:KathU.1.2.18-18.
[•There are slight verbal differences.-Tr.•]
But the ideas that you have, ‘Bhīṣma and others are being killed by me in war; I am surely their killer’ – this idea of yours is false. How?
यः एनं वेत्ति हन्तारं यः च एनं मन्यते हतम्। उभौ तौ न विजानीतः न अयं हन्ति न हन्यते॥१९॥ yad, enad, √vid, hantṛ, yad, ca, enad, √man, hata; ubha, tad, na, vi-√jñā, na, idam, na, √han, na, √han. यः एनं [देहिनम्/सत्] हन्तारं वेत्ति, यः च एनं हतं मन्यते, उभौ तौ न विजानीतः। अयं न हन्ति, न हन्यते॥ The one who thinks this (the embodied one, the real, the self-evident subject) is the agent of destruction, change, etc., and the one who thinks this (the embodied one, the real) is the object of destruction – both do not know. This neither destroys nor is destroyed.
The one who thinks this (embodied one) (यः एनं वेत्ति) is the agent of destruction (हन्तारम्)
and the one who thinks this (यः च एनं मन्यते) is the object of destruction (हतम्),
both do not know (उभौ तौ न विजानीतः).
This neither destroys (न अयं हन्ति), nor is destroyed (न हन्यते).
य एनं प्रकृतं देहिनं वेत्ति जानाति हन्तारं हनन-क्रियायाः कर्तारं, यश् चैनम् अन्यो मन्यते हतं देह-हननेन ‘हतोऽहम्’ इति हनन-क्रियायाः कर्म-भूतम्। Yaḥ, he who; vetti, thinks; of enam, this One, the embodied One under consideration; as hantāram, the killer, the agent of the act of killing; ca, and; yaḥ, he who, the other who; manyate, thinks; of enam, this One; as hatam, the killed – (who thinks) ‘When the body is killed, I am myself killed; I become the object of the act of killing’;ताव् उभौ न विजानीयो न ज्ञानवन्ताव् अविवेकेनात्मानम् अहं-प्रत्यय-विषयम्। ubhau tau, both of them; owing to non-discrimination, na, do not; vijānītaḥ, know the Self which is the subject of the consciousness of ‘I’.
‘हन्ताहं, हतोऽस्म्य् अहम्’ इति देह-हननेनात्मानम् यौ विजानीतस् ताव् आत्म-स्व-रूपानभिज्ञाव् इति अर्थः। The meaning is: On the killing of the body, he who thinks of the Self (– the content of the consciousness of 'I' –)
[•The Ast. omits this phrase from the preceding sentence and includes it in this place. The A.A. has this phrase in both the places.-Tr.•]
as ‘I am the killer’, and he who thinks, ‘I have been killed’, both of them are ignorant of the nature of the Self.
यस्मान् नायम् आत्मा हन्ति न हनन-क्रियायाः कर्ता भवति, न हन्यते न च कर्म भवति इत्यर्थः, अविक्रियत्वात्॥ For, ayam, this Self; owing to Its changelessness, na hanti does not kill, does not become the agent of the act of killing; na hanyate, nor is It killed, i.e. It does not become the object (of the act of killing).
कथम् अविक्रिय आत्मेति द्वितीयो मन्त्रः – The second verse is to show how the Self is changeless:
न जायते म्रियते वा कदाचिद् न अयं भूत्वा अ-भविता वा न भूयः। अ-जः नित्यः शाश्वतः अयं पुराणः न हन्यते हन्यमाने शरीरे॥२०॥ na, √jan, √mṛ, vā, kadā-cid, na, idam, bhūtvā, a-bhavitṛ, vā, na, bhūyas; a-ja, nitya, śāśvata, idam, purāṇa, na, √han, hanyamāna, śarīra. अयं न कदा-चिद् जायते, म्रियते वा। न [अस्ति] – भूत्वा भूयः अ-भविता, न वा [–अभूत्वा भूयः भविता इत्यर्थः]। अयम् अ-जः नित्यः शाश्वतः पुराणः शरीरे हन्यमाने न हन्यते॥ This, the embodied one, the real, is never born, nor dies. It is not that, coming to be, it again comes not to be, nor the opposite – becoming nonexistent, it again comes to be. This – which is unborn, permanent, ever the same, and always there – is not destroyed, not changed, when the body is being destroyed, changed.
This (embodied one) is not born (न जायते) nor dies (म्रियते वा) ever (कदा-चिद्).
It is not that coming to be (न अयं भूत्वा) it again comes not to be (अ-भविता वा न भूयः).
This unborn (अ-जः), permanent (नित्यः), ever the same (शाश्वतः), (and) always there (पुराणः)
is not destroyed/changed (न हन्यते) when the body is being destroyed/changed (हन्यमाने शरीरे).
fr. हन्यमान pr. ps. pt. of √हन् pt. n. sg. loc. (SG.7.14.1:)
16. न हन्यते
is not destroyed
fr. न in.; √हन् ps. pr. 3rd sg.
न जायते नोत्पद्यते, जनि-लक्षणा वस्तु-विक्रिया नात्मनो विद्यत इत्यर्थः। (तथा) न म्रियते वा। वा-शब्दश् चार्थे। ‘न म्रियते’ चेत्य् अन्त्या विनाश-लक्षणा विक्रिया प्रतिषिध्यते। कदाचिच्-छब्दः सर्व-विक्रिया-प्रतिषेधैः संबध्यते ‘न कदाचिज् जायते, न कदाचिन् म्रियत’ इत्य् एवम्। Na kadācit, never; is ayam, this One; jāyate, born i.e. the Self has no change in the form of being born – to which matter is subject –; vā, and (– vā is used in the sense of ‘and’); namriyate, It never dies. By this is denied the final change in the form of destruction. The word (na) kadācit, never, is connected with the denial of all kinds of changes thus – never, is It born never does It die, and so on.
यस्माद् अयम् आत्मा भूत्वा भवन-क्रियाम् [अस्ति-विकार-लक्षणाम्] अनुभूय पश्चाद् अभविता अभावं गन्ता न भूयः पुनस् तस्मान् न म्रियते, यो हि भूत्वा न भविता स ‘म्रियत’ इत्य् उच्यते लोके। Since ayam, this Self; bhutva, having come to exist, having experienced the process of origination; na, will not; bhūyaḥ, again; a-bhavitā, cease to be thereafter, therefore It does not die. For, in common parlance, that which ceases to exist after coming into being is said to die.वा-शब्दान् न-शब्दाच् चायम् आत्मा अभूत्वा भविता वा देहवन् न भूयः पुनस् तस्मान् न जायते। यो ह्य् अभूत्वा भविता स जायत इत्य् उच्यते, नैवम् आत्मा अतो न जायते। From the use of the word va, nor, and na, it is understood that, unlike the body, this Self does not again come into existence after having been non-existent. Therefore It is not born. For, the words, ‘It is born’, are used with regard to something which comes into existence after having been non-existent. The Self is not like this. Therefore It is not born.
यस्माद् एवं तस्माद् अ-जो, यस्मान् न म्रियते तस्मान् नित्यश् च। Since this is so, therefore It is a-jaḥ, birthless; and since It does not die, therefore It is nityaḥ, eternal.
यद्य्-अप्य् आद्य्-अन्तयोर् विक्रिययोः प्रतिषेधे सर्वा विक्रियाः प्रतिषिद्धा भवन्ति, तथापि मध्य-भाविनीनां विक्रियाणां स्व-शब्दैर् एव तद्-अर्थैः प्रतिषेधः कर्तव्य, इत्य् अनुक्तानाम् अपि यौवनादि-समस्त-विक्रियाणां प्रतिषेधो यथा स्याद्, इत्य् आह ‘शाश्वत’ इत्य्-आदिना। Although all changes become negated by the denial of the first and the last kinds of changes, still changes occurring in the middle should be denied with their own respective terms by which they are implied. Therefore the text says śāśvataḥ, undecaying, so that all the changes, viz youth etc., which have not been mentioned may become negated.
शाश्वत इत्य् अपक्षय-लक्षणा विक्रिया प्रतिषिध्यते। शश्वद्-भवः शाश्वतः। नापक्षीयते स्व-रूपेण निर्-अवयवत्वान्, निर्-गुणत्वाच् च नापि गुण-क्षयेणापक्षयः। The change in the form of decay is denied by the word śāśvata, that which lasts for ever. In Its own nature It does not decay because It is free from parts. And again, since it is without qualities, there is no degeneration owing to the decay of any quality.
अपक्षय-विपरीतापि वृद्धि-लक्षणा विक्रिया प्रतिषिध्यते पुराण इति। यो ह्य् अवयवागमेनोपचीयते, स वर्धतेऽभिनव इति चोच्यते। अयं त्व् आत्मा निर्-अवयवत्वात् ‘पुरापि नव एव’ इति पुराणो, न वर्धत इत्यर्थः। Change in the form of growth, which is opposed to decay, is also denied by the word purāṇaḥ, ancient. A thing that grows by the addition of some parts is said to increase and is also said to be new. But this Self was fresh even in the past due to Its partlessness. Thus It is purāṇaḥ, i.e. It does not grow. So also, na hanyate, It is purāṇaḥ, i.e. It does not grow.
तथा न हन्यते न विपरिणम्यते हन्यमाने विपरिणम्यमानेऽपि शरीरे। So also, na hanyate, It is not killed, It does not get transformed; even when śarīre, the body; hanyamāne, is killed, transformed.
हन्तिर् अत्र विपरिणामार्थो द्रष्टव्योऽपुनर्-उक्ततायै, न विपरिणम्यत इत्यर्थः। The verb ‘to kill‘ has to be understood here in the sense of transformation, so that a tautology
[•This verse has already mentioned ‘death‘ in the first line. If the verb han, to kill, is also taken in the sense of killing, then a tautology is unavoidable.-Tr.•]
may be avoided.
अस्मिन् मन्त्रे षड्-भावविकारा लौकिक-वस्तु-विक्रिया आत्मनि प्रतिषिध्यन्ते। सर्व-प्रकार-विक्रिया-रहित आत्मेति वाक्यार्थः। In this mantra the six kinds of transformations, the material changes seen in the world, are denied in the Self. The meaning of the sentence is that the Self is devoid of all kinds of changes.
यस्माद् एवं तस्माद् ‘उभौ तौ न विजानीत’ इति (BhG.2.19) पूर्वेण मन्त्रेणास्य संबन्धः॥ Since this is so, therefore ‘both of them do not know’ – this is how the present mantra is connected to the earlier mantra.
‘य एनं वेत्ति हन्तारम्’ इत्य् (BhG.2.19) अनेन मन्त्रेण हनन-क्रियायाः कर्ता कर्म च न भवतीति प्रतिज्ञाय, ‘न जायत’ इत्य् अनेनाविक्रियत्वे हेतुम् उक्त्वा, प्रतिज्ञातार्थम् उपसंहरति – वेदाविनाशिनम् इति। In the mantra, ‘He who thinks of this One as the killer,’ having declared that (the Self) does not become the agent or the object of the act of killing, and then in the mantra, ‘Never is this One born,’ etc., having stated the reasons for (Its) changelessness, the Lord sums up the purport of what was declared above: ‘He who knows this One as indestructible,’ etc.
वेद अ-विनाशिनं नित्यं यः एनम् अ-जम् अ-व्ययम्। कथं सः पुरुषः पार्थ कं घातयति हन्ति कम्॥२१॥ √vid, a-vināśin, nitya, yad, enad, a-ja, a-vyaya; katham, tad, puruṣa, pārtha, kim, √han, √han, kim. पार्थ, यः एनम् [देहिनम्/सत्] अ-विनाशिनं नित्यम् अ-जम् अ-व्ययं [च] वेद, कथं सः पुरुषः कं घातयति, कं [च] हन्ति॥ O Arjuna, when one knows this, the dehī (oneself, the embodied one, the real), to be indestructible, permanent, unborn, and unchanging, then how does that person cause the death of whom, or kill whom?
(When) one knows (वेद) to be indestructible and permanent (अ-विनाशिनं नित्यम्)
who (knows) (यः) this (embodied one) to be unborn and unchanging (एनम् अ-जम् अ-व्ययम्)
(then) how does that person (कथं सः पुरुषः), O son of पृथा (पार्थ = अर्जुन),
cause the death of whom (कं घातयति) (or) kill whom (हन्ति कम्)?
fr. किम् prn. m. sg. acc.; √हन् P. cs. pr. 3rd sg. (SG.5.40:)
12. कं [च] हन्ति
[or] kill whom
fr. किम् prn. m. sg. acc.; √हन् 2.P. pr. 3rd sg.
वेद विजानात्य् अविनाशिनम् अन्त्य-भाव-विकार-रहितं नित्यं विपरिणाम-रहितं यो वेदेति संबन्धः एनं पूर्वेण मन्त्रेणोक्त-लक्षणम् अजं जन्म-रहितम् अव्ययम् अपक्षय-रहितम्। Yaḥ, he who; veda knows – yaḥ is to be thus connected with Veda –; enam, this One, possessing the characteristics stated in the earlier mantra; as a-vināśinam, indestructible, devoid of the final change of state; nityam, eternal, devoid of transformation; a-jam, birthless; and a-vyayam undecaying;कथं केन प्रकारेण स विद्वान् पुरुषोऽधिकृतो हन्ति हनन-क्रियां करोति। कथं वा घातयति हन्तारं प्रयोजयति। Katham, how, in what way; (and kam, whom;) does saḥ, that man of realization; puruṣaḥ, the person who is himself an authority;
[•I.e. above all injunctions and prohibitions. See 18.16.17.-Tr.•]
hanti, kill, undertake the act of killing; or how ghātayati, does he cause (others) to be killed, (how does he) instigate a killer!
न कथं-चित् कं-चिद् हन्ति, न कथं-चित् कं-चिद् घातयतीति उभयत्राक्षेप एवार्थः, पश्नार्थासंभवात्। The intention is to deny both (the acts) by saying, ‘In no way does he kill any one, nor does he cause anyone to be killed’, because an interrogative sense is absurd (here).
हेत्व्-अर्थस्याविक्रियत्वस्य तुल्यत्वाद् विदुषः सर्व-कर्म-प्रतिषेध एव प्रकरणार्थोऽभिप्रेतो भगवतः। Since the implication of the reason,
[•The reason for the denial of killing etc. is the changelessness of the Self, and this reason holds good with regard to all actions of the man of realization.-Tr.•]
viz the immutability of the Self,
[•The A.A. omits ‘viz the immutability of the Self’.-Tr.•]
is common (with regard to all actions), therefore the negation of all kinds of actions in the case of a man of realization is what the Lord conveys as the only purport of this context.
हन्तेस् त्व् आक्षेप उदाहरणार्थत्वेन कथितः। But the denial of (the act of) killing has been cited by way of an example.
विदुषः कं कर्मासंभवे हेतु-विशेषं पश्यन्, कर्माण्य् आक्षिपति भगवान् – ‘कथं स पुरुष’ इति? Objection: By noticing what special reason for the impossibility of actions in the case of the man of realization does the Lord deny all actions (in his case) by saying, ‘How can that person,’ etc.?
ननूक्त एव – आत्मनोऽविक्रियत्वं सर्व-कर्मासंभव-कारण-विशेषः। Vedāntin: Has not the immutability of the Self been already stated as the reason,
[•Some readings omit this word.-Tr.•]
the specific ground for the impossibility of all actions?
सत्यम् उक्तो, न तु स [अ-विक्रियत्व-रूपः] कारण-विशेषो, अन्यत्वाद् विदुषोऽविक्रियाद् आत्मन इति। न ह्य् अविक्रियं स्थाणुं विदितवतः कर्म – न संभवतीति चेत्। Objection: It is true that it has been stated; but that is not a specific ground, for the man of realization is different from the immutable Self. Indeed, may it not be argued that action does not become impossible for one who has known as unchanging stump of a tree?!
न, विदुष आत्मत्वात्, न देहादि-संघातस्य विद्वत्ता। अतः पारिशेष्याद् अ-संहत आत्मा विद्वान् अविक्रिय इति तस्य विदुषः कर्मासंभवाद्, आक्षेपो युक्तः – ‘कथं स पुरुष’ इति। Vedāntin: No, because of man of Knowledge is one with the Self. Enlightenment does not belong to the aggregate of body and senses. Therefore, as the last alternative, the knower is the Immutable and is the Self which is not a part of the aggregate. Thus, action being impossible for that man of Knowledge, the denial in, ‘How can that person...,’ etc. is reasonable.
यथा बुद्ध्य्-आद्य्-आहृतस्य शब्दाद्य्-अर्थस्याविक्रिय एव सन् बुद्धि-वृत्त्य्-अविवेक-विज्ञानेनाविद्ययोपलब्धात्मा कल्प्यते। As on account of the lack of knowledge of the distinction between the Self and the modifications of the intellect, the Self, though verily immutable, is imagined through ignorance to be the perceiver of objects like sound etc. presented by the intellect etc.,
एवम् एवात्मानात्म-विवेक-ज्ञानेन बुद्धि-वृत्त्या विद्ययासत्य-रूपयैव परमार्थतोऽविक्रिय एवात्मा ‘विद्वान्’ उच्यते। In this very way, the Self, which in reality is immutable, is said to be the ‘knower’ because of Its association with the knowledge of the distinction between the Self and non-Self, which (knowledge) is a modification of the intellect
[•By buddhi-vṛtti, modification of the intellect, is meant the transformation of the internal organ into the form of an extension upto an object, along with its past impressions, the senses concerned, etc., like the extension of the light of a lamp illuminating an object. Consciousness reflected on this transformation and remaining indistinguishable from that transformation revealing the object, is called objective knowledge. Thereby, due to ignorance, the Self is imagined to be the perceiver because of Its connection with the vrtti, modification. (-A.G.) The process is elsewhere described as follows: The vṛtti goes out through the sense-organ concerned, like the flash of a torchlight, and along with it goes the reflection of Consciousness. Both of them envelop the object, a pot for instance. The vṛtti destroys the ignorance about the pot; and the reflection of Consciousness, becoming unified with only that portion of it which has been delimited by the pot, reveals the pot. In the case of knowledge of Brahman, it is admitted that the vṛtti in the form, ‘I am Brahman’, does reach Brahman and destroys ignorance about Brahman, but it is not admitted that Brahman is revealed like a ‘pot’, for Brahman is self-effulgent.- Tr.•]
and is unreal by nature.
विदुषः कर्मासंभव-वचनाद्, यानि कर्माणि शास्त्रेण विधीयन्ते तान्य् अ-विदुषो विहितानीति भगवतो निश्चयोऽवगम्यते। From the statement that action is impossible for man of realization it is understood that the conclusion of the Lord is that, actions enjoined by the scriptures are prescribed for the unenlightened.
ननु विद्याप्य् अ-विदुष एव विधीयते, विदित-विद्यस्य पिष्ट-पेषणवद् विद्या-विधानानर्थक्यात्। तत्र ‘अ-विदुषः कर्माणि विधीयन्ते न विदुष’ इति विशेषो नोपपद्यते, इति चेत्। Objection: Is not enlightenment too enjoined for the ignorant? For, the injunction about enlightenment to one who has already achieved realization is useless, like grinding something that has already been ground! This being so, the distinction that rites and duties are enjoined for the unenlightened, and not for the enlightened one, does not stand to reason.
न, अनुष्ठेयस्य भावाभाव-विशेषोपपत्तेः। अग्नि-होत्रादि-विध्य्-अर्थ-ज्ञानोत्तर-कालम् ‘अग्नि-होत्रादि-कर्म अनेक-साधनोपसंहार-पूर्वकम् अनुष्ठेयं, कर्ताहं, मम कर्तव्यम्’ इत्य् एवं-प्रकार-विज्ञानवतो(ऽ)विदुषो यथानुष्ठेयं भवति, न तु तथा ‘न जायत’ इत्य्-आद्य् (BhG.2.20) आत्म-स्व-रूप-विध्य्-अर्थ-ज्ञानोत्तर-काल-भावि किंचिद् अनुष्ठेयं भवति। Vedāntin: No. There can reasonable be a distinction between the existence or nonexistence of a thing to be performed. As after the knowledge of the meaning of the injunction for rites like Agni-hotra etc. their performance becomes obligatory on the unenlightened one who thinks, ‘Agni-hotra etc. has to be performed by collecting various accessories; I am the agent, and this is my duty’, – unlike this, nothing remains later on to be performed as a duty after knowing the meaning of the injunction about the nature of the Self from such texts as, ‘Never is this One born,’ etc.
किं-तु ‘नाहं कर्ता न भोक्ता’ इत्य्-आद्य्-आत्मैकत्वाकर्तृत्वादि-विषय-ज्ञानाद् अन्यन् नोत्पद्यत इत्य् एष विशेष उपपद्यते। But apart from the rise of knowledge regarding the unity of the Self, his non-agency, etc., in the form, ‘I am not the agent, I am not the enjoyer’, etc., no other idea arises. Thus, this distinction can be maintained.
यः पुनः ‘कर्ताहम्’ इति वेत्त्य् आत्मानं तस्य ‘ममेदं कर्तव्यम्’ इत्य् अवश्यं-भाविनी बुद्धिः स्यात्, तद्-अपेक्षया सोऽधिक्रियत इति तं प्रति कर्माणि। स चाविद्वान् ‘उभौ तौ न विजानीतः’ इति (BhG.2.19) वचनाद्। Again, for anyone who knows himself as, ‘I am the agent’, there will necessarily arise the idea, ‘This is my duty.’ In relation to that he becomes eligible. In this way duties are (enjoined)
[•Ast. adds ‘sambhavanti, become possible’.-Tr.•]
for him. And according to the text, ‘both of them do not know’ (BhG.2.19), he is an unenlightened man.
विशेषितस्य च विदुषः कर्माक्षेप-वचनात् ‘कथं स पुरुषः’ इति। तस्माद् विशेषितस्याविक्रियात्म-दर्शिनो विदुषो मुमुक्षोश् च सर्व-कर्म-सन्न्यास एवाधिकाः। And the text, ‘How can that person,’ etc. concerns the enlightened person distinguished above, because of the negation of action (in this text). Therefore, the enlightened person distinguished above, who has realized the immutable Self, and the seeker of Liberation are qualified only for renunciation of all rites and duties.
अत एव भगवान् नारायणः सांख्यान् विदुषोऽविदुषश् च कर्मिणः प्रविभज्य द्वे निष्ठे ग्राहयति ‘ज्ञान-योगेन सांख्यानां कर्म-योगेन योगिनाम्’ इति (BhG.3.3)। Therefore, indeed, the Lord Nārāyaṇa, making a distinction between the enlightened man of Knowledge and the unenlightened man of rites and duties, makes them take up the two kinds of adherences in the text, ‘through the Yoga of Knowledge for the men of realization; through the Yoga of Action for the yogīs’ (BhG.3.3).
तथाच पुत्रायाह भगवान् व्यासो ‘द्वाव् इमाव् अथ पन्थानौ’ इत्य्-आदि (MBhSant.241.6)। तथाच ‘क्रिया-पथश् चैव पुरस्तात् पश्चात् सन्न्यासश् च’ इति (TaitAr.10.62.12)। Similarly also, Vyāsa said to his son, ‘Now, there are these two paths,’ etc.
[•‘Now, there are these two paths on which the Vedas are based. They are thought of as the dharma characterized by engagement in duties, and that by renunciation of them’ (Mbh. Sa. 241.6).-Tr.•]
So also (there is a Veda text meaning): ‘The path of rites and duties, indeed, is the earlier, and renunciation comes after that.’
[•Ast. says that this is not a quotation, but only gives the purport of Tai. Ar. 10.62.12.-Tr.•]
एतम् एव विभागं पुनः पुनर् दर्शयिष्यति भगवान्। अ-तत्त्व-विद् ‘अहंकार-विमूढात्मा कर्ताहम् इति मन्यते, तत्त्व-वित् तु’… ‘नाहं करोमि’ इति (BhG.3.27–28), तथाच ‘सर्व-कर्माणि मनसा संन्यस्यास्त’ इत्य्-आदि (BhG.5.13)। The Lord will show again and again this very division: ‘The unenlightened man who is deluded by egoism thinks thus: “I am the doer”; but the one who is a knower of the facts (about the varieties of the guṇas) thinks, “I do not act”’ (cp. BhG.3.27–28). So also there is the text, ‘(The embodied man of selfcontrol,) having given up all actions mentally, continues (happily in the town of nine gates)’ (BhG.5.13) etc.
तत्र केचित् पण्डितं-मन्या वदन्ति – ‘जन्मादि-षड्-भाव-विक्रिया-रहितोऽविक्रियोऽकर्तैकऽहम् आत्मा इति न कस्यचिज् ज्ञानम् उत्पद्यते, यस्मिन् सति सर्व-कर्म-सन्न्यास उपदिश्यते’ इति। With regard to this some wiseacres say: In no person does arise the idea, ‘I am the changeless, actionless Self, which is One and devoid of the six kinds of changes beginning with birth to which all things are subject’, on the occurrence of which (idea alone) can renunciation of all actions be enjoined.
तन् न, ‘न जायत’ (KathU.1.2.18, BhG.2.20) इत्य्-आदि-शास्त्रोपदेशानर्थक्यात्। That is not correct, because it will lead to the needlessness of such scriptural instructions as, ‘Never is this One born,’ etc. (BhG.2.20).
‘यथाच शास्त्रोपदेश-सामर्थ्याद् धर्मास्तित्व-विज्ञानं कर्तुश् च देहान्तर-संबन्धि-ज्ञानं चोत्पद्यते, तथा शास्त्रात् तस्यैवात्मनोऽविक्रियत्वाकर्तृत्वैकत्वादि-विज्ञानं कस्मान् नोपपद्यत’ इति प्रष्टव्यास् ते। They should be asked: As on the authority of scriptural instructions there arises the knowledge of the existence of virtue and vice and the knowledge regarding an agent who gets associated with successive bodies, similarly, why should not there arise from the scriptures the knowledge of unchangeability, non-agentship, oneness, etc. of that very Self?
करणागोचरत्वाद् इति चेत्। Objection: If it be said that this is due to Its being beyond the scope of any means (of knowledge)?
न, ‘मनसैवानुद्रष्टव्यम्’ इति (BrhUEng.4.4.19) श्रुतेः। शास्त्राचार्योपदेश-शम-दमादि-संस्कृतं मन आत्म-दर्शने करणम्। Vedāntin: No, because the Śruti says, ’It is to be realized through the mind alone, (following the instruction of the teacher)’ (BrhUEng.4.4.19). The mind that is purified by the instructions of the scriptures and the teacher, control of the body and organs, etc. becomes the instrument for realizing the Self.
तथाच तद्-अधिगमायानुमान आगमे च सति ज्ञानं नोत्पद्यत इति साहसम् एतत्। Again, since there exist inference and scriptures for Its realization, it is mere bravado to say that Knowledge does not arise.
ज्ञानं चोत्पद्यमानं तद्-विपरीतम् अज्ञानम् अवश्यं बाधत इत्य् अभ्युपगन्तव्यम्। And it has to be granted that when knowledge arises, it surely eliminates ignorance, its opposite.
तच् चाज्ञानं दर्शितं ‘हन्ताहं हतोऽस्मि’ इति – ‘उभौ तौ न विजानीत’ (BhG.2.19) इति, अत्र (BhG.2.21) चात्मनो हनन-क्रियायाः कर्तृत्वं कर्मत्वं हेतु-कर्तृत्वं चाज्ञान-कृतं दर्शितम्। And that ignorance has been shown in, ‘I am the killer’, ‘I am killed’, and ‘both of them do not know’ (see BhG.2.19). And here also it is shown that the idea of the Self being an agent, the object of an action, or an indirect agent, is the result of ignorance.
तच् च सर्व-क्रियास्व् अपि समानं कर्तृत्वादेर् अविद्या-कृतत्वम् अविक्रियत्वाद् आत्मनः। विक्रियावान् हि कर्तात्मनः कर्म-भूतम् अन्यं प्रयोजयति ‘कुरु’ इति। Also, the Self being changeless, the fact that such agentship etc. are caused by ignorance is a common factor in all actions without exception, because only that agent who is subject to change instigates someone else who is different from himself and can be acted on, saying, ‘Do this.’
तद् एतद् अविशेषेण विदुषः सर्व-क्रियासु कर्तृत्वं हेतु-कर्तृत्वं च प्रतिषेधति भगवान् विदुषः कर्माधिकाराभाव-प्रदर्शनार्थं ‘वेदाविनाशिनं… कथं स पुरुष’ इत्य्-आदिना। Thus, with a view to pointing out the absence of fitness for rites and duties in the case of an enlightened person, the Lord
[•Ast, adds Vāsudeva after ‘Lord’.- Tr.•]
says, ‘He who knows this One as indestructible,’ ‘how can that person,’ etc. – thereby denying this direct and indirect agentship of an enlightened person in respect of all actions without exception.
क्व पुनर् विदुषोऽधिकार इत्य् एतद् उक्तं पूर्वम् एव ‘ज्ञान-योगेन सांख्यानाम्’ इति (BhG.3.3)। तथाच सर्व-कर्म-सन्न्यासं वक्ष्यति ‘सर्व-कर्माणि मनसा’ इत्य्-आदिना (BhG.5.13)। As regards the question, ‘For what, again, is the man of enlightenment qualified?’, the answer has already been give earlier in, ‘through the Yoga of Knowledge for the men of realization’ (BhG.5.13). Similarly, the Lord will also speak of renunciation of all actions in, ‘having given up all actions mentally,’ etc. (BhG.5.13).
ननु ‘मनसा’ इति वचनान् न वाचिकानां कायिकानां च सन्न्यास इति चेत्। Objection: May it not be argued that from the expression, ‘mentally’, (it follows that) oral and bodily actions are not to be renounced?
न, ‘सर्व-कर्माणि’ इति विशेषितत्वात्। Vedāntin: No, because of the categoric expression, ‘all actions’.
मानसानाम् एव सर्व-कर्मणाम् इति चेत्। Objection: May it not be argued that ‘all actions’ relates only to those of the mind?
न, मनो-व्यापार-पूर्वकत्वाद् वाक्-काय-व्यापाराणां मनो-व्यापाराभावे तद्-अनुपपत्तेः। Vedāntin: No, because all oral and bodily actions are preceded by those of the mind, for those actions are impossible in the absence of mental activity.
शास्त्रीयाणां वाक्-काय-कर्मणां कारणानि मानसानि वर्जयित्वाऽन्यानि सर्व-कर्माणि मनसा संन्यसेद् इति चेत्। Objection: May it not be said that one has to mentally renounce all other activities except the mental functions which are the causes of scriptural rites and duties performed through speech and body?
न, ‘नैव कुर्वन् न कारयन्’ इति (BhG.5.13) विशेषणात्। Vedāntin: No, because it has been specifically expressed: ‘without doing or causing (others) to do anything at all’ (BhG.5.13).
सर्व-कर्म-सन्न्यासोऽयं भगवतोक्तो मरिष्यतो न जीवत इति चेत्। Objection: May it not be that this renunciation of all actions, as stated by the Lord, is with regard to a dying man, not one living?
न, ‘नव-द्वरे पुरे देह्य् आस्ते’ इति (BhG.5.13) विशेषणानुपपत्तेः। न हि सर्व-कर्म-सन्न्यासेन मृतस्य तद्-देहे आसनं संभवति, अकुर्वतोऽकारयतश् च। Vedāntin: No, because (in that case) the specific statement, ‘The embodied man...continues happily in the town of nine gates’ (ibid.) will become illogical since it is not possible for a dead person, who neither acts nor makes others act,
[•The words ‘a-kurvataḥ a-kārayataḥ, (of him) who neither acts nor makes others act’, have been taken as a part of the Commentator’s argument. But A.G. points out that they can also form a part of the next Objection. In that, case, the translation of the Objection will be this: Can it not be that the construction of the sentence (under discussion) is – ’Neither doing nor making others do, he rests by depositing (sannyasya, by renouncing) in the body’, but not ‘he rests in the body by renouncing...’?•]
to rest in that body after renouncing all actions.
‘देहे संन्यस्य’ इति संबन्धो [मरिष्यतः…], न ‘देहे आस्त’ इति चेत्। Objection: Can it not be that the construction of the sentence (under discussion) is, ‘(he rests) by depositing (sannyasya, by renouncing) in the body’, (but) not ‘he rests in the body by renouncing...’?
न, सर्वत्रात्मनोऽविक्रियत्वावधारणात्। आसन-क्रियायाश् चाधिकरणापेक्षत्वात्, तद्-अनपेक्षत्वाच् च सन्न्यासस्य। सं-पूर्वस् तु न्यास-शब्द इह त्यागार्थो न निक्षेपार्थः। Vedāntin: No, because everywhere it is categorically asserted that the Self is changeless. Besides, the action of ‘resting’ requires a location, whereas renunciation is independent of this. The word nyāsa preceded by sam here means ‘renunciation’, not ‘depositing’.
तस्माद् गीता-शास्त्रे ‘आत्म-ज्ञानवतः सन्न्यास एवाधिकारो न कर्मणि’ इति तत्र तत्रोपरिष्टाद् आत्म-ज्ञान-प्रकरणे दर्शयिष्यामः॥ Therefore, according to this Scripture, viz the Gītā, the man of realization is eligible for renunciation, alone, not for rites and duties. This we shall show in the relevant texts later on in the cotext of the knowledge of the Self.
प्रकृतं तु वक्ष्यामः, तत्रात्मनोऽविनाशित्वं प्रतिज्ञातम्। तत् किम् इव? इत्य् उच्यते – वासांसीति। And now we shall speak of the matter on hand: As to that, the indestructibility
[•Indestructibility suggests unchangeability as well.•]
of the Self, has been postulated. What is it like? That is being said in, ‘As after rejecting wornout clothes,’ etc.
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरः अपराणि। तथा शरीराणि विहाय जीर्णानि अन्यानि संयाति नवानि देही॥२२॥ vāsas, jīrṇa, yathā, vihāya, nava, √grah, nara, apara; tathā, śarīra, vihāya, jīrṇa, anya, sam-√yā, nava, dehin. यथा नरः जीर्णानि वासांसि विहाय अपराणि नवानि गृह्णाति, तथा देही जीर्णानि शरीराणि विहाय अन्यानि नवानि संयाति॥ Just as a person discarding worn-out clothes takes other new ones; similarly, the embodied one, discarding worn-out bodies, takes on other new ones.
Clothes that are worn-out (वासांसि जीर्णानि) just as discarding (यथा विहाय)
a person takes other new ones (नवानि गृह्णाति नरः अपराणि),
similarly (तथा) discarding bodies that are worn-out (शरीराणि विहाय जीर्णानि)
the embodied one takes on other new ones (अन्यानि संयाति नवानि देही).
1. यथा
just as
fr. यथा in.
2. नरः
a person
fr. नर m. sg. nom.
4. जीर्णानि वासांसि
worn-out clothes
fr. जीर्ण a. n. pl. acc.; वासस् n. pl. acc. (SG.3.6.i:)
वासांसि वस्त्राणि जीर्णानि दुर्-बलतां गतानि यथा लोके विहाय परित्यज्य नवान्य् अभिनवानि गृह्णात्य् उपादत्ते नरः पुरुषोऽपराण्य् अन्यानि, तथा तद्वद् एव शरीराणि विहाय जीर्णान्य् अन्यानि संयाति संगच्छति नवानि देह्य् आत्मा पुरुषवद् अविक्रिय एवेत्य् अर्थः॥ Yathā, as in the world; vihāya, after rejecting jīrṇāni, wornout; vāsāṃsi, clothes; naraḥ, a man grhṇāti, takes up; aparāṇi, other; navāni, new ones; tathā, likewise, in that very manner; vihāya, after rejecting; jīrṇāni, wornout; śarīrāṇi, bodies; dehī, the embodied one, the Self which is surely unchanging like the man (in the example); saṃyāti, unites with; anyāni, other; navāni, new ones. This is meaning.
कस्माद् अविक्रिय एवेत्य् आह – नैनं छिन्दन्तीति। Why does It verily remain unchanged? This is being answered in, ‘Weapons do not cut It,’ etc.
न एनं छिन्दन्ति शस्त्राणि न एनं दहति पावकः। न च एनं क्लेदयन्ति आपः न शोषयति मारुतः॥२३॥ na, enad, √chid, śastra, na, enad, √dah, pāvaka; na, ca, enad, √klid, ap, na, √śuṣ, māruta. [भूमिमयानि] शस्त्राणि एनं न छिन्दन्ति, पावकः एनं न दहति, आपः एनं न क्लेदयन्ति, मारुतः न च शोषयति॥ Weapons made from the element earth do not cut it, nor does the element fire burn it, nor does the element water soak it, nor does the element wind wither it.
Do not cut it (the embodied one) (न एनं छिन्दन्ति) (the element earth) weapons (शस्त्राणि),
nor does burn it (न एनं दहति) (the element) fire (पावकः),
nor does soak it (न च एनं क्लेदयन्ति) (the element) water (आपः)
nor does wither it (न शोषयति) (the element) wind (मारुतः).
fr. न in.; च in.; √शुष् P. cs. pr. 3rd sg. (SG.5.40:)
एनं प्रकृतं देहिनं न छिन्दन्ति शस्त्राणि निर्-अवयवत्वान् नावयव-विभागं कुर्वन्ति शस्त्राण्य् अस्य्-आदीनि। Śastrāṇi, weapons; na, do not; chindanti, cut; enam, It, the embodied one under discussion. It being partless, weapons like sword etc. do not cut off Its limbs.
तथा नैनं दहति पावकोऽग्निर् अपि न भस्मी-करोति। So also, even pāvakaḥ, fire; na dahati enam, does not burn, does not reduce It to ashes.
तथा न चैनं क्लेदयन्त्य् आपः। अपां हि सावयवस्य वस्तुन आर्द्री-भाव-करणेनावयव-विश्लेषापादने सामर्थ्यं। तन् न निर्-अवयवे आत्मनि संभवति। Ca, and similarly; āpaḥ, water; na enam kledayanti, does not moisten It. For water has the power of disintegrating a substance that has parts, by the process of moistening it. That is not possible in the case of the partless Self.
तथा स्नेहवद् द्रव्यं स्नेह-शोषणेन नाशयति वायुः। एनं स्वात्मानं न शोषयति मारुतोऽपि॥ Similarly, air destroys an oil substance by drying up the oil. Even mārutaḥ, air; na śoṣayati, does not dry; (enam, It,) one’s own Self.
[•Ast. reads ‘enam tu ātmānam, but this Self’, in place of enam svātmānam.-Tr.•]
अच्छेद्योऽयम् इति। यस्माद् अन्योन्य-नाश-हेतूनि भूतान्य् एनम् आत्मानं नाशयितुं नोत्सहन्ते, तस्मान् नित्यः। Ayam, It; a-cchedyaḥ, cannot be cut. Since the other elements which are the causes of destruction of one another are not capable of destroying this Self, therefore It is nityaḥ, eternal.
नित्यत्वात् सर्वगतः। सर्व-गतत्वात् स्थाणुः, स्थाणुर् इव स्थिरः इत्य् एतत्। स्थिरत्वाद् अचलोऽयम् आत्मा। अतः सना-तनश् चिरन्-तनः। न कारणात् कुतश्चिन् निष्पन्नोऽभिनव इत्यर्थः। Being eternal, It is sarva-gataḥ, omnipresent. Being omnipresent, It is sthāṇuḥ, stationary, i.e. fixed like a stump. Being fixed, ayam, this Self; is a-calaḥ, unmoving. Therefore It is sanā-tanaḥ, changeless, i.e. It is not produced from any cause, as a new thing.
नैतेषां श्लोकानां पौनर्-उक्त्यं चोदनीयम्। यद् एकेणैव श्लोकेनात्मनो नित्यत्वम् अ-विक्रियत्वं चोक्तं ‘न जायते म्रियते वा’ इत्य्-आदिना (BhG.2.20)। तत्र यद् एवात्म-विषयं किंचिद् उच्यते तद् एतस्माच् छ्लोकार्थान् नातिरिच्यते, किंचिच्-छब्दतः पुनर्-उक्तं किंचिद्-अर्थत इति। It is not to be argued that ‘these verses are repetive since eternality and changelessness of the Self have been stated in a single verse itself, “Never is this One born, and never does It die,” etc. (BhG.2.20). Whatever has been said there (in verse BhG.2.19) about the Self does not go beyond the meaning of this verse. Something is repeated with those very words, and something ideologically.’
दुर्-बोधत्वाद् आत्म-वस्तुनः पुनः पुनः प्रसङ्गम् आपाद्य शब्दान्तरेण तद् एव वस्तु निरूपयति भगवान् वासु-देवः, कथं नु नाम संसारिणाम् अ-व्यक्तं तत्त्वं बुद्धि-गो-चरताम् आपन्नं सत् संसार-निवृत्तये स्याद् इति॥ Since the object, viz the Self, is inscrutable, therefore Lord Vāsudeva raises the topic again and again, and explains that very object in other words so that, somehow, the unmanifest Self may come within the comprehension of the intellect of the transmigrating persons and bring about a cessation of their cycles of births and deaths.
अ-व्यक्तः अयम् अ-चिन्त्यः अयम् अ-विकार्यः अयम् उच्यते। तस्मात् एवं विदित्वा एनं न अनुशोचितुम् अर्हसि॥२५॥ a-vyakta, idam, a-cintya, idam, a-vikārya, idam, √vac; tasmāt, evam, viditvā, enad, na, anuśocitum, √arh. अयम् अ-व्यक्तः, अयम् अ-चिन्त्यः (=मनो-विषयत्वम् अ-योग्यः), अयम् अ-विकार्यः उच्यते। तस्मात् एवम् एनं विदित्वा अनुशोचितुं न अर्हसि॥ This is said to be not manifest to the senses, not an object of thought since it is the conscious being that is aware of all thoughts, and not subject to change. Therefore, since there is no basis for grief regarding the self, knowing this as such, you cannot grieve.
Not manifest to the senses (अ-व्यक्तः अयम्), not an object of thought (अ-चिन्त्यः अयम्),
not subject to change (अ-विकार्यः) this (embodied one) is said to be (अयम् उच्यते).
Therefore (तस्मात्), knowing this as such (एवं विदित्वा एनम्),
fr. अनुशोचितुम् inf. of अनु + √शुच्; न in.; √अर्ह् 1.P. pr. 2nd sg.
अ-व्यक्तः सर्व-करणाविषयत्वान् न व्यज्यते इत्य् अ-व्यक्तोऽयम् आत्मा। ucyate, it is said that; ayam, This, the Self; is a-vyaktaḥ, unmanifest, since, being beyond the ken of all the organs, It cannot be objectified.
अत एव अ-चिन्त्योऽयम्। यद् धीन्द्रिय-गोचरं वस्तु तच् चिन्ता-विषयत्वम् आपद्यते, अयं त्व् आत्मा अन्-इन्द्रिय-गोचरत्वाद् अ-चिन्त्यः। For this very reason, ayam, This; is a-cintyaḥ, inconceivable. For anything that comes within the purview of the organs becomes the object of thought. But this Self is inconceivable because It is not an object of the organs.
(अत एव) अ-विकार्योऽयम्। यथा क्षीरं दध्य्-आतञ्चनादिना विकारि न तथा अयम् आत्मा। Hence, indeed, It is a-vikāryaḥ, unchangeable. This Self does not change as milk does when mixed with curd, a curdling medium, etc.
निर्-अवयवत्वाच् चाविक्रियः। न हि निर्-अवयवं किंचिद् विक्रियात्मकं दृष्टम्। अ-विक्रियत्वाद् अ-विकार्योऽयम् आत्मा उच्यते। And It is changeless owing to partlessness, for it is not seen that any non-composite thing is changeful. Not being subject to transformation, It is said (ucyate) to be changeless.तस्माद् एवं यथोक्त-प्रकारेण एनम् आत्मानं विदित्वा त्वं नानुशोचितुम् अर्हसि ‘हन्ताहम् एषां, मयैते हन्यन्ते’ इति॥ Tasmāt, therefore; vidivatvā, having known; enam, this one, the Self; evam, thus, as described; na arhasi, you ought not; anuśocitum, to grieve, thinking, ‘I am the slayer of these; these are killed by me.’
आत्मनोऽनित्यत्वम् अभ्युपगम्येदम् उच्यते – अथ चैनम् इति। This (verse), ‘On the other hand,’ etc., is uttered assuming that the Self is transient:
अथ च एनं नित्य-जातं नित्यं वा मन्यसे मृतम्। तथा अपि त्वं महा-बाहो न एवं शोचितुम् अर्हसि॥२६॥ atha, ca, enad, nitya-jāta, nityam, vā, √man, mṛta; tathā, api, yuṣmad, mahā-bāhu, na, evam, śocitum, √arh. महा-बाहो, अथ च एनं नित्य-जातं नित्यं मृतं वा मन्यसे, तथा अपि एवं त्वं शोचितुं न अर्हसि॥ O Arjuna, now if you consider this, the self – as the body or as an individual soul, to continually be born and die – even in that way, you should not in this way grieve.
Now if (you consider) (अथ च) this (as a body or soul) to continually be (re-)born (एनं नित्य-जातम्)
and (considered to) continually die (नित्यं वा मन्यसे मृतम्),
even in that way (तथा अपि) you (त्वं), O mighty armed one (महा-बाहो = अर्जुन),
should not in this way grieve (न एवं शोचितुम् अर्हसि).
fr. नित्यम् in.; मृत pp. of √मृ a. m. sg. acc. (SG.7.17.1:)
7. वा
and
fr. वा in.
3. मन्यसे
you consider
fr. √मन् 4.Ā. pr. 2nd sg.
9. तथा अपि
even
fr. तथा in.; अपि in.
10. एवं
in that way
fr. एवम् in.
11. त्वम्
you
fr. त्वम् prn. sg. nom.
13. शोचितुं
grieve
fr. शोचितुम् inf. of √शुच् in.
12. न अर्हसि
should not
fr. न in.; √अर्ह् 1.P. pr. 2nd sg.
अथ च इत्य् अभ्युपगमार्थः। Atha ca, on the other hand, if (– conveys the sense of assumption –); following ordinary experience,एनं प्रकृतम् आत्मानं नित्य-जातं लोक-प्रसिद्ध्या प्रत्य्-अनेक-शरीरोत्पत्तिं जातो जात इति मन्यसे। तथा प्रति-तद्-विनाशं नित्यं वा मन्यसे मृतं मृतो मृत इति। Manyase, you think; enam, this One, the Self under discussion; is nitya-jātam, born continually, becomes born with the birth of each of the numerous bodies; vā, or; nityam, constantly; mṛtam, dies, along with the death of each of these (bodies);तथापि तथा-भाविन्य् अप्य् आत्मनि त्वं महा-बाहोनैवं शोचितुम् अर्हसि, जन्मवतो नाशो नाशवतो जन्म चेत्य् एताव् अ-वश्यं-भाविनाव् इति॥ Tathā api, even then, even if the Self be of that nature; tvam, you; mahā-bāho, O mighty armed one; na arhasi, ought not; śocitum, to grieve; evam, thus, since that which is subject to birth will die, and that which is subject to death will be born; these two are inevitable.
तथाच सति – जातस्येति। This being so, ‘death of anyone born’, etc.
जातस्य हि ध्रुवः मृत्युः ध्रुवं जन्म मृतस्य च। तस्मात् अ-परिहार्ये अर्थे न त्वं शोचितुम् अर्हसि॥२७॥ jāta, hi, dhruva, mṛtyu, dhruva, janman, mṛta, ca; tasmāt, a-parihārya, artha, na, yuṣmad, śocitum, √arh. जातस्य हि (=यस्मात्) मृत्युः ध्रुवः, मृतस्य च जन्म ध्रुवं, तस्मात् अ-परिहार्ये अर्थे त्वं शोचितुं न अर्हसि॥ Because, for what is born, death is certain, and for what is dead, birth in another form is certain, then you should not grieve over a situation that cannot be avoided.
Because, for what is born (जातस्य हि) death is certain (ध्रुवः मृत्युः),
(and) certain is birth (in another form) (ध्रुवं जन्म) for what is dead (मृतस्य च),
then (तस्मात्) over a situation that cannot be avoided (अ-परिहार्ये अर्थे)
fr. अपरिहार्य pot. ps. pt. of परि + √हृ a. m. sg. loc. (SG.6.8:)
10. अर्थे
over a situation
fr. अर्थ m. sg. loc.
8. त्वं
you
fr. त्वम् prn. sg. nom.
9. शोचितुं न अर्हसि
should not grieve
fr. शोचितुम् inf. of √शुच्; न in.; √अर्ह् 1.P. pr. 2nd sg.
जातस्य हि लब्ध-जन्मनो ध्रुवोऽव्यभिचारी मृत्युर् मरणं, ध्रुवं जन्म मृतस्य च, तस्माद् अ-परिहार्योऽयं जन्म-मरण-लक्षणोऽर्थः। तस्मिन्न् अ-परिहार्येऽर्थे न त्वं शोचितुम् अर्हसि॥ Hi, for; mṛtyuḥ, death; jātasya, of anyone born; dhruvaḥ, is certain; is without exception; ca, and mṛtasya, of the dead; janma, (re-) birth; is dhruvam, a certainly. Tasmāt, therefore, this fact, viz birth and death, is inevitable. With regard to that (fact), a-parihārye, over an inevitable; arthe, fact; tvam, you; na arhasi, ought not; śocitum, to grieve.
कार्य-करण-संघातात्मकान्य् अपि भूतान्य् उद्दिश्य शोको न युक्तः कर्तुं, यतः – अ-व्यक्तादीनीति। It is not reasonable to grieve even for beings which are constituted by bodies and organs, since ‘all beings remain unmanifest’ etc.
अ-व्यक्त-आदीनि भूतानि व्यक्त-मध्यानि भारत। अ-व्यक्त-निधनानि एव तत्र का परिदेवना॥२८॥ a-vyakta-ādi, bhūta, vyakta-madhya, bhārata; a-vyakta-nidhana, eva, tatra, kim, paridevanā. भारत, भूतानि अ-व्यक्त-आदीनि व्यक्त-मध्यानि अ-व्यक्त-निधनानि एव [च]। तत्र का परिदेवना॥ O Arjuna, all beings are unseen before their beginning, unknown as to whom or what they were before their birth; are seen in between; and are unseen after their end, unknown as to their lot after death. Regarding that, why grieve?
All beings are unseen before their beginning (अ-व्यक्त-आदीनि भूतानि),
are seen in between (व्यक्त-मध्यानि), O (brilliant) son of India (भारत = अर्जुन),
(and) are unseen after their end (अ-व्यक्त-निधनानि एव).
Regarding that (तत्र) why grieve (का परिदेवना)?
1. भारत
(अर्जुन) O Descendant of Emperor भरत, (Brilliant) Son of India
fr. किम् prn. f. sg. nom. (SG.4.12:); परिदेवना f. sg. nom.
अ-व्यक्तादीन्य् अ-व्यक्तम् अ-दर्शनम् अन्-उपलब्धिर् आदिर् येषां भूतानां पुत्र-मित्रादि-कार्य-करण-संघातात्मकानां तान्य् अ-व्यक्तादीनि भूतानि प्राग् उत्पत्तेः। (Bhārata, O descendant of Bharata;) bhūtāni, all beings, a-vyaktādīni, remain unmanifest in the beginning. Those beings, viz sons, friends, and others, constituted by bodies and organs,
[•Another reading is kārya-kāraṇa-saṅghāta, aggregates formed by material elements acting as causes and effects.-Tr.•]
who before their origination have unmanifestedness (a-vyakta), invisibility, non-perception, as their beginning (adi) are a-vyaktaadini.
उत्पन्नानि च प्राङ् मरणाद् व्यक्त-मध्यानि। अ-व्यक्त-निधनान्य् एव पुनर् अ-व्यक्तम् अ-दर्शनं निधनं मरणं येषां तान्य् अ-व्यक्त-निधनानि। मरणाद् ऊर्ध्वम् अपि अ-व्यक्तताम् एव प्रतिपद्यन्त इत्यर्थः। Ca, and; after origination, before death, they become vyakta-madhyāni, manifest in the middle. Again, they eva, certainly; become a-vyakta-nidhanāni, unmanifest after death. Those which have unmanifestness (a-vyakta), invisibility, as their death (nidhana) are a-vyakta-nidhanāni. The idea is that even after death they verily attain unmanifestedness.
तथा चोक्तम् – अ-दर्शनाद् आपतितः पुनश् चादर्शनं गतः। नासौ तव न तस्य त्वं वृथा का परिदेवना॥ इति (MBhStri.2.13)। Accordingly has it been said: 'They emerged from invisibility, and have gone back to invisibility. They are not yours, nor are you theirs. What is this fruitless lamentation!' (MBhStri.2.13).तत्र का परिदेवना को वा प्रलापोऽदृष्ट-दृष्ट-प्रनष्ट-भ्रान्ति-भूतेषु भूतेष्व् इत्यर्थः॥ Kā, what; paridevanā, lamentation, or what prattle, can there be; tatra, with regard to them, i.e. with regard to beings which are objects of delusion, which are invisible, (become) visible, (and then) get destroyed!
दुर्-विज्ञेयोऽयं प्रकृत आत्मा। किं त्वाम् एवैकम् उपालभे साधारणे भ्रान्ति-निमित्ते? कथं दुर्-विज्ञेयोऽयम् आत्मा? इति आह – आश्चर्यवद् इति। ‘This Self under discussion is inscrutable. Why should I blame you alone regarding a thing that is a source of delusion to all!’ How is this Self inscrutable?
[•It may be argued that the Self is the object of egoism. The answer is: Although the individualized Self is the object of egoism, the absolute Self is not.•]
This is being answered in, 'Someone visualizes It as a wonder,' etc.
आश्चर्यवत् पश्यति कश्चिद् एनम् आश्चर्यवत् वदति तथा एव च अन्यः। आश्चर्यवत् च एनम् अन्यः शृणोति श्रुत्वा अपि एनं वेद न च एव कश्चिद्॥२९॥ āścaryavat, √dṛś, ka-cid, enad, āścaryavat, √vad, tathā, eva, ca, anya; āścaryavat, ca, enad, anya, √śru, śrutvā, enad, √vid, na, ca, eva, ka-cid. कश्-चिद् एनम् [देहिनम्/सत्] आश्चर्यवत् पश्यति। तथा एव च अन्यः आश्चर्यवत् वदति, अन्यः च एनम् आश्चर्यवत् शृणोति। कश्-चिद् च श्रुत्वा अपि एनं न एव वेद॥ As a wonder, someone sees, knows, this timeless, locationless, embodied one – the real! Similarly, as a wonder, another, the teacher, speaks of this and, as a wonder, another listens about this! Even after listening, another still does not know this which is oneself!
As a wonder (आश्चर्यवत्) someone sees this (embodied one) (पश्यति कश्-चिद् एनम्)!
As a wonder (आश्चर्यवत्) similarly another speaks of this (वदति तथा एव च अन्यः),
and as a wonder (आश्चर्यवत् च) another listens about this (एनम् अन्यः शृणोति)!
Even after listening (श्रुत्वा अपि), another still does not know this (एनं वेद न च एव कश्-चिद्)!
fr. न in.; एव in.; √विद् P. perf. 3rd sg. (SG.5.28:)
आश्चर्यवद् आश्चर्यम् अ-दृष्ट-पूर्वम् अद्भुतम् अ-कस्माद् दृश्यमानं तेन तुल्यम् आश्चर्यवद् आश्चर्यम् इव एनम् आत्मानं पश्यति कश्चैत्। Kaścit, someone; paśyati, visualizes; enam, It, the Self; āścaryavat, as a wonder, as though It were a wonder – a wonder is something not seen before, something strange, something seen all on a sudden; what is comparable to that is āścarya-vat;आश्चर्यवद् एनं वदति तथैव चान्यः। आश्चर्यवच् चैनम् अन्यः शृणोति। श्रुत्वा दृष्ट्वोक्त्वा अप्य् एनं (आत्मानं) वेद न चैव कश्चित्। Ca, and; tathā, similarly; eva, indeed; kaścit, someone; anyaḥ, else; vadati, talks of It as a wonder. And someone else śṛṇoti, hears of It as a wonder. And someone, indeed, na, does not; veda, realize It; api, even; śrutvā, after hearing, seeing and speaking about It.
अथवा योऽयम् आत्मानं पश्यति स आश्चर्य-तुल्यो, यो वदति, यश् च शृणोति। सोऽनेक-सहस्रेषु कश्चिद् एव भवति। अतो दुर्-बोध आत्मेत्य् अभिप्रायः॥ Or, (the meaning is) he who sees the Self is like a wonder. He who speaks of It and the who hears of It is indeed rare among many thousands. Therefore, the idea is that the Self is difficult to understand.
अथेदानीं प्रकरणार्थम् उपसंहरन् ब्रूते – देहीति। Now, in the course of concluding the topic under discussion,
[•viz the needlessness of sorrow and delusion, from the point of view of the nature of things.•]
He says, 'O descendant of Bharata, this embodied Self', etc.
देही नित्यम् अ-वध्यः अयं देहे सर्वस्य भारत। तस्मात् सर्वाणि भूतानि न त्वं शोचितुम् अर्हसि॥३०॥ dehin, nityam, a-vadhya, idam, deha, sarva, bhārata; tasmāt, sarva, bhūta, na, yuṣmad, śocitum, √arh. भारत, सर्वस्य देहे अयं देही नित्यम् अ-वध्यः। तस्मात् त्वं सर्वाणि भूतानि शोचितुं न अर्हसि॥ O Arjuna, this embodied one in every body is ever indestructible; therefore, you should not grieve over all these beings.
This embodied one is ever indestructible (देही नित्यम् अ-वध्यः अयम्)
in every body (देहे सर्वस्य), O (brilliant) son of India (भारत = अर्जुन),
therefore (तस्मात्) over all these beings (सर्वाणि भूतानि)
you should not grieve (न त्वं शोचितुम् अर्हसि).
1. भारत
(अर्जुन) O Descendant of Emperor भरत, (Brilliant) Son of India
देही शरीरी नित्यं सर्वदा सर्वावस्थास्व् अवध्यो निर्-अवयवत्वान् नित्यत्वाच् च, तत्रावध्योऽयं देहे शरीरे सर्वस्य सर्व-गतत्वात् स्थावरादिषु स्थितोऽपि। Because of being partless and eternal, ayam, this dehī, embodied Self; nityam avadhyaḥ, can never be killed, under any condition. That being so, although existing sarvasya dehe, in all bodies, in trees etc., this One cannot be killed on account of Its being all-pervasive.
सर्वस्य प्राणि-जातस्य देहे वध्यमानेऽप्य् अयं देही न वध्यो यस्मात्, तस्माद् भीष्मादीनि सर्वाणि भूतान्य् उद्दिश्य न त्वं शोचितुम् अर्हसि॥ Since the indewelling One cannot be killed although the body of everyone of the living beings be killed, tasmāt, therefore; tvam, you; na arhasi, ought not; śocitum, to grieve; for sarvāṇi bhūtāni, all (these) beings, for Bhīṣma and others.
इह परमार्थ-तत्त्वापेक्षायां शोको वा मोहो वा न संभवतीत्य् उक्तं, न केवलं परमार्थ-तत्त्वापेक्षायाम् एव किंतु – स्व-धर्मम् इति। Here [•I.e. in the earlier verse.•] it has been said that, from the standpoint of the supreme Reality, there is no occasion for sorrow or delusion. (This is so) not merely from the standpoint of the supreme Reality, but:
स्व-धर्मम् अपि च अवेक्ष्य न विकम्पितुम् अर्हसि। धर्म्यात् हि युद्धात् श्रेयः अन्यद् क्षत्रियस्य न विद्यते॥३१॥ sva-dharma, api, ca, avekṣya, na, vikampitum, √arh; dharmya, hi, yuddha, śreyas, anya, kṣatriya, na, √vid. स्व-धर्मम् अपि च अवेक्ष्य विकम्पितुं न अर्हसि, क्षत्रियस्य हि (=यस्मात्) धर्म्यात् युद्धात् अन्यद् श्रेयः न विद्यते॥ Even in regard to your own dharma (nature and duty), you should not waver. Because, for a warrior such as you – by nature and duty, there is no greater good than a battle on the side of dharma, a battle for the protection of what supports people through their maturation to wisdom.
Even in regard to your own dharma (स्व-धर्मम् अपि च अवेक्ष्य)
you should not waver (न विकम्पितुम् अर्हसि).
Because than a battle on the side of dharma (धर्म्यात् हि युद्धात्) another (greater) good (श्रेयः अन्यद्)
for a warrior is not there (क्षत्रियस्य न विद्यते).
स्व-धर्मम् अपि स्वो धर्मः क्षत्रियस्य धर्मो युद्धं, तम् अप्य् अवेक्ष्य त्वं न विकम्पितुं प्रचलितुं न अर्हसि, क्षत्रियस्य स्वा-भाविकाद् धर्माद् आत्म-स्वा-भाव्याद् इत्य् अभिप्रायः। Api, even; avekṣya, considering; sva-dharmam, your own duty, the duty of a Kṣatriya, viz battle – considering even that –; na arhasi, you ought not; vikampitum, to waver, to deviate from the natural duty of the Kṣatriya, i.e. from what is natural to yourself.
तच् च युद्धं पृथिवी-जय-द्वारेण धर्मार्थं प्रजा-रक्षणार्थं च इति, धर्माद् अन्-अपेतं परं धर्म्यम्। तस्माद् धर्म्याद् युद्धाच् छ्रेयोऽन्यत् क्षत्रियस्य न विद्यते, हि यस्मात्॥ And hi, since that battle is not devoid of righteousness, (but) is supremely righteous – it being conducive to virtue and meant for protection of subjects through conquest of the earth –; therefore, na vidyate, there is nothing; anyat, else; śreyaḥ, better; kṣatriyasya, for a kṣatriya; than that dharmyāt, righteous; yuddhāt, battle.
कुतश् च? तद् युद्धं कर्तव्यम् इत्य् उच्यते – यद्-ऋच्छयेति। Why, again, does that battle become a duty? This is being answered (as follows):
[•A specific rule is more authoritative than a general rule. Non-violence is a general rule enjoined by the scriptures, but the duty of fighting is a specific rule for a Kṣatriya.•]
यद्-ऋच्छया च उपपन्नं स्वर्ग-द्वारम् अपावृतम्। सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धम् ईदृशम्॥३२॥ yad-ṛcchā, ca, upapanna, svar-ga-dvāra, apāvṛta; sukhin, kṣatriya, pārtha, √labh, yuddha, īdṛśa. यद्-ऋच्छया च अपावृतं स्वर्ग-द्वारम् उपपन्नम्। पार्थ, सुखिनः क्षत्रियाः ईदृशं युद्धं लभन्ते॥ By happenstance an open door to heaven has come. O Arjuna, fortunate are warriors who get such a battle.
By happenstance (यद्-ऋच्छया च) has come (उपपन्नम्)
an open door to heaven (स्वर्ग-द्वारम् अपावृतम्).
Fortunate are warriors (सुखिनः क्षत्रियाः), O son of Pṛthā (पार्थ = अर्जुन),
fr. उपपन्न pp. of उप + √पद् pt. n. sg. nom. (SG.6.6:)
6. पार्थ
(अर्जुन) O Son of पृथा
fr. पार्थ m. sg. voc.
7. सुखिनः क्षत्रियाः
happy [are] warriors
fr. सुखिन् a. m. pl. nom.; क्षत्रिय m. pl. nom.
9. ईदृशं युद्धं
such a battle
fr. ईदृश a. n. sg. acc.; युद्ध n. sg. acc.
8. लभन्ते
[who] get
fr. √लभ् 1.Ā. pr. 3rd pl.
यद्-ऋच्छया च अप्रार्थितया उपपन्नम् आगतं स्वर्ग-द्वारम् अपावृतम् उद्घाटितम्। य एतद् ईदृशं युद्धं लभन्ते क्षत्रियाः, हे पार्थ, किं न सुखिनस् ते॥ Pārtha, O son of Pṛthā; are not (kim na) those Kṣatiryāḥ sukhinaḥ, happy
[•Happy in this world as also in the other.•]
who labhante, come across; a yuddham, battle; īdṛśam, of this kind; upapannam, which presents itself; yad-ṛcchayā, unsought for; and which is an apāvṛtam, open; svarga-dvāram, gate to heaven?
[•Rites and duties like sacrifices etc. yield their results after the lapse of some time. But the Kṣatriyas go to heaven immediately after dying in battle, because, unlike the minds of others, their minds remained fully engaged in their immediate duty.•]
एवं कर्तव्यता-प्राप्तम् अपि – अथेति। Even after becoming aware of the duty:-
अथ चेद् त्वम् इमं धर्म्यं सङ्ग्रामं न करिष्यसि। ततः स्व-धर्मं कीर्तिं च हित्वा पापम् अवाप्स्यसि॥३३॥ atha, ced, yuṣmad, idam, dharmya, saṅgrāma, na, √kṛ; tatas, sva-dharma, kīrti, ca, hitvā, pāpa, ava-√āp. अथ चेद् त्वम् इमं धर्म्यं सङ्ग्रामं न करिष्यसि, ततः स्व-धर्मं कीर्तिं च हित्वा पापम् अवाप्स्यसि॥ Now if you will not undertake this battle on the side of dharma, then forfeiting your dharma (nature and duty) and honor, you will incur karma demerit (pāpa).
Now if you (अथ चेद् त्वम्) this on the side of dharma (इमं धर्म्यम्)
battle (सङ्ग्रामं) do not undertake (न करिष्यसि),
then (ततः) your dharma and honor (स्व-धर्मं कीर्तिं च)
forfeiting (हित्वा), you will incur karma demerit (पापम् अवाप्स्यसि).
अथ चेत् त्वम् इमं धम्यं धर्माद् अन्-अपेतं संग्रामं युद्धं न करिष्यसि चेत्, ततस् तद्-अकरणात् स्व-धर्मं कीर्तिं च महा-देवादि-समागम-निमित्तां हित्वा केवलं पापम् अवाप्स्यसि॥ Atha, on the other hand; cet, if; tvam, you; na kariṣyasi, will not fight; even imam, this; dharmyam, righteous; saṅgrāmam, battle, which has presented itself as a duty, which is not opposed to righteousness, and which is enjoined (by the scriptures); tataḥ, then, because of not undertaking that; hitvā, forsaking; sva-dharmam, your own duty; ca, and; kīrtim, fame, earned from encountering Mahādeva (Lord Śiva) and others; avāpsyasi, you will incur; only pāpam, sin.
न केवलं स्व-धर्म-कीर्ति-परित्यागः – अकीर्तिम् इति। Not only will there be the giving up of your duty and fame, but:
अ-कीर्तिं च अपि भूतानि कथयिष्यन्ति ते अ-व्ययाम्। सम्भावितस्य च अ-कीर्तिः मरणात् अतिरिच्यते॥३४॥ a-kīrti, ca, api, bhūta, √kath, yuṣmad, a-vyayā; sambhāvita, ca, a-kīrti, maraṇa, ati-√ric. भूतानि च अपि ते (=तव) अ-व्ययाम् अ-कीर्तिं कथयिष्यन्ति। सम्भावितस्य च अ-कीर्तिः मरणात् अतिरिच्यते॥ These creatures, even yesterday’s recruits, will also recount your unfading infamy. Dishonor for one who had been honored is worse than death.
Infamy (अ-कीर्तिं) also (च अपि) these creatures (भूतानि)
will recount (कथयिष्यन्ति) your (ते) unfading (infamy) (अ-व्ययाम्).
For one who had been honored (सम्भावितस्य च), dishonor (अ-कीर्तिः)
अकीर्तिं चापि भूतानि कथयिष्यन्ति ते तव अव्ययां दीर्घ-कालाम्। धर्मात्मा शूर इत्य् एवम्-आदिभिर् गुणैः संभावितस्य चाकीर्तिर् मरणाद् अतिरिच्यते। संभावितस्य चाकीर्तेर् वरं मरणम् इत्यर्थः॥ Bhūtāni, people; ca api, also; kathayiṣyanti, will speak; te, of your; a-vyayām, unending, perpetual; a-kīrtim, infamy. Ca, and; sambhāvitasya, to an honoured person, to a person honoured with such epithets as ‘virtuous’, ‘heroic’, etc.; a-kīrtiḥ, infamy; atiricyate, is worse than; maraṇāt, death. The meaning is that, to an honoured person death is preferable to infamy.
भयात् रणात् उपरतं मंस्यन्ते त्वां महा-रथाः। येषां च त्वं बहु-मतः भूत्वा यास्यसि लाघवम्॥३५॥ bhaya, raṇa, uparata, √man, yuṣmad, mahā-ratha; yad, ca, yuṣmad, bahu-mata, bhūtvā, √yā, lāghava. महा-रथाः त्वां भयात् रणात् उपरतं मंस्यन्ते। येषां च बहु-मतः भूत्वा त्वं लाघवं यास्यसि॥ The great warriors will think you withdrew from battle out of fear. Among whom, having been highly honored, you will become insignificant.
Out of fear (भयात्) withdrew from battle (रणात् उपरतम्)
the great warriors will think you (did) (मंस्यन्ते त्वां महा-रथाः).
Among whom (येषां च) you highly honored (त्वं बहु-मतः)
having been (भूत्वा) will become insignificant (यास्यसि लाघवम्).
1. महा-रथाः
the great warriors
fr. महा-रथ a. m. pl. nom.
3. त्वां
you
fr. त्वम् prn. sg. acc.
5. भयात्
out of fear
fr. भय n. sg. abl.
4. रणात् उपरतं
withdrew from battle
fr. रण m. sg. abl.; उपरत pp. of उप + √रम् pt. m. sg. acc. (SG.7.17.1:)
fr. लाघव n. sg. acc.; √या P. fut. 2nd sg. (SG.7.8.2:)
भयात् कर्णादिभ्यो रणाद् युद्धाद् उपरतं निवृत्तं संस्यन्ते चिन्तयिष्यन्ति न कृपयेति त्वां महा-रथा दुर्-योधन-प्रभृतयः। येषां च त्वं दुर्-योधनादीनां बहु-मतो बहुभिर् गुणैर् युक्त इत्य् एवं बहु-मतो भूत्वा पुनर् यास्यसि लाघवं लघु-भावम्॥ Mahā-rathāḥ, the great chariot-riders, Duryodhana and others; maṃsyante, will think; tvam, of you; as uparatam, having desisted; raṇāt, from the fight; not out of compassion, but bhayāt, out of fear of Karṇa and others; ca, and; yāsyasi lāghavam, you will again fall into disgrace before them, before Duryodhana and others; yeṣām, to whom; tvam, you; bahu-mato bhūtvā, had been estimable as endowed with many qualities.
अ-वाच्य-वादान् च बहून् वदिष्यन्ति तव अ-हिताः। निन्दन्तः तव सामर्थ्यं ततः दुःखतरं नु किम्॥३६॥ a-vācya-vāda, ca, bahu, √vad, yuṣmad, a-hita; nindat, yuṣmad, sāmarthya, tatas, duḥkhatara, nu, kim. तव च अ-हिताः तव सामर्थ्यं निन्दन्तः बहून् अ-वाच्य-वादान् वदिष्यन्ति। किं नु ततः दुःखतरम्॥ Moreover, your enemies, belittling your prowess, will speak many unutterable words about you. What is more painful than that?
Moreover many unutterable words (अ-वाच्य-वादान् च बहून्)
will speak (वदिष्यन्ति) your enemies (तव अ-हिताः)
belittling your prowess (निन्दन्तः तव सामर्थ्यं).
Than that (ततः) what is more painful (दुःखतरं नु किम्)?
अ-वाच्य-वादान् अ-वक्तव्य-वादांश् च बहून् अन्-एक-प्रकारान् वदिष्यन्ति तवाहिताः शत्रवो निन्दन्तः कुत्सयन्तस् तव त्वदीयं सामर्थ्यं निवात-कवचादि-युद्ध-निमित्तम्। Ca, and besides; tava, your; a-hitāḥ, enemies; vadiṣyanti, will speak; bahūn, many, various kinds of; a-vācya-vādān, indecent words, unutterable words; nindantaḥ, while denigrating, scorning; tava, your; sāmarthyam, might earned from battles against Nivāta-kavaca and others.
तस्मात् ततो निन्दा-प्राप्तेर् दुःखाद् दुःखतरं नु किम्? ततः कष्टतरं दुःखं नास्तीत्य् अर्थः॥ Therefore, kim nu, what can be; duḥkhataram, more painful; tataḥ, than that, than the sorrow arising from being scorned? That is to say, there is no greater pain than it.
युद्धे पुनः क्रियमाणे कर्णादिभिः – हतो वेति। Again, by undertaking the fight with Karṇa and others:
हतः वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्। तस्मात् उत्तिष्ठ कौन्तेय युद्धाय कृत-निश्चयः॥३७॥ hata, vā, pra-√āp, svar-ga, jitvā, vā, √bhuj, mahī; tasmāt, ud-√sthā, kaunteya, yuddha, kṛta-niścaya. हतः वा स्वर्गं प्राप्स्यसि। जित्वा वा महीं भोक्ष्यसे। कौन्तेय, तस्मात् युद्धाय कृत-निश्चयः उत्तिष्ठ॥ Killed, you will gain heaven; conquer and you will enjoy the world. Therefore, O Arjuna, resolve to fight, and get up!
Killed (हतः वा) you will gain heaven (प्राप्स्यसि स्वर्गम्),
conquer and (जित्वा वा) you will enjoy the world (भोक्ष्यसे महीम्).
Therefore (तस्मात्) get up (उत्तिष्ठ), O son of Kuntī (कौन्तेय = अर्जुन),
(and) resolve to fight (युद्धाय कृत-निश्चयः).
1. हतः वा
[either] killed
fr. हत pp. of √हन् pt. m. sg. nom. (SG.6.6:); वा in.
हतो वा प्राप्स्यसि स्वर्गं, हतः सन् स्वर्गं प्राप्स्यसि। जित्वा वा कर्णादीन् शूरान् भोक्ष्यसे महीम्। उभयथापि तव लाभ एवेत्य् अभिप्रायः। Vā, either; hataḥ, by being killed; prāpsyasi, you will attain; svargam, heaven; or jitvā, by winning over Karṇa and other heroes; bhokṣyase, you will enjoy; mahīm, the earth. The purport is that in either case you surely stand to gain.
यत एवं तस्माद् उत्तिष्ठ कौन्तेय, युद्धाय कृत-निश्चयः। ‘जेष्यामि शत्रून् मरिष्यामि वा’ इति निश्चयं कृत्वेत्य् अर्थः॥ Since this is so, Kaunteya, O son of Kuntī (Pṛthā); tasmāt, therefore; uttiṣtha, rise up; kṛta-niścayaḥ, with determination; yuddhāya, for fighting, i.e. with the determination, ‘I shall either defeat the enemies or shall die.’
तत्र ‘युद्धं स्व-धर्मः’ इत्य् एवं युध्यमानस्योपदेशम् इमं शृणु – सु-दुःखे इति। As regards that, listen to this advice for you when you are engaged in battle considering it to be your duty:
सुख-दुःखे समे कृत्वा लाभ-अ-लाभौ जय-अ-जयौ। ततः युद्धाय युज्यस्व न एवं पापम् अवाप्स्यसि॥३८॥ sukha-duḥkha, sama, kṛtvā, lābha-a-lābha, jaya-a-jaya; tatas, yuddha, √yuj, na, evam, pāpa, ava-√āp. सुख-दुःखे लाभ-अ-लाभौ जय-अ-जयौ [च] समे कृत्वा, ततः युद्धाय युज्यस्व। एवं पापं न अवाप्स्यसि॥ Being the same in pleasure/pain, gain/loss, or victory/defeat, thus prepare for battle, for your duty (sva-dharma), whatever it is, as it presents itself throughout life’s changes. In this way you will incur no karma demerit (pāpa).
In pleasure/pain (सुख-दुःखे) being the same (समे कृत्वा),
सुख-दुःखे समे तुल्ये कृत्वा राग-द्वेषाव् अकृत्वेत्य् एतत्। तथा लाभालाभौ जयाजयौ च समौ कृत्वा, ततो युद्धाय युज्यस्व घटस्व। नैवं युद्धं कुर्वन् पापम् अवाप्स्यसि इत्य् एष उपदेशः प्रासङ्गिकः॥ Kṛtvā, treating; sukha-duḥkhe, happiness and sorrow; same, same, with equanimity, i.e. without having likes and dislikes; so also treating lābha-alābhau, gain and loss; jaya-ajayau, conquest and defeat, as the same; tataḥ, then; yuddhāya yujyasva, engage in battle. Evam, thus by undertaking the fight; na avāpsyasi, you will not incur; pāpam, sin. This advice is incidental.
[•The context here is that of the philosophy of the supreme Reality. If fighting is enjoined in that context, it will amount to accepting combination of Knowledge and actions. To avoid this contingency the Commentator says, ‘incidental’. That is to say, although the context is of the supreme Reality, the advice to fight is incidental. It is not an injunction to combine Knowledge with actions, since fighting is here the natural duty of Arjuna as a Kṣatriya.•]
शोक-मोहापनयनाय लौकिको न्यायः ‘स्व-धर्मम् अपि चावेक्ष्यः’ इत्य्-आद्यैः (BhG.2.31) श्लोकैर् उक्तो न तु तात्पर्येण। The generally accepted argument for the removal of sorrow and delusion has been stated in the verses beginning with, ‘Even considering your own duty’ (BhG.2.31), etc., but this has not been presented by accepting that as the real intention (of the Lord).
परमार्थ-दर्शनं त्व् इह प्रकृतम्। तच् चोक्तम् उपसंहरति – ‘एषा तेऽभिहिता’ इति (BhG.2.39) शास्त्र-विषय-विभाग-प्रदर्शनाय। The real context here (in 2.12 etc.), however, is of the realization of the supreme Reality. Now, in order to show the distinction between the (two) topics dealt with in this scripture, the Lord concludes that topic which has been presented above (in 2.20 etc.), by saying, ‘This (wisdom) has been imparted,’ etc.
इह हि दर्शिते पुनः शास्त्र-विषय-विभागे उपरिष्टाद् ‘ज्ञान-योगेन सांख्यानां कर्म-योगेन योगिनाम्’ इति (BhG.3.3) निष्ठा-द्वय-विषयं शास्त्रं सुखं प्रवर्तिष्यते श्रोतारश् च विषय-विभागेन सुखं ग्रहीष्यन्तीत्य् अत आह – एषा ते इति। For, if the distinction between the topics of the scripture be shown here, then the instruction relating to the two kinds of adherences – as stated later on in, ‘through the Yoga of Knowledge for the men of realization; through the Yoga of Action for the yogīs’ (BhG.3.3) – will proceed again smoothly, and the hearer also will easily comprehend it by keeping in view the distinction between the topics. Hence the Lord says:
एषा ते अभिहिता साङ्ख्ये बुद्धिः योगे तु इमां शृणु। बुद्ध्या युक्तः यया पार्थ कर्म-बन्धं प्रहास्यसि॥३९॥ etad, yuṣmad, abhihita, sāṅkhya, buddhi, yoga, tu, idam, √śru; buddhi, yukta, yad, pārtha, karma-bandha, pra-√hā. साङ्ख्ये (=सद्-वस्तु-विवेक-विषये श्रेयो-विषये) एषा बुद्धिः ते (=तुभ्यम्) अभिहिता। पार्थ, योगे तु इमां [बुद्धिं] शृणु, यया बुद्ध्या युक्तः कर्म-बन्धं प्रहास्यसि॥ This wisdom regarding sāṅkhya (the knowledge of reality), the ultimate good (śreyas) that you asked for, has been told to you. On the other hand, O Arjuna, listen to this wisdom regarding yoga (the means for preparing for this knowledge); endowed with which, you will be free from the bondage that is karma.
This (wisdom) (एषा) has been told to you (ते अभिहिता) regarding sāṅkhya (साङ्ख्ये).
On the other hand, the wisdom regarding yoga (बुद्धिः योगे तु) listen to this (इमां शृणु),
endowed with which wisdom (बुद्ध्या युक्तः यया), O son of Pṛthā (पार्थ = अर्जुन),
you will be free from the bondage that is karma (कर्म-बन्धं प्रहास्यसि).
2. साङ्ख्ये
regarding knowledge [of reality which is श्रेयस्]
fr. साङ्ख्य m. sg. loc.
1. एषा बुद्धिः
this wisdom
fr. एतद् prn. f. sg. nom. (SG.4.7:); बुद्धि f. sg. nom.
शोक-मोहापनयनाय लौकिको न्यायः ‘स्व-धर्मम् अपि चावेक्ष्यः’ इत्य्-आद्यैः (BhG.2.31) श्लोकैर् उक्तो न तु तात्पर्येण। The generally accepted argument for the removal of sorrow and delusion has been stated in the verses beginning with, ‘Even considering your own duty’ (BhG.2.31), etc., but this has not been presented by accepting that as the real intention (of the Lord).
परमार्थ-दर्शनं त्व् इह प्रकृतम्। तच् चोक्तम् उपसंहरति – ‘एषा तेऽभिहिता’ इति (BhG.2.39) शास्त्र-विषय-विभाग-प्रदर्शनाय। The real context here (in 2.12 etc.), however, is of the realization of the supreme Reality. Now, in order to show the distinction between the (two) topics dealt with in this scripture, the Lord concludes that topic which has been presented above (in 2.20 etc.), by saying, ‘This (wisdom) has been imparted,’ etc.
इह हि दर्शिते पुनः शास्त्र-विषय-विभागे उपरिष्टाद् ‘ज्ञान-योगेन सांख्यानां कर्म-योगेन योगिनाम्’ इति (BhG.3.3) निष्ठा-द्वय-विषयं शास्त्रं सुखं प्रवर्तिष्यते श्रोतारश् च विषय-विभागेन सुखं ग्रहीष्यन्तीत्य् अत आह – एषा ते इति। For, if the distinction between the topics of the scripture be shown here, then the instruction relating to the two kinds of adherences – as stated later on in, ‘through the Yoga of Knowledge for the men of realization; through the Yoga of Action for the yogīs’ (BhG.3.3) – will proceed again smoothly, and the hearer also will easily comprehend it by keeping in view the distinction between the topics. Hence the Lord says:
न इह अभिक्रम-नाशः अस्ति प्रत्यवायः न विद्यते। सु-अल्पम् अपि अस्य धर्मस्य त्रायते महतः भयात्॥४०॥ na, iha, abhikrama-nāśa, √as, pratyavāya, na, √vid; su-alpam, api, idam, dharma, √trai, mahat, bhaya. इह [कर्म-योगे श्रेयो-मार्गे] अभिक्रम-नाशः न अस्ति, प्रत्यवायः न विद्यते। अस्य [कर्म-योगस्य] धर्मस्य सु-अल्पम् अपि महतः भयात् त्रायते॥ In this, the means for complete freedom (śreyas), there is no loss of progress, nor adverse result. Even a little of this yoga, this means – which is also dharma (one’s nature and duty, which will support one through the maturation process) – protects from great fear.
In this (yoga) there is no loss of progress (न इह अभिक्रम-नाशः अस्ति),
nor adverse result (प्रत्यवायः न विद्यते).
Even a little (सु-अल्पम् अपि) of this (yoga) which is (also your) dharma (अस्य धर्मस्य)
protects from great fear (त्रायते महतः भयात्).
1. इह [कर्म-योगे श्रेयस्-मार्गे]
in this [the means for complete freedom]
fr. इह in.
4. अभिक्रम-
of progress
3. -नाशः
loss
fr. अभिक्रम-नाश m. sg. nom.
2. न अस्ति
there is no
fr. न in.; √अस् 2.P. pr. 3rd sg.
6. प्रत्यवायः
adverse result
fr. प्रत्यवाय m. sg. nom.
5. न विद्यते
nor is [there]
fr. न in.; √विद् ps. pr. 3rd sg.
8. अस्य [कर्म-योगस्य]
of this [कर्म-योग]
fr. इदम् prn. m. sg. gen.
9. धर्मस्य
[which is also] धर्म (one’s nature and duty)
fr. धर्म m. sg. gen.
7. सु-अल्पम् अपि
even a little
fr. स्वल्प prn. a. n. sg. nom. (SG.2.11: & SG.2.3:); अपि in.
11. महतः भयात्
from great fear
fr. महत् a. n. sg. abl.; भय n. sg. abl.
10. त्रायते
protects
fr. √त्रै 1.Ā. pr. 3rd sg.
नेह मोक्ष-मार्गे कर्म-योगे अभिक्रम-नाशोऽभिक्रमणम् अभिक्रमः प्रारम्भस् तस्य नाशो न अस्ति यथा कृष्यादेः। योग-विषये प्रारम्भस्य नानैकान्तिक-फलत्वम् इत्यर्थः। Iha, here, in the path to Liberation, viz the Yoga of Action (rites and duties); na, there is no; abhikrama-nāśaḥ, waste of an attempt, of a beginning, unlike as in agriculture etc. The meaning is that the result of any attempt in the case of Yoga is not uncertain.
किं-च न अपि चिकित्सावत् प्रत्यवायो विद्यते। Besides, unlike as in medical care, na vidyate, nor is there, nor does there arises; any pratyavāyaḥ, harm.
किं तु भवति? स्व्-अल्पम् अप्य् अस्य योग-धर्मस्य अनुष्ठितं त्रायते रक्षति महतः संसार-भयाज् जन्म-मरणादि-लक्षणात्॥ But, svalpam api, even a little; asya, of this; dharmasya, righteousness in the form of Yoga (of Action); when pracised, trāyate, saves (one); mahato bhayāt, from great fear, of mundane existence characterized by death, birth, etc.
येयं सांख्ये बुद्धिर् उक्ता योगे च वक्ष्यमाण-लक्षणा सा – व्यवसायेति। The Sāṅkhya wisdom already explained and the Yoga wisdom which is going to be explained are of the following characteristics.
व्यवसाय-आत्मिका बुद्धिः एका इह कुरु-नन्दन। बहु-शाखाः हि अन्-अन्ताः च बुद्धयः अ-व्यवसायिनाम्॥४१॥ vyavasāya-ātmikā, buddhi, ekā, iha, kuru-nandana; bahu-śākhā, hi, an-antā, ca, buddhi, a-vyavasāyin. इह व्यवसाय-आत्मिका बुद्धिः एका, कुरु-नन्दन। अ-व्यवसायिनां [श्रेयो-मार्गे] बुद्धयः बहु-शाखाः हि अन्-अन्ताः च॥ Regarding this, the means for śreyas, the well-discerned knowledge is but one, O Arjuna. However, for those with no discernment of this fact, the notions regarding the means for śreyas are indeed many-branched and endless.
The well-discerned knowledge (व्यवसाय-आत्मिका बुद्धिः)
is but one (एका) regarding this (yoga) (इह), O joy of the Kuru people (कुरु-नन्दन = अर्जुन).
(However) many-branched and endless (बहु-शाखाः हि अन्-अन्ताः च)
are the notions (regarding yoga) (बुद्धयः), for those with no discernment (of this fact) (अ-व्यवसायिनाम्).
व्यवसायात्मिका निश्चय-स्व-भावा एक एव बुद्धिर् इतर-विपरीत-बुद्धि-शाखा-भेदस्य बाधिका सम्यक्-प्रमाण-जनितत्वाद् इह श्रेयो-मार्गे, हे कुरु-नन्दन। Kuru-nandana, O scion of the Kuru dynasty; iha, is this path to Liberation; there is only eka, a single; vyavasāyātmikā, one-pointed; buddhiḥ, conviction, which has been spoken of in the Yoga of Knowledge and which has the characteristics going to be spoken of in (Karma-) yoga. It is resolute by nature and annuls the numerous branches of the other opposite thoughts, since it originates from the right source of knowledge.
[•The right source of knowledge, viz the Veda texts, which are above criticism.•]
याः पुनर् इतरा बुद्धयो – यासां शाखा-भेद-प्रचार-वशाद् अन्-अन्तोऽपारोऽन्-उपरतः संसारो नित्य-प्रततो विस्तीर्णो भवति, प्रमाण-जनित-विवेक-बुद्धि-निमित्त-वशाच् च उपरतास्व् अन्-अन्त-भेद-बुद्धिषु संसारोऽप्य् उपरमते – ता बुद्धयो बहु-शाखा बह्व्यः शाखा यासां ता बहु-शाखा, बहु-भेदा इत्य् एतत्। प्रति-शाखा-भेदेन ह्य् अन्-अन्ताश् च बुद्धयः, केषाम्? अ-व्यवसायिनां प्रमाण-जनित-विवेक-बुद्धि-रहितानाम् इत्यर्थः॥ Those again, which are the other buddhayaḥ, thoughts; they are bahu-sākhāḥ, possessed of numerous branches, i.e. possessed of numerous variations. Owing to the influence of their many branches the worldly state becomes endless, limitless, unceasing, ever-growing and extensive.
[•Endless, because it does not cease till the rise of full enlightenment; limitless, because the worldly state, which is an effect, springs from an unreal source.•]
But even the worldly state ceases with the cessation of the infinite branches of thoughts, under the influence of discriminating wisdom arising from the valid source of knowledge. (And those thoughts are) hi, indeed; an-antāḥ, innumerable under every branch. Whose thoughts? A-vyavasāyinām, of the irresolute ones, i.e. of those who are devoid of discriminating wisdom arising from the right source of knowledge.
येषां व्यवसायात्मिका बुद्धिर् नास्ति ते – याम् इति। As for those devoid of a determinate will:
याम् इमां पुष्पितां वाचं प्रवदन्ति अ-विपश्चितः। वेद-वाद-रताः पार्थ न अन्यद् अस्ति इति वादिनः॥४२॥ काम-आत्मानः स्वर्ग-पराः जन्म-कर्म-फल-प्रदाम्। क्रिया-विशेष-बहुलां भोग-ऐश्वर्य-गतिं प्रति॥४३॥ yad, idam, puṣpitā, vāc, pra-√vad, a-vipaścit; veda-vāda-rata, pārtha, na, anya, √as, iti, vādin. kāma-ātman, svar-ga-para, janma-karma-phala-pradā; kriyā-viśeṣa-bahulā, bhoga-aiśvarya-gati, prati. पार्थ, अ-विपश्चितः वेद-वाद-रताः ‘न अन्यद् अस्ति’ इति वादिनः काम-आत्मानः स्वर्ग-पराः याम् इमां भोग-ऐश्वर्य-गतिं प्रति क्रिया-विशेष-बहुलां जन्म-कर्म-फल-प्रदां पुष्पितां वाचं प्रवदन्ति॥ O Arjuna, the unwise – who remain engrossed in the bulk of the words of the Vedas (scriptures) that deal with heaven-going and gaining power, wealth, and progeny; arguing that there is nothing more; who are full of desires, requirements/anticipations; and who hold heaven as primary – they spout flowery discourse full of special rituals directed toward gaining power and objects of consumption, but yield further birth as a result of their actions.
This very (याम् इमां) flowery discourse (पुष्पितां वाचम्)
spout the unwise (प्रवदन्ति अ-विपश्चितः)
who are engrossed in the words of the Vedas (वेद-वाद-रताः), O son of Pṛthā (पार्थ = अर्जुन),
arguing that there is nothing more (‘न अन्यद् अस्ति’ इति वादिनः),
who are full of desires and who hold heaven as primary (काम-आत्मानः स्वर्ग-पराः),
(whose rituals) yield further birth as a result of their actions (जन्म-कर्म-फल-प्रदाम्),
that is full of special rituals (क्रिया-विशेष-बहुलाम्),
(and) directed toward gaining power and objects of consumption (भोग-ऐश्वर्य-गतिं प्रति).
1. पार्थ
(अर्जुन) O Son of पृथा
fr. पार्थ m. sg. voc.
2. अ-विपश्चितः
the unwise
fr. अविपश्चित् a. m. pl. nom.
5. वेद-
of [sacred] knowledge, the four वेद-s
4. -वाद-
in the words
3. -रताः
[who remain] engrossed
fr. वेद-वाद-रत a. m. pl. nom.
7. न अन्यद् अस्ति
[there] is no other, nothing more
fr. न in.; अन्य prn. a. n. sg. nom. (SG.4.16.1:); √अस् 2.P. pr. 3rd sg.
fr. जन्म-कर्म-फल-प्रदा a. f. sg. acc. (SG.6.24.1:)
13. पुष्पितां वाचं
flowery discourse
fr. पुष्पिता pp. of √पुष्प् a. f. sg. acc.; वाच् f. sg. acc.
11. प्रवदन्ति
(they) proclaim, spout
fr. प्र + √वद् 1.P. pr. 3rd pl.
याम् इमां वक्ष्यमाणां पुष्पितां पुष्पित-वृक्ष इव शोभमानां श्रूयमाण-रमणीयां वाचं वाक्य-लक्षणां प्रवदन्ति। Pārtha, O son of Pṛthā; those devoid of one-pointed conviction, who pravadanti, utter; imām, this; yām puṣpitām vācam, flowery talk, which is going to be stated, which is beautiful like a tree in bloom, pleasant to hear, and appears to be (meaningful) sentences.
[•Sentences that can be called really meaningful are only those that reveal the self.-Tr.•]
के? अविपश्चितोऽल्प-मेधसः, अविवेकिन इत्यर्थः। वेद-वाद-रता बह्व्-अर्थ-वाद-फल-साधन-प्रकाशकेषु वेद-वाक्येषु रताः। – Who are they? they are – a-vipaścitaḥ, people who are undiscerning, of poor intellect, i.e. non-discriminating; veda-vāda-ratāḥ, who remain engrossed in the utterances of the Vedas, in the Veda sentences which reveal many panegyrics, fruits of action and their means;
हे पार्थ, नान्यत् स्वर्ग-प्राप्त्य्-आदि-फल-साधनेभ्यः कर्मभ्योऽस्तीत्य् एवं वादिनो वदन-शीलाः। And vādinaḥ, who declare, are apt to say; iti, that; na anyat, nothing else [•God, Liberation, etc.•]; asti, exists, apart from the rites and duties conducive to such results as attainment of heaven etc.
ते च –
कामात्मान इति। कामात्मानः काम-स्व-भावाः, काम-परा इत्यर्थः। स्वर्ग-पराः स्वर्गः परः पुरुषार्थो येषां ते स्वर्ग-पराः स्वर्ग-प्रधाना। जन्म-कर्म-फल-प्रदां कर्मणः फलं कर्म-फलं जन्मैव कर्म-फलं जन्म-कर्म-फलं तत् प्रददातीति जन्म-कर्म-फल-प्रदा तां ‘वाचं प्रवदन्ति’ इत्य् अनुषज्यते। And they are kāmātmānaḥ, have their minds full of desires, i.e. they are swayed by desires, they are, by nature, full of desires; (and) svarga-parāḥ, have heaven as the goal. Those who accept heaven (svarga) as the supreme (para) human goal, to whom heaven is the highest, are svarga-parāḥ. They utter that speech (– this is supplied to construct the sentence –) which janma-karma-phala-pradām, promises birth as a result of rites and duties. The result (phala) of rites and duties (karma) is karma-phala. Birth (janma) itself is the karma-phala. That (speech) which promises this is janma-karma-phala-pradā..क्रिया-विशेष-बहुलां क्रियाणां विशेषाः क्रिया-विशेषास् ते बहुला यस्यां वाचि तां, स्वर्ग-पशु-पुत्राद्य्-अर्था यया वाचा बाहुल्येन प्रकाश्यन्ते। भोगैश्वर्य-गतिं प्रति भोगश् चैश्वर्यं च भोगैश्वर्ये तयोर् गतिः प्राप्तिर् भोगैश्वर्य-गतिस् तां प्रति साधन-भूता ये क्रिया-विशेषास् तद्-बहुलां तां वाचं प्रवदन्तो मूढाः संसारे परिवर्तन्त इत्य् अभिप्रायः॥ (This speech) is kriyā-viśeṣa-bahulām, full of various special rites; bhoga-aiśvarya-gatim prati, for the attainment of enjoyment and affluence. Special (viśeṣa) rites (kriyās) are kriyā-viśeṣāḥ. The speech that is full (bahulā) of these, the speech by which that is full (bahula) of these, the speech by which these, viz objects such as heaven, animals and sons, are revealed plentifully, is kriyā-viśeṣa-bahulā. Bhoga, enjoyment, and aiśvarya, affluence, are bhoga-aisśvaryā. Their attainment (gatiḥ) is bhoga-aiśvarya-gatiḥ. (They utter a speech) that is full of the specialized rites, prati, meant for that (attainment). The fools who utter that speech move in the cycle of transmigration. This is the idea
भोग-ऐश्वर्य-प्रसक्तानां तया अपहृत-चेतसाम्। व्यवसाय-आत्मिका बुद्धिः समाधौ न विधीयते॥४४॥ bhoga-aiśvarya-prasakta, tad, apahṛta-cetas; vyavasāya-ātmikā, buddhi, samādhi, na, vi-√dhā. तया [पुष्पितया वाचा] अपहृत-चेतसां भोग-ऐश्वर्य-प्रसक्तानां व्यवसाय-आत्मिका बुद्धिः समाधौ (=अन्तः-करणे) न विधीयते॥ For those whose minds are carried away by that flowery talk and who are attached to consumption and power, a well-discerned knowledge is not formed in their mind (samādhi).
For those who are attached to consumption and power (भोग-ऐश्वर्य-प्रसक्तानाम्)
by that (flowery discourse) (तया) whose minds are carried away (अपहृत-चेतसाम्),
a well-discerned knowledge (व्यवसाय-आत्मिका बुद्धिः)
is not formed in their mind (samādhi) (समाधौ न विधीयते).
भोगैश्वर्य-प्रसक्तानां भोगः कर्तव्यम् ऐश्वर्यं चेति भोगैश्वर्ययोर् एव प्रणयवतां तद्-आत्म-भूतानां तया क्रिया-विशेष-बहुलया वाचा अपहृत-चेतसाम् आच्छादित-विवेक-प्रज्ञानां व्यवसायात्मिका सांख्ये योगे वा बुद्धिः समाधौ समाधीयतेऽस्मिन् पुरुषोपभोगाय सर्वम् इति समाधिर् अन्तः-करणं बुद्धिस् तस्मिन् समाधौ न विधीयते न भवतीत्य् अर्थः॥ And vyavasāyātmikā, one-pointed; buddhiḥ, conviction, with regard to Knowledge or Yoga; na vidhīyate, does not become established, i.e. does not arise; samādhau, in the minds – the word samādhi being derived in the sese of that into which everthing is gathered together for the enjoyment of a person –; bhoga-aiśvarya-prasaktānām, of those who delight in enjoyment and wealth, of those who have the hankering that only enjoyment as also wealth is to be sought for, of those who identify themselves with these; and apahṛta-cetasām, of those whose intellects are carried away, whose discriminating judgement becomes covered; tayā, by that speech which is full of various special rites.
य एवं विवेक-बुद्धि-रहितास् तेषां कामात्मनां यत् फलं तद् आह – त्रै-गुण्येति। To those who are thus devoid of discriminating wisdom, who indulge in pleasure:
[•Here Ast. adds ‘yat phalam tad āha, what result accrues, that the Lord states:’-Tr.•]
त्रै-गुण्य-विषयाः वेदाः निस्-त्रै-गुण्यः भव अर्जुन। निस्-द्वन्द्वः नित्य-सत्त्व-स्थः निस्-योग-क्षेमः आत्मवान्॥४५॥ trai-guṇya-viṣaya, veda, nis-trai-guṇya, √bhū, arjuna; nis-dvan-dva, nitya-sattva-stha, nis-yoga-kṣema, ātmavat. [तेषां] वेदाः त्रै-गुण्य-विषयाः [एव]। अर्जुन, निस्-त्रै-गुण्यः [तु] निर्-द्वन्-द्वः नित्य-सत्त्व-स्थः निर्-योग-क्षेमः आत्मवान् भव॥ For them, the Vedas are only about the three-fold universe (trai-guṇya). O Arjuna, be [more and more] free from trai-guṇya, free from the pairs of opposites, ever established in a contemplative disposition (sattva), free from acquiring and protecting, and be attentive.
(For them) the Vedas are only about the three-fold universe (traiguṇya) (त्रै-गुण्य-विषयाः वेदाः).
Be free from the traiguṇya (निस्-त्रै-गुण्यः भव), O Arjuna (अर्जुन),
free from the pairs of opposites (निर्-द्वन्-द्वः), ever established in a contemplative disposition (sattva) (नित्य-सत्त्व-स्थः)
free from acquiring and protecting (निर्-योग-क्षेमः) (and) be attentive आत्मवान्.
त्रै-गुण्य-विषयास् त्रै-गुण्यं संसारो विषयः प्रकाशयितव्यो येषां ते वेदास् त्रैगुण्य-विषयाः। त्वं तु निस्-त्रै-गुण्यो भवार्जुन, निष्-कामो भवेत्य् अर्थः। O Arjuna, vedāḥ, the Vedas; traiguṇya-viśayāḥ, have the three qualities as their object, have the three guṇas,
[•Trai-guṇya means the collection of the three qualities, viz sattva (purity), rajas (energy) and tamas (darkness); i.e. the collection of virtuous, vicious and mixed activities, as also their results. In this derivative sense traiguṇya means the worldly life.•]
i.e. the worldly life, as the object to be revealed. But you bhava, become; nistrai-guṇyah, free from the three qualities, i.e. be free from desires.
[•There is a seeming conflict between the advices to be free from the three qualities and to be ever-poised in the quality of sattva. Hence, the Commentator takes the phrase nistraigunya to mean niṣkāma, free from desires.•]
निर्-द्वन्द्वः सुख-दुःख-हेतू स-प्रतिपक्षौ पदार्थौ द्वन्द्व-शब्द-वाच्यौ ततो निर्-गतो निर्-द्वन्द्वो भव। त्वं नित्य-सत्त्व-स्थः सदा सत्त्व-गुणाश्रितो भव। (Be) nirdvandvaḥ, free from the pairs of duality – by the word dvandva, duality, are meant the conflicting pairs [•Of heat and cold, etc.•] which are the causes of happiness and sorrow; you become free from them.
[•From heat, cold, etc. That is, forbear them.•]
You become nitya-sattva-sthaḥ, ever-poised in the quality of sattva;
तथा निर्-योग-क्षेमः। अन्-उपात्तस्योपादानं योग, उपात्तस्य रक्षणं क्षेमः। योग-क्षेम-प्रधानस्य श्रेयसि प्रवृत्तिर् दुष्-करा इति अतो निर्-योग-क्षेमो भव। (And) so also niryoga-kṣemaḥ, without (desire for) acquisition and protection. Yoga means acquisition of what one has not, and kṣema means the protection of what one has. For one who as ‘acquisition and protection’ foremost in his mind, it is difficult to seek Liberation. Hence, you be free from acquisition and protection.आत्मवान् अ-प्रमत्तश् च भव। एष तवोपदेशः स्व-धर्मम् अनुतिष्ठतः॥ And also be ātmavān, self-collected, vigilant. This is the advice given to you while you are engaged in your own duty.
[•And not from the point of view of seeking Liberation.•]
सर्वेषु वेदोक्तेषु कर्मसु यान्य् अन्-अन्तानि फलानि तानि नापेक्ष्यन्ते चेत्, किम्-अर्थं तानीश्वराय इति अनुष्ठीयन्त? इति उच्यते, शृणु – यावान् इति। If there be no need for the infinite results of all the rites and duties mentioned in the Vedas, then why should they be performed as a dedication to God? Listen to the answer being given:
यावान् अर्थे उद-पाने सर्वतः सम्प्लुत-उदके। तावान् सर्वेषु वेदेषु ब्राह्मणस्य विजानतः॥४६॥ yāvat, artha, uda-pāna, sarvatas, sampluta-udaka; tāvat, sarva, veda, brāhmaṇa, vijānat. यावान् सर्वतः सम्प्लुत-उदके उद-पाने अर्थः (=प्रयोजनं), तावान् [सद्-वस्तु] विजानतः ब्राह्मणस्य सर्वेषु वेदेषु [अर्थः]॥ For a contemplative person (a brāhmaṇa) who knows sat (the all pervading reality), there is as much usefulness in all the Veda rituals as there is in a small watering hole in a once-dry river bed, when the river is in flood everywhere. Seeing the truth everywhere, one is no longer dependent on the Veda rituals.
As much usefulness (यावान् अर्थः) in a small watering hole (in a once-dry river bed) (उद-पाने)
when (the river is) in flood everywhere (सर्वतः सम्प्लुत-उदके),
there is that much (usefulness) (तावान् ) in all the Veda (rituals) (सर्वेषु वेदेषु),
for a contemplative person (ब्राह्मणस्य) who knows (the all pervading sat, reality) (विजानतः).
fr. विजानत् pr. pt. of वि + √ज्ञा a. m. sg. gen. (SG.5.23.2:)
1. ब्राह्मणस्य
for a ब्राह्मण (contemplative person)
fr. ब्राह्मण m. sg. gen.
4. सर्वेषु वेदेषु [अर्थः]
[usefulness] in all the वेद [rituals]
fr. सर्व prn. a. m. pl. loc. (SG.4.16.2:); वेद m. pl. loc.
यथा लोके कूप-तडागाद्य्-अन्-एकस्मिन्न् उदपाने परिच्छिन्नोदके यावान् यावत्-परिमाणः स्नान-पानादिर् अर्थः फलं प्रयोजनं स सर्वोऽर्थः सर्वतः संप्लुतोदके तावान् एव संपद्यते तत्रान्तर्-भवतीत्य् अर्थः। In the world, yāvān, whatever; arthaḥ, utility, use, like bathing, drinking, etc.; one has uda-pāne, in a well, pond and other numerous limited reservoirs; all that, indeed, is achieved, i.e. all those needs are fulfilled to that very extent; samplutodake, when there is a flood; sarvataḥ, all around.
एवं तावांस् तावत्-परिमाण एव संपद्यते सर्वेषु वेदेषु वेदोक्तेषु कर्मसु योऽर्थो यत् कर्म-फलम्, सोऽर्थो ब्राह्मणस्य सन्न्यासिनः परमार्थ-तत्त्वं विजानतो योऽर्थ विज्ञान-फलं सर्वतः संप्लुतोदक-स्थानीयं तस्मिंस् तावान् एव संपद्यते। तत्रैवान्तर्-भवतीत्य् अर्थः। In a similar manner, whatever utility, result of action, there is sarveṣu, in all; the vedeṣu, Vedas, i.e. in the rites and duties mentioned in the Vedas; all that utility is achieved, i.e. gets fulfilled; tāvān, to that very extent; in that result of realization which comes brāhmaṇasya, to a Brāhmaṇa, a sannyāsin; vijānataḥ, who knows the Reality that is the supreme Goal – that result being comparable to the flood all around.
‘सर्वं तद् अभिसमेति यत् किंच प्रजाः साधु कुर्वन्ति। यस् तद् वेद यत् स वेद’ इति (ChanU.4.1.4) श्रुतेः। ‘सर्वं कर्माखिलम्’ इति (BhG.4.33) च वक्ष्यति। For there is the Upaniṣad text, ‘...so all virtuous deeds performed by people get included in this one...who knows what he (Raikva) knows...’ (ChanU.4.1.4). The Lord also will say, ‘all actions in their totality culminate in Knowledge’ (BhG.4.33).
[•The Commentators quotation from the Ch. relates to meditation on the qualified Brahman. Lest it be concluded that the present verse relates to knowledge of the qualified Brahman only, he quotes again from the Gītā to show that the conclusion holds good in the case of knowledge of the absolute Brahman as well.•]
तस्मात् प्राग् ज्ञान-निष्ठाधिकार-प्राप्तेः कर्मण्य् अधिकृतेन कूप-तडागाद्य्-अर्थ-स्थानीयम् अपि कर्म कर्तव्यम्॥ Therefore, before one attains the fitness for steadfastness in Knowledge, rites and duties, even though they have (limited) utility as that of a well, pond, etc., have to be undertaken by one who is fit for rites and duties.
कर्मणि एव अधिकारः ते मा फलेषु कदाचन। मा कर्म-फल-हेतुः भूः मा ते सङ्गः अस्तु अ-कर्मणि॥४७॥ karman, eva, adhikāra, yuṣmad, mā, phala, kadācana; mā, karma-phala-hetu, √bhū, mā, yuṣmad, saṅga, √as, a-karman. कर्मणि एव ते (=तव) अधिकारः (=प्रभुत्वं), फलेषु मा कदा-चन। कर्म-फल-हेतुः मा भूः [मा मन्यस्व इत्यर्थः]। अ-कर्मणि ते (=तव) सङ्गः मा अस्तु॥ You, as a human, have control only in doing action, never in its results. Do not think yourself to be the cause of the results of action (that cause being but the Lord as embodied in the universal laws of karma – action and its result). Nor should you have attachment to inaction. Or – You, Arjuna, are entitled only in doing your duty (c.f. BhG.3.19), never claiming the results. Do not promote further results of action as rebirths, nor be inclined toward inaction.
Control (or entitlement) only in doing action (कर्मणि एव अधिकारः) you have (ते),
never in its results (मा फलेषु कदा-चन).
Do not (think yourself to) be the cause of (or promote further) the results of action (मा कर्म-फल-हेतुः भूः).
Nor should you have attachment (मा ते सङ्गः अस्तु) to inaction (अ-कर्मणि).
कर्मण्य् एवाधिकारो न ज्ञान-निष्ठायां ते तव। तत्र च कर्म कुर्वतो मा फलेष्व् अधिकारोऽस्तु कर्म-फल-तृष्णा मा भूत् कदाचन। कस्यांचिद् अप्य् अवस्थायाम् इत्यर्थः। Te, your; adhikāraḥ, right; is karmāṇi eva, for action alone, not for steadfastness in Knowledge. Even there, when you are engaged in action, you have mā kadācana, never, i.e. under no condition whatever; a right phaleṣu, for the results of action – may you not have a hankering for the results of action.
यदा कर्म-फले तृष्णा ते स्यात् तदा कर्म-फल-प्राप्तेर् हेतुः स्याः, एवं मा कर्म-फल-हेतुर् भूः। Whenever you have a hankering for the fruits of action, you will become the agent of acquiring the results of action. Mā, do not; thus bhūḥ, become; karma-phala-hetuḥ, the agent of acquiring the results of action.
यदा हि कर्म-फल-तृष्णा-प्रयुक्तः कर्मणि प्रवर्तते तदा कर्म-फलस्यैव जन्मनो हेतुर् भवेत्। For when one engages in action by being impelled by thirst for the results of action, then he does become the cause for the production of the results of action.
‘यदि कर्म-फलं नेष्यते, किं कर्मणा दुःख-रूपेण?’ इति मा ते तव सङ्गोऽस्त्व् अ-कर्मण्य्, अ-करणे प्रीतिर् मा भूत्॥ Mā, may you (te) not; astu, have; saṅgaḥ, an inclination; a-karmaṇi, for inaction, thinking, ‘If the results of work be not desired, what is the need of work which involves pain?’
यदि कर्म-फल-प्रयुक्तेन न कर्तव्यं कर्म कथं तर्हि कर्तव्यम्? इत्य् उच्यते – योग-स्थ इति। If action is not to be undertaken by one who is under the impulsion of the fruits of action, how then are they to be undertaken? This is being stated:
योग-स्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्-जय। सिद्धि-अ-सिद्ध्योः समः भूत्वा समत्वं योगः उच्यते॥४८॥ yoga-stha, √kṛ, karman, saṅga, tyaktvā, dhanam-jaya; siddhi-a-siddhi, sama, bhūtvā, samatva, yoga, √vac. धनञ्-जय, [कर्म-फले] सङ्गं त्यक्त्वा, सिद्धि-अ-सिद्ध्योः समः भूत्वा, [एवं] योग-स्थः [सन्], कर्माणि कुरु। [कर्मणि कर्म-फले च बुद्धेः] समत्वं योगः उच्यते॥ O Arjuna, being free from attachment toward anticipated results, being the same (sama) toward success or failure, established in yoga, in this attitude, then perform action. Sameness of attitude (buddhi) toward results – whatever they are is called yoga.
Established in yoga (योग-स्थः) perform action (कुरु कर्माणि),
being free from attachment (सङ्गं त्यक्त्वा), O winner of laurels (धनञ्-जय = अर्जुन),
(and) being the same (sama) toward success or failure (सिद्धि-अ-सिद्ध्योः समः भूत्वा).
Sameness of attitude (buddhi) toward results (समत्वं) is called yoga (योगः उच्यते).
योग-स्थः सन् कुरु कर्माणि केवलम् ईश्वरार्थं, तत्रापि ‘ईश्वरो मे तुष्यत्व्’ इति सङ्गं त्यक्त्वा, धनं-जय। Yoga-sthaḥ, by becoming established in Yoga; O Dhanañ-jaya, kuru, undertake; karmāṇi, actions, for the sake of God alone; even there, tyaktvā, casting off; saṅgam, attachment, in the form, ‘God will be pleased with me.’
[•‘Undertake work for pleasing God, but not for propitiating Him to become favourable towards yourself.’•]
फल-तृष्णा-शून्येन क्रियमाणे कर्मणि सत्त्व-शुद्धि-जा ज्ञान-प्राप्ति-लक्षणा सिद्धिस् तद्-विपर्यय-जा असिद्धिस् तयोः सिद्ध्य्-असिद्ध्योर् अपि समस् तुल्यो भूत्वा कुरु कर्माणि। Undertake actions bhūtvā, remaining; samaḥ, equipoised; siddhi-asiddhyoḥ, in success and failure – even in the success characterized by the attainment of Knowledge that arises from the purification of the mind when one performs actions without hankering for the results, and in the failure that arises from its opposite.
[•Ignorance, arising from the impurity of the mind.•]
कोऽसौ योगो यत्र-स्थः ‘कुरु’ इत्य् उक्तम्? इदम् एव तद् सिद्ध्य्-असिद्ध्योः समत्वं योग उच्यते॥ What is that Yoga with regard to being established in which it is said, ‘undertake’? This indeed is that: the samatvam, equanimity in success and failure; ucyate, is called; yogaḥ, Yoga.
यत् पुनः समत्व-बुद्धि-युक्तम् ईश्वराराधनार्थं कर्म, एतस्मात् कर्मणः – दूरेणेति। Compared to the equanimity of mind (painful or not) with which action is performed as a service unto the Lord:
दूरेण हि अवरं कर्म बुद्धि-योगात् धनञ्-जय। बुद्धौ शरणम् अन्विच्छ कृपणाः फल-हेतवः॥४९॥ dūreṇa, hi, avara, karman, buddhi-yoga, dhanam-jaya; buddhi, śaraṇa, anu-√iṣ, kṛpaṇa, phala-hetu. कर्म बुद्धि-योगात् दूरेण हि अवरम्, धनञ्-जय। [योगे ततस् साङ्ख्ये] बुद्धौ शरणम् अन्विच्छ। कृपणाः फल-हेतवः॥ Action or ritual, by itself, is indeed far inferior to the means which is this attitude (buddhi-yoga), O Arjuna. Seek refuge in this attitude. Those whose motives are only for the results of action are misers, are yet to spend their intellect in motivation for śreyas.
Indeed far inferior (दूरेण हि अवरं) is action/ritual (कर्म)
than this buddhi-yoga (बुद्धि-योगात्), O winner of laurels (धनञ्-जय = अर्जुन).
Seek refuge in this attitude (बुद्धौ शरणम् अन्विच्छ).
Misers (कृपणाः) are those whose motives are only for the results of action (फल-हेतवः).
दूरेण अतिविप्रकर्षेण ह्य् अवरं निकृष्टं कर्म फलार्थिना क्रियमाणं बुद्धि-योगात् समत्व-बुद्धि-युक्तात् कर्मणो जन्म-मरणादि-हेतुत्वाद्, धनं-जय। Then again, O Dhanañ-jaya, as against action performed with equanimity of mind for adoring God, karma, action undertaken by one longing for the results; is, hi, indeed; dureṇa, quite, by far; avaram, inferior, very remote; buddhi-yogāt, from the yoga of wisdom, from actions undertaken with equanimity of mind, because it (the former) is the cause of birth, death, etc.
यत एवं योग-विषयायां बुद्धौ तत्-परिपाक-जायां वा सांख्य-बुद्धौ शरणम् आश्रयम् अ-भय-प्राप्ति-कारणम् अन्विच्छ प्रार्थयस्व। परमार्थ-ज्ञान-शरणो भवेत्य् अर्थः। Since this is so, therefore, śaraṇam anviccha, take resort to, seek shelter; buddhau, under wisdom, which relates to Yoga, or to the Conviction about Reality that arises from its (the former’s) maturity and which is the cause of (achieving) fearlessness. The meaning is that you should resort to the knowledge of the supreme Goal.
यतोऽवरं कर्म कुर्वाणाः कृपणा दीनाः फल-हेतवः फल-तृष्णा-प्रयुक्ताः सन्तः ‘यो वा एतद् अ-क्षरं गार्ग्य् अविदित्वास्माल् लोकात् प्रैति स कृपणः’ इति (BrhUEng.3.8.10) श्रुतेः॥ Because those who under take inferior actions, phala-hetavaḥ, who thirst for rewards, who are impelled by results; are kṛpaṇāḥ, pitiable, according to the Śruti, 'He, O Gārgi, who departs from this world without knowing this Immutable, is pitiable' (BrhUEng.3.8.10).
समत्व-बुद्धि-युक्तः सन् स्व-धर्मम् अनुतिष्ठन् यत् फलं प्राप्नोति तच् छृणु – बुद्धीति। Listen to the result that one possessed of the wisdom of equanimity attains by performing one’s own duties:
बुद्धि-युक्तः जहाति इह उभे सु-कृत-दुस्-कृते। तस्मात् योगाय युज्यस्व योगः कर्मसु कौशलम्॥५०॥ buddhi-yukta, √hā, iha, ubha, su-kṛta-dus-kṛta; tasmāt, yoga, √yuj, yoga, karman, kauśala. बुद्धि-युक्तः इह उभे सु-कृत-दुष्-कृते जहाति। तस्मात् योगाय युज्यस्व। कर्मसु कौशलं (=यथा-अर्थता) योगः॥ Endowed with this attitude, one sheds in this world both karma merit and demerit. Therefore, commit to this yoga. Propriety in actions, acting within dharma (your natural duty) where the means are as important as the end, is called yoga.
Endowed with this attitude (बुद्धि-युक्तः) one sheds in this world (जहाति इह)
both karma merit and demerit (उभे सु-कृत-दुष्-कृते).
Therefore (तस्मात्) commit to this yoga (योगाय युज्यस्व).
Propriety in actions is called yoga (योगः कर्मसु कौशलम्).
बुद्धि-युक्तः समत्व-विषयया बुद्ध्या युक्तो बुद्धि-युक्तः, जहाति परित्यजति इह अस्मिँल् लोके उभे सु-कृत-दुष्-कृते पुण्य-पापे सत्त्व-शुद्धि-ज्ञान-प्राप्ति-द्वारेण यतस्, तस्मात् समत्व-बुद्धि-योगाय युज्यस्व घटस्व। Buddhi-yuktaḥ, possessed of wisdom, possessed of the wisdom of equanimity; since one jahāti, rejects; iha, here, in this world; ubhe, both; sukṛta-duṣkṛte, virtue and vice (righteousness and unrighteousness), through the purification of the mind and acquisition of Knowledge; tasmāt, therefore; yujyasva, devote yourself; yogāya, to (Karma-) yoga, the wisdom of equanimity.योगो हि कर्मसु कौशलं स्व-धर्माख्येषु कर्मसु वर्तमानस्य या सिद्ध्य्-असिद्ध्योः समत्व-बुद्धिर् ईश्वरार्पित-चेतस्-तया तत् कौशलं कुशल-भावः। For Yoga is kauśalam, skilfulness (or propriety); karmasu, in action. Skilfulness means the attitude of the skilful (or the nature of being proper, appropriate BhG.Dic ‘Kauśala’), the wisdom of equanimity with regard to one’s success and failure while engaged in actions (karma) – called one’s own duties (sva-dharma) – with the mind dedicated to God.
तद् धि कौशलं, यद् बन्धन-स्व-भावान्य् अपि कर्माणि समत्व-बुद्ध्या स्व-भावान् निवर्तन्ते। तस्मात् समत्व-बुद्धि-युक्तो भव त्वम्॥ That indeed is skilfulness (propriety) which, through equanimity, makes actions that by their very nature bind give up their nature! Therefore, be you devoted to the wisdom of equanimity.
कर्म-जं बुद्धि-युक्ताः हि फलं त्यक्त्वा मनीषिणः। जन्म-बन्ध-विनिर्मुक्ताः पदं गच्छन्ति अन्-आमयम्॥५१॥ karma-ja buddhi-yukta, hi, phala, tyaktvā, manīṣin; janma-bandha-vinirmukta, pada, √gam, an-āmaya. बुद्धि-युक्ताः हि (=यस्मात्) कर्म-जं फलं त्यक्त्वा, मनीषिणः [भूत्वा] जन्म-बन्ध-विनिर्मुक्ताः [सन्तः], [ते] अन्-आमयं पदं गच्छन्ति॥ Because the wise, endowed with this attitude – after discarding the pressure for result born of action, appreciating dharma as ‘to be done,’ accepting the results gracefully, freed by knowledge from the bondage that is birth – they reach the attainment that is free from affliction.
Because of being endowed with this attitude (बुद्धि-युक्ताः हि), what is born of action (कर्म-जं)
its result, after discarding (that pressure for it) (फलं त्यक्त्वा), the wise (मनीषिणः),
being freed (by knowledge) from the bondage that is birth (जन्म-बन्ध-विनिर्मुक्ताः),
they reach the attainment (पदं गच्छन्ति) that is free from affliction (अन्-आमयम्).
‘कर्म-जं’ ‘फलं त्यक्त्वा’ इति व्यवहितेन संबन्धः। The words ‘phalam tyaktvā, by giving up the fruits’ are connected with the remote word ‘karma-jam, produced by actions‘.
इष्टानिष्ठ-देह-प्राप्तिः कर्म-जं फलं कर्मभ्यो जातं, बुद्धि-युक्ताः समत्व-बुद्धि-युक्ताः हि यस्मात् फलं त्यक्त्वा परित्यज्य, मनीषिणो ज्ञानिनो भूत्वा जन्म-बन्ध-विनिर्मुक्ताः जन्मैव बन्धो जन्म-बन्धस् तेन विनिर्मुक्ता जीवन्त एव जन्म-बन्ध-विनिर्मुक्ताः सन्तः पदं परमं विष्णोर् मोक्षाख्यं गच्छन्त्य् अन्-आमयं सर्वोपद्रव-रहितम् इत्यर्थः। Hi, because;
[•Because, when actions are performed with an attitude of equanimity, it leads to becoming freed from sin etc. Therefore, by stages, it becomes the cause of Liberation as well.•]
buddhi-yuktāḥ, those who are devoted to wisdom, who are imbued with the wisdom of equanimity; (they) becoming manīṣiṇah, men of Enlightenment; tyaktvā, by giving up; phalam, the fruit, the acquisition of desirable and undesirable bodies;
[•Desirable: the bodies of gods and others; undesirable: the bodies of animals etc.•]
karma-jam, produced by actions; gacchanti, reach; padam, the state, the supreme state of Viṣṇu, called Liberation; an-āmayam, beyond evils, i.e. beyond all evils; by having become janma-bandha-vinirmuktāḥ, freed from the bondage of birth – birth (janma) itself is a bondage (bandha); becoming freed from that –, even while living.
अथवा ‘बुद्धि-योगाद् धनं-जय’ इत्य् (BhG.2.49) आरभ्य परमार्थ-दर्शन-लक्षणा एव ‘सर्वतः-संप्लुतोदक’-स्थानीया (BhG.2.46) कर्म-योग-ज-सत्त्व-शुद्धि-जनिता बुद्धिर् दर्शिता साक्षात् ‘सु-कृत-दुष्-कृत’-प्रहाणादि-हेतुत्व-श्रवणात् (BhG.2.50)॥ Or: – Since it (buddhi) has been mentioned as the direct cause of the elimination of righteousness and unrighteousness, and so on, therefore what has been presented (in the three verses) beginning with, ‘O Dhanañjaya,...to the yoga of wisdom’ (BhG.2.49), is enlightenment itself, which consists in the realization of the supreme Goal, which is comparable to a flood all around, and which arises from the purification of the mind as a result of Karma-yoga.
[•In the first portion of the Commentary buddhi has been taken to mean samattva-buddhi (wisdom of equanimity); the alternative meaning of buddhi has been taken as ‘enlightenment’. So, action is to be performed by taking the help of the ‘wisdom about the supreme Reality’ which has been chosen as one’s Goal.•]
योगानुष्ठान-जनित-सत्त्व-शुद्धि-जा बुद्धिः कदा प्राप्स्यते? इत्य् उच्यते – यदेति। When is attained that wisdom which arises from the purification of the mind brought about by the pursuit of (karma-) yoga? This is being stated:
यदा ते मोह-कलिलं बुद्धिः व्यतितरिष्यति। तदा गन्तासि निर्-वेदं श्रोतव्यस्य श्रुतस्य च॥५२॥ yadā, yuṣmad, moha-kalila, buddhi, vi-ati-√tṝ; tadā, √gam, nis-veda, śrotavya, śruta, ca. यदा ते बुद्धिः मोह-कलिलं व्यतितरिष्यति, तदा श्रुतस्य श्रोतव्यस्य च निस्-वेदं गन्तासि॥ When your intellect crosses over the confusion that is delusion, then you will gain a dispassion for what has been heard and is yet to be heard from the secular and spiritual marketers.
When for you (यदा ते) the confusion that is delusion (मोह-कलिलम्)
the intellect has crossed over (बुद्धिः व्यतितरिष्यति),
then you will gain (तदा गन्तासि) a dispassion (निस्-वेदम्)
for what is yet to be heard (श्रोतव्यस्य) and has been heard (श्रुतस्य च).
[•Yadā: when maturity of discrimination is attained.•]
at the time when; te, your; buddhiḥ, mind; vyatitariṣyati, will go beyond, cross over; moha-kalilam, the turbidity of delusion, the dirt in the form of delusion, in the form of non-discrimination, which, after confounding one's understanding about the distinction between the Self and the not-Self, impels the mind towards objects – that is to say, when your mind will attain the state of purity;तदा तस्मिन् काले गन्तासि प्राप्स्यसि निर्वेदं वैराग्यं श्रोतव्यस्य श्रुतस्य च तदा श्रोतव्यं श्रुतं च निष्-फलं प्रितिपद्यत इत्य् अभिप्रायः॥ Tadā, then,
[•Tadā: then, when the mind, becoming purified, leads to the rise of discrimination, which in turn matures into detachment.•]
at that time; gantāsi, you will acquire; nirvedam, dispassion; for śrotavyasya, what has to be heard; ca, and; śrutasya, what has been heard. The idea implied is that, at that time what has to be heard and what has been heard
[•What has to be heard...has been heard, i.e. the scriptures other than those relating to Self-knowledge. When discrimination referred to above gets matured, then the fruitlessness of all things other than Self-knowledge becomes apparent.•]
मोह-कलिलात्यय-द्वारेण लब्धात्म-विकेक-ज-प्रज्ञः कदा कर्म-योग-जं फलं परमार्थ-योगम् अवाप्स्यसि (अव्याप्स्यामि)? इति चेत् तच् छृणु – श्रुति-विप्रतिपन्नेति। If it be asked, ‘By becoming possessed of the wisdom arising from the discrimination about the Self after overcoming the turbidity of delusion, when shall I attain the yoga of the supreme Reality which is the fruit that results from Karma-yoga?’, then listen to that;
श्रुति-विप्रतिपन्नाः ते यदा स्थास्यति निश्चला। समाधौ अ-चला बुद्धिः तदा योगम् अवाप्स्यसि॥५३॥ śruti-vipratipannā, yuṣmad, yadā, √sthā, niścalā; samādhi, a-calā, buddhi, tadā, yoga, ava-√āp. यदा श्रुति-विप्रतिपन्ना ते बुद्धिः निश्-चला स्थास्यति, समाधौ (=आत्मनि) अ-चला, तदा योगम् अवाप्स्यसि॥ When your intellect – previously distracted by the śruti, the bulk of the Vedas concerned with providing means for gaining heaven, power, wealth, and progeny – becomes steady and centered on your self (samādhi), then you will attain yoga.
Previously distracted by the śruti (श्रुति-विप्रतिपन्ना), for you (ते)
when (यदा) it becomes steady (स्थास्यति निश्-चला),
(and becomes) centered on your self (samādhi) (समाधौ अ-चला) this intellect (of yours) (बुद्धिः),
श्रुति-विप्रतिपन्ना अनेक-साध्य-साधन-संबन्ध-प्रकाशन-श्रुतिभिः श्रवणैर् विप्रतिपन्ना नाना-प्रतिपन्ना श्रुति-विप्रतिपन्ना विक्षिप्ता सती ते तव बुद्धिर् यदा यस्मिन् काले स्थास्यति स्थिरी-भूता भविष्यति निश्-चला विक्षेप-चलन-वर्जिता सती समाधौ समाधीयते चित्तम् अस्मिन्न् इति समाधिर् आत्मा तस्मिन्न्, आत्मनीत्य् एतद्। अचला तत्रापि विकल्प-वर्जितेत्य् एतद्। बुद्धिर् अन्तः-करणं। Yadā, when at the time when; te, your; buddhiḥ, mind; that has become śruti-vipratipannā, bewildered, tossed about, by hearing (the Vedas) that reveal the diverse ends, means, and (their) relationship, i.e. are filled with divergent ideas; sthāsyati, will become; niścalā, unshakable, free from the trubulence in the form of distractions; and a-calā, steadfast, that is to say, free from doubt even in that (unshakable) state; samādhau, in samādhi, that is to say, in the Self – samādhi being derived in the sense of that in which the mind is fixed;तदा तस्मिन् काले योगम् अवाप्स्यसि विवेक-प्रज्ञां समाधिं प्राप्स्यसि॥ Tadā, then, at that time; avāpsyasi, you will attain; yogam, Yoga, the enlightenment, Self-absorption, that arises from discrimination.
प्रश्न-बीजं प्रतिलभ्य अर्जुन उवाच लब्ध-समाधि-प्रज्ञस्य लक्षण-बुभुत्सया – स्थित-प्रज्ञस्य इति। Having got an occasion for inquiry, Arjuna, with a view to knowing the characteristics of one who has the realization of the Self,
[•By the word samādhi is meant the enlightenment arising from discrimination, which has been spoken of in the commentary on the previous verse. The steadfastness which the monks have in that enlightenment is called steadfastness in Knowledge. Or the phrase may mean, 'the enlightenment achieved through meditation on the Self', i.e. the realization of the supreme Goal.•]
asked:
अर्जुनः उवाच। स्थित-प्रज्ञस्य का भाषा समाधि-स्थस्य केशव। स्थित-धीः किं प्रभाषेत किम् आसीत व्रजेत किम्॥५४॥ arjuna, √vac: sthita-prajña, kim, bhāṣā, samādhi-stha, keśava; sthita-dhī, kim, pra-√bhāṣ, kim, √ās, √vraj, kim. अर्जुनः उवाच। स्थित-प्रज्ञस्य समाधि-स्थस्य का भाषा, केशव? स्थित-धीः किं प्रभाषेत? किम् आसीत? किं व्रजेत॥ Arjuna said: What is the description of the one whose wisdom is firm (sthita-prajña), who is established within the self (samādhi), O Kṛṣṇa? What would the one whose wisdom is firm speak? How would that one sit? How would that one wander about?
अर्जुनः उवाच। What is the description of the one whose wisdom is firm (sthita-prajña) (स्थित-प्रज्ञस्य का भाषा),
who is established within the self (समाधि-स्थस्य), O destroyer of the demon Keśin (केशव = कृष्ण)?
What would the one whose wisdom is firm speak (स्थित-धीः किं प्रभाषेत)?
How would that one sit (किम् आसीत)? How would that one wander about (व्रजेत किम्)?
1. अर्जुनः उवाच
अर्जुन said:
fr. अर्जुन m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
4. स्थित-
is firm
3. -प्रज्ञस्य
of the one whose wisdom
fr. स्थित-प्रज्ञ a. m. sg. gen.
6. समाधि-
within समाधि (the self)
5. -स्थस्य
who is established
fr. समाधि-स्थ a. m. sg. gen.
2. का भाषा
what [is] the description?
fr. किम् prn. f. sg. nom. (SG.4.12:); भाषा f. sg. nom.
स्थित-प्रज्ञस्य इति। स्थिता प्रतिष्ठता ‘अहम् अस्मि परं ब्रह्म’ इति प्रज्ञा यस्य स स्थित-प्रज्ञस्, तस्य का भाषा किं भाषणं वचनं कथम् असौ परैर् भाष्यते, समाधि-स्थस्य समाधौ स्थितस्य, केशव? O Keśava, kā, what; is the bhāṣā, description, the language (for the description) – how is he described by others –; sthita-prajñasya, of a man of steady wisdom, of one whose realization, ‘I am the supreme Brahman’, remains steady; samādhi-sthasya, of one who is Self-absorbed?स्थित-धीः स्थित-प्रज्ञः स्वयं वा किं प्रभाषेत? किम् आसीत, व्रजेत किम्? आसनं व्रजनं वा तस्य कथम् इत्यर्थः।
स्थित-प्रज्ञस्य लक्षणम् अनेन श्लोकेन पृच्छति॥ Or kim, how; does the sthita-dhīḥ, man of steady wisdom; himself probhāṣeta, speak? How does he āsīta, sit? How does he vrajeta, move about? That is to say, of what kind is his sitting or moving? Through this verse Arjuna asks for a description of the man of steady wisdom.
यो ह्य् आदित एव संन्यस्य कर्माणि ज्ञान-योग-निष्ठायां प्रवृत्तो यश् च कर्म-योगेन तयोः स्थित-प्रज्ञस्य ‘प्रजहाति’ इत्य् (BhG.2.55) आरभ्य अध्याय-परिसमाप्तिर् पर्यन्तं (स्थित-प्रज्ञ-)लक्षणं साधनं चोपदिश्यते। In the verses beginning from, ‘When one fully renounces...’, and ending with the completion the Chapter, instruction about the characteristics of the man of steady wisdom and the disciplines (he had to pass through) is being given both for the one who has, indeed, applied himself to steadfastness in the Yoga of Knowledge after having renounced rites and duties from the very beginning,
[•Even while he is in the stage of celibacy.•]
and for the one who has (applied himself to this after having passed) through the path of Karma-yoga.
सर्वत्रैव ह्य् अध्य्-आत्म-शास्त्रे कृतार्थ-लक्षणानि यानि तान्य् एव साधनान्य् उपदिश्यन्ते यत्न-साध्यत्वात्। यानि यत्न-साध्यानि साधनानि लक्षणानि (च) भवति तानि – प्रजहातीति। For in all the scriptures without exception, dealing, with spirituality, whatever are the characteristics of the man of realization are themselves presented as the disciplines for an aspirant, because these (characteristics) are the result of effort. And those that are the disciplines requiring effort, they become the characteristics (of the man of realization).
[•There are two kinds of sannyāsa – vidvat (renunciation that naturally follows Realization), and vividiṣā, formal renunciation for undertaking the disciplines which lead to that Realization. According to A.G. the characteristics presented in this and the following verses describe not only the vidvat-sannyāsin, but are also meant as disciplines for the vividiṣā-sannyāsin.-Tr.•]
श्री-भगवान् उवाच। प्रजहाति यदा कामान् सर्वान् पार्थ मनस्-गतान्। आत्मनि एव आत्मना तुष्टः स्थित-प्रज्ञः तदा उच्यते॥५५॥ śrī-bhagavat, √vac: pra-√hā, yadā, kāma, sarva, pārtha, manas-gata; ātman, eva, ātman, tuṣṭa, sthita-prajña, tadā, √vac. श्री-भगवान् उवाच। पार्थ, यदा सर्वान् कामान् मनो-गतान् प्रजहाति, आत्मनि एव आत्मना (=बुद्ध्या) तुष्टः, तदा [सः] स्थित-प्रज्ञः उच्यते॥ The Lord said: O Arjuna, when one abandons all desires, notional requirements in order to become happy, as they arise in the mind and is happy by oneself, by an informed intellect, in one’s self alone, then that one is called one whose wisdom is firm (sthita-prajña).
श्री-भगवान् उवाच। When one abandons desires (प्रजहाति यदा कामान्)
all of them (सर्वान्), O son of Pṛthā (पार्थ = अर्जुन), as they arise in the mind (मनो-गतान्),
(and) in one’s self alone (आत्मनि एव) one is happy by oneself (by an informed intellect) (आत्मना तुष्टः),
then that one is called one whose wisdom is firm (स्थित-प्रज्ञः तदा उच्यते).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
2. पार्थ
(अर्जुन) O Son of पृथा
fr. पार्थ m. sg. voc.
3. यदा
when
fr. यदा in.
5. सर्वान् कामान्
all desires [requirements]
fr. सर्व prn. a. m. pl. acc. (SG.4.16.2:); काम m. pl. acc.
प्रजहाति प्रकर्षेण जहाति परित्यजति यदा यस्मिन् काले सर्वान् समस्तान् कामान् इच्छा-भेदान्, हे पार्थ, मनो-गतान् मनसि प्रविष्टान् हृदि प्रविष्टान्। O Pārtha, yadā, when, at the time when; prajahāti, one fully renounces; sarvān, all; the kāmān, desires, varieties of desires; mano-gatān, that have entered the mind, entered into the heart.
सर्व-काम-परित्यागे तुष्टि-कारणाभावाच् छरीर-धारण-निमित्त-शेषे च सत्य् उन्मत्त-प्रमत्तस्येव प्रवृत्तिः प्राप्तेत्य् अत उच्यते – If all desires are renounced while the need for maintaining the body persists, then, in the absence of anything to bring satisfaction, there may arise the possibility of one's behaving like lunatics or drunkards.
[•A lunatic is one who has lost his power of discrimination, and a drunkard is one who has that power but ignores it.•]
आत्मन्य् एव प्रत्यग्-आत्म-स्व-रूप एव आत्मना स्वेनैव बाह्य-लाभ-निर्-अपेक्षस् तुष्टः परमार्थ-दर्शनामृत-रस-लाभेन अन्यस्माद् अलं-प्रत्ययवान् स्थित-प्रज्ञः स्थिता प्रतिष्ठिता आत्मानात्म-विवेक-जा प्रज्ञा यस्य स स्थित-प्रज्ञो विद्वांस् तदोच्यते। Hence it is said: Tuṣṭaḥ, remains satisfied; ātmani eva, in the Self alone, in the very nature of the inmost Self; ātmanā, by the Self which is his own – indifferent to external gains, and satiated with everything else on account of having attained the nector of realization of the supreme Goal; tadā, then; ucyate, he is called; sthita-prajñaḥ, a man of steady wisdom, a man of realization, one whose wisdom, arising from the discrimination between the Self and the not-Self, is stable.
त्यक्त-पुत्र-वित्त-लोकैषणः (BrhUEng.4.4.22–3) ‘सन्न्यासी’ आत्माराम आत्म-क्रीडः ‘स्थित-प्रज्ञ’ इत्यर्थः॥ The idea is that the man of steady wisdom is a monk, who has renounced the desire for progeny, wealth and the worlds, and who delights in the Self and disports in the Self.
दुःखेषु अन्-उद्विग्न-मनाः सुखेषु विगत-स्पृहः। वीत-राग-भय-क्रोधः स्थित-धीः मुनिः उच्यते॥५६॥ duḥkha, an-udvigna-manas, sukha, vigata-spṛha; vīta-rāga-bhaya-krodha, sthita-dhī, muni, √vac. दुःखेषु अन्-उद्विग्न-मनाः सुखेषु विगत-स्पृहः वीत-राग-भय-क्रोधः मुनिः स्थित-धीः उच्यते॥ The one whose mind is not afflicted in adversities, who has no longing in pleasures, and who is free from attraction (rāga), fear, and anger, that wise person is called one whose wisdom is firm.
In adversities (दुःखेषु) the one whose mind is not afflicted (अन्-उद्विग्न-मनाः),
in pleasures (सुखेषु) who has no longing (विगत-स्पृहः),
(and) who is free from attraction (rāga), fear, and anger (वीत-राग-भय-क्रोधः),
that wise person is called one whose wisdom is firm (स्थित-धीः मुनिः उच्यते).
दुःखेष्व् आध्य्-आत्मिकादिषु प्राप्तेषु नोद्विग्नं न प्रक्षुभितं दुःख-प्राप्तौ मनो यस्य सोऽयम् अन्-उद्विग्नमनाः। तथा सुखेषु प्राप्तेषु विगता स्पृहा तृष्णा यस्य, नाग्निर् इव इन्धनाद्याधाने सुखान्य् अनु विवर्धते, स विगत-स्पृहः। वीत-राग-भय-क्रोधो रागश् च भयं च क्रोधश् च वीता विगता यस्मात् स वीत-राग-भय-क्रोधः, स्थित-धीः स्थित-प्रज्ञो मुनिः सन्न्यासी तदा उच्यते॥ That muniḥ, monk
[•Śaṅkarācarya identifies the monk with the man of realization.•]
ucyate, is then called; sthita-dhīḥ, a man of steady wisdom;
When an-udvigna-manāḥ, his mind is unperturbed; duḥkheṣu, in sorrow – when his mind remains unperturbed by the sorrows that may come on the physical or other planes;
[•Fever, headache, etc. are physical (ādhyātmika) sorrows; sorrows caused by tigers, snakes, etc. are environmental (ādhibhautika) sorrows; those caused by cyclones, floods, etc. are super-natural (ādhidaivika). Similarly, delights also may be experienced on the three planes.•]
So also, when he is vigata-spṛhaḥ, free from longing; sukheṣu, for delights – when he, unlike fire which flares up when fed with fuel etc., has no longing for delights when they come to him –; and vīta-rāga-bhaya-krodhaḥ, has gone beyond attachment, fear and anger.
यः सर्वत्र अन्-अभिस्नेहः तद् तद् प्राप्य शुभ-अ-शुभम्। न अभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥५७॥ yad, sarvatra, an-abhisneha, tad, tad, prāpya, śubha-a-śubha; na, abhi-√nand, na, √dviṣ, tad, prajñā, pratiṣṭhitā. यः सर्वत्र अन्-अभिस्नेहः तद् तद् शुभ-अ-शुभं प्राप्य न अभिनन्दति न द्वेष्टि, तस्य प्रज्ञा प्रतिष्ठिता॥ The one who is unattached in all situations, who neither rejoices on getting anything pleasant, nor hates getting anything unpleasant – that one’s wisdom is firm.
The one who is unattached in all situations (यः सर्वत्र अन्-अभिस्नेहः),
upon getting anything (तद् तद् प्राप्य) pleasant or unpleasant (शुभ-अ-शुभम्),
who neither rejoices (न अभिनन्दति) nor hates (न द्वेष्टि),
that one’s wisdom is firm (तस्य प्रज्ञा प्रतिष्ठिता).
यो मुनिः सर्वत्र देह-जीवितादिष्व् अप्य् अन्-अभिस्नेहः अभिस्नेह-वर्जितस् तत् तत् प्राप्य शुभाशुभं तत् तत् शुभम् अ-शुभं वा लब्ध्वा, नाभिनन्दति न द्वेष्टि। शुभं प्राप्य न तुष्यति न हृष्यत्य् अ-शुभं च प्राप्य न द्वेष्टीत्य् अर्थः। The prajñā, wisdom; tasya, of that person, of that sannyasin; pratiṣṭhitā, remains established; yaḥ, who; an-abhisnehaḥ, has no attachment for; sarvatra, anything anywhere, even for body, life, etc.; who na abhinandati, neither welcomes; na dveṣṭi, nor rejects; tat tat, anything whatever; śubha-aśubham, good or bad; prāpya, when he comes across it, i.e. who does not rejoice on meeting with the good, nor reject the bad on meeting with it.तस्य एवं हर्ष-विषाद-वर्जितस्य विवेक-जा प्रज्ञा प्रतिष्ठिता भवति॥ Tasya, of such a person, who is thus free from elation or dejection, prajñā, the wisdom arising from discrimination; pratiṣṭhitā, remains established.
यदा संहरते च अयं कूर्मः अङ्गानि इव सर्वशः। इन्द्रियाणि इन्द्रिय-अर्थेभ्यः तस्य प्रज्ञा प्रतिष्ठिता॥५८॥ yadā, sam-√hṛ, ca, idam, kūrma, aṅga, iva, sarvaśas; indriya, indriya-artha, tad, prajñā, pratiṣṭhitā. यदा च अयं, कूर्मः अङ्गानि इव, इन्द्रिय-अर्थेभ्यः इन्द्रियाणि सर्वशः संहरते [संहर्तुम् अर्हति इत्यर्थः], तस्य प्रज्ञा प्रतिष्ठिता॥ When, like a turtle and its limbs, one is at will able to completely withdraw the senses from their sense pursuits and again extend them out at will – that one’s wisdom is firm.
When (यदा) one is (at will able to) withdraw (संहरते च अयम्),
like a turtle its limbs (कूर्मः अङ्गानि इव), completely (सर्वशः)
the senses from their sense pursuits (and again extend them out at will) (इन्द्रियाणि इन्द्रिय-अर्थेभ्यः),
that one’s wisdom is firm (तस्य प्रज्ञा प्रतिष्ठिता).
fr. प्रतिष्ठिता pp. of प्रति + √स्था a. f. sg. nom. (SG.6.6: & SG.2.101:)
यदा संहरते सम्यग् उपसंहरते चायं ज्ञान-निष्ठायां प्रवृत्तो यतिः, कूर्मोऽङ्गानीव सर्वशो यथा कूर्मो भयात् स्वान्य् अङ्गान्य् उपसंहरति सर्वत, एवं ज्ञान-निष्ठ इन्द्रियाणीन् इन्द्रियार्थेभ्यः सर्व-विषयेभ्य उपसंहरते। Yadā, when; ayam, this one, the sannyāsin practising steadfastness in Knowledge; saṃharate, fully withdraws;
[•‘Fully’ suggests absolute firmness in withdrawal, and ‘withdraws’ suggests full control over the organs•]
indriyāṇi, the senses; indriya-arthebhyaḥ, from all the objects of the senses; iva, as; kūrmaḥ, a tortoise; sarvaśaḥ, wholly (withdraws); aṅgāni, its limbs, from all sides out of fear; – when the man engaged in steadfastness to Knowledge withdraws thus,तस्य प्रज्ञा प्रतिष्ठिता इत्य् उक्तार्थं वाक्यम्॥ Then tasya, his; prajñā, wisdom; pratiṣṭhitā, remains established – the meaning of this portion has already been explained.
तत्र विषयान् अन्-आहरत आतुरस्यापीन्द्रियाणि निवर्तन्ते कूर्माङ्गानीव संह्रियन्ते, न तु तद्-विषयो रागः। स कथं संह्रियते? इत्य् उच्यते – विषया इति। As to that,
[•That is, so far as the phenomenal world is concerned.•]
the organs of a sick person, too, cease to be active when he refrains from sense-objects; they get fully withdrawn like the limbs of a tortoise, but not so the hankering for those objects. How that (hankering) gets completely withdrawn is being stated:
विषयाः विनिवर्तन्ते निस्-आहारस्य देहिनः। रस-वर्जं रसः अपि अस्य परं दृष्ट्वा निवर्तते॥५९॥ viṣaya, vi-ni-√vṛt, nis-āhāra, dehin; rasa-varjam, rasa, api, idam, para, dṛṣṭvā, ni-√vṛt. निर्-आहारस्य देहिनः विषयाः रस-वर्जं विनिवर्तन्ते। परं दृष्ट्वा अस्य रसः अपि निवर्तते॥ For the embodied one who does not feed, does not indulge the senses, the objects turn back, are not pursued, but the longing remains. Knowing the ultimate (para, brahman reality), even one’s longing ceases.
The objects turn back (are not pursued) (विषयाः विनिवर्तन्ते)
for the embodied one who does not feed (indulge the senses) (निर्-आहारस्य देहिनः),
but the longing remains (रस-वर्जम्). Even one’s longing (रसः अपि अस्य)
ceases, knowing the ultimate (reality) (परं दृष्ट्वा निवर्तते).
fr. पर n. sg. acc. (SG.4.16.3:); दृष्ट्वा in. pt. of √दृश्
8. अस्य रसः अपि
even one’s longing
fr. इदम् prn. m. sg. gen. (SG.4.8:); रस m. sg. nom.; अपि in.
9. निवर्तते
ceases
fr. नि + √वृत् 1.Ā. pr. 3rd sg.
विषया इति। यद्य् अपि विषयोपलक्षितानि विषय-शब्द-वाच्यानि इन्द्रियाण्य् अथवा विषया एव निर्-आहारस्य अन्-आह्रियमाण-विषयस्य कष्टे तपसि स्थितस्य मूर्खस्यापि विनिवर्तन्ते देहिनो देहवतः, रस-वर्जं रसो रागो विषयेषु यस् तं वर्जयित्वा। Although viṣayāḥ, the objects, (i.e.) the organs, figuratively implied and expressed by the word 'objects', or, the objects themselves; vinivartante, recede; nirāhārasya dehinaḥ, from an abstinent man, from an embodied being, even from a fool who engages in painful austerity and abstains from objects; (still, they do so) rasa-varjam, with the exception of the taste (for them), with the exception of the hankering that one has for objects.
रस-शब्दो रागे प्रसिद्धः – ‘स्व-रसेन प्रवृत्तो’ ‘रसिको’ ‘रस-ज्ञ’ इत्य्-आदि-दर्शनात्। The word rasa is well known as referring to the sense of taste (hankering), as in such expressions as, ‘sva-rasena pravṛttaḥ, induced by his own taste (i.e. willingly)’, ‘rasikaḥ, a man of tastes’, ‘rasa-jñaḥ, a connoisseur (of tastes)’, etc.
सोऽपि रसो रञ्जन-रूपः सूक्ष्मोऽस्य यतेः परं परमार्थ-तत्त्वं ब्रह्म दृष्ट्वा उपलभ्य ‘अहम् एव तद्’ इति वर्तमानस्य निवर्तते। निर्-बीजं विषय-विज्ञानं संपद्यत इत्यर्थः। Api, even that; rasaḥ, taste of the nature of subtle attachment; asya, of this person, of the sannyāsin; nivartate, falls away, i.e. his objective perception becomes seedless; when dṛṣṭvā, after attaining; param, the Absolute, the Reality which is the supreme Goal, Brahman, he continues in life with the realization, ‘I verily am That (Brahman).’
नासति सम्यग्-दर्शने रसस्योच्छेदस्, तस्मात् सम्यग्-दर्शनात्मिकायाः प्रज्ञायाः स्थैर्यं कर्तव्यम् इत्य् अभिप्रायः॥ In the absence of full realization there can be no eradication of the ‘hankering’. The idea conveyed is that, one should therefore stabilize one’s wisdom which is characterized by full realization.
[•If it be held that attachment cannot be eliminated without the knowledge of Brahman, and at the same time that the knowledge of Brahman cannot arise until attachment is eradicated, then we get involved in a vicious circle. In answer it is said that gross attachments are eliminated through discrimination which restrains the senses from being overpowered by objects. And the full Knowledge arising thereof eliminates the subtle inclinations as well. Hence there is no vicious circle involved.•]
सम्यग्-दर्शन-लक्षण-प्रज्ञा-स्थैर्यं चिकीर्षता आदाव् इन्द्रियाणि स्व-वशे स्थापयितव्यानि, यस्मात् तद्-अनवस्थापने दोषम् आह – यतत इति। Since the organs have to be first brought under his own control by one who desires to establish firmly the wisdom which is characterized by full realization, therefore the Lord speaks of the evil that arises from not keeping them under control:
यततः हि अपि कौन्तेय पुरुषस्य विपश्चितः। इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः॥६०॥ yatat, hi, api, kaunteya, puruṣa, vipaścit; indriya, pramāthin, √hṛ, prasabham, manas. कौन्तेय, विपश्चितः हि (=यस्मात्) पुरुषस्य यततः अपि, प्रमाथीनि इन्द्रियाणि मनः प्रसभं हरन्ति॥ Because, O Arjuna, even though a discerning person puts forth effort, the distracting senses forcefully take away the mind.
Because even while putting forth effort (यततः हि अपि), O son of Kuntī (कौन्तेय = अर्जुन),
on the part of a discerning person (पुरुषस्य विपश्चितः),
the distracting senses (इन्द्रियाणि प्रमाथीनि)
forcefully take away the mind (हरन्ति प्रसभं मनः).
2. कौन्तेय
(अर्जुन) O Son of कुन्ती
fr. कौन्तेय m. sg. voc.
4. विपश्चितः
a discerning
fr. विपश्चित् a. m. sg. gen.
1. हि (=यस्मात्)
because
fr. हि in.
5. पुरुषस्य
person
fr. पुरुष m. sg. gen.
6. यततः
[is] putting forth effort
fr. यतत् pr. pt. of √यत् 1.U. pt. m. sg. gen. (SG.7.14.2:)
3. अपि
even though
fr. अपि in.
7. प्रमाथीनि इन्द्रियाणि
[the five] distracting senses
fr. प्रमाथीन् a. n. pl. nom.; इन्द्रिय n. pl. nom.
9. मनः
the mind
fr. मनस् n. sg. acc.
8. प्रसभं हरन्ति
forcefully take away
fr. प्रसभम् in.; √हृ 1.P. pr. 3rd pl.
यततः प्रयत्नं कुर्वतोऽपि हि यस्मात्, कौन्तेय, पुरुषस्य विपश्चितो मेधाविनो‘ऽपि’ इति व्यवहितेन संबन्धः। इन्द्रियाणि प्रमाथीनि प्रमथन-शीलानि विषयाभिमुखं हि पुरुषं विक्षोभयन्त्य् आकुली-कुर्वन्ति। आकुली-कृत्य च हरन्ति प्रसभं प्रसह्य प्रकाशम् एव पश्यतो विवेक-विज्ञान-युक्तं मनः॥ Hi, for; kaunteya, O son of Kuntī; pramāthīni, the turbulent; indriyāṇi, organs; prasabham, violently; haranti, snatch away; manaḥ, the mind; vipaścitaḥ, of an intelligent; puruṣasya, person; api, even; yatataḥ, while he is striving diligently –
[•Repeatedly being mindful of the evils that arise from sense-objects.•]
(or,) the words puruṣasya vipaścitaḥ (of an intelligent person) are to be connected with the remote word api (even).
[•The Commentator says that api may be construed either with yatataḥ or with vipaścitaḥ puruṣasya.- Tr.•]
Indeed, the organs confound a person who is inclined towards objects, and after confounding him, violently carry away his mind endowed with discriminating knowledge, even when he is aware of this.
यतस् तस्मात् – तानीति। Since this is so, therefore:
तानि सर्वाणि संयम्य युक्तः आसीत मद्-परः। वशे हि यस्य इन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता॥६१॥ tad, sarva, saṃyamya, yukta, √ās, mad-para; vaśa, hi, yad, indriya, tad, prajñā, pratiṣṭhitā. [यतः तस्मात्] तानि सर्वाणि [इन्द्रियाणि] संयम्य युक्तः [सन्] मत्-परः आसीत। यस्य हि इन्द्रियाणि [संस्कृत-बुद्धेः see भ॰गी॰३.४२-३] वशे, तस्य प्रज्ञा प्रतिष्ठिता॥ Mastering all those senses, the one who is disciplined should remain with Me, the Lord, reality, as the para (highest, the limitless). For the one whose senses are indeed under authority of an informed intellect, wisdom is firm.
Mastering all those (senses) (तानि सर्वाणि संयम्य)
the one who is disciplined (युक्तः) should remain with Me (Lord, reality) as the para (आसीत मत्-परः).
For the one whose senses are indeed under authority (of an informed intellect) (वशे हि यस्य इन्द्रियाणि),
that one’s wisdom is firm (तस्य प्रज्ञा प्रतिष्ठिता).
1. [यतः तस्मात्]
[because of this, therefore]
3. तानि सर्वाणि [इन्द्रियाणि]
all those [senses]
fr. तद् prn. n. pl. acc.; सर्व prn. a. n. pl. acc. (SG.4.16.2:)
fr. प्रतिष्ठिता pp. of प्रति + √स्था a. f. sg. nom. (SG.6.6: & SG.2.101:)
तानि सर्वाणि संयम्य संयमनं वशी-करणं कृत्वा युक्तः समाहितः सन्न् आसीत। मत्-परोऽहं वासु-देवः सर्व-प्रत्यग्-आत्मा परो यस्य स मत्-परो ‘नान्योऽहं तस्माद्’ इत्य् आसीतेत्य् अर्थः। Saṃyamya, controlling, having subdued; sarvāṇi, all; tāni, of them; āsīta, one should remain; yuktaḥ, concentrated; mat-paraḥ, on Me as the supreme – he to whom I, Vāsu-deva, the inmost Self of all, am the supreme (paraḥ) is mat-paraḥ. The idea is, he should remain (concentrated) thinking, ‘I am not different from Him.’
एवम् आसीनस्य यतेर् वशे हि यस्येन्द्रियाणि वर्तन्तेऽभ्यास-बलात् तस्य प्रज्ञा प्रतिष्ठिता॥ Hi, for; the prajñā, wisdom; tasya, of one, of the sannyāsin remaining thus concentrated; yasya, whose; indriyāṇi, organs; are vaśe, under control, by dint of practice;
[•The organs come under control either by constantly thinking of oneself as non-different from the Self, or by constantly being mindful of the evils that result from objects.•]
अथेदानीं पराभविष्यतः सर्वानर्थ-मूलम् इदम् उच्यते – ध्यायत इति। Now, then, is being stated this
[•This: what is described in the following two verses, and is also a matter of common experience.•]
root, cause of all the evils that beset one who is the verge of being overwhelmed:
ध्यायतः विषयान् पुंसः सङ्गः तेषु उपजायते। सङ्गात् सञ्जायते कामः कामात् क्रोधः अभिजायते॥६२॥ क्रोधात् भवति सम्मोहः सम्मोहात् स्मृति-विभ्रमः। स्मृति-भ्रंशात् बुद्धि-नाशः बुद्धि-नाशात् प्रणश्यति॥६३॥ dhyāyat, viṣaya, pumaṃs, saṅga, tad, upa-√jan; saṅga, sam-√jan, kāma, kāma, krodha, abhi-√jan. krodha, √bhū, sammoha, sammoha, smṛti-vibhrama; smṛti-bhraṃśa, buddhi-nāśa, buddhi-nāśa, pra-√naś. विषयान् ध्यायतः पुंसः तेषु सङ्गः उपजायते, सङ्गात् कामः सञ्जायते, कामात् क्रोधः अभिजायते, क्रोधात् सम्मोहः भवति, सम्मोहात् स्मृति-विभ्रमः [भवति], स्मृति-भ्रंशात् बुद्धि-नाशः [भवति], बुद्धि-नाशात् [पुमान्] प्रणश्यति॥ For a person who mentally dwells on objects, attachment to them arises; from attachment allowed to flame up by one’s value structure arises binding desire, requirements in order to be happy and anticipations of their fruition; from thwarted anticipations arises anger; from anger is delusion, error in judgment; from delusion is lapse of memory, what has been taught; from lapse of memory is lapse of intellect, wisdom; from lapse of intellect, what distinguishes the human condition, the person is destroyed. [The unique human opportunity to attain the ultimate good (śreyas) is wasted, and the person remains in the life of unbecoming becoming (in saṃsāra).]
For a person who mentally dwells on objects (ध्यायतः विषयान् पुंसः)
attachment to them arises (सङ्गः तेषु उपजायते),
from attachment arises binding desire (सङ्गात् सञ्जायते कामः),
from (thwarted) desire arises anger (कामात् क्रोधः अभिजायते),
from anger is delusion (क्रोधात् भवति सम्मोहः),
from delusion is lapse of memory (सम्मोहात् स्मृति-विभ्रमः),
from lapse of memory is lapse of intellect (स्मृति-भ्रंशात् बुद्धि-नाशः),
from lapse of intellect (the person) is destroyed (बुद्धि-नाशात् प्रणश्यति).
ध्यायतश् चिन्तयतो विषयाञ् शब्दादिन् विषय-विशेषान् आलोचयतः पुंसः पुरुषस्य सङ्ग आसक्तिः प्रीतिस् तेषु विषयेषु उपजायते। सङ्गात् प्रीतेः संजायते समुत्पद्यते कामस् तृष्णः। (तस्मात्) कामात् कुतश्चित् प्रतिहतात् क्रोधोऽभिजायते॥ Puṃsaḥ, in the case of a person; dhyāyataḥ, who dwells on, thinks of; viṣayān, the objects, the specialities
[•Specialities: The charms imagined in them.•]
of the objects such as sound etc.; upajāyate, there arises; saṅgaḥ, attachment, fondness, love; teṣu, for them, for those objects. Saṅgāt, from attachment, from love; sañjāyate, grows; kāmaḥ, hankering, thirst. When that is obstructed from any quarter, kāmāt, from hankering; abhijāyate, springs; krodhaḥ, anger.क्रोधाद् भवति संमोहोऽविवेकः कार्याकार्य-विषयः। क्रुद्धो हि संमूढः सन् गुरुम् अप्य् आक्रोशति।Krodhāt, from anger; bhavati, follows; sammohaḥ, delusion, absence of discrimination with regard to what should or should not be done. For, an angry man, becoming deluded, abuses even a teacher.संमोहात् स्मृति-विभ्रमः शास्त्राचार्योपदेशाहित-संस्कार-जनितायाः स्मृतेः स्याद् विभ्रमो भ्रंशः स्मृत्य्-उत्पत्ति-निमित्त-प्राप्ताव् अन्-उत्पत्तिः। Sammohāt, from delusion; (comes) smṛti-vibhramaḥ, failure of memory originating from the impressions acquired from the instructions of the scriptures and teachers. When there is an occasion for memory to rise, it does not occur.
ततः स्मृति-भ्रंशात्बुद्धेर् नाशः। कार्याकार्य-विषय-विवेकायोग्यता अन्तः-करणस्य बुद्धेर् नाश उच्यते। Smṛti-bhraṃśāt, from that failure of memory; (results) buddhi-nāśaḥ, loss of understanding. The unfitness of the mind to discriminate between what should or should not be done is called loss of understanding.बुद्धि-नाशात् प्रणश्यति। तावद् एव हि पुरुषो यावद् अन्तः-करणं तदीयं कार्याकार्य-विषय-विवेक-योग्यं, तद्-अयोग्यत्वे नष्ट एव पुरुषो भवति। Buddhi-nāśāt, from the loss of understanding; praṇaśyati, he perishes. Indeed, a man continues to be himself so long as his mind remains fit to distinguish between what he ought to and ought not do. When it becomes unfit, a man is verily ruined.
अतस् तस्यान्तः-करणस्य बुद्धेर् नाशात् प्रणश्यति। पुरुषार्थायोग्यो भवतीत्य् अर्थः॥ Therefore, when his internal organ, his understanding, is destroyed, a man is ruined, i.e. he becomes unfit for the human Goal.
सर्वानर्थस्य मूलम् उक्तं विषयाभिध्यानम्। अथेदानीं मोक्ष-कारणम् इदम् उच्यते – राग-द्वेषेति। Thinking of objects has been said to be the root of all evils. After that, this which is the cause of Liberation is being now stated:
[•If even the memory of objects be a source of evil, then their enjoyment is more so. Hence, a sannyāsin seeking Liberation cannot avoid this evil, since he has to move about for food which is necessary for the maintenance of his body. The present verse is an answer to this apprehension.•]
राग-द्वेष-वियुक्तैः तु विषयान् इन्द्रियैः चरन्। आत्म-वश्यैः विधेया-आत्मा प्रसादम् अधिगच्छति॥६४॥ rāga-dveṣa-viyukta, tu, viṣaya, indriya, carat; ātma-vaśya, vidheya-ātman, prasāda, adhi-√gam. राग-द्वेष-वियुक्तैः तु आत्म-वश्यैः इन्द्रियैः विषयान् चरन्, विधेय-आत्मा (=वश्य-अन्तः-करणः) प्रसादम् (=शान्तिम्) अधिगच्छति॥ Whereas, moving among the objects with the senses under authority of the intellect and freed from being overpowered by attraction and repulsion (rāga-dveṣa – see 3.34), the one whose mind is disciplined attains clarity.
Whereas, freed from (being overpowered by) attraction and repulsion (rāga-dveṣa) (राग-द्वेष-वियुक्तैः तु),
moving among the objects with the senses (विषयान् इन्द्रियैः चरन्)
(with the senses) under authority of the intellect (आत्म-वश्यैः), the one whose mind is disciplined (विधेय-आत्मा)
राग-द्वेष-वियुक्तैः रागश् च द्वेषश् च राग-द्वेषौ, तत्-पुरः-सरा हीन्द्रियाणां प्रवृत्तिः स्वा-भाविकी, तत्र यो मुमुक्षुर् भवति स ताभ्यां वियुक्तैः श्रोत्रादिभिर् इन्द्रियैः विषयान् अवर्जनीयांश् चरन्न् उपलभमान, आत्म-वश्यैर् आत्मनो वश्यानि वशी-भूतानि तैर् आत्म-वश्यैर् विधेयात्मा इच्छातो विधेय आत्मा अन्तः-करणं यस्य सोऽयं प्रसादम् अधिगच्छति। प्रसादः प्रसन्नता स्वा-स्थ्यम्॥ Certainly the functions of the organs are naturally preceded by attraction and repulsion. This being so, caran, by perceiving; viṣayān, objects, which are unavoidable; indriyaiḥ, with the organs such as ears etc.; rāga-dveṣa-viyuktaiḥ, that are free from those attraction and repulsion; and are ātma-vaśyaiḥ, under his own control; vidheyātmā,
[•A.G. takes ātma-vaśyaiḥ in the sense of '(with the organs) under the control of the mind'. He then argues that if the mind be not under control, there can be no real control, over the organs. Hence the text uses the second expression, 'vidheyātmā, whose mind can be subdued at will'. Here ātmā is used in the sense of the mind, according to the Commentator himself.•]
the self-controlled man, whose mind can be subdued at will, a seeker after Liberation; adhigacchati, attains; prasādam, serenity, self-poise.
प्रसादे सति किं स्वाद्, इत्य् उच्यते – प्रसाद इति। What happens when there is serenity? This is being answered:
प्रसादे सर्व-दुःखानां हानिः अस्य उपजायते। प्रसन्न-चेतसः हि आशु बुद्धिः पर्यवतिष्ठते॥६५॥ prasāda, sarva-duḥkha, hāni, idam, upa-√jan; prasanna-cetas, hi, āśu, buddhi, pari-ava-√sthā. प्रसादे [सति] अस्य सर्व-दुःखानां हानिः उपजायते, प्रसन्न-चेतसः हि (=यस्मात्) बुद्धिः आशु पर्यवतिष्ठते॥ When there is clarity, there comes the destruction of all one’s sorrows in the form of guilt and hurt, because, for the one whose mind is clear, the self-knowledge which destroys the sorrow quickly becomes firm.
When there is clarity (प्रसादे), of all sorrows (सर्व-दुःखानाम्)
for that one, comes (the sorrow’s) destruction (हानिः अस्य उपजायते),
because, for the one whose mind is clear (प्रसन्न-चेतसः हि), quickly (आशु)
प्रसादे सर्व-दुःखानाम् आध्यात्मिकादीनां हानिर् विनाशोऽस्य यतेर् उपजायते। Prasāde, when there is serenity; upajāyate, there follows; hāniḥ, eradication; asya sarva-duḥkhānām, of all his, the sannyāsin's, sorrow on the physical and other planes.
किं-च प्रसन्न-चेतसः स्व-स्थान्तः-करणस्य हि यस्माद् आशु शीघ्रं बुद्धिः पर्यवतिष्ठत आकाशम् इव परि समन्ताद् अवतिष्ठते। आत्म-स्व-रूपेणैव निश्चली-भवतीत्य् अर्थः। Moreover, (this is so) hi, because; buddhiḥ, the wisdom; prasanna-cetasaḥ, of one who has a serene mind, of one whose mind is poised in the Self; āśu, soon; paryavatiṣṭhate, becomes firmly established; remains steady (avatiṣṭhate) totally (pari), like the sky, i.e. it becomes unmoving in its very nature as the Self.
एवं प्रसन्न-चेतसोऽवस्थित-बुद्धेः कृत-कृत्यता यतस्, तस्माद् राग-द्वेष-वियुक्तैर् इन्द्रियैः शास्त्राविरुद्धेष्व् अवर्जनीयेषु युक्तः समाचरेद् इति वाक्यार्थः॥ The meaning of the sentence is this: Since a person with such a poised mind and well-established wisdom attains fulfilment, therefore a man of concentration
[•A man who is free whom slavery to objects of the senses.•]
ought to deal with the indispensable and scripturally non-forbidden objects through his senses that are free from love and hatred.
सेयं प्रसन्नता स्तूयते – नास्तीति। That same serenity is being eulogized:
न अस्ति बुद्धिः अ-युक्तस्य न च अ-युक्तस्य भावना। न च अ-भावयतः शान्तिः अ-शान्तस्य कुतः सुखम्॥६६॥ na, √as, buddhi, a-yukta, na, ca, a-yukta, bhāvanā; na, ca, a-bhāvayat, śānti, a-śānti, kutas, sukha. अ-युक्तस्य बुद्धिः न अस्ति, न च अ-युक्तस्य भावना (=धारणम्)। न च अ-भावयतः शान्तिः। अ-शान्तस्य कुतः सुखम्॥ For the one who is not disciplined, knowledge is not there, nor contemplation. For the noncontemplative, there is no clarity. For the nonclear, how can there be the appreciation of the sukha (fulfillment that is the nature of the limitless self, known as I)?
For the one who is not disciplined, knowledge is not there (न अस्ति बुद्धिः अ-युक्तस्य),
nor for that one is there contemplation (न च अ-युक्तस्य भावना).
For the noncontemplative, there is no clarity (न च अ-भावयतः शान्तिः).
For the nonclear (अ-शान्तस्य), how can there be (the appreciation of) sukha (कुतः सुखम्)?
नास्ति न विद्यते। न भवतीत्य् अर्थः। बुद्धिर् आत्म-स्व-रूप-विषया अयुक्तस्य असमाहितान्तः-करणस्य। न च अस्त्य् अयुक्तस्य भावना आत्म-ज्ञानाभिनिवेशः। A-yuktasya, for the unsteady, for one who does not have a concentrated mind; na asti, there is no, i.e. there does not arise; buddhiḥ, wisdom, with regard to the nature of the Self; ca, and; there is no bhāvanā, meditation, earnest longing
[•Longing to have a continuous remembrance of the knowledge of Brahman which arises in the mind from hearing the great Upaniṣad sayings (mahā-vākyas).•]
for the knowledge of the Self; a-yuktasya, for an unsteady man.
तथा न च अस्त्य् अभावयत आत्म-ज्ञानाभिनिवेशम् अकुर्वतः शान्तिर् उपशमः। And similarly, a-bhāvayataḥ, for an unmeditative man, who does not ardently desire the knowledge of the Self; there is no śāntiḥ, peace, restraint of the senses.अशान्तस्य कुतः सुखम्? इन्द्रियाणां हि विषय-सेवा-तृष्णातो निवृत्तिर् या तत् सुखं, न विषय-विषया तृष्णा, दुःखम् एव हि सा। Kutaḥ, how can there be; sukham, happiness; a-śāntasya, for one without peace? That indeed is happiness which consists in the freedom of the senses from the thirst for enjoyment of objects; not the thirst for objects – that is misery to be sure.
न तृष्णायां सत्यां सुखस्य गन्धमात्रम् अपि उपपद्यत इत्यर्थः॥ The implication is that, so long as thirst persists, there is no possibility of even an iota of happiness!
अयुक्तस्य कस्माद् बुद्धिर् नास्तीत्य् उच्यते – इन्द्रियाणाम् इति। It is being stated why a man without concentration does not possess wisdom:
इन्द्रियाणां हि चरतां यद् मनः अनुविधीयते। तद् अस्य हरति प्रज्ञां वायुः नावम् इव अम्भसि॥६७॥ indriya, hi, carat, yad, manas, anu-vi-√dhā; tad, idam, √hṛ, prajñā, vāyu, nau, iva, ambhas. यद् मनः हि (=यस्मात्) चरताम् इन्द्रियाणाम् अनुविधीयते, तद् [मनः] अस्य प्रज्ञां हरति, वायुः अम्भसि नावम् इव [हरति]॥ Because, that very mind, which follows after the roaming senses, takes away one’s wisdom, like a small boat on the water, which follows after the wind.
Because, (of) the roaming senses (इन्द्रियाणां हि चरताम्)
the mind which follows after (them) (यद् मनः अनुविधीयते),
that (mind) takes away one’s wisdom (तद् अस्य हरति प्रज्ञाम्),
like a small boat on the water (follows after) the wind (वायुः नावम् इव अम्भसि).
fr. इदम् prn. m. sg. gen. (SG.4.8:); प्रज्ञा f. sg. acc.
7. हरति
takes away
fr. √हृ 1.P. pr. 3rd sg.
10. वायुः
the wind [takes away]
fr. वायु m. sg. nom.
12. अम्भसि
on the water
fr. अम्भस् n. sg. loc.
11. नावम्
a small boat
fr. नौ f. sg. acc.
9. इव
like, similar to
fr. इव in.
इन्द्रियाणां हि यस्माच् चरतां स्व-स्व-विषयेषु प्रवर्तमानानां यन् मनोऽनुविधीयतेऽनुप्रवर्तते तद् इन्द्रिय-विषय-विकल्पने प्रवृत्तं मनोऽस्य यतेर् हरति प्रज्ञाम् आत्मानात्म-विवेक-जां नाशयति। Hi, for; yat manaḥ, the mind which; anuvidhīyate, follows in the wake of; caratām, the wandering; indriyāṇām, senses that are tending towards their respective objects; tat, that, the mind engaged in thinking
[•Perceiving objects like sound etc. in their respective varieties.•]
of the objects of the senses; harati, carries away, destroys; asya, his, the sannyāsin's; prajñām, wisdom born from the discrimination between the Self and the not-Self.
कथम्? वायुर् नावम् इवाम्भस्य् उदके जिगमिषतां मार्गाद् उद्धृत्योन्मार्गे यथा वायुर् नावं प्रवर्तयत्य्, एवम् आत्म-विषयां प्रज्ञां हृत्या मनो विषय-विषयां करोति॥ How? Iva, like; vāyuḥ, the wind; diverting a nāvam, boat; ambhasi, on the waters. As wind, by diverting a boat on the waters from its intended course, drives it along a wrong course, similarly the mind, by diverting the wisdom from the pursuit of the Self, makes it engage in objects.
‘यततो ह्य् अपि’ इत्य् (BhG.2.60) उपन्यस्तस्यार्थस्यानेकधोपपत्तिम् उक्त्वा तं चार्थम् उपपाद्योपसंहरति – तस्माद् इति। After having stated variously the reasons for the idea conveyed through the verse, ‘For, O son of Kuntī,’ etc. (BhG.2.60), and having established that very idea, the Lord concludes thus:
तस्मात् यस्य महा-बाहो निगृहीतानि सर्वशः। इन्द्रियाणि इन्द्रिय-अर्थेभ्यः तस्य प्रज्ञा प्रतिष्ठिता॥६८॥ tasmāt, yad, mahā-bāhu, nigṛhīta, sarvaśas; indriya, indriya-artha, tad, prajñā, pratiṣṭhitā. महा-बाहो, तस्मात् यस्य इन्द्रियाणि इन्द्रिय-अर्थेभ्यः सर्वशः निगृहीतानि [निगृहीतुम् अर्ह्यन्ते इत्यर्थः], तस्य प्रज्ञा प्रतिष्ठिता॥ Therefore, O Arjuna, the one whose senses under authority of the intellect are, or rather, are capable of being, completely withdrawn from the sense pursuits – that one has wisdom that is firm.
Therefore (तस्मात्), for whom (यस्य), O mighty armed one (महा-बाहो = अर्जुन),
(the senses) are (capable of being) completely withdrawn (निगृहीतानि सर्वशः)
the senses from the sense pursuits (इन्द्रियाणि इन्द्रिय-अर्थेभ्यः),
that one has wisdom that is firm (तस्य प्रज्ञा प्रतिष्ठिता).
fr. निगृहीता pp. of नि + √ग्रह् a. n. pl. nom. (SG.6.6:)
7. तस्य प्रज्ञा
that one has wisdom
fr. तद् prn. m. sg. gen.; प्रज्ञा f. sg. nom.
8. प्रतिष्ठिता
[that] is firm
fr. प्रतिष्ठिता pp. of प्रति + √स्था a. f. sg. nom. (SG.6.6: & SG.2.101:)
इन्द्रियाणां प्रवृत्तौ दोष उपपादितो यस्मात् – तस्माद् यस्य यतेः, हे महा-बाहो, निगृहीतानि सर्वशः सर्व-प्रकारैर् मानसादि-भेदैर् इन्द्रियाणीन्द्रियार्थेभ्यः शब्दादिभ्यस् तस्य प्रज्ञा प्रतिष्ठिता॥ Since the evils arising from the activities of the organs have been described, tasmāt, therefore; mahā-bāho, O mighty-armed one; tasya, his, the sannyāsin's; prajñā, wisdom; pratiṣṭhitā, becomes established; yasya, whose; indriyāṇi, organs; sarvaśaḥ, in all their varieties, differentiated as mind etc.; nigṛhītāṇi, are withdrawn; indriya-arthebhyaḥ, from their objects such as sound etc.
योऽयं लौकिको वैदिकश् च व्यवहारः स उत्पन्न-विवेक-ज्ञानस्य स्थित-प्रज्ञस्याविद्या-कार्यत्वाद् अविद्या-निवृत्तै निवर्तते। अविद्यायाश् च विद्या-विरोधान् निवृत्तिर् इत्य् एतम् अर्थं स्फुटी-कुर्वन्न् आह – या निशेति। In the case of a man of steady wisdom in whom has arisen discriminating knowledge, those which are these ordinary and Veda dealings cease on the eradication of ignorance, they being effects of ignorance. And ignorance ceases because it is opposed to Knowledge. For clarifying this idea, the Lord says:
या निशा सर्व-भूतानां तस्यां जागर्ति संयमी। यस्यां जाग्रति भूतानि सा निशा पश्यतः मुनेः॥६९॥ yad, niśā, sarva-bhūta, tad, √jāgṛ, saṃyamin; yad, √jāgṛ, bhūta, tad, niśā, paśyat, muni. या सर्व-भूतानां निशा [इव], तस्यां संयमी [मुनिः] जागर्ति। यस्यां भूतानि जाग्रति, सा [सद्-वस्तु] पश्यतः मुनेः निशा [इव]॥ What is like night for all beings – in that, the wise who is disciplined is awake. In what it is that beings are awake to, that is like night for the wise one who sees clearly. [The wise are awake to reality (sat), and others are only awake to what they believe is reality, but is unreal (a-sat).]
What (reality) is (like) night (या निशा) for all beings (सर्व-भूतानाम्),
in that (तस्यां) the wise one who is disciplined is awake (जागर्ति संयमी).
In what (unreal) (यस्यां) beings are awake (जाग्रति भूतानि),
that is (like) night (सा निशा) for the wise one who sees clearly (पश्यतः मुनेः).
fr. पश्यत् pr. pt. of √दृश् 1.P. a. m. sg. gen. (SG.5.15.6:)
12. मुनेः
for the wise one
fr. मुनि m. sg. gen.
11. निशा [इव]
[is] [like] night
fr. निशा f. sg. nom.
या निशा रात्रिः सर्व-पदार्थानाम् अ-विवेक-करी तमः-स्व-भावत्वान् सर्वेषां भूतानां सर्व-भूतानाम्। किं तत्? परमार्थ-तत्त्वं स्थित-प्रज्ञस्य विषयः। यथा नक्तं-चराणाम् अहर् एव सद् अन्येषां निशा भवति, तद्वन् नक्तं-चर-स्थानीयानाम् अ-ज्ञानां सर्व-भूतानां निशा इव निशा परमार्थ-तत्त्वम्, अ-गोचरत्वाद् अ-तद्-बुद्धीनाम्। Yā, that which; sarva-bhūtānām, for all creatures; is niśā, night – which being darkness (tamaḥ) by nature, obliterates distinctions among all things; what is that? that is the Reality which is the supreme Goal, accessible to the man of steady wisdom. As that which verily appears as day to the nocturnal creatures is night for others, similarly the Reality which is the supreme Goal appears to be night, as it were, to all unenlightened beings who are comparable to the nocturnal creatures, because It is beyond the range of vision of those who are devoid of that wisdom.तस्यां परमार्थ-तत्त्व-लक्षणायाम् अ-ज्ञान-निशायाः प्रवृद्धो जागर्ति संयमी संयमवान् जितेन्द्रियो योगीत्य् अर्थः। Saṃyamī, the self-restrained man, whose organs are under control, i.e. the yogī [•The man of realization.•] who has arisen from the sleep of ignorance; jāgarti, keeps awake; tasyām, in that (night) characterized as the Reality, the supreme Goal.यस्यां ग्राह्य-ग्राहक-भेद-लक्षणायाम् अ-विद्या-निद्रायां(-निशायां) प्रसुप्तान्य् एव भूतानि ‘जाग्रति’ इत्य् उच्यते यस्यां निशायां प्रसुप्ता इव स्वप्न-दृशः सा निशा अ-विद्या-रूपत्वात् परमार्थ-तत्त्वं पश्यतो मुनेः। That night of ignorance, characterized by the distinctions of subjects and objects, yasyām in which; bhūtāni, the creatures, who are really asleep; are said to be jāgrati, keeping awake, in which night they are like dreamers in sleep; sā niśā, it is night; paśyataḥ, to the seeing; muneḥ, sage, who perceives the Reality that is the supreme Goal, because that (night) is ignorance by nature.
अतः कर्माण्य् अ-विद्यावस्थायाम् एव चोद्यन्ते, न विद्यावस्थायाम्। विद्यायां हि सत्याम्, उदिते सवितरि शार्वरम् इव तमः, प्रणाशम् उपगच्छत्य् अ-विद्या। Therefore, rites and duties are enjoined only during the state of ignorance, not in the state of enlightenment. For, when Knowledge dawns, ignorance becomes eradicated like the darkness of night after sun-rise.
[•It may be argued that even after illumination the phenomenal world, though it is known to be false, will continue to be perceived because of the persistence of past impressions; therefore there is scope for the validity of the scriptural injunctions even in the case of an illumined soul. The answer is that there will be no scope for the injunctions, because the man of realization will then have no ardent leaning towards this differentiated phenomenal world which makes an injunction relevant.•]
प्राग् विद्योत्पत्तेर् अ-विद्या प्रमाण-बुद्ध्या गृह्यमाणा क्रिया-कारक-फल-भेद-रूपा सती सर्व-कर्म-हेतुत्वं प्रतिपद्यते, न अ-प्रमाण-बुद्ध्या गृह्यमाणायाः कर्म-हेतुत्वोपपत्तिः। Before the rise of Knowledge, ignorance, accepted as a valid means of knowledge and presenting itself in the different forms of actions, means and results, becomes the cause of all rites and duties. It cannot reasonably become the source of rites and duties (after Realization) when it is understood as an invalid means of knowledge.
प्रमाण-भूतेन वेदेन ‘मम चोदितं कर्तव्यं कर्म’ इति हि कर्मणि कर्ता प्रवर्तते, न अ-विद्यामात्रम् इदं सर्वं ‘निशा इव’ इति। For an agent becomes engaged in actions when he has the idea, ‘Actions have been enjoined as a duty for me by the Vedas, which are a valid means of knowledge’; but not when he understands that ‘all this is mere ignorance, like the night’.
यस्य पुनर् ‘निशा इव अ-विद्यामात्रम् इदं सर्वं भेद-जातम्’ इति ज्ञानं तस्यात्म-ज्ञस्य सर्व-कर्म-सन्न्यास एवाधिकारो न प्रवृत्तौ। Again, the man to whom has come the Knowledge that all these differences in their totality are mere ignorance like the night, to that man who has realized the Self, there is eligibility only for renouncing all actions, not for engaging in actions.
तथा च दर्शयिष्यति – ‘तद्-बुद्धयस् तद्-आत्मानः’ इत्य्-आदिना (BhG.5.17), ज्ञान-निष्ठायाम् एव तस्याधिकारम्। In accordance with this the Lord will show in the verse, ‘Those who have their intellect absorbed in That, whose Self is That’ (BhG.5.17) etc., that he has competence only for steadfastness in Knowledge.
तत्रापि प्रवर्तक-प्रमाणाभावे प्रवृत्त्य्-अनुपपत्तिर् इति चेत्। Objection: May it not be argued that, there will be no reason for being engaged even in that (steadfastness in Knowledge) if there be no valid means of knowledge [•Veda injunctions.•] to impel one to that.
[•Because, without an injunction nobody would engage in a duty, much less in steadfastness to Knowledge.•]
न, स्वात्म-विषयत्वाद् आत्म-विज्ञानस्य। न ह्य् आत्मनः स्वात्मनि प्रवर्तक-प्रमाणापेक्षता आत्मत्वाद् एव, तद्-अन्तत्वाच् च सर्व-प्रमाणानां प्रमाणत्वस्य। न ह्य् आत्म-स्व-रूपाधिगमे सति पुनः प्रमाण-प्रमेय-व्यवहारः संभवति। Answer: No, since ‘knowledge of the Self’ relates to one's own Self. Indeed, by the very fact that It is the Self, and since the validity of all the means of knowledge culminates in It,
[•The validity of all the means of knowledge holds good only so long as the knowledge of the Self has not arisen.•]
therefore the Self does not depend on an injunction to impel It towards Itself.
[•Does the injunction relate to the knowledge of the Self. or to the Self Itself? The first alternative is untenable because a valid means of knowledge reveals its objects even without an injunction. The second alternative also is untenable because the Self is self-revealing, whereas an injunction is possible in the case of something yet to be achieved. And one’s own Self is not an object of that kind.•]
Surely, after the realization of the true nature of the Self, there is no scope again for any means to, or end of, knowledge. The last valid means of (Self-) knowledge eradicates the possibility of the Self’s becoming a perceiver.
प्रमातृत्वं ह्य् आत्मनो निवर्तयत्य् अन्त्यं प्रमाणम्। निवर्तयद् एव चाप्रमाणी-भवति, स्वप्न-काल-प्रमाणम् इव प्रबोधे। And even as it eradicates, it loses its own authoritativeness, in the same way as the means of knowledge which is valid in dream becomes unauthoritative during the waking state.
लोके च वस्त्व्-अधिगमे प्रवृत्ति-हेतुत्वादर्शनात् प्रमाणस्य। In the world, too, after the perception of an object, the valid means of that perception is not seen to be a cause impelling the knower (to any action with regard to that object).
तस्मान् नात्म-विदः कर्मण्य् अधिकार (cf. BhG.2.47) इति सिद्धम्॥ Hence, it is established that, for an knower of the Self, there remains no eligibility for rites and duties.
विदुषस् त्यक्तैषणस्य स्थित-प्रज्ञस्य यतेर् एव मोक्ष-प्राप्तिर् न त्व् अ-सन्न्यासिनः काम-कामिन इत्य् एतम् अर्थं दृष्टान्तेन प्रतिपादयिष्यन्न् आह – आपूर्येति। The attainment of Liberation is only for the sannyāsin,
[•Liberation is attained only by one who, after acquiring an intellectual knowledge of the Self in a general way, is endowed with discrimination and detachment, has arisen above all desires, has become a monk in the primary sense, and has directly realized the Self by going through the process of śravaṇa (understanding of Upaniṣad texts about the Self), etc.•]
the man of enlightenment, who has renounced all desires and is a man of steady wisdom; but not for him who has not renounced and is desirous of the objects (of the senses). Such being the case, with a view to establishing this with the help of an illustration, the Lord says:
आपूर्यमाणम् अ-चल-प्रतिष्ठं समुद्रम् आपः प्रविशन्ति यद्वत्। तद्वत् कामाः यं प्रविशन्ति सर्वे सः शान्तिम् आप्नोति न काम-कामी॥७०॥ āpūryamāṇa, a-cala-pratiṣṭha, samudra, ap, pra-√viś, yadvat; tadvat, kāma, yad, pra-√viś, sarva, tad, śānti, √āp, na, kāma-kāmin. यद्वत् आपः आपूर्यमाणं [स्वरूपतः] अ-चल-प्रतिष्ठं समुद्रं प्रविशन्ति, तद्वत् सर्वे कामाः यं प्रविशन्ति – सः शान्तिम् आप्नोति, न काम-कामी॥ [cf. KathU.2.2.12] Like the full and unmoved ocean into which the waters enter, their source being the ocean, yet its nature being unaffected by their variations, the one whom all objects of desire enter yet remains the same in nature – that one attains peace. Not so the one who requires/anticipates these objects [like a small pond requires its streams].
Being (already) full (आपूर्यमाणम्) and unmoved (अ-चल-प्रतिष्ठम्),
to the ocean (समुद्रं) the (river) waters enter (आपः प्रविशन्ति) in which way (without inundating it) (यद्वत्),
in the same way (being already full) (तद्वत्) all (objects of) desire enter whom (कामाः यं प्रविशन्ति सर्वे),
that one attains peace (सः शान्तिम् आप्नोति), not so the one who requires these objects of desire (न काम-कामी).
fr. आपूर्यमाण pr. ps. pt. of आ + √पॄ a. m. sg. acc. (SG.5.37.4:)
3. अ-चल-प्रतिष्ठं
[and] unmoved
fr. अचल-प्रतिष्ठ a. m. sg. acc.
4. समुद्रं
ocean [into which]
fr. समुद्र m. sg. acc.
6. प्रविशन्ति
enter
fr. प्र + √विश् 6.P. pr. 3rd pl.
7. तद्वत्
similarly [remaining the same in nature]
fr. तद्वत् in.
9. सर्वे कामाः
all objects of desire
fr. सर्व prn. a. m. pl. nom. (SG.4.16.2:); काम m. pl. nom.
8. यं
the one [into] whom
fr. यद् prn. m. sg. acc.
10. प्रविशन्ति
enter [without disturbing]
fr. प्र + √विश् 6.P. pr. 3rd pl.
11. सः
that one
fr. तद् prn. m. sg. nom.
13. शान्तिम्
peace
fr. शान्ति f. sg. acc.
12. आप्नोति
attains
fr. √आप् 5.P. pr. 3rd sg.
14. न
not
fr. न in.
16. काम-
objects [of desire]
15. -कामी
the one who requires/anticipates
fr. काम-कामिन् a. m. sg. nom.
आपूर्यमाणम् अद्भिर् अ-चल-प्रतिष्ठम् अ-चलतया प्रतिष्ठा अवस्थितिर् यस्य तम् अ-चल-प्रतिष्ठं समुद्रम् आपः सर्वतो गताः प्रविशन्ति स्वात्म-स्थम् अ-विक्रियम् एव सन्तं यद्वत्, तद्वत् कामा विषय-संनिधाव् अपि सर्वत इच्छा-विशेषा यं पुरुषं समुद्रम् इव आपोऽविकुर्वन्तः प्रविशन्ति सर्वे आत्मन्य् एव प्रलीयन्ते न स्वात्म-वशं कुर्वन्ति। स शान्तिं मोक्षम् आप्नोति, Saḥ, that man; āpnoti, attains; śāntim, peace Liberation; yam, into whom, into which person; sarve, all; kāmāḥ, desires, all forms of wishes; praviśanti, enter, from all directions, like waters entering into a sea, without overwhelming him even in the presence of objects; they vanish in the Self, they do not bring It under their own influence, tadvat, in the same way; Yadvat, as; āpaḥ, waters, coming from all sides; praviśanti, flow into; samudram, a sea; that remains a-cala-pratiṣṭham, unchanged, that continues to be its own self, without any change; āpūryamāṇam, (even) when filled up from all sides with water.न इतरः काम-कामी – काम्यन्त इति कामा विषयास् तान् कामयितुं शीलं यस्य स काम-कामी नैव प्राप्नोतीत्य् अर्थः॥ Na, not so the other; who is kāma-kāmī, desirous of objects. Kāma means objects which are sought after. He who is given to desire them is kāma-kāmī. The idea implied is that he never attains (peace).
यस्माद् एवं तस्मात् – विहायेति। Since this is so, therefore:
विहाय कामान् यः सर्वान् पुमान् चरति निस्-स्पृहः। निस्-ममः निस्-अहङ्कारः सः शान्तिम् अधिगच्छति॥७१॥ vihāya, kāma, yad, sarva, pumaṃs, √car, nis-spṛha; nis-manas, nis-aham-kāra, tad, śānti, adhi-√gam. सर्वान् कामान् विहाय, यः पुमान् निः-स्पृहः निर्-ममः निर्-अहङ्कारः चरति, सः शान्तिम् अधिगच्छति॥ Giving up all binding desires, requirements/anticipations, the person who moves about free from longing, free from the judgment “this is mine” and free from the judgment “I am only this much” – that person attains peace.
The one who giving up all (binding) desires (विहाय कामान् यः सर्वान्),
this person moves about (पुमान् चरति) free from longing (निः-स्पृहः),
free from the judgment “this is mine” (निर्-ममः) (and) free from the judgment “I am only this much” (निर्-अहङ्कारः),
that one attains peace (सः शान्तिम् अधिगच्छति).
2. सर्वान् कामान्
all [binding] desires
fr. सर्व prn. a. m. pl. acc. (SG.4.16.2:); काम m. pl. acc.
1. विहाय
giving up
fr. विहाय in. pt. of वि + √हा
3. यः पुमान्
the person who
fr. यद् prn. m. sg. nom.; पुमंस् m. sg. nom. (SG.3.26:)
विहाय परित्यज्य कामान् यः सन्न्यासी पुमान् सर्वान् अ-शेषतः कार्त्स्न्येन चरति। जीवनमात्र-चेष्टा-शेषः पर्यटतीत्य् अर्थः। निः-स्पृहः शरीर-जीवनमात्रेऽपि निर्गता स्पृहा यस्य स निः-स्पृहः सन्। निर्-मम इति ममत्व-वर्जितः शरीर-जीवनमात्राक्षिप्त-परिग्रहेऽपि ‘मम इदम्’ इत्य् अभिनिवेश-वर्जितः। निर्-अहंकारो विद्यावत्त्वादि-निमित्तात्म-संभावना-रहित इत्यर्थः। स एवं-भूतः स्थित-प्रज्ञो ब्रह्म-विच् छान्तिं सर्व-संसार-दुःखोपरम-लक्षणां निर्वाणाख्याम् अधिगच्छति प्राप्नोति। ब्रह्म-भूतो भवतीत्य् अर्थः॥ Sah pumān, that man who has become thus, the sannyāsin, the man of steady wisdom, the knower of Brahman; adhigacchati, attains; śāntim, peace, called Nirvāṇa, consisting in the cessation of all the sorrows of mundane existence, i.e. he becomes one with Brahman; Yaḥ, who; vihāya, after rejecting; sarvān, all; kāmān, desires, without a trace, fully; carati, moves about, i.e. wanders about, making efforts only for maintaining the body; Niḥ-spṛhaḥ, free from hankering, becoming free from any longing even for the maintenance of the body; nir-mamaḥ, without the idea of (‘me’ and) ‘mine’, without the deep-rooted idea of ‘mine’ even when accepting something needed merely for the upkeep of the body; and nir-ahaṅkāraḥ, devoid of pride, i.e. free from self esteem owing to learning etc.
सैषा ज्ञान-निष्ठा स्तूयते – एषा ब्राह्मीति। This steadfastness in Knowledge, which is such, is being praised:
एषा ब्राह्मी स्थितिः पार्थ न एनां प्राप्य विमुह्यति। स्थित्वा अस्याम् अन्त-काले अपि ब्रह्म-निर्वाणम् ऋच्छति॥७२॥ etad, brāhmī, sthiti, pārtha, na, enad, prāpya, vi-√muh; sthitvā, idam, anta-kāla, api, brahma-nirvāṇa, √ṛ. एषा ब्राह्मी (=ब्रह्मणि अधिष्ठिता) स्थितिः, पार्थ। प्राप्य एनां, न विमुह्यति। अन्त-काले अपि अस्यां स्थित्वा ब्रह्म-निर्वाणम् ऋच्छति॥ This is being firm in/as reality (brahman, sat), O Arjuna. Attaining this, one is not any longer deluded. Being firm in this, even just at the moment of death, one attains liberation in/as brahman.
This is being firm in/as reality (brahman, sat) (एषा ब्राह्मी स्थितिः), O son of Pṛthā (पार्थ = अर्जुन).
Attaining this, one is not any longer deluded (न एनां प्राप्य विमुह्यति).
Being firm in this, even just at the moment of death (स्थित्वा अस्याम् अन्त-काले अपि),
one attains liberation in/as brahman (ब्रह्म-निर्वाणम् ऋच्छति).
एषा यथोक्ता ब्राह्मी ब्रह्मणि भवा इयं स्थितिः सर्वं कर्म संन्यस्य ब्रह्म-रूपेणैवावस्थानम् इत्य् एतत्। हे पार्थ, नैनां स्थितिं प्राप्य लब्ध्वा विमुह्यति मोहं प्राप्नोति। O Pārtha, eṣā, this, the aforesaid; is brāhmī sthitiḥ, the state of being established in Brahman, i.e. continuing (in life) in identification with Brahman, after renouncing all actions. Na vimuhyati, one does not become deluded; prāpya, after attaining; enām, this.स्थित्वा अस्यां स्थितौ ब्राह्म्यां यथोक्तायाम् अन्त-कालेऽन्ते वयस्य् अपि ब्रह्म-निर्वाणं ब्रह्म-निर्वृतिं मोक्षम् ऋच्छति गच्छति, किम्-उ वक्तव्यं ब्रह्म-चर्याद् एव संन्यस्य यावज्-जीवं यो ब्रह्मण्य् एवावतिष्ठते स ब्रह्म-निर्वाणम् ऋच्छतीति॥ Ṛcchati, one attains; brahma-nirvāṇam, identification with Brahman, Liberation; sthitvā, by being established; asyām, in this, in the state of Brahman-hood as described; api, even; anta-kāle, in the closing years of one's life. What need it be said that, one who remains established only in Brahman during the whole life, after having espoused monasticism even from the stage of celibacy, attains identification with Brahman!
इति श्रीमत्-परम-हंस-परिव्राजकाचार्य-गोविन्द-भगवत्-पूज्य-पाद-शिष्य-श्रीमच्-छङ्कर-भगवतः कृतौ श्री-भगवद्-गीता-भाष्ये साङ्ख्य-योगो नाम द्वितीयोऽध्यायः॥२॥
ओं तद् सत्। इति श्रीमद्-भगवद्-गीतासु उपनिषत्सु ब्रह्म-विद्यायां योग-शास्त्रे श्री-कृष्ण-अर्जुन-संवादे साङ्ख्य-योगः नाम द्वितीयः अध्यायः॥ om, tad, sat. iti, śrīmat-bhagavat-gītā, upaniṣad, brahma-vidyā, yoga-śāstra, śrī-kṛṣṇa-arjuna-saṃvāda, sāṅkhya-yoga, nāma, dvitīya, adhyāya. Om (brahman, the witness of all) is that (only) reality (sat). Thus ends the second chapter, called ‘The Topic of Knowledge,’ of the (eighteen chapters of) Songs of the Glorious Lord, which is (looked upon as) sacred teaching (Upaniṣad) and (whose teaching is) in (the form of) a dialogue between Śrī Kṛṣṇa and Arjuna, (the subject matter being) knowledge of brahman and yoga.
शास्त्रस्य प्रवृत्ति-निवृत्ति-विषय-भूते द्वे बुद्धी भगवता निर्दिष्टे, ‘साङ्ख्ये बुद्धिः योगे बुद्धिः’ (BhG.2.39) इति च। Two kinds of Convictions, viz the Conviction concerning Reality, and the Conviction concerning Yoga, associated with detachment from and engagement in action (respectively), which are dealt with in this Scripture (Gītā), have been indicated by the Lord.तत्र ‘प्रजहाति यदा कामान्’ (BhG.2.55) इत्यारभ्य आ अध्याय-परिसमाप्तेः साङ्ख्य-बुद्ध्य्-आश्रितानां सन्न्यासं कर्तव्यम् उक्त्वा तेषां तन्-निष्ठतयैव च कृतार्थता उक्ता – ‘एषा ब्राह्मी स्थितिः’ (BhG.2.72) इति। As to that, beginning with ‘When one fully renounces all the desires’ (BhG.2.55) and ending with the close of the Chapter, the Lord, having stated the sannyāsa, monasticism, has to be resorted to by those who are devoted to the Conviction about the Reality (Sāṅkhya-buddhi), has also added in the verse, ‘this is the state of being established in Brahman’ (BhG.2.72), that their fulfilment comes from devotion to that alone.अर्जुनाय च ‘कर्मण्येवाधिकारस्ते … मा ते सङ्गोऽस्त्वकर्मणि’ (BhG.2.47) इति कर्मैव कर्तव्यम् उक्तवान् योग-बुद्धिम् आश्रित्य, न तत एव श्रेयः-प्राप्तिम् उक्तवान्। Besides, in the verse, ‘Your right is for action alone....May you not have any inclination for inaction’ (BhG.2.47), the Lord said to Arjuna that duty had to be undertaken with the aid of the Conviction about Yoga (Yoga-buddhi). But he did not say that Liberation is attained through that alone.तद् एतद् आलक्ष्य पर्याकुली-कृत-बुद्धिः अर्जुनः उवाच। Noticing this, such as it was, Arjuna got his mind puzzled and said (to himself):कथं भक्ताय श्रेयोर्थिने यत् साक्षात् श्रेयः-साधनं साङ्ख्य-बुद्धि-निष्ठां श्रावयित्वा मां कर्मणि दृष्टानेकानर्थ-युक्ते पारंपर्येणापि अनेकान्तिक-श्रेयः-प्राप्ति-फले नियुञ्ज्यात् इति युक्तः पर्याकुली-भावः अर्जुनस्य। ‘Having first made me, who am His devotee seeking Liberation, hear about steadfastness in the Conviction about Reality, which is the direct cause of Liberation, why should He urge me to action which is seen to bristle with many evils, and from which, even through an indirect process, the result, viz Liberation, is unpredictable?’तद्-अनुरूपश् च प्रश्नः ‘ज्यायसी चेद्’ (BhG.3.1) इत्यादिः। Thus, Arjuna’s becoming perplexed is reasonable. And the question, ‘If it be Your opinion that Wisdom is superior to action....’ etc., is consistent with that.प्रश्नापाकरण-वाक्यं च भगवता उक्तं यथोक्त-विभाग-विषये शास्त्रे। The statement answering the question has been uttered by the Lord in this Scripture, where the division of the subject-matter referred to above has been dealt with.
केचित् तु – अर्जुनस्य प्रश्नार्थम् अन्यथा कल्पयित्वा तत्-प्रतिकूलं भगवतः प्रतिवचनं वर्णयन्ति, यथा च आत्मना सम्बन्ध-ग्रन्थे गीतार्थो निरूपितः तत्-प्रतिकूलं च इह पुनः प्रश्न-प्रतिवचनयोः अर्थं निरूपयन्ति। Some, however, imagine the meaning of Arjuna’s question to be otherwise, and explain the Lord’s answer contrarily to that. Here again, [•In the beginning of the third chapter.•] they ascertain the meaning of the question and the answer inconsistently with what they themselves have determined in their Introduction to be the purport of the Gītā.
कथम्? तत्र सम्बन्ध-ग्रन्थे तावत् – सर्वेषाम् आश्रमिणां ज्ञान-कर्मणोः समुच्चयः गीता-शास्त्रे निरूपितः अर्थः इत्युक्तम्; पुनर् विशेषितं च ‘यावज्-जीव’-श्रुति-चोदितानि कर्माणि परित्यज्य केवलाद् एव ज्ञानात् मोक्षः प्राप्यते इत्येतत् एकान्तेनैव प्रतिषिद्धम् इति। How? As to that, in that Introduction it has been said by them that in the scripture Gītā, the conclusion presented for people in all the stages of life is the combination of Knowledge and action. It has been again specifically stated by them that (in the Gītā) it is absolutely denied that Liberation is attained through Knowledge alone, by renouncing action enjoined by the Veda text, ‘(One should perform the Agni-hotra sacrifice) throughout life.’
इह तु आश्रम-विकल्पं दर्शयता ‘यावज्-जीव’-श्रुति-चोदितानाम् एव कर्मणां परित्याग उक्तः। But here (in the third chapter), when they show that the stages of life are distinct, the renunciation of those very actions which have been enjoined by the Veda text, ‘(One should perform the Agni-hotra sacrifice) throughout one’s life’, becomes admitted by them, ipso facto.
तत् कथम् ईदृशं विरुद्धम् अर्थम् अर्जुनाय ब्रूयात् भगवान्, श्रोता वा कथं विरुद्धम् अर्थम् अवधारयेत्? Therefore, how can the Lord say such a contradictory thing to Arjuna? Or how can the hearer comprehend a contradictory statement?
तत्रैतत् स्यात् – गृहस्थानाम् एव श्रौत-कर्म-परित्यागेन केवलाद् एव ज्ञानात् मोक्षः प्रतिषिध्यते, न तु आश्रमान्तराणाम् इति। Objection: In that case, let it be thus: With regard to the householders alone it is denied that, by renouncing all Veda rites and duties, Liberation can be attained through (superficial) Knowledge alone; but not so with regard to those belonging to the other stages of life.
एतद् अपि पूर्वोत्तर-विरुद्धम् एव। कथम्? सर्वाश्रमिणां ज्ञान-कर्मणोः समुच्चयो गीता-शास्त्रे निश्चितः अर्थः इति प्रतिज्ञाय इह कथं तद्-विरुद्धं केवलाद् एव ज्ञानात् मोक्षं ब्रूयात् आश्रमान्तराणाम्? Reply: Even this involves a contradiction between the earlier and the later statements. Objection: How? Reply: After having proposed in their Introduction that the ascertained teaching of the scripture Gītā is the combination of Knowledge and action for people in all the stages of life, how can they assert here contradictorily that, in the case of persons in stages of life other than that of the householders, Liberation comes from Knowledge alone?
अथ मतं श्रौत-कर्मापेक्षया एतद् वचनम् ‘केवलाद् एव ज्ञानात् श्रौतकर्मरहितात् गृहस्थानां मोक्षः प्रतिषिध्यते’ इति; तत्र गृहस्थानां विद्यमानम् अपि स्मार्तं कर्म अ-विद्यमानवत् उपेक्ष्य ‘ज्ञानादेव केवलात् न मोक्षः’ इत्युच्यते इति। Objection: Suppose it is held that this assertion is made with regard to Veda rites and duties, i.e. it is denied that householders can have Liberation through Knowledge alone which is unassociated with Veda rituals. By ignoring those duties of the householders which are prescribed by the Smṛtis, as if they (the duties) were nonexistent – even though they are present in fact–, it is said in that context that there can be no Liberation only from Knowledge.
[•The duties sanctioned by the Smṛtis have to be performed by all, irrespective of the stages of life they are in; they are a common factor in the lives of all spiritual aspirants, and hence, their existence need not be considered separately with regard to the householders. So, when it is said that those other than the householders cannot have Liberation from Knowledge alone, it is to be understood that they attain Liberation through Knowledge combined with duties prescribed by the Smṛtis.-Tr.•]
एतद् अपि विरुद्धम्। कथम्? गृहस्थस्यैव स्मार्त-कर्मणा समुच्चितात् ज्ञानात् मोक्षः प्रतिषिध्यते न तु आश्रमान्तराणाम् इति कथं विवेकिभिः शक्यम् अवधारयितुम्? Reply: Even this is contradictory! Objection: How? Reply: After having proposed in their Introduction that the ascertained teaching of the scripture Gītā is the combination of Knowledge and action for people in all the stages of life, how can they assert here contradictorily that, in the case of persons in stages of life other than that of the householders, Liberation comes from Knowledge alone?
किञ्च – यदि मोक्ष-साधनत्वेन स्मार्तानि कर्माणि ऊर्ध्व-रेतसां समुच्चीयन्ते, तथा गृहस्थस्यापि इष्यतां स्मार्तैर् एव समुच्चयो न श्रौतैः। अथ श्रौतैः स्मार्तैश् च गृहस्थस्यैव समुच्चयः मोक्षाय, ऊर्ध्व-रेतसां तु स्मार्त-कर्ममात्र-समुच्चितात् ज्ञानात् मोक्ष इति। Objection: Suppose it is held that this assertion is made with regard to Veda rites and duties, i.e. it is denied that householders can have Liberation through Knowledge alone which is unassociated with Veda rituals. By ignoring those duties of the householders which are prescribed by the Smṛtis, as if they (the duties) were nonexistent – even though they are present in fact–, it is said in that context that there can be no Liberation only from Knowledge.
[•The duties sanctioned by the Smṛtis have to be performed by all, irrespective of the stages of life they are in; they are a common factor in the lives of all spiritual aspirants, and hence, their existence need not be considered separately with regard to the householders. So, when it is said that those other than the householders cannot have Liberation from Knowledge alone, it is to be understood that they attain Liberation through Knowledge combined with duties prescribed by the Smṛtis.-Tr.•]
तत्रैवं सति गृहस्थस्य आयास-बाहुल्यात् श्रौतं स्मार्तं च बहु-दुःख-रूपं कर्म शिरसि आरोपितं स्यात्। Reply: Even this is contradictory! Objection: How? Reply: How can it be understood by discrimination people that, Liberation through Knowledge combined with action (rites and duties) prescribed by the Smṛtis is denied in the case of householders alone, but not with regard to others? Moreover, if, in the case of the sannyāsins, actions (rites and duties) prescribed by the Smṛtis have to be combined with Knowledge as a means to Liberation, then even for the householders you should accept the combination of Knowledge with actions sanctioned by the Smṛtis only not with those sanctioned by the Vedas.
अथ गृहस्थस्यैव आयास-बाहुल्य-कारणात् मोक्षः स्यात्, न आश्रमान्तराणां श्रौत-नित्य-कर्म-रहितत्वात् इति। On the other hand, if it be held that for Liberation, Knowledge has to be combined with actions sanctioned by the Vedas and the Smṛtis in the case the householders only, but for the sannyāsins the combination has to be with actions sanctioned by the Smṛtis alone, then, in that case, on the householder’s head will be placed the burden of much exertion in the form of greatly painful actions prescribed by the Vedas and the Smṛtis!
तद् अप्य् अ-सत्, सर्वोपनिषत्सु इतिहास-पुराण-योग-शास्त्रेषु च ज्ञानाङ्गत्वेन मुमुक्षोः सर्व-कर्म-सन्न्यास-विधानात्, आश्रम-विकल्प-समुच्चय-विधानाच् च श्रुति-स्मृत्योः। Again, if it be argued that Liberation will be attained by householders alone on account of their undertaking tasks requiring much diligence, but people in other stages of life will not have It because of their non-performance of the Veda and the daily obligatory duties (nitya-karma, prescribed by the Smṛtis), then that too is wrong since, with regard to the seekers of Liberation, renunciation of all actions has been prescribed as an accessory of Knowledge by all the Upaniṣads, History, Purāṇas and Yoga-scripures. And this follows also from the sanction in the Vedas and the Smṛtis for following the stages of life either optionally or successively.
[•The Jābāla Upaniṣad says: ‘After completing (the stage of) Celibacy, one should become a householder; from householder-ship he should become an anchorite (lit. a forest-dweller), and then become a mendicant. Or, if it happens otherwise, one should espouse monasticism even from the stage of Celibacy, or from his house (i.e. from the stage of the Householder), or from the forest’ (see Ja. 4.1). The first sentence speaks of successive progress towards monasticism, and the second speaks of optional adoption of monasticism. Combination of Knowledge with action may be of two kinds, krama-samuccaya and saha-samuccaya, Krama-samuccaya is where an aspirant embraces monasticism by gradually passing through the different stages of life. This is an indirect combination of Knowledge with action (rites and duties). Śaṅkarācarya is ready to concede this in the case of some people. There is also the other alternative of saha-samuccaya, where Knowledge is sought to be directly combined with action. Śaṅkarācarya rejects this standpoint totally. The Jābāla first speaks of krama-samuccaya, and then, by holding that one can become a monk from any stage of life, it rejects saha-samuccaya. Besides, there is the Upaniṣad text, ‘yadahar eva virajet tadahar eva pravrajet, one should renounce the very moment he acquires detachment’ (Ja. 4). A.G. quotes a Smṛtis which, too, says, ‘One should have recourse to that stage of life to which he is inclined.’-Tr.•]
सिद्धस् तर्हि सर्वाश्रमिणां ज्ञान-कर्मणोः समुच्चयः। Objection: In that case, the conclusion is that Knowledge and action should be combined by people in all stages of life?
न, मुमुक्षोः सर्व-कर्म-सन्न्यास-विधानात्। Reply: No, because it is enjoined in the Upaniṣad texts that a man aspiring for Liberation should give up all actions:
‘(पुत्रैषणाया वित्तैषणायाश् च लोकैषणायाश् च) व्युत्थाय अथ भिक्षा-चर्यं चरन्ति’ (BrhUEng.3.5.1) ‘तस्मात् न्यासम् एषां तपसाम् अतिरिक्तम् आहुः’ (MNārU.2.79) ‘न्यास एवात्यरेचयत्’ (MNārU.2.78) इति, ‘न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वम् आनशुः’ (MNārU.2.12) इति च। ‘ब्रह्म-चर्याद् एव प्रव्रजेत्’ (JābU.4) इत्याद्याः श्रुतयः। ‘(Knowing this very Self the Brāhmaṇas) renounce (the desire for sons, for wealth and for the worlds), and lead a mendicant life’ (BrhUEng.3.5.1; also see BrhUEng.4.4.22); ‘Therefore they speak of monasticism as something surpassing all these austerities’ (Ma. Na. 24.1); ‘Monasticism verily became supreme’ (ibid. 21.2); ‘The few who obtained Immortality did so not through action, nor progeny,nor wealth, but through renunciation alone’ (ibid. 10.5; Kai. 2);
[•The references to these quotations from the Ma. Na. are numbered according to C.P.U. According to the Ma. Na. published from the Ramakrishna Math, Madras, the reference numbers are 79.16, 78.12 and 12.14 respectively.-Tr.•]
and, ‘One should take to monasticism from the stage of Celibacy itself’ (JābU.4), etc.
‘त्यज धर्मम् अ-धर्मं च उभे सत्यानृते त्यज। उभे सत्यानृते त्यक्त्वा येन त्यजसि तत् त्यज।’ (MBhSant.329.40) ‘संसारम् एव निःसारं दृष्ट्वा सार-दिदृक्षया। प्रव्रजन्त्य् अ-कृतोद्वाहाः परं वैराग्यम् आश्रिताः’ (some Smṛti and NārParU.3.15) इति बृहस्पतिः। ‘कर्मणा बध्यते जन्तुर् विद्यया च विमुच्यते। तस्मात् कर्म न कुर्वन्ति यतयः पार-दर्शिनः’ (MBhSant.241.7) इति शुकानुशासनम्। Besides, (in the Smṛti) it is said: ‘Giving up religion and irreligion, give up both the real and the unreal, give up that [•The idea of agentship.•] through which they are renounced’ (MBhSant.329.40; MBhSant.331.44). And Bṛhas-pati said to Kaca: ‘Noticing that the phenomenal world is verily hollow, and desiring to realize the Essence (Brahman), they, even while remaining unmarried, take to monasticism by embracing supreme renunciation.’
[•Ast. omits ‘kacam prati, to Kaca’, and notes that this verse occurs in Na. Par. (3.15) without any reference to Brahas-pati.-Tr.•]
(Vyāsa’s) instruction to Śuka is this: ‘A being gets bound down by actions, and he is liberated by Illumination. Therefore, the sannyāsins who have realized the Transcendental (Self) do not undertake any action (rites and duties)’ (MBhSant.241.7).
इहापि च ‘सर्व-कर्माणि मनसा संन्यस्य’ (BhG.5.13) इत्यादि। मोक्षस्य च अ-कार्यत्वात् मुमुक्षोः कर्मानर्थक्यम्। Here also occurs the text, ‘having given up all actions mentally,’ etc. (BhG.5.13). Further, as Liberation is not a result (of action), actions become useless for one aspiring for Liberation.
नित्यानि प्रत्यवाय-परिहारार्थम् अनुष्ठेयानि इति चेत्। Objection: May it not be argued that the daily obligatory duties (nitya-karmas) have to be performed as to avoid sin?
[•Cf: ‘By not performing the enjoined rites, and doing those which are prohibited, and indulging in sense-objects, a man suffers downfall.’ (quoted by A.G.) Rites are divided under three categories – nitya, naimittika and kāmya. Nityas are daily obligatory duties such as Agni-hotra. repeating Gāyatrī, etc. every morning and evening; naimittikas are occasional duties such as śrāddha (obsequies, prāyaścitta (expiation), etc.; kāmyas are rites performed for some particular purpose and with a view to future fruition, e.g. kārīrī-sacrifice performed to get rains; putreṣṭi done for getting a son; a svamedha for going to heaven. Nitya-karmas are supposed to yield no result, but their non-performance brings evil. Śaṅkarācarya refutes this theory. According to him, nitya-karmas have a positive result in as much as they purify the mind, or they lead to heaven.-Tr.•]
न; अ-सन्न्यासि-विषयत्वात् प्रत्यवाय-प्राप्तेः। न हि अग्नि-कार्याद्य्-अकरणात् सन्न्यासिनः प्रत्यवायः कल्पयितुं शक्यः, यथा ब्रह्म-चारिणाम् अ-सन्न्यासिनाम् अपि कर्मिणाम्। Reply: No, because the incurring of sin concerns those who are not monks. As by not performing rituals etc. connected with fire, sin accrues even to the Brahmacarins who are performers of rites and duties and are not monks, it certainly cannot be imagined similarly with regard to a sannyāsin.
[•Sin is incurred by one who fails to perform the rites and duties enjoined on him according to his stage of life. A Brahmacarin, whose duty is to study the Vedas and keep the sacred fire burning with fuel, incurs sin by not doing so. But the sannyāsin cannot incur sin by the non-performance of what is not his duty.•]
न तावत् नित्यानां कर्मणाम् अ-भावाद् एव भाव-रूपस्य प्रत्यवायस्य उत्पत्तिः कल्पयितुं शक्या (युक्ता च), ‘कथम् अ-सतः सज् जायेत?’ (ChanU.6.2.2) इति अ-सतः सज्-जन्मासम्भव-श्रुतेः। For that matter, neither can it be imagined that sin which is a positive entity can be generated from the mere absence of daily obligatory duties (nitya-karmas), because of the Upaniṣad text, ‘How can existence come out of nonexistence?’ (ChanU.6.2.2), which speaks of the impossibility of the birth of existence from nonexistence.
यदि विहिताकरणात् अ-सम्भाव्यम् अपि प्रत्यवायं ब्रूयात् वेदः, तदा अन्-अर्थकरः वेदः अ-प्रमाणम् इत्युक्तं स्यात्। Should the Vedas speak even of the impossible, that sin accrues from the non-performance of enjoined rites, then it will amount to saying that the Vedas are a source of evil and hence invalid!
विहितस्य करणाकरणयोः दुःखमात्र-फलत्वात्। For the result of either doing or not doing what is enjoined would be pain.
[•Performance of rites involves pain such as irritation of the eyes due to smoke, monetary expenses, etc., and non-performance too would produce sin!•]
तथा च ‘कारकं शास्त्रं, न ज्ञापकम्’ इत्य् अन्-उपपन्नार्थं कल्पितं स्यात्। न चैतद् इष्टम्। And thereby an illogical conjecture would have been made that the scriptures are creative and not informative.
[•The scriptures proceed by accepting the powers of objects as they are known, and not by imparting to them powers they (the objects) do not have In this sense the Vedas are informative, and not creative.•]
And this is not desirable.
तस्मात् न सन्न्यासिनां कर्माणि। अतो ज्ञान-कर्मणोः समुच्चयानुपपत्तिः। Therefore, rites and duties are not for monks. Hence, the combination of Knowledge and action does not stand to reason.
‘ज्यायसी चेत् कर्मणस् ते मता बुद्धिः’ (BhG.3.1) इति अर्जुनस्य प्रश्नानुपपत्तेश् च। Moreover, Arjuna’s question, ‘If it be Your opinion that Wisdom is superior to action,’ etc. becomes unjustifiable.
यदि हि भगवता द्वितीयाध्याये ज्ञानं कर्म च समुच्चयेन त्वया अनुष्ठेयम् इत्युक्तं स्यात्, ततः अर्जुनस्य प्रश्नः अन्-उपपन्नः ‘ज्यायसी चेत् कर्मणस् ते मता बुद्धिः’ (BhG.3.1) इति। For, if it be that the Lord had said in the second chapter, ‘Knowledge and action, in combination, have to be pursued by you’, then Arjuna’s question, ‘O Janārdana, if it be Your opinion that Wisdom is superior to action,’ etc. becomes unreasonable.
अर्जुनाय चेत् बुद्धि-कर्मणी त्वया अनुष्ठेय इत्युक्ते, या कर्मणो ज्यायसी बुद्धिः सापि उक्तैव इति ‘तत् किं कर्मणि घोरे मां नियोजयसि केशव’ (BhG.3.1) इति प्रश्नो न कथंचन उपपद्यते। Had it been said to Arjuna, ‘Wisdom and action are to be practised by you’, then that Wisdom which is superior to action also stands stated as a matter of course. In that case, Arjuna’s
question, ‘why then do you urge me to horrible action?’, cannot in any way be logical.
न च ‘अर्जुनस्यैव ज्यायसी बुद्धिः न अनुष्ठेया इति भगवता उक्तं पूर्वम्’ इति कल्पयितुं युक्तम्, येन ‘ज्यायसी चेत्’ इति प्रश्नः स्यात्। Nor can it be reasonably imagined that the Lord had said earlier that Wisdom which is superior should not be practised by Arjuna alone, from which could arise the question, ‘If it be your opinion that Wisdom is superior to action...?’
[•Ast. adds ‘vivekataḥ, by making a distinction (between the pursuit of Knowledge and of action)’.-Tr.•]
यदि पुनः एकस्य पुरुषस्य ज्ञान-कर्मणोर् विरोधात् युगपद् अनुष्ठानं न सम्भवतीति भिन्न-पुरुषानुष्ठेयत्वं भगवता पूर्वम् उक्तं स्यात्, ततोऽयं प्रश्न उपपन्नः ‘ज्यायसी चेद्’ इत्यादिः। Again, had it been stated earlier by the Lord that Knowledge and actions are to be pursued by different persons since they, owing to mutual contradiction, cannot be simultaneously pursued by one and the same person, they only would this question, ‘If it be Your opinion,’ etc. become logical.
अ-विवेकतः प्रश्न-कल्पनायाम् अपि भिन्न-पुरुषानुष्ठेयत्वेन भगवतः प्रतिवचनं नोपपद्यते। Even if it be supposed that the question has been put owing to non-discrimination, still, the Lord’s reply that they (Knowledge and action) are to be pursued by different persons does not become rational.
न च अ-ज्ञान-निमित्तं भगवत्-प्रतिवचनं कल्प्यम्। Besides, it should not be imagined that the Lord’s answer is given out of His misunderstanding.
अस्माच् च भिन्न-पुरुषानुष्ठेयत्वेन ज्ञान-कर्म-निष्ठयोः भगवतः प्रतिवचन-दर्शनात्, ज्ञान-कर्मणोः समुच्चयानुपपत्तिः। And from these considerations, since the Lord’s answer is seen to be that the steadfastness in Knowledge and in action are meant for different persons. Therefore it follows that combination of Knowledge and action is illogical.
तस्मात् केवलाद् एव ज्ञानात् मोक्ष इत्य् एषोऽर्थो निश्चितो गीतासु सर्वोपनिषत्सु च। Hence, the well-ascertained conclusion in the Gītā and all the Upaniṣads is that Liberation follows from Knowledge alone.
ज्ञान-कर्मणोः ‘एकं वद निश्चित्य’ (BhG.3.2) इति च एक-विषयैव प्रार्थना अन्-उपपन्ना, उभयोः समुच्चय-सम्भवे। Further, if it were possible to combine both of them, then the prayer, ‘Tell me for certain one of these,’ with regard to either Knowledge or action, becomes inconsistent.
‘कुरु कर्मैव तस्मात् त्वम्’ (BhG.4.15) इति च ज्ञान-निष्ठासम्भवम् अर्जुनस्य अवधारणेन दर्शयिष्यति॥ And by His emphatic statement, ‘Therefore you undertake action itself’ (BhG.4.15Arjuna to be steadfast in Knowledge.
arjuna, √vac: jyāyasī, ced, karman, yuṣmad, matā, buddhi, jana-ardana; tad, kim, karman, ghora, asmad, ni-√yuj, keśava. अर्जुनः उवाच। जन-अर्दन, कर्मणः चेद् ज्यायसी बुद्धिः ते (=तव) मता, तद् किं घोरे कर्मणि मां नियोजयसि, केशव॥ Arjuna said: O Kṛṣṇa, if it is Your contention that knowledge is better than action, then why do You compel me into this gruesome action, O Kṛṣṇa?
अर्जुनः उवाच। If better (ज्यायसी चेद्) than action (कर्मणः) Your (ते)
contention (मता ) knowledge is (बुद्धिः), O one who is prayed to by people (जन-अर्दन = कृष्ण),
then why (तद् किं) into this gruesome action (कर्मणि घोरे) me (माम्)
do You compel (नियोजयसि), O destroyer of the demon Keśin (केशव = कृष्ण)?
1. अर्जुनः उवाच
अर्जुन said
fr. अर्जुन m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
fr. अहम् prn. sg. acc.; नि + √युज् P. cs. ps. pr. 2nd sg. (SG.5.40:)
13. केशव
(कृष्ण) O Destroyer of the Demon केशिन्
fr. केशव m. sg. voc.
ज्यायसी श्रेयसी चद् यदि कर्मणः सकाशात् ते तव मता अभिप्रेता बुद्धिः ज्ञानं, हे जनार्दन। O Jana-ardana, cet, if it be; te, Your; matā, opinion, intention; that buddhiḥ, Wisdom; jyāyasī, is superior; karmaṇaḥ, to action-.
यदि बुद्धि-कर्मणी समुच्चिते इष्टे, तदा ‘एकं श्रेयः-साधनम्’ इति, If the combination of Wisdom and action be intended (by the Lord), then the means to Liberation is only one.
[•The path combining Wisdom and action.•]
‘कर्मणो ज्यायसी बुद्धिः’ इति कर्मणः अतिरिक्त-करणं बुद्धेर् अनुपपन्नम् अर्जुनेन कृतं स्यात्। न हि ‘तद् एव तस्मात्’ फलतोऽतिरिक्तं स्यात्। In that case, Arjuna would have done something illogical in separating Wisdom from action by saying that Wisdom is superior to action. For, that (Wisdom or action, which is a constituent of the combination) cannot be greater than that (Combination, even) from the point of view of the result.
[•Since what is intended is a combination, therefore, the separation of Knowledge from action, from the point of view of the result, is not justifiable. When Knowledge and action are considered to form together a single means to Liberation, in that case each of them cannot be considered separately as producing its own distinct result. Arjuna's question can be justified only if this separation were possible.•]
तथा च कर्मणः श्रेयस्करी भगवतोक्ता बुद्धिः, ‘अ-श्रेयस्करं कर्म कुरु’ इति मां प्रतिपादयति, तत् – किं नु कारणम्? इति भगवत उपालम्भम् इव कुर्वन् ‘तत् किं कस्मात् कर्मणि घोरे क्रूरे हिंसा-लक्षणे मां नियोजयसि केशव?’ इति च यद् आह तच् च नोपपद्यते। Similarly, what Arjuna said by way of censuring the Lord, as it were, in, ‘It has been stated by the Lord that Wisdom is superior to action, and He exhorts me saying, “Undertake action,” which is a source of evil! What may be the reason for this?’, and also in, ‘Tat kim, why then, O Keśava; niyojayasi, do You urge; mām, me; to ghore, horrible, cruel; karmaṇi, action; involving injury?’ -that (censure) also does not become reasonable.
अथ च स्मार्तेनैव कर्मणा समुच्चयः सर्वेषां भगवता उक्तः अर्जुनेन च अवधारितश् चेत्, ‘तत् किं कर्मणि घोरे मां नियोजयसि’ इत्यादि कथं युक्तं वचनम्॥ On the other hand,
[•If the opponent’s view be that Knowledge is to be combined with rites and duties sanctioned by the Vedas and the Smṛtis in the case of the householders only, whereas for others those sanctioned by the Smṛtis alone are to be combined with Knowledge...., then....•]
if it be supposed that the combination (of Knowledge) with action sanctioned only by the Smṛtis has been enjoined for all by the Lord, and Arjuna also comprehended (accordingly), then, how can the statement, ‘Why then do you urge me to horrible action’, be rational?
vyāmiśra, iva, vākya, buddhi, √muh, iva, asmad; tad, eka, √vad, niścitya, yad, śrayas, asmad, √āp. व्यामिश्रेण इव वाक्येन मे बुद्धिं मोहयसि इव। तद् एकं निश्चित्य वद, येन अहं श्रेयः आप्नुयाम्॥ With apparently contradictory words, You seem to confuse my mind. Please decide on just one and tell me that one by which I may gain complete freedom (śreyas).
With apparently contradictory words (व्यामिश्रेण इव वाक्येन),
You seem to confuse my mind (बुद्धिं मोहयसि इव मे).
Please decide on just one and tell me that one (तद् एकं वद निश्चित्य)
by which I may gain complete freedom (śreyas) (येन श्रेयः अहम् आप्नुयाम्).
1. व्यामिश्रेण इव
with apparently contradictory
fr. व्यामिश्र a. n. sg. inst.; इव in.
2. वाक्येन
word(s)
fr. वाक्य n. sg. inst.
4. मे बुद्धिं
my mind
fr. अहम् prn. sg. gen.; बुद्धि f. sg. acc.
3. मोहयसि इव
You seem to confuse
fr. √मुह् P. cs. ps. pr. 2nd sg. (SG.5.40:); इव in.
व्यामिश्रेणेव, यद्यपि विविक्ताभिधायी भगवान्, तथापि मम मन्द-बुद्धेः व्यामिश्रम् इव भगवद्-वाक्यं प्रतिभाति। तेन मम बुद्धिं मोहयसि इव। ‘Though the Lord speaks lucidly, still, to me who am of a dull understanding, the Lord’s utterance appears to be conflicting.’ ‘Mohayasi, You bewilder; me, my; buddhim, understanding; iva, as it were; vyāmiśreṇa iva, by that seemingly conflicting; vakyena, statement!’
मम बुद्धि-व्यामोहापनयाय हि प्रवृत्तः त्वं तु कथं मोहयसि? अतः ब्रवीमि ‘बुद्धिं मोहयसि इव मे’ मम इति। ‘You have surely undertaken to dispel the confusion of my understanding; but why do You bewildered (it)? Hence I say, “You bewildered my understanding, as it were.”’
त्वं तु भिन्न-कर्तृकयोः ज्ञान-कर्मणोः एक-पुरुषानुष्ठानासम्भवं यदि मन्यसे, तत्रैवं सति तत् तयोः एकं बुद्धिं कर्म वा ‘इदम् एव अर्जुनस्य योग्यं बुद्धि-शक्त्यवस्थानुरूपम्’ इति निश्चित्य वद ब्रूहि, येन ज्ञानेन कर्मणा वा अन्यतरेण श्रेयः अहम् आप्नुयां प्राप्नुयाम्। ‘However, if You
[•In some readings, ‘tvam tu, however, you’, is substituted by ‘tatra, as to that’.-Tr.•]
think that it is impossible for a single person to pursue both Knowledge and action, which can be undertaken (only) by different persons then, that being the case, vada, tell me; niścitya, for certain; tad ekam, one of these, either Knowledge or action: “This indeed is fit for Arjuna, according to his understanding, strength and situation”; yena, by which, by one of either Knowledge or action; aham, I; āpnuyām, may attain; śreyaḥ, the highest Good.’
यदि हि कर्मिष्ठायां गुण-भूतम् अपि ज्ञानं भगवता उक्तं स्यात्, तत् कथं तयोः ‘एकं वद’ इति एक-विषयैव अर्जुनस्य शुश्रूषा स्यात्। Even if Knowledge had been spoken of at all by the Lord as being subsidiary to steadfastness in action, how then could there be the desire in Arjuna to know of only one of them, as expressed in ‘Tell me one of these two?’
न हि भगवता पूर्वम् उक्तम् ‘अन्यतरद् एव ज्ञान-कर्मणोः वक्ष्यामि, नैव द्वयम्’ इति, येन उभय-प्राप्त्यसम्भवम् आत्मनो मन्यमानः एकम् एव प्रार्थयेत्॥ Certainly the Lord did not say, ‘I shall speak of only one among Knowledge and action, but surely not of both’, owing to which, Arjuna, considering it impossible for himself to acquire both, should have prayed for one only!
प्रश्नानुरूपम् एव प्रतिवचनं (श्री-भगवान् उवाच) – The answer was in accordance with the question:
śrī-bhagavat, √vac: loka, idam, dvi-vidhā, niṣṭhā, purā, proktā, asmad, an-agha; jñāna-yoga, sāṅkhya, karma-yoga, yogin. श्री-भगवान् उवाच। अन्-अघ, अस्मिन् लोके पुरा मया द्वि-विधा निष्ठा प्रोक्ता – ज्ञान-योगेन साङ्ख्यानां कर्म-योगेन योगिनाम्॥ The Lord said: O Arjuna, long ago in this world I taught (in the Upaniṣads) two different lifestyles – one through the means that is knowledge (jñāna-yoga) for those dedicated to knowledge, and the other through the means that is duty (karma-yoga) for yogīs, (those dedicated to duty as a means).
श्री-भगवान् उवाच। In this world (लोके अस्मिन्) two different lifestyles (द्वि-विधा निष्ठा)
long ago (पुरा) I taught (in the Upaniṣads) (प्रोक्ता मया), O one without vice (अन्-अघ = अर्जुन),
(one) through the means that is knowledge (jñāna-yoga) (ज्ञान-योगेन) for those dedicated to knowledge (साङ्ख्यानाम्),
(and the other) through the means that is duty (karma-yoga) (कर्म-योगेन) for yogīs, (those dedicated to duty as a means) (योगिनाम्).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
लोके अस्मिन् शास्त्रार्थानुष्ठानाधिकृतानां त्रै-वर्णिकानां द्वि-विधा द्वि-प्रकारा निष्ठा स्थितिः अनुष्ठेय-तात्पर्यं पुरा पूर्वं सर्गादौ प्रजाः सृष्ट्वा तासाम् अभ्युदय-निःश्रेयस-प्राप्ति-साधनं वेदार्थ-सम्प्रदायम् आविष्कुर्वता प्रोक्ता मया सर्वज्ञेन ईश्वरेण हे अनघ अपाप। An-agha, O unblemished one, O sinless one;
[•This word of address suggests that Arjuna is qualified to receive the Lord’s instruction.•]
dvi-vidhā, two kinds of ; niṣṭhā, steadfastness, persistence in what is undertaken; asmin loke, in this world, for the people of the three societal-classes who are qualified for following the scriptures; proktā, were spoken of; mayā, by Me, the omniscient God, who had revealed for them the traditional teachings of the Vedas, which are the means of securing prosperity and the highest Goal; purā, in the days of yore, in the beginning the creation, after having brought into being the creatures.
तत्र का सा द्वि-विधा निष्ठा? इत्याह – ज्ञान-योगेन ज्ञानम् एव योगः तेन सांख्यानाम् आत्मानात्म-विषय-विवेक-विज्ञानवतां ब्रह्मचर्याश्रमाद् एव कृत-सन्न्यासानां वेदान्त-विज्ञान-सुनिश्चितार्थानां (KaivU.4) परम-हंस-परिव्राजकानां ब्रह्मण्येव अवस्थितानां निष्ठा प्रोक्ता। Now then, which is that steadfastness of two kinds? In answer the Lord says: The steadfastness jñāna-yogena, through the Yoga of Knowledge – Knowledge itself being the Yoga-;
[•Here jñāna, Knowledge, refers to the knowledge of the supreme Reality, and Yoga is used in the derivative sense of ‘that (Knowledge) through which one gets united with Brahman’.•]
had been stated sāṅkhyānām, for the men of realization – those possessed of the Knowledge arising from the discrimination with regard to the Self and the not-Self, those who have espoused monasticism from the stage of Celibacy; itself, those to whom the entity presented by the Vedānta knowledge has become fully ascertained (see MunU.3.2.6)-,the monks who are known as the parama-haṃsas, those who are established in Brahman alone.कर्म-योगेन कर्मैव योगः कर्म-योगः तेन कर्म-योगेन योगिनां कर्मिणां निष्ठा प्रोक्ता इत्यर्थः। And the steadfastness karma-yogena, through the Yoga of Action – action itself being the Yoga
[•Yoga here means ‘that through which one gets united with, comes to have, prosperity’, i.e. such actions as go by the name of righteousness and are prescribed by the scriptures.•]
had been stated yoginām, for the yogīs, the men of action (rites and duties). This is the idea.
यदि च एकेन पुरुषेण एकस्मै पुरुषार्थाय ज्ञानं कर्म च समुच्चित्य अनुष्ठेयं भगवता इष्टम् उक्तं वक्ष्यमाणं वा गीतासु वेदेषु चोक्तम्, कथम् इह अर्जुनाय उपसन्नाय प्रियाय विशिष्ट-भिन्न-पुरुष-कर्तृके एव ज्ञान-कर्म-निष्ठे ब्रूयात्? Again, had it been intended or stated or if it will be stated in the Gītā by the Lord – and if it has also been so stated in the Vedas – that Knowledge and action are to be practised in combination by one and the same person for attaining the same human Goal, why then should He here tell His dear supplicant Arjuna, that steadfastness in either Knowledge or action is to be practised only by different persons who are respectively qualified?
यदि पुनः ‘अर्जुनः ज्ञानं कर्म च द्वयं श्रुत्वा स्वयम् एवानुष्ठास्यति अन्येषां तु भिन्न-पुरुषानुष्ठेयतां वक्ष्यामि’ इति मतं भगवतः कल्प्येत, तदा राग-द्वेषवान् अप्रमाण-भूतो भगवान् कल्पितः स्यात्। तच् च अयुक्तम्। If, on the other hand, it be supposed that the Lord’s idea is, ‘After hearing about both Knowledge and action, Arjuna will himself practise them (in combination); but, to others, I shall speak of them as being meant to be pursued by different persons’, then the Lord would be imagined to be unreliable, being possessed of likes and dislikes! And that is untenable.
तस्मात् कयापि युक्त्या न समुच्चयो ज्ञान-कर्मणोः। So, from no point of view whatsoever can there be a combination of Knowledge and action.
यत् अर्जुनेन उक्तं कर्मणो ज्यायस्त्वं बुद्धेः, तच्च स्थितम्, अनिराकरणात्। तस्याश्च ज्ञान-निष्ठायाः सन्न्यासिनाम् एवानुष्ठेयत्वम्, भिन्न-पुरुषानुष्ठेयत्व-वचनात्, भगवतः एवम् एव अनुमतम् इति गम्यते॥ And what has been said by Arjuna regarding superiority of Wisdom over action, that stands confirmed for not having been refuted; and (it also stands confirmed) that steadfastness in Knowledge is suitable for being practised by monks alone. And from the statement that they (Knowledge and action) are to be followed by different persons, it is understood that this has the Lord‘s approval.
‘मां च बन्ध-कारणे कर्मण्येव नियोजयसि’ इति विषण्ण-मनसम् अर्जुनम् ‘कर्म न आरभे’ इत्येवं मन्वानम् आलक्ष्य आह भगवान् – ‘न कर्मणाम् अनारम्भात्’ इति। Noticing that Arjuna had become dejected under the impression, ‘You are urging me to that very action which is a source of bondage’, and was thinking thus, ‘I shall not undertake action’, the Lord said, ‘Na karmaṇām anārambhāt, not by abstaining from action,’ etc.
अथवा – ज्ञान-कर्म-निष्ठयोः परस्पर-विरोधात् एकेन पुरुषेण युगपत् अनुष्ठातुम् अशक्त्यत्वे सति इतरेतरानपेक्षयोर् एव पुरुषार्थ-हेतुत्वे प्राप्ते – कर्म-निष्ठाया ज्ञान-निष्ठा-प्राप्ति-हेतुत्वेन पुरुषार्थ-हेतुत्वम्, न स्वा-तन्त्र्येण; ज्ञान-निष्ठा तु कर्म-निष्ठोपाय-लब्धात्मिका सती स्वा-तन्त्र्येण पुरुषार्थ-हेतुः अन्यानपेक्षा, इत्येतम् अर्थं प्रदर्शयिष्यन् आह भगवान् – Or – When steadfastness in Knowledge and steadfastness in action become incapable of being pursued simultaneously by one and the same person owing to mutual contradiction, then, since it may be concluded that they become the cause of attaining the human Goal independently of each other, therefore, in order to – that the steadfastness in action is a means to the human Goal, not independently, but by virtue of being instrumental in securing steadfastness in Knowledge; and that, on the other hand, steadfastness in Knowledge, having come into being through the means of steadfastness in action, leads to the human Goal independently without anticipating anything else-,the Lord said:
na, karman, an-ārambha, naiṣ-karmya, puruṣa, √aś; na, ca, sannyasana, eva, siddhi, sam-adhi-√gam. पुरुषः कर्मणाम् अन्-आरम्भात् नैष्कर्म्यं न अश्नुते, [ज्ञान-ज्ञानयोग्य-रहितात्] सन्न्यसनात् एव च सिद्धिं न समधिगच्छति॥ A person does not gain actionlessness, (complete freedom), by not undertaking action, nor does one gain this success, complete freedom, merely by (taking the vow of) renunciation (sannyāsa).
By not undertaking action (न कर्मणाम् अन्-आरम्भात्)
actionlessness (complete freedom) (नैष्कर्म्यं) a person does not gain (पुरुषः अश्नुते),
nor merely by (taking the vow of) renunciation (sannyāsa) (न च सन्न्यसनात् एव)
does one gain this success (complete freedom) (सिद्धिं समधिगच्छति).
merely by renunciation [i.e., taking the vow of सन्न्यसन]
fr. सन्न्यसन n. sg. abl.; एव in.; च in.
7. सिद्धिं
[this] success [i.e., complete freedom]
fr. सिद्धि f. sg. acc.
6. न समधिगच्छति
nor does one gain
fr. न in.; सम् + अधि + √गम् 1.P. pr. 3rd sg. (SG.5.15.6:)
न कर्मणाम् अनारम्भाद् अप्रारम्भात् कर्मणां क्रियाणां यज्ञादीनाम् इह जन्मनि जन्मान्तरे वा अनुष्ठितानाम् उपात्त-दुरित-क्षय-हेतुत्वेन सत्त्व-शुद्धि-कारणानां तत्कारणत्वेन च ज्ञानोत्पत्ति-द्वारेण ज्ञान-निष्ठा-हेतूनाम्, ‘ज्ञानम् उत्पद्यते पुंसां क्षयात् पापस्य कर्मणः। (यथादर्श-तले प्रख्ये पश्यत्यात्मानम् आत्मनि)’ (MBhSant.204.8) इत्यादिस्मरणात्, अनारम्भात् अननुष्ठानात्। नैष्कर्म्यं निष्कर्म-भावं कर्म-शून्यतां ज्ञान-योगेन निष्ठां निष्क्रियात्म-स्वरूपेणैव अवस्थानम् इति यावत्। पुरुषः न अश्नुते न प्राप्नोतीत्यर्थः। Purusah, a person; na does not; aśnute, attain; naiṣkarmyam, freedom from action, the state of being free from action, steadfastness in the Yoga of Knowledge, i.e. the state of abiding in one’s own Self which is free from action; an-ārambhāt, by abstaining; karmaṇām, from actions – by the non-performance of actions such as sacrifices etc. which are or were performed in the present or past lives, which are the causes of the purification of the mind by way of attenuating the sins incurred, and which, by being the cause of that (purification), become the source of steadfastness in Knowledge through the generation of Knowledge, as stated in the Smṛti (text), ‘Knowledge arises in a person from the attenuation of sinful acts’
[•the whole verse is: Jnānam utpadyate puṃsām kṣayāt pāpasya karmaṇaḥ; Yathādarśa-tale prakhye paśyatyātmānām ātmani. ‘Knowledge arises....acts. One sees the Self in oneself as does one (see oneself) in a cleaned surface of a mirror’.-Tr.•]
(MBhSant.204.8). This is the import.
‘कर्मणाम् अनारम्भान् नैष्कर्म्यं नाश्नुते’ इति वचनात् तद्विपर्ययात् ‘तेषाम् आरम्भात् नैष्कर्म्यम् अश्नुते’ इति गम्यते। कस्मात् पुनः कारणात् कर्मणाम् अनारम्भान् नैष्कर्म्यं नाश्नुते इति? From the statement that one does not attain freedom from action by abstaining from actions, it may be concluded that one attains freedom from action by following the opposite course of performing actions. What, again, is the reason that one does not attain freedom from action by abstaining from actions?
उच्यते, कर्मारम्भस्यैव नैष्कर्म्योपायत्वात्। न ह्युपायम् अन्तरेण उपेय-प्राप्तिर् अस्ति। कर्म-योगोपायत्वं च नैष्कर्म्य-लक्षणस्य ज्ञान-योगस्य, श्रुतौ इह च प्रतिपादनात्। The answer is: Because performing actions is itself a means to freedom from action. Indeed, there can be no attainment of an end without (its) means. And Karma-yoga is the means to the Yoga of Knowledge characterized by freedom from action, because it has been so established in the Upaniṣads and here as well.
श्रुतौ तावत् प्रकृतस्य आत्म-लोकस्य वेद्यस्य वेदनोपायत्वेन ‘तम् एतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन’ (BrhUEng.4.4.22) इत्यादिना कर्म-योगस्य ज्ञान-योगोपायत्वं प्रतिपादितम्। As for the Upaniṣads, it has been shown in the texts, ‘The Brāhmaṇās seek to know It through the study of the Vedas, sacrifices, (charity, and austerity consisting in a dispassionate enjoyment of sense-objects)’ (BrhUEng.4.4.22), etc. which deal with the means of realizing the goal of Knowledge under discussion, viz the Realm of the Self, that the Yoga of Karma is a means to the Yoga of Knowledge.
इहापि च – ‘सन्न्यासस्तु महा-बाहो दुःखम् आप्तुम् अयोगतः’ (BhG.5.6), ‘योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्म-शुद्धये’ (BhG.5.11), ‘यज्ञो दानं तपश् चैव पावनानि मनीषिणाम्’ (BhG.18.5) इत्यादि प्रतिपादयिष्यति। And even here (in the Gītā), the Lord will established that, ‘But, O mighty-armed one, renunciation is hard to attain without (Karma-)yoga’ (BhG.5.6); ‘By giving up attachment, the yogīs undertake work....for the purification of themselves’ (BhG.5.11); ‘Sacrifice, charity and austerity are verily the purifiers of the wise’ (BhG.18.5), etc.
ननु च ‘अभयं सर्व-भूतेभ्यो दत्त्वा नैष्कर्म्यम् आचरेद्’ (MBhAsv.46.18) इत्यादौ कर्तव्य-कर्म-सन्न्यासाद् अपि नैष्कर्म्य-प्राप्तिं दर्शयति। लोके च कर्मणाम् अनारम्भान् ‘नैष्कर्म्यम्’ इति प्रसिद्धतरम्। अतश्च नैष्कर्म्यार्थिनः किं कर्मारम्भेण? इति प्राप्तम्। Objection: Is it not that in such texts as – ‘Extending to all creatures immunity from fear’ (Na. Par. 5.43), (one should take recourse to freedom from action)-, it is shown that attainment of freedom from action follows even from the renunciation of obligatory duties? And in the world, too, it is a better known fact that freedom from action follows abstention from actions. Hence also arises the question, ‘Why should one who desires freedom from action undertake action?’
अत आह – न च संन्यसनाद् एव इति। नापि संन्यसनाद् एव केवलात् कर्म-परित्यागमात्राद् एव ज्ञान-रहितात् सिद्धिं नैष्कर्म्य-लक्षणां ज्ञान-योगेन निष्ठां समधिगच्छति न प्राप्नोति॥ Reply: Therefore the Lord said: Na ca, nor; samadhigacchati, does he attain; siddhim, fulfilment steadfastness in the Yoga of Knowledge, characterized by freedom from action; sannyasanāt eva, merely through renunciation – even from the mere renunciation of actions which is devoid of Knowledge.
कस्मात् पुनः कारणात् कर्म-सन्न्यासमात्राद् एव ज्ञान-रहितात् सिद्धिं नैष्कर्म्य-लक्षणां पुरुषो नाधिगच्छति? इति हेत्वाकाङ्क्षायाम् आह – What, again, is the reason that by the mere giving up of actions which is not accompanied with Knowledge, a person does not attain fulfilment in the form of freedom from actions? To this query seeking to know the cause, the Lord says:
na, hi, ka-cid, kṣaṇam, api, jātu, √sthā, a-karma-kṛt; √kṛ, hi, a-vaśa, karman, sarva, prakṛti-ja, guṇa. न हि (=यस्मात्) कश्-चिद् क्षणम् अपि जातु अ-कर्म-कृत् तिष्ठति। सर्वः हि (=यस्मात्) अ-वशः प्रकृति-जैः गुणैः कर्म कार्यते॥ Because nobody ever remains, even for a second, without performing action. Because everybody, being helpless, is made to perform action by the modifications of the three constituent principles of the universe (guṇas) born of nature (prakṛti).
Because nobody (न हि कश्-चिद्) even for a second (क्षणम् अपि)
ever remains (जातु तिष्ठति) without performing action (अ-कर्म-कृत्).
Because being helpless made to perform action (कार्यते हि अ-वशः कर्म)
everyone is (सर्वः) by the modifications of the three constituent principles of the universe (guṇas) born of nature (prakṛti) (प्रकृति-जैः गुणैः).
न हि यस्मात् क्षणम् अपि कालं जातु कदाचित् कश्चित् तिष्ठति अकर्म-कृत् सन्। कस्मात्? कार्यते प्रवर्त्यते हि यस्मात् अवश एव कर्म सर्वः प्राणी प्रकृति-जैः प्रकृतितो जातैः सत्व-रजस्-तमोभिः गुणैः। Hi, because; na kaścit, no one; jātu, ever; tiṣṭhati, remains; api, even; for so much time as a kṣaṇam, moment; a-karma-kṛt, without doing work. Why? Hi, for; sarvaḥ, all creatures; kāryate karma, are made to work; verily a-vaśaḥ, under compulsion; guṇaiḥ, by the guṇas - sattva (goodness); rajas (activity), and tamas (mental darkness); prakṛti-jaiḥ, born of Nature.
‘अज्ञ’ इति वाक्यशेषः, यतो वक्ष्यति ‘गुणैर्यो न विचाल्यते’ (BhG.14.23) इति। साङ्ख्यानां पृथक्-करणात् अज्ञानाम् एव हि कर्म-योगः, न ज्ञानिनाम्। The word ‘unenlightened’ has to be added to the sentence, since the men of realization have been spoken of separately in, ‘who is not distracted by the three guṇas (qualities)’ (BhG.14.23). For Karma-yoga is meant only for the unenlightened, not for the men of Knowledge.
ज्ञानिनां तु गुणैर् अचाल्यमानानां स्वतश् चलनाभावात् कर्म-योगो नोपपद्यते। Karma-yoga, on the other hand, is not pertinent for the men of Knowledge who, because of their not moving away from their own Self, are not shaken by the guṇas.
तथा च व्याख्यातम् ‘वेदाविनाशिनम्’ (BhG.2.21) इत्यत्र॥ This has been explained similarly in, ‘he who has known this One as indestructible’ (BhG.2.21).
यत् तु अनात्म-ज्ञः चोदितं कर्म नारभते इति तद् असद् एवेत्याह – But, if one who is not a knower of the self does not perform prescribed action, then this is certainly bad. Hence the Lord says:
karma-indriya, saṃyamya, yad, √ās, manas, smarat; indriya-artha, vimūḍha-ātman, mithyā-ācāra, tad, √vac. यः कर्म-इन्द्रियाणि संयम्य मनसा इन्द्रिय-अर्थान् स्मरन् आस्ते, सः विमूढ-आत्मा मिथ्या-आचारः उच्यते॥ The one who sits, restraining the organs of action, yet contemplating the sense objects with the mind – that one is called one whose mind is deluded and whose conduct is useless. (Such is the predicament of a renunciate not prepared for a contemplative lifestyle.)
Restraining the organs of action (कर्म-इन्द्रियाणि संयम्य),
the one who sits (यः आस्ते) (yet) contemplating with the mind (मनसा स्मरन्)
the sense objects (इन्द्रिय-अर्थान्), whose mind is deluded (विमूढ-आत्मा),
(and) whose conduct is useless (मिथ्या-आचारः), that one is called (सः उच्यते).
yad, tu, indriya, manas, niyamya, ā-√rabh, arjuna; karma-indriya, karma-yoga, a-sakta, tad, vi-√śiṣ. अर्जुन, यः तु इन्द्रियाणि मनसा नियम्य अ-सक्तः कर्म-इन्द्रियैः कर्म-योगम् आरभते, सः विशिष्यते॥ However, O Arjuna, the one who rules the senses with the mind, is unattached, (not anticipating results), who through the organs of action undertakes action as a yajña, (means for preparing for knowledge) – that one is better (than the deluded of useless conduct).
However, the one who (यः तु) the senses by the mind (इन्द्रियाणि मनसा)
rules (नियम्य) (and) undertakes (आरभते), O Arjuna (अर्जुन),
through the organs of action (कर्म-इन्द्रियैः) action as a yajña (means for preparing for knowledge) (कर्म-योगम्),
unattached (not anticipating results) (अ-सक्तः), that one is better (than the deluded of useless conduct) (सः विशिष्यते).
यस् तु पुनः कर्मण्यधिकृतः अज्ञः बुद्धि-इन्द्रियाणि मनसा नियम्य आरभते अर्जुन कर्मेन्द्रियैः वाक्-पाण्यादिभिः। किम् आरभते? इत्याह – कर्म-योगम् असक्तः सन् (फलाभिसंधि-वर्जितः) सः विशिष्यते इतरस्मात् मिथ्याचारात्॥ Tu, but, on the other hand, O Arjuna; yaḥ, one who is unenlightened and who is eligible for action; ārabhate, engages in; – what does he engage in? the Lord says in answer – karma yogam, Karma-yoga; karma-indriyaiḥ, with the organs of action, with speech, hands, etc.; niyamya, controlling; indriyāṇi, the sense-organs; manasā, with the mind; and becoming a-saktaḥ unattached;
[•Here Ast; adds ‘phalābhisandhi-varjitaḥ, free from hankering for results’.-Tr.•]
saḥ, that one; viśiṣyate, excels the other one, the hypocrite.
niyata, √kṛ, karman, yuṣmad, karman, jyāyas, hi, a-karman; śarīra-yātrā, api, ca, yuṣmad, na, pra-√sidh, a-karman. त्वं नियतं कर्म कुरु, कर्म हि अ-कर्मणः ज्यायः, अ-कर्मणः च ते शरीर-यात्रा अपि न प्रसिद्ध्येत्॥ You Arjuna, (personally), should do your enjoined duty (rather than do nothing or try to take to a contemplative life of sannyāsa), since duty is superior to inaction and, through inaction, even the maintenance of your body would be impossible.
You (Arjuna personally) should do your enjoined duty (rather than sannyāsa) (नियतं कुरु कर्म त्वम्),
since duty is superior (कर्म ज्यायः हि) to inaction (अ-कर्मणः),
and even the maintenance of your body (शरीर-यात्रा अपि च ते)
would not be possible (न प्रसिद्ध्येत्) through inaction (अ-कर्मणः).
1. त्वं
you [Arjuna - personally]
fr. त्वम् prn. sg. nom.
3. नियतं कर्म
[your] enjoined duty
fr. नियत pp. of. नि + √यम् n. sg. acc. (SG.6.6:); कर्मन् n. sg. acc.
नियतं नित्यं शास्त्रोपदिष्टं, यो यस्मिन् कर्मणि अधिकृतः फलाय च अश्रुतं तत् नियतं कर्म, तत् कुरु त्वं हे अर्जुन, यतः कर्म ज्यायः अदिकतरं फलतः, हि यस्मात् अकर्मणः अकरणात् अनारम्भात्। Tvam, you, O Arjuna; kuru, perform; niyatam, the obligatory; karma, duties, those daily obligatory duties (nitya-karmas) or which one is competent (according to the scriptures), and which are not heard of
[•although no result of daily obligatory duties is mentioned in the scriptures, still Saṅkarācarya holds that it is either heaven or purification of the heart, because something done must have its consequence.-Tr.•]
as productive of any result; hi, for, from the point of view of result; karma, action; is jyāyaḥ, superior; a-karmaṇaḥ, to inaction, to non-performance (of duties).
कथम्? शरीर-यात्रा शरीर-स्थितिः अपि च ते तव न प्रसिध्येत् प्रसिद्धिं न गच्छेत् अकर्मणः अकरणात्। अतः दृष्टः कर्माकर्मणोर् विशेषो लोके॥ Why? Ca, and; a-karmaṇaḥ, through inaction; api, even; te śarīra-yātrā, the maintenance of your body; na prasiddhyet, will not be possible. Therefore, the distinction between action and in action is obvious in this world.
यच् च मन्यसे ‘बन्धार्थत्वात् कर्म न कर्तव्यम्’ इति तद् अप्यसत्। कथम्? – ‘And as regards your idea that action should not be undertaken because it leads to bondage – that too is wrong.’ How?
yajña-artha, karman, anyatra, loka, idam, karma-bandhana; tad-artham, karman, kaunteya, mukta-saṅga, sam-ā-√car. यज्ञ-अर्थात् कर्मणः अन्यत्र अयं लोकः कर्म-बन्धनः। कौन्तेय, मुक्त-सङ्गः तद्-अर्थं कर्म समाचर॥ A person is one whose actions bind, apart from duty/action performed as a yajña (act of worship). O Arjuna, free from attachment (to the results of action), perform action for the sake of that yajña.
Apart from duty/action performed as a yajña (act of worship) (यज्ञ-अर्थात् कर्मणः अन्यत्र),
a person is (लोकः अयं) one whose actions bind (कर्म-बन्धनः).
Action for the sake of that (yajña) (तद्-अर्थं कर्म), O son of Kuntī (कौन्तेय = अर्जुन),
you should perform, free from attachment (to the results of action) (मुक्त-सङ्गः समाचर).
fr. कर्मन् n. sg. acc.; सम् + आ + √चर् 1.P. impv. 2nd sg.
‘यज्ञो वै विष्णुः’ (TaitSamh.1.7.4) इति श्रुतेः यज्ञः ईश्वरः, तद्-अर्थं यत् क्रियते तत् यज्ञार्थं कर्म। तस्मात् यज्ञार्थात् कर्मणः अन्यत्र अन्येन कर्मणा लोकः अयम् अधिकृतः कर्मकृत् कर्म-बन्धनः कर्म बन्धनं यस्य सोऽयं कर्म-बन्धनः लोकः, न तु यज्ञार्थात्। Ayam, this; lokaḥ, man, the one who is eligible for action; karma-bandhanaḥ, becomes bound by actions – the person who has karma as his bondage (bandhana) is karma-bandhanaḥ-; anyatra, other than; that karmaṇaḥ, action; yajñārthāt, meant for God, (i.e. but) not by that meant for God. According to the Veda text, 'Sacrifice is verily Viṣṇu' (TaitSamh.1.7.4), yajñaḥ means God; whatever is done for Him is yajñārtham.
अतः तद्-अर्थं यज्ञार्थं कर्म कौन्तेय, मुक्त-सङ्गः कर्म-फल-सङ्ग-वर्जितः सन् समाचर निर्वर्तय॥ Therefore, mukta-saṅgaḥ, without being attached, being free from attachment to the results of actions; O son of Kuntī, samācara, you perform; karma, actions; tad-artham, for Him, for God.
इतश् च अधिकृतेन कर्म कर्तव्यम् – An eligible person should engage in work for the following reason also:
saha-yajñā, prajā, sṛṣṭvā, purā, √vac, prajā-pati; idam, pra-√su, etad, yuṣmad, √as, iṣṭa-kāma-dūh. पुरा प्रजा-पतिः सह-यज्ञाः [सह-यज्ञ-ज्ञान-रूप-वेदाः इत्यर्थः] प्रजाः सृष्ट्वा उवाच – ‘अनेन प्रसविष्यध्वम्, एषः वः इष्ट-काम-धुक् अस्तु’॥ In the beginning, the Lord of the universe manifested the people along with yajña and said (through the Vedas), ‘With this yajña may all of you multiply. Let this yajña be what yields all your desired results.’
Manifesting the people along with yajña (सह-यज्ञाः प्रजाः सृष्ट्वा),
in the beginning (पुरा), the Lord of the universe said (through the Vedas) (उवाच प्रजा-पतिः),
“With this (yajña) may all of you multiply (‘अनेन प्रसविष्यध्वम्).
Let this yajña be for you (एषः वः अस्तु) what yields all your desired results” (इष्ट-काम-धुक्’).
सह-यज्ञाः यज्ञ-सहिताः प्रजाः त्रयो वर्णाः ताः सृष्ट्वा उत्पाद्य पुरा पूर्वं सर्गादौ उवाच उक्तवान् प्रजा-पतिः प्रजानां स्रष्टा। अनेन यज्ञेन प्रसविष्यध्वं प्रसवः वृद्धिः उत्पत्तिः तं कुरुध्वम्। एष यज्ञः वः युष्माकम् अस्तु भवतु इष्ट-काम-धुक् इष्टान् अभिप्रेतान् कामान् फल-विशेषान् दोग्धीति इष्ट-काम-धुक्॥ Purā, in the days of yore, in the beginning of creation; śṛṣṭvā, having created; prajāḥ, the beings, the people of the three societal-classes; saha-yajñāḥ, together with the sacrifices; Prajā-pati, the creator of beings, uvāca, said; ‘Anena, by this sacrifice; prasaviṣyadhvam, you multiply.’ Prasava means origination, growth. ‘You accomplish that. Eṣaḥ astu, let this sacrifice be; vaḥ, your; iṣṭa-kāma-dhuk, yielder of coveted objects of desire.’ That which yields (dhuk) coveted (iṣṭa) objects of desire (kāma), particular results, is iṣṭa-kāma-dhuk.
deva, √bhū, idam, tad, deva, √bhū, yuṣmad; paras-para, bhāvayat, śreyas, para, ava-√āp. देवान् अनेन भावयत, ते देवाः वः भावयन्तु, परस्-परं भावयन्तः परं श्रेयः अवाप्स्यथ॥ Support the deities, (the Lord viewed through all the various aspects of nature), with this yajña. May those deities support all of you. Supporting one another, all of you will attain limitless śreyas (complete freedom), (or heaven if this is your ultimate goal).
Support the deities (the Lord as various aspects of nature) with this yajña (देवान् भावयत अनेन).
May those deities support all of you (ते देवाः भावयन्तु वः).
Supporting one another (परस्-परं भावयन्तः),
all of you will attain limitless śreyas (complete freedom, or your ultimate goal) (श्रेयः परम् अवाप्स्यथ).
2. देवान्
the deities [i.e., the forces of nature viewed as the Lord]
fr. भावयत् pr. pt. of cs. √भू pt. m. pl. nom. (SG.5.40:)
10. परं श्रेयः
limitless श्रेयस् [i.e., complete freedom]
fr. पर prn. a. n. sg. acc.; श्रेयस् cpv. n. sg. acc. (SG.6.25: & SG.3.14:)
9. अवाप्स्यथ
all of you will attain
fr. अव + √आप् P. fut. 2nd pl.
देवान् इन्द्रादीन् भावयत वर्धयत अनेन यज्ञेन। ते देवा भावयन्तु आप्याययन्तु वृष्ट्यादिना वः युष्मान्। एवं परस्-परम् अन्योन्यं भावयन्तः श्रेयः परम् मोक्ष-लक्षणं ज्ञान-प्राप्ति-क्रमेण अवाप्स्यथ। स्वर्गं वा परं श्रेयोऽवाप्स्यथ॥ ‘Bhāvayata, you nourish; devān, the gods, Indra and others; anena, with this sacrifice. Let te devāḥ, those gods; bhāvayantu, nourish; vaḥ, you – make you contented with rainfall etc. Thus bhāvayantaḥ, nourishing; paras-param, one another; avāpsyatha, you shall attain; the param, supreme; śreyaḥ, Good, called Liberation, through the attainment of Knowledge;’ or, ‘you shall attain heaven – which is meant by param śreyaḥ.’
[•The param śreyaḥ (supreme Good) will either mean liberation or heaven in accordance with aspirant’s hankering for Liberation or enjoyment.•]
iṣṭa, bhoga, hi, yuṣmad, deva, √dā, yajña-bhāvita; tad, datta, a-pradāya, idam, yad,√bhuj, stena, eva, tad. यज्ञ-भाविताः देवाः वः इष्टान् भोगान् हि दास्यन्ते। यः तैः दत्तान् एभ्यः अ-प्रदाय भुङ्क्ते, सः स्तेनः एव॥ Supported through yajña, the deities will give to all of you desired objects indeed. One who consumes the objects given by those deities, (the forces of nature), without offering to these deities is but a thief.
To all of you desired objects indeed (इष्टान् भोगान् हि वः) the deities (देवाः),
having been supported through yajña, (they) will give (to you) (दास्यन्ते यज्ञ-भाविताः).
Given by those deities (तैः दत्तान्), without offering to these (deities) (अ-प्रदाय एभ्यः), the one who (यः)
consumes (भुङ्क्ते), that one is but a thief (स्तेनः एव सः).
इष्टान् अभिप्रेतान् भोगान् हि वः युष्मभ्यं देवाः दास्यन्ते वितरिष्यन्ति स्त्री-पशु-पुत्रादीन् यज्ञ-भाविताः यज्ञैः वर्धिताः तोषिताः इत्यर्थः। ‘Yajña-bhāvitāḥ, being nourished, i.e. being satisfied, by sacrifices; devāḥ, the gods; dāsyante hi, will indeed give, will distribute; among vaḥ, you; the iṣṭān, coveted; bhogān, enjoyments, such as wife, children and cattle.
तैः देवैः दत्तान् भोगान् अप्रदाय अदत्त्वा, आनृण्यम् अकृत्वा इत्यर्थः, एभ्यः देवेभ्यः, यः भुङ्क्ते स्व-देहेन्द्रियाण्येव तर्पयति स्तेन एव तस्कर एव सः देवादि-स्वापहारी॥ Saḥ, he; is eva, certainly; a stenaḥ, thief, a stealer of the wealth of gods and others; yaḥ, who; bhuṅkte, enjoys, gratifies only his own body and organs; with dattān, what enjoyable things have been given; taiḥ, by them, by the gods; a-pradāya, without offering (these); ebhyaḥ, to them, i.e. without repaying the debt to them.’
[•The three kinds of debt – to the gods, to the ṛṣis (sage), and to the manes – are repaid by satisfying them through sacrifices, celibacy (including study of the Vedas, etc.), and procreation, respectively. Unless one repays these debts, he incurs sin.•]
yajña-śiṣṭa-aśin, sat, √muc, sarva-kilbiṣa; √bhuj, tad, tu, agha, pāpa, yad, √pac, ātma-kāraṇa. यज्ञ-शिष्ट-अशिनः सन्तः सर्व-किल्बिषैः मुच्यन्ते। ये तु आत्म-कारणात् पचन्ति, ते पापाः अघं भुञ्जते॥ Those who eat the food left after first offering to the Lord are freed from all transgressions; whereas those who cook only for themselves, those sinners, eat sin (karma demerit).
Being those who eat the food left after first offering (to the Lord) (यज्ञ-शिष्ट-अशिनः सन्तः),
they are freed from all transgressions (मुच्यन्ते सर्व-किल्बिषैः),
whereas those sinners eat sin (karma demerit) (भुञ्जते ते तु अघं पापाः),
who cook only for themselves (ये पचन्ति आत्म-कारणात्).
3. यज्ञ-शिष्ट-
left after यज्ञ [i.e., first offering to the Lord]
देव-यज्ञादीन् निर्वर्त्य तच्-छिष्टम् अशनम् अमृताख्यम् अशितुं शीलं येषां ते यज्ञ-शिष्टाशिनः सन्तः मुच्यन्ते सर्व-किल्बिषैः सर्व-पापैः चुल्ल्यादि-पञ्च-सूनाकृतैः प्रमाद-कृत-हिंसादि-जनितैश्च अन्यैः। Those again, who are yajña-siṣṭa-aśinaḥ, partakers of the remnants of sacrifices, who, after making offering to the gods and others,
[•The pañca-mahā-yajñas, five great offerings, which have to be made by every householder are offerings to gods, manes, humans, creatures and ṛṣis (sages).•]
are habituated to eat the remnants (of those offerings), called nectar; they, santaḥ, by being (so); mucyante, become freed; sarva-kilbiṣaiḥ, from all sins – from those sins incurred through the five things,
[•The five things are; oven, water-pot, cutting instruments, grinding machines and broom. A householder incurs sin by killing insects etc. with these things, knowingly or unknowingly. It is atoned by making the aforesaid five offerings.•]
viz oven etc., and also from those others incurred owing to injury etc. caused inadvertently.
ये तु आत्म-संभरयः, भुञ्जते ते तु अघं पापं स्वयम् अपि पापाः – ये पचन्ति पाकं निर्वर्तयन्ति आत्म-कारणात् आत्म-हेतोः॥ Tu, but; the pāpāḥ, unholy persons, who are selfish; ye, who; pacanti, cook; ātma-kāraṇāt, for themselves; te, they, being themselves sinful; bhuñjate, incur; agham, sin.
इतश् च अधिकृतेन कर्म कर्तव्यम् जगच्-चक्र-प्रवृत्ति-हेतुर् हि कर्म। कथम्? इति उच्यते – For the following reasons also actions should be undertaken by an eligible person. Action is definitely the cause of the movement of the wheel of the world. How? This is being answered:
anna, √bhū, bhūta, parjanya, anna-sambhava; yajña, √bhū, parjanya, yajña, karma-samudbhava. अन्नात् भूतानि भवन्ति। पर्जन्यात् अन्न-सम्भवः। यज्ञात् पर्जन्यः भवति। कर्म-समुद्भवः यज्ञः॥ All creatures are born from food. Food is born from rain. Rain is born from (the cyclic karma results of) ritual (yajña). That yajña is born from karma (action – ritual, prayer, duty, etc.).
From food (अन्नात्) all creatures are born (भवन्ति भूतानि).
From rain (पर्जन्यात्) food is born (अन्न-सम्भवः).
From (the cyclic karma results of) ritual (yajña) (यज्ञात्) rain is born (भवति पर्जन्यः).
That yajña is born from karma (ritual, prayer, duty, etc.) (यज्ञः कर्म-समुद्भवः).
3. अन्नात्
from food
fr. अन्न n. sg. abl.
1. भूतानि
[all] creatures
fr. भूत pp. of √भू n. pl. nom.
2. भवन्ति
are born
fr. √भू 1.P. pr. 3rd pl.
5. पर्जन्यात्
from rain
fr. पर्जन्य m. sg. abl.
4. अन्न-सम्भवः
the birth of food [is], food is born
fr. अन्न-सम्भव m. sg. nom.
8. यज्ञात्
from यज्ञ [i.e., the karmic result of यज्ञ]
fr. यज्ञ m. sg. abl.
6. पर्जन्यः
rain
fr. पर्जन्य m. sg. nom.
7. भवति
is born
fr. √भू 1.P. pr. 3rd sg.
10. कर्म-समुद्भवः
[is] born from कर्मन् (action - ritual, prayer, duty, etc.)
fr. कर्म-समुद्भव a. m. sg. nom.
9. यज्ञः
[that] यज्ञ
fr. यज्ञ m. sg. nom.
अन्नात् भुक्तात् लोहित-रेतः-परिणतात् प्रत्यक्षं भवन्ति जायन्ते भूतानि। पर्जन्यात् वृष्टेः अन्नस्य सम्भवः अन्न-सम्भवः। यज्ञात् भवति पर्जन्यः – It is a matter of direct perception that annāt, from food, which is eaten and is transformed into blood and semen; bhavanti, are born; bhūtāni, the creatures. Anna-sambhavaḥ, the origin of food; is parjanyāt, from rainfall. Parjanyaḥ, rainfall; bhavati, originates; from yajñāt, from sacrifice.
‘अग्नौ प्रास्ताहुतिः सम्यग् आदित्यम् उपतिष्ठते।
आदित्याज् जायते वृष्टिर् वृष्टेर् अन्नं ततः प्रजाः’ (ManSmrt.3.76) इति स्मृतेः। This accords with the Smṛti, ‘The oblations properly poured into fire reaches the sun. From the sun comes rain, from rain comes food, and from the sun comes rain, from rain comes food, and from that the creatures’ (ManSmrt.3.76).यज्ञः अपूर्वम्। स च यज्ञः कर्म-समुद्भवः ऋत्विग्-यजमानयोश् च व्यापारः कर्म, ततः समुद्भवः यस्य यज्ञस्य अपूर्वस्य स यज्ञः कर्म-समुद्भवः॥ (Here) sacrifice means its unique
[•Also termed as the unseen result (a-dṛṣṭa).-Tr.•]
result. And that sacrifice, i.e. the unique result, which arises (samudbhavaḥ) from action (karma) undertaken by the priest and the sacrificer, is karma-samudbhavaḥ; it has action for its origin.
[•a different reading in place of this is: ‘Tat ca vividham karma kuto jātam ityāha, From where did those various kinds of action originate? In reply the Lord says...’ Still another reading is: ‘Tat ca karma brahmodbhavam iti aha, And the Lord says: That action has the Vedas as its origin.’-vide A.A., 1936, p. 116). Astekar’s reading (the one above)) is: ‘Tat ca evam vidham karma kuto jātam ityāha, And from where has this kind of action originated? The answers this.’-Tr.•]
karman, brahma-udbhava, √vid, brahman, a-kṣara-samudbhava; tasmāt, sarva-gata, brahman, nityam, yajña, prati-sthā. कर्म ब्रह्म-उद्भवं विद्धि, ब्रह्म (=वेद-शास्त्रम्) अ-क्षर-समुद्भवं [विद्धि]। तस्मात् सर्व-गतं ब्रह्म, नित्यं यज्ञे प्रतिष्ठितम्॥ Know that karma is born from the Brahman (the Veda, the scriptures), and the Veda comes from the imperishable Lord. Therefore, (being given by the all-knowing Lord for all humankind), the Veda is all encompassing and is ever established in yajña (ritual and duty).
Know that karma is born from the Brahman (the Veda, the scriptures) (कर्म ब्रह्म-उद्भवं विद्धि),
(and) the Veda comes from the imperishable (Lord) (ब्रह्म अ-क्षर-समुद्भवम्).
Therefore (given by the Lord for all of our śreyas) (तस्मात्), the Veda is all encompassing (सर्व-गतं ब्रह्म),
(and) is ever established in yajña (mutual ritual and duty) (नित्यं यज्ञे प्रतिष्ठितम्).
fr. प्रतिष्ठित pp. of प्रति + √स्था pt. n. sg. nom. (SG.6.6: & SG.2.101:)
कर्म ब्रह्मोद्भवं ब्रह्म वेदः सः उद्भवः कारणं प्रकाशको यस्य तत् कर्म ब्रह्मोद्भवं विद्धि विजानीहि। ब्रह्म पुनः वेदाख्यम् अक्षर-समुद्भवम् अक्षरं ब्रह्म परमात्मा समुद्भवो यस्य तत् अक्षर-समुद्भवं ब्रह्म वेद इत्यर्थः। Viddhi, know; that karma, action; is brahmodbhavam, it has Brahma, the Veda, as its udbhavam, origin. [•Here Ast. adds ‘revealer’-Tr.•] Further, Brahma, called the Veda, is a-kṣara-samudbhavam, it has a-kṣara, the Immutable, Brahman, the supreme Self, as its source. This is the meaning.
यस्मात् साक्षात् परमात्माख्यात् अक्षरात् पुरुष-निःश्वासवत् समुद्भूतं ब्रह्म तस्मात् सर्वार्थ-प्रकाशकत्वात् सर्वगतम्। Since the Veda came out, like the breath of a man, from the supreme Self Itself, called the Immutable, therefore the Veda, being the revealer of everything, is sarva-gatam, all-pervading.
सर्व-गतम् अपि सत् नित्यं सदा यज्ञ-विधि-प्रधानत्वात् यज्ञे प्रतिष्ठितम्॥ Even though all-pervading, the Veda is nityam, for ever; pratiṣṭhitam, based; yajñe, on sacrifice, because the injunctions about sacrifices predominate in it.
evam, pravartita, cakra, na, anu-√vṛt, iha, yad; agha-āyus, indriya-ārāma, mogham, pārtha, tad, √jīv. पार्थ, यः एवं प्रवर्तितं चक्रम् इह न अनुवर्तयति, अघ-आयुः इन्द्रिय-आरामः [च], सः मोघं जीवति॥ O Arjuna, the one who does not cause oneself to follow in this life the cosmic wheel thus set in motion, whose life is (thus mostly of) karma demerit, and whose pleasure is through the senses – that one lives in vain.
The cosmic wheel thus set in motion (एवं प्रवर्तितं चक्रम्),
the one who does not cause oneself to follow in this life (न अनुवर्तयति इह यः),
whose life is (thus mostly of) karma demerit (अघ-आयुः), (and) whose pleasure is through the senses (इन्द्रिय-आरामः),
that one lives in vain, O son of Pṛthā (मोघं पार्थ सः जीवति).
1. पार्थ
(अर्जुन) O Son of पृथा
fr. पार्थ m. sg. voc.
2. यः
the one who
fr. यद् prn. m. sg. nom.
6. एवं प्रवर्तितं
thus set in motion
fr. एवम् in.; प्रवर्तित pp. of प्र + cs. √वृत् a. n. sg. acc. (SG.6.6:)
5. चक्रम्
the [cosmic] wheel
fr. चक्र n. sg. acc.
4. इह
in this life
fr. इह in.
3. न अनुवर्तयति
does not cause [oneself] to follow
fr. न in.; अनु + √वृत् P. cs. pr. 3rd sg. (SG.5.40:)
8. अघ-
[thus mostly] of karmic demerit
7. -आयुः
whose life is
fr. अघ-आयुस् a. m. sg. nom.
10. इन्द्रिय-
is through the senses
9. -आरामः [च]
[and] whose pleasure
fr. इन्द्रिय-आराम a. m. sg. nom.
11. सः
[then] that one
fr. तद् prn. m. sg. nom.
13. मोघं
in vain
fr. मोघम् in.
12. जीवति
lives
fr. √जीव् 1.P. pr. 3rd sg.
एवम् इत्थम् ईश्वरेण वेद-यज्ञ-पूर्वकं जगच्-चक्रं प्रवर्तितं न अनुवर्तयति इह लोके यः कर्मणि अधिकृतः सन् अघायुः अघं पापम् आयुः जीवनं यस्य सः अघायुः, पाप-जीवनः इति यावत्। इन्द्रियारामः इन्द्रियैः आरामः आरमणम् आक्रीडा विषयेषु यस्य सः इन्द्रियारामः मोघं वृथा, हे पार्थ, स जीवति। O Pārtha, saḥ, he; jīvati, lives; mogham, in vain; yaḥ, who, though competent for action; na anuvartayati, does not follow; iha, here, in the world; cakram, the wheel of the world; evam, thus; pravartitam, set in motion, by God, on the basis of the Vedas and the sacrifices; aghāyuḥ, whose life (āyuḥ) is sinful (agham), i.e. whose life is vile; and indriya-ārāmaḥ, who indulges in the senses – who has his ārāma, sport, enjoyment, with objects, indriyaiḥ, through the senses.
तस्मात् अज्ञेन अधिकृतेन कर्तव्यम् एव कर्मेति प्रकरणार्थः। Therefore, the gist of the topic under discussion is that action must be undertaken by one who is qualified (for action) but is unenlightened.
प्राग् आत्म-ज्ञान-निष्ठा-योग्यता-प्राप्तेः तादर्थ्येन कर्म-योगानुष्ठानम् अधिकृतेन अनात्मज्ञेन कर्तव्यम् एवेत्येतत् ‘न कर्मणाम् अनारम्भात्’ (BhG.3.4) इत्यत आरभ्य ‘शरीर-यात्रापि च ते न प्रसिध्येद् अकर्मणः’ (BhG.3.8) इत्येवम् अन्तेन प्रतिपाद्य, ‘यज्ञार्थात् कर्मणोऽन्यत्र’ (BhG.3.9) इत्यादिना ‘मोघं पार्थ स जीवति’ इत्येवम् अन्तेनापि ग्रन्थेन प्रासङ्गिकम् अधिकृतस्य अनात्म-विदः कर्मानुष्ठाने बहु-कारणम् उक्तम्। (तद् अकरणे च दोष-संकीर्तनं कृतम्)॥ In the verses beginning from, ‘(A person) does not attain freedom from action by abstaining from action’ (BhG.3.4) and ending with, ‘You perform the obligatory duties....And, through inaction, even the maintenance of your body will not be possible’ (BhG.3.8), it has been proved that before one attains fitness for steadfastness in the knowledge of the Self, it is the bounden duty of a person who is qualified for action, but is not enlightened, to undertake Karma-yoga for that purpose. And then, also in the verses commencing from ‘(This man becomes bound) by actions other than that action meant for God’ (BhG.3.9) and ending with ‘O Partha, he lives in vain,’ many reasons
[•Such as, that it pleases God, secures the affection of the gods, and so on.•]
have been incidentally stated as to why a competent person has to undertake actions; and the evils arising from their non-performance have also been emphatically declared.
एवं स्थिते किम् एवं प्रवर्तितं चक्रं सर्वेणानुवर्तनीयम्? आहोस्वित् पूर्वोक्त-कर्म-योगानुष्ठानोपाय-प्राप्याम् अनात्म-विदः ज्ञान-योगेनैव निष्ठाम् आत्म-विद्भिः सांख्यैः अनुष्ठेयाम् अप्राप्तेनैव, इत्येवम् अर्थम् अर्जुनस्य प्रश्नम् आशङ्क्य; स्वयम् एव वा शास्त्रार्थस्य विवेक-प्रतिपत्त्यर्थम् ‘एतं वै तम् आत्मानं विदित्वा निवृत्त-मिथ्या-ज्ञानाः सन्तः ब्राह्मणाः मिथ्या-ज्ञानवद्भिः अवश्यं कर्तव्येभ्यः पुत्रैषणादिभ्यो व्युत्थाय अथ भिक्षाचर्यं शरीर-स्थितिमात्र-प्रयुक्तं चरन्ति न तेषाम् आत्म-ज्ञान-निष्ठा-व्यतिरेकेण अन्यत् कार्यम् अस्ति’ (BrhUEng.3.5.1) इत्येवं श्रुत्यर्थम् इह गीता-शास्त्रे प्रतिपिपादयिषितम् आविष्कुर्वन् आह भगवान् – Such being the conclusion, the question arises whether the wheel thus set in motion should be followed by all, or only by one who is ignorant of the Self and has not attained to the steadfastness which is fit to be practised by the Sāṅkhyas, the knowers of the Self, through the Yoga of Knowledge only, and which is acquired by one ignorant of the Self through the means of the practice of Karma-yoga mentioned above? Either anticipating Arjuna's question to this effect, or in order to make the meaning of the scripture (Gītā) clearly understood, the Lord, revealing out of His own accord that the following substance of the Upaniṣads – ‘Becoming freed from false knowledge by knowing this very Self, the Brāhmaṇas renounce what is a compulsory duty for those having false knowledge, viz, desire for sons, etc., and then lead a mendicant life just for the purpose of maintaining the body; they have no duty to perform other than steadfastness in the knowledge of the Self’ (cf. BrhUEng.3.5.1) – has been presented here in the Gītā, says:
yad, tu, ātma-rati, eva, √as, ātma-tṛpta, ca, mānava; ātman, eva, ca, santuṣṭa, tad, kārya, na, √vid. यः तु मानवः आत्म-रतिः एव, आत्म-तृप्तः च, आत्मनि एव च सन्तुष्टः स्यात्, तस्य कार्यं न विद्यते॥ Whereas, the person who would find pleasure within the self alone, be satisfied with the self, and be contented in the self alone – that one has nothing yet to be done.
Whereas, the one who would find pleasure within the self alone (यः तु आत्म-रतिः एव स्यात्)
the person who is satisfied with the self (आत्म-तृप्तः च मानवः),
and be contented in the self alone (आत्मनि एव च सन्तुष्टः)
that one has nothing yet to be done (तस्य कार्यं न विद्यते).
1. यः तु मानवः
whereas the person who
fr. यद् prn. m. sg. nom.; तु in.; मानव m. sg. nom.
3. आत्म-रतिः एव
[find] pleasure within oneself alone
fr. आत्म-रति m. sg. nom.; एव in.
4. आत्म-तृप्तः च
be satisfied with oneself
fr. आत्म-तृप्त a. m. sg. nom.; च in.
6. आत्मनि एव
in oneself alone
fr. आत्मन् m. sg. loc.; एव in.
5. च सन्तुष्टः
and be contented
fr. च in.; सन्तुष्ट pp. of सम् + √तुष् a. m. sg. nom. (SG.2.88: & SG.2.55:)
यस् तु सांख्यः आत्म-ज्ञान-निष्ठः आत्म-रतिः आत्मनि एव रतिः न विषयेषु यस्य सः आत्म-रतिर् एव स्यात् भवेत्, आत्म-तृप्तश् च आत्मनैव तृप्तः न अन्न-रसादिना सः मानवः मनुष्यः सन्न्यासी। आत्मन्येव च सन्तुष्टः संतोषो हि बाह्यार्थ-लाभे सर्वस्य भवति – तम् अनपेक्ष्य आत्मन्येव सन्तुष्टः सर्वतो वीत-तृष्ण इत्येतत्। यः ईदृशः आत्म-वित् तस्य कार्यं करणीयं न विद्यते नास्ति इत्यर्थः॥ Tu, but; that mānavaḥ, man, the sannyāsin, the man of Knowledge, steadfast in the knowledge of the Self; yaḥ, who; ātma-ratiḥ eva syāt, rejoices only in the Self – not in the sense objects; and ātma-tṛptaḥ, who is satisfied only with the Self – not with food and drink; and is santuṣṭaḥ, contented; eva, only; ātmani, in the Self; tasya, for him; na vidyate, there is no; kāryam, duty [•Duty with a view to securing Liberation.•] to perform.
[•Rati, tṛpti and santoṣa, though synonymous, are used to indicate various types of pleasures. Or, rati means attachment to objects; tṛpti means happiness arising from contact with some particular object; and santoṣa means happiness in general, arising from the acquisition of some coveted object only. All people surely feel contented by acquiring an external thing. But this one, without depending on it, remains contented only with the Self; that is to say, he remains detached from everything. The idea it that, for a man who is such a knower of the Self, there is no duty to undertake.•]
na, eva, tad, kṛta, artha, na, a-kṛta, iha, kaścana; na, ca, idam, sarva-bhūta, ka-cid, artha-vyapāśraya. तस्य इह न एव कश्चन अर्थः कृतेन, न [वा अनर्थः] अ-कृतेन। न च अस्य सर्व-भूतेषु कश्-चिद् अर्थ-व्यपाश्रयः॥ For that one in this world, there is, indeed, no goal by doing, nor by not doing. Nor for that one is there any dependence for any-thing toward any being.
For that one there is indeed no goal by doing (न एव तस्य कृतेन अर्थः),
nor in this world by not doing (न अ-कृतेन इह कश्चन).
Nor for this one (न च अस्य) toward any being (सर्व-भूतेषु)
is there any dependence for any-thing (कश्-चिद् अर्थ-व्यपाश्रयः).
1. तस्य
for that [person]
fr. तद् prn. m. sg. gen.
2. इह
in this world
fr. इह in.
3. न एव कश्-चन
there is indeed no
fr. न in.; एव in.; क-चन prn. cmpd. m. sg. nom. (SG.4.20:)
नैव तस्य परमात्म-रतेः कृतेन कर्मणा अर्थः प्रयोजनम् अस्ति। Moreover, tasya, for him, who rejoices in the supreme Self; na, there is no; artham, concern; eva, at all; kṛtena, with performing action.
अस्तु तर्हि अकृतेन अकरणेन प्रत्यवायाख्यः अनर्थः। Objection: In that case, let there be some evil called sin owing to non-performance!
न, अकृतेन इह लोके कश्चन कश्चिदपि प्रत्यवाय-प्राप्ति-रूपः आत्म-हानि-लक्षणो वा न एव अस्ति। न च अस्य सर्व-भूतेषु ब्रह्मादि-स्थावरान्तेषु भूतेषु कश्चित् अर्थ-व्यपाश्रयः प्रयोजन-निमित्त-क्रिया-साध्यः व्यपाश्रयः व्यपाश्रयणम्। Reply: Iha, here, in this world; na, nor is there; for him kaścana, any (concern); a-kṛtena, with non-performance. Certainly there is no evil in the form of incurring sin or in the form of self-destruction. Ca, moreover; asya, for him; na asti, there is no; kaścit artha-vyapāśrayaḥ sarva-bhūteṣu, dependence on any object, from Brahma to an unmoving thing, to serve any purpose. Vyapāśrayaḥ is the same as vyapāśrayaṇam, dependence, which is possible of being created by action promoted by necessity.
आलम्बनं कंचिद् भूत-विशेषम् आश्रित्य न साध्यः कश्चिद् अर्थः अस्ति, येन तद्-अर्था क्रिया अनुष्ठेया स्यात्॥ (For him) there is no end to gain by depending on any particular object, due to which there can be some action for that purpose.
न त्वम् एतस्मिन् सर्वतः सम्प्लुतोदक-स्थानीये (BhG.2.46) सम्यग्दर्शने वर्तसे। यतः एवम् – ‘You (Arjuna) are not established in this fullest realization which is comparable to a flood all around.’ Since this is so, therefore:
tasmāt, a-sakta, sa-tatam, kārya, karman, sam-ā-√car; hi, ācarat, karman, para, √āp, pūruṣa. तस्मात् अ-सक्तः कार्यं कर्म सततं समाचर, अ-सक्तः हि (=यस्मात्) पूरुषः कर्म आचरन् परम् आप्नोति॥ Therefore, unattached, please always perform action that is to be done, because the person who is unattached (in attitude, then eventually in knowledge, while) performing action attains the limitless.
तस्मात् असक्तः सङ्ग-वर्जितः सततं सर्वदा कार्यं कर्तव्यं नित्यं कर्म समाचर निर्वर्तय। असक्तो हि यस्मात् सम्-आचरन् ईश्वरार्थं कर्म कुर्वन् परं मोक्षम् आप्नोति पूरुषः सत्त्व-शुद्धि-द्वारेण इत्यर्थः॥ A-saktaḥ, remaining unattached; samācara, perform; satatam, always; kāryam, the obligatory; daily karma, duty; hi, for; ācaran, by performing; (one’s) karma, duty; a-saktaḥ, without attachment, by doing work as a dedication to God; pūruṣaḥ, a person; āpnoti, attains; param, the Highest, Liberation, through the purification of the mind. This is meaning.
यस्माच् च – And (you should perform your duty) for the following reason also:
karman, eva, hi, saṃsiddhi, āsthita, janaka-ādi; loka-saṅgraha, eva, api, sampaśyat, kartum, √arh. कर्मणा [सह] एव हि जनक-आदयः संसिद्धिम् आस्थिताः। लोक-सङ्ग्रहम् एव सम्पश्यन् अपि कर्तुम् अर्हसि॥ Indeed, along with performing their duties, King Janaka and others attained complete freedom. Even considering just the rallying of the people (to the path of dharma, i.e., not leading others astray), you ought to act (appropriately).
Indeed, along with performing their duties (कर्मणा एव हि) success (complete freedom) (संसिद्धिम्)
King Janaka and others attained (आस्थिताः जनक-आदयः).
Even just rallying the people (to the path of dharma) (लोक-सङ्ग्रहम् एव अपि)
considering (सम्पश्यन्), you ought to act (appropriately) (कर्तुम् अर्हसि).
fr. आस्थित pp. of आ + √स्था pt. m. pl. nom. (SG.6.6:)
10. लोक-
of the people [to the path of धर्म]
9. -सङ्ग्रहम्
the rallying
fr. लोक-सङ्ग्रह m. sg. acc.
7. एव सम्पश्यन्
even considering
fr. एव in.; सम्पश्यत् pr. pt. of सम् + √दृश् pt. m. sg. nom. (SG.5.15.6:)
8. अपि
just
fr. अपि in.
11. कर्तुम् अर्हसि
you ought to act
fr. कर्तुम् inf. of √कृ in.; √अर्ह् 1.P. pr. 2nd sg. (SG.7.20.1:)
कर्मणैव हि यस्मात् पूर्वे च क्षत्रियाः विद्वांसः संसिद्धिं मोक्षं गन्तुम् आस्थिताः प्रवृत्ताः जनकादयः जनकाश्वपति-प्रभृतयः। Hi, for; in the olden days, the learned Kṣatriyas, janakādayaḥ, Janaka and others such as Asva-pati; āsthitāḥ, strove to attain; saṃsiddim, Liberation; karmaṇā eva, through action itself.
यदि ते प्राप्त-सम्यग्दर्शनाः, ततः लोक-सङ्ग्रहार्थं प्रारब्ध-कर्मत्वात् (-कर्म-बलात्) कर्मणा सहैव अ-संन्यस्यैव कर्म संसिद्धिम् आस्थिता इत्यर्थः। अथ अप्राप्त-सम्यग्दर्शनाः जनकादयः, तदा कर्मणा सत्त्व-शुद्धि-साधन-भूतेन क्रमेण संसिद्धिम् आस्थिता इति व्याख्येयः श्लोकः। If it be that they were possessed of the fullest realization, then the meaning is that they remained established in Liberation while continuing, because of past momentum, to be associated with action itself – without renouncing it – with a view to preventing mankind from going astray. Again, if (it be that) Janaka and others had not attained fullest realization, then, they gradually became established in Liberation through action which is a means for the purification of the mind. The verse is to be explained thus.
अथ मन्यसे ‘पूर्वैर् अपि जनकादिभिः अपि अ-जानद्भिर् एव कर्तव्यं कर्म कृतम्, तावता नावश्यम् अन्येन कर्तव्यं सम्यग्दर्शनवता कृतार्थेन’ इति। On the other hand, if you think, ‘Obligatory duty was performed even by Janaka and others of olden days who were surely unenlightened.
[•A-jānadbhiḥ: This is also translated as, ‘surely because they were unenlightened’.-Tr.•]
Thereby it does not follow that action has to be undertaken by somebody else who has the fullest enlightenment and has reached his Goal’.
तथापि प्रारब्ध-कर्मायत्तः त्वं लोक-सङ्ग्रहम्एव अपि लोकस्य उन्मार्ग-प्रवृत्ति-निवारणं लोक-सङ्ग्रहः तम् एवापि प्रयोजनं सम्पश्यन् कर्तुम् अर्हसि॥ Nevertheless, tvam, you, who are under the influence of past actions; arhasi, ought; kartum, to perform (your duties); sampaśyan api, keeping also in view; loka-saṅgraham,
[•V.S.A gives the meanings of the phrase as ‘the welfare of the world’, and ‘propitiation of mankind’.-Tr.•]
the prevention of mankind from going astray; even that purpose.
लोक-सङ्ग्रहः किमर्थं कर्तव्य (लोक-सङ्ग्रहं कः कर्तुम् अर्हति कथं च) इत्युच्यते – By whom, and how, is mankind to be prevented from going astray? That is being stated:
[•In Ast. this introductory sentence (as above) is as follows: loka-sañgrahaḥ kimartham kartavyam iti ucyate.-Tr.•]
yad, yad, ā-√car, śreṣṭha, tad, tad, eva, itara, jana; tad, yad, pramāṇa, √kṝ, loka, tad, anu-√vṛt. यद् यद् श्रेष्ठः आचरति तद् तद् एव इतरः जनः [आचरति]। यद् प्रमाणं सः कुरुते, तद् लोकः अनुवर्तते॥ Whatever an important person does, that alone the other people do. The authority which this one accepts, that the people follow.
Whatever an important person does (यद् यद् आचरति श्रेष्ठः),
that alone the other people (do) (तद् तद् एव इतरः जनः).
The authority which this one accepts (सः यद् प्रमाणं कुरुते),
[•This is according to the Ast. The G1. Pr. reads, yat yat yeṣu yeṣu.-Tr.•]
whatever action; a śreṣṭhaḥ, superior person, a leader; ācarati, does; itaraḥ, another; janaḥ, person, who follows him; does tat tat eva, that very action. Further, yat, whatever;
किञ्च सः श्रेष्ठः यत् प्रमाणं कुरुते लौकिकं वैदिकं वा लोकः तत् अनुवर्तते तद् एव प्रमाणी-करोति इत्यर्थः॥ Saḥ, he, the superior person; kurute, upholds; as pramāṇam, authority, be it Veda or secular; lokaḥ, an ordinary person; anuvartate, follows; tat, that, i.e. he accepts that very thing as authoritative.
यदि अत्र ते लोक-सङ्ग्रह-कर्तव्यतायां विप्रतिपत्तिः तर्हि मां किं न पश्यसि? – ‘If you have a doubt here with regard to the duty of preventing people from straying, then why do you not observe Me?’
na, asmad, pārtha, √as, kartavya, tri, loka, kiñcana; na, an-avāpta, avāptavya, √vṛt, eva, ca, karman. पार्थ, मे त्रिषु लोकेषु न किञ्-चन कर्तव्यम् अस्ति, न [किञ्-चन] अवाप्तव्यम् अन्-अवाप्तं, कर्मणि एव च वर्ते॥ O Arjuna, for me (as an individual who has this knowledge) there is nothing in the three worlds (earth, sky, and heaven) that must be done, nothing to be attained that has not been attained; yet I indeed engage in action.
O son of Pṛthā, nothing for Me (as an individual who has this knowledge) (न मे पार्थ) is there to be done (अस्ति कर्तव्यम्)
of any kind in the three worlds (earth, sky, and heaven) (त्रिषु लोकेषु किञ्-चन),
nothing to be attained that has not been attained (न अन्-अवाप्तं अवाप्तव्यम्),
yet I indeed engage in action (वर्ते एव च कर्मणि).
1. पार्थ
(अर्जुन) O Son of पृथा
fr. पार्थ m. sg. voc.
2. मे
for me
fr. अहम् prn. sg. gen.
5. त्रिषु लोकेषु
in the three worlds (earth, sky, and heaven)
fr. त्रि num. a. m. pl. loc. (SG.4.25:); लोक m. pl. loc.
fr. कर्तव्य pot. ps. pt. of √कृ a. n. sg. nom. (SG.6.8:)
3. अस्ति
there is
fr. √अस् 2.P. pr. 3rd sg.
7. न [किञ्-चन]
nothing
fr. न in.
8. अवाप्तव्यम्
to be attained
fr. अवाप्तव्य pot. ps. pt. of अव + √आप् a. n. sg. nom.
9. अन्-अवाप्तं
that has not been attained
fr. अनवाप्त pp. of अव + √आप् a. n. sg. nom.
11. कर्मणि
in action
fr. कर्मन् n. sg. loc.
10. एव च वर्ते
[yet] I indeed engage
fr. एव in.; च in.; √वृत् 1.Ā. pr. 1st sg. (SG.5.5:)
न मे मम पार्थ अस्ति न विद्यते कर्तव्यं त्रिषु अपि लोकेषु किञ्चन किञ्चिद् अपि। कस्मात्? न अनवाप्तम् अप्राप्तम् अवाप्तव्यं प्रापणीयम्, तथापि वर्ते एव च कर्मणि अहम्॥ O Pārtha, na asti, there is no; kartavyam, duty; kiñcana, whatsoever; me, for Me (to fulfill); even triṣu lokeṣu, in all the three worlds. Why? There is na an-avāptam, nothing (that remains) unachieved; or avāptavyam, to be achieved. Still varte eva, do I continue; karmaṇi, in action.
yadi, hi, asmad, na, √vṛt, jātu, karman, a-tandrita; asmad, varman, anu-√vṛt, manuṣya, pārtha, sarvaśas. पार्थ, यदि हि अहम् अ-तन्द्रितः कर्मणि जातु न वर्तेयं, मनुष्याः मम वर्त्म सर्वशः अनुवर्तन्ते॥ O Arjuna, if indeed I (as Kṛṣṇa, as an incarnation of the Lord and as leader of the province of Dvārakā, thus an important person,) were ever to not engage in action unwearied, then the people would follow my path in every way (including into lazy inaction).
If indeed I (as an important person) were to not engage (यदि हि अहं न वर्तेयम्)
ever (जातु) in action unwearied (कर्मणि अ-तन्द्रितः),
(then) my path would follow (मम वर्त्म अनुवर्तन्ते)
the people in every way, O son of Pṛthā (मनुष्याः पार्थ सर्वशः).
1. पार्थ
(अर्जुन) O Son of पृथा
fr. पार्थ m. sg. voc.
2. यदि हि
if indeed
fr. यदि in.; हि in.
3. अहम्
I [as कृष्ण, king of द्वारका]
fr. अहम् prn. sg. nom.
6. अ-तन्द्रितः
unwearied
fr. अ-तन्द्रित pp. of den. √तन्द्रय a. m. sg. nom. (SG.5.43: & SG.6.6:)
यदि हि पुनः अहं न वर्तेय जातु कदाचित् कर्मणि अ-तन्द्रितः अन्-अलसः सन् मम श्रेष्ठस्य सतः वर्त्म मार्गम् अनुवर्तन्ते मनुष्याः हे पार्थ, सर्वशः सर्व-प्रकारैः॥ Again, O Pārtha, yadi, if; jātu, at any time; aham, I; na, do not; varteyam, continue; a-tandritaḥ, vigilantly, untiringly; karmaṇi, in action; manuṣyāḥ, men: anuvartante, will follow; mama, My; vartma, path; sarvaśaḥ, in every way, I being the Highest.
तथा च को दोष इति आह – And if that be so, what is the harm? In reply the Lord says:
[•Ast. omits this sentence completely.-Tr.•]
ud-√sad, idam, loka, na, √kṛ, karman, ced, asmad; saṅkara, ca, kartṛ, √as, upa-√han, idam, praja. अहं चेद् कर्म न कुर्याम् इमे लोकाः उत्सीदेयुः। सङ्करस्य कर्ता स्याम्, इमाः प्रजाः च उपहन्याम्॥ If I were not to perform action, these people would perish. I would become the author of social confusion, and I would thus destroy these people.
These people would perish (उत्सीदेयुः इमे लोकाः),
if I were not to perform action (न कुर्यां कर्म चेद् अहम्).
I would become the author of social confusion (सङ्करस्य च कर्ता स्याम्),
(and) I would (thus) destroy these people (उपहन्याम् इमाः प्रजाः).
1. अहं चेद्
if I
fr. अहम् prn. sg. nom.; चेद् in.
2. कर्म न कुर्याम्
were not to perform action
fr. कर्मन् n. sg. acc.; न in.; √कृ 8.P. pot. 1st sg.
उत्सीदेयुः विनश्येयुः इमे सर्वे लोकाः लोक-स्थिति-निमित्तस्य कर्मणः अभावात् न कुर्यां कर्म चेत् अहम्। किञ्च, सङ्करस्य च कर्ता स्याम्। तेन कारणेन उपहन्याम् इमाः प्रजाः। ‘प्रजानाम् अनुग्रहाय प्रवृत्तः उपहतिम् उपहननं कुर्याम्’ इत्यर्थः। ‘मम ईश्वरस्य अन्-अनुरूपम् आपद्येत’॥ Cet, if; aham, I; na kuryām, do not perform; karma, action; all ime, these; lokāḥ, worlds; utsīdeyuḥ, will be ruined, owing to the absence of work responsible for the maintenance of the worlds. Ca, and, further; syām, I shall become; kartā, the agent; saṅkarasya, of intermingling (of societal-classes). Consequently, upahanyām, I shall be destroying; imāḥ, these; prajāḥ, beings. That is to say, I who am engaged in helping the creatures, shall be destroying them. This would be unbefitting of Me, who am God.
यदि पुनः अहम् इव त्वं च कृतार्थ-बुद्धिः, आत्म-वित् अन्यो वा, तस्यापि आत्मनः कर्तव्याभावेऽपि परानुग्रह एव कर्तव्य इत्याह – ‘On the other, if, like Me, you or some one else possesses the conviction of having attained Perfection and is a knower of the Self, it is a duty of such a one, too, to help others even if there be no obligation on his own part.’
sakta, karman, a-vidvas, yathā, √kṛ, bhārata; √kṛ, vidvas, tathā, a-sakta, cikīrṣu, loka-saṅgraha. भारत, कर्मणि सक्ताः अ-विद्वांसः यथा कुर्वन्ति, लोक-सङ्ग्रहं चिकीर्षुः अ-सक्तः विद्वान् तथा कुर्यात्॥ O Arjuna, as (dedicatedly as) the unwise, who are bound (to the results of) action, engage in action, so the wise – unattached, (not requiring/anticipating results), and desirous for rallying the people (to dharma) – would likewise engage in action.
The unwise bound (to the results of) action (सक्ताः कर्मणि अ-विद्वांसः),
as (dedicatedly as) they engage in action (यथा कुर्वन्ति), O (brilliant) son of India (भारत = अर्जुन),
the wise unattached (not requiring/anticipating results) would likewise engage in action (कुर्यात् विद्वान् तथा अ-सक्तः),
desirous for rallying the people (to dharma) (चिकीर्षुः लोक-सङ्ग्रहम्).
1. भारत
(अर्जुन) O Descendant of Emperor भरत, (Brilliant) Son of India
सक्ताः कर्मणि ‘अस्य कर्मणः फलं मम भविष्यति’ इति केचित् अ-विद्वांसः यथा कुर्वन्ति भारत, कुर्याद् विद्वान् आत्म-वित् तथा अ-सक्तः सन्। O scion of the Bharata dynasty, yathā, as; some a-vidvāṃsaḥ, unenlightened people; kurvanti, act; saktāḥ, with attachment; karmaṇi, to work, (thinking) ‘The reward of this work will accrue to me’; tathā, so; should vidvān, the enlightened person, the knower of the Self; kuryāt, act; a-saktaḥ, without attachment, remaining unattached.
[•Giving up the idea of agentship and the hankering for the rewards of actions to oneself.•]
तद्वत् किम् अर्थं करोति? तत् शृणु – चिकीर्षुः कर्तुम् इच्छुः लोक-सङ्ग्रहम्॥ Why does he (the enlightened person) act like him (the former)? Listen to that: Cikīrḥuḥ, being desirous of achieving; loka-saṅgraham, prevention of people from going astray.
एवं लोक-सङ्ग्रहं चिकीर्षोः मम आत्म-विदः न कर्तव्यम् अस्ति अन्यस्य वा लोक-सङ्ग्रहं मुक्त्वा। ततः तस्य आत्म-विदः इदम् उपदिश्यते – ‘Neither for Me who am a knower of the Self, nor for any other (knower of the Self) who wants thus prevent people from going astray, is there any duty apart from working for the welfare of the world. Hence, the following advice is being given to such a knower of the Self:’
na, buddhi-bheda, √jan, a-jña, karma-saṅgin; √juṣ, sarva-karman, vidvas, yukta, samācarat. अ-ज्ञानां कर्म-सङ्गिनां बुद्धि-भेदं न जनयेत्, विद्वान् युक्तः सर्व-कर्माणि समाचरन् [तान् अ-विदुषः] जोषयेत्॥ One should not sow dissension in the understanding of the unwise who are bound to (the results of) action. The wise one, who is committed (to dharma) and to performing all duties (appropriate to one’s status), should encourage (the others).
One should not sow dissension in the understanding (न बुद्धि-भेदं जनयेत्)
of the unwise who are bound to (the results of) action (अ-ज्ञानां कर्म-सङ्गिनाम्).
One should encourage (the others) (जोषयेत्) (by) all duties (appropriate to one’s status) (सर्व-कर्माणि)
this wise one performs while committed (to dharma) (विद्वान् युक्तः समाचरन्).
बुद्धेर् भेदः बुद्धि-भेदः ‘मया इदं कर्तव्यं भोक्तव्यं चास्य कर्मणः फलम्’ इति निश्चय-रूपाया बुद्धेः भेदनं चालनं बुद्धि-भेदः तं बुद्धि-भेदं न जनयेत् न उत्पादयेत् अ-ज्ञानाम् अ-विवेकिनां कर्म-सङ्गिनां कर्मणि आसक्तानाम् आसङ्गवताम्। किं तु कुर्यात्? जोषयेत् कारयेत् सर्व-कर्माणि विद्वान् स्वयं तद् एव अ-विदुषां कर्म युक्तः अभियुक्तः समाचरन्॥ Vidvān the enlightened man; na janayet, should not create; buddhi-bhedam, disturbance in the beliefs – disturbance in the firm belief, ‘This has to be done; and the result of this action is to be reaped by me’; a-jñānām, of the ignorant, of the non-discriminating one; karma-saṅginām, who are attached to work. But what should he do? Himself samācaran, working, performing those very activities of the ignorant; yuktaḥ, while remaining diligent; joṣayet, he should make them do; sarva-karmāṇi, all the duties.
अविद्वान् अज्ञः कथं कर्मसु सज्जते? इत्याह – How does an unillumined, ignorant person become attached to actions? In reply the Lord says:
prakṛti, kriyamāṇa, guṇa, karman, sarvaśas; aham-kāra-vimūḍha-ātman, kartṛ, asmad, iti, √man. प्रकृतेः गुणैः कर्माणि सर्वशः क्रियमाणानि। अहङ्कार-विमूढ-आत्मा ‘अहं कर्ता’ इति मन्यते॥ Actions are in all ways done by the constituent principles (guṇas, i.e., products) of nature (prakṛti). But one whose mind is confused – (in many and various ways) by a notion about ‘I’ – thinks ‘I am the doer.’
Being done (by) nature’s (prakṛti’s) (प्रकृतेः क्रियमाणानि)
(by) constituent principles (guṇas, i.e., products) (गुणैः) are actions in all ways (done) (कर्माणि सर्वशः).
(But) one whose mind is confused by a notion about ‘I’ (अहङ्कार-विमूढ-आत्मा)
fr. अहम् prn. sg. nom.; कर्तृ m. sg. nom.; इति in.
8. मन्यते
thinks
fr. √मन् 4.Ā. pr. 3rd sg.
प्रकृतेः प्रकृतिः प्रधानं सत्त्व-रजस्-तमसां गुणानां साम्यावस्था तस्याः प्रकृतेः गुणैः विकारैः कार्य-करण-रूपैः क्रियमाणानि कर्माणि लौकिकानि शास्त्रीयाणि च सर्वशः सर्व-प्रकारैः। अहङ्कार-विमूढात्मा कार्य-करण-सङ्घाते आत्म-प्रत्ययः अहङ्कारः, तेन विविधं नाना-विधं मूढः आत्मा अन्तःकरणं यस्य सः अयं, कार्य-करण-धर्मा कार्य-करणाभिमानी – अ-विद्यया कर्माणि आत्मनि मन्यमानः तत्-तत्-कर्मणाम् ‘अहं कर्ता’ इति मन्यते॥ Karmāṇi kriyamāṇāni, while actions, secular and scriptural, are being done; sarvaśaḥ, in ever way; guṇaiḥ, by the guṇas, (i.e.) by the modifications in the form of body and organs; (born) prakṛteḥ, of Nature – Nature, (otherwise known as) Pradhāna,
[•Pradhāna, Māyā, the Power of God.•]
being the state of equilibrium of the three qualities of sattva, rajas and tamas; Ahaṅkāra-vimūḍha-ātmā, one who is deluded by egoism; manyate, thinks; iti, thus; ‘Aham kartā, I am the doer.’ Ahaṅkāra is self-identification with the aggregate of body and organs. He whose ātmā, mind, is vimūḍham, deluded in diverse ways, by that (ahaṅkāra) is ahaṅkāra-vimūḍha-ātmā. He who imagines the characteristics of the body and organs to be his own, who has self-identification with the body and the organs, and who, through ignorance, believes the activities to be his own –, he thinks, ‘I am the doer of those diverse activities.’
tattva-vid, tu, mahā-bāhu, guṇa-karma-vibhāga; guṇa, guṇa, √vṛt, iti, matvā, na,√sañj. महा-बाहो, गुण-कर्म-विभागयोः तत्त्व-विद् तु ‘गुणाः गुणेषु वर्त्तन्ते’ इति मत्वा न सज्जते॥ Whereas, O Arjuna, the one who knows the truth of the distinction of the guṇas (from ‘I’) and of their actions (from ‘I’), thinking, ‘the guṇas (as the body and mind) engage amongst the guṇas (as the objects: physical and mental),’ that one is not bound.
Whereas, the one who knows the truth (तत्त्व-विद् तु), O mighty armed one (महा-बाहो = अर्जुन),
of the distinction of the guṇas and of their actions (from ‘I’) (गुण-कर्म-विभागयोः),
“the guṇas (as the body and mind) engage amongst the guṇas (as the objects: physical and mental)” (‘गुणाः गुणेषु वर्त्तन्ते’)
thus thinking (इति मत्वा), that one is not bound (न सज्जते).
2. महा-बाहो
(अर्जुन) O Mighty Armed One
fr. महा-बाहु m. sg. voc.
5. गुण-कर्म-
of the गुण-s [from “I”] and of [their] actions [from “I”]
fr. न in.; √सञ्ज् ps. pr. 3rd sg. (assimilation [back?] from Prākṛta)
तत्त्व-वित् तु महा-बाहो। कस्य तत्त्व-वित्? गुण-कर्म-विभागयोः गुण-विभागस्य कर्म-विभागस्य च तत्त्व-विद् इत्यर्थः। गुणाः करणात्मकाः गुणेषु विषयात्मकेषु वर्तन्ते न आत्मा इति मत्वा न सज्जते सक्तिं न करोति॥ Tu, but, on the other hand; he who is a knower, tattva-vit, a knower of the facts; – knower of what kinds of facts? – guṇa-karma-vibhāgayoḥ, about the varieties of the guṇas and actions, i.e. a knower of the diversity of the guṇas and the diversity of actions;
[•Guṇa-vibhāga means the products of Prakṛti which consists of the three guṇas. They are the five subtle elements, mind, intellect, ego, five sensory organs, five motor organs and five objects (sound etc.) of the senses. Karma-vibhāga means the varieties of inter-actions among these.-Tr.•]
na sajjate, does not become attached; iti matvā, thinking thus; ‘Guṇāḥ, the guṇas in the form of organs; – not the Self – vartante, rest (act); guṇeṣu, on the guṇas in the form of objects of the organs.’
prakṛti, guṇa-sammūḍha, √sañj, guṇa-karman; tad, a-kṛtsna-vid, manda, kṛtsna-vid, na, vi-√cal. प्रकृतेः गुण-सम्मूढाः गुण-कर्मसु सज्जन्ते। तान् अ-कृत्स्न-विदः मन्दान् कृत्स्न-विद् न विचालयेत्॥ Those who confuse themselves with the guṇas of nature are bound in the guṇas and their actions (or the actions of the guṇas). Lacking this discernment and of incomplete knowledge, they are the ones that one who has complete knowledge should not disturb.
Those who confuse (themselves) with the guṇas of nature (प्रकृतेः गुण-सम्मूढाः)
are bound in the guṇas and their actions (or the actions of the guṇas) (सज्जन्ते गुण-कर्मसु).
Those (तान्) of incomplete knowledge (अ-कृत्स्न-विदः) (and) lacking this discernment (मन्दान्)
are the ones that one who has complete knowledge should not disturb (कृत्स्न-विद् न विचालयेत्).
fr. न in.; वि + √चल् P. cs. pot. 3rd sg. (SG.5.40:)
प्रकृतेः गुणैः समयक् मूढाः संमोहिताः सन्तः सज्जन्ते गुणानां कर्मसु गुण-कर्मसु ‘वयं कर्म कुर्मः फलाय’ इति। तान् कर्म-सङ्गिनः अ-कृत्स्न-विदः कर्म-फलमात्र-दर्शिनः मन्दान् मन्द-प्रज्ञान् कृत्स्न-विद् आत्म-वित् स्वयं न विचालयेत्। बुद्धि-भेद-करणम् एव चालनं, तद् न कुर्याद् इत्यर्थः॥ guṇa-sam-mūḍhāḥ, who are wholly deluded by the guṇas; prakṛteḥ, of Nature; sajjante, become attached; guṇa-karmasu, to the activities of the guṇas, thinking, ‘We do actions for results.’ Kṛtsna-vit, the knower of the All, one who is himself a knower of the Self; na vicālayet, should not disturb; tān, those who are attached to actions; (who are) mandān, of dull intellect; a-kṛtsna-vidaḥ, who do not know the All, who are all attention on the results of actions. Unsettling of beliefs is itself the disturbance. That he should not do. This is the idea.
कथं पुनः कर्मण्य् अधिकृतेन अज्ञेन मुमुक्षुणा कर्म कर्तव्यम्? इति उच्यते – Again, in what manner should duties be undertaken by a seeker after Liberation who is not enlightened, who is qualified for actions (rites and duties)? As to this, the answer is being stated:
asmad, sarva, karman, sannyasya, adhi-ātma-cetas; nis-āśīs, nis-mama, bhūtvā, √yudh, vigata-jvara. अधि-आत्म-चेतसा सर्वाणि कर्माणि मयि सन्न्यस्य निर्-आशीः निर्-ममः भूत्वा विगत-ज्वरः युध्यस्व॥ With a mind centered on oneself (in relation to the Lord, to reality), offering all action in Me, (the Lord – as prakṛti, nature, the cosmic order, the wielder of this order), being free from anticipations, free from the judgment ‘this is mine,’ and without anguish, O Arjuna, fight.
All action in Me (the Lord – as prakṛti, nature) (मयि सर्वाणि कर्माणि)
offering (सन्न्यस्य) with a mind centered on oneself (in relation to the Lord, to reality) (अधि-आत्म-चेतसा),
being free from anticipations (निर्-आशीः), being free from the judgment “this is mine” (निर्-ममः भूत्वा),
(and) without anguish, fight (युध्यस्व विगत-ज्वरः).
मयि वासु-देवे परमेश्वरे सर्व-ज्ञे सर्वात्मनि सर्वाणि कर्माणि संन्यस्य निक्षिप्य अध्यात्म-चेतसा विवेक-बुद्ध्या ‘अहं कर्ता ईश्वराय भृत्यवत् करोमि’ इत्य् अनया बुद्ध्या। किञ्च, निराशीः त्यक्ताशीः निर्ममः मम-भावश् च निर्गतः यस्य तव स त्वं निर्ममो भूत्वा युध्यस्व विगत-ज्वरः विगत-संतापः विगत-शोकः सन्न् इत्यर्थः॥ Vigata-jvaraḥ, devoid of the fever of the soul, i.e. being free from repentance, without remorse; yuddhyasva, engage in battle; sannyasya, by dedicating; sarvāṇi, all; karmāṇi, actions; mayi, to Me, who am Vasudeva, the omniscient supreme Lord, the Self of all; adhyātma-cetasā, with (your) mind intent on the Self – with discriminating wisdom, with this idea, ‘I am an agent, and I work for God as a servant’; and further, bhūtvā, becoming; nirāśiḥ, free from expectations [•‘Free from expectations of results for yourself’•];and nirmamaḥ, free from egoism. You from whom has vanished the idea, ‘(this is) mine’, are nirmamaḥ.
यद् एतन् मम मतं ‘कर्म कर्तव्यम्’ इति स-प्रमाणम् उक्तं तत् तथा – Keeping in view the doctrine regarding the actions to be performed which has been explained with authority:
yad, asmad, mata, idam, nityam, anu-√sthā, mānava; śrad-dhāvat, an-asūyat, √muc, tad, api, karman. ये मानवाः श्रद्धावन्तः अन्-असूयन्तः मे इदं मतं नित्यम् अनुतिष्ठन्ति, ते अपि कर्मभिः मुच्यन्ते॥ Those people who have trust (in My teaching), who are not cynical and who constantly follow this, My teaching – they also, (whether karma-yogīs or sannyāsīs – who pursue this teaching while engaged in duties or as renunciates) are freed from (the bond that is) karma.
Those who (ये) this My teaching (मे मतम् इदं) always (नित्यम्)
follow (अनुतिष्ठन्ति), these people (मानवाः)
who have trust (in My teaching) (श्रद्धावन्तः) (and) are not cynical (अन्-असूयन्तः),
they also are freed from (the bond that is) karma (मुच्यन्ते ते अपि कर्मभिः).
ये मे मदीयम् इदं मतं नित्यम् अनुतिष्ठन्ति अनुवर्तन्ते मानवाः मनुष्याः श्रद्धावन्तः श्रद्दधानाः अनसूयन्तः असूयां च मयि परम-गुरौ वासु-देवे अकुर्वन्तः, मुच्यन्ते तेऽपि एवं भूताः कर्मभिः धर्माधर्माख्यैः॥ Ye, those; mānavaḥ, men; who nityam, ever; anutiṣṭhanti, follow accordingly; me matam, My teaching – this teaching of Mine, viz that ‘duty must be performed’, which has been stated with valid reasoning; śraddhāvantaḥ, with faith; and an-asūyantaḥ, without cavil, without detracting Me, Vāsudeva, the Teacher
[•Here Ast. adds 'parama, supreme'-Tr.•]
;te api, they also, who are such; mucyante, become freed; karmabhiḥ, from actions called the righteous and the unrighteous.
yad, tu, etad, abhyasūyat, na, anu-√sthā, asmad, mata; sarva-jñāna-vimūḍha, tad, √vid, naṣṭa, a-cetas. ये तु अभ्यसूयन्तः, मे एतद् मतं न अनुतिष्ठन्ति, तान् सर्व-ज्ञान-विमूढान् अ-चेतसः [च] नष्टान् विद्धि॥ Whereas, those who are cynical, who do not follow this, My teaching, know them – who are thus variously confused in all other areas of knowledge (because they do not know who the ‘I’ is) and lacking discernment – as lost.
Whereas, those who are cynical, this (ये तु एतद् अभ्यसूयन्तः)
My teaching they do not follow (न अनुतिष्ठन्ति मे मतम्),
who are thus variously confused in all other areas of knowledge (सर्व-ज्ञान-विमूढान्) them (तान्)
know (विद्धि) to be lost (नष्टान्) (and) lacking discernment (अ-चेतसः).
1. ये तु
whereas those who
fr. यद् prn. m. pl. nom.; तु in.
2. अभ्यसूयन्तः
[are] cynical
fr. अभ्यसूयत् pr. pt. of अभि + den. √असूय a. m. pl. nom. (SG.5.43: & SG.3.12:)
4. मे एतद् मतं
this My teaching
fr. अहम् prn. sg. gen.; एतद् prn. n. sg. acc.; मत n. sg. acc.
3. न अनुतिष्ठन्ति
[who] do not follow
fr. न in.; अनु + √स्था 1.P. pr. 3rd pl. (SG.5.15.4:)
ये तु तद्-विपरीताः एतत् मम मतम् अभ्यसूयन्तः निन्दन्तः न अनुतिष्ठन्ति नानुवर्तन्ते मे मतम्, सर्वेषु ज्ञानेषु विविधं मूढाः ते। सर्व-ज्ञान-विमूढान् तान् विद्धि नष्टान् नाशं गतान् अचेतसः अविवेकिनः॥ Tu, but; ye, those who are the opposite of them (the former); who abhyasūyantaḥ, decrying; etat, this instruction of Mine; na, do not; anutiṣṭhanti, follow; me, My; matam, teaching, they are deluded in various ways with respect to all knowledge. Viddhi, know; tān, them; sarva-jñāna-vimūḍhān, who are deluded about all knowledge; a-cetasaḥ, who are devoid of discrimination; naṣṭān, to have gone to ruin.
कस्मात् पुनः कारणात् त्वदीयं मतं नानुतिष्ठन्ति, पर-धर्मान् अनुतिष्ठन्ति, स्व-धर्मं च नानुवर्तन्ते, त्वत्-प्रतिकूलाः कथं न बिभ्यति त्वच्-छासनातिक्रम-दोषात्? तत्राह – ‘For what reason, again, do they not follow your teachings, perform duties that are not theirs and not follow their own duties? How is it that by remaining opposed to You, they do not fear the evil which will arise from transgressing Your commandments?’ As to that, the Lord says:
sa-dṛśam, √ceṣṭ, svā, prakṛti, jñānavat, api; prakṛti, √yā, bhūta, nigraha, kim, √kṛ. ज्ञानवान् अपि स्वस्याः प्रकृतेः स-दृशं चेष्टते। भूतानि प्रकृतिं यान्ति – निग्रहः किं करिष्यति॥ Even a wise person acts in keeping with his or her own nature. Creatures go (with their own) nature. What will (external behavioral) restraint accomplish?
One acts in keeping (स-दृशं चेष्टते) (with) his or her own (स्वस्याः)
(with) nature (प्रकृतेः), even a wise person (ज्ञानवान् अपि).
Creatures go (with their own) nature (प्रकृतिं यान्ति भूतानि).
What will (external behavioral) restraint accomplish (निग्रहः किं करिष्यति)?
fr. प्रकृति f. sg. acc.; √या 2.P. pr. 3rd pl. (SG.7.8.2:)
9. निग्रहः
restraint
fr. निग्रह m. sg. nom.
8. किं
what?
fr. किम् prn. n. sg. acc.
10. करिष्यति
will accomplish
fr. √कृ P. fut. 3rd sg.
स-दृशम् अनुरूपं चेष्टते (चेष्टां करोति), कस्य? स्वस्याः स्वकीयायाः प्रकृतेः। प्रकृतिर् नाम पूर्व-कृत-धर्माधर्मादि-संस्कारः वर्तमान-जन्मादौ अभिव्यक्तः, सा प्रकृतिः। तस्याः स-दृशम् एव सर्वो जन्तुः ज्ञानवान् अपि चेष्टते, किं पुनर् मूर्खः। Api, even; jñānavān, a man of wisdom – what to speak of a fool!; ceṣṭate, behaves; sa-dṛśam, according to;– what? svasyāḥ, his own; prakṛteḥ, nature. Nature means the impressions of virtue, vice, etc. [•Also, knowledge, desires, and so on.•] acquired in the past (lives) and which become manifest at the commencement of the present life. All creatures (behave) according to that only.
तस्मात् प्रकृतिं यान्ति अनुगच्छन्ति भूतानि (प्राणिनः)। निग्रहः निषेध-रूपः किं करिष्यति मम वा अन्यस्य वा॥ Therefore, bhūtāni, beings; yānti, follow; (their) prakṛtim, nature. Nigrahaḥ kim kariṣyati, what can restraint do, be it from Me or anybody else?
यदि सर्वो जन्तुः आत्मनः प्रकृति-सदृशम् एव चेष्टते, न च प्रकृति-शून्यः कश्चिद् अस्ति, ततः पुरुष-कारस्य विषयानुपपत्तेः शास्त्रानर्थक्य-प्राप्तौ इदम् उच्यते – If all beings behave only according to their own nature – and there is none without his nature –, then, since there arises the contingency of the scriptures becoming purposeless owing to the absence of any scope for personal effort, therefore the following is being stated:
indriya, indriya, artha, rāga-dveṣa, vyavasthita; tad na vaśa, ā-√gam, tad, hi, idam, paripanthin. इन्द्रियस्य इन्द्रियस्य अर्थे राग-द्वेषौ व्यवस्थितौ, तयोः वशं न आगच्छेत्, तौ हि (=यस्मात्) अस्य परिपन्थिनौ॥ Attraction and repulsion (rāga and dveṣa) are (naturally) there toward the object of each of the senses. One should not come under their control, because those two are one’s enemies, (not the object, nor the resulting, natural behavior).
Toward the object of each of the senses (इन्द्रियस्य इन्द्रियस्य अर्थे)
attraction and repulsion (rāga and dveṣa) are (naturally) there (राग-द्वेषौ व्यवस्थितौ).
One should not come under their control (तयोः न वशम् आगच्छेत्),
because those two are one’s enemies, (not the object or natural behavior) (तौ हि अस्य परिपन्थिनौ).
fr. व्यवस्थित pp. of वि + अव + √स्था pt. m. du. nom. (SG.6.6:)
7. तयोः वशं
[under] their control
fr. तद् prn. m. du. gen.; वश m. sg. acc.
6. न आगच्छेत्
one should not come
fr. न in.; आ + √गम् 1.P. pot. 3rd sg. (SG.5.15.6:)
8. तौ हि (=यस्मात्)
because those [two]
fr. तद् prn. m. du. nom.; हि in.
9. अस्य परिपन्थिनौ
[are] one’s enemies
fr. इदम् prn. m. sg. gen.; परिपन्थिन् a. m. du. nom. (SG.3.21:)
इन्द्रियस्येन्द्रियस्य अर्थे सर्वेन्द्रियाणाम् अर्थे शब्दादि-विषये इष्टे रागः अन्-इष्टे द्वेषः इत्येवं प्रतीन्द्रियार्थे राग-द्वेषौ [व्यवस्थितौ] अवश्यं-भाविनौ। Rāga-dveṣau, attraction and repulsion, in the following manner – attraction towards desirable things, and repulsion against undesirable things; (vyavasthitau, are ordained,) are sure to occur, arthe, with regard to objects such as sound etc.; indriyasya indriyasya, of all the organs, with regard to each of the organs.
तत्र अयं पुरुष-कारस्य शास्त्रार्थस्य च विषय उच्यते – शास्त्रार्थे प्रवृत्तः पूर्वम् एव राग-द्वेषयोर् वशं नागच्छेत्। As to that, the scope of personal effort and scriptural purpose are being stated as follows: One who is engaged in the subject-matter of the scriptures should, in the very beginning, not come under the influence of love and hatred.
या हि पुरुषस्य प्रकृतिः सा राग-द्वेष-पुरःसरैव स्व-कार्ये पुरुषं प्रवर्तयति। तदा स्व-धर्म-परित्यागः पर-धर्मानुष्ठानं च भवति। For, that which is the nature of a person impels him to his actions, verily under the influence of love and hatred (i.e. attraction and repulsion). And then follow the rejection of one’s own duty and the undertaking of somebody else’s duty.
यदा पुनः राग-द्वेषौ तत्-प्रतिपक्षेण नियमयति तदा शास्त्र-दृष्टिर् एव पुरुषः भवति, न प्रकृति-वशः। On the other hand, when a person controls love and hatred with the help of their opposites,
[•Ignorance, the cause of love and hatred, has discrimination as its opposite.•]
then he becomes mindful only of the scriptural teachings; he ceases to be led by his nature.
तस्मात् तयोः राग-द्वेषयोः वशं न आगच्छेत्। यतः तौ हि अस्य पुरुषस्य परिपन्थिनौ श्रेयो-मार्गस्य विघ्न-कर्तारौ तस्करौ इव पथीत्यर्थः॥ Therefore, na āgacchet, one should not come; vaśam, under the sway; tayoḥ, of these two, of love and hatred; hi because; tau, they; are asya, his, this person’s pari-panthinau, adversaries, who, like robbers, put obstacles on his way to Liberation. This is the meaning.
तत्र राग-द्वेष-प्रयुक्तो मन्यते शास्त्रार्थम् अप्यन्यथा ‘पर-धर्मोऽपि धर्मत्वात् अनुष्ठेय एव’ इति, तद् असत् – In this world, one impelled by love and hatred misinterprets even the teaching of the scriptures, and thinks that somebody else’s duty, too, has to be undertaken just because it is a duty! That is wrong:
śreyas, sva-dharma, vi-guṇa, para-dharma, su-anuṣṭhita; sva-dharma, nidhana, śreyas, para-dharma, bhaya-āvaha. सु-अनुष्ठितात् पर-धर्मात् स्व-धर्मः वि-गुणः [अपि] श्रेयान्। स्व-धर्मे निधनं श्रेयः, [यस्मात्] पर-धर्मः भय-आवहः॥ One’s own duty, (though sometimes) lacking virtue, is better than a different duty, (even though) well performed (or more enjoyable). Death in one’s own duty is better; as a different duty brings fear (in the forms of conflict, regret, and retribution).
Better (श्रेयान्) is one’s own duty (स्व-धर्मः) (though sometimes) lacking virtue (वि-गुणः),
than a different duty (even though) well performed (or more enjoyable) (पर-धर्मात् सु-अनुष्ठितात्).
Death in one’s own duty (स्व-धर्मे निधनं) is better (श्रेयः),
(as) a different duty (पर-धर्मः) brings fear (in the forms of conflict, regret and retribution) (भय-आवहः).
6. सु-
[even though] well [or more enjoyably]
7. -अनुष्ठितात्
performed
fr. स्वनुष्ठित pp. of अनु + √स्था a. m. sg. abl. (SG.6.6:) (SG.6.36:)
श्रेयान् प्रशस्यतरः स्वो धर्मः स्व-धर्मः वि-गुणः अपि विगत-गुणोऽपि अनुष्ठीयमानः पर-धर्मात् स्वनुष्ठितात् साद्गुण्येन सम्पादिताद् अपि। Sva-dharmaḥ, one’s own duty; being practised even though vi-guṇaḥ, defective, deficient; is śreyān, superior to, more commendable than; para-dharmāt, another's duty; though svanuṣṭhitāt, well-performed, meritoriously performed.स्व-धर्मे स्थितस्य निधनं मरणम् अपि श्रेयः पर-धर्मे स्थितस्य जीवितात्। कस्मात्? पर-धर्मः भयावहः नरकादि-लक्षणं भयम् आवहति यतः॥ Even nidhanam, death; is śreyaḥ, better; while engaged sva-dharme, in one’s own duty, as compared with remaining alive while engaged in somebody else’s duty. Why? Para-dharmaḥ, another’s duty; is bhayāvahaḥ, fraught with fear, since it invites dangers such as hell etc.
यद्यपि अनर्थ-मूलम् ‘ध्यायतो विषयान् पुंसः’ (BhG.2.62) ‘राग-द्वेषौ ह्यस्य परिपन्थिनौ’ (BhG.3.34) इति च उक्तम्, विक्षिप्तम् अनवधारितं च तद् उक्तम्। तत् संक्षिप्तं निश्चितं च ‘इदम् एव’ इति ज्ञातुम् इच्छन् अर्जुनः उवाच ‘ज्ञाते हि तस्मिन् तद्-उच्छेदाय यत्नं कुर्याम्’ इति – Although the root cause of evil was stated in, ‘In the case of a person who dwells on objects’ (BhG.2.62) and ‘.....because they (attraction and repulsion) are his adversaries‘ (BhG.3.34), that was presented desultorily and vaguely. Wishing to know it briefly and definitely as, ‘This is thus, to be sure’, Arjuna, with the idea, ‘When this indeed becomes known, I shall make effort for its eradication’, said:
arjuna, √vac: atha, kim, prayukta, idam, pāpa, √car, pūruṣa; an-icchat, api, vārṣṇeya, bala, iva, niyojita. अर्जुनः उवाच। वार्ष्णेय, अथ केन प्रयुक्तः अयं पूरुषः अन्-इच्छन् अपि पापं चरति, बलात् इव नियोजितः॥ Arjuna said: O Kṛṣṇa, now what compels a person – even though not choosing – to commit prohibited acts, as if pushed by force?
अर्जुनः उवाच। Now what compels this (अथ केन प्रयुक्तः अयम्)
person to commit prohibited acts (पापं चरति पूरुषः),
even though not choosing (अन्-इच्छन् अपि), O one from the Vṛṣṇi clan (वार्ष्णेय = कृष्ण),
as if pushed by force (बलात् इव नियोजितः)?
1. अर्जुनः उवाच
अर्जुन said
fr. अर्जुन m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
fr. किम् prn. m. sg. inst.; प्रयुक्त pp. of प्र + √युज् pt. m. sg. nom. (SG.2.81:)
5. अयं पूरुषः
a person
fr. इदम् prn. sg. nom.; पुरुष m. sg. nom.
7. अन्-इच्छन्
not choosing
fr. अनिच्छत् pr. pt. of √इष् pt. a. sg. nom. (SG.5.17.3:)
6. अपि
even though
fr. अपि in.
9. पापं
prohibited acts
fr. पाप n. sg. acc.
8. चरति
does commit
fr. √चर् 1.P. pr. 3rd sg.
11. बलात्
by force
fr. बलात् in.
10. इव नियोजितः
as if pushed
fr. इव in.; नियोजित pp. of नि + cs. √युज् pt. m. sg. nom. (SG.6.6:)
अथ केन हेतु-भूतेन प्रयुक्तः सन् राज्ञा इव भृत्यः अयं पापं कर्म चरति आचरति पूरुषः (पुरुषः) स्वयम् अनिच्छन् अपि हे वार्ष्णेय वृष्णि-कुल-प्रसूत, बलात् इव नियोजितः राज्ञा इव इत्युक्तो दृष्टान्तः॥ Atha, now then; vārṣṇeya, O scion of the Vṛṣṇi dynasty; being prayuktaḥ, impelled; kena, by what acting as the cause; as a servant is by a king, does ayam, this; pūruṣaḥ, man; carati, commit; pāpam, sin, a sinful act; api, even; an-icchan, against his wish, though not himself willing; niyojitaḥ, being constrained; balāt, by force; iva, as it were – as if by a king, which illustration has already been given?
शृणु त्वं तं वैरिणं सर्वानर्थ-करं यं त्वं पृच्छसि – The Lord (Bhaga-vān) said: ‘You hear about that enemy, the source of all evil, of which you ask:’(भगवान् उवाच)
‘ऐश्वर्यस्य समग्रस्य धर्मस्य यशसः श्रियः।
वैराग्यस्याथ मोक्षस्य षण्णां भग इतीङ्गना॥’ (VisPur.6.5.74) ऐश्वर्यादि-षट्कं यस्मिन् वासु-देवे नित्यम् अ-प्रतिबद्धत्वेन सामस्त्येन च वर्तते,
‘उत्पत्तिं प्रलयं चैव भूतानाम् आगतिं गतिम्।
वेत्ति विद्याम् अविद्यां च स वाच्यो भगवान् इति॥’ (VisPur.6.5.78) उत्पत्त्यादि-विषयं च विज्ञानं यस्य स वासु-देवः वाच्यः भगवान् इति। ‘Bhaga is said to consist of all kinds of majesty, virtue, fame, beauty, detachment as well as Liberation [•Liberation stands for its cause, Illumination.•],’ (V.P.6.5.74). That Vāsudeva, in whom reside for ever, unimpeded and in their fullness, the six qualities of majesty etc. And who has the knowledge of such subjects as creation etc., is called Bhaga-vān. ‘He is spoken of as Bhaga-vān who is aware of creation and dissolution, gain and loss, [•Gain and loss stand for future prosperity and adversity.•] ignorance and Illumination of all beings’ (ibid. 78).
śrī-bhagavat, √vac: kāma, etad, krodha, etad, rajas-guṇa-samudbhava; mahā-aśana, mahā-pāpman, √vid, enad, iha, vairin. श्री-भगवान् उवाच। एषः कामः एषः क्रोधः [च]। [एषः] रजो-गुण-समुद्भवः महा-अशनः महा-पाप्मा। इह एनं वैरिणं विद्धि॥ The Lord said: (That seeming force is) this binding desire (kāma – whether positive or negative, empowered attraction or repulsion) (and when thwarted) this anger. It, kāma, is born of the agitation principle (rajas guṇa), is a glutton, and accumulates a lot of karma demerit. Know it to be the enemy here.
श्री-भगवान् उवाच। (It is) this binding desire (kāma – positive or negative, as attraction or repulsion) (कामः एषः) (and when thwarted) this anger (क्रोधः एषः).
It (kāma) is born of the agitation principle (rajas guṇa) (रजो-गुण-समुद्भवः),
is a glutton (महा-अशनः) and accumulates a lot of karma demerit (महा-पाप्मा).
Know it to be the enemy here (विद्धि एनम् इह वैरिणम्).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
काम एषः सर्व-लोक-शत्रुः यन्-निमित्ता सर्वानर्थ-प्राप्तिः प्राणिनाम्। स एष कामः प्रतिहतः केनचित् क्रोधत्वेन परिणमते। अतः क्रोधः अपि एष एव। Eṣaḥ, this; kāmaḥ, desire, is the enemy of the whole world, because of which the creatures incur all evil. This desire when obstructed in any way turns into anger. Therefore, krodhaḥ, anger, is also identical with this (desire).रजो-गुण-समुद्भवः रजश् च तद् गुणश् च रजो-गुणः सः समुद्भवः यस्य सः कामः रजो-गुण-समुद्भवः। रजो-गुणस्य वा समुद्भवः, कामः हि उद्भूतः रजः प्रवर्तयन् पुरुषं प्रवर्तयति। ‘तृष्णया हि अहं कारितः’ इति दुःखिनां रजः-कार्ये सेवादौ प्रवृत्तानां प्रलापः श्रूयते। It is rajo-guṇa-samudbhavaḥ, born of the quality of rajas; or, it is the origin of the quality of rajas. For, when desire comes into being, it instigates a person by arousing rajas. People who are engaged in service etc., which are effects of rajas, and who are stricken with sorrow are heard to lament, ‘I have been led to act by desire indeed!’महाशनः महत् अशनं अस्य इति महाशनः। अत एव महा-पाप्मा, कामेन हि प्रेरितः जन्तुः पापं करोति। अतः विद्धि एनं कामम् इह संसारे वैरिणम्॥ It is mahā-aśanaḥ, a great devourer, whose food is enormous. And hence, indeed, it is mahā-pāpmā, a great sinner. For a being commits sin when goaded by desire. Therefore, viddhi, know; enam, this desire; to be vairiṇam, the enemy; iha, here in this world.
कथं वैरी? इति दृष्टान्तैः प्रत्याययति – With the help of examples the Lord explains how it is an enemy:
dhūma, ā-√vṛ, vahni, yathā, ādarśa, mala, ca; yathā, ulba, āvṛta, garbha, tathā, tad, idam, āvṛta. [यथा] धूमेन वह्निः आव्रियते, यथा मलेन आदर्शः [आव्रियते], यथा च उल्बेन गर्भः आवृतः, तथा तेन इदम् [ज्ञानम्] आवृतम्॥ Like fire is covered by smoke, like a mirror covered by dirt, and like a fetus covered by the womb, similarly, by that (kāma) this (knowledge) is covered. (And that covering is removed by the breath of teaching, by the action of dharma (duty and justice), and by time, respectively).
(Like) fire is covered by smoke (requiring clearing the air) (धूमेन आव्रियते वह्निः),
like a mirror covered by dirt (requiring direct action) (यथा आदर्शः मलेन च),
(and) like a fetus covered by the womb (requiring time) (यथा उल्बेन आवृतः गर्भः)
similarly, by that (kāma) this (knowledge) is covered (and revealed) (तथा तेन इदम् आवृतम्).
धूमेन सह-जेन आव्रियते वह्निः प्रकाशात्मकः अप्रकाशात्मकेन, यथा वा आदर्शो मलेन च, यथा उल्बेन च जरायुणा गर्भ-वेष्टनेन आवृतः आच्छादितः गर्भः तथा तेन इदम् आवृतम्॥ Yathā, as; vahniḥ, fire, which is naturally bright; āvriyate, is enveloped; dhūmena, by smoke, which is born concomitantly (with fire) and is naturally dark; or as ādarśaḥ, a mirror; is covered malena, by dirt; ca, and; garbhaḥ, a foetus; is āvṛtaḥ, enclosed; ulbena, in the womb by the amnion; tathā, so; is idam, this; āvṛtam, shrouded; tena, by that.
किं पुनस् तद् इदं-शब्द-वाच्यं यत् कामेनावृतम्? इत्युच्यते – Again, what is that which is indicated by the word idam (this), and which is covered by desire? The answer is:
āvṛta, jñāna, etad, jñānin, nitya-vairin; kāma-rūpa, kaunteya, dus-pūra, an-ala, ca. कौन्तेय, एतेन नित्य-वैरिणा काम-रूपेण दुष्-पूरेण अन्-अलेन च ज्ञानिनः ज्ञानम् आवृतम्॥ O Arjuna, by this constant enemy in the form of binding desire, insatiable like fire, the knowledge of the (one who is yet to be) wise is covered.
By this (kāma) is covered the knowledge (आवृतं ज्ञानम् एतेन)
of the one who is (yet to be) wise (ज्ञानिनः), (by this) constant enemy (नित्य-वैरिणा),
in the form of binding desire (काम-रूपेण), O son of Kuntī (कौन्तेय = अर्जुन),
and insatiable (like) fire (दुष्-पूरेण अन्-अलेन च).
आवृतम् एतेन ज्ञानं ज्ञानिनः नित्य-वैरिणा, ज्ञानी हि जानाति ‘अनेन अहम् अनर्थे प्रयुक्तः’ पूर्वम् एव इति। दुःखी च भवति नित्यम् एव। अतः असौ ज्ञानिनो नित्य-वैरी, न तु मूर्खस्य। स हि कामं तृष्णा-काले मित्रम् इव पश्यन् तत्-कार्ये दुःखे प्राप्ते जानाति – ‘तृष्णया अहं दुःखित्वम् आपादितः’ इति, न पूर्वम् एव। अतः असौ ज्ञानिन एव नित्य-वैरी। Jñānam, Knowledge; is āvṛtam, covered; etena, by this; nitya-vairiṇā, constant enemy; jñāninaḥ, of the wise. For the wise person knows even earlier, ‘I am being induced by this into evil.’ And he always
[•Both at the time when desire arises in him, and also when he is forced to act by it.•]
feels distressed. Therefore, it is the constant enemy of the wise but not of a fool. For the fool looks upon desire as a friend so long as hankering lasts. When sorrow comes as a consequence, he realizes, ‘I have been driven into sorrow because of longings’, but certainly not earlier. Therefore it is the constant enemy of the wise alone.
किं-रूपेण? काम-रूपेण कामः इच्छैव रूपम् अस्य इति काम-रूपः तेन दुष्पूरेण दुःखेन पूरणम् अस्य इति दुष्पूरः तेन अन्-अलेन न अस्य अलं पर्याप्तिः विद्यते इत्यनलः तेन च॥ In what form? Kāma-rūpeṇa, in the form of desire – that which has wish itself as its expression is kāma-rūpa; in that form-; (and) duṣpūreṇa, which is an insatiable; an-alena, fire. That which is difficult to satisfy is duṣpūraḥ; and (derivatively) that which never has enough (alam) is an-alam.
किम्-अधिष्ठानः पुनः कामः ज्ञानस्य आवरणत्वेन वैरी सर्वस्य? इत्यपेक्षायाम् आह। ज्ञाते हि शत्रोर् अधिष्ठाने सुखेन शत्रु-निबर्हणं कर्तुं शक्यत इति – Again, having what as its abode does desire, in the form of a veil over Knowledge, become the enemy of all? Since when the abode of an enemy is known, it is possible to easily slay the enemy, therefore the Lord says:
indriya, manas, buddhi, idam, adhiṣṭhāna, √vac; etad, vi-√muh, etad, jñāna, āvṛtya, dehin. अस्य अधिष्ठानम् इन्द्रियाणि मनः बुद्धिः [च] उच्यते। एषः [कामः] एतैः ज्ञानम् आवृत्य देहिनं विमोहयति॥ Its, (desire’s), abode is said to be the senses, the mind, and the intellect. Covering knowledge through (misdirecting) these, it variously deludes the individual, (the one identified with one’s body).
The senses, the mind, and the intellect (इन्द्रियाणि मनः बुद्धिः),
are its (desire’s) abode (अस्य अधिष्ठानम्), it is said (उच्यते).
Through (misdirecting) these (एतैः) it (desire) variously deludes (विमोहयति एषः)
the individual, covering knowledge (ज्ञानम् आवृत्य देहिनम्).
इन्द्रियाणि मनः बुद्धिश् च अस्य कामस्य अधिष्ठानम् आश्रयः उच्यते। एतैः इन्द्रियादिभिः आश्रयैः विमोहयति विविधं मोहयति एषः कामः ज्ञानम् आवृत्य आच्छाद्य देहिनं शरीरिणम्॥ Indriyāṇi, the organs; manaḥ, mind; and buddhiḥ, the intellect; ucyate, are said to be; asya, its, desire’s; adhiṣṭhānam, abode. Eṣaḥ, this one, desire; vimohayati, diversely deludes; dehinam, the embodied being; āvṛtya, by veiling; jñānam, Knowledge; etaiḥ, with the help of these, with the organs etc. which are its abodes.
[•The activities of the organs etc. are the media for the expression of desire. Desire covers the Knowledge of the Self by stimulating these.•]
tasmāt, yuṣmad, indriya, ādi, niyamya, bharata-ṛṣabha; pāpman, pra-√hā (pra-√han, hi), enad, jñāna-vijñāna-nāśana. भरत-ऋषभ, तस्मात् त्वम् आदौ इन्द्रियाणि नियम्य, प्रजहिहि (प्रजहि हि) एनं पाप्मानं ज्ञान-विज्ञान-नाशनम्॥ Therefore, O Arjuna, exercising authority over the senses at their source, please indeed destroy this sinful destroyer of knowledge and of the assimilation (of that knowledge).
Therefore (तस्मात्), you (त्वम्) over the senses at their source (इन्द्रियाणि आदौ)
exercising authority (नियम्य), O prominent among the descendants of Bharata (भरत-ऋषभ = अर्जुन),
please (indeed) destroy this sinful (पाप्मानं प्रजहिहि एनम्)
destroyer of knowledge and of the assimilation (of that knowledge) (ज्ञान-विज्ञान-नाशनम्).
fr. एनद् prn. m. sg. acc. (SG.4.10:); पाप्मन् a. m. sg. acc. (SG.3.22:)
10. ज्ञान-
of knowledge
11. -विज्ञान-
and of the assimilation [of that knowledge]
9. -नाशनम्
destroyer
fr. ज्ञान-विज्ञान-नाशन a. m. sg. acc.
तस्मात् त्वम् इन्द्रियाणि आदौ पूर्वम् एव नियम्य वशी-कृत्य भरतर्षभ पाप्मानं पापाचारं कामं प्रजहिहि परित्यज एनं प्रकृतं वैरिणं ज्ञान-विज्ञान-नाशनम्। ज्ञानं शास्त्रतः आचार्यतश् च आत्मादीनाम् अवबोधः, विज्ञानं विशेषतः तद्-अनुभवः, तयोः ज्ञान-विज्ञानयोः श्रेयः-प्राप्ति-हेत्वोः नाशनं नाश-करं प्रजहिहि आत्मनः परित्यज इत्यर्थः॥ O scion of the Bharata dynasty, ādau niyamya, after first controlling; indriyāṇi, the organs; prajahihi, renounce; enam, this one, the enemy under consideration; which is pāpmānam, sinful – which is desire that is accustomed to sinning; and jñāna-vijñāna-nāśanam, a destroyer of learning and wisdom. Jñāna, learning, means knowledge about the Self etc. from the scriptures and a teacher. Vijñāna, wisdom, means the full experience (i.e. first-person assimilation) of that. Renounce, i.e. discard, from yourself the destroyer of those two – learning and wisdom, which are the means to the achievement Liberation.
इन्द्रियाण्य्-आदौ नियम्य कामं शत्रुं जहिहि इत्य् उक्तम्, तत्र किम्-आश्रयः कामं जह्यात्? इत्य् उच्यते – It has been said, ‘After first controlling the organs, renounce desire the enemy’. As to that, by taking the support of what should one give up desire? This is being answered:
indriya, para, √ah, indriya, para, manas; manas, tu, parā, buddhi, yad, buddhi, paratas, tu, tad. [अर्थेभ्यः] पराणि इन्द्रियाणि, इन्द्रियेभ्यः परं मनः, मनसः तु परा बुद्धिः, यः तु बुद्धेः परतः सः [परः आत्मा] [इति] आहुः॥ They say that the senses are superior (to the body and all other objects), the mind is superior to the senses, the intellect is superior to the mind; whereas the one who is superior to the intellect is that (limitless self).
The senses are superior (to the body and all other objects) (इन्द्रियाणि पराणि), they say (आहुः),
(and) the mind is superior to the senses (इन्द्रियेभ्यः परं मनः),
and the intellect is superior to the mind (मनसः तु परा बुद्धिः),
whereas the one who is superior to the intellect is that (limitless self) (यः बुद्धेः परतः तु सः).
इन्द्रियाणि श्रोत्रादीनि पञ्च देहं स्थूलं बाह्यं परिच्छिन्नं च अपेक्ष्य सौक्ष्म्यान्तरस्थत्व-व्यापित्वाद्य्-अपेक्षया पराणि प्रकृष्टानि आहुः पण्डिताः। The learned ones āhuḥ, say; that indriyāṇi, the five
[•Five sense-organs: of vision, hearing, taste, smell and touch; five motor-organs: hands, feet, speech, and for excretion and generation-these latter five are also understood in the present context.•]
organs – ear etc., are parāṇi, superior, to the external, gross and limited body, from the point of view of subtlety, inner position, pervasiveness, etc.
तथा इन्द्रियेभ्यः परं मनः सङ्कल्प-विकल्पात्मकम्। तथा मनसः तु परा बुद्धिः निश्चयात्मिका। So also, manaḥ, the mind, having the nature of thinking and doubting;
is param, superior; indriyebhyaḥ, to the organs. Similarly, buddhiḥ, the intellect, having the nature of determination; is para, superior; manasaḥ, to the mind.
तथा यः सर्व-दृश्येभ्यः बुद्ध्यन्तेभ्यः अभ्यन्तरः, यं देहिनम् इन्द्रियादिभिः आश्रयैः युक्तः कामः ज्ञानावरण-द्वारेण मोहयति इत्युक्तम्, बुद्धेः परतस् तु सः। सः बुद्धेः द्रष्टा पर आत्मा॥ And yaḥ, the one who is innermost as compared with all the objects of perception ending with the intellect, and with regard to which Dweller in the body it has been said that desire, in association with its ‘abodes’ counting from the organs, deludes It by shrouding Knowledge; saḥ, that one; is tu, however; parataḥ, superior; buddheḥ, to the intellect – He, the supreme Self, is the witness of the intellect.
[•The portion, ‘with regard to which Dweller...the supreme Self,’ is translated from Ast. Which has the same reading here as the A.A. The G1. Pr. Makes the ‘abode’, ‘counting from the organs’ an adjective of ‘the Dweller in the body’, and omits the portion, ‘is tu, however...buddheḥ, to the intellect’.-Tr.•]
evam, buddhi, para, buddhvā, saṃstabhya, ātman, ātman; √han, śatru, mahā-bāhu, kāma-rūpa, dus-āsada. महा-बाहो, एवं बुद्धेः परं [आत्मानं] बुद्ध्वा, आत्मानम् आत्मना संस्तभ्य, काम-रूपं दुर्-आसदं शत्रुं जहि॥ O Arjuna, in this way knowing (oneself) as superior to the intellect, steadying the one by the other one, (steadying the senses by the mind, the mind by the intellect, and the intellect by self-knowledge), destroy the enemy in the form of kāma, (otherwise so) difficult to get a fix on.
In this way knowing (oneself) as superior to the intellect (एवं बुद्धेः परं बुद्ध्वा),
steadying the one (the senses onward) by the other (more superior) one (संस्तभ्य आत्मानम् आत्मना),
destroy the enemy (जहि शत्रुं), O mighty armed one (महा-बाहो = अर्जुन),
in the form of kāma (काम-रूपं), (otherwise so) difficult to get a fix on (दुर्-आसदम्).
एवं बुद्धेः परम् आत्मानं बुद्ध्वा ज्ञात्वा संस्तभ्य सम्यक् स्तम्भनं कृत्वा (आत्मानं) स्वेन एव आत्मना संस्कृतेन मनसा, सम्यक् समाधाय इत्यर्थः। Buddhvā, understanding; ātmānam, the Self; evam, thus; as param, superior; buddheḥ, to the intellect; and saṃstabhya, completely establishing; ātmanā, with the mind, i.e. establishing (the Self) fully in spiritual absorption with the help of your own purified mind.जहि एनं शत्रुं हे महा-बाहो काम-रूपं दुर्-आसदं दुःखेन आसदः आसादनं प्राप्तिः यस्य तं दुर्-आसदं दुर्-विज्ञेयानेक-विशेषम् इति॥ O mighty-armed one, jahi, vanquish; this śatrum, enemy; kāma-rūpam, in the form of desire; which is dur-āsadam, difficult to subdue – which can be got hold of with great difficulty, it being possessed of many inscrutable characteristics.
इति श्रीमत्-परम-हंस-परिव्राजकाचार्य-गोविन्द-भगवत्-पूज्य-पाद-शिष्य-श्रीमच्-छङ्कर-भगवतः कृतौ श्री-भगवद्-गीता-भाष्ये कर्म-प्रशंसा-योगो नाम तृतीयोऽध्यायः॥३॥
om, tad, sat. iti, śrīmat-bhagavat-gītā, upaniṣad, brahma-vidyā, yoga-śāstra, śrī-kṛṣṇa-arjuna-saṃvāda, karma-yoga, nāma, tṛtīya, adhyāya. Om (brahman, the witness of all) is that (only) reality. Thus ends the third chapter, called ‘The Topic of Action,’ of the (eighteen chapters of) Songs of the Glorious Lord, which is (looked upon as) sacred teaching (Upaniṣad) and (whose teaching is) in (the form of) a dialogue between Śrī Kṛṣṇa and Arjuna, (the subject matter being) knowledge of brahman and yoga.
योऽयं योगः अध्याय-द्वयेन उक्तः ज्ञान-निष्ठा-लक्षणः स-सन्न्यासः कर्म-योगोपायः, यस्मिन् वेदार्थः परिसमाप्तः प्रवृत्ति-लक्षणः निवृत्ति-लक्षणश् च, गीतासु च सर्वासु अयम् एव योगो विवक्षितो भगवता। अतः परिसमाप्तं वेदार्थं मन्वानः तं वंश-कथनेन स्तौति श्री-भगवान् – This Yoga which has been spoken of in the preceding two chapters, and which is characterized by steadfastness in Knowledge associated with renunciation, can be achieved through Karma-yoga. The import of the Vedas, characterized by engagement in, and detachment from, action, culminates in it. And this very Yoga is sought to be taught by the Lord in the whole of the Gītā. So, considering that the purport of the Vedas stands concluded, the Lord praises it by recounting how it was traditionally handed down:
śrī-bhagavat, √vac: idam, vivasvat, yoga, proktavat, asmad, a-vyaya; vivasvat, manu, pra-√ah, manu, ikṣvāku, √brū. श्री-भगवान् उवाच। अहं विवस्वते इमम् अ-व्ययं योगं प्रोक्तवान्। विवस्वान् मनवे प्राह। मनुः इक्ष्वाकवे अब्रवीत्॥ I taught this unchanging yoga (both jñāna-yoga and karma-yoga) to Vivasvān (the sun deity – considered the progenitor of the solar-clan of rulers on earth). Vivasvān taught it to Manu (the first human and first of the solar kings on earth in this age, kalpa). Manu taught it to (his son) Ikṣvāku
श्री-भगवान् उवाच। This yoga to Vivasvān (the sun deity) (इमम् विवस्वते योगम्)
I taught (प्रोक्तवान् अहम्), (it being) unchanging (अ-व्ययम्).
Vivasvān taught it to Manu (the first human) (विवस्वान् मनवे प्राह).
Manu taught it to (his son) Ikṣvāku (मनुः इक्ष्वाकवे अब्रवीत्).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
इमम् अध्याय-द्वयेन उक्तं योगं विवस्वते आदित्याय सर्गादौ प्रोक्तवान् अहं जगत्-परिपालयितॄणां क्षत्रियाणां बलाधानाय, तेन योग-बलेन युक्ताः समर्था भवन्ति ब्रह्म-परिरक्षितुम्। ब्रह्म-क्षत्रे परिपालिते जगत्-परिपालयितुम् अलम्। In the beginning of creation, with a view to infusing vigour into the Kṣatriyas who are the protectors of the world, aham, I; proktavān, imparted; imam, this; a-vyayam, imperishable; yogam, Yoga, presented in the (preceding) two chapters; vivasvate, to Vivasvān, the Sun. Being endowed with this power of Yoga, they would be able to protect the Brāhmaṇa caste. The protection of the world becomes ensured when the Brāhmaṇas and the Kṣatriyas are protected.अ-व्ययम् अ-व्यय-फलत्वात्। न ह्य् अस्य (योगस्य) सम्यग्-दर्शन-निष्ठा-लक्षणस्य मोक्षाख्यं फलं व्येति। स च विवस्वान् मनवे प्राह। मनुः इक्ष्वाकवे स्व-पुत्राय आदि-राजाय अब्रवीत्॥ It (this Yoga) is a-vyayam, imperishable, because its result is undecaying. For, the result – called Liberation – of this (Yoga), which is characterized by steadfastness in perfect Illumination, does not decay. And he, Vivasvān, prāha, taught (this); manave, to Manu. Manuabravīt, transmitted (this); ikṣvākave, to Iksvāku, his own son who was the first king.
[•First king of the Ikṣvāku dynasty, otherwise known as the Solar dynasty.•]
evam, param-parā-prāpta, idam, rāja-ṛṣi, √vid; tad, kāla, ih, mahat, yoga, naṣṭa, param-tapa. एवं राज-ऋषयः परम्-परा-प्राप्तम् इमं [योगं] विदुः। इह सः योगः महता कालेन नष्टः, परन्-तप॥ In this way, being handed down from one to another, the kings who were sages (or the kings and sages) knew this yoga. After a long time, here (today, among these kings), that yoga has been lost, O Arjuna.
In this way, being handed down from one to another (एवं परम्-परा-प्राप्तम्),
the kings who were sages (or the kings and sages) knew this (yoga) (इमं राज-ऋषयः विदुः).
After a long time, here (today, among these kings), that (सः कालेन इह महता)
yoga has been lost (योगः नष्टः), O vexer of foes (परन्-तप = अर्जुन).
एवं क्षत्रिय-परम्परा-प्राप्तम् इमं राज-र्षयः राजानश् च ते ऋषयश् च राज-र्षयः विदुः इमं योगम्। स योगः कालेन इह महता दीर्घेण नष्टः विच्छिन्न-सम्प्रदायः संवृत्तः, हे परन्-तप, आत्मनः वि-पक्ष-भूताः परे उच्यन्ते, तान् शौर्य-तेजो-गभस्तिभिः भानुर् इव तापयति इति परन्-तपः शत्रु-तापन इत्यर्थः॥ Rāja-rṣayaḥ, the king-sages, those who were kings and sages (at the same time); viduḥ, knew; imam, this Yoga; which was evam param-para-prāptam, received thus through a regular succession of Kṣatriyas. Saḥ, that; yogaḥ, Yoga; naṣṭaḥ, is lost, has got its traditional line snapped; iha, now; mahatā kālena, owing to a long lapse of time. paran-tapa, O destroyer of foes. By para are meant those against oneself. He who, like the sun, ‘scorches’ (tāpayati) them by the ‘rays’ of the ‘heat’ of his prowess is paran-tapa, i.e. scorcher of antagonists.
दुर्-बलान् अ-जितेन्द्रियान् प्राप्य, नष्टं योगम् इमम् उपलभ्य, लोकं च अ-पुरुषार्थ-सम्बन्धिनम् – Noticing that the Yoga has got lost by reaching people who are weak and have no control of their organs, and that the world has become associated with goals that do not lead to Liberation:
tad, eva, idam, asmad, yuṣmad, adya, yoga, prokta, purā-tana; bhakta, √as, asmad, sakhi, ca, iti, rahasya, hi, etad, uttama. मया सः एव अयं पुरा-तनः योगः ते अद्य प्रोक्तः, ‘मे भक्तः सखा च असि’ इति (=यस्मात्)। एतद् [योग-ज्ञानम्] हि (=यस्मात् च) उत्तमं रहस्यम्॥ I just taught to you that very same ancient yoga because you are My devotee and friend. This secret (teaching of yoga) is the most profound indeed.
Now, by Me to you that very same (सः एव अयं मया ते अद्य)
ancient yoga has been taught (योगः प्रोक्तः पुरा-तनः),
because (I consider) “you are My devotee and friend” (‘भक्तः असि मे सखा च’ इति).
This secret (teaching of yoga) is the most profound indeed (रहस्यं हि एतद् उत्तमम्).
स एव अयं मया ते तुभ्यम् अद्य इदानीं योगः प्रोक्तः पुरा-तनः, ‘भक्तः असि मे सखा च असि’ इति। रहस्यं हि यस्माद् एतद् उत्तमं योगः ज्ञानम् इत्यर्थः॥ Sah, that; purā-tanaḥ, ancient; yogaḥ, Yoga; eva, itself; ayam, which is this; proktaḥ, has been taught; te, to you; mayā, by Me; adya, today; iti, considering that; asi, you are; me, My; bhaktaḥ, devotee; ca sakhā, and friend. Hi, for; etat, this Yoga, i.e. Knowledge; is a uttamam, profound; rahasyam, secret.
‘भगवता विप्रतिषिद्धम् उक्तम् इति मा भूत् कस्यचिद् बुद्धिः’ इति परिहारार्थं चोद्यम् इव कुर्वन् अर्जुन उवाच – Lest someone should understand that the Lord has said something contradictory, therefore, in order to prevent that (doubt), as though raising a question, Arjuna said:
arjuna, √vac: a-para, bhavat, janman, para, janman, vivasvat; katham, etad, vi-√jñā, yuṣmad, ādi, proktavat, iti. अर्जुनः उवाच। भवतः जन्म अ-परं, विवस्वतः जन्म परम्। त्वम् आदौ ‘प्रोक्तवान्’ इति – एतद् कथं विजानीयाम्॥ Arjuna said: Your birth was not long ago. Vivasvān’s birth was long ago. How should I understand that You “taught” Vivasvān in the beginning?
अर्जुनः उवाच। Your birth was not long ago (अ-परं भवतः जन्म).
Vivasvān’s birth was long ago (परम् जन्म विवस्वतः).
How should I understand that (कथं एतद् विजानीयाम्)
You “taught” (Vivasvān) in the beginning (त्वम् आदौ ‘प्रोक्तवान्’ इति).
1. अर्जुनः उवाच
अर्जुन said
fr. अर्जुन m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
अपरम् अर्वाक् वसु-देव-गृहे भवतो जन्म। परं पूर्वं सर्गादौ जन्म उत्पत्तिः विवस्वतः आदित्यस्य। तत् कथम् एतद् विजानीयाम् अ-विरुद्धार्थतया, यः त्वम् एव आदौ प्रोक्तवान् इमं योगं, सः एव त्वम् इदानीं मह्यं प्रोक्तवान् असि, इति॥ Bhavataḥ, Your; janma, was aparam, later, in the abode of Vasu-deva; (whereas) the birth vivasvataḥ, of Vivasvān, the Sun; was param, earlier, in the beginning of creation. Therefore, katham, how; vijānīyām, am I to understand; etat, this, as not inconsistent; iti, that; tvam, You, yourself; who proktavān, instructed this Yoga; ādau, in the beginning, are the same person who is now teaching me?
या वासु-देवे अन्-ईश्वरासर्वज्ञाशङ्का मूर्खाणाम्, तां परिहरन् श्री-भगवान् उवाच, यद्-अर्थो ह्य् अर्जुनस्य प्रश्नः – By way of demolishing the doubt of fools with regard to Vāsudeva, that He has no God-hood and omniscience – to which very purpose was Arjuna’s question:
śrī-bhagavat, √vac; bahu, asmad, vyatīta, janman, yuṣmad, ca, arjuna; tad, asmad, √vid, sarva, na, yuṣmad, √vid, param-tapa. श्री-भगवान् उवाच। मे तव च बहूनि जन्मानि व्यतीतानि, अर्जुन। अहं तानि सर्वाणि वेद, त्वं न वेत्थ, परन्-तप॥ The Lord said: Many births have passed for Me and for you, O rjuna. I know them all. You do not know (yours), O Arjuna.
श्री-भगवान् उवाच। For Me have passed many (बहूनि मे व्यतीतानि)
births (जन्मानि), and for you, (तव च), O Arjuna (अर्जुन).
I know them all (तानि अहं वेद सर्वाणि).
You do not know (yours) (न त्वं वेत्थ), O vexer of foes (परन्-तप = अर्जुन).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
4. मे
for Me
fr. अहम् prn. sg. gen.
5. तव च
and for you
fr. त्वम् prn. sg. gen.; च in.
2. बहूनि जन्मानि
many births
fr. बहु a. n. pl. nom.; जन्मन् n. pl. nom. (SG.3.22:)
3. व्यतीतानि
have passed
fr. व्यतीत pp. of वि + अति + √इ pt. n. pl. nom.
6. अर्जुन
O अर्जुन
fr. अर्जुन m. sg. voc.
7. अहं
I
fr. अहम् prn. sg. nom.
9. तानि सर्वाणि
them all
fr. तद् prn. n. pl. acc.; सर्व prn. a. n. pl. acc.
बहूनि मे मम व्यतीतानि अतिक्रान्तानि जन्मानि तव च हे अर्जुन। तानि अहं वेद जाने सर्वाणि न त्वं वेत्थ न जानीषे, धर्माधर्मादि-प्रतिबद्ध-ज्ञान-शक्तित्वात्। अहं पुनः नित्य-शुद्ध-बुद्ध-मुक्त-स्व-भावत्वाद् अन्-आवरण-ज्ञान-शक्तिर् इति वेद अहं हे परन्-तप॥ O Arjuna, bahūuni, many; janmāni, lives; me, of Mine; vyatītāni, have passed; tava ca, and so have yours. Aham, I; veda know; tāni, them; sarvāni, all; (but) tvam, you; na vettha, know not, due to your power of understanding being obstructed by righteousness, unrighteousness, etc. However, paran-tapa, O scorcher of foes; aham, I know, possessing as I do unobstructed power of knowledge, because by nature I am eternal, pure, enlightened and free.
कथं तर्हि तव नित्येश्वरस्य धर्माधर्माभावेऽपि जन्म? इति, उच्यते – ‘In that case, how, in spite of the absence of righteousness and unrighteousness, can there be any birth for You who are the eternal God?’ That is being answered:
aja, api, sat, a-vyaya-ātman, bhūta, īśvara, api, sat; prakṛti, svā, adhiṣṭhāya, sam-√bhū, ātma-māyā. अ-जः अपि सन् अ-व्यय-आत्मा [सन्] भूतानाम् ईश्वरः अपि सन् स्वां प्रकृतिम् अधिष्ठाय आत्म-मायया सम्भवामि॥ Though unborn, undiminished, and the Lord of all beings, wielding My prakṛti (the projecting power of the Lord, which manifests as all of nature), I (as an incarnate form) am (as though) born by My own māyā (projecting power, My prakṛti).
Though unborn (अ-जः अपि सन्), undiminished (अ-व्यय-आत्मा),
and the Lord of all beings (भूतानाम् ईश्वरः अपि सन्),
wielding My prakṛti (the projecting power which manifests as nature) (प्रकृतिम् स्वाम् अधिष्ठाय),
I (as an incarnate form) am (as though) born by My own māyā (My prakṛti) (सम्भवामि आत्म-मायया).
अ-जोऽपि जन्म-रहितोऽपि सन्, तथा अ-व्ययात्मा अ-क्षीण-ज्ञान-शक्ति-स्व-भावोऽपि सन्, तथा भूतानां ब्रह्मादि-स्तम्ब-पर्यन्तानाम् ईश्वरः ईशन-शीलोऽपि सन्, प्रकृतिं स्वां मम वैष्णवीं मायां त्रि-गुणात्मिकाम्, यस्या वशे सर्वं जगद् वर्तते, यया मोहितं सत् स्वम् आत्मानं वासु-देवं न जानाति, तां प्रकृतिं स्वाम् अधिष्ठाय वशी-कृत्य सम्भवामि देहवान् इव भवामि जात इव आत्म-मायया आत्मनः मायया, न परमार्थतो लोकवत्॥ Api, san a-jaḥ, though I am birthless; and a-vyayātmā, undecaying by nature, though I am naturally possessed of an undiminishing power of Knowledge; and so also api san, though; īśvaraḥ, the Lord, natural Ruler; bhūtānām, of beings, from Brahma to a clump of grass; (still) adhiṣṭhāya, by subjugating; svām, My own; prakṛtim, Prakṛti, the Māyā of Viṣṇu consisting of the three guṇas, under whose spell the whole world exists, and deluded by which one does not know one’s own Self, Vāsudeva; – by subjugating that Prakṛti of Mine, sambhavāmi, I take birth, appear to become embodied, as though born; ātma-māyayā, by means of My own Māyā; but not in reality like an ordinary man.
तच् च जन्म कदा, किम्-अर्थं च? इत्य् उच्यते – It is being stated when and why that birth occurs:
yadā, yadā, hi, dharma, glāni, √bhū, bhārata; abhyutthāna, a-dharma, tadā, ātman, √sṛj, asmad. भारत, यदा यदा हि धर्मस्य ग्लानिः अ-धर्मस्य [च] अभ्युत्थानं भवति, तदा अहम् आत्मानं (=स्वं) सृजामि॥ O Arjuna, whenever indeed there is a wane of dharma (tradition and justice) and an ascendancy of a-dharma (disorder and injustice), then I manifest Myself (appropriate to the situation).
Whenever indeed of dharma (tradition and justice) (यदा यदा हि धर्मस्य)
there is a wane (ग्लानिः भवति), O (brilliant) son of India (भारत = अर्जुन),
(and) an ascendancy of a-dharma (disorder and injustice) (अभ्युत्थानं अ-धर्मस्य),
then I manifest Myself (appropriate to the situation) (तदा आत्मानं सृजामि अहम्).
1. भारत
(अर्जुन) O Descendant of Emperor भरत, (Brilliant) Son of India
यदा यदा हि धर्मस्य ग्लानिः हानिः वर्णाश्रमादि-लक्षणस्य प्राणिनाम् अभ्युदय-निःश्रेयस-साधनस्य भवति भारत, अभ्युत्थानम् उद्भवः अ-धर्मस्य, तदा आत्मानं सृजामि अहं मायया॥ O scion of the Bharata dynasty, yadā yadā hi, whenever; bhavati, there is; a glāniḥ, decline, decrease; dharmasya, of virtue consisting of the duties of societal-classes and stages of life of living beings, which are the means to achieving prosperity and Liberation; and abhyutthānam, increase, rise; a-dharmasya, of vice; tadā, then; do aham, I; sṛjāmi, manifest; ātmānam, Myself, through Māyā.
paritrāṇa, sādhu, vināśa, ca, dus-kṛt; dharma-saṃsthāpana-artha, sam-√bhū, yuga, yuga. साधूनां परित्राणाय, दुष्-कृतां विनाशाय, धर्म-संस्थापन-अर्थाय च युगे युगे सम्भवामि॥ I appear in various yugas (the various ages within the cycles of the universe) for the protection of those committed to dharma, for the destruction of those committed to a-dharma (what is opposed to dharma), and for the reestablishment of dharma.
For the protection of those committed to dharma (परित्राणाय साधूनाम्),
for the destruction of those committed to a-dharma (what is opposed to dharma) (विनाशाय च दुष्-कृताम्),
(and) for the reestablishment of dharma (धर्म-संस्थापन-अर्थाय),
I appear in various yugas (the various ages within the cycles of the universe) (सम्भवामि युगे युगे).
परित्राणाय परिरक्षणाय साधूनां सन्-मार्ग-स्थानाम्, विनाशाय च दुष्-कृतां पाप-कारिणाम्, किञ्च धर्म-संस्थापनार्थाय धर्मस्य सम्यक् स्थापनं तद्-अर्थं सम्भवामि युगे युगे प्रति-युगम्॥ Paritrāṇāya, for the protection; sādhūnām, of the pious, the followers of the virtuous path; vināśāya, for the destruction; duṣkṛtām, of the evil-doers, of the sinful ones; and also dharma-samsthāpanārthāya, for establishing virtue fully;– for that purpose, sambhavāmi, I manifest Myself; yuge yuge, in every age.
janmam, karman, ca, asmad, divya, evam, yad, √vid, tattvatas; tyaktvā, deha, punar-janman, na, √i, asmad, √i, tad, arjuna. यः एवं मे दिव्यं जन्म कर्म च तत्त्वतः वेत्ति, सः देहं त्यक्त्वा पुनर्-जन्म न एति। माम् एति, अर्जुन॥ The one who thus knows in reality My divine birth and action (knows the nature of Me and prakṛti) – that one, upon giving up the body, is not reborn. That one attains Me, O Arjuna.
My divine birth and action (Myself and prakṛti) जन्म कर्म च मे दिव्यम्
the one who thus knows in reality (एवं यः वेत्ति तत्त्वतः),
upon giving up the body (त्यक्त्वा देहं), a rebirth (पुनर्-जन्म)
is not there (न एति). That one attains Me (माम् एति सः), O Arjuna (अर्जुन).
जन्म माया-रूपं कर्म च साधु--परित्राणादि मे मम दिव्यम् अ-प्राकृतम् ऐश्वरम् एवं यथोक्तं यः वेत्ति तत्त्वतः तत्त्वेन यथावत्, त्यक्त्वा देहम् इमं पुनर्-जन्म पुनर्-उत्पत्तिं न एति न प्राप्नोति। माम् एति आगच्छति सः मुच्यते हे अर्जुन॥ Yaḥ, he who; evam, thus, as described; vetti, knows tattvataḥ, truly, as they are in reality; that divyam, divine, supernatural; janma, birth, which is a form of Māyā; ca karma, and actions, such as protection of the pious, etc.; me, of Mine; na eti, does not get; punar-janma, rebirth; tyaktvā, after casting off; this deham, body. Saḥ, he; eti, attains, comes to; mām, Me – he gets Liberated, O Arjuna.
न एष मोक्ष-मार्ग इदानीं प्रवृत्तः, किं तर्हि? पूर्वम् अपि – This path of Liberation has not been opened recently. What then? Even in earlier days:
[•or, This path of liberation is not of recent origin, but it was there even before•]
vīta-rāga-bhaya-krodha, manmaya, asmad, upāśrita; bahu, jñāna-tapas, pūta, mad-bhāva, āgata. वीत-राग-भय-क्रोधाः, मन्मयाः माम् उपाश्रिताः, ज्ञान-तपसा पूताः – बहवः मद्-भावम् आगताः॥ Freed from longing, fear, and anger, having taken refuge in Me by being Me alone, and purified by the discipline that is knowledge – many have attained My nature (complete freedom).
Freed from longing, fear, and anger (वीत-राग-भय-क्रोधाः),
having taken refuge in Me by being Me alone (मन्मयाः माम् उपाश्रिताः),
many by the discipline that is knowledge (बहवः ज्ञान-तपसा)
have been purified (पूताः) (and) have attained My nature (complete freedom) (मद्-भावम् आगताः).
वीत-राग-भय-क्रोधाः रागश् च भयं च क्रोधश् च वीताः विगताः येभ्यः ते वीत-राग-भय-क्रोधाः, मन्मयाः ब्रह्म-विदः ईश्वराभेद-दर्शिनः माम् एव परमेश्वरम् उपाश्रिताः केवल-ज्ञान-निष्ठाः इत्यर्थः। बहवः अन्-एके ज्ञान-तपसा ज्ञानम् एव च परमात्म-विषयं तपः तेन ज्ञान-तपसा पूताः परां शुद्धिं गताः सन्तः, मद्-भावम् ईश्वर-भावं मोक्षम् आगताः समनुप्राप्ताः। Bahavaḥ, many; vīta-rāga-bhaya-krodhaḥ, who were devoid of attachment, fear and anger; manmayāḥ, who were absorbed in Me, who were knowers of Brahman, who were seers of (their) identity with God; mām upāśritāḥ, who had taken refuge only in Me, the supreme God, i.e. who were steadfast in Knowledge alone; and were pūtāḥ, purified, who had become supremely sanctified; jñāna-tapasā, by the austerity of Knowledge – Knowledge itself, about the supreme Reality, being the austerity; becoming sanctified by that austerity of Knowledge-; āgatāḥ, have attained; mad-bhāvam, My state, Godhood, Liberation.
इतर-तपो-निर्-अपेक्ष-ज्ञान-निष्ठाः इत्य् अस्य लिङ्गम् ‘ज्ञान-तपसा’ इति विशेषणम्॥ The particular mention of ‘the austerity of Knowledge’ is to indicate that steadfastness in Knowledge does not depend on any other austerity.
तव तर्हि राग-द्वेषौ स्तः, येन केभ्यश्चिद् एव आत्म-भावं प्रयच्छसि न सर्वेभ्यः इत्य् उच्यते – ‘In that case, You have love and aversion, because of which You grant the state of identity with Yourself only to a few but not to others?’ The answer is:
yad, yathā, asmad, pra-√pad, tad, tathā, eva, √bhaj, asmad; asmad, vartman, anu-√vṛt, manuṣya, pārtha, sarvaśas. यथा ये मां प्रपद्यन्ते, तथा एव अहं तान् भजामि। पार्थ, मनुष्याः मम वर्त्म सर्वशः अनुवर्तन्ते॥ In which-ever way the people worship to Me, in that very same way I bless them. O Arjuna, people follow My path in every way.
In which-ever way (the people) worship to Me (ये यथा मां प्रपद्यन्ते),
in that very same way I bless them (तान् तथा एव भजामि अहम्).
(They) follow My path (मम वर्त्म अनुवर्तन्ते),
the people (मनुष्याः), O son of Pṛthā (पार्थ = अर्जुन), in every way (सर्वशः).
ये यथा येन प्रकारेण येन प्रयोजनेन यत्-फलार्थितया मां प्रपद्यन्ते तान् तथा एव तत्-फल-दानेन भजामि अनुगृह्णामि अहम् इत्येतत्। तेषां मोक्षं प्रति अन्-अर्थित्वात्। न हि एकस्य मुमुक्षुत्वं फलार्थित्वं च युगपत् सम्भवति। Yathā, according to the manner in which, the purpose for which, seeking, whatever fruit; prapadyante, they approach; mām, Me; aham, I; bhajāmi, favour; tān, them; tathā eva, in that very manner, by granting that fruit. This is the idea. For they are not seekers of Liberation. It is certainly impossible for the same person to be a seeker of Liberation and, at the same time, a seeker of rewards (of actions).
अतः ये फलार्थिनः तान् फल-प्रदानेन, ये यथोक्त-कारिणस् तु अ-फलार्थिनः मुमुक्षवश् च तान् ज्ञान-प्रदानेन, ये ज्ञानिनः सन्न्यासिनः मुमुक्षवश् च तान् मोक्ष-प्रदानेन, तथा आर्तान् आर्ति-हरणेन इत्य् एवं यथा प्रपद्यन्ते ये तान् तथ एव भजामि इत्यर्थः। न पुनः राग-द्वेष-निमित्तं मोह-निमित्तं वा कञ्चिद् भजामि। Therefore, by granting fruits to those who hanker after fruits; by granting Knowledge to those who follow what has been stated (in the scriptures) and are seekers of Liberation, but do not hanker after rewards; and by granting Liberation to those who are men of wisdom and are monks aspiring for Liberation; and so also by removing the miseries of those who suffer – in these ways I favour them just according to the manner, in which they approach Me. This is the meaning. On the other hand, I do not favour anybody out of love or aversion, or out of delusion.
सर्वथा अपि सर्वावस्थस्य मम ईश्वरस्य वर्त्म मार्गम् अनुवर्तन्ते मनुष्याः – यत्-फलार्थितया यस्मिन् कर्मणि अधिकृताः, ये प्रयतन्ते ते मनुष्या अत्र उच्यन्ते – हे पार्थ सर्वशः सर्व-प्रकारैः॥ Under all circumstances, O son of Pṛthā, manuṣyāḥ, human beings; anuvartante, follow; sarvaśaḥ, in every way; mama, My; vartma, path,
[•The paths characterized by Knowledge and by action (rites and duties).•]
the path of God who am omnipresent. By ‘human beings’ are meant those people who become engaged in their respective duties to which they are qualified according to the results they seek.
यदि तव ईश्वरस्य रागादि-दोषाभावात् सर्व-प्राणिषु अनुजिघृक्षायां तुल्यायां, सर्व-फल-प्रदान-समर्थे च त्वयि सति, ‘वासु-देवः सर्वम्’ इति ज्ञानेन एव मुमुक्षवः सन्तः कस्मात् त्वाम् एव सर्वे न प्रतिपद्यन्ते? इति शृणु तत्र कारणम् – 'If Your wish to be favourable is the same towards all creatures on account of the absence of the defects of love and aversion in You who are God, and You are there with Your capacity to grant all rewards, Why then do not all, becoming desirous of Liberation, take refuge in You alone with the very knowledge that Vasudeva is everything?' As to that, hear the reason for this:
kāṅkṣat, karman, siddhi, √yaj, iha, devatā; kṣipram, hi, mānuṣa, loka, siddhi, √bhū, karma-jā. कर्मणां सिद्धिं काङ्क्षन्तः इह [बहवः मनुष्याः] देवताः [प्रति] यजन्ते, मानुषे लोके हि (=यस्मात्) कर्म-जा सिद्धिः क्षिप्रं भवति॥ Desiring a result of action here, many worship the deities – because in the human world a result born of action comes quickly.
Desiring (काङ्क्षन्तः) a result of action (कर्मणां सिद्धिम्),
they worship here (to) the deities (यजन्ते इह देवताः),
because in the human world quickly (क्षिप्रं हि मानुषे लोके)
comes the result born of action (सिद्धिः भवति कर्म-जा).
2. कर्मणां सिद्धिं
a result of action
fr. कर्मन् n. sg. gen. (SG.3.22:); सिद्धि f. sg. acc.
1. काङ्क्षन्तः
desiring
fr. काङ्क्षत् pr. pt. of √काङ्क्ष् pt. m. pl. nom. (SG.6.4: & SG.3.12:)
काङ्क्षन्तः अभीप्सन्तः कर्मणां सिद्धिं फल-निष्पत्तिं प्रार्थयन्तः यजन्ते इह अस्मिन् लोके देवताः इन्द्राग्न्याद्याः, ‘अथ योऽन्यां देवताम् उपास्ते ‘अन्योऽसाव् अन्योऽहम् अस्मि’ इति न स वेद यथा पशुर् एवं स देवानाम्’ (BrhUEng.1.4.10, cf.BrhUEng.1.4.7) इति श्रुतेः। Kāṅkṣantaḥ, longing for, praying for; siddhim, fruition, fructification of the results; karmaṇām, of actions; yajante, they worship; iha, here, in this world; devatāḥ, the gods, Indra, Fire and others – which accords with the Upaniṣad text, ‘While he who worships another god thinking, “He is one, and I am another,” does not know. He is like an animal to the gods’ (BrhUEng.1.4.10).
[•This text points out that the reason for adoring other deities is the ignorance of the Self, which gives rise to the ideas of difference between the worshipped and the worshipper. As animals are beneficial to human beings, so also is the sacrificer to the gods, because through oblations he works for their pleasure!•]
तेषां हि भिन्न-देवता-याजिनां फलाकाङ्क्षिणां क्षिप्रं शीघ्रं हि यस्मान् मानुषे लोके, मनुष्य-लोके हि शास्त्राधिकारः। ‘क्षिप्रं हि मानुषे लोके’ इति विशेषणाद् अन्येष्व् अपि कर्म-फल-सिद्धिं दर्शयति भगवान्। मानुषे लोके वर्णाश्रमादि-कर्मधिकरणः इति विशेषः, तेषां वर्णाश्रमाद्य्-अधिकारि-कर्मणां फल-सिद्धिः क्षिप्रं भवति कर्म-जा कर्मणो जाता॥ Hi, for, in the case of those, indeed, who sacrifice to other gods and long for results; siddhiḥ, success; karma-jā, from action; bhavati, comes; kṣipram, quickly; mānuṣe loke, in the human world, because the authority of the scriptures extends only over the human world. By the specific statement, ‘For, in the human world, success comes quickly,’ the Lord shows that results of actions can accrue even in the other worlds. The difference lies in this that, in the human world eligibility for
[•Ast. and A.A. omit ‘adhikāra, eligibility for’, and read karmaṇi.-Tr.•]
actions is according to societal-classes, stages of life, etc. The fruition of the results of those actions of persons who are eligible according to societal-classes, stages of life, etc. comes quickly.
मानुषे एव लोके वर्णाश्रमादि-कर्माधिकारः, न अन्येषु लोकेषु इति (BhG.4.12) नियमः किं-निमित्त? इति।
अथवा, वर्णाश्रमादि-प्रविभागोपेताः मनुष्याः मम वर्त्म अनुवर्तन्ते सर्वशः इत्य् (BhG.4.11) उक्तम् , कस्मात् पुनः कारणान् नियमेन तव एव वर्त्म अनुवर्तन्ते न अन्यस्य? इति उच्यते – What is the reason for the rule that the competence for rites and duties according to societal-classes, stages of life, etc. obtains only in the human world, but not in the other worlds? Or:– It has been said, ‘Human beings, having such divisions as societal-classes, stages of life, etc., follow My path in every way.’ For what reason, again, do they as a rule follow Your path alone, but not of others? This is being answered:
cātur-varṇya, asmad, sṛṣṭa, guṇa-karma-vibhāgaśas; tad, kartṛ, api, asmad, √vid, a-kartṛ, a-vyaya. मया गुण-कर्म-विभागशः चातुर्-वर्ण्यं सृष्टम्। तस्य कर्तारम् अपि, माम् अ-व्ययम् अ-कर्तारं विद्धि॥ I manifested the four-fold varṇa (grouping within society – educators, administrators, entrepreneurs, and laborers) according to the divisions of guṇa (mental disposition) and arma (duty). Though its author, know Me to be changeless and not a doer.
I manifested the four-fold varṇa (grouping within society – educators, administrators, entrepreneurs, and laborers) (चातुर्-वर्ण्यं मया सृष्टम्),
according to the divisions of guṇa (mental disposition) and karma (duty) (गुण-कर्म-विभागशः).
Though its author (तस्य कर्तारम् अपि), Me (माम्)
know (विद्धि) to be not a doer (अ-कर्तारम्) (and) changeless (अ-व्ययम्).
चत्वार एव वर्णाः चातुर्-वर्ण्यं मया ईश्वरेण सृष्टम् उत्पादितम्, ‘ब्राह्मणोऽस्य मुखम् आसीत्’ (RgV.10.8.91) इत्य्-आदि-श्रुतेः। गुण-कर्म-विभागशः गुण-विभागशः कर्म-विभागशश् च। Cātur-varṇyam – meaning the same as catvāraḥ varṇāḥ, the four societal-classes; sṛṣṭam, have been created; mayā, by Me who am God, which accords with such Veda texts as, ‘The Brāhmaṇas were His face...' (Rg. 10.90.12); guṇa-karma-vibhāgaśaḥ, through a classification of the guṇas and duties.
[•A.G. writes: guṇa-vibhāgena karma-vibhāgaḥ, classification of the duties, determined by the classification of the guṇas.-Tr•]
By the guṇas are meant sattva, rajas and tamas.
गुणाः सत्त्व-रजस्-तमांसि। तत्र सात्त्विकस्य सत्त्व-प्रधानस्य ब्राह्मणस्य ‘शमो दमस् तपः’ (BhG.18.42) इत्य्-आदीनि कर्माणि, सत्त्वोपसर्जन-रजः-प्रधानस्य क्षत्रियस्य शौर्य-तेजः-प्रभृतीनि कर्माणि, तम-उपसर्जन-रजः-प्रधानस्य वैश्यस्य कृष्य्-आदीनि कर्माणि, रज-उपसर्जन-तमः-प्रधानस्य शूद्रस्य शुश्रूषा एव कर्म इत्य् एवं गुण-कर्म-विभागशः चातुर्-वर्ण्यं मया सृष्टम् इत्यर्थः। तच् च इदं चातुर्-वर्ण्यं न अन्येषु लोकेषु, अतः ‘मानुषे लोके’ (BhG.4.12) इति विशेषणम्। As to that, the control of the mind and body, austerity, etc. are the duties of the Brāhmaṇas, who are sāttvika, i.e. have a predominance of the quality of sattva (purity, goodness, etc.). Courage, valour, etc. are the duties of the Kṣatriyas, in whom sattva becomes secondary and rajas (passion, attachment, etc.) preponderates. Agriculture etc. are the duties of the Vaiśya, in whom tamas (indolence, ignorance, etc.) is secondary and rajas is predominant. Service is the only duty of the Śudra, in whom rajas is secondary and tamas predominates (see chapters 14, 16, 17 and 18). In this way, the four societal-classes have been created by Me through a classification of the guṇas and duties. This is the idea. And these four societal-classes do not prevail in the other worlds. Hence the specification, ‘in the human world’.
हन्त तर्हि चातुर्-वर्ण्यस्य सर्गादेः कर्मणः कर्तृत्वात् तत्-फलेन युज्यसे, अतः न त्वं नित्य-मुक्तः नित्येश्वरश् च इति उच्यते – यद्य्-अपि माया-संव्यवहारेण तस्य कर्मणः कर्तारम् अपि सन्तं मां परमार्थतः विद्धि अ-कर्तारम्। अत एव अ-व्ययम् अ-संसारिणं च मां विद्धि॥ ‘Well, in that case, by virtues of Your being the agent of the acts of creation of the four societal-classes,etc. You become subject to the consequence of those actions? Therefore you are not eternally free and the eternal Lord!’ This is being answered: Api, even though; I am kartāram, the agent; tasya, of that act, from the empirical standpoint of māyā; still, from the highest standpoint, viddhi, know; mām, Me; to be a-kartāram, a non-agent; and therefore, also know Me to be a-vyāyam, changeless, not subject to the cycle of births and deaths.
येषां तु कर्मणां कर्तारं मां मन्यसे, परमार्थतः तेषाम् अ-कर्ता एव अहम्, यतः – ‘In reality, however, I am not the agent of those actions of which you think I am the agent.’ Because-
na, asmad, karman, √lip, na, asmad, karma-phala, spṛhā; iti, asmad, yad, abhi-√jñā, karman, na, tad, √bandh. कर्माणि मां न लिम्पन्ति, मे न कर्म-फले स्पृहा। इति यः माम् अभिजानाति, सः कर्मभिः न बध्यते॥ Actions do not affect Me, nor do I have longing toward the result of action. The one who knows Me thus, that one is not bound by actions.
Actions do not affect Me (न मां कर्माणि लिम्पन्ति),
nor do I have longing toward the result of action (न मे कर्म-फले स्पृहा).
The one who knows Me thus (इति माम् यः अभिजानाति),
that one is not bound by actions (कर्मभिः न सः बध्यते).
न मां तानि कर्माणि लिम्पन्ति देहाद्य्-आरम्भकत्वेन, अहङ्काराभावात्। न च [कर्म-फले] तेषां कर्मणां फलेषु मे मम स्पृहा तृष्णा। येषां तु संसारिणाम् ‘अहं कर्ता’ इत्य्-अभिमानः कर्मसु, स्पृहा तत्-फलेषु च, तान् कर्माणि लिम्पन्ति इति युक्तम्, तद्-अभावान् ‘न मां कर्माणि लिम्पन्ति’। Because of the absence of egoism, those karmāṇi, actions; na limpanti, do not taint; mām, Me, by becoming the originators of body etc. And me, for Me; na spṛhā, there is no hankering for the results of those actions. But in the case of transmigrating beings, who have self-identification in the form, ‘I am the agent’, and thirst for actions as also for their results, it is reasonable that actions should taint them. Owing to the absence of these, actions do not taint Me.इति एवं यः अन्योऽपि माम् आत्मत्वेन अभिजानाति ‘न अहं कर्ता न मे कर्म-फले स्पृहा’ इति सः कर्मभिः न बध्यते, तस्य अपि न देहाद्य्-आरम्भकाणि कर्माणि भवन्ति इत्यर्थः॥ Anyone else, too, yaḥ, who; abhijānāti, knows; mām, Me; iti, thus, as his own Self, and (knows), ‘I am not an agent; I have no hankering for the results of actions’; saḥ, he; na badhyate, does not become bound; karmabhiḥ, by actions. In his case also actions cease to be the originators of body etc. This is the import.
‘न अहं कर्ता न मे कर्म-फले स्पृहा’ इति – ‘I am not the doer; I have no desire for the fruit of karma’:
evam, jñātvā, kṛta, karman, pūrva, api, mumukṣu; √kṛ, karman, eva, tasmāt, yuṣmad, pūrva, pūrvatara, kṛta. एवं ज्ञात्वा पूर्वैः मुमुक्षुभिः अपि कर्म कृतम्। तस्मात् त्वं पूर्वैः पूर्वतरं कृतं [एवं] कर्म एव कुरु॥ Knowing (Me) in this way, even previous desirers of complete freedom performed their duty. Therefore, you also perform your duty, as the previous ones did before.
Knowing (Me) in this way (एवं ज्ञात्वा), duty was performed (कृतं कर्म)
even by the previous desirers of complete freedom (पूर्वैः अपि मुमुक्षुभिः).
Therefore, you also perform your duty (कुरु कर्म एव तस्मात् त्वम्),
as the previous ones did before (पूर्वैः पूर्वतरं कृतम्).
एवं ज्ञात्वा कृतं कर्म पूर्वैः अपि अतिक्रान्तैः मुमुक्षुभिः। कुरु तेन कर्म एव त्वम्, न तूष्णीम् आसनं न अपि सन्न्यासः कर्तव्यः, तस्मात् त्वं पूर्वैर् अपि अनुष्ठितत्वात् – यदि अन्-आत्म-ज्ञः त्वं तदा आत्म-शुद्ध्य्-अर्थम्, तत्त्व-विच् चेल् लोक-सङ्ग्रहार्थं – पूर्वैः जनकादिभिः पूर्वतरं कृतं न अधुना-तनं कृतं निर्वर्तितम्॥ Jñātvā, having known; evam, thus, that ‘I am not an agent; I have no desire for the results of actions’; karma, duties; kṛtam, were undertaken; api, even; pūrvaiḥ, by the ancient; mumukṣubhiḥ, seekers of Liberation. Tasmāt, therefore; tvam, you; kuru, undertake; karma, action; eva, itself. You ought not to sit quietly, or even renounce. Therefore, you (undertake actions) because they were performed by the ancients as well – if you have no Self-knowledge, then (undertake actions) for self-purification; or, if you have Self-knowledge, then (undertake actions) in order to prevent people from going astray –, as were kṛtam, performed; pūrvataram, earlier; pūrvaiḥ, by the ancient ones, Janaka and others; not actions as are undertaken in the present day.
[•This last portion of the sentence is translated by some as follows: You should not undertake actions which are done in the present manner (i.e. do not perform actions in the manner undertaken by people nowadays, which neither purifies the mind nor helps people)•]
तत्र कर्म चेत् कर्तव्यं ‘त्वद्-वचनाद् एव करोम्य् अहम्, किं विशेषितेन पूर्वैः पूर्वतरं कृतम्’? इत्य् उच्यते, यस्मान् महद् वैषम्यं कर्मणि। कथम्? ‘If action has to be undertaken here, then I shall do so following Your instruction itself. What is the use of specifying that it was done earlier by the ancient ones?’ ‘The answer is: Because there is a great difficult as regards actions.’ How?
kim, karman, kim, a-karman, iti, kavi, api, atra, mohita; tad, yuṣmad, karman, pra-√vac, yad, jñātvā, √muc, a-śubha. किं कर्म? किम् अ-कर्म? इति अत्र कवयः अपि मोहिताः। तद् (=अतः) ते कर्म प्रवक्ष्यामि, यद् ज्ञात्वा अ-शुभात् मोक्ष्यसे॥ What is action? What is inaction? Regarding this, even the (so-called) wise are confused. Thus, I will teach you about action, knowing which you will be free from the unpleasant (life of unbecoming becoming, from saṃsāra).
What is action (किं कर्म)? What is inaction (किम् अ-कर्म इति)?
Regarding this, even the (so-called) wise are confused (कवयः अपि अत्र मोहिताः).
Thus (तद्), I will teach you about action (ते कर्म प्रवक्ष्यामि),
knowing which (यद् ज्ञात्वा), you will be free from the unpleasant (saṃsāra) (मोक्ष्यसे अ-शुभात्).
किं कर्म किं च अ-कर्म इति कवयः मेधाविनः अपि अत्र अस्मिन् कर्मादि-विषये मोहिताः मोहं गताः। तद् अतः ते तुभ्यम् अहं कर्म अ-कर्म च प्रवक्ष्यामि, यज् ज्ञात्वा विदित्वा कर्मादि मोक्ष्यसे अ-शुभात् संसारात्॥ Kavayaḥ api, even the intelligent; mohitāḥ, are confounded in this subject of action etc.; iti atra, as to; kim karma, what is action; and kim a-karma, what is inaction. Therefore, pravakṣyāmi, I shall tell; te, you; of karma, action; a-karma ca, as also of inaction; jñātvā, by knowing; yat, which – action etc.; mokṣyase, you will become free: a-śubhāt, from evil, from transmigration.
न च एतत् त्वया मन्तव्यम् – ‘कर्म नाम देहादि-चेष्टा लोक-प्रसिद्धम्, अ-कर्म नाम तद्-अ-क्रिया तूष्णीम् आसनम्, किं तत्र बोद्धव्यम्?’ इति। कस्माद्? उच्यते – ‘And you should not think thus: What is called karma is the movement of the body etc. as are well-known in the world; and a-karma, inaction, is not doing those, (i.e.) sitting quietly. What is there to understand (further) in that regard?’ ‘Why?’ The answer is:
karman, hi, api, boddhavya, boddhavya, ca, vi-karman; a-karman, ca, boddhavya, gahanā, karman, gati. कर्मणः [तत्त्वं] हि (=यस्मात्) अपि बोद्धव्यं, वि-कर्मणः च बोद्धव्यम्, अ-कर्मणः च बोद्धव्यं। गहना कर्मणः गतिः॥ Because what is to be known is also about (enjoined) action, about prohibited action, and about inaction. The nature of action is difficult to know.
Because what is to be known is also about (enjoined) action (कर्मणः हि अपि बोद्धव्यम्),
…about prohibited action (बोद्धव्यं च वि-कर्मणः),
and …about inaction (अ-कर्मणः च बोद्धव्यम्).
The nature of action is difficult to know (गहना कर्मणः गतिः).
कर्मणः शास्त्र-विहितस्य हि यस्माद् अपि अस्ति बोद्धव्यम्, बोद्धव्यं च अस्त्य् एव वि-कर्मणः प्रतिषिद्धस्य, तथा अ-कर्मणश् च तूष्णीम्-भावस्य बोद्धव्यम्। ‘अस्ति [इह अधुना]’ इति त्रिष्व् अप्य् अध्याहारः कर्तव्यः। यस्माद् गहना विषमा दुर्-ज्ञेया – ‘कर्मणः’ इति उपलक्षणार्थं कर्मादीनाम् – कर्माकर्म-वि-कर्मणां गतिः याथात्म्यं तत्त्वम् इत्यर्थः॥ Hi, for; there is something boddhavyam, to be known; api, even; karmaṇaḥ, about action enjoined by the scriptures; and there is certainly something to be known vi-karmaṇaḥ, about prohibited action; so, also, there is something to be known a-karmaṇaḥ, about inaction, about sitting quietly. (The words ‘there is’ are to be supplied in all the three cases.) Because gatiḥ, the true nature, i.e. the essential nature; karmaṇaḥ, of action – implying karma etc., viz action, prohibited action and inaction; is gahanā, inscrutable, hard to understand.
किं पुनस् तत्त्वं कर्मादेः यद् ‘बोद्धव्यं वक्ष्यामि’ (BhG.4.17) इति प्रतिज्ञातम्? उच्यते – ‘What, again, is the essential nature of action etc. which has to be understood, and about which it was promised, “I shall tell you....” (BhG.4.16)?’ This is being stated:
karman, a-karman, yad, √dṛś, a-karman, ca, karman, yad; tad, buddhimat, manuṣya, tad, yukta, kṛtsna-karma-kṛt. यः कर्मणि अ-कर्म (=कर्म-अ-भावं नित्यं) [परमार्थतः] पश्येत्, यः च अ-कर्मणि (=प्रवृत्ति-निर्वृत्तौ) कर्म [व्यवहारतः पश्येत्], सः मनुष्येषु बुद्धिमान्। सः युक्तः कृत्स्न-कर्म-कृत् [च]॥ The one who can see inaction (actionlessness) in action, and (withdrawal) action in inaction (in not doing one’s duty) – that one is wise among people. That one is a yogī and has accomplished everything that is (essential) to be done.
The one who can see inaction (actionlessness) in action (कर्मणि अ-कर्म यः पश्येत्),
and (withdrawal) action in inaction (in not doing one’s duty) (अ-कर्मणि च कर्म यः),
that one is wise among people (सः बुद्धिमान् मनुष्येषु).
That one is a yogī (सः युक्तः) (and) has accomplished everything that is (essential) to be done (कृत्स्न-कर्म-कृत्).
कर्मणि, क्रियते इति कर्म व्यापारमात्रम्, तस्मिन् कर्मणि अ-कर्म कर्माभावं यः पश्येत्, अ-कर्मणि च कर्माभावे कर्तृ-तन्त्रत्वात् प्रवृत्ति-निवृत्त्योः – वस्तु अ-प्राप्य एव हि सर्व एव क्रिया-कारकादि-व्यवहारः अ-विद्या-भूमौ एव – कर्म यः पश्येत् पश्यति, सः बुद्धिमान् मनुष्येषु, सः युक्तः योगी, कृत्स्न-कर्म-कृत् समस्त-कर्म-कृच् च सः, इति स्तूयते कर्माकर्मणोर् इतरेतर-दर्शी। Since engagement and non-engagement (in action) depend on an agent, therefore, yaḥ, he who; pasyet, i.e. pasyati, finds; a-karma, inaction, absence of action; karmaṇi, in action – karma means whatever is done, action in general; in that action–; and yaḥ, who; finds karma, action; a-karmaṇi, in inaction, in the absence of action; saḥ, he; is buddhimān, a wise one; manuṣyeṣu, among men. All dealings involving an act, accessories, etc. exist certainly on the plane of ignorance,
[•Both engagement and non-engagement presuppose agentship and an act of some kind. This, however, holds good on the plane of ignorance, but not on that of Self-realization.•]
only so long as one has not attained to the Reality. He is a yogi, yuktaḥ, engaged in yoga; and a kṛtsna-karma-kṛt, performer of all actions. One who discriminates between action and actions. One who discriminates between action and inaction is praised thus.
ननु किम् इदं विरुद्धम् उच्यते ‘कर्मणि अ-कर्म यः पश्येत्’ इति ‘अ-कर्मणि च कर्म’ इति? न हि कर्म अ-कर्म स्यात्, अ-कर्म वा कर्म। तत्र विरुद्धं कथं पश्येत् द्रष्टा? Objection: Well, what is meant by this contradictory statement, ‘He who finds inaction in action’, and ‘action in inaction’? For action cannot become inaction, nor inaction action. That being so, how can a witness have (such) an incongruous perception?न (ननु), अ-कर्म एव परमार्थतः सत् कर्मवद् अवभासते मूढ-दृष्टेः लोकस्य, तथा कर्म एव अ-कर्मवत्। तत्र यथा-भूत-दर्शनार्थम् आह भगवान् – ‘कर्मण्य् अ-कर्म यः पश्येद्’ इत्यादि, अतो न विरुद्धम्। बुद्धिमत्त्वाद्य्-उपपत्तेश् च। ‘बोद्धव्यम्’ (BhG.4.17) इति च यथा-भूत-दर्शनम् उच्यते। न च विपरीत-ज्ञानाद् अ-शुभाद् मोक्षणं स्याद्, ‘यद् ज्ञात्वा मोक्ष्यसेऽशुभाद्’ (BhG.4.16) इति च उक्तम्। तस्मात् कर्माकर्मणी विपर्ययेण गृहीते प्राणिभिः, तद्-विपर्यय-ग्रहण-निवृत्त्य्-अर्थं भगवतो वचनम् ‘कर्मण्य् अ-कर्म यः’ इत्यादि। Vedāntin: Is it not that
[•Ast. reads na in place of nanu.-Tr.•]
to an ordinary foolish observer, that which in reality is inaction appears as action, and similarly, action itself as inaction? That being so, in order to show things as they are the Lord says, ‘He who finds inaction in action’, etc. Therefore there is no incongruity. Besides, the qualifications such as ‘intelligent’ etc. (thus) become logical. And by saying, ‘there is something to be known’, is implied the perception of things as they are. Moreover, freedom from evil cannot follow from an erroneous perception; whereas it has been said, ‘by knowing which you will become free from evil’. Therefore, on account of action and inaction being perceived contrarily by the creatures, the Lord’s utterance, ‘he who finds inaction in action,’ etc. is for dispelling their contrary perception.
न च अत्र कर्माधिकरणम् अ-कर्म अस्ति, कुण्डे बदराणि इव। न अपि अ-कर्माधिकरणं कर्म अस्ति, कर्माभावत्वाद् अ-कर्मणः। अतः विपरीत-गृहीते एव कर्माकर्मणी लौकिकैः, यथा मृग-तृष्णिकायाम् उदकं शुक्तिकायां वा रजतम्। Not that in the empirical plane inaction has action as its receptacle, like a plum in a bowl! Nor even has action inaction as its receptacle, because inaction is a negation of action. Therefore, action and inaction are actually perceived contrarily by the ordinary persons – like seeing water in a mirage, or silver in nacre.
ननु कर्म कर्म एव सर्वेषां, न क्वचिद् व्यभिचरति – Objection: Is it not that to everyone action is action itself? Never is there an exception to this.
तन् न, नौ-स्थस्य नावि गच्छन्त्यां तट-स्थेषु अ-गतिषु न-गेषु प्रतिकूल-गति-दर्शनाद्, दूरेषु चक्षुषा अ-संनिकृष्टेषु गच्छत्सु गत्य्-अभाव-दर्शनाद्, एवम् इह अपि अ-कर्मणि ‘अहं करोमि’ इति कर्म-दर्शनम् , कर्मणि च अ-कर्म-दर्शनं विपरीत-दर्शनं, येन तन्-निराकरणार्थम् उच्यते ‘कर्मण्य् अ-कर्म यः पश्येद्’ इत्यादि। Vedāntin: That is not so, because when a boat is moving, motionless trees on the bank appear to move in the opposite direction to a man on the boat; an absence of motion is noticed in distant moving things which are not near one’s eyes. Similarly, here also occurs the contrary perceptions, viz seeing action in inaction under the idea, ‘I am doing’,
[•Ast. omits ‘aham karomi iti, under the idea, “I am doing”’.-Tr.•]
and seeing, inaction in action, – because of which it is said, ‘He who finds inaction in action,’ etc. in order to eliminate them. As such, although this answer has been given more than once, still a man becomes repeatedly deluded under the influence of a totally opposite perception. And forgetting the truth that has been heard again and again, he repeatedly raises false issues and questions! And therefore, observing that the subject is difficult to understand, the Lord gives His answer again and again.
तद् एतद् उक्त-प्रतिवचनम् अपि अ-सकृद् अत्यन्त-विपरीत-दर्शन-भाविततया मोमुह्यमानो लोकः, श्रुतम् अपि अ-सकृत् तत्त्वं विस्मृत्य विस्मृत्य मिथ्या-प्रसङ्गम् अवतार्य अवतार्य चोदयति, इति पुनः पुनः उत्तरम् आह भगवान्, दुर्-विज्ञेयत्वं च आलक्ष्य वस्तुनः। ‘अ-व्यक्तोऽयम् अ-चिन्त्योऽयम्’ (BhG.2.25) ‘न जायते म्रियते’ (BhG.2.20) इत्यादिना आत्मनि कर्माभावः श्रुति-स्मृति-न्याय-प्रसिद्धः उक्तः वक्ष्यमाणश् च। तस्मिन् आत्मनि कर्माभावे अ-कर्मणि कर्म-विपरीत-दर्शनम् अत्यन्त-निरूढम्, यतः ‘किं कर्म किम् अ-कर्म इति कवयोऽप्य् अत्र मोहिताः’ (BhG.4.16)। देहाद्य्-आश्रयं कर्म आत्मन्य् अध्यारोप्य ‘अहं कर्ता, मम एतत् कर्म, मया अस्य कर्मणः फलं भोक्तव्यम्’ इति च, तथा ‘अहं तूष्णीं भवामि, येन अहं निर्-आयासः अ-कर्मा सुखी स्याम्’ इति कार्य-करणाश्रयं व्यापारोपरमं तत्-कृतं च सुखित्वम् आत्मनि अध्यारोप्य ‘न करोमि किञ्चित्, तूष्णीं सुखम् आसम्’ इति अभिमन्यते लोकः। तत्र इदं लोकस्य विपररीत-दर्शनापनयाय आह भगवान् – ‘कर्मण्य् अ-कर्म यः पश्येद्’ इत्य-आदि। The absence of action in the Self – well-known from the Vedas, Smṛtis and logic, as stated in, ‘(It is said that) This is unmanifest; This is inconceivable’ (BhG.2.25), ‘Never is this One born, and never does It die’ (BhG.2.20; KathU.1.2.18), etc. – has been and will be spoken of. The contrary perception of action in that actionless Self, i.e. in inaction, is very deep-rooted, owing to which ‘even the intelligent are confounded as to what is action and what is inaction.’ And as a consequence of the superimposition of action pertaining to the body etc. on the Self, there arises such ideas as, ‘I am an agent; this is my action; its result is to be enjoyed by me.’ Similarly, with the idea, ‘I shall remain quiet, whereby I shall be free from exertion, free from activity, and happy’, and superimposing on the Self the cessation of activities pertaining to the body and organs and the resulting happiness, a man imagines, ‘I shall not do anything; I shall sit quietly and happily.’
अत्र च कर्म ‘कर्म एव’ सत्, कार्य-करणाश्रयं कर्म-रहिते अ-विक्रिये आत्मनि सर्वैः अध्यस्तम्, यतः पण्डितोऽपि ‘अहं करोमि’ इति मन्यते। That being so, the Lord says, ‘he who finds inaction in action,’ etc. with a view to removing this contrary understanding of man. And here in this world, though action belonging to the body and organs continues to be action, still it is superimposed by everyone on the actionless, unchanging Self, as a result of which even a learned person thinks, ‘I act.’
अतः आत्म-समवेततया सर्व-लोक-प्रसिद्धे ‘कर्मणि’ नदी-कूल-स्थेष्व् इव वृक्षेषु गतिः प्रातिलोम्येन ‘अ-कर्म’ कर्माभावं यथा-भूतं गत्य्-अभावम् इव वृक्षेषु ‘यः पश्येद्’, अ-कर्मणि च कार्य-करण-व्यापारोपरमे कर्मवद् आत्मनि अध्यारोपिते, ‘तूष्णीं अ-कुर्वन् सुखं आसे’ इत्य्-अहङ्काराभिसन्धि-हेतुत्वात्, तस्मिन् ‘अ-कर्मणि च कर्म यः पश्येद्’, यः एवं कर्माकर्म-विभाग-ज्ञः ‘सः बुद्धिमान्’ पण्डितः ‘मनुष्येषु, सः युक्तः’ योगी ‘कृत्स्न-कर्म-कृच्’ च सः अ-शुभाद् मोक्षितः कृत-कृत्यः भवति इत्यर्थः। Therefore, in action (karmaṇi), which is universally considered by all people to be inherent in the Self, like the perception of motion in the (stationary) trees on the bank of a river – (in that action) he who contrariwise finds the fact of inaction, like perceiving absence of motion in those trees–. And, in inaction (a-karmaṇi) in the cessation of the activities pertaining to the body and organs and ascribed to the Self in the same way that actions are ascribed–, in that action, he who sees action because of egoism being implicit in the idea, ‘I am happily seated quietly, without doing anything’–; he who knows thus the distinction between action and inaction, is wise, is learned among men; he is engaged in yoga, he is a yogi, and a performer of all actions. And he, freed from evil, attains fulfilment. This is the meaning.
अयं श्लोकः अन्यथा व्याख्यातः कैश्चित्। कथम्? नित्यानां किल कर्मणाम् ईश्वरार्थे अनुष्ठीयमानानां तत्-फलाभावाद् ‘अ-कर्माणि’ तानि उच्यन्ते गौण्या वृत्त्या। तेषां च अ-करणम् अ-कर्म, तच् च प्रत्यवाय-फलत्वात् ‘कर्म’ उच्यते गौण्या एव वृत्त्या। तत्र नित्ये ‘कर्मणि अ-कर्म यः पश्येत्’ फलाभावात्, यथा धेनुर् अपि गौः ‘अ-गौः’ इत्य् उच्यते क्षीराख्यं फलं न प्रयच्छति इति, तद्वत्। तथा नित्याकरणे तु ‘अ-कर्मणि कर्म यः पश्येन्’ नरकादि-प्रत्यवाय-फलं प्रयच्छति इति। This verse is interpreted by some in another way. How? (Thus:) ‘Since the daily obligatory duties (nitya-karmas) certainly have no results when performed as a dedication to God, therefore, in a secondary sense, they are said to be inaction. Again, the non-performance of these (nitya-karmas) is inaction; since this produces an evil result, therefore it is called action, verily in a figurative sense. That being so, he who sees inaction in the daily obligatory duties (nitya-karmas) owing to the absence of their results – in the same way as a cow that does not yield milk is said to be not a cow, though in reality it is so – so also, in the non-performance of the daily obligatory duties, i.e. in inaction, he who sees action since that yields results such as hell etc....’
न एतद् युक्तं व्याख्यानम्। एवं ज्ञानाद्, अ-शुभाद् मोक्षानुपपत्तेः, ‘यज् ज्ञात्वा मोक्ष्यसेऽशुभाद्’ (BhG.4.16) इति भगवता उक्तं वचनं बाध्येत। कथम्? नित्यानाम् अनुष्ठानाद्, अ-शुभात् स्यान् नाम मोक्षणं, न तु तेषां फलाभाव-ज्ञानात्। न हि नित्यानां फलाभाव-ज्ञानम् अ-शुभ-मुक्ति-फलत्वेन चोदितम्, नित्य-कर्म-ज्ञानं वा। न च भगवता एव इह उक्तम्। This explanation is not logical, because freedom from evil as a result of such knowledge is unreasonable, and the utterance of the Lord in the sentence, ‘....by knowing which you will become freed from evil’, will be contradicted. How? Even if it be that liberation from evil follows from the performance of nitya-karmas, it cannot, however, follow from the knowledge of the absence of their results. For it has not been enjoined (anywhere) that knowledge of the nitya-karmas (themselves), leads to the result of freedom from evil. Nor has this been stated here by the Lord Himself.
एतेन अ-कर्मणि कर्म-दर्शनं प्रत्युक्तम्। न हि अ-कर्मणि ‘कर्म’ इति दर्शनं कर्तव्यतया इह चोद्यते, नित्यस्य तु कर्तव्यतामात्रम्। न च ‘अ-करणाद् नित्यस्य प्रत्यवायो भवति’ इति विज्ञानात् किञ्चित् फलं स्यात्। न अपि नित्याकरणं ज्ञेयत्वेन चोदितम्। न अपि ‘कर्म अ-कर्म’ इति मिथ्या-दर्शनाद् अ-शुभाद् मोक्षणं बुद्धिमत्त्वं युक्तता कृत्स्न-कर्म-कृत्त्वादि च फलम् उपपद्यते, स्तुतिर् वा। मिथ्या-ज्ञानम् एव हि साक्षाद् अ-शुभ-रूपम्। कुतः अन्यस्माद् अ-शुभाद् मोक्षणम्? न हि तमः तमसो निवर्तकं भवति। Hereby is refuted the ‘seeing of action in inaction’ [•As explained by others.-Tr.•], for (according to the opponent) ‘seeing of action in inaction’ has not been enjoined here [•Here, in the present verse.•] as a duty, but (what has been enjoined is) merely that performance of the nitya-karmas is obligatory. Moreover, no result can accrue from the knowledge that evil arises from non-performance of nitya-karmas. Nor even has non-performance of nitya-karmas. been enjoined as something that should be known. Besides, such results as freedom from evil, wisdom, engagement in yoga, and being a performer of all actions cannot reasonably follow from a false perception of action as inaction. Nor is this a eulogy of false perception.
[•The stated results accrue from correct knowledge, not from false perception; and correct knowledge alone is praise-worthy.•]
Indeed, false perception is itself an obvious form of evil! How can it bring about liberation from another evil? Surely, darkness does not become the remover of darkness!
ननु कर्मणि यद् अ-कर्म-दर्शनम् अ-कर्मणि वा कर्म-दर्शनं न तद् मिथ्या-ज्ञानम्, किं तर्हि? गौणं फल-भावाभाव-निमित्तम् – Opponent: Well, the seeing of inaction in action, or the seeing of action in inaction – that is not a false perception. Vedāntin: What then? Opponent: It is a figurative statement based on the existence or the non-existence of results.
न, कर्माकर्म-विज्ञानाद् अपि गौणात् फलस्य अ-श्रवणात्। न अपि श्रुत-हान्य्-अश्रुत-परिकल्पनायां कश्चिद् विशेषो लभ्यते। स्व-शब्देन अपि शक्यं वक्तुम् ‘नित्य-कर्मणां फलं न अस्ति, अ-करणाच् च तेषां नरक-पातः स्याद्’ इति, तत्र व्याजेन पर-व्यामोह-रूपेण ‘कर्मण्य् अ-कर्म यः पश्येद्’ इत्य्-आदिना किम्? Vedāntin: Not so, because there is no such scriptural statement that something results from knowing action as inaction and inaction as action, even in a figurative sense. Besides, nothing particular is gained by rejecting what is heard of (in the scriptures) and imagining something that is not. Further, it was possible (for the Lord) to express in His own words that there is no result from the nitya-karmas, and that by their non-performance one would have to go to hell. Under such circumstances, what was the need of the ambiguous statement, ‘He who sees inaction in action,’ etc., which is misleading to others?
तत्र एवं व्याचक्षाणेन ‘भगवता उक्तं वाक्यं लोक-व्यामोहार्थम्’ इति व्यक्तं कल्पितं स्यात्। न च एतच् छद्म-रूपेण वाक्येन रक्षणीयं वस्तु, न अपि शब्दान्तरेण पुनः पुनः उच्यमानं सु-बोधं स्याद् इत्य्-एवं वक्तुं युक्तम्। ‘कर्मण्य् एवाधिकारस् ते’ (BhG.2.47) इत्य् अत्र हि स्फुटतर उक्तः अर्थः, न पुनः वक्तव्यो भवति। सर्वत्र च प्रशस्तं बोद्धव्यं च कर्तव्यम् एव। न निष्-प्रयोजनं बोद्धव्यम् इत्य् उच्यते। न च मिथ्या-ज्ञानं बोद्धव्यं भवति, तत्-प्रत्युपस्थापितं वा वस्त्व्-आभासम्। This being the case, such an explanation by anyone will be clearly tantamount to imagining that statement of the Lord as meant for deluding people. Moreover, this subject-matter (performance of nitya-karmas) is not something to be protected with mystifying words. It is not even logical to say that the subject-matter will become easy for comprehension if it is stated again and again through different words. For, the subject-matter that was stated more clearly in, ‘Your right is for action alone’ (BhG.2.47), does not need any repetition. And everywhere it is said that whatever is good and ought to be practised deserves to be understood; anything purposeless does not deserve to be known. Besides, neither is false knowledge worth acquiring nor is the semblance of an object presented by it worth knowing.
न अपि नित्यानाम् अ-करणाद् अ-भावात् प्रत्यवाय-भावोत्पत्तिः, ‘न अ-सतो विद्यते भावः’ (BhG.2.16) इति वचनात्, ‘कथम् अ-सतः सज् जायेत’ (ChanU.6.2.2) इति (च दर्शितम्) अ-सतः सज्-जन्म-प्रतिषेधात्। अ-सतः सद्-उत्पत्तिं ब्रुवता ‘अ-सद् एव सद् भवेत्, सच् च अ-सद् भवेद्’ इत्य् उक्तं स्यात्। तच् च अ-युक्तम्, सर्व-प्रमाण-विरोधात्। Nor even can any evil, which is an entity, arise from the non-performance of nitya-karmas, which is a non-entity, for there is the statement, ‘Of the unreal there is no being’ (BhG.2.16), and (in the Upaniṣad) it has been pointed out, ‘How can existence originate from nonexistence?’ (BhG.2.16) इति वचनात्, ‘कथम् अ-सतः सज् जायेत’ (ChanU.6.2.2). Since emergence of the existent from the nonexistent has been denied, therefore anyone’s assertion that the existent originates from the nonexistent will amount to saying that a non-entity becomes an entity, and an entity becomes a non-entity! And that is not rational because it runs counter to all the means of valid knowledge.
न च निष्-फलं विदध्यात् कर्म शास्त्रं दुःख-रूपत्वाद्, दुःखस्य च बुद्धि-पूर्वकतया कार्यत्वानुपपत्तेः। तद्-अ-करणे च नरक-पाताभ्युपगमेऽन्-अर्थाय एव उभयथा अपि करणे च अ-करणे च शास्त्रं निष्-फलं कल्पितं स्यात्। स्वाभ्युपगम-विरोधश् च ‘नित्यं निष्-फलं कर्म’ इति अभ्युपगम्य ‘मोक्ष-फलाय’ इति ब्रुवतः। Further, the scriptures cannot enjoin fruitless actions, they being naturally painful; and it is illogical that what is painful should be done intentionally. Also, if it is admitted that falling into hell results from their non-performance (i.e. of the nitya-karmas), then that too is surely a source of evil. In either case, whether one undertakes them or not, the scriptures will be imagined to be useless. And there will be a contradiction with your own standpoint when, after holding that the nitya-karmas are fruitless, you assert that they lead to Liberation.
तस्माद् यथा-श्रुत एव अर्थः ‘कर्मण्य् अ-कर्म यः’ इत्य्-आदेः, तथा च व्याख्यातः अस्माभिः श्लोकः॥ Therefore, the meaning of ‘He who finds inaction in action,’ etc. is just what stands out literally. And the verse has been explained by us accordingly.
तद् एतत् कर्मणि अ-कर्मादि-दर्शनं स्तूयते – The aforesaid perception of ‘inaction in action,’ etc. is being praised:
yad, sarva, samārambha, kāma-saṅkalpa-varjita; jñāna-agni-dagdha-karman, tad, √ah, paṇḍita, budha. यस्य सर्वे समारम्भाः काम-सङ्कल्प-वर्जिताः, तं ज्ञान-अग्नि-दग्ध-कर्माणं बुधाः ‘पण्डितम्’ आहुः॥ Whose every activity is free from kāma (requiring and anticipating) and (its cause) saṅkalpa (self-purpose), that one – whose (accumulated) karmas are burned up by the fire that is knowledge – the sages call wise.
Whose every activity (यस्य सर्वे समारम्भाः)
is free from kāma (requiring and anticipating) and (its cause) saṅkalpa (self-purpose) (काम-सङ्कल्प-वर्जिताः),
whose (accumulated) karmas are burned up by the fire that is knowledge (ज्ञान-अग्नि-दग्ध-कर्माणम्),
that one (तम्) the sages call wise (paṇḍita) (आहुः पण्डितं बुधाः).
1. यस्य
whose
fr. यद् prn. m. sg. gen.
2. सर्वे समारम्भाः
every activity
fr. सर्व prn. a. pl. nom. (SG.4.16.2:); समारम्भ m. pl. nom.
4. काम-सङ्कल्प-
from काम (requiring and anticipating) and सङ्कल्प (scheming for the future)
यस्य यथोक्त-दर्शिनः सर्वे यावन्तः समारम्भाः सर्वाणि कर्माणि, समारभ्यन्ते इति समारम्भाः, काम-सङ्कल्प-वर्जिताः कामैः तत्-कारणैश् च सङ्कल्पैः वर्जिताः मुधा एव चेष्टामात्रा अनुष्ठीयन्ते, प्रवृत्तेन चेल् लोक-सङ्ग्रहार्थं, निवृत्तेन चेज् जीवनमात्रार्थम्। तं ज्ञानाग्नि-दग्ध-कर्माणं कर्मादौ अ-कर्मादि-दर्शनं ज्ञानं तद् एव अग्निः तेन ज्ञानाग्निना दग्धानि शुभाशुभ-लक्षणानि कर्माणि यस्य तम् आहुः परमार्थतः ‘पण्डितं’ बुधाः ब्रह्म-विदः॥ Budhāḥ, the wise, the knowers of Brahman; āhuḥ, call; tam, him; paṇḍitam, learned, in the real sense; yasya, whose, of the one who perceives as stated above; samārambhāḥ, actions – whatever are undertaken; are sarve, all; kāma-saṅkalpa-varjitāḥ, devoid of desires and the thoughts which are their (desires’) causes (see BhG.2.62) – i.e., (those actions) are performed as mere movements, without any selfish purpose: if they are performed by one (already) engaged in actions, then they are for preventing people from going astray, and if they are done by one who has withdrawn from actions, then they are merely for the maintenance of the body–; and jñānāgni-dagdha-karmāṇam, whose actions have been burnt away by the fire of wisdom. Finding inaction etc. in action etc. is jñāna, wisdom; that itself is agniḥ, fire. He whose actions, karma, described as good and bad, have been dagdhāni, burnt away by that fire of wisdom, is jñāna-agni-dagdha-karma.
यस् तु अ-कर्मादि-दर्शी, सः अ-कर्मादि-दर्शनाद् एव निष्-कर्मा सन्न्यासी जीवनमात्रार्थ-चेष्टः सन् कर्मणि न प्रवर्तते, यद्य्-अपि प्राक् विवेकतः प्रवृत्तः। However, one who is a perceiver of ‘inaction’ etc.
[•Perceiver of inaction etc.: He who knows the truth about action and inaction as explained before.-Tr.•]
is free from actions owing to the very fact of his seeing ‘inaction’ etc. He is a monk, who acts merely for the purpose of maintaining the body. Being so, he does not engage in actions although he might have done so before the dawn of discrimination.
यस्य तु प्रारब्ध-कर्मा सन् उत्तर-कालम् उत्पन्नात्म-सम्यग्-दर्शनः स्यात्, सः कर्मणि प्रयोजनम् अ-पश्यन् स-साधनं कर्म परित्यजत्य् एव। He again who, having been engaged in actions under the influence of past tendencies, later on becomes endowed with the fullest Self-knowledge, he surely renounces (all) [•Ast. adds this word ‘sarva, all’.-Tr.•] actions along with their accessories as he does not find any purpose in activity.
सः कुतश्चिद् निमित्तात् कर्म-परित्यागासम्भवे सति कर्मणि तत्-फले च सङ्ग-रहिततया स्वप्रयोजनाभावाल् लोक-सङ्ग्रहार्थं पूर्ववत् कर्मणि प्रवृत्तोऽपि न एव किञ्चित् करोति, ज्ञानाग्नि-दग्ध-कर्मत्वात् तदीयं कर्म अ-कर्म एव सम्पद्यते इत्य् एतम् अर्थं दर्शयिष्यन् आह – For some reason, if it becomes impossible to renounce actions and he, for the sake of preventing people from going astray, even remains engaged as before in actions – without attachment to those actions and their results because of the absence of any selfish purpose–, still he surely does nothing at all! His actions verily become ‘inaction’ because of having been burnt away by the fire of wisdom. By way of pointing out this idea, the Lord says:
tyaktvā, karma-phala-āsaṅga, nitya-tṛpta, nis-āśraya; karman, abhipravṛtta, api, na, eva, ka-cid, √kṛ, tad. कर्म-फल-आसङ्गं त्यक्त्वा, नित्य-तृप्तः, निर्-आश्रयः, सः कर्मणि अभिप्रवृत्तः अपि किञ्-चिद् एव न करोति॥ Giving up identification with actions and attachment to results, always contented, without dependence (on anything), that one – though fully engaged in action – does not (in reality) do anything (is truly actionless).
Giving up identification with actions and attachment to results (त्यक्त्वा कर्म-फल-आसङ्गम्),
always contented (नित्य-तृप्तः), without dependence (on anything) (निर्-आश्रयः),
though fully engaged in action (कर्मणि अभिप्रवृत्तः अपि),
that one does not (in reality) do anything (is truly actionless) (न एव किञ्-चिद् करोति सः).
त्यक्त्वा [कर्म-फलासङ्गं•] कर्मसु अभिमानं फलासङ्गं च यथोक्तेन ज्ञानेन नित्य-तृप्तः निर्-आकाङ्क्षो विषयेषु इत्यर्थः। निर्-आश्रयः आश्रय-रहितः, आश्रयो नाम यद् आश्रित्य पुरुषार्थं सिसाधयिषति, दृष्टादृष्टेष्ट-फल-साधनाश्रय-रहित इत्यर्थः। With the help of the above-mentioned wisdom, tyaktvā, having given up the idea of agentship; and phala-asaṅgam, attachment to the results of action; he who is nitya-tṛptaḥ, ever-tṛptaḥ, ever-contented, i.e. has no hankering for objects; and nirāśrayaḥ, dependent on nothing–. Āśraya means that on which a person leans, desiring to achieve some human goal. The idea is that he is dependent of any support which may be a means of attaining some coveted seen or unseen result.
विदुषा क्रियमाणं कर्म परमार्थतोऽकर्म एव, तस्य निष्-क्रियात्म-दर्शन-सम्पन्नत्वात्। तेन एवं-भूतेन स्वप्रयोजनाभावात् स-साधनं कर्म परित्यक्तव्यम् एव इति प्राप्ते, ततः निर्-गमासम्भवाल् लोक-सङ्ग्रह-चिकीर्षया शिष्ट-विगर्हणा-परिजिहीर्षया वा पूर्ववत् कर्मणि अभिप्रवृत्तोऽपि निष्-क्रियात्म-दर्शन-सम्पन्नत्वाद् न एव किञ्चित् करोति सः॥ In reality, actions done by a man of Knowledge are certainly inactions, since he is endowed with the realization of the actionless Self. Actions together with their accessories must be relinquished by one who has become thus, because they have no end to serve. This being so, api, even though; he remains abhi-pravṛttaḥ, engaged as before; karmaṇi, in actions – getting out of those (actions) being impossible–, either with the intention of preventing people from going astray or with a view to avoiding the censure of the wise people; saḥ, he; eva, really; na karoti, does not do; kiñcit, anything, because he is endued with the realization of the actionless Self.
[•From the subjective standpoint of the enlightened there are no actions, but ordinary people mistakenly think them to be actions, which in reality are a mere semblance of it.•]
यः पुनः पूर्वोक्त-विपरीतः प्राग् एव कर्मारम्भाद् ब्रह्मणि सर्वान्तरे प्रत्यग्-आत्मनि निष्-क्रिये सञ्जातात्म-दर्शनः, स दृष्टादृष्टेष्ट-विषयाशीर्-विवर्जिततया दृष्टादृष्टार्थे कर्मणि प्रयोजनम् अ-पश्यन् स-साधनं कर्म संन्यस्य शरीर-यात्रामात्र-चेष्टः यतिः ज्ञान-निष्ठो मुच्यते इत्य् एतम् अर्थं दर्शयितुम् आह – On the other hand, one who is the opposite of the above-mentioned one, (and) in whom, even before undertaking works, has dawned the realization of his identity with Brahman, the all-pervasive, inmost, actionless Self; who, being bereft of solicitation for desirable objects seen or unseen, has renounced actions along with their accessories, by virtue of seeing no purpose to be served by undertaking actions meant to secure some seen or unseen result, and makes effort only for the maintenance of the body, he, the monk steadfast in Knowledge, becomes free. Hence, in order to express this idea the Lord says:
nis-āśīs, yata-citta-ātman, tyakta-sarva-parigraha; śārīra, kevalam, karman, kurvat, na, √āp, kilbiṣa. निर्-आशीः, यत-चित-आत्मा, त्यक्त-सर्व-परिग्रहः, शारीरं [शरीर-स्थिति-मात्र-अर्थं] केवलं कर्म कुर्वन्, [सः] किल्बिषं न आप्नोति॥ Free from fancies (of the future), by whom the body and mind are mastered, who has disowned every possession, doing action only for sustaining the body, that one (a renunciate, sannyāsī) incurs no fault (no binding karma merit or demerit).
Free from fancies (of the future) (निर्-आशीः), by whom the body and mind are mastered (यत-चित-आत्मा),
who has disowned every possession (त्यक्त-सर्व-परिग्रहः),
action only for sustaining the body (शारीरं केवलं कर्म)
doing (कुर्वन्), that one (a sannyāsī) incurs no fault (karma merit or demerit) (न आप्नोति किल्बिषम्).
निर्-आशीः निर्-गताः आशिषः यस्मात् सः निर्-आशीः, यत-चित्तात्मा चित्तम् अन्तःकरणम् आत्मा बाह्यः कार्य-करण-सङ्घातः तौ उभाव् अपि यतौ संयतौ येन सः यत-चित्तात्मा, त्यक्त-सर्व-परिग्रहः त्यक्तः सर्वः परिग्रहः येन सः त्यक्त-सर्व-परिग्रहः, शारीरं शरीर-स्थितिमात्र-प्रयोजनम्, केवलं तत्र अपि अभिमान-वर्जितम्, कर्म कुर्वन् न आप्नोति न प्राप्नोति किल्बिषम् अन्-इष्ट-रूपं पापं, धर्मं च। धर्मोऽपि मुमुक्षोः अन्-इष्ठ-रूपात् किल्बिषम् एव बन्धापादकत्वात्। तस्मात् ताभ्यां मुक्तः भवति, संसार-मुक्तो भवति इत्यर्थः। Nir-āśīḥ, one who is without solicitation – one from whom āśiṣaḥ,
[•Āśiḥ is a kind of desire that can be classed under prayer. (Some translate it as desire, hope.-Tr.)•]
solicitations, have departed; yata-citta-ātmā, who has the mind and organs under control – one by whom have been controlled (yatau) both the internal organ (citta) and the external aggregate of body and organs (ātmā); (and) is tyakta-sarva-parigrahaḥ, [•Parigraha: receiving, accepting, possessions, belongings.-V.S.A•] totally without possessions – one by whom have been renounced (tyaktaḥ) all (sarvaḥ) possessions (parigrahaḥ); na āpnoti, he does not incur; kilbiṣam, sin, in the form of evil as also righteousness – to one aspiring for Liberation, even righteousness is surely an evil because it brings bondage–;
[•Here Ast. (as above) adds ‘tasmāt tābhyam mukto bhavati saṃsarāt mukto bhavati ity arthaḥ, therefore, he becomes free from both of them, i.e. he becomes liberated from transmigration’.-Tr.•]
kurvan, by performing; karma, actions; kevalam, merely; śārīram, for the purpose of maintaining the body – without the idea of agentship even with regard to these (actions).
किं च ‘शारीरं केवलं कर्म’ इत्य् अत्र किं शरीर-निर्वर्त्यं शारीरं कर्म अभिप्रेतम्, आहोस्वित् शरीर-स्थितिमात्र-प्रयोजनं शारीरं कर्म इति? किं च अतः यदि शरीर-निर्वर्त्यं शारीरं कर्म यदि वा शरीर-स्थितिमात्र-प्रयोजनं शारीरम् इति? Further, in the expression, ‘kevalam śārīram karma’, do the words śārīram karma mean ‘actions done by the body’ or ‘actions merely for the purpose of maintaining the body’? Again, what does it matter if by (the words) śārīram karma is meant ‘actions done by the body’ or ‘actions merely for the purpose of maintaining the body’?
उच्यते – यदा शरीर-निर्वर्त्यं कर्म शारीरम् अभिप्रेतं स्यात्, तदा ‘दृष्टादृष्ट-प्रयोजनं कर्म प्रतिषिद्धम् अपि शरीरेण कुर्वन् न आप्नोति किल्बिषम्’ इति ब्रुवतो विरुद्धाभिधानं प्रसज्येत। ‘शास्त्रीयं च कर्म दृष्टादृष्ट-प्रयोजनं शरीरेण कुर्वन् न आप्नोति किल्बिषम्’ इत्य् अपि ब्रुवतः अ-प्राप्त-प्रतिषेध-प्रसङ्गः। The answer is: If by śārīram karma is meant actions done by the body, then it will amount to a contradiction [•Contradiction of the scriptures.•] when the Lord says, ‘one does not incur sin by doing with his body any action meant for seen or unseen purposes, even though it be prohibited.’ Even if the Lord were to say that ‘one does not incur sin by doing with his body some scripturally sanctioned action intended to secure a seen or an unseen end’, then there arises the contingency of His denying something (some evil) that has not come into being!
‘शारीरं कर्म कुर्वन्’ इति विशेषणात् ‘केवल’-शब्द-प्रयोगाच् च ‘वाङ्-मनस-निर्वर्त्यं कर्म विधि-प्रतिषेध-विषयं धर्माधर्म-शब्द-वाच्यं कुर्वन् प्राप्नोति किल्बिषम्’ इत्य् उक्तं स्यात्। तत्र अपि वाङ्-मनसाभ्यां विहितानुष्ठान-पक्षे किल्बिष-प्राप्ति-वचनं विरुद्धम् आपद्येत। प्रतिषिद्ध-सेवा-पक्षेऽपि भूतार्थानुवादमात्रम् अन्-अर्थकं स्यात्। (Further,) from the specification, śārīram karma kurvan (by doing actions with the body), and from the use of the word kevala (only), it will amount to saying that one incurs sin by performing actions, called righteous and unrighteous, which can be accomplished with the mind and speech and which come within the purview of injunction and prohibition. Even there, the statement that one incurs sin by performing enjoined actions through the mind and speech will involve a contradiction; even in the case of doing what is prohibited, it will amount to a mere purposeless restatement of a known fact.
यदा तु शरीर-स्थितिमात्र-प्रयोजनं ‘शारीरं कर्म’ अभिप्रेतं भवेत्, तदा दृष्टादृष्ट-प्रयोजनं कर्म विधि-प्रतिषेध-गम्यं शरीर-वाङ्-मनस-निर्वर्त्यम् अन्यद् अ-कुर्वन्, तैर् एव शरीरादिभिः शरीर-स्थितिमात्र-प्रयोजनं ‘केवल’-शब्द-प्रयोगाद् ‘अहं करोमि’ इत्य्-अभिमान-वर्जितः शरीरादि-चेष्टामात्रं लोक-दृष्ट्या कुर्वन् न आप्नोति किल्बिषं। On the other hand, when the sense conveyed by śārīram karma is taken as actions merely for the purpose of maintaining the body, then the implication will be that he does not do any other work as can be accomplished physically, orally, or mentally, which are known from injunctions and prohibitions (of the scriptures) and which have in view seen or unseen results; while he appears to people to be working with those very body, (speech) etc. merely for the purpose of maintaining the body, yet he does not incur sin by merely making movements of the body etc., because from the use of the word kevala, (merely) it follows that he is devoid of the sense of agentship implicit in the idea, 'I do.'
एवं-भूतस्य ‘पाप’-शब्द-वाच्य-किल्बिष-प्राप्त्य्-असम्भवात्, किल्बिषं संसारं न आप्नोति। ज्ञानाग्नि-दग्ध-सर्व-कर्मत्वाद् अ-प्रतिबन्धेन मुच्यत एव इति पूर्वोक्त-सम्यग्-दर्शन-फलानुवाद (BhG.4.18) एव एषः। एवं ‘शारीरं केवलं कर्म’ इत्य् अस्य अर्थस्य परिग्रहे निर्-अ-वद्यं भवति॥ Since there is no possibility of a person who has reached such a state incurring evil as suggested by the word ‘sin’, therefore he does not become subject to the evil of transmigration. That is to say, he certainly becomes free without any obstacle since he has all his actions burnt away by the fire of wisdom. This verse is only a reiteration of the result of full illumination stated earlier. It becomes faultless by accepting the interpretation of śārīram karma thus.
त्यक्त-सर्व-परिग्रहस्य यतेः अन्नादेः शरीर-स्थिति-हेतोः परिग्रहस्य अ-भावाद्, याचनादिना शरीर-स्थितौ कर्तव्यतायां प्राप्तायाम् ‘अ-याचितम् अ-सङ्कॢप्तम् उपपन्नं यद्-ऋच्छया’ (MBhAsv.46.19) इत्य्-आदिना वचनेन अनुज्ञातं यतेः शरीर-स्थिति-हेतोः अन्नादेः प्राप्ति-द्वारम् आविष्-कुर्वन् आह – In the case of the monk who has renounced all possessions, since owning food etc. meant for the bare sustenance of the body is absent, therefore it becomes imperative to beg for alms etc. for the upkeep of the body. Under this circumstance, by way of pointing out the means of obtaining food etc. for the maintenance of the body of a monk as permitted by the text, ‘What comes unasked for, without forethought and spontaneously.....’
[•Unasked for: what comes before the monk gets ready for going out for alms; without forethought: alms that are not given with abuses, and have not fallen on the ground, but collected from five or seven houses without any plan; spontaneously: alms brought to one spontaneously by devoted people.•]
(Bo. Sm. 21. 8. 12) etc., the Lord says:
yad-ṛcchā-lābha-santuṣṭa, dvam-dva-atīta, vi-matsara; sama, siddhi, a-siddhi, ca, kṛtvā, api, na, ni-√bandh. यद्-ऋच्छा-लाभ-सन्तुष्टः, द्वन्-द्व-अतीतः, वि-मत्सरः, सिद्धौ अ-सिद्धौ च समः, [सः] कृत्वा अपि न निबध्यते॥ Satisfied with whatever happens (unasked), (whose mind is) unaffected by the natural pairs of opposites, free of jealousy (on account of another’s virtue or prosperity), and equanimous in success or failure, that one – though engaged in action – is not bound.
Satisfied with whatever happens (unasked) (यद्-ऋच्छा-लाभ-सन्तुष्टः),
(whose mind is) unaffected by the natural pairs of opposites (द्वन्-द्व-अतीतः), free of jealousy (at another’s virtue or prosperity) (वि-मत्सरः),
and equanimous in success or failure (समः सिद्धौ अ-सिद्धौ च),
though engaged in action (कृत्वा अपि) that one is not bound (न निबध्यते).
fr. न in.; नि + √बन्ध् ps. pr. 3rd sg. (SG.5.37.5:)
यद्-ऋच्छा-लाभ-सन्तुष्टः अ-प्रार्थितोपनतो लाभो यद्-ऋच्छा-लाभः तेन सन्तुष्टः सञ्जातालं-प्रत्ययः। द्वन्द्वातीतः द्वन्द्वैः शीतोष्णादिभिः हन्यमानोऽपि अ-विषण्ण-चित्तः द्वन्द्वातीतः उच्यते। वि-मत्सरः विगत-मत्सरः निर्-वैर-बुद्धिः समः तुल्यः यद्-ऋच्छा-लाभस्य सिद्धौ अ-सिद्धौ च। Yad-ṛcchā-lābha-santuṣṭaḥ, remaining satisfied with what comes unasked for – yad-ṛcchā-lābha means coming to possess something without having prayed for it; feeling contented with that–. Dvandva-atītaḥ, having transcended the dualities – one is said to be beyond dualities when his mind is not distressed even when afflicted by such opposites as heat and cold, etc.–. Vi-matsaraḥ, being free from spite, from the idea of enmity; and samaḥ, equipoised; siddhau ca a-siddhau, in success and failure, with regard to things that come unasked for.
यः एवं-भूतो यतिः अन्नादेः शरीर-स्थिति-हेतोः लाभालाभयोः समः हर्ष-विषाद-वर्जितः कर्मादौ अ-कर्मादि-दर्शी यथा-भूतात्म-दर्शन-निष्ठः सन् शरीर-स्थितिमात्र-प्रयोजने भिक्षाटनादि-कर्मणि शरीरादि-निर्वर्त्ये ‘न एव किञ्चित् करोम्य् अहम्’ (BhG.5.8), ‘गुणा गुणेषु वर्तन्ते’ (BhG.3.28) इत्य्-एवं सदा सम्परिचक्षाणः आत्मनः कर्तृत्वाभावं पश्यन् नैव किञ्चित् भिक्षाटनादिकं कर्म करोति। The monk who is such, who is equipoised, not delighted or sorrowful in getting or not getting food etc. for the sustenance of the body, who sees inaction etc. in action etc., who is ever poised in the realization of the Self as It is, who, with regard to the activities accomplished by the body etc. in the course of going about for alms etc. for the bare maintenance of the body, is ever clearly conscious of the fact, ‘I certainly do not anything; the organs act on the objects of the organs’ (see BhG.5.8; BhG.3.28), he, realizing the absence of agentship in the Self, certainly does not do any actions like going about for alms etc.
लोक-व्यवहार-सामान्य-दर्शनेन तु लौकिकैः आरोपित-कर्तृत्वे भिक्षाटनादौ कर्मणि कर्ता भवति, स्वानुभवेन तु शास्त्र-प्रमाणादि-जनितेन अ-कर्ता एव। But when, observing similarly with common human behaviour, agentship is attributed to him by ordinary people, then he (apparently) becomes an agent with regard to such actions as moving about for alms etc. However, from the standpoint of his own realization which has arisen from the valid means of knowledge presented in the scriptures, he is surely not an agent.
स एवं पराध्यारोपित-कर्तृत्वः शरीर-स्थितिमात्र-प्रयोजनं भिक्षाटनादिकं कर्म कृत्वा अपि न निबध्यते बन्ध-हेतोः कर्मणः स-हेतुकस्य ज्ञानाग्निना दग्धत्वाद् इति उक्तानुवाद एव एषः॥ He, to whom is thus ascribed agentship by others, na nibadhyate, is not bound; api, even; kṛtva, by performing such actions as moving about for alms merely for the maintenance of the body, because action which is a source of bondage has been burnt away along with its cause by the fire of wisdom. Thus, this is only a restatement of what has been said earlier.
‘त्यक्त्वा कर्म-फलासङ्गम्’ (BhG.4.20) इत्य् अनेन श्लोकेन यः प्रारब्ध-कर्मा सन् यदा निष्-क्रिय-ब्रह्मात्म-दर्शन-सम्पन्नः स्यात् तदा तस्य आत्मनः कर्तृ-कर्म-प्रयोजनाभाव-दर्शिनः कर्म-परित्यागे प्राप्ते कुतश्चिन् निमित्तात् तद्-असम्भवे सति पूर्ववत् तस्मिन् कर्मणि अभिप्रवृत्तः अपि ‘न एव किञ्चित् करोति सः’ (BhG.4.20) इति कर्माभावः प्रदर्शितः। यस्य एवं कर्माभावो दर्शितः तस्य एव – When a person who has already started works becomes endowed with the realization of the identity of the Self with the actionless Brahman, then it follows that in the case of that man, who has experienced the absence of agentship, actions and purposes in the Self, actions become relinquished. But if this becomes impossible for some reason and he continues to be engaged in those actions as before, still he certainly does not do anything. This absence of action has been shown in the verse, ‘Having given up attachment to the results of action....’ (BhG.4.20). Of that very person with regard to whom has been shown the absence of action:
gata-saṅga, mukta, jñāna-avasthita-cetas; yajña, ācarat, karman, samagra, karman, pra-vi-√lī. गत-सङ्गस्य मुक्तस्य ज्ञान-अवस्थित-चेतसः यज्ञाय आचरतः समग्रं कर्म प्रविलीयते॥ For the one who is without attachment, who is free, whose mind is rooted in (self-)knowledge, and who acts for the sake of a sacred act (yajña), all karma (along with its pending results) dissolves.
For the one who is without attachment (गत-सङ्गस्य), who is free (मुक्तस्य),
whose mind is rooted in (self-)knowledge (ज्ञान-अवस्थित-चेतसः),
and who acts for the sake of a sacred act (yajña) (यज्ञाय आचरतः कर्म),
(for that one) all karma (along with its pending results) dissolves (समग्रं प्रविलीयते).
fr. आचरत् pr. pt. of आ + √चर् a. m. sg. gen. (SG.3.12:)
7. समग्रं कर्म
all कर्मन् [with its pending results]
fr. समग्र a. n. sg. acc.; कर्मन् n. sg. acc. (SG.3.22:)
8. प्रविलीयते
dissolves
fr. प्र + वि + √ली ps. pr. 3rd sg.
गत-सङ्गस्य सर्वतो-निवृत्तासक्तेः, मुक्तस्य निवृत्त-धर्माधर्मादि-बन्धनस्य, ज्ञानावस्थित-चेतसः ज्ञाने एव अवस्थितं चेतः यस्य सोऽयं ज्ञानावस्थित-चेताः तस्य, यज्ञाय यज्ञ-निर्वृत्त्य्-अर्थम् आचरतः निर्वर्तयतः कर्म समग्रं सह अग्रेण फलेन वर्तते इति समग्रं कर्म तत् समग्रं प्रविलीयते विनश्यति इत्यर्थः॥ Muktasya, of the liberated person who has become relieved of such bondages as righteousness and unrighteousness, etc.; gata-saṅgasya, who has got rid of attachment, who has become detached from everything; jñāna-avasthita-cetasaḥ, whose mind is fixed in Knowledge only; his karma, actions; ācarataḥ, undertaken; yajñāya, for a sacrifice, to accomplish a sacrifice;
[•A.G. takes yajña to mean Viṣṇu. So, yajñāya will mean ‘for Viṣṇu’. Saṅkarācarya also interprets this word similarly in 3.9.-Tr.•]
pravilīyate, gets destroyed; samagram, totally – saha (together) agreṇa (with its consequence, result). This is the meaning.
कस्मात् पुनः कारणात् क्रियमाणं कर्म स्व-कार्यारम्भम् अ-कुर्वत् समग्रं प्रविलीयते इत्य् उच्यते यतः – For what reason, again, does an action that is underway get destroyed totally without producing its result? This is being answered:
brahman, arpaṇa, brahman, havis, brahma-agni, brahman, huta; brahman, eva, tad, gantavya, brahma-karma-samādhi. अर्पणं ब्रह्म। हविः ब्रह्म, ब्रह्म-अग्नौ ब्रह्मणा हुतं। तेन ब्रह्म-कर्म-समाधिना ब्रह्म एव गन्तव्यम्॥ The instrument for offering is brahman (reality, the limitless self). The oblation is brahman, offered by brahman into the fire that is brahman. Brahman indeed is to be attained by the one whose vision of identity (samādhi) is that (every aspect of) action is brahman.
The instrument for offering is brahman (reality, limitless self) (ब्रह्म अर्पणं). The oblation is brahman (ब्रह्म हविः),
offered by brahman into the fire that is brahman (ब्रह्म-अग्नौ ब्रह्मणा हुतम्).
Brahman indeed is to be attained by that one (ब्रह्म एव तेन गन्तव्यम्)
whose vision of identity is that (every aspect of) action is brahman (ब्रह्म-कर्म-समाधिना).
fr. गन्तव्य pot. ps. pt. of √गम् a. n. sg. nom. (SG.2.55:)
ब्रह्म अर्पणं ‘येन करणेन ब्रह्म-विद् हविः अग्नौ अर्पयति तद् ब्रह्म एव’ इति पश्यति, तस्य आत्म-व्यतिरेकेण अ-भावं पश्यति, यथा शुक्तिकायां रजताभावं पश्यति, तद् (तथा) उच्यते ब्रह्म एव अर्पणम् इति, यथा यद् रजतं तत् शुक्तिका एव इति। ‘ब्रह्म अर्पणम्’ इति अ-समस्ते पदे। यद् अर्पण-बुद्ध्या गृह्यते लोके तद् अस्य ब्रह्म-विदः ब्रह्म एव इत्यर्थः। Brahma-arpanam, the ladle is Brahman: The knower of Brahman perceives the instrument with which he offers oblation in the fire as Brahman Itself. He perceives it as not existing separately from the Self, as one sees the non-existence of silver in nacre. In this sense it is that Brahman Itself is the ladle – just as what appears as silver is only nacre. (The two words brahma and arpanam are not parts of a compound word, samāsa.) The meaning is that, to a knower of Brahman, what is perceived in the world as ladle is Brahman Itself.ब्रह्म हविः तथा यद् हविर्-बुद्ध्या गृह्यमाणं तद् ब्रह्म एव अस्य। Similarly, brahma-havih, the oblations is Brahman: To him, what is seen as oblations is nothing but Brahman.
तथा ‘ब्रह्माग्नौ’ इति समस्तं पदम्। अग्निर् अपि ब्रह्म एव यत्र हूयते। ब्रह्मणा कर्त्रा, ब्रह्म एव कर्ता इत्यर्थः। यत् तेन हुतं हवन-क्रिया तद् ब्रह्म एव। यत् तेन गन्तव्यं फलं तद् अपि ब्रह्म एव। In the same way, brahma-agnau, (–this is a compound word–) in the fire of Brahman: The fire into which oblation is hutam, poured; brahmaṇā, by Brahman, by the agent, is Brahman Itself. The meaning is that Brahman Itself is the agent (of the offering). That he makes the offering – the act of offering–, that is also Brahman. And the result that is gantavyam, to be reached by him; that also is brahma eva, surely Brahman.ब्रह्म-कर्म-समाधिना ब्रह्म एव कर्म ब्रह्म-कर्म तस्मिन् समाधिः यस्य सः ब्रह्म-कर्म-समाधिः तेन ब्रह्म-कर्म-समाधिना ब्रह्म एव गन्तव्यम्। Brahma-karma-samādhinā, by him who has concentration on Brahman as the objective: Brahman Itself is the objective (karma); he who has concentration (samādhi) on That is brahma-karma-samāhiḥ. The goal to be reached by him is Brahman alone.
एवं लोक-सङ्ग्रहं चिकीर्षुणा अपि क्रियमाणं कर्म परमार्थतः अ-कर्म, ब्रह्म-बुद्ध्य्-उपमृदितत्वात्। एवं सति निवृत्त-कर्मणोऽपि सर्व-कर्म-सन्न्यासिनः सम्यग्-दर्शन-स्तुत्य्-अर्थं यज्ञत्व-सम्पादनं ज्ञानस्य सुतराम् उपपद्यते, यद् अर्पणादि अधि-यज्ञे प्रसिद्धं तद् अस्य अध्यात्मं ब्रह्म एव परमार्थ-दर्शिन इति। अन्यथा सर्वस्य ब्रह्मत्वे अर्पणादीनाम् एव विशेषतो ब्रह्मत्वाभिधानम् अन्-अर्थकं स्यात्। तस्माद् ब्रह्म एव इदं सर्वम् इति अभिजानतः विदुषः सर्व-कर्माभावः। Thus, even the action undertaken by one who desires to prevent mankind from going astray is in reality inaction, for it has been sublated by the realization of Brahman. This being so, in the case of the monk from whom action has dropped off, who has renounced all activity, viewing his Knowledge as a (kind of) sacrifice, too, becomes all the more justifiable from the point of view of praising full realization. That is, whatever is well known as ladle etc. in the context of a sacrifice, all that, in the context of the Self, is Brahman Itself to one who has realized the supreme Truth. If not so, then, since all is Brahman, it would have been useless to specifically mention ladle etc. as Brahman. Therefore, all actions cease to exist for the man of realization who knows that Brahman Itself is all this.
कारक-बुद्ध्य्-अभावाच् च। न हि कारक-बुद्धि-रहितं यज्ञाख्यं कर्म दृष्टम्। सर्वम् एव अग्नि-होत्रादिकं कर्म शब्द-समर्पित-देवता-विशेष-सम्प्रदानादि-कारक-बुद्धिमत् कर्त्रभिमान-फलाभिसन्धिमच् च दृष्टम्, न उपमृदित-क्रिया-कारक-फल-भेद-बुद्धिमत् कर्तृत्वाभिमान-फलाभिसन्धि-रहितं वा। इदं तु ब्रह्म-बुद्ध्य्-उपमृदितार्पणादि-कारक-क्रिया-फल-भेद-बुद्धि कर्म। अतः अ-कर्म एव तत्। And this follows also from the absence (in him) of the idea of accessories. For the act called ‘sacrifice’ is not seen to exist without being in association with the idea of accessories. All such acts as Agni-hotra etc. are associated with the ideas of such accessories as making an offering etc. to the particular gods who are revealed in the scriptures, and with the idea of agentship as also desire for results. But they are not found bereft of the ideas of such distinctions as exist among action, accessories and results, or unassociated with the ideas of agentship hankering for results. This (apparent) (activity of the man of Knowledge), however, stands dissociated from the ideas of differences among the accessories like ladle etc., actions and results, which get destroyed by the Knowledge of Brahman. Hence, it is inaction to be sure.
तथा च दर्शितम् ‘कर्मण्य् अ-कर्म यः पश्येत्’ (BhG.4.18) ‘कर्मण्य् अभिप्रवृत्तोऽपि न एव किञ्चित् करोति सः’ (BhG.4.20) ‘गुणा गुणेषु वर्तन्ते’ (BhG.3.28) ‘न एव किञ्चित् करोमि इति युक्तो मन्येत तत्त्व-विद्’ (BhG.5.8) इत्य्-आदिभिः। तथा च दर्शयन् तत्र तत्र क्रिया-कारक-फल-भेद-बुद्ध्य्-उपमर्दं करोति। दृष्टा च काम्याग्नि-होत्रादौ कामोपमर्देन काम्याग्नि-होत्रादि-हानिः। तथा मति-पूर्वकामति-पूर्वकादीनां कर्मणां कार्य-विशेषस्य आरम्भकत्वं दृष्टम्। तथा इह अपि ब्रह्म-बुद्ध्य्-उपमृदितार्पणादि-कारक-क्रिया-फल-भेद-बुद्धेः बाह्य-चेष्टामात्रेण कर्म अपि विदुषः अ-कर्म सम्पद्यते। अतः उक्तम् ‘समग्रं प्रविलीयते’ (BhG.4.23) इति। And thus has it been shown in, ‘He who finds inaction in action’ (BhG.4.18), ‘he really does not do anything even though engaged in action’ (BhG.4.20), ‘the organs act on the objects of the organs’ (BhG.3.28), ‘Remaining absorbed in the Self, the knower of Reality should think, “I certainly do not do anything”’ (5.8), etc. While pointing out thus, the Lord demolishes in various places the ideas of differences among actions, accessories and results. And it is also seen in the case of rites such as Agni-hotra undertaken for results (kāmya), that the Agni-hotra etc. cease to be (kāmya) rites undertaken for selfish motives when the desire for their results is destroyed. Similarly, it is seen that actions done intentionally and unintentionally yield different results. So, here as well, in the case of one who has his ideas of distinctions among accessories like ladle etc., actions and results eliminated by the knowledge of Brahman, even activities which are merely external movements amount to inaction. Hence it was said, ‘gets totally destroyed’ (BhG.4.23).
अत्र केचिद् आहुः – यद् ब्रह्म तद्-अर्पणादीनि, ब्रह्म एव किल अर्पणादिना पञ्च-विधेन कारकात्मना व्यवस्थितं सत् तद् एव कर्म करोति। तत्र न अर्पणादि-बुद्धिः निवर्त्यते, किं तु अर्पणादिषु ब्रह्म-बुद्धिः आधीयते, यथा प्रतिमादौ विष्ण्व्-आदि-बुद्धिः, यथा वा नामादौ ब्रह्म-बुद्धिर् (ChanU.7.1.5) इति। Here some say: That which is Brahman is the ladle etc. It is surely Brahman Itself which exists in the five forms
[•Accessories that can be indicated by the five grammatical case-ending, viz Nominative, Objective, Instrumental, Dative and Locative. (As for instance, the sacrificer, oblation, ladle, sacrificial fire, and Brahman.-Tr.•]
of accessories such as the ladle etc. and it is Itself which undertakes actions. There the ideas of ladle etc. are not eradicated, but the idea of Brahman is attributed to the ladle etc. as one does the ideas of Viṣṇu etc. to images etc., or as one does the idea of Brahman to name etc.
सत्यम्, एवम् अपि स्याद् यदि ज्ञान-यज्ञ-स्तुत्य्-अर्थं प्रकरणं न स्यात्। अत्र तु सम्यग्-दर्शनं ज्ञान-यज्ञ-शब्दितम् अन्-एकान् यज्ञ-शब्दितान् क्रिया-विशेषान् उपन्यस्य ‘श्रेयान् द्रव्यमयाद् यज्ञाद् ज्ञान-यज्ञः’ (BhG.4.33) इति ज्ञानं स्तौति। अत्र च समर्थम् इदं वचनम् ‘ब्रह्मार्पणम्’ इत्य्-आदि ज्ञानस्य यज्ञत्व-सम्पादने, अन्यथा सर्वस्य ब्रह्मत्वे अर्पणादीनाम् एव विशेषतो ब्रह्मत्वाभिधानम् अन्-अर्थकं स्यात्। ये तु अर्पणादिषु प्रतिमायां विष्णु-दृष्टिवद् ब्रह्म-दृष्टिः क्षिप्यते नामादिष्व् इव च इति ब्रुवते न तेषां ब्रह्म-विद्या उक्ता इह विवक्षिता स्याद्, अर्पणादि-विषयत्वाद् ज्ञानस्य। Reply: True, this could have been so as well if the context were not meant for the praise of jñāna-yajña (Knowledge considered as a sacrifice). Here, however, after presenting full realization as expressed by the word jñāna-yajña, and the varieties of rites as referred to by the word yajña (sacrifice), Knowledge has been praised by the Lord in, ‘Jñāna-yajña (Knowledge considered as a sacrifice) is greater than sacrifices requiring materials’ (BhG.4.33). And in the present context, this statement, ‘the ladle is Brahman’ etc., is capable of presenting Knowledge as a sacrifice; otherwise, since Brahman is everything, it will be purposeless to speak specially only of ladle etc. as Brahman. But those who maintain that one has to superimpose the idea of Brahman on the ladle etc., like superimposing the idea of Viṣṇu and others on images etc. and of Brahman on name etc., for them the knowledge of Brahma stated (in the verse) cannot be the intended subject-matter dealt with here, because according to them ladle etc. are the (primary) objects of knowledge (in the context of the present verse).
न च दृष्टि-सम्पादन-ज्ञानेन मोक्ष-फलं प्राप्यते। ‘ब्रह्म एव तेन गन्तव्यम्’ इति चोच्यते। विरुद्धं च सम्यग्-दर्शनम् अन्तरेण मोक्ष-फलं प्राप्यते इति। प्रकृत-विरोधश् च, सम्यग्-दर्शनम् च प्रकृतम् ‘कर्मण्य् अ-कर्म यः पश्येद्’ (BhG.4.18) इत्य् अत्र, अन्ते च सम्यग्-दर्शनम्, तस्य एव उपसंहारात्। ‘श्रेयान् द्रव्यमयाद् यज्ञाद् ज्ञान-यज्ञः’ (BhG.4.33), ‘ज्ञानं लब्ध्वा परां शान्तिम्’ (BhG.4.39) इत्य्-आदिना सम्यग्-दर्शन-स्तुतिम् एव कुर्वन् उपक्षीणः अध्यायः। तत्र अ-कस्माद् अर्पणादौ ब्रह्म-दृष्टिः अ-प्रकरणे प्रतिमायाम् इव विष्णु-दृष्टिः उच्यते इति अन्-उपपन्नम्, तस्माद् यथाव्याख्यातार्थ एव अयं श्लोकः॥ Besides, knowledge in the form of superimposition of an idea cannot lead to Liberation as its result; and what is said here is, ‘Brahman alone is to be realized by him’. Also, it is inconsistent to maintain that the result of Liberation can be achieved without full realization. And it goes against the context – the context being of full realization. This is supported by the fact that (the subject of) full realization is introduced in the verse, ‘He who finds inaction in action,’ (BhG.4.18) and at the end (of this chapter) the conclusion pertains to that very subject-matter. The chapter comes to a close by eulogizing full realization itself in, ‘Jñāna-yajña (Knowledge considered as a sacrifice) is greater than sacrifices requiring materials’, (BhG.4.33) ‘Achieving Knowledge, one...attains supreme Peace,’ (BhG.4.39) etc. That being so, it is unjustifiable to suddenly say out of context that one has to superimpose the idea of Brahman on the ladle etc. like the superimposition of the idea of Viṣṇu on images. Therefore this verse bears the meaning just as it has been already explained.
तत्र अधुना सम्यग्-दर्शनस्य यज्ञत्वं सम्पाद्य तत्-स्तुत्य्-अर्थम् अन्येऽपि यज्ञा उपक्षिप्यन्ते – As to that, after having presented Knowledge as a sacrifice, other sacrifices also are being mentioned now in, the verses beginning with, ‘(Other yogīs undertake) sacrifice to gods alone,’ etc., for eulogizing that Knowledge:
daiva, eva, apara, yajña, yogin, pari-upa-√ās; brahma-agni, apara, yajña, yajña, eva, upa-√hu. अपरे योगिनः दैवम् एव यज्ञं पर्युपासते। अपरे ब्रह्म-अग्नौ यज्ञं [ब्रह्म-आत्मानं] यज्ञेन [ब्रह्म-आत्मना] एव उपजुह्वति॥ Some (karma-)yogīs perform yajña only for invoking (the Lord in the form of) a deity. Others (who are sannyāsīs, who have given up entitlement to ritual) offer yajña (as themselves) by yajña (as themselves) into the fire (the knowledge) that is brahman.
Yajña only for invoking (the Lord in the form of) a deity, some (दैवम् एव अपरे यज्ञम्)
(karma-)yogīs perform (योगिनः पर्युपासते).
Into the fire (the knowledge) that is brahman (ब्रह्म-अग्नौ), others (अपरे) (offer) yajña (as themselves) (यज्ञम्)
by yajña (as themselves) (यज्ञेन एव) these (sannyāsīs) offer (उपजुह्वति).
दैवम् एव देवा इज्यन्ते येन यज्ञेन असौ दैवो यज्ञः तम् एव अपरे यज्ञं योगिनः कर्मिणः पर्युपासते कुर्वन्ति इत्यर्थः। Apare, other; yoginaḥ, yogīs, ritualists; pari-upāsate, undertake; yajñam, sacrifice; daivam, to gods; eva, alone. A sacrifice by which the gods are adored is daiva-yajña; they perform only that. This is the meaning.ब्रह्माग्नौ ‘सत्यं ज्ञानम् अन्-अन्तं ब्रह्म’ (TaitU.2.1.1) ‘विज्ञानम् आनन्दं ब्रह्म’ (BrhUEng.3.9.28) ‘यत् साक्षाद् अ-परोक्षाद् ब्रह्म य आत्मा सर्वान्तरः’ (BrhUEng.3.4.1) इत्य्-आदि-वचनोक्तम् अशनायादि-सर्व-संसार-धर्म-वर्जितम् ‘न इति न इति’ (BrhUEng.4.4.22) इति निरस्ताशेष-विशेषं ब्रह्म-शब्देन उच्यते। ब्रह्म च तद् अग्निश् च सः होमाधिकरणत्व-विवक्षया ब्रह्माग्निः। Brahma-agnau, in the fire of Brahman: By the word brahman is meant That which is referred to in such sentences as, ‘Brahman is Truth, knowledge and infinite’ (TaitU.2.1.1), ‘Knowledge, Bliss, Brahman’ (BrhUEng.3.9.28), ‘the Brahman that is immediate and direct – the self that is within all’ (BrhUEng.3.4.1), which is devoid of all worldly characteristics like hunger etc. and which is beyond all particular qualifications – as stated in, ‘Not this, not this’ (BrhUEng.4.4.22). That which is Brahman is the fire.
[•Brahman is called fire because, as reflected in wisdom, It burns away everything, i.e. ignorance, or because everything merges into It during dissolution (pralaya).•]
And it is spoken of as Brahmāgni with a view to referring to It as that into which the offering is made.
तस्मिन् ब्रह्माग्नौ अपरे अन्ये ब्रह्म-विदः यज्ञम् – यज्ञ-शब्द-वाच्य आत्मा, आत्म-नामसु यज्ञ-शब्दस्य पाठात् – तम् आत्मानं यज्ञं परमार्थतः परम् एव ब्रह्म सन्तं बुद्ध्य्-आद्य्-उपाधि-संयुक्तम् अध्यस्त-सर्वोपाधि-धर्मकम् आहुति-रूपं यज्ञेन एव आत्मना एव उक्त-लक्षणेन उपजुह्वति प्रक्षिपन्ति, सोपाधिकस्य आत्मनः निर्-उपाधिकेन पर-ब्रह्म-स्वरूपेण एव यद् दर्शनं स तस्मिन् होमः तं कुर्वन्ति ब्रह्मात्मैकत्व-दर्शन-निष्ठाः सन्न्यासिनः इत्यर्थः॥ In that fire of Brahman, apare, others, other knowers of Brahman; upa-juhvati, offer; yajñam, the Self, which is referred to by the word yajna (sacrifice), it, having, been presented as a synonym of the Self;– that Self, which is a sacrifice, which is reality is verily the supreme Brahman, which is associated with such limiting adjuncts as the intellect etc., which is associated with all the qualities of the limiting adjuncts superimposed on it, and which is the oblation, (they offer) yajñena, by the Self itself as described above. The offering (of the Self) in that (Brahman) is nothing but the realization of that Self which is associated with the limiting adjuncts to be the supreme Brahman which is free from adjuncts. The monks, steadfast in the realization of the identity of Brahman and the Self, make that offering. This is the meaning.
सोऽयं सम्यग्-दर्शन-लक्षणः यज्ञः दैव-यज्ञादिषु यज्ञेषु उपक्षिप्यते ‘ब्रह्मार्पणम्’ इत्य्-आदि-श्लोकैः प्रस्तुतः ‘श्रेयान् द्रव्यमयाद् यज्ञाद् ज्ञान-यज्ञः परन्-तप’ (BhG.4.33) इत्य्-आदिना स्तुत्य्-अर्थम् – Beginning with, ‘The ladle is Brahman’ etc., this sacrifice characterized as full realization is being included among such sacrifices as daiva-yajña etc. with a view to eulogizing it in the verses beginning with, ‘O destroyer of enemies, jñāna-yajña is greater than the sacrifices involving (sacrificial) materials’ (BhG.4.33).
śrotra-ādi, indriya, anya, saṃyama-agni, √hu; śabda-ādi, viṣaya, anya, indriya-agni, √hu. अन्ये संयम-अग्निषु श्रोत्र-आदीनि इन्द्रियाणि जुह्वति। अन्ये इन्द्रिय-अग्निषु शब्द-आदीन् विषयान् जुह्वति॥ Others offer their sense organs – such as hearing, etc. – into the fires that are the mastery (over each of the senses). Others (deliberately) offer sense objects – such as (only proper) sound, etc. – into the fires that are the senses (themselves).
Their sense organs, such as hearing, etc. (श्रोत्र-आदीनि इन्द्रियाणि)
others offer into the fires that are the mastery (over each of the senses) (अन्ये संयम-अग्निषु जुह्वति).
Others, the sense objects – such as (only proper) sound, etc. (शब्द-आदीन् विषयान् अन्ये)
(deliberately) they offer into the fires that are the senses (themselves) (इन्द्रिय-अग्निषु जुह्वति).
श्रोत्रादीनि इन्द्रियाण्य् अन्ये योगिनः संयमाग्निषु। प्रतीन्द्रियं संयमो भिद्यते इति बहु-वचनम्। संयमा एवम् अग्नयः तेषु जुह्वति इद्रिय-संयमम् एव कुर्वन्ति इत्यर्थः। शब्दादीन् विषयान् अन्ये इन्द्रियाग्निषु इन्द्रियाण्य् एव अग्नयः तेषु इन्द्रियाग्निषु जुह्वति श्रोत्रादिभिर् अ-विरुद्ध-विषय-ग्रहणं होमं मन्यन्ते॥ Anye, others, other yogīs; juhvati, offer; indriyāṇi, the organs; viz śrotrādīni, ear (hearing) etc.; saṃyama-agniṣu, in the fires of self-control. The plural (in fires) is used because self-control is possible in respect of each of the organs. Self-control itself is the fire. In that they make the offering, i.e. they practise control of the organs. Anye, others; juhvati, offer; viṣayān, the objects; śabdādīn, viz sound etc.; indriya-agniṣu, in the fires of the organs. The organs themselves are the fires. They make offerings in those fires with the organs of hearing etc. They consider the perception of objects not prohibited by the scriptures to be a sacrifice.
sarva, indriya-karman, prāṇa-karman, ca, apara; ātma-saṃyama-yoga-agni, √hu, jñāna-dīpita. अपरे सर्वाणि इन्द्रिय-कर्माणि प्राण-कर्माणि च ज्ञान-दीपिते आत्म-संयम-योग-अग्नौ जुह्वति॥ Others offer all activities of the organs and activities of the vital energies into the fire, lit by knowledge, that is the discipline of contemplation on the self (‘sva-artha-saṃyama’ YS.3.35).
All activities of the organs (सर्वाणि इन्द्रिय-कर्माणि),
and the activities of the vital energies (प्राण-कर्माणि च), others (अपरे)
into the fire that is the discipline of contemplation on the self (आत्म-संयम-योग-अग्नौ) (YS.3.35)
they offer (जुह्वति), lit by knowledge (ज्ञान-दीपिते).
सर्वाणि इन्द्रिय-कर्माणि इन्द्रियाणां कर्माणि इन्द्रिय-कर्माणि, तथा प्राण-कर्माणि प्राणो वायुः आध्यात्मिकः तत्-कर्माणि आकुञ्चन-प्रसारणादीनि तानि च अपरे आत्म-संयम-योगाग्नौ आत्मनि संयमः आत्म-संयमः स एव योगाग्निः तस्मिन् आत्म-संयम-योगाग्नौ जुह्वति प्रक्षिपन्ति ज्ञान-दीपिते स्नेहेन एव प्रदीपे विवेक-विज्ञानेन उज्ज्वल-भावम् आपादिते प्रविलापयन्ति इत्यर्थः॥ Further, apare, others; juhvati, offer, i.e. merge; sarvāṇi, all; indriya-karmāṇi, the activities of the organs; and also the prāṇa-karmāṇi, activities of the vital force – prāṇa means the air in the body; they offer its activities such as contraction, expansion, etc.; ātma-saṃyama-yoga-agnau, into the fire of the yoga of self-control – withdrawal (saṃyama)
[•Saṃyama consists of concentration, meditation, and Self-absorption. The idea conveyed by the verse is that by stopping all activities, they concentrate the mind on the Self.•]
into the Self (ātmā) is self-control (ātma-saṃyama); that itself is the fire of yoga (yoga-agni); (they offer) into that fire; jñāna-dīpite, which has been lighted by Knowledge, made to blaze up by discriminating knowledge, as if lighted up by oil.
dravya-yajña, tapas-yajña, yoga-yajña, tathā, apara; sva-adhyāya-jñāna-yajña, ca, yati, saṃśita-vrata. तथा अपरे संशित-व्रताः यतयः द्रव्य-यज्ञाः, तपो-यज्ञाः, योग-यज्ञाः, स्व-अध्याय-ज्ञान-यज्ञाः च॥ So too others of firm vows and efforts are those whose (distribution of) wealth is the yajña, those for whom prayerful discipline is the yajña, those whose very yoga practices are the yajña, and those who recite their Veda as a yajña and those who (later) study the meaning of their Veda as a yajña.
Whose (distribution of) wealth is the yajña (द्रव्य-यज्ञाः), whose prayerful discipline is the yajña (तपो-यज्ञाः),
whose very yoga practices are the yajña (योग-यज्ञाः), similarly are others (तथा अपरे)
who recite their Veda and (later) study its meaning as a yajña (स्व-अध्याय-ज्ञान-यज्ञाः च),
they are with firm vows and efforts (संशित-व्रताः यतयः).
द्रव्य-यज्ञाः तीर्थेषु द्रव्य-विनियोगं यज्ञ-बुद्ध्या कुर्वन्ति ये ते द्रव्य-यज्ञाः। तपो-यज्ञाः तपः यज्ञः येषां तपस्विनां ते तपो-यज्ञाः। योग-यज्ञाः प्राणायाम-प्रत्याहारादि-लक्षणो योगो यज्ञो येषां ते योग-यज्ञाः। तथा अपरे स्वाध्याय-ज्ञान-यज्ञाश् च स्वाध्यायः यथा-विधि ऋगाद्य्-अभ्यासः यज्ञः येषां ते स्वाध्याय-यज्ञाः, ज्ञान-यज्ञाः ज्ञानं शास्त्रार्थ-परिज्ञानं यज्ञः येषां ते ज्ञान-यज्ञाश् च। Tathā, similarly; apare, others; are dravya-yajñāḥ, performers of sacrifices through wealth – those sacrificers who spend wealth (dravya) in holy places under the idea of performing sacrifices; tapo-yajñāḥ, performers of sacrifices through austerity, men of austerity, to whom austerity is a sacrifice; [•This is according to Ast.-Tr.•] yoga-yajñāḥ, performers of sacrifice through yoga – those to whom the yoga consisting in the control of the vital forces, withdrawal of the organs, etc., is a sacrifice; and svādhyāya-jñāna-yajñāḥ, performers of sacrifices through study and knowledge. Sacrificers through study (svādhyāya-yajñāḥ) are those to whom the study of Ṛg-veda etc. according to rules is a sacrifice. And sacrificers through knowledge (jñāna-yajñāḥ) are those to whom proper understanding of the meaning of the scriptures is a sacrifice.यतयः यतन-शीलाः संशित-व्रताः सम्यक् शितानि तनू-कृतानि तीक्ष्णी-कृतानि व्रतानि येषां ते संशित-व्रताः॥ Others are yatayaḥ, ascetics, who are diligent; saṃśita-vratāḥ, in following severe vows. Those whose vows (vratāḥ) have been fully sharpened (saṃśita), made very rigid, are saṃśita-vratāḥ.
[•Six kinds of sacrifices have been enumerated in this verse.•]
apāna, √hu, prāṇa, prāṇa, apāna, tathā, apara; prāṇa-apāna-gati, ruddhvā, prāṇa-āyāma-parāyaṇa. तथा अपरे प्राण-आयाम-परायणाः अपाने प्राणं, प्राणे अपानं जुह्वति, प्राण-अपान-गती रुद्ध्वा [च]॥ So too, others whose ultimate end is the practice of breath control – they offer (as a discipline) the outgoing breath into the ingoing breath, the ingoing breath into the outgoing breath, and (offer by) stopping the flow of both exhalation and inhalation.
Others offer (as a discipline) into the ingoing breath the outgoing breath (अपाने जुह्वति प्राणम्),
(and) into the outgoing breath (प्राणे) the incoming breath (अपानं) the others so (offer) (तथा अपरे),
stopping the flow of both exhalation and inhalation (प्राण-अपान-गती रुद्ध्वा)
whose ultimate end is the practice of breath control (प्राण-आयाम-परायणाः).
अपाने अपान-वृत्तौ जुह्वति प्रक्षिपन्ति प्राणं प्राण-वृत्तिम्, पूरकाख्यं प्राणायामं कुर्वन्ति इत्यर्थः। प्राणे अपानं तथा अपरे जुह्वति, रेचकाख्यं च प्राणायामं कुर्वन्ति इत्य् एतत्। प्राणापान-गती मुख-नासिकाभ्यां वायोः निर्गमनं प्राणस्य गतिः, तद्-विपर्ययेण अधो-गमनम् अपानस्य गतिः, ते प्राणापान-गती एते रुद्ध्वा निरुध्य प्राणायाम-परायणाः प्राणायाम-तत्-पराः, कुम्भकाख्यं प्राणायामं कुर्वन्ति इत्यर्थः॥ Prāṇāyāma-parāyaṇāḥ, constantly practising control of the vital forces – i.e. they practise a form of prāṇāyāma called Kumbhaka (stopping the breath either inside or outside)
[•‘Three sorts of motion of Prāṇāyāma (control of the vital forces) are, one by which we draw the breath in, another by which we throw it out, and the third action is when the breath is held in the lungs or stopped from entering the lungs.’-C.W., Vol.I, 1962, p. 267. Thus, there are two kinds of Kumbhaka – internal and external.•]
;prāṇa-apāna-gatī ruddhvā, by stopping the (two) movements of the outgoing and the incoming breaths – the outgoing of breath (exhalation) through the mouth and the nostrils is the movement of the Prāṇa; as opposed to that, the movement of Apāna is the going down (of breath) (inhalation); these constitute the prāṇa-apāna-gatī, movements of Prāṇa and Apāna; by stopping these; some juhvati, offer as a sacrifice; prāṇam, the outgoing breath, which is the function of Prāṇa; apāne, in the incoming breath, which is the function of Apāna – i.e. they practised a form of prāṇāyāma called Pūraka (‘filling in’); while tathā apare, still others; offer apānam, the incoming breath; prāṇe, in the outgoing breath, i.e. they practise a form of prāṇāyāma called Recaka (‘emptying out’).
[•Constantly practising control of the vital, forces, they perform Kumbhaka after Recaka and Pūraka.•]
apara, niyata-āhāra, prāṇa, prāṇa, √hu; sarva, api, etad, yajña-vid, yajña-kṣapita-kalmaṣa. अपरे नियत-आहाराः [नियत-] प्राणेषु [अ-नियत-] प्राणान् जुह्वति। सर्वे अपि एते यज्ञ-विदः यज्ञ-क्षपित-कल्मषाः [सन्ति]॥ Others whose food (consumption) is regulated offer (submit for discipline) their (undisciplined) prāṇas into their (disciplined) prāṇas (such as a well-kindled digestive fire). All of those (preceding) who have an attitude of worship (during their activities) have (to that extent) their impurities (that obstruct self-knowledge) destroyed by yajña.
Others whose food (consumption) is regulated (अपरे नियत-आहाराः)
offer (submit for discipline) their (undisciplined) prāṇas into their (disciplined) prāṇas (प्राणान् प्राणेषु जुह्वति).
All of those (preceding) who have an attitude of worship (during their activities) (सर्वे अपि एते यज्ञ-विदः)
have (to that extent) their impurities (that obstruct self-knowledge) destroyed by yajña (यज्ञ-क्षपित-कल्मषाः).
have [to that extent] their impurities [that obstruct self-knowledge]
fr. यज्ञ-क्षपित-कल्मष a. m. pl. nom.
अपरे नियताहाराः नियतः परिमितः आहारः येषां ते नियताहाराः सन्तः प्राणान् वायु-भेदान् प्राणेषु एव जुह्वति यस्य यस्य वायोः जयः क्रियते इतरान् वायु-भेदान् तस्मिन् तस्मिन् जुह्वति, ते तत्र प्रविष्टा इव भवन्ति। सर्वेऽपि एते यज्ञ-विदः यज्ञ-क्षपित-कल्मषाः यज्ञैः यथोक्तैः क्षपितः नाशितः कल्मषो येषां ते यज्ञ-क्षपित-कल्मषाः॥ Besides, apare, others; niyata-āhārāḥ, having their food regulated; juhvati, offer; prāṇān, the vital forces, the different kinds of vital forces; prāṇeṣu, in the vital forces themselves. Whichever function of the vital forces is brought under control, in it they offer the other functions. These latter become, as it were, merged in the former. Sarve api, all; of etc., them; yajña-vidaḥ, are knowers of the sacrifice; and yajña-kṣapita-kamaṣāḥ, have their sins destroyed by the sacrifices as mentioned above.
एवं यथोक्तान् यज्ञान् निर्वर्त्य – After accomplishing the above-mentioned sacrifices:
yajña-śiṣṭa-a-mṛta-bhuj, √yā, brahman, sanā-tana; na, idam, loka, √as, a-yajña, kutas, anya, kuru-sattama. यज्ञ-शिष्ट-अ-मृत-भुजः सना-तनं ब्रह्म यान्ति। अ-यज्ञस्य अयं लोकः न अस्ति, अन्यः [लोकः] कुतः, कुरु-सत्तम॥ Those who (seek brahman and) partake of the offering (made) immortal after yajña proceed to gaining (in knowledge) the ever existent brahman (reality). This human world is not there for (the benefit of) one without yajña, much less another world (where effort is not available), O Arjuna.
Those who (seek brahman and) partake of the offering (made) immortal after yajña (यज्ञ-शिष्ट-अ-मृत-भुजः)
proceed to gaining (in knowledge) (यान्ति) the ever existent brahman (reality) (ब्रह्म सना-तनम्).
This human world is not there (न अयं लोकः अस्ति) for (the benefit of) one without yajña (अ-यज्ञस्य),
much less (कुतः) another world (where effort is not available) (अन्यः), O very best of the Kuru people (कुरु-सत्तम = अर्जुन).
3. यज्ञ-शिष्ट-
after यज्ञ
2. -अ-मृत-
of the offering [made] immortal
1. -भुजः
those who [seek ब्रह्मन् and] partake
fr. यज्ञ-शिष्ट-अमृत-भुज् a. m. pl. nom. (SG.6.24: & SG.3.6:)
यज्ञ-शिष्टामृत-भुजः यज्ञानां शिष्टं यज्ञ-शिष्टं, यज्ञ-शिष्टं च तद् अ-मृतं च यज्ञ-शिष्टामृतं तद् भुञ्जते इति यज्ञ-शिष्टामृत-भुजः। यथोक्तान् यज्ञान् कृत्वा तच्-छिष्टेन कालेन यथा-विधि-चोदितम् अन्नम् अ-मृताख्यं भुञ्जते इति यज्ञ-शिष्टामृत-भुजः यान्ति गच्छन्ति ब्रह्म सना-तनं चिरन्-तनं, मुमुक्षवश् चेत् कालातिक्रमापेक्षया इति सामर्थ्याद् गम्यते। Yajña-śiṣṭa-amṛta-bhujaḥ, those who partake of the nectar left over after a sacrifice, i.e. those who, after performing the sacrifices described above, eat, during the leisure after the sacrifice, the food called nectar, as prescribed by the injunctions; yānti, reach; sanā-tanam brahma, the eternal Brahman. For the sake of consistency (with the Upaniṣads) it is understood that if they (the sacrificers) are seekers of liberation, (then they reach Brahman) in due course of time.
[•The Upaniṣads describe the different stages through which those who do good deeds and practise meditation have to pass before reaching the qualified Brahman after death. For liberation there is need also of purification of the heart, Thus, they reach Brahman by stages, and not immediately after death. (See Ch. 8.5 and subsequent portion; also, Br. 4.3.35 to 4.4.25, etc.)•]
न अयं लोकः सर्व-प्राणि-साधारणोऽपि अस्ति यथोक्तानां यज्ञानां एकोऽपि यज्ञः यस्य न अस्ति सः अ-यज्ञः तस्य [अ-यज्ञस्य]। कुतः अन्यो विशिष्ट-साधन-साध्यः कुरु-सत्तम॥ Even ayam lokaḥ, this world, common to all beings; na asti, ceases to exist; a-yajñasya, for one who does not perform sacrifices, for him who does not have to his credit even a single one of the above sacrifices. Kutaḥ anyaḥ, what to speak of the other world which can be achieved through special disciplines; kuru-sattama, O best among the Kurus!
evam, bahu-vidha, yajña, vitata, brahman, mukha; karma-ja, √vid, tad, sarva, evam, jñātvā, vi-√muc. एवं ब्रह्मणः मुखे [वेद-शब्दे] बहु-विधाः यज्ञाः वितताः। तान् सर्वान् कर्म-जान् विद्धि। एवं ज्ञात्वा विमोक्ष्यसे॥ In this manner, there are many and various yajñas elaborated in the words of the Veda. Know all of them to be produced by (trai-guṇya-)karma (by the action of nature, not by ātmā, oneself). With this understanding, you will be freed (from their otherwise binding nature).
In this manner (एवं), there are many and various yajñas (बहु-विधाः यज्ञाः)
elaborated (वितताः) in the words of the Veda (ब्रह्मणः मुखे).
Know all of them to be produced by (traiguṇya-)karma (by nature, not by ātmā) (कर्म-जान् विद्धि तान् सर्वान्).
With this understanding (एवं ज्ञात्वा), you will be freed (from their otherwise binding nature) (विमोक्ष्यसे).
एवं यथोक्ताः बहु-विधाः बहु-प्रकाराः यज्ञाः वितताः विस्तीर्णाः ब्रह्मणो वेदस्य मुखे द्वारे वेद-द्वारेण अवगम्यमानाः ब्रह्मणो मुखे वितता उच्यन्ते, तद् यथा ‘वाचि हि प्राणं जुहुमः’ (AitAr.3.2.6) इत्य्-आदयः। Evam, thus; bahu-vidhāḥ yajñāḥ, various kinds of sacrifices as described; vitatāḥ, lie spread; mukhe, at the mouth, at the door; brahmaṇaḥ, of the Vedas. Those which are known through the Vedas – as for instance, ‘We offer the vital force into speech’, etc. – are said to be vitatāḥ, spread, elaborated; mukhe, at the mouth; brahmaṇaḥ, of the Vedas.कर्म-जान् कायिक-वाचिक-मानस-कर्मोद्भावान् विद्धि तान् सर्वान् अन्-आत्म-जान्, निर्-व्यापारो हि आत्मा। अत एवं ज्ञात्वा विमोक्ष्यसे अ-शुभात्। ‘न मद्-व्यापारा इमे, निर्-व्यापारोऽहम् उदासीन’ इत्य् एवं ज्ञात्वा अस्मात् सम्यग्-दर्शनाद् अ-शुभाद् मोक्ष्यसे संसार-बन्धनाद् इत्यर्थः॥ Viddhi, know; tān, them; sarvān, all; to be karma-jān, born of action, accomplished through the activities of body, speech and mind, but not born of the Self. For the Self is actionless. Hence, jñātvā, knowing; evam, thus; vimokṣyase, you will become liberated from evil. By knowing thus – ‘These are not my actions; I am actionless and detached’ – You will be freed from worldly bondage as a result of this full enlightenment. This is the purport.
‘ब्रह्म अर्पणम्’ (BhG.4.24) इत्य्-आदि-श्लोकेन सम्यग्-दर्शनस्य यज्ञत्वं सम्पादितम्, यज्ञाश् च अन्-एके उपदिष्टाः। तैः सिद्ध-पुरुषार्थ-प्रयोजनैः ज्ञानं स्तूयते। कथम्? – Through the verse beginning with, ‘The ladle is Brahman’ etc., complete Illumination has been represented as a sacrifice. And sacrifices of various kinds have been taught. With the help of
[•Some translate this as: ‘As compared with....’-Tr.•]
those (sacrifices) that are meant for accomplishing desirable human ends, Knowledge (considered as a sacrifice) is being extolled:
śreyas, dravyamaya, yajña, jñāna-yajña, param-tapa; sarva, karman, a-khila, pārtha, jñāna, pari-sam-√āp. द्रव्यमयाद् यज्ञाद् ज्ञान-यज्ञः श्रेयान्, परन्-तप। पार्थ, सर्वम् अ-खिलं कर्म ज्ञाने परिसमाप्यते॥ Yajña consisting of knowledge is superior to yajña consisting of materials (and action), O Arjuna. O Arjuna, all action in its entirety is culminated in knowledge.
Superior to yajña consisting of materials (and action) (श्रेयान् द्रव्यमयाद् यज्ञाद्)
is yajña consisting of knowledge (ज्ञान-यज्ञः), O vexer of foes (परन्-तप = अर्जुन).
All action in its entirety (सर्वं कर्म अ-खिलं), O son of Pṛthā (पार्थ = अर्जुन),
श्रेयान् द्रव्यमयाद् द्रव्य-साधन-साध्याद् यज्ञाद् ज्ञान-यज्ञः हे परन्-तप। द्रव्यमयो हि यज्ञः फलस्य आरम्भकः, ज्ञान-यज्ञः न फलारम्भकः, अतः श्रेयान् प्रशस्यतरः। O destroyer of enemies, jñāna-yajñaḥ, Knowledge considered as a sacrifice; is śreyān, greater; dravyamayāt yajñāt, than sacrifices requiring materials
[•Including study of the Vedas, etc. also.•]
For, a sacrifice performed with materials is an originator of results, [•Worldly prosperity, attaining heaven, etc.•], but Knowledge considered as a sacrifice is not productive of results.
[•It only reveals the state of Liberation that is an achieved fact. (According to A-dvaita, Liberation consists in the removal of ignorance by Illumination. Nothing new is produced thereby.-Tr.)•]
Hence it is greater, more praiseworthy.
कथम्? यतः सर्वं कर्म समस्तम् अ-खिलम् अ-प्रतिबद्धं पार्थ ज्ञाने मोक्ष-साधने सर्वतः-सम्प्लुतोदक-स्थानीये परिसमाप्यते अन्तर्-भवति इत्यर्थः ‘यथा कृताय विजिताय अधरेऽयाः संयन्त्य् एवम् एनं सर्वं तद् अभिसमेति यत्किञ्चि प्रजाः साधु कुर्वन्ति, यस् तद् वेद यत् स वेद’ (ChanU.4.1.4) इति श्रुतेः॥ How? Because, sarvam, all; karma a-khilam, actions in their totality, without exception; O son of Pṛthā, parisamāpyate, culminate, get merged (attain their consummation); jñāne, in Knowledge, which is a means to Liberation and is comparable to ‘a flood all around’ (cf.BhG.2.46). This is the idea, which accords with the Upaniṣad text, ‘As when the (face of a die) bearing the number 4, called Kṛta, wins, the other inferior (numbers on the die-faces) get included in it, so whatever good actions are performed by beings, all that gets merged in this one (Raikva). (So it happens) to anyone who knows what he (Raikva) knew' (ChanU.4.1.4).
तद् एतद् विशिष्टं ज्ञानं, तर्हि केन प्राप्यते? इत्य् उच्यते – In that case, by what means is this highly estimable Knowledge acquired? The answer is being given:
tad, √vid, praṇipāta, paripraśna, sevā; upa-√diś, yuṣmad, jñāna, jñānin, tattva-darśin. तद् [ज्ञानं] विद्धि। प्रणिपातेन परिप्रश्नेन सेवया ज्ञानिनः तत्त्व-दर्शिनः ते ज्ञानम् उपदेक्ष्यन्ति॥ Understand that (knowledge). By surrender (to the feet of the teacher, that is, with an attitude of acceptance of the teacher as a source of knowledge), by inquiry, and by service (to the teacher – as traditionally no tuition is charged during the study) the wise – who have the vision of the truth – will teach you this knowledge.
Understand that (knowledge) (तद् विद्धि). By surrender (to the teacher as a source of knowledge) (प्रणिपातेन),
by inquiry (परिप्रश्नेन), (and) by service (to the teacher during this study) (सेवया),
(these teachers) will teach you this knowledge (उपदेक्ष्यन्ति ते ज्ञानम्),
they being ones who have this teaching knowledge (ज्ञानिनः) (and) have the vision of the truth (तत्त्व-दर्शिनः).
तद् विद्धि विजानीहि, येन विधिना प्राप्यते इति। आचार्यान् अभिगम्य, प्रणिपातेन प्रकर्षेण नीचैः पतनं प्रणिपातः दीर्घ-नमस्कारः तेन, ‘कथं बन्धः? कथं मोक्षः? का विद्या? का च अ-विद्या?’ इति परिप्रश्नेन, सेवया गुरु-शुश्रूषया एवम्-आदिना, प्रश्रयेण आवर्जिता आचार्या उपदेक्ष्यन्ति कथयिष्यन्ति ते ज्ञानं यथोक्त-विशेषणं ज्ञानिनः, ज्ञानवन्तोऽपि केचिद् यथावत् तत्त्व-दर्शन-शीलाः, अपरे न, अतो विशिनष्टि तत्त्व-दर्शिनः इति। Viddhi, know; tat, that, the process by which It is acquired; by approaching teachers praṇipātena, through prostration, by lying fully stretched on the ground with face downward, with prolonged salutation; paripraśnena, through inquiry, as to how bondage and Liberation come, and what are Knowledge and ignorance; and sevayā, through the service of the guru. (Know it) through these and other (disciplines).
[•Other disciplines such as control of the mind, body, etc. Saṅkarācarya's own words in the Commentary are evam-ādinā, after which Ast. puts a full stop, and agreeing with this, A.G. says that the word viddhi (know) is to be connected with evam-ādinā. Hence this translation. Alternatively, those words have to be taken with praśrayeṇa (humility). Then the meaning will be, ‘Being pleased with such and other forms of humility....’-Tr.•]
Being pleased with humility, jñāninaḥ, the wise ones, the teachers; tattva-darśinaḥ, who have realized the Truth; upadekṣyanti, will impart, will tell; te, you; jñānam, the Knowledge as described above. Although people may be wise, some of them are apt to know Truth just as it is, while others may not be so. Hence the qualification, ‘who have realized the Truth’.
ये सम्यग्-दर्शिनः तैः उपदिष्टं ज्ञानं कार्य-क्षमं भवति, न इतरद् इति भगवतो मतम्॥ The considered view of the Lord is that Knowledge imparted by those who have full enlightenment becomes effective, not any other.
तथा च सति, इदम् अपि समर्थं वचनम् – That being so, the next verse also becomes appropriate:
yad, jñātvā, na, punar, moha, evam, √yā, pāṇḍava; yad, bhūta, a-śeṣeṇa, √dṛś, ātman, atha-u, asmad. यद् ज्ञात्वा न पुनः एवं मोहं यास्यसि, पाण्डव। येन, अ-शेषेण भूतानि मयि अथ-उ आत्मनि द्रक्ष्यसि॥ Understanding this (knowledge), you will not again in this way become deluded, O Arjuna. By this (knowledge) you will see all beings in Me and even in yourself.
Understanding this (knowledge) (यद् ज्ञात्वा), not again deluded (न पुनः मोहम्)
in this way you will become (एवं यास्यसि), O son of King Pāṇḍu (पाण्डव = अर्जुन).
By this (knowledge) (येन) all beings (भूतानि अ-शेषेण)
you will see (द्रक्ष्यसि) even in yourself (आत्मनि अथ-उ) (and) in Me (मयि).
1. यद् ज्ञात्वा
understanding this [knowledge]
fr. यद् prn. n. sg. acc.; ज्ञात्वा in. pt. of √ज्ञा (SG.6.9:)
यद् ज्ञात्वा यद् ज्ञानं तैः उपदिष्टं अधिगम्य प्राप्य (न) पुनः भूयः मोहम् एवं यथा इदानीं मोहं गतोऽसि पुनः एवं न यास्यसि हे पाण्डव। किञ्च येन ज्ञानेन भूतानि अ-शेषेण ब्रह्मादीनि स्तम्ब-पर्यन्तानि द्रक्ष्यसि साक्षाद् आत्मनि प्रत्यग्-आत्मनि ‘मत्-संस्थानि इमानि भूतानि’ इति अथो अपि मयि वासु-देवे ‘परमेश्वरे च इमानि’ इति, क्षेत्रज्ञेश्वरैकत्वं सर्वोपनिषत्-प्रसिद्धं द्रक्ष्यसि इत्यर्थः॥ Jñātvā, knowing; yat, which – by acquiring which Knowledge imparted by them; O Pāṇḍava, na yāsyasi, you will not come under; moham, delusion; punaḥ, again; evam, in this way, in the way you have come under delusion now. Besides, yena, through which Knowledge; drakṣyasi, you will see directly; bhūtāni, all beings; a-śeṣeṇa, without exception, counting from Brahma (Lord Brahmā-ji) down to a clump of grass; ātmani, in the Self, in the innermost Self, thus – ‘These beings exist in me’; and atha-u, also; see that these are mayi. in Me, in Vāsudeva, the supreme Lord. The purport is, ‘You will realize the identity of the individual Self and God, which is well known in the Upaniṣads.’
किञ्च एतस्य ज्ञानस्य माहात्म्यम् – Moreover, the greatness of this Knowledge is:
api, ced, √as, pāpa, sarva, pāpa-kṛttama; sarva, jñāna-plava, eva, vṛjina, sam-√tṝ. अपि चेद् सर्वेभ्यः पापेभ्यः पाप-कृत्तमः असि, ज्ञान-प्लवेन एव सर्वं वृजिनं (=पापं) सन्तरिष्यसि॥ Even if you are one who has done sins worse than any sinner, by the raft that is knowledge alone you will cross over all (forms of) karma demerit.
Even if you अपि चेद् असि), than sinners (पापेभ्यः)
(than) any (सर्वेभ्यः) (you) have done (worse) sins (पाप-कृत्तमः),
(then) by the raft that is knowledge alone all (सर्वं ज्ञान-प्लवेन एव)
karma demerit (वृजिनं) you will cross over (सन्तरिष्यसि).
1. अपि चेद्
even if
fr. अपि in.; चेद् in.
4. सर्वेभ्यः पापेभ्यः
than any sinner
fr. सर्व prn. a. n. pl. abl. (SG.4.16.2:); पाप n. pl. abl.
अपि चेद् असि पापेभ्यः पाप-कृद्भ्यः सर्वेभ्यः अतिशयेन पाप-कृत् पाप-कृत्तमः सर्वं ज्ञान-प्लवेन एव ज्ञानम् एव प्लवं कृत्वा वृजिनं वृजिनार्णवं पापं सन्तरिष्यसि। धर्मोऽपि इह मुमुक्षोः पापम् उच्यते॥ Api cet asi, even if you be; pāpa-kṛt-tamaḥ, the worst sinner, extremely sinful; sarvebhyaḥ, among all; pāpebhyaḥ, the sinners (pāpa, lit. sin, means here sinner); still santariṣyasi, you will cross over; sarvam, all; the vṛjinam, wickedness, the ocean of wickedness, sin;
[•Ast. reads pāpa-samudram, (ocean of sin) in place of pāpam.-Tr.•]
jñāna-plavena eva, with the raft of Knowledge alone, by using Knowledge alone as a float. Here,
[•Here, in the scriptures imparting spiritual instructions.•]
righteousness (formal religious observance), too, is said to be an evil in the case of one aspiring for Liberation.
ज्ञानं कथं नाशयति पापम् इति स-दृष्टान्तम् उच्यते – How Knowledge destroys sin is being told with the help of an illustration:
yathā, edhas, samiddha, agni, bhasma-sāt, √kṛ, arjuna; jñāna-agni, sarva-karman, bhasama-sāt, √kṛ, tathā. अर्जुन, यथा समिद्धः अग्निः एधांसि भस्म-सात् कुरुते, तथा ज्ञान-अग्निः सर्व-कर्माणि भस्म-सात् कुरुते॥ O Arjuna, just as a well-ignited fire reduces logs to ashes, so this fire that is knowledge reduces all karmas (all results of karma waiting to fructify in the individual jīva’s karma account) to ashes.
Just as logs (यथा एधांसि) a well-ignited fire (समिद्धः अग्निः)
reduces to ashes (भस्म-सात् कुरुते), O Arjuna (अर्जुन),
the fire that is knowledge (ज्ञान-अग्निः) all karmas (results of karma waiting to fructify for the jiva) (सर्व-कर्माणि)
it reduces to ashes similarly (भस्म-सात् कुरुते तथा).
fr. भस्म-सात् in.; √कृ 8.Ā. pr. 3rd sg. (SG.5.22.1:)
यथा एधांसि काष्ठानि समिद्धः सम्यक् इद्धः दीप्तः अग्निः भस्मसाद् भस्मी-भावं कुरुते हे अर्जुन, एवं ज्ञानम् एव अग्निः ज्ञानाग्निः सर्व-कर्माणि भस्मसात् कुरुते तथा निर्-बीजी-करोति इत्यर्थः। O Arjuna, yathā, as; a samiddhaḥ, blazing; agniḥ, fire, a well lighted fire; kurute, reduces; edhāṃsi, pieces of wood; bhasmasāt, to ashes; tathā, similarly; jñānāgniḥ, the fire of Knowledge – Knowledge itself being the fire; kurute, reduces; bhasmasāt, to ashes; sarva-karmāṇi, all actions, i.e. it renders them ineffective, for the fire of Knowledge itself cannot directly
[•Knowledge destroys ignorance, and thereby the idea of agentship is eradicated. This in turn makes actions impossible.•]
burn actions to ashes, like pieces of wood. So, the idea implied is that full enlightenment is the cause of making all actions impotent.
न हि साक्षाद् एव ज्ञानाग्निः तानि कर्माणि इन्धनवद् भस्मी-कर्तुं शक्नोति। तस्मात् सम्यग्-दर्शनं सर्व-कर्मणां निर्-बीजत्वे कारणम् इत्यभिप्रायः। सामर्थ्याद् येन कर्मणा शरीरम् आरब्धं तत् प्रवृत्त-फलत्वाद् उपभोगेन एव क्षीयते, [‘तस्य तावद् एव चिरं यावन् न विमोक्ष्येऽथ सम्पत्स्ये’ (ChanU.6.14.2) इत्यि श्रुतेः]। अतो यानि अ-प्रवृत्त-फलानि ज्ञानोत्पत्तेः प्राक् कृतानि ज्ञान-सह-भावीनि च अतीतानेक-जन्म-कृतानि च तान्य् एव सर्वाणि भस्मसात् कुरुते॥ From the force the context
[•If the body were to die just with the dawn of Knowledge, imparting of Knowledge by enlightened persons would be impossible, and thus there would be no teacher to transmit Knowledge!•]
it follows that, since the result of actions owing to which the present body has been born has already become effective, therefore it gets exhausted only through experiencing it. Hence, Knowledge reduces to ashes only all those actions that were done (in this life) prior to the rise of Knowledge and that have not become effective, as also those performed along with (i.e. after the dawn of) Knowledge, and those that were done in the many past lives.
na, hi, jñāna, sa-dṛśa, pavitra, iha, √vid; tad, svayam, yoga-saṃsidda, kāla, ātman, √vid. इह हि ज्ञानेन स-दृशं पवित्रं न विद्यते। कालेन योग-संसिद्धः आत्मनि स्वयं तद् [ज्ञानं] विन्दति॥ In this world, indeed, there is no purifier equal to knowledge. In time, the one who is prepared by (karma-)yoga (and has a proper teacher) gains that (knowledge) easily in one’s (prepared) mind.
Indeed to knowledge there is no equal (न हि ज्ञानेन स-दृशम्)
purifier in this world (पवित्रम् इह विद्यते).
That (knowledge) easily (तद् स्वयं) the one who is prepared by (karma-)yoga (योग-संसिद्धः)
in time (कालेन) gains in one’s (prepared) mind (आत्मनि विन्दति).
न हि ज्ञानेन स-दृशं तुल्यं पवित्रं पावनं शुद्धिकरम् इह विद्यते। तद् ज्ञानं स्वयम् एव योग-संसिद्धः योगेन कर्म-योगेन समाधि-योगेन च संसिद्धः संस्कृतः योग्यताम् आपन्नः सन् मुमुक्षुः कालेन महता आत्मनि विन्दति लभते इत्यर्थः॥ Hi, indeed; na vidyate, there is nothing; pavitram, purifying, sanctifying; iha, here; sa-dṛśam, comparable; jñānena, to Knowledge. Yoga-saṃsiddhaḥ, one who has become perfected, who as attained fitness through yoga – the seeker after Liberation who has become saṃsiddhaḥ, purified, qualified; yogena, through the yoga of Karma and the yoga of concentration-; kālena, after a long time; vindati, realizes, i.e. attains; tat, That, Knowledge; verily svayam, by himself; ātmani, in his own heart.
येन एकान्तेन ज्ञान-प्राप्तिः भवति स उपायः उपदिश्यते – That means by which Knowledge is invariably attained is being taught:
śrad-dhāvat, √labh, jñāna, tad-para, saṃyata-indriya; jñāna, labdhvā, parā, śānti, a-cireṇa, adhi-√gam. श्रद्धावान् तत्-परः संयत-इन्द्रियः ज्ञानं लभते। ज्ञानं लब्ध्वा परां शान्तिम् अ-चिरेण अधिगच्छति॥ One who has trust (in this teaching as a valid means of knowledge), for whom that (knowledge) is the ultimate, and whose senses are mastered (by karma-yoga) – that one attains knowledge. Having gained knowledge, one immediately attains limitless peace.
One who has trust (in this teaching as a valid means of knowledge) (श्रद्धावान्) attains knowledge (लभते ज्ञानम्),
for whom that (knowledge) is the ultimate (तत्-परः) (and) whose senses are mastered (by karma-yoga) (संयत-इन्द्रियः).
Having gained knowledge (ज्ञानं लब्ध्वा), limitless (पराम्)
peace (शान्तिम्) one immediately attains (अ-चिरेण अधिगच्छति).
श्रद्धावान् श्रद्धालुः लभते ज्ञानम्। श्रद्धालुत्वेऽपि भवति कश्चिद् मन्द-प्रस्थानः, अत आह – तत्-परः, गुरूपासनादाव् अभियुक्तः ज्ञान-लब्ध्य्-उपाये। श्रद्धावान् तत्परः अपि अ-जितेन्द्रियः स्याद् इति, अतः आह – संयतेन्द्रियः, संयतानि विषयेभ्यो निवर्तितानि यस्य इन्द्रियाणि स संयतेन्द्रियः। य एवं-भूतः श्रद्धावान् तत्-परः संयतेन्द्रियश् च, सः अ-वश्यं ज्ञानं लभते। Śraddhāvān, the man who has faith; labhate, attains; jñānam, Knowledge. Even when one has faith, he may be indolent. Therefore the Lord says, tat-paraḥ, who is diligent, steadfast in the service of the teacher, etc., which are the means of attaining Knowledge. Even when one has faith and is diligent, one may not have control over the organs. Hence the Lord says, saṃyata-indriyaḥ, who has control over the organs – he whose organs (indriyāṇi) have been withdrawn (saṃyata) from objects. He who is such, who is full of faith, diligent, and has control over the organs, does surely attain Knowledge.
प्रणिपातादिस् तु बाह्योऽनैकान्तिकोऽपि भवति, मायावित्वादि-सम्भवाद्, न तु तत् श्रद्धावत्त्वादौ इत्य् एकान्ततः ज्ञान-लब्ध्य्-उपायः। However, prostrations etc., which are external, are not invariably fruitful, for there is scope for dissimulation faith etc. But this is not so in the case of one possessing faith etc. Hence they are the unfailing means of acquiring Knowledge.
किं पुनः ज्ञान-लाभात् स्याद्? इत्य् उच्यते – ज्ञानं लब्ध्वा परां मोक्षाख्यां शान्तिम् उपरतिम् अ-चिरेण क्षिप्रम् एव अधिगच्छति। सम्यग्-दर्शनात् क्षिप्रम् एव मोक्षो भवति इति सर्व-शास्त्र-न्याय-प्रसिद्धः सु-निश्चितः अर्थः॥ What, again, will result from gaining Knowledge? This is being answered: Labdhvā, achieving; jñānam, Knowledge; adhigacchati, one attains; a-cireṇa, soon indeed; parām, supreme; śāntim, Peace, supreme detachment called Liberation. That Liberation soon follows from full Knowledge is a fact well ascertained from all the scriptures and reasoning.
अत्र संशयः न कर्तव्यः, पापिष्ठो हि संशयः। कथम्? इति उच्यते – One should not entertain any doubt in this matter. For doubt is the most vicious thing. Why? The answer is being stated:
a-jña, ca, a-śrad-dadhāna, ca, saṃśaya-ātman, vi-√naś; na, idam, loka, √as, na, para, na, sukha, saṃśaya-ātman. अ-ज्ञः च अ-श्रद्दधानः च संशय-आत्मा [च] विनश्यति। संशय-आत्मनः अयं लोकः न अस्ति, न परः, न सुखम्॥ The nondiscerning, having no trust, whose mind is full of doubts – that one perishes (remains in the life of unbecoming becoming, saṃsāra). For the one whose mind is full of doubts, this world is not there, nor the next, nor is there any happiness (because of constant doubts).
The nondiscerning (अ-ज्ञः च), having no trust (अ-श्रद्दधानः च),
(and) whose mind is full of doubts (संशय-आत्मा) perishes (remains in saṃsāra) (विनश्यति).
This world is not there (न अयं लोकः अस्ति), nor the next (न परः),
nor is there any (lasting) happiness (न सुखं) for the one whose mind is full of doubts (संशय-आत्मनः).
अ-ज्ञश् च अन्-आत्म-ज्ञः अ-श्रद्दधानश् च गुरु-वाक्य-शास्त्रेषु अ-विश्वासवांश् च संशयात्मा च संशय-चित्तश् च विनश्यति। अज्ञाश्रद्दधानौ यद्य् अपि विनश्यतः, न तथा यथा संशयात्मा। संशयात्मा तु पापिष्ठः सर्वेषाम्। कथम्? न अयं साधारणोऽपि लोकोऽस्ति। तथा न परः लोकः। न सुखम्, तत्र अपि संशयोपपत्तेः (संशयोत्पत्तेः) संशयात्मनः संशय-चित्तस्य। तस्मात् संशयो न कर्तव्यः॥ A-jñaḥ, one who is ignorant, who has not known the Self; and a-śrad-dadhanaḥ, who is faithless;
[•Ast. adds here: guru-vākya-śāstreṣu a-viśvāsavān, who has no faith in the instructions of the teacher and the scriptures.-Tr.•]
and saṃśaya-ātmā, who has a doubting mind; vinaśyati, perishes. Although the ignorant and the faithless get ruined, yet it is not to the extent that a man with a doubting mind does. As for one with a doubting mind, he is the most vicious of them all. How? Na ayam lokaḥ, neither this world which is familiar; na, nor also; paraḥ, the next world; na sukham, nor happiness; asti, exist; saṃśaya-ātmanaḥ, for one who has a doubting mind. For doubt is possible even with regard to them (to this and the next world, and even one’s own joy)! Therefore one should not entertain doubt.
yoga-sannyasta-karman, jñāna-sañchinna-saṃśaya; ātmavat, na, karman, ni-√bandh, dhanam-jaya. कर्माणि योग-सन्न्यस्त-कर्माणं ज्ञान-सञ्छिन्न-संशयम् आत्मवन्तं न निबध्नन्ति, धनञ्-जय॥ Actions do not bind the one who has renounced karma through (jñāna-)yoga (knowledge as the means even though engaged in activity), whose doubt has been completely severed by knowledge, and who is attentive (whose vision of reality is never lost), O Arjuna.
The one who has renounced karma through (jñāna-)yoga (even though engaged in activity) (योग-सन्न्यस्त-कर्माणम्),
whose doubt has been completely severed by knowledge (ज्ञान-सञ्छिन्न-संशयम्),
(and) who is attentive (whose vision of reality is never lost) (आत्मवन्तं), actions (do) not (न कर्माणि)
bind (निबध्नन्ति), O winner of laurels (धनञ्-जय = अर्जुन).
योग-संन्यस्त-कर्माणं परमार्थ-दर्शन-लक्षणेन योगेन संन्यस्तानि कर्माणि येन परमार्थ-दर्शिना धर्माधर्माख्यानि तं योग-संन्यस्त-कर्माणम्। Yoga-sannyasta-karmāṇam, one who has renounced actions through yoga: that person who is a knower of the supreme Goal, by whom actions called righteous or unrighteous have been renounced through the yoga characterized as the Knowledge of the supreme Goal.
कथं योग-संन्यस्त-कर्मा? इत्य् आह – ज्ञान-सञ्छिन्न-संशयं ज्ञानेन आत्मेश्वरैकत्व-दर्शन-लक्षणेन सञ्छिन्नः संशयो यस्य सः ज्ञान-सञ्छिन्न-संशयः, य एवं योग-संन्यस्त-कर्मा, तम्। How does one become detached from actions through yoga? The Lord says: He is jñāna-sañchinna-saṃśayaḥ, one whose doubts (saṃśaya) have been fully dispelled (sañchinna) by Knowledge (jñāna) characterized as the realization of the identity of the individual Self and God.आत्मवन्तम् अ-प्रमत्तं गुण-चेष्टा-रूपेण दृष्टानि कर्माणि न निबध्नन्ति अन्-इष्टादि-रूपं फलं न आरभन्ते, हे धनञ्-जय॥ O Dhanañ-jaya, he who has thus renounced actions through yoga, ātmavantam, who is not inadvertent, not careless; him, karmāṇi, actions, seen as the activities of the guṇas (see BhG.3.28); na nibadhnanti, do not bind, (i.e.) they do not produce a result in the form of evil etc.
यस्मात् कर्म-योगानुष्ठानाद् अ-शुद्धि-क्षय-हेतुक-ज्ञान-सञ्छिन्न-संशयः न निबध्यते कर्मभिः ज्ञानाग्नि-दग्ध-कर्मत्वाद् एव, यस्माच् च ज्ञान-कर्मानुष्ठान-विषये संशयवान् विनश्यति – Since one whose doubts have been destroyed by Knowledge – arising from the destruction of the impurities (of body, mind, etc.) as result of the practise of Karma-yoga – does not get bound by actions owing to the mere fact of his actions having been burnt away by Knowledge; and since one who has doubts with regard to the practice of the yogas of Knowledge and Actions gets ruined:
tasmāt, a-jñāna-sambhūta, hṛd-stha, jñāna-asi, ātman; chittvā, enad, saṃśaya, yoga, ā-√sthā, ud-√sthā, bhārata. तस्माद् ज्ञान-असिना अ-ज्ञान-सम्भूतं हृत्-स्थम् एनम् आत्मनः संशयं छित्त्वा, योगम् आतिष्ठ, उत्तिष्ठ [च], भारत॥ Therefore, severing with the sword that is knowledge this doubt about yourself (initially in regard to one’s duty, later in regard to oneself, ātmā), rooted in the intellect and born of a lack of discernment, commit to (karma-)yoga and get up, O Arjuna!
Therefore (तस्माद्), (doubt) born of a lack of discernment (अ-ज्ञान-सम्भूतम्),
rooted in the intellect (हृत्-स्थं), with the sword that is knowledge (ज्ञान-असिना) about yourself (आत्मनः),
severing (छित्त्वा) this doubt (एनं संशयं), to (karma-)yoga (योगम्)
commit (आतिष्ठ), (and) get up (to fight) (उत्तिष्ठ), O (brilliant) son of India (भारत = अर्जुन).
तस्मात् पापिष्ठम् अ-ज्ञान-सम्भूतम् अ-ज्ञानाद् अ-विवेकाद् जातं हृत्-स्थं हृदि बुद्धौ स्थितं ज्ञानासिना शोक-मोहादि-दोष-हरं सम्यग्-दर्शनं ज्ञानं तद् एव असिः खङ्गः तेन ज्ञानासिना आत्मनः स्वस्य, आत्म-विषयत्वात् संशयस्य। न हि परस्य संशयः परेण च्छेत्तव्यतां प्राप्तः, येन ‘स्वस्य’ इति विशेष्येत, अतः आत्म-विषयोऽपि स्वस्य एव भवति। छित्त्वा एनं संशयं स्व-विनाश-हेतु-भूतम्, योगं सम्यग्-दर्शनोपायं कर्मानुष्ठानम् आतिष्ठ कुर्व् अत्यर्थः। उत्तिष्ठ च इदानीं युद्धाय भारत इति॥ Tasmāt, therefore, O scion of the Bharata dynasty; ātiṣṭha, take recourse to, i.e. undertake; yogam, yoga – performance of actions, which is a means to full Illumination; and now, uttiṣṭha, rise up for battle; chittvā, cutting asunder; jñāna-asinā, with the sword of Knowledge – Knowledge is full Illumination, which is a destroyer of such defects as sorrows, delusion, etc.; that itself is the sword; with that sword of Knowledge–; enam, this; saṃśayam, doubt; ātmanaḥ, of your own, which is a source of one’s own ruin and is most sinful; hṛt-stham, in the heart, residing in the intellect; ajñāna-sambhūtam, arising from ignorance, born of non-discrimination. The word ātmanaḥ is used because doubt concerns oneself. Indeed, another’s doubt cannot be removed by someone else. Hence the word ‘own’ is used. So, although the doubt is with regard to the Self, it is really one’s own.
इति श्रीमत्-परम-हंस-परिव्राजकाचार्य-गोविन्द-भगवत्-पूज्य-पाद-शिष्य-श्रीमच्-छङ्कर-भगवतः कृतौ श्री-भगवद्-गीता-भाष्ये ब्रह्म-यज्ञ-प्रशंसा-पर-नामा ज्ञान-कर्म-सन्न्यास-योगो नाम चतुर्थोऽध्यायः॥४॥
om, tad, sat. iti, śrīmat-bhagavat-gītā, upaniṣad, brahma-vidyā, yoga-śāstra, śrī-kṛṣṇa-arjuna-saṃvāda, jñāna-karma-sannyāsa-yoga, nāma, caturtha, adhyāya. Om (brahman, the witness of all) is that (only) reality. Thus ends the forth chapter, called “The Topic of Knowledge and the Renunciation of Action,” of the (eighteen chapters of) Songs of the Glorious Lord, which is (looked upon as) sacred teaching (Upaniṣad) and (whose teaching is) in (the form of) a dialogue between Śrī Kṛṣṇa and Arjuna, (the subject matter being) knowledge of brahman and yoga.
‘कर्मण्य् अकर्म यः पश्येद्’ (BhG.4.18) इत्यारभ्य ‘स युक्तः कृत्स्न-कर्म-कृत्’ (BhG.4.18) ‘ज्ञानाग्नि-दग्ध-कर्माणम्’ (BhG.4.19) ‘शारीरं केवलं कर्म कुर्वन्’ (BhG.4.21) ‘यद्-ऋच्छा-लाभ-सन्तुष्टः’ (BhG.4.22) ‘ब्रह्मार्पणं ब्रह्म हविः’ (BhG.4.24) ‘कर्म-जान् विद्धि तान् सर्वान्’ (BhG.4.32) ‘सर्वं कर्माखिलं पार्थ’ (BhG.4.33) ‘ज्ञानाग्निः सर्व-कर्माणि’ (BhG.4.37) ‘योग-संन्यस्त-कर्माणम्’ (BhG.4.41) इत्य्-अन्तैः वचनैः सर्व-कर्म-सन्न्यासम् अवोचद् भगवान्। In the instructions beginning with ‘He who finds inaction in action’ (BhG.4.18), and in, ‘he is engaged in yoga and is a performer, of all actions’ (ibid.), ‘whose actions have been burnt away by the fire of wisdom’ (BhG.4.19), ‘performing actions merely for the (maintenance of the ) body’ (BhG.4.21), ‘Remaining satisfied with what comes unasked for’ (BhG.4.22), ‘The ladle is Brahman, the oblation is Brahman’ (BhG.4.24), ‘Know them all to be born of action’ (BhG.4.32), ‘O son of Pṛthā, all actions in their totality culminate in Knowledge’ (BhG.4.33), ‘the fire of Knowledge reduces all actions to ashes’ (BhG.4.37) ending with ‘actions do not bind one who has renounced actions through yoga’ (BhG.4.41), the Lord spoke of renunciation of all actions.
‘छित्त्वैनं संशयं योगम् आतिष्ठ (उत्तिष्ठ)’ (BhG.4.42) इत्य् अनेन वचनेन ‘योगं च कर्मानुष्ठान-लक्षणम् अनुतिष्ठ’ इत्य् उक्तवान्। And in the words, ‘take recourse to yoga by cutting asunder with the sword of Knowledge this doubt’ (BhG.4.42), the Lord has said, ‘You undertake yoga consisting in the performance of actions’.
तयोर् उभयोश् च कर्मानुष्ठान-कर्म-सन्न्यासयोः स्थिति-गतिवत् परस्पर-विरोधाद्, एकेन सह कर्तुम् अशक्यत्वात्, काल-भेदेन च अनुष्ठान-विधानाभावाद्, अर्थाद् एतयोः अन्यतर-कर्तव्यता-प्राप्तौ सत्यां, यत् प्रशस्यतरम् एतयोः कर्मानुष्ठान-कर्म-सन्न्यासयोः तत् कर्तव्यं न इतरद् इत्य् एवं मन्यमानः प्रशस्यतर-बुभुत्सया अर्जुन उवाच – ‘सन्न्यासं कर्मणां कृष्ण’ (BhG.5.1) इत्यादिना। Between these two, viz the performance of actions and renunciation of actions, since there is mutual opposition as between rest and motion, therefore it is not possible for the same person to undertake them together. Nor has it been enjoined that they should be practised at different times. That is to say, should be practised at different times. That is to say, there arises the contingency of having to undertake one of these as a duty. In such a case the one which is more commendable of these two, viz performance of actions and relinquishment of actions, ought to be undertaken, not the other. Thinking thus and with a view to knowing the one that is more commendable, Arjuna said, ‘O Kṛṣṇa, You speak of renunciation of actions,’ etc.
ननु च आत्म-विदः ज्ञान-योगेन निष्ठां प्रतिपिपादयिषन् पूर्वोदाहृतैः वचनैः भगवान् सर्व-कर्म-सन्न्यासम् अवोचत्, न तु अन्-आत्म-ज्ञस्य। अतश् च कर्मानुष्ठान-कर्म-सन्न्यासयोः भिन्न-पुरुष-विषयत्वाद् अन्यतरस्य प्रशस्यतरत्व-बुभुत्सया प्रश्नः अन्-उपपन्नः। Objection: Is it not that in the verses quoted above, the Lord, intent on elaborating steadfastness in Knowledge, spoke of renunciation of all actions for a knower of the Self, but not for one ignorant of the Self? And consequently, since performance of actions and their renunciation are meant for different persons, therefore the question with a view to knowing the preference of one over the other does not become logical.
सत्यम् एव त्वद्-अभिप्रायेण प्रश्नो न उपपद्यते, प्रष्टुः स्वाभिप्रायेण पुनः प्रश्नः युज्यत एवेति वदामः। Reply: It is true that from your point of view the question is not rational. We say, that, on the other hand, the question is certainly justifiable from the questioner’s (Arjuna’s) standpoint.
कथम्? पूर्वोदाहृतैः वचनैः भगवता कर्म-सन्न्यासस्य कर्तव्यतया विवक्षितत्वात् प्राधान्यम्, अन्तरेण च कर्तारं तस्य कर्तव्यत्वासम्भवाद् अनात्म-विद् अपि कर्ता पक्षे प्राप्तः अनूद्यते एव, न पुनः आत्मवित्-कर्तृकत्वम् एव सन्न्यासस्य विवक्षितम् इति। Objection: How? Reply: In the foregoing passages the emphasis is on the renunciation of actions (not on the agent), because it was intended by the Lord to present that as a duty. But it is impossible to undertake that (renunciation) as a duty unless there is an agent to do so. Therefore, from one point of view, even he who has not realized the Self becomes approved as fit for renunciation. On the other hand, it is not intended that renunciation has to be undertaken only by a knower of the Self.
एवं मन्वान् ‘अस्य अर्जुनस्य कर्मानुष्ठान-कर्म-सन्न्यासयोः अविद्वत्-पुरुष-कर्तृकत्वम् अपि अस्ति’ इति पूर्वोक्तेन प्रकारेण ‘तयोः परस्पर-विरोधाद् अन्यतरस्य कर्तव्यत्वे प्राप्ते प्रशस्यतरं च कर्तव्यम् न इतरद्’ इति प्रशस्यतर-विविदिषया प्रश्नः न अन्-उपपन्नः। To Arjuna, who thus thinks that even an ignorant person is entitled to both performance of actions and their renunciation, there is mutual contradiction between the two as shown above. And if one of the two has to be undertaken, the more commendable one has to be preferred, not the other. In this way, the question with the intention of knowing the more commendable one is not unjustifiable.
प्रतिवचन-वाक्यार्थ-निरूपणेनापि प्रष्टुः अभिप्रायः एवम् एवेति गम्यते। From an ascertainment of the meaning of the answer, too, it is understood that the questioner’s intention is just this.
कथम्? ‘सन्न्यास-कर्म-योगौ निःश्रेयस-करौ तयोस् तु कर्म-योगो विशिष्यते’ (BhG.5.2) इति प्रतिवचनम्। Objection: How? The answer (of the Lord) is: Renunciation and Karma-yoga lead to Liberation. But among these, Karma-yoga excels (cf. : BhG.5.2).
एतद् निरूप्यम् – किं अनेन आत्मवित्-कर्तृकयोः सन्न्यास-कर्म-योगयोः निःश्रेयस-करत्वं प्रयोजनम् उक्त्वा, तयोर् एव कुतश्चिद् विशेषात् कर्म-सन्न्यासात् कर्म-योगस्य विशिष्टत्वम् उच्यते? The point to be ascertained is this: Is it that after stating the purpose of renunciation and Karma-yoga – which are resorted to by a knower of the Self – to be Liberation, it is being hereby [•In verse (cf: BhG.5.2).-Tr.•] said (by the Lord) that between those two themselves, the pre-eminence of Karma-yoga over renunciation of actions is owing to some speciality,
आहोस्विद् अनात्मवित्-कर्तृकयोः सन्न्यास-कर्म-योगयोः तद्-उभयम् उच्यते? इति। Or is it that both those
[•Both those (idea) – that Karma-yoga, too, leads to Liberation, and also that it is superior to renunciation of actions.-Tr.•]
(ideas) are asserted (by Him) with respect to renunciation of actions and Karma-yoga practised by one who is ignorant of the Self?
किञ् च अतः – यदि आत्मवित्-कर्तृकयोः सन्न्यास-कर्म-योगयोः निःश्रेयस-करत्वम्, तयोस् तु कर्म-सन्न्यासात् कर्म-योगस्य विशिष्टत्वम् उच्यते, यदि वा अनात्मवित्-कर्तृकयोः सन्न्यास-कर्म-योगयोः तद्-उभयम् उच्यते? इति। Objection: What does it matter if the statement means that Liberation can be attained through renunciation of actions and Karma-yoga undertaken by a knower of the Self, and that, of them Karma-yoga is superior to renunciation of actions? Or that both those (ideas) are asserted in respect of renunciation of actions as well as Karma-yoga resorted to by one ignorant of the Self?
अत्र उच्यते – आत्मवित्-कर्तृकयोः सन्न्यास-कर्म-योगयोः असम्भवात्, तयोः निःश्रेयस-करत्व-वचनं तदीयाच् च कर्म-सन्न्यासात् कर्म-योगस्य विशिष्टत्वाभिधानम् इत्य् एतद् उभयम् अन्-उपपन्नम्। Vedāntin: As to this, the answer is: Since it is impossible that renunciation of actions and Karma-yoga can be undertaken by a knower of the Self, therefore, to say that both of them lead to Liberation, and to call his Karma-yoga as superior to renunciation of action-both these positions are absurd.
यदि अनात्म-विदः कर्म-सन्न्यासः तत्-प्रतिकूलश् च कर्मानुष्ठान-लक्षणः कर्म-योगः सम्भवेताम्, तदा तयोः निःश्रेयस-करत्वोक्तिः कर्म-योगस्य च कर्म-सन्न्यासाद् विशिष्टत्वाभिधानम् इत्य् एतद् उभयम् उपपद्यते। If it were possible for one ignorant of the Self to undertaken renunciation of actions and its opposite, Karma-yoga consisting in the performance of actions, then the two statements that both of them lead to Liberation and that Karma-yoga is superior to renunciation of actions become justifiable.
आत्म-विदस् तु सन्न्यास-कर्म-योगयोः असम्भवात्, तयोः निःश्रेयस-करत्वाभिधानं कर्म-सन्न्यासाच् च कर्म-योगः विशिष्यते इति च अन्-उपपन्नम्। But in the case of the knower of the Self, since it is impossible to pursue both renunciation of actions and Karma-yoga, therefore, to say that they lead to Liberation and that Karma-yoga is superior to renunciation of actions is illogical.
अत्र आह – किम् आत्म-विदः सन्न्यास-कर्म-योगयोः उभयोर् अपि असम्भवः? आहोस्विद् अन्यतरस्य असम्भवः? यदा च अन्यतरस्य असम्भवः, तदा किं कर्म-सन्न्यासस्य, उत कर्म-योगस्य? इति, असम्भवे कारणं च वक्तव्यम्? इति। With regard to this the Opponent says: Is it that renunciation of actions and Karma-yoga are both impossible for a knower of the Self, or that one of the two is impossible? If one of the two be impossible, then is it renunciation of actions or Karma-yoga? And the reason for this impossibility should also be stated.
अत्र उच्यते – आत्म-विदः निवृत्त-मिथ्या-ज्ञानत्वाद्, विपर्यय-ज्ञान-मूलस्य कर्म-योगस्य असम्भवः स्यात्। As to this, the answer is: In the case of the knower of the Self, since there has occurred a cessation of false knowledge, Karma-yoga, which is based on erroneous knowledge, will become impossible.
जन्मादि-सर्व-विक्रिया-रहितत्वेन निष्-क्रियम् आत्मानम् आत्मत्वेन यो वेत्ति – तस्य आत्म-विदः सम्यग्-दर्शनेन अपास्त-मिथ्या-ज्ञानस्य निष्-क्रियात्म-स्वरूपावस्थान-लक्षणं सर्व-कर्म-सन्न्यासम् उक्त्वा, तद्-विपरीतस्य मिथ्या-ज्ञान-मूल-कर्तृत्वाभिमान-पुरः-सरस्य स-क्रियात्म-स्वरूपावस्थान-रूपस्य कर्म-योगस्य इह शास्त्रे तत्र तत्र आत्म-स्वरूप-निरूपण-प्रदेशेषु सम्यग्-ज्ञान-मिथ्या-ज्ञान-तत्-कार्य-विरोधाद् अभावः प्रतिपाद्यते यस्मात्, तस्माद् आत्म-विदः निवृत्त-मिथ्या-ज्ञानस्य विपर्यय-ज्ञान-मूलः कर्म-योगो न सम्भवतीति युक्तम् उक्तं स्यात्। What is being established in various places here in the scripture (Gītā), in the various portions dealing with the ascertainment of the real nature of the Self, is this: Having stated that for the knower of the Self, who has realized as his own the Self which is actionless owing to Its being free from all such transformations as birth etc. and from whom false ignorance
[•The compound mithyājñana is to be split as mithyā-ajñāna: that which is false and is ignorance.–According to the Translator. (But, the simpler split is mithyā-jñāna, ‘false-knowledge’, since ‘false ignorance’ seems redundant, and hides the point that what one thinks is ‘knowledge’ is in truth ‘false’, that is teaching. Any future occurrences of that translation will be changed to ‘false-knowledge’.–Aruna)•]
has been eradicated as a result of full enlightenment, there follows renunciation of all actions characterized by abiding in the state of identity with the actionless Self, it is then stated that because of the contradiction between correct knowledge and false knowledge, and their results, Karma-yoga – which is opposed to renunciation of actions, which has false knowledge as its basis, which is preceded by the idea of agentship, and which consists in being established in the active-self – is nonexistent for him. This being so, it will be logical to say that Karma-yoga, which has erroneous knowledge for its source, is impossible for the knower of the Self who has become freed from false knowledge.
केषु केषु पुनः आत्म-स्वरूप-निरूपण-प्रदेशेषु आत्म-विदः कर्माभावः प्रतिपाद्यते? इति। Objection: In which places, again, dealing with the ascertainment of the true nature of the Self, has been established the absence of actions for the knower of the Self?
अत्र उच्यते – ‘अविनाशि तु तत् विद्धि’ (BhG.2.17) इति प्रकृत्य ‘य एनं वेत्ति हन्तारम्’ (BhG.2.19) ‘वेदाविनाशिनं नित्यम्’ (BhG.2.21) इत्यादौ तत्र तत्र आत्म-विदः कर्माभावः उच्यते। The answer to this is: Beginning the topic with, ‘But know That to be indestructible’ (BhG.2.17), the absence of actions in the case of the knower of the Self has been stated in various places such as, ‘He who thinks of this One as the killer’ (BhG.2.19), ‘he who knows this One as indestructible, eternal’ (BhG.2.21), etc.
ननु च कर्म-योगोऽपि आत्म-स्वरूप-निरूपण-प्रदेशेषु तत्र तत्र प्रतिपाद्यते एव, तद् यथा – ‘तस्माद् युध्यस्व भारत’ (BhG.2.18) ‘स्व-धर्मम् अपि चावेक्ष्य’ (BhG.2.3)‘कर्मण्य् एवाधिकारस् ते’ (BhG.2.47) इत्यादौ। अतश् च कथम् आत्म-विदः कर्म-योगस्य असम्भवः स्याद्? इति। Objection: Is it not that in the various places dealing with the ascertainment of the real nature of the Self, Karma-yoga, too, has surely been expounded, as for instance in, ‘Therefore, O descendant of Bharata, join the battle’ (BhG.2.18), ‘Even considering your own duty’ (BhG.2.31), ‘Your right is for action alone’ (BhG.2.47), etc.? And consequently, how can Karma-yoga be impossible for the knower of the Self?
अत्र उच्यते – सम्यग्-ज्ञान-मिथ्या-ज्ञान-तत्-कार्य-विरोधात्। To this the reply is: Because there is contradiction between right knowledge and false knowledge, and their effects;
‘ज्ञान-योगेन साङ्ख्यानाम्’ (BhG.3.3) इत्य् अनेन साङ्ख्यानाम् आत्म-तत्त्व-विदाम् अनात्म-वित्-कर्तृक-कर्म-योग-निष्ठातः निष्-क्रियात्म-स्वरूपावस्थान-लक्षणायाः ज्ञान-योग-निष्ठायाः पृथक्-करणात्। Because, by the text, ‘through the Yoga of Knowledge for the men of realization’ (BhG.3.3), the steadfastness of the Sāṅkhyas, the men who have known the reality of the Self, in the Yoga of Knowledge characterized as dwelling in the state of identity with the actionless Self, has been distinguished from the steadfastness in Karma-yoga which is resorted to by one ignorant of the Self;
कृत-कृत्यत्वेन आत्म-विदः प्रयोजनान्तराभावात्। Because, from the fact of his having attained fulfilment, there is no need of any other means for the knower of the Self;
‘तस्य कार्यं न विद्यते’ (BhG.3.17) इति कर्तव्यान्तराभाव-वचनाच् च। And because absence of any other duty has been pointed out in, ‘for him there is no duty to perform’ (BhG.3.17);
‘न कर्मणाम् अनारम्भात्’ (BhG.3.4) ‘सन्न्यासस् तु महा-बाहो दुःखम् आप्तुम् अयोगतः’ (BhG.5.6) इत्यादिना च आत्म-ज्ञानाङ्गत्वेन कर्म-योगस्य विधानात्। Also because, in ‘A person does not attain freedom from action by abstaining from action’ (BhG.3.4) and ‘But, O mighty-armed one, renunciation (of actions) is hard to attain without (Karma-) yoga’ (BhG.5.6), Karma-yoga has been prescribed as a means to the knowledge of the Self;
‘योगारूढस्य तस्यैव शमः कारणम् उच्यते’ (BhG.6.3) इत्य् अनेन च उत्पन्न-सम्यग्-दर्शनस्य कर्म-योगाभाव-वचनात्। And because, with regard to one in whom has arisen full realization, the absence of Karma-yoga has been stated in, ‘[•For the sage who wishes to ascend (to Dhyana-yoga), action is said to be the means.•] For that person, when he has ascended to (Dhyana-) yoga, inaction alone is said to be the means’ (BhG.6.3);
‘शारीरं केवलं कर्म कुर्वन् नाप्नोति किल्बिषम्’ (BhG.4.21) इति च शरीर-स्थिति-कारणातिरिक्तस्य कर्मणो निवारणात्। And because, actions other than those needed for the sustenance of the body have been ruled out in, ‘he incurs no sin by performing actions merely for the (maintenance of the) body’ (BhG.4.21);
‘नैव किञ्चित् करोमीति युक्तो मन्येत तत्त्व-वित्’ (BhG.5.8) इत्य् अनेन च शरीर-स्थितिमात्र-प्रयुक्तेष्व् अपि दर्शन-श्रवणादि-कर्मसु आत्म-याथात्म्य-विदः ‘करोमि’-इति-प्रत्ययस्य समाहित-चेतस्तया सदा अकर्तव्यत्वोपदेशात्। Also because, in the text, ‘the knower of Reality should think, “I certainly do not do anything”’ (BhG.5.8), it is taught with regard to one who has known the real nature of the Self that, keeping his mind absorbed in the Self, he should never have the idea ‘I am doing’, even in respect of actions such as seeing, hearing, etc. dictated by the need of merely maintaining the body;
आत्म-तत्त्व-विदः सम्यग्-दर्शन-विरुद्धो मिथ्या-ज्ञान-हेतुकः कर्म-योगः स्वप्नेऽपि न सम्भावयितुं शक्यते। And because, in the case of one who has known the reality of the Self, Karma-yoga which is opposed to full enlightenment and is caused by false knowledge cannot be a possibility even in a dream.
यस्मात् तस्माद् अनात्म-वित्-कर्तृकयोर् एव सन्न्यास-कर्म-योगयोः निःश्रेयस-करत्व-वचनम्; तदीयाच् च कर्म-सन्न्यासात् पूर्वोक्तात्म-वित्-कर्तृक-सर्व-कर्म-सन्न्यास-विलक्षणात्, सत्य् एव कर्तृत्व-विज्ञाने [गार्हस्थ्य-]कर्मैक-देश-विषयाद्, यम-नियमादि-सहितत्वेन च दुर्-अनुष्ठेयात् – सु-करत्वेन च कर्म-योगस्य विशिष्टत्वाभिधानम्, इति एवं प्रतिवचन-वाक्यार्थ-निरूपणेनापि पूर्वोक्तः प्रष्टुर् अभिप्रायः निश्चीयते इति स्थितम्। Therefore (for the above reasons), it is only with regard to the renunciation of actions and with regard to Karma-yoga resorted to by one who is ignorant of the self that the statement of their leading to Liberation has been made. And the speciality of (his) Karma-yoga has been spoken of as being easy of performance in comparison with his renunciation of actions which, as distinguished from the renunciation of all actions by the aforesaid knower of the Self, will be partial owing to the persistence of the idea of agentship and will be difficult to be practised along with yama, niyama, etc.
[•Yama: non-cruelty, forgiveness, truthfulness, harmlessness, control of the body and organs, straightforwardness, love, serenity, sweetness and absence of anger; Niyama: charity, sacrifice, austerity, meditation, study, celibacy, vows fasting, silence and bathing.•]
‘ज्यायसी चेत् कर्मणस् ते’ (BhG.3.1) इत्य् अत्र ज्ञान-कर्मणोः सह असम्भवे ‘यच् छ्रेय एतयोः तद् मे ब्रूहि’ (BhG.3.2) इत्य् एवं पृष्टोऽर्जुनेन भगवान् साङ्ख्यानां सन्न्यासिनां ज्ञान-योगेन निष्ठा पुनः कर्म-योगेन योगिनां निष्ठा प्रोक्तेति निर्णयं चकार। It stands confirmed that even by interpreting the meaning of the Lord’s answer in this way, the above-mentioned intention of the questioner (Arjuna) becomes well established. In the verse, ‘If it be your opinion that Wisdom is superior to action’ (BhG.3.1), when Arjuna, finding that Knowledge and action cannot coexist, asked, the Lord, ‘Tell me that which is superior of the two,’ (BhG.3.2) He stated His conclusion that steadfastness in the Yoga of Knowledge was taught for the knowers of the Self, the monks, while steadfastness in Karma-yoga was for the yogīs.
‘न च संन्यसनाद् एव केवलात् सिद्धिं समधिगच्छति’ (BhG.3.4) इति वचनाज् ज्ञान-सहितस्य सिद्धि-साधनत्वम् इष्टम् कर्म-योगस्य च, विधानात्। ज्ञान-रहितस्य सन्न्यासः श्रेयान्, किं वा कर्म-योगः श्रेयान्? इति एतयोः विशेष-बुभुत्सया – From the statement that one does not attain fulfilment from mere renunciation (cf. BhG.3.4), it follows that (renunciation) associated with Knowledge is intended as the means to fulfilment. And since Karma-yoga, too, has been enjoined, therefore, with the intention of knowing the distinction between these two to determine whether renunciation devoid of Knowledge is better or Karma-yoga is better, Arjuna asks:
arjuna, √vac: sannyāsa, karman, kṛṣṇa, punar, yoga, ca, √śaṃs; yad, śreyas, etad, eka, tad, asmad, √brū, su-niścitam. अर्जुनः उवाच। कृष्ण, कर्मणां सन्न्यासं पुनः योगं च शंससि। एतयोः यद् श्रेयः तद् एकं मे सु-निश्चितं ब्रूहि॥ Arjuna said: O Kṛṣṇa, You praise the renunciation (sannyāsa) of action and also (karma-)yoga. Of these two, please tell me definitely that one which is better (for me who is not yet wise).
अर्जुनः उवाच। The renunciation (sannyāsa) of action (सन्न्यासं कर्मणां), O Kṛṣṇa (कृष्ण),
and also (karma-)yoga (पुनः योगं च) You praise (शंससि).
Which one of the these two is better (यद् श्रेयः एतयोः एकम्),
that please tell me definitely (तद् मे ब्रूहि सु-निश्चितम्).
1. अर्जुनः उवाच
अर्जुन said
fr. अर्जुन m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
2. कृष्ण
O कृष्ण
fr. कृष्ण m. sg. voc.
4. कर्मणां सन्न्यासं
the renunciation of action
fr. कर्मन् n. pl. gen. (SG.3.22:); सन्न्यास m. sg. acc.
5. पुनः योगं च
and also [कर्म-] योग
fr. पुर्नर् in.; योग m. sg. acc.; च in.
3. शंससि
You praise
fr. √शंस् 1.P. pr. 2nd sg.
6. एतयोः
of these two
fr. एतद् prn. m. du. gen.
11. यद् श्रेयः
which [is] better [for me]
fr. यद् n. sg. nom.; श्रेयस् n. sg. nom. (SG.6.25:)
10. तद् एकं
that one
fr. तद् prn. n. sg. acc.; एक num. a. sg. acc. (SG.4.25:)
सन्न्यासं परित्यागं कर्मणां शास्त्रीयाणाम् अनुष्ठान-विशेषाणां शंससि कथयसि इत्येतत्। पुनः योगं च तेषाम् एव अनुष्ठानम् अवश्य-कर्तव्यं शंससि। (O Kṛṣṇa,) śaṃsasi, You praise, i.e. speak of; sannyāsam, renunciation; karmaṇām, of actions, of performance of various kinds of rites enjoined by the scriptures; punaḥ ca, and again; You praise yogam, yoga, the obligatory performance of those very rites!
अतः मे ‘कतरत् श्रेयः’ इति संशयः – किं कर्मानुष्ठानं श्रेयः? किं वा तद्-धानम्? इति। प्रशस्यतरं च अनुष्ठेयम्। Therefore I have a doubt as to which is better – Is the performance of actions better, or their rejection? And that which is better should be undertaken.
अतश् च यत् श्रेयः प्रशस्यतरम् एतयोः कर्म-सन्न्यास-कर्मानुष्ठानयोः यद् अनुष्ठानात् श्रेयो-ऽवाप्तिः मम स्याद् इति मन्यसे, तद् एकम् अन्यतरत् सह-एक-पुरुषानुष्ठेयत्वासम्भवाद् मे ब्रूहि सु-निश्चितम् अभिप्रेतं तवेति॥ And hence, brūhi, tell; me, me; suniścitam, for certain, as the one intended by You; tat ekam, that one – one of the two, since performance of the two together by the same person is impossible; yat, which; is śreyaḥ, better, more commendable; etayoḥ, between these two, between the renunciation of actions and the performance of actions,
[•Ast. reads karma-yoga-anuṣṭhāna (performance of Karma-yoga) in place of karma-anuṣṭhāna (performance of actions).-Tr.•]
by undertaking which you think I shall acquire what is beneficial.
स्वाभिप्रायम् आचक्षाणो निर्णयाय – While stating His own opinion in order to arrive at a conclusion:
śrī-bhagavat, √vac: sannyāsa, karma-yoga, ca, niḥśreyasa-kara, ubha; tad, tu, karma-sannyāsa, karma-yoga, vi-√śiṣ. श्री-भगवान् उवाच। सन्न्यासः कर्म-योगः च उभौ निःश्रेयस-करौ। तयोः तु कर्म-सन्न्यासात् [केवलात्, ज्ञान-रहितात् अधिकार-विहीनात् वा इत्यर्थः] कर्म-योगः [तव] विशिष्यते॥ The Lord said: Both (lifestyles of) sannyāsa and karma-yoga lead to complete freedom. But, of the two, karma-yoga is better than renunciation of action (for the unwise you, Arjuna).
श्री-भगवान् उवाच। (The lifestyles of) sannyāsa and karma-yoga (सन्न्यासः कर्म-योगः च)
both lead to complete freedom (निःश्रेयस-करौ उभौ).
But, of the two (तयोः तु), than renunciation of action (कर्म-सन्न्यासात्),
karma-yoga is better (for the unwise you, Arjuna) (कर्म-योगः विशिष्यते).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
सन्न्यासः कर्मणां परित्यागः कर्म-योगश् च तेषाम् अनुष्ठानं तौ उभौ अपि निःश्रेयस-करौ निश्रेयसं मोक्षं कुर्वाते ज्ञानोत्पत्ति-हेतुत्वेन, उभौ यद्य्-अपि निःश्रेयस-करौ, तथापि तयोस् तु निःश्रेयस-हेत्वोः कर्म-सन्न्यासात् केवलात् कर्म-योगो विशिष्यते इति कर्म-योगं स्तौति॥ Ubhau, both, to be sure; sannyāsaḥ, renunciation of actions; ca, and; karma-yogaḥ, Karma-yoga – their performance–; niḥśreyasa-karau, lead to Liberation. Though both lead to Liberation by virtue of being the cause of the rise of Knowledge, even then, tayoḥ, between the two which are the causes of Liberation; Karma-yoga, tu, however; viśiṣyate, excels; karma-sannyāsāt, over mere renunciation of actions. Thus He extols Karma-yoga.
[•Karma-yoga is better than renunciation of actions that is not based on Knowledge.•]
jñeya, tad, nitya-sannyāsin, yad, na, √dviṣ, na, √kāṅkṣ; nis-dvam-dva, hi, mahā-bāhu, sukham, bandha, pra-√muc. यः [कर्म-योगी] न द्वेष्टि न काङ्क्षति, सः नित्य-सन्न्यासी ज्ञेयः। महा-बाहो, निर्-द्वन्-द्वः हि (=यस्मात्) बन्धात् सुखं प्रमुच्यते॥ The (karma-yogī) who neither hates nor longs (for anything) should be known as always a sannyāsī (renunciate in quality, though not in lifestyle). Because, O Arjuna, being free from the pairs the opposites, one is effortlessly freed from bondage (i.e., easily qualified for knowledge).
(A karma-yogī) should be known as always a sannyāsī (renunciate in quality, not in lifestyle) (ज्ञेयः सः नित्य-सन्न्यासी)
who neither hates nor longs (for anything) (यः न द्वेष्टि न काङ्क्षति).
Because, being free from the pairs the opposites (निर्-द्वन्-द्वः हि), O mighty armed one (महा-बाहो = अर्जुन),
one is effortlessly freed from bondage (सुखं बन्धात् प्रमुच्यते).
fr. सुखम् in. (SG.7.8.8:); प्र + √मुच् ps. pr. 3rd sg.
ज्ञेयः ज्ञातव्यः स कर्म-योगी ‘नित्य-सन्न्यासी’ इति यो न द्वेष्टि किञ्चिन् न काङ्क्षति दुःख-सुखे तत्-साधने च। एवं-विधो यः, कर्मणि वर्तमानोऽपि स ‘नित्य-सन्न्यासी’ इति ज्ञातव्यः इत्यर्थः। That performer of Karma-yoga, yaḥ, who; na dveṣṭi, does not hate anything; and na kāṅkṣati, does not crave; jñeyaḥ, should be known; as nitya-sannyāsī, a man of constant
[•A man of constant renunciation: He is a man of renunciation ever before the realization of the actionless Self.•]
renunciation. The meaning is that he who continues to be like this in the midst of sorrow, happiness and their sources should be known as a man of constant renunciation, even though engaged in actions.निर्-द्वन्-द्वः द्वन्-द्व-वर्जितः हि यस्माद् महा-बाहो सुखं बन्धाद् अन्-आयासेन प्रमुच्यते॥ Hi, for; mahā-bāho, O mighty-armed one; nirdvandvaḥ, one who is free from duality; pramucyate, becomes freed; sukham, easily, without trouble; bandhāt, from bondage.
सन्न्यास-कर्म-योगयोः भिन्न-पुरुषानुष्ठेययोः विरुद्धयोः फलेऽपि विरोधो युक्तः, न तु उभयोः निःश्रेयस-करत्वम् एव इति प्राप्ते, इदम् उच्यते – It is reasonable that in the case of renunciation and Karma-yoga, which are opposed to each other and can be undertaken by different persons, there should be opposition even between their results; but it cannot be that both of them surely lead to Liberation. When such a question arises, this is the answer stated:
sāṅkhya-yoga, pṛthak, bāla, pra-√vad, na, paṇḍita; eka, api, āsthita, samyak, ubha, √vid, phala. बालाः साङ्ख्य-योगौ पृथक् प्रवदन्ति, न पण्डिताः। एकम् अपि सम्यक् आस्थितः उभयोः फलं विन्दते॥ Children (that is, the nondiscerning), not the wise, claim that sāṅkhya (renunciation by knowledge) and (karma-)yoga are different. One who has completely followed just one (of the two) attains the common result of both.
That sāṅkhya (renunciation by knowledge) and (karma-)yoga are different (साङ्ख्य-योगौ पृथक्), (only) children (the nondiscerning) (बालाः)
claim (प्रवदन्ति), not the wise (न पण्डिताः).
One who has completely followed just one (of the two) (एकम् अपि आस्थितः सम्यक्)
attains the (common) result of both (उभयोः विन्दते फलं).
साडङ्ख्य-योगौ पृथक् विरुद्ध-भिन्न-फलौ बालाः प्रवदन्ति, न पण्डिताः। Bālāḥ, the fools; na paṇḍitāḥ, not the learned ones; pravadanti, speak of; sāṅkhya-yogau, Sāṅkhya
[•Sāṅkhya, i.e. monasticism, is that which is suited for saṅkhyā, Self-inquiry.•]
(the Path of Knowledge) and (Karma-) yoga; as pṛthak, different, having opposite and different results.
पण्डितास् तु ज्ञानिन एकं फलम् अविरुद्धम् इच्छन्ति। The learned ones, the wise, however, admit one, unconflicting result.
कथम्? एकम् अपि साङ्ख्य-योगयोः सम्यक् आस्थितः सम्यग्-अनुष्ठितवान् इत्यर्थः उभयोः विन्दते फलम्। How? Any one who samyak, properly; āsthitaḥ, resorts to, i.e. follows; ekam api, even one, between the Path of Knowledge and (Karma-) yoga; vindate, gets; phalam, the result; ubhayoḥ, of both.
उभयोः तद् एव हि निःश्रेयसं फलम्, अतः न फले विरोधः अस्ति। For, the result of both is that Liberation itself. Therefore there is no conflict with regard to the result.
ननु ‘सन्न्यास-कर्म-योग’-शब्देन प्रस्तुत्य साडङ्ख्य-योगयोः फलैकत्वं कथम् इह अप्रकृतं ब्रवीति? Objection: After beginning the topic with the words, ‘renunciation’ and ‘(Karma-)yoga’, how is it that the Lord speaks of the identity of the results of the path of Knowledge and (Karma-)yoga, which is beside the point?
नैष दोषः – यद्यपि अर्जुनेन [अ-विद्वत्-]सन्न्यासं कर्म-योगं च केवलम् अभिप्रेत्य प्रश्नः कृतः, भगवांस् तु तद्-अपरित्यागेनैव स्वाभिप्रेतं च विशेषं संयोज्य शब्दान्तर-वाच्यतया प्रतिवचनं ददौ ‘साडङ्ख्य-योगौ’ इति [विद्वत्-सन्न्यास-कर्म-योगौ अपि इत्यर्थः]। Reply: This defect does not arise. Although the question was put by Arjuna merely with regard to renunciation and Karma-yoga, yet the Lord, without actually avoiding them, and by adding something special which was intended by Him, gave the answer by expressing them through other words, ‘Sāṅkhya’ and ‘(Karma-) yoga’.
तौ एव सन्न्यास-कर्म-योगौ ज्ञान-तद्-उपाय-सम-बुद्धित्वादि-संयुक्तौ [ज्ञान-संयुक्त-सन्न्यासः ज्ञान-उपाय-सम-बुद्धित्वादि-संयुक्त-कर्म-योगः च तौ इत्यर्थः] साडङ्ख्य-योग-शब्द-वाच्यौ इति भगवतो मतम्। अतः न अप्रकृत-प्रक्रिया इति॥ Those very ‘renunciation’ and ‘Karma-yoga’, when they are (respectively) associated with Knowledge and such of Its means as equanimity etc., are meant by the words ‘Sāṅkhya’ and ‘yoga’. This is the Lord’s view. Therefore there is no discussion out of the context.
एकस्यापि सम्यग्-अनुष्ठानात् कथम् उभयोः फलं विन्दते? इति उच्यते – How can the result of both be attained by the proper performance of only one? The answer is:
yad, sāṅkhya, pra-√āp, sthāna, tad, yoga, api, √gam; eka, sāṅkhya, ca, yoga, ca, yad, √dṛś, tad, √dṛś. साङ्ख्यैः यद् स्थानं प्राप्यते, योगैः अपि तद् गम्यते। यः साङ्ख्यं च योगं च एकं पश्यति, सः पश्यति॥ The status (complete freedom – mokṣa) that is gained by those who renounce through knowledge is also gained by those who follow (karma-)yoga. One (really) sees, who sees that renunciation through knowledge (sāṅkhya) and (karma-)yoga are one (in result).
The status (complete freedom, mokṣa) which is gained by those who renounce through knowledge (यद् साङ्ख्यैः प्राप्यते स्थानम्)
that is also gained by those who follow (karma-)yoga (तद् योगैः अपि गम्यते).
Renunciation through knowledge (sāṅkhya) and (karma-)yoga are one (in result) (एकं साङ्ख्यं च योगं च),
the one who sees that (यः पश्यति), such a one (really) sees (सः पश्यति).
fr. तद् prn. m. sg. nom.; √दृश् 1.P. pr. 3rd sg. (SG.5.15.6:)
यत् साङ्ख्यैः ज्ञान-निष्ठैः सन्न्यासिभिः प्राप्यते स्थानं मोक्षाख्यम्, तद् योगैर् अपि। Sthānam, the State called Liberation; yat prāpyate, that is reached; sāṅkhyaiḥ, by the Sāṅkhyas, by the monks steadfast in Knowledge; tat prāpyate, that is reached; yogaiḥ, by the yogīs; api, as well.
ज्ञान-प्राप्त्य्-उपायत्वेन ईश्वरे समर्प्य कर्माणि आत्मनः फलम् अन्-अभिसन्धाय अनुतिष्ठन्ति ये ते योगाः योगिनः तैर् अपि परमार्थ-ज्ञान-सन्न्यास-प्राप्ति-द्वारेण गम्यते इत्यभिप्रायः। The yogīs are those who, as a means to the attainment of Knowledge, undertake actions by dedicating them to God without seeking any result for themselves. The purport is that, by them also that Stated is reached through the process of acquiring monasticism which is a result of the knowledge of the supreme Reality.
अतः एकं साडङ्ख्यं च योगं च यः पश्यति फलैकत्वात् स पश्यति सम्यक् पश्यतीत्यर्थः॥ Therefore, saḥ, he; paśyati, sees truly; yaḥ, who; paśyati, sees; Sāṅkhya and yoga as ekam, one, because of the identity of their results. This is the meaning.
एवं तर्हि योगात् सन्न्यास एव विशिष्यते, कथं तर्हि इदम् उक्तं ‘तयोस् तु कर्म-सन्न्यासात् कर्म-योगो विशिष्यते’ (BhG.5.2) इति? Objection: If this be so, then monasticism itself excels yoga! Why, then, is it said, ‘Among the two, Karma-yoga, however, excels renunciation of actions’?
शृणु तत्र कारणम् – ‘त्वया पृष्टं केवलं कर्म-सन्न्यासं कर्म-योगं च अभिप्रेत्य, तयोः अन्यतरः कः श्रेयान्’ इति। तद्-अनुरूपं प्रतिवचनं ‘मया उक्तं कर्म-सन्न्यासात् कर्म-योगः विशिष्यते’ इति ज्ञानम् अनपेक्ष्य। ज्ञानापेक्षस् तु सन्न्यासः ‘साडङ्ख्यम्’ इति मया अभिप्रेतः। परमार्थ-योगश् च स एव। Reply: Hear the reason for this: Having is view the mere giving up of actions and Karma-yoga, your question was as to which one was better of the two. My answer was accordingly given that Karma-yoga excels renunciation of actions (resorted to) without Knowledge is Sāṅkhya. This is what was meant by me. And that is indeed yoga in the highest sense.
यस् तु कर्म-योगः वैदिकः, स च तादर्थ्याद् ‘योगः’ ‘सन्न्यास’ इति च उपचर्यते। However, that which is the Vaidika Karma-yoga is figuratively spoken of as yoga and renunciation since it leads to it (supreme Knowledge).
कथं तादर्थ्यम्? इति उच्यते – How does it lead to that? The answer is:
sannyāsa, tu, mahā-bāhu, duḥkha, āptum, a-yogatas; yoga-yukta, muni, brahman, na-cireṇa, adhi-√gam. महा-बाहो, अ-योगतः तु [विद्वत्-]सन्न्यासः दुःखम् आप्तुम्। योग-युक्तः मुनिः न-चिरेण ब्रह्म [परम-अर्थ-सन्न्यासं ब्रह्म-आख्यम्] अधिगच्छति॥ Whereas, O Arjuna, without (first following karma-)yoga, sannyāsa (as renunciation or as a lifestyle) is difficult to accomplish. The one who is contemplative (muni) who has been prepared through (karma-)yoga (in this life and/or prior lives) in no time attains brahman (limitless reality).
Whereas, sannyāsa (as renunciation or as a lifestyle) (सन्न्यासः तु), O mighty armed one (महा-बाहो = अर्जुन),
is difficult to accomplish (दुःखम् आप्तुम्) without (first following karma-)yoga (अ-योगतः).
Who is contemplative (muni) (and) has been prepared through (karma-)yoga (योग-युक्तः मुनिः), (the goal) brahman (limitless reality) (ब्रह्म),
सन्न्यासस् तु पारमार्थिकः हे महा-बाहो दुःखम् आप्तुं प्राप्तुम् अयोगतः योगेन विना। योग-युक्तः वैदिकेन कर्म-योगेन ईश्वर-समर्पित-रूपेण फल-निरपेक्षेण युक्तः, मुनिः मननाद् ईश्वर-स्व-रूपस्य मुनिः, ब्रह्म – परमात्म-ज्ञान-लक्षणत्वात् प्रकृतः सन्न्यासः ब्रह्म उच्यते, ‘न्यास इति ब्रह्मा ब्रह्मा हि परः’ (MahU.78) इति श्रुतेः – ब्रह्म परमार्थ-सन्न्यासं परमार्थ-ज्ञान-निष्ठा-लक्षणं न-चिरेण क्षिप्रम् एव अधिगच्छति प्राप्नोति। अतः मया उक्तम् ‘कर्म-योगो विशिष्यते’ (BhG.5.2) इति॥ Tu, but, O mighty-armed one; sannyāsaḥ, renunciation, in the real sense; duḥkham āptum, is hard to attain; a-yogataḥ, without (Karma-) yoga. Muniḥ, the meditative man – the word muni being derived in the sense of one who meditates (manana) on the real nature of God; yoga-yuktaḥ, equipped with yoga, with Vaidika Karma-yoga in the form of dedication to God without thought of results (for oneself); adhigacchati, attains; brahma, Brahman; na cireṇa, without delay, very quickly. Therefore it was said by Me, ‘Karma-yoga excels’.
[•Karma-yoga leads to enlightenment through the stages of attenuation of attachment, withdrawal of the internal and external organs from their objects, and their inclination towards the indwelling Self. (Also see Commentary on BhG.5.12).•]
The monasticism under discussion is called Brahman because it leads to knowledge of the supreme Self, as stated in the Upaniṣad, ‘Nyāsa (monasticism) is Brahman. Brahman is verily the supreme' (Ma. Na. 21.2) Brahman means monasticism in the real sense, consisting in steadfastness to the knowledge of the supreme Self.
यदा पुनः अयं सम्यग्-ज्ञान-प्राप्त्य्-उपायत्वेन – When again, as a means to attain full enlightenment:
yoga-yukta, viśuddha-ātman, vijita-ātman, jita-indriya; sarva-bhūta-ātma-bhūta-ātman, kurnat, api, na, √lip. योग-युक्तः, विशुद्ध-आत्मा, विजित-आत्मा, जित-इन्द्रियः, सर्व-भूत-आत्म-भूत-आत्मा कुर्वन् अपि न लिप्यते॥ Prepared by (karma-)yoga, (thus) whose character is without defect, who has discipline over the body, who has mastered the senses, and (finally) whose self is (known as) the self of all beings – though performing action, that one is not affected.
Prepared by (karma-)yoga (योग-युक्तः), (thus) whose character is without defect (विशुद्ध-आत्मा),
who has discipline over the body (विजित-आत्मा), who has mastered the senses (जित-इन्द्रियः),
(and finally) whose self is (known as) the self of all beings (सर्व-भूत-आत्म-भूत-आत्मा),
though performing action (कुर्वन् अपि), that one is not affected (न लिप्यते).
fr. सर्व-भूत-आत्म-भूत-आत्मन् a. m. sg. nom. (SG.3.22:)
9. कुर्वन् अपि
though performing action
fr. कुर्वत् pr. pt. of √कृ pt. m. sg. nom. (SG.5.22.1:); अपि in.
10. न लिप्यते
that one is not affected
fr. न in.; √लिप् ps. pr. 3rd sg.
योगेन युक्तः योग-युक्तः, विशुद्धात्मा विशुद्ध-सत्त्वः, विजितात्मा विजित-देहः, जितेन्द्रियश् च, सर्व-भूतात्म-भूतात्मा सर्वेषां ब्रह्मादीनां स्तम्ब-पर्यन्तानां भूतानाम् आत्म-भूतः आत्मा प्रत्यक्-चेतनो यस्य सः सर्व-भूतात्म-भूतात्मा सम्यग्-दर्शी इत्यर्थः। This person becomes yoga-yuktaḥ, endowed with yoga; viśuddhātmā, pure in mind; vijitātmā, controlled in body; jitendriyaḥ, a conqueror of the organs; and sarva-bhūtātma-bhūtātmā, the Self of the selves of all beings – one whose Self (ātmā), the inmost consciousness, has become the selves (ātmā) of all beings (sarva-bhūta) beginning from Brahmā to a clump of grass–, i.e., fully illumined.
स तत्र एवं वर्तमानः लोक-सङ्ग्रहाय कर्म कुर्वन्न् अपि न लिप्यते न कर्मभिः बध्यते इत्यर्थः॥ (Then,) thus continuing in that state, he na lipyate, does not become tainted; kurvan api, even while performing actions for preventing mankind from going astray. That is to say, he does not become bound by actions.
नैव किञ्चित् करोमि इति युक्तः समाहितः सन् मन्येत चिन्तयेत्, तत्त्व-विद् आत्मनो याथात्म्यं तत्त्वं वेत्ति इति तत्त्व-वित् परमार्थ-दर्शी इत्यर्थः। Yuktaḥ, remaining absorbed in the Self; tattva-vit, the knower of Reality – knower of the real nature of Truth, of the Self, i.e., the seer of the supreme Reality; manyeta, should think; ‘na karomi eva, I certainly do not do; kiñcit, anything.’
कदा कथं वा तत्त्वम् अवधारयन् मन्येत? इति उच्यते – Having realized the Truth, when or how should he think? This is being answered –पश्यन्न् इति। ‘मन्येत’ इति पूर्वेण सम्बन्धः। यस्य एवं तत्त्व-विदः सर्व-कार्य-करण-चेष्टासु कर्मसु अकर्म एव पश्यतः सम्यग्-दर्शिनः, तस्य सर्व-कर्म-सन्न्यासे एव अधिकारः, कर्मणः अभाव-दर्शनात्। Api, even; paśyan, while seeing; śṛṇvan, hearing; spṛśan, touching; jighran, smelling; aśnan, eating; gacchan, moving; svapan, sleeping; śvasan, breathing; pralapan, speaking; visṛjan, releasing; gṛhṇan, holding; un-miṣan, opening; ni-miṣan, closing the eyes. All these are to be connected with the above manyeta (should think). For the man who has known the Truth thus, who finds nothing but inaction in action – in all the movements of the body and organs–, and who has full realization, there is competence only for giving up all actions because of his realization of the nonexistence of actions.
न हि मृग-तृष्णिकायाम् उदक-बुद्ध्या पानाय प्रवृत्तः उदकाभाव-ज्ञानेऽपि तत्रैव पान-प्रयोजनाय प्रवर्तते॥ Indeed, one who proceeds to drink water in a mirage thinking that water is there, surely does not go there itself for drinking water even after knowing that no water exists there!
यस् तु पुनः अतत्त्व-वित् प्रवृत्तश् च कर्म-योगे – On the other hand, again, one who is ignorant of the Truth and is engaged in Karma-yoga:
brahman, ādhāya, karman, saṅga, tyaktvā, √kṛ, yad; √lip, na, tad, pāpa, padma-patra, iva, ambhas. यः सङ्गं त्यक्त्वा कर्माणि ब्रह्मणि आधाय करोति, सः पद्म-पत्रम् अम्भसा इव पापेन न लिप्यते॥ Giving up attachment (not anticipating results), the one who performs actions, offering (them) unto brahman (the Lord – as prakṛti, nature, the cosmic order) – that one is not affected by karma demerit (pāpa), like a lotus leaf (is not soaked) by water.
Offering the actions unto brahman (the Lord – as prakṛti, nature, the cosmic order) (ब्रह्मणि आधाय कर्माणि),
giving up attachment (not anticipating results) (सङ्गं त्यक्त्वा), the one who acts (करोति यः),
that one is not affected (लिप्यते न सः) by karma demerit (pāpa) (पापेन),
like a lotus leaf (is not soaked) (पद्म-पत्रम् इव), by water (अम्भसा).
2. यः
the one who
fr. यद् prn. m. sg. nom.
1. सङ्गं त्यक्त्वा
giving up attachment
fr. सङ्ग m. sg. acc.; त्यक्त्वा in. pt. of √त्यज् (SG.2.81:)
ब्रह्मणि ईश्वरे आधाय निक्षिप्य ‘तद्-अर्थं कर्म करोमि’ इति भृत्य इव स्वाम्य्-अर्थं सर्वाणि कर्माणि मोक्षेऽपि फले सङ्गं त्यक्त्वा करोति यः सर्व-कर्माणि लिप्यते न स पापेन न सम्बध्यते पद्म-पत्रम् इव अम्भसा उदकेन॥ Yaḥ, who; karoti, acts; ādhāya, by dedicating, by surrendering; all karmāṇi, actions; brahmaṇi, to Brahman, to God; with the idea, ‘I am working for Him, as a servant does everything for his master’, and tyaktvā, by renouncing; saṅgam, attachment, even with regard to the resulting Liberation; saḥ, he; na lipyate, does not get polluted, is not affected; pāpena, by sin; iva, just as; padma-patram, a lotus leaf; is not ambhasā, by water.
केवलं सत्त्व-शुद्धिमात्र-फलम् एव तस्य कर्मणः स्यात्, यस्मात् – The only result that will certainly accrue from such action will be the purification of the heart, since:
kāya, manas, buddhi, kevala, indriya, api; yogin, karman, √kṛ, saṅga, tyaktvā, ātma-śuddhi. योगिनः सङ्गं त्यक्त्वा आत्म-शुद्धये केवलैः कायेन मनसा बुद्ध्या इन्द्रियैः अपि कर्म कुर्वन्ति॥ Giving up attachment, the (karma-)yogīs perform action with their body, mind, intellect, and senses only (not by “I”), for ātma-śuddhi (transparency/clarity of character/mind).
With (their) body, mind, intellect (कायेन मनसा बुद्ध्या),
and senses only (not by “I”) (केवलैः इन्द्रियैः अपि),
the (karma-)yogīs perform action (योगिनः कर्म कुर्वन्ति),
giving up attachment (सङ्गं त्यक्त्वा), for ātma-śuddhi (transparency/clarity of character/mind) (आत्म-शुद्धये).
कायेन देहेन मनसा बुद्ध्या च केवलैः ममत्व-वर्जितैः ‘ईश्वराय एव कर्म करोमि, न मम फलाय’ इति ममत्व-बुद्धि-शून्यैः इन्द्रियैर् अपि – केवल-शब्दः कायादिभिर् अपि प्रत्येकं सम्बध्यते – सर्व-व्यापारेषु ममता-वर्जनाय। योगिनः कर्मिणः कर्म कुर्वन्ति सङ्गं त्यक्त्वा फल-विषयम् आत्म-शुद्धये सत्त्व-शुद्धये इत्यर्थः। Tyaktvā, by giving up saṅgam, attachment with regard to results; yoginaḥ, the yogīs, men of action; kurvanti, undertake; karma, work; kevalaiḥ, merely – this word is to be construed with each of the words, body etc., so as to deny the idea of ownership with regard to all actions–; kāyena, through the body; manasā, through the mind; buddhyā, through the intellect; and api, even; indriyaiḥ, through the organs, which are devoid of the idea of ownership, which are unassociated with ownership thus: ‘I act only for God, and not for my gain’; ātma-śudhaye, for the purification of themselves, i.e., for the purification of the heart.
तस्मात् तत्र एव तव अधिकारः इति कुरु कर्म एव॥ Therefore you have competence only for that. So you undertake action alone.
yukta, karma-phala, tyaktvā, śānti, √āp, naiṣṭhikī; a-yukta, kāma-kāra, phala, sakta, ni-√bandh. युक्तः कर्म-फलं त्यक्त्वा नैष्ठिकीं शान्तिम् आप्नोति। अ-युक्तः काम-कारेण फले सक्तः निबध्यते॥ Giving up (the notion of control – adhikāratva) (over) the result of action, the (karma-)yogī attains a peace born of (the degree of) commitment; (whereas) with no (commitment to) karma-yoga, attached to results by the pressure of requirements, that one is bound.
The (karma-)yogī (युक्तः), giving up (the notion of control over) the result of action (कर्म-फलं त्यक्त्वा),
attains a peace (शान्तिम् आप्नोति) born of (the degree of) commitment (नैष्ठिकीम्),
(whereas) with no (commitment to) karma-yoga (अ-युक्तः), by the pressure of requirements (काम-कारेण)
attached to results (फले सक्तः), that one is bound (निबध्यते).
युक्तः ‘ईश्वराय कर्माणि, न मम फलाय’ इत्य् एवं समाहितः सन् कर्म-फलं त्यक्त्वा परित्यज्य शान्तिं मोक्षाख्याम् आप्नोति नैष्ठिकीं निष्ठायां भवाम्। Tyaktvā, giving up; karma-phalam, the result of work; yuktaḥ, by becoming resolute in faith, by having this conviction thus – ‘Actions are for God, not for my gain’; āpnoti, attains; śāntim, Peace, called Liberation; naiṣṭhikīm arising from steadfastness.
सत्त्व-शुद्धि-ज्ञान-प्राप्ति-सर्व-कर्म-सन्न्यास-ज्ञान-निष्ठा-क्रमेणेति वाक्यशेषः। It is to be understood that he attains this through the stages of purification of the heart, acquisition of Knowledge, renunciation of all actions, and steadfastness in Knowledge.
यस् तु पुनः अयुक्तः असमाहितः काम-कारेण करणं कारः कामस्य कारः काम-कारः तेन काम-कारेण, काम-प्रेरिततया इत्यर्थः, ‘मम फलाय इदं करोमि कर्म’ इति एवं फले सक्तः निबध्यते। अतः त्वं युक्तो भव इत्यर्थः॥ On the other hand, however, he who is a-yuktaḥ, lacking in resolute faith; he, phale saktaḥ, being attached to result; thinking, ‘I am doing this work for my gain’; kāma-kāreṇa, under the impulsion of desire – kāra is the same as karaṇa (action); the action of desire (kāma-kāra; under that impulsion of desire, i.e. being prompted by desire; nibadhyate, gets bound. Therefore you become resolute in faith. This is the idea.
यस् तु परमार्थ-दर्शी सः – But one who has experienced the supreme Reality:
sarva-karman, manas, sannyasya, √ās, sukham, vaśin; nava-dvāra, pūra, dehin, na, eva, kurvat, na, kārayat. वशी देही मनसा सर्व-कर्माणि सन्न्यस्य न एव कुर्वन् न कारयन् नव-द्वारे पुरे सुखम् आस्ते॥ The embodied one who has self-control, renouncing all actions through the mind (by knowledge, not by bodily inaction), remains happy within the nine-gated city (the body with its nine apertures), neither doing nor causing activity.
All actions (सर्व-कर्माणि) through the mind (by knowledge, not by bodily inaction) (मनसा)
renouncing (सन्न्यस्य), the one who has (self-)control remains happy (आस्ते सुखं वशी),
within the nine-gated city (the body with its nine apertures) (नव-द्वारे पुरे), the embodied one (देही)
neither doing nor causing activity (न एव कुर्वन् न कारयन्).
सर्वाणि कर्माणि सर्व-कर्माणि संन्यस्य परित्यज्य नित्यं नैमित्तिकं काम्यं प्रतिषिद्धं च तानि सर्वाणि कर्माणि मनसा विवेक-बुद्ध्या, कर्मादौ अकर्म-सन्दर्शनेन सन्त्यज्य इत्यर्थः, आस्ते तिष्ठति सुखम्। Āste, he continues; sukham, happily; sannyasya, having given up; sarva-karmāṇi, all actions – nitya, naimittika, kāmya and pratiṣiddha (prohibited actions); manasā, mentally, through discriminating wisdom – i.e. having given up (all actions) by seeing inaction in action, etc.
त्यक्त-वाङ्-मनः-काय-चेष्टः निर्-आयासः प्रसन्न-चित्तः आत्मनः अन्यत्र निवृत्त-सर्व-बाह्य-प्रयोजनः इति ‘सुखम् आस्ते’ इत्युच्यते। Freed from the activities of speech, mind and body, effortless, placid in mind, and devoid of all external wants which are different from the Self, he continues happily. This is what has been said.वशी जितेन्द्रिय इत्यर्थः। क्व कथम् आस्ते? इति, आह – नव-द्वारे पुरे। सप्त शीर्षण्यानि आत्मन उपलब्धि-द्वाराणि, अवाक् द्वे मूत्र-पुरीष-विसर्गार्थे, तैः द्वारैः नव-द्वारं पुरम् उच्यते शरीरम्, पुरम् इव पुरम्, आत्मैक-स्वामिकम्, तद्-अर्थ-प्रयोजनैश् च इन्द्रिय-मनो-बुद्धि-विषयैः अनेक-फल-विज्ञानस्य उत्पादकैः पौरैर् इव अधिष्ठितम्। तस्मिन् नव-द्वारे पुरे देही सर्वं कर्म संन्यस्य आस्ते। Where and how does the vaśī, man of self-control, i.e. one who has his organs under control, remain? This is being answered: Nava-dvāre pure, in the town with nine gates, of which seven [•Two ears, two eyes nostrils, and mouth.•] are in the head for one’s own experiences, and two are below for urination and defecation. As possessed of those gates, it is called the ‘town with nine gates’. Being like a town, the body is called a town with the Self as its only master. And it is inhabited by the organs, mind, intellect and objects, like citizens, as it were, which serve its needs and which are productive of many results and experience. Renouncing all actions, the dehī, embodied one, resides in that town with nine gates.
किं विशेषणेन? सर्वो हि देही सन्न्यासी असन्न्यासी वा देहे एव आस्ते, तत्र अनर्थकं विशेषणम् इति। Objection: What is the need of this specification? For all embodied beings, be they monks or not, reside in bodies to be sure! That being so, the specification is needless.
उच्यते – यस् तु अज्ञः देही देहेन्द्रिय-सङ्घात-मात्रात्म-दर्शी स सर्वोऽपि ‘गेहे भूमौ आसने वा आसे’ इति मन्यते। न हि देह-मात्रात्म-दर्शिनः गेहे इव देहे आसे इति प्रत्ययः सम्भवति। The answer is: The embodied one, however, who is unenlightened, who perceives merely the aggregate of the body and organs as the Self, he, in his totality, thinks, ‘I am in a house, on the ground, or on the seat.’ For one who experiences the body alone as the Self, there can certainly be no such conviction as, ‘I am in the body, like one’s being in a house.’
देहादि-सङ्घात-व्यतिरिक्तात्म-दर्शिनस् तु ‘देहे आसे’ इति प्रत्ययः उपपद्यते। But, for one who realizes the Self as distinct from the aggregate of body etc. it becomes reasonable to have the conviction, ‘I am in the body.
पर-कर्मणां च परस्मिन् आत्मनि अविद्यया अध्यारोपितानां विद्यया विवेक-ज्ञानेन मनसा सन्न्यास उपपद्यते। It is reasonable that as a result of knowledge in the form of discriminating wisdom, there can be a mental renunciation of the actions of others, which have been ignorantly superimposed on the supreme Self.
उत्पन्न-विवेक-ज्ञानस्य सर्व-कर्म-सन्न्यासिनोऽपि गेहे इव देहे एव नव-द्वारे पुरे आसनम् प्रारब्ध-फल-कर्म-संस्कार-शेषानुवृत्त्या देह एव विशेष-विज्ञानोत्पत्तेः। Even in the case of one in whom has arisen discriminating wisdom and who has renounced all actions, there can be, like staying in a house, the continuance in the body itself – the town with nine gates – as a consequence of the persistence of the remnants of the results of past actions which have started bearing fruit, because the awareness of being distinct (from the body) arises while one is in the body itself.
देहे एव आस्ते इति अस्ति एव विशेषण-फलम्, विद्वद्-अविद्वत्-प्रत्यय-भेदापेक्षत्वात्। From the point of view of the difference between the convictions of the enlightened and the unenlightened persons, the qualifying words, ‘He continues in the body itself’, do have a purpose to serve.
यदि अपि कार्य-करण-कर्माणि अविद्यया आत्मनि अध्यारोपितानि संन्यस्य आस्ते इत्युक्तम्, तथापि आत्म-समवायि तु कर्तृत्वं कारयितृत्वं च स्याद् इति आशङ्क्य आह – नैव कुर्वन् स्वयम्, न च कार्य-करणानि कारयन् क्रियासु प्रवर्तयन्। Although it has been stated that one continues (in the body) by relinquishing actions of the body and organs ignorantly superimposed on the Self, still there may be the apprehension that direct or indirect agentship inheres in the Self. Anticipating this, the Lord says: na eva kurvan, without himself doing anything at all; and na kārayan, not causing (others) to do, (not) inducing the body and organs to activity.
किं यत् तत् कर्तृत्वं कारयितृत्वं च देहिनः स्वात्म-समवायि सत् सन्न्यासाद् न सम्भवति, यथा गच्छतो गतिः गमन-व्यापार-परित्यागे न स्यात् तद्वत्? किं वा स्वत एव आत्मनः न अस्ति इति? Objection: Is it that the direct or indirect agentship of the embodied one inheres in the Self and ceases to be after renunciation, as the movement of a traveller ceases with the stoppage of his movement? Or, is it that they do not exist owing to the very nature of the Self?
अत्र उच्यते – न अस्ति आत्मनः स्वतः कर्तृत्वं कारयितृत्वं च। उक्तं हि ‘अविकार्योऽयम्…उच्यते’ (BhG.2.25) ‘शरीर-स्थोऽपि न करोति न लिप्यते’ (BhG.13.31) इति। ‘ध्यायति इव लेलायति इव’ (BrhUEng.4.3.7) इति श्रुतेः॥ As to this, the answer is: The Self by Its nature has neither direct nor indirect agentship. For it was stated, ‘It is said that...This (Self) is unchangeable’ (BhG.2.25). ‘O son of Kuntī, although existing in the body, It does not act, nor is It affected’ (BhG.13.31). And it is also stated in the Upaniṣad, ‘It seems to meditate, as it were; It seems to move, as it were’ (BrhUEng.4.3.7).
na, kartṛtva, na, karman, loka, √sṛj, prabhu; na, karma-phala-saṃyoga, sva-bhāva, tu, pra-√vṛt. प्रभुः लोकस्य न कर्तृत्वं न कर्माणि न कर्म-फल-संयोगं सृजति स्व-भावः तु प्रवर्तते॥ The master (of the nine-gated city, and who is ātmā) effects neither doership nor actions (or objects) for the person, nor connection with (attainment of) the results of action; whereas the person’s constitution (a-parā prakṛti, the complex of the guṇas) engages in action.
Neither doership nor actions (or objects) (न कर्तृत्वं न कर्माणि)
for the person (लोकस्य), does the master (of the nine-gated city, and who is ātmā) effect (cause) (सृजति प्रभुः),
nor connection with (attainment of) the results of action (न कर्म-फल-संयोगम्),
whereas the person’s constitution (the complex of the guṇas) (स्व-भावः तु) engages in action (प्रवर्तते).
whereas स्वभाव (the person’s constitution - the complex of the गुण-s)
fr. स्व-भाव m. sg. nom.; तु in.
10. प्रवर्तते
engages [in action]
fr. प्र + √वृत् 1.Ā. pr. 3rd sg.
न कर्तृत्वं स्वतः ‘कुरु’ इति न अपि कर्माणि रथ-घट-प्रासादादीनि ईप्सिततमानि लोकस्य सृजति उत्पादयति प्रभुः आत्मा। नापि रथादि कृतवतः तत्-फलेन संयोगं न कर्म-फल-संयोगम्। Prabhuḥ, the Self; na sṛjati, does not create; lokasya, for anyone; kartṛtvam, agentship, by saying ‘Do this’; or even karmāṇi, any objects – such objects as chariot, pot, palace, etc. which are intensely longed for; nor even karma-phala-saṃyogam, association with the results of actions – association of the creator of a chariot etc. with the result of his work.
यदि किञ्चिद् अपि स्वतः न करोति न कारयति च देही, कः तर्हि कुर्वन् कारयंश् च प्रवर्तते इति, उच्यते। Objection: If the embodied one does not do anything himself, and does not make others do, then who is it that engages in work by doing and making others do?स्व-भावस् तु स्वो भावः स्व-भावः अविद्या-लक्षणा प्रकृतिः माया प्रवर्तते ‘दैवी हि’ (BhG.7.14) इत्यादिना वक्ष्यमाणा॥ The answer is: Tu, but; it is sva-bhāvaḥ, Nature – one’s own (sva) nature (bhāva) – characterized as ignorance, Māyā, which will be spoken of in, ‘Since this divine Māyā' (BhG.7.14); pravartate, that acts.
na, ā-√dā, ka-cid, pāpa, na, ca, eva, su-kṛta, vubhu; a-jñāna, āvṛta, jñāna, tad, √muh, jantu. विभुः कस्य-चिद् न पापं न च एव सु-कृतम् आदत्ते। अ-ज्ञानेन ज्ञानम् आवृतं, तेन जन्तवः मुह्यन्ति॥ The locationless (self – ātmā) takes on neither the karma demerit nor merit of anyone (whether of a jñānī, a karma-yogī or a non-karma-yogī). Knowledge is covered by ignorance and, because of that, individuals are deluded (thinking, ‘I have merit or demerit’).
Of anyone (whether jñānī, karma-yogī or not), this (self) takes on neither the karma demerit (न आदत्ते कस्य-चिद् पापम्)
nor merit (न च एव सु-कृतम्), (as it is) the locationless (self – ātmā) (विभुः).
Knowledge is covered by ignorance (अ-ज्ञानेन आवृतं ज्ञानम्),
because of that (तेन), individuals are deluded (thinking, “I have merit or demerit”) (मुह्यन्ति जन्तवः).
न आदत्ते न च गृह्णाति भक्तस्यापि कस्यचित् पापम्। न चैव आदत्ते सु-कृतं भक्तैः प्रयुक्तं विभुः। Vibhuḥ, the Omnipresent; na ādatte, neither accepts; kasyacit, anybody’s – even a devotee’s; pāpam, sin; na ca eva, nor even; does He accept su-kṛtam, virtue offered by devotees.
किम्-अर्थं तर्हि भक्तैः पूजादि-लक्षणं याग-दान-होमादिकं च सु-कृतं प्रयुज्यते इत्य् आह – अज्ञानेन आवृतं ज्ञानं विवेक-विज्ञानम्, तेन मुह्यन्ति ‘करोमि कारयामि भोक्ष्ये भोजयामि’ इत्य् एवं मोहं गच्छन्ति अविवेकिनः संसारिणो जन्तवः॥ Why then are such virtuous acts as worship etc. as also sacrifices, charity, oblation, etc. worship etc. as also sacrifices, charity, oblation, etc. offered by devotees? To this the Lord says: Jñānam, knowledge, discriminating wisdom; remains āvṛtam, covered; a-jñānena, by ignorance. Tena, thereby; jantavaḥ, the creatures, the non-discriminating people in the world; muhyanti, become deluded thus – ‘I do; I make others do; I eat; I make others eat.’
jñāna, tu, tad, a-jñāna, yad, nāśita, ātman; tad, ādityavat, jñāna, pra-√kāś, tad, para. येषां तु आत्मनः ज्ञानेन तद् अ-ज्ञानं नाशितं, तेषां ज्ञानम् आदित्यवत् तद् परं प्रकाशयति॥ Whereas, for those whose very ignorance is destroyed by knowledge of the self, this knowledge, like the sun, reveals (the fact that their self-evident self is) the limitless (reality – brahman).
Whereas, that ignorance by knowledge (ज्ञानेन तु तद् अ-ज्ञानम्)
of the self is destroyed, for whom (येषां नाशितम् आत्मनः),
for them (तेषाम्), like the sun (आदित्यवत्), this knowledge (ज्ञानम्)
reveals (प्रकाशयति) the limitless (reality, brahman) ( तद् परम्).
ज्ञानेन तु येन अज्ञानेन आवृताः मुह्यन्ति जन्तवः तद् अज्ञानं येषां जन्तूनां विवेक-ज्ञानेन आत्म-विषयेण नाशितम् आत्मनः भवति, तेषाम् आदित्यवद् यथा आदित्यः समस्तं रूप-जातम् अवभासयति तद्वज् ज्ञानं ज्ञेयं वस्तु सर्वं प्रकाशयति तत् परं परमार्थ-तत्त्वम्॥ Tu, but; yeṣām, in the case of those creatures; of whom tat a-jñānam, that ignorance; ātmanaḥ, of theirs – being covered by which ignorance creatures get deluded–; nāśitam, becomes destroyed; jñānena, by knowledge, by discriminating knowledge concerning the Self; teṣām, their; jñānam, knowledge; ādityavat, like the sun; prakāśayati, reveals, in the same way as the sun reveals all forms whatever; tat param, that supreme Reality, the Reality which is the highest Goal, the totality of whatever is to be known.
यत् परं ज्ञानं प्रकाशितम् – What supreme knowledge is lighted up:
tad-buddhi, tad-ātman, tad-niṣṭha, tad-para-ayana; √gam, a-punar-āvṛti, jñāna-nirdhūta-kalmaṣa. तद्-बुद्धयः तद्-आत्मानः तन्-निष्ठाः तत्-पर-अयणाः – ज्ञान-निर्धूत-कल्मषाः अ-पुनर्-आवृत्तिं गच्छन्ति॥ Those whose intellect (knowledge) has attained that (brahman), (because) self is (recognized as) that (brahman), (because) commitment is in that (brahman), (because) having that (brahman) as the ultimate end, having had (karma) impurities shaken off by knowledge they gain no rebirth.
Whose intellect (knowledge) has attained that (brahman) (तद्-बुद्धयः), (because) (their) self is (recognized as) that (brahman) (तद्-आत्मानः),
(because) commitment is in that (brahman) (तन्-निष्ठाः), (because) having that (brahman) as the ultimate end (तत्-पर-अयणाः),
they gain no rebirth (गच्छन्ति अ-पुनर्-आवृत्तिम्),
having had (karma) impurities shaken off by knowledge (ज्ञान-निर्धूत-कल्मषाः).
1. तद्-बुद्धयः
those whose intellect [i.e., knowledge] has attained that [ब्रह्मन्]
तस्मिन् ब्रह्मणि गता बुद्धिः येषां ते तद्-बुद्धयः, तद्-आत्मानः तद् एव परं ब्रह्म आत्मा येषां ते तद्-आत्मानः, तन्-निष्ठाः निष्ठा अभिनिवेशः तात्पर्यं सर्वाणि कर्माणि संन्यस्य ब्रह्मण्य् एव अवस्थानं येषां ते तन्-निष्ठाः। Tat-buddhayaḥ, those who have their intellect absorbed in That,
[•Here Ast. reads ‘tasmin brahmaṇi, in that Brahman’.-Tr.•]
in the supreme Knowledge which has been revealed; tat-ātmānaḥ, whose Self is That, who have That (tat) supreme Brahman Itself as their Self (ātmā); tat-niṣṭhāḥ, who are steadfast in That – niṣṭhā is intentness, exclusive devotion; they are called tat-niṣṭhāḥ who become steadfast only in Brahman by renouncing all actions.तत्-परायणाश् च तद् एव परम् अयनं परा गतिः येषां भवति ते तत्-परायणाः केवलात्म-रतय इत्यर्थः। येषां ज्ञानेन नाशितम् आत्मनः अज्ञानं ते गच्छन्ति एवं-विधाः अ-पुनर्-आवृत्तिम् अ-पुनर्-देह-सम्बन्धं ज्ञान-निर्धूत-कल्मषाः यथोक्तेन ज्ञानेन निर्धूतः नाशितः कल्मषः पापादि-संसार-कारण-दोषः येषां ते ज्ञान-निर्धूत-कल्मषाः यतयः इत्यर्थः॥ And tat-parāyaṇāḥ, who have That as their supreme (para) Goal (ayana), who have That alone as their supreme Resort, i.e. who are devoted only to the Self; those who have got their ignorance destroyed by Knowledge – those who are of this kind–, they gacchanti, attain; a-punar-āvṛttim, the state of non-returning, non-association again with a body; jñāna-nirdhūta-kalmaṣāḥ, their dirt having been removed, destroyed, by Knowledge. Those whose dirt (kalmaṣa), the defect in the form of sin etc., which are the cause of transmigration, have been removed, destroyed (nirdhūta), by the aforesaid Knowledge (jñāna) are jñāna-nirdhūta-kalmaṣāḥ, i.e. the monks.
येषां ज्ञानेन नाशितम् आत्मनः अज्ञानं ते पण्डिताः कथं तत्त्वं पश्यन्ति? इत्य् उच्यते – How do those learned ones, whose ignorance regarding the Self has been destroyed by Knowledge, look upon Reality? That is being stated:
vidyā-vinaya-sampanna, brāhmaṇa, go, hastin; śvan, ca, eva, śva-pāka, ca, paṇḍita, sama-darśin. विद्या-विनय-सम्पन्ने ब्राह्मणे गवि हस्तिनि शुनि च श्व-पाके च एव सम-दर्शिनः पण्डिताः॥ These wise people see sama (the same one – immutable brahman – in all beings): in a brāhmaṇa person endowed with knowledge and discretion, in a cow, an elephant, a dog, and a dog-eater (that is, one who lives outside the cultural norms of Veda society).
In a person endowed with knowledge and discretion (विद्या-विनय-सम्पन्ने)
(in) a brāhmaṇa (ब्राह्मणे), in a cow (गवि), in an elephant (हस्तिनि),
in a dog (शुनि च एव), and in a dog-eater (outside Veda norms) (श्व-पाके च),
the wise people (पण्डिताः) see sama (the same one, brahman, in all beings) (सम-दर्शिनः).
विद्या-विनय-सम्पन्ने विद्या च विनयश् च विद्या-विनयौ, विनयः उपशमः, ताभ्यां विद्या-विनयाभ्यां सम्पन्नः विद्या-विनय-सम्पन्नः विद्वान् विनीतश् च यो ब्राह्मणः तस्मिन् ब्राह्मणे गवि हस्तिनि शुनि च एव श्व-पाके च पण्डिताः समदर्शिनः। Paṇḍitāḥ, the learned ones; sama-darśinaḥ, look with equanimity; brāhmaṇe, on a Brāhmaṇa; vidyā-vinaya-sampanne, endowed with learning and humility – vidyā means knowledge of the Self, and vinaya means pridelessness–, on a Brāhmaṇa who has Self-knowledge and modesty; gavi, on a cow; hastini, on an elephant; ca eva, and even; śuni, on a dog; ca, as well as; śva-pāke, on an eater of dog’s meat.
विद्या-विनय-सम्पन्ने उत्तम-संस्कारवति ब्राह्मणे सात्त्विके, मध्यमायां च राजस्यां गवि संस्कार-हीनायां, अत्यन्तम् एव केवल-तामसे हस्त्य्-आदौ च, सत्त्वादि-गुणैः तज्-जैश् च संस्कारैः, तथा राजसैः, तथा तामसैश् च संस्कारैः अत्यन्तम् एव अस्पृष्टं समम् एकम् अविक्रियं तद् ब्रह्म द्रष्टुं शीलं येषां ते पण्डिताः समदर्शिनः॥ Those learned ones who are habituated to see (equally) the unchanging, same and one Brahman, absolutely untouched by the qualities of sattva etc. and the tendencies created by it, as also by the tendencies born of rajas and tamas, in a Brāhmaṇa, who is endowed with Knowledge and tranquillity, who is possessed of good tendencies and the quality of sattva; in a cow, which is possessed of the middling quality of rajas and is not spiritually refined; and in an elephant etc., which are wholly and absolutely imbued with the quality of tamas – they are seers of equality.
ननु अ-भोज्यान्नाः ते दोषवन्तः, ‘सम-असमाभ्यां विषम-समे पूजातः’ (GautSmr.2.8.20, 17.18) इति स्मृतेः। Objection: On the strength of the text, ‘A sacrificer incurs sin by not adoring equally one who is an equal, and by adoring equally one who is an equal, to himself’ (Gau. Sm. 17.20), are not they sinful, whose food should not be eaten?
न ते दोषवन्तः। कथम्? – Reply: They are not open to the charge. Objection: How?
iha, eva, tad, jita, sarga, yad, sāmya, sthita, manas; nis-doṣa, hi, sama, brahman, tasmāt, brahman, tad, sthita. येषां मनः साम्ये स्थितम्, इह एव तैः सर्गः जितः। निर्-दोषं हि (=यस्मात्) ब्रह्म समं, तस्मात् ते ब्रह्मणि स्थिताः॥ Those whose mind is rooted in what is by nature sama (the same) win over birth here itself. Because the defectless (karma-free) brahman is sama (the same), therefore they abide in brahman (reality) (alone).
Here itself (इह एव), they win over (re-)birth (तैः जितः सर्गः),
whose mind is rooted in what is by nature sama (the same) (येषां साम्ये स्थितं मनः).
Because the defectless (karma-free) brahman is sama (the same) (निर्-दोषं हि समं ब्रह्म),
therefore, (तस्मात्) they abide in brahman (reality) (alone) (ब्रह्मणि ते स्थिताः).
2. येषां मनः
whose mind
fr. यद् prn. m. pl. gen.; मनस् n. sg. nom. (SG.3.6:)
इह एव जीवद्भिर् एव तैः सम-दर्शिभिः पण्डितैः जितः वशी-कृतः सर्गः जन्म, येषां साम्ये सर्व-भूतेषु ब्रह्मणि (ब्रह्मणः) सम-भावे स्थितं निश्चली-भूतं मनः अन्तःकरणम्। Iha eva, here itself, even while they are living; is sargaḥ, rebirth; jitaḥ, conquered, overcome; taiḥ, by them, by the learned ones who see with equanimity; yeṣām, whose; manaḥ, minds, the internal organs; are sthitam, established, made steadfast; sāmye, on sameness, in Brahman that exists as the same (sama) in all beings.निर्-दोषं यद्य्-अपि दोषवत्सु श्व-पाकादिषु मूढैः तद्-दोषैः दोषवद् इव विभाव्यते, तथापि तद्-दोषैः अस्पृष्टम् इति निर्-दोषं दोष-वर्जितं हि यस्मात्। It is nirdoṣam, free from defects. Because of Its existence in such mean objects as an eater of dog’s meat, etc., though It is supposed by fools to be affected by the defects of those (objects), still It remains untouched by those blemishes, hi, because It is free from defects.
न अपि स्व-गुण-भेद-भिन्नम्, निर्-गुणत्वाच् चैतन्यस्य। वक्ष्यति च भगवान् ‘इच्छा’ आदीनां (BhG.13.6) क्षेत्र-धर्मत्वम्, ‘अन्-आदित्वान् निर्-गुणत्वात्’ (BhG.13.31) इति च। न अपि [वैशेषिक-दर्शिनाम्] अन्त्या विशेषाः आत्मनो भेदकाः सन्ति, प्रति-शरीरं तेषां सत्त्वे प्रमाणानुपपत्तेः। Nor even is It differentiated by Its qualities, since Consciousness is free from qualifications. And the Lord will speak of desires etc. (cf. 13.6 etc.) as the attributes of the aggregate of body and organs, and will also say, ‘Being without beginning and without qualities’ (BhG.13.31). Nor even are there the ultimate distinctions (antyāḥ viśeṣāḥ) which can create differentiation in the Self,
[•According to the Vaiśeṣikas, everything is possessed of not only qualities but also of antya-viśeṣa (ultimate distinction), which is a category like substance, quality, action, etc. This distinction makes every entity different from other entities. Thus, individual souls have their own ultimate distinctions by the very fact that they are individuals. Vedānta denies such a category. Besides, the Self is one and omnipresent. Therefore there is nothing else from which It can be distinguished.-Tr.•]
because there is nothing to prove that these ultimate distinctions exist in every body.
अतः समं ब्रह्म एकं च। तस्माद् ब्रह्मणि एव ते स्थिताः। तस्माद् न दोष-गन्धमात्रम् अपि तान् स्पृशति, देहादि-सङ्घातात्म-दर्शनाभिमाना(सं)भावात् तेषाम्। देहादि-सङ्घातात्म-दर्शनाभिमानवद्-विषयं तु तत् सूत्रम् ‘समासमाभ्यां विषमसमे पूजातः’ (GautSmr.2.8.20) इति, पूजा-विषयत्वेन विशेषणात्। Hence, samam brahma, Brahman is the same and one. Tasmāt, therefore; te, they; sthitāḥ, are established; brahmaṇi, in Brahman Itself. As a result, not even a shade of defect touches them. For they have no self-identification in the form of perceiving the aggregate of body etc. as the Self. On the other hand, that statement (Gau. Sm. 17.20) refers to the man who has self-identification in the form of perceiving the aggregate of body, (organs) etc. as the Self, for that statement – ‘A sacrificer incurs sin by not adoring equally one who is an equal, and by adoring equally one who is not equal to himself’, pointedly refers to persons who are the objects of adoration.
दृश्यते हि ब्रह्म-वित् षड्-अङ्गवित् चतुर्-वेदविद् इति पूजा-दानादौ गुण-विशेष-सम्बन्धः कारणम्। It is indeed seen that in worship, charity, etc. the determining factors are the possession of such special qualities as being ‘a knower of Brahman’, ‘versed in the six auxiliary branches of Veda learning’, and ‘versed in the four Vedas’.
ब्रह्म तु सर्व-गुण-दोष-सम्बन्ध-वर्जितम् इति, अतः ‘ब्रह्मणि ते स्थिताः’ इति युक्तम्। But Brahman is bereft of association with all qualities and defects. This being so, it is logical that they are established in Brahman.
कर्म-विषयं च ‘समासमाभ्याम्’ (GautSmr.2.8.20) इत्यादि। इदं तु सर्व-कर्म-सन्न्यास-विषयं प्रस्तुतम्, ‘सर्व-कर्माणि मनसा’ (BhG.5.13) इत्य्-आरभ्य आ अध्याय-परिसमाप्तेः॥ And ‘adoring an equal, ....an unequal,’ etc. has reference to men of action.
[•Those engaged in actions with a sense of agentship, etc.-Tr.•]
But this subject under consideration, beginning from ‘The embodied man...having given up all actions mentally’ (BhG.5.13) to the end of the chapter, is concerning one who has given up all actions.
यस्माद् निर्-दोषं समं ब्रह्म आत्मा, तस्मात् – Since the Self is Brahman which is without blemish and is the same (in all), therefore:
na, pra-√hṛṣ, priya, prāpya, na, ud-√vij, prāpya, ca, a-priya; sthira-buddhi, a-sammūḍha, brahma-vid, brahman, sthita. ब्रह्म-विद् [श्रवनवान्] स्थिर-बुद्धिः [मननवान्] अ-सम्मूढः [निदिध्यासनवान्] [च] [अतः] ब्रह्मणि स्थितः [यः], [सः] प्रियं प्राप्य न प्रहृष्येत् अ-प्रियं च प्राप्य न उद्विजेत्॥ The one who knows brahman, who is established in brahman, whose knowledge is without doubts, and who is no longer deluded would not be elated at obtaining what is liked, nor agitated at obtaining what is disliked.
Not elated (न प्रहृष्येत्) at obtaining what is liked (प्रियं प्राप्य),
nor agitated (न उद्विजेत्) at obtaining what is disliked (प्राप्य च अ-प्रियम्),
whose knowledge is without doubts (स्थिर-बुद्धिः), (and) who is no longer deluded (अ-सम्मूढः),
the one who knows brahman (ब्रह्म-विद्) is established in brahman (ब्रह्मणि स्थितः).
1. [यः] ब्रह्म-विद्
the one who knows ब्रह्मन्
fr. ब्रह्म-विद् a. m. sg. nom.
2. स्थिर-बुद्धिः
whose knowledge is without doubts
fr. स्थिर-बुद्धि a. m. sg. nom.
3. अ-सम्मूढः [च]
[and] who is no longer deluded
fr. असम्मूढ pp. of सम् + √मुह् a. m. sg. nom (SG.2.107:)
fr. प्रिय a. n. sg. acc.; प्राप्य in. pt. of प्र + √आप्
6. [सः] न प्रहृष्येत्
would not be elated
fr. न in.; प्र + √हृष् 4.Ā. pot. 3rd sg.
10. अ-प्रियं च
what is disliked
fr. अ-प्रिय a. n. sg. acc.; च in.
9. प्राप्य
at obtaining
fr. प्राप्य in. pt. of प्र + √आप्
8. न उद्विजेत्
nor agitated
fr. न in.; उद् + √विज् 6.Ā. pot. 3rd sg.
न प्रहृष्येत् प्रहर्षं न कुर्यात् प्रियम् इष्टं प्राप्य लब्ध्वा। न उद्विजेत् प्राप्य च अप्रियम् अन्-इष्टं लब्ध्वा। देहमात्रात्म-दर्शिनां हि प्रियाप्रिय-प्राप्ती हर्ष-विषादौ कुर्वाते, न केवलात्म-दर्शिनः, तस्य प्रियाप्रिय-प्राप्त्य्-असम्भवात्। किञ्च – ‘सर्व-भूतेषु एकः समः निर्-दोषः आत्मा’ इति स्थिरा निर्-विचिकित्सा बुद्धिः यस्य सः स्थिर-बुद्धिः असंमूढः संमोह-वर्जितश् च स्याद् यथोक्त-ब्रह्म-विद् ब्रह्मणि स्थितः, अकर्म-कृत् सर्व-कर्म-सन्न्यासी इत्यर्थः॥ Brahma-vit, a knower of Brahman, as described; sthitaḥ, who is established; brahmaṇi in Brahman – who is not a performer of actions, i.e. one who has renounced all actions; sthira-buddhiḥ, should have his intellect steady – the man of steady intellect is one who has the unwavering, firm conviction of the existence of the one and the same taintless Self in all beings; and further, a-sammūḍhaḥ, he should not be deluded, he should be free from delusion. Na prahṛṣyet, he should not get delighted; prāpya, by getting; priyam, what is desirable; na ca udvijet, and surely, neither should he become dejected; prāpya, by getting; a-priyam, what is undesirable – because the acquisition of the desirable and the undesirable are causes of
[•Ast.’s reading is ‘harṣa-viṣādau kurvāte, cause happiness and sorrow’ in place of ‘harṣa-viṣāda-sthāne, sources of happiness and sorrow’, which (latter) reading occurs in G1. Pr. and A.A.-Tr.•]
happiness and sorrow for one who considers the body as the Self; not for the one who has realized the absolute Self, since in his case there can be no acquisition of desirable and undesirable objects.
किञ्च, ब्रह्मणि स्थितः – Further, the one who is established in Brahman:
bāhya-sparśa, a-sakta-ātman, √vid, ātman, yad, sukha; tad, brahma-yoga-yukta-ātman, sukha, akṣaya, √aś. बाह्य-स्पर्शेषु अ-सक्त-आत्मा, यद् आत्मनि सुखं विन्दति। सः ब्रह्म-योग-युक्त-आत्मा अ-क्षयं सुखम् अश्नुते॥ The one whose mind is (relatively or absolutely) not attached to external sense objects finds the (relative or absolute) happiness which is in the self. That one whose mind is endowed with clear knowledge of brahman attains the fulfillment (sukha) that does not wane, (attains mokṣa).
To external sense objects (बाह्य-स्पर्शेषु), the one whose mind is (relatively or absolutely) not attached (अ-सक्त-आत्मा),
finds (विन्दति) the (relative or absolute) happiness which is in the self (आत्मनि यद् सुखम्).
That one whose mind is endowed with clear knowledge of brahman (सः ब्रह्म-योग-युक्त-आत्मा)
attains the fulfillment (sukha) that does not wane, (attains mokṣa) (सुखम् अ-क्षयम् अश्नुते).
fr. ब्रह्म-योग-युक्त-आत्मन् a. m. sg. nom. (SG.3.22:)
12. अ-क्षयं
that does not wane
fr. अक्षय a. n. sg. acc.
11. सुखम्
the fulfillment
fr. सुख n. sg. acc.
10. अश्नुते
attains
fr. √अश् 5.Ā. pr. 3rd sg.
बाह्य-स्पर्शेषु बाह्याश् च ते स्पर्शाश् च बाह्य-स्पर्शाः स्पृश्यन्ते इति स्पर्शाः शब्दादयो विषयाः तेषु बाह्य-स्पर्शेषु असक्तः आत्मा अन्तःकरणं यस्य सः अयम् असक्तात्मा, विषयेषु प्रीति-वर्जितः सन् विन्दति लभते आत्मनि यत् सुखं तद् विन्दति इत्येतत्। A-sakta-ātmā, with his heart, internal organ, unattached, bāhya-sparśeṣu, to external objects – sparśāḥ means objects that are contacted, viz sound etc.; bāhya-sparṣāḥ means those things which are external (bāhya) and are objects of contact; that person who thus has his heart unattached, who derives no happiness from objects; he vindati, gets that sukham, bliss; yat, which is; ātmani, in the Self.स ब्रह्म-योग-युक्तात्मा ब्रह्मणि योगः समाधिः ब्रह्म-योगः तेन ब्रह्म-योगेन युक्तः समाहितः तस्मिन् व्यापृतः आत्मा अन्तःकरणं यस्य सः ब्रह्म-योग-युक्तात्मा, सुखम् अक्षयम् अश्नुते व्याप्नोति। Brahma-yoga-yukta-ātmā, with his heart absorbed in meditation on Brahman-meditation (yoga) on Brahman is brahma-yoga; one whose internal organ (ātmā) is absorbed in (yukta), engaged in, that meditation on Brahman is brahma-yoga-yukta-ātmā; he aśnute, acquires; a-kṣayam, undecaying; sukham, Bliss.
तस्माद् बाह्य-विषय-प्रीतेः क्षणिकायाः इन्द्रियाणि निवर्तयेद् आत्मनि अक्षय-सुखार्थी इत्यर्थः॥ So, he who cherishes undecaying happiness in the Self should withdraw the organs from the momentary happiness in external objects. This is the meaning.
इतश् च निवर्तयेत् – For this reason also one should withdraw:
yad, hi, saṃsparśa-ja, yoga, duḥkha-yoni, eva, tad; ādi-antavat, kaunteya, na, tad, √ram, budha. कौन्तेय, ये हि (=यस्मात्) संस्पर्श-जाः भोगाः, ते दुःख-योनयः एव आदि-अन्तवन्तः, [तस्मात्] बुधः तेषु न रमते॥ O Arjuna, because those experiences are born of sense objects, are sources of pain alone (immeasurably less than the sukha, the fulfillment that does not wane) and have a beginning and end – the wise one does not revel in those (experiences).
Because those experiences are born of sense objects (ये हि संस्पर्श-जाः भोगाः),
are sources of pain alone (not the sukha, fulfillment that does not wane) (दुःख-योनयः एव ते),
(and) have a beginning and end (आदि-अन्तवन्तः), O son of Kuntī (कौन्तेय = अर्जुन),
in those (experiences) (न तेषु) the wise one does not revel (रमते बुधः).
ये हि यस्मात् संस्पर्श-जाः विषयेन्द्रिय-संस्पर्शेभ्यो जाताः भोगा भुक्तयः दुःख-योनय एव ते, अविद्या-कृतत्वात्। दृश्यन्ते हि आध्यात्मिकादीनि दुःखानि तन्-निमित्तान्य् एव। Hi, since; bhogāḥ, enjoyments; ye saṃsparśa-jāḥ, that result from contact with objects, that arise from contact between the objects and the organs; are eva, verily; duḥkha-yonayaḥ, sources of sorrow, because they are creations of ignorance. It is certainly a matter of experience that physical and other sorrows are created by that itself.
यथा इह-लोके तथा पर-लोकेऽपि इति गम्यते ‘एव’-शब्दात्। By the use of the word eva (verily), it is understood that, as it happens here in this world, so does it even in the other world.
न संसारे सुखस्य गन्धमात्रम् अपि अस्ति इति बुद्ध्वा विषय-मृग-तृष्णिकाया इन्द्रियाणि निवर्तयेत्। Realizing that there is not the least trace of happiness in the world, one should withdraw the organs from the objects which are comparable to a mirage.
न केवलं दुःख-योनय एव, आद्य्-अन्तवन्तश् च, आदिः विषयेन्द्रिय-संयोगो भोगानाम् अन्तश् च तद्-वियोग एव। Not only are they sources of sorrow, they also ādi-antavantaḥ, have a beginning and an end. Ādi (beginning) of enjoyments consists in the contact between objects and senses, and their end (anta), indeed, is the loss of that contact.
अतः आद्यन्तवन्तः, अनित्याः मध्य-क्षण-भावित्वाद् इत्यर्थः। Hence, they have a beginning and an end, they are impermanent, being present in the intervening moment. This is the meaning.कौन्तेय, न तेषु भोगेषु रमते बुधः विवेकी अवगत-परमार्थ-तत्त्वः, अत्यन्त-मूढानाम् एव हि विषयेषु रतिः दृश्यते, यथा पशु-प्रभृतीनाम्॥ (Therefore) O son of Kuntī, budhaḥ, the wise one, the discriminating person who has realized the Reality which is the supreme Goal; na ramate, does not delight; teṣu, in them, in enjoyments. For delight in objects is seen only in very foolish beings, as for instance in animals etc.
अयं च श्रेयो-मार्ग-प्रतिपक्षी कष्टतमो दोषः सर्वानर्थ-प्राप्ति-हेतुः दुर्-निवारश् च, इति तत्-परिहारे यत्नाधिक्यं कर्तव्यम् इत्य आह भगवान् – This extremely painful evil, which is opposed to the path of Bliss and is the source of getting all miseries, is difficult to resist. Therefore one must make the utmost effort to avoid it. Hence the Lord says:
√śak, iha, eva, yad, soḍhum, prāk, śarīra-vimokṣaṇa; kāma-krodha-udbhava, vega, tad, yukta, tad, sukhin, nara. यः प्राक् शरीर-विमोक्षणात् काम-क्रोध-उद्भवं वेगम् इह एव सोढुं शक्नोति, सः युक्तः [कर्म-योगिन् इत्यर्थः]। सः सुखी नरः॥ The one who is able to withstand here itself the force born of requiring (kāma) and anger (krodha) before release from the body (before death), is a karma-yogī. That one is a happy person.
The one who is able (शक्नोति) to withstand here itself (इह एव यः सोढुं),
before release from the body (before death) (प्राक् शरीर-विमोक्षणात्),
the force born of requiring (kāma) and anger (krodha) (काम-क्रोध-उद्भवं वेगम्),
that one is a karma-yogī (सः युक्तः). That one is a happy person (सः सुखी नरः).
fr. सुखिन् a. m. sg. nom. (SG.3.15:); नर m. sg. nom.
शक्नोति उत्सहते इहैव जीवन्न् एव यः सोढुं प्रसहितुं प्राक् पूर्वं शरीर-विमोक्षणाद् आ मरणाद् इत्यर्थः। Yaḥ śaknoti, one who can, is able to; soḍhum, withstand; iha eva, here itself, while alive; prāk, before; śarīra-vimokṣaṇāt, departing from the body, till death.
मरण-सीमा-करणं जीवतोऽवश्यम्-भावि हि काम-क्रोधोद्भवो वेगः, अनन्त-निमित्तवान् हि सः इति, यावद् मरणं तावन् न विस्रम्भणीय इत्यर्थः। Death is put as a limit because the impulse of desire and anger is certainly inevitable for a living person. For this impulse has got infinite sources. One should not relax until his death. That is the idea.
कामः इन्द्रिय-गोचर-प्राप्ते इष्टे विषये श्रूयमाणे स्मर्यमाणे वा अनुभूते सुख-हेतौ या गर्धिः तृष्णा स कामः। Kāma, desire, is the hankering, thirst, with regard to a coveted object – of an earlier experience, and which is a source of pleasure – when it comes within the range of the senses, or is heard of or remembered.
क्रोधश् च आत्मनः प्रतिकूलेषु दुःख-हेतुषु दृश्यमानेषु श्रूयमाणेषु स्मर्यमाणेषु वा यो द्वेषः सः क्रोधः। And krodha, anger, is that repulsion one has against what are adverse to oneself and are sources of sorrow, when they are seen, heard of or remembered.
तौ काम-क्रोधौ उद्भवो (उद्भवौ) यस्य वेगस्य सः काम-क्रोधोद्भवः वेगः। रोमाञ्चन-प्रहृष्ट-नेत्र-वदनादि-लिङ्गः अन्तःकरण-प्रक्षोभ-रूपः कामोद्भवो वेगः, गात्र-प्रकम्प-प्रस्वेद-सन्दष्टोष्ठ-पुट-रक्त-नेत्रादि-लिङ्गः क्रोधोद्भवो वेगः। That impulse (vega) which has those desire and anger as its source (udbhava) is kāma-krodha-udbhava-vegaḥ. The impulse arising from desire is a kind of mental agitation, and has the signs of horripilation, joyful eyes, face, etc. The impulse of anger has the signs of trembling of body, perspiration, biting of lips, red eyes, etc.
तं काम-क्रोधोद्भवं वेगं यः उत्सहते प्रसहते सोढुं प्रसहितुम्, सः युक्तः योगी सुखी च इह लोके नरः॥ He who is able to withstand that impulse arising from desire and anger, saḥ naraḥ, that man; is yuktaḥ, a yogī; and sukhī, is happy, in this world.
कथं-भूतश् च ब्रह्मणि स्थितः ब्रह्म प्राप्नोति इति आह भगवान् – What kind of a person, being established in Brahman, attains Brahman? The Lord says:
yad, antar-sukha, antar-ārāma, tathā, antar-jyotis, eva, yad; tad, yogin, brahma-nirvāṇa, brahma-bhūta, adhi-√gam. यः अन्तः-सुखः अन्तर्-आरामः तथा यः अन्तर्-ज्योतिः, सः एव योगी ब्रह्म-भूतः ब्रह्म-निर्वाणम् अधिगच्छति॥ Whose fulfillment is within (the self), whose reveling is within (the self), and whose mind is within (centered on the self) only – that one is a yogī who, being brahman, gains liberation in/as brahman, (gains mokṣa, i.e., being free while alive remains free upon death).
Whose fulfillment is within (the self) (यः अन्तः-सुखः), whose reveling is within (the self) (अन्तर्-आरामः),
in that way whose (light of the) mind is within (centered on the self) only (तथा अन्तर्-ज्योतिः एव यः),
that one is a yogī (सः योगी), this liberation in/as brahman (ब्रह्म-निर्वाणम्),
who being brahman (ब्रह्म-भूतः), gains (this) (अधिगच्छति).
यः अन्तः-सुखः अन्तर् आत्मनि सुखं यस्य सः अन्तः-सुखः, तथा अन्तर् एव आत्मनि आरामः आरमणं क्रीडा यस्य सः अन्तर्-आरामः, तथा एव अन्तर् एव आत्मन्य् (एव) ज्योतिः प्रकाशो यस्य सः अन्तर्-ज्योतिर् एव। Yaḥ antaḥ-sukhaḥ, one who is happy within, in the indwelling Self; and so also antar-ārāmaḥ, has pleasure within – he disports only in the Self within; similarly, antar-jyotiḥ eva, has his light only within, has the indwelling Self alone as his light.
[•He has not to depend on the organs like ear etc. for acquiring knowledge.•]
यः ई-दृशः सः योगी ब्रह्म-निर्वाणं ब्रह्मणि निर्वृतिं मोक्षम् इह जीवन्न् एव ब्रह्म-भूतः सन् अधिगच्छति प्राप्नोति॥ Saḥ yogī, that yogī; yaḥ, who is of this kind; brahma-bhūtaḥ, having become Brahman, even while he is still living; adhigacchati, attains; brahma-nirvāṇam, absorption in Brahman – gets Liberation.
√labh, brahma-nirvāṇa, ṛṣi, kṣīṇa-kalmaṣa; chinna-dvaidha, yata-ātman, sarva-bhūta-hita, rata. क्षीण-कल्मषाः यत-आत्मानः सर्व-भूत-हिते रताः छिन्न-द्वैधाः – ऋषयः ब्रह्म-निर्वाणं लभन्ते॥ Whose impediments have been (sufficiently) destroyed (by karma-yoga), who have (sufficiently) mastered themselves (their body-mind complex, by aṣṭāṅga-yoga and upāsana), who are happily engaged in the good of all beings, whose doubts have been resolved – becoming wise (ṛṣis) they gain liberation in/as brahman.
They gain liberation in/as brahman (लभन्ते ब्रह्म-निर्वाणम्),
who are wise (ऋषयः), whose impediments have been (sufficiently) destroyed (by karma-yoga) (क्षीण-कल्मषाः),
whose doubts have been resolved (छिन्न-द्वैधाः), who have (sufficiently) mastered themselves (their body-mind complex) (यत-आत्मानः),
(and) who are happily engaged in the good of all beings (सर्व-भूत-हिते रताः).
लभन्ते ब्रह्म-निर्वाणं मोक्षम् ऋषयः सम्यग्-दर्शिनः सन्न्यासिनः क्षीण-कल्मषाः क्षीण-पापादि-दोषाः छिन्न-द्वैधाः छिन्न-संशयाः यतात्मानः संयतेन्द्रियाः सर्व-भूत-हिते रताः सर्वेषां भूतानां हिते आनुकूल्ये रताः अहिंसका इत्यर्थः॥ Ṛṣayaḥ, the seers, those who have full realization, the monks; kṣīṇa-kalmasāḥ, whose sins, defects like sin etc., have been attenuated; chinna-dvaidhāḥ, who are freed from doubt; yata-ātmānaḥ, whose organs are under control; ratāḥ, who are engaged; sarva-bhūta-hite, in doing good to all beings – favourably disposed towards all, i.e. harmless; labhante, attain; brahma-nirvāṇam, absorption in Brahman, Liberation.
kāma-krodha-viyukta, yati, yata-cetas; abhitas, brahma-nirvāṇa, √vṛt, vidita-ātman. काम-क्रोध-वियुक्तानां यत-चेतसां विदित-आत्मनां यतीनाम् अभितः ब्रह्म-निर्वाणं वर्तते॥ For the one who makes (proper) effort – free from requirements/anticipations and anger, whose mind is mastered and whose self is known – there is liberation in/as brahman both (here and hereafter, that is, before and after the death of the body).
For the one who is free from requirements/anticipations and anger (काम-क्रोध-वियुक्तानाम्),
who makes (proper) effort (यतीनां), (and) whose mind is mastered (यत-चेतसाम्),
both (here and hereafter) (अभितः) liberation in/as brahman (ब्रह्म-निर्वाणम्)
is there (वर्तते) for the one whose self is known (विदित-आत्मनाम्).
काम-क्रोध-वियुक्तानां कामश् च क्रोधश् च काम-क्रोधौ ताभ्यां वियुक्तानां यतीनां सन्न्यासिनां यत-चेतसां संयतान्तःकरणानाम् अभितः उभयतः जीवतां मृतानां च ब्रह्म-निर्वाणं मोक्षो वर्तते विदितात्मनां विदितः ज्ञातः आत्मा येषां ते विदितात्मानः तेषां विदितात्मनां सम्यग्-दर्शिनाम् इत्यर्थः॥ Yatīnām, to the monks; yata-cetasām, who have control over their internal organ; kāma-krodha-viyuktānām, who are free from desire and anger; vidita-ātmanām, who have known the Self, i.e. who have full realization; vartate, there is; brahma-nirvāṇam, absorption in Brahman, Liberation; abhitaḥ, either way, whether living or dead.
सम्यग्-दर्शन-निष्ठानां सन्न्यासिनां सद्यो मुक्तिः उक्ता। कर्म-योगश् च ईश्वरार्पित-सर्व-भावेन ईश्वरे ब्रह्मणि आधाय क्रियमाणः सत्त्व-सुद्धि-ज्ञान-प्राप्ति-सर्व-कर्म-सन्न्यास-क्रमेण मोक्षाय इति भगवान् पदे पदे अब्रवीद्, वक्ष्यति च। Immediate Liberation of the monks who are steadfast in full realization has been stated. And the Lord has said, and will say, at every stage that Karma-yoga, undertaken as a dedication to Brahman, to God, by surrendering all activities [•The activities of body, mind and organs•] to God, leads to Liberation through the stages of purification of the heart, attainment of Knowledge, and renunciation of all actions.
अथ इदानीं ध्यान-योगं सम्यग्-दर्शनस्य अन्तर्-अङ्गं विस्तरेण वक्ष्यामि इति, तस्य सूत्र-स्थानीयान् श्लोकान् उपदिशति स्म – Thereafter, now, with the idea, ‘I shall speak elaborately of the yoga of meditation which is the proximate discipline for full realization,’ the Lord gave instruction through some verses in the form of aphorisms:
sparśa, kṛtvā, bahis, bāhya, cakṣus, ca, eva, antare, bhrū; prāna-apāna, sama, kṛtvā, nāsā-abhyantara-cārin. yata-indriya-manas-buddhi, muni, mokṣa-para-ayana; vigata-icchā-bhaya-krodha, yad, sadā, mukta, eva, tad. बाह्यान् स्पर्शान् बहिः कृत्वा, चक्षुः च भ्रुवोः अन्तरे एव [कृत्वा], नासा-अभ्यन्तर-चारिणौ प्राण-अपानौ समौ कृत्वा, यः मुनिः यत-इन्द्रिय-मनो-बुद्धिः मोक्ष-पर-अयणः विगत-इच्छा-भय-क्रोधः, सः सदा मुक्तः एव॥ Keeping external the external sense objects and the vision within the eyebrows (that is, the eyes shut), keeping (naturally) equal the exhalation and inhalation moving within the nostrils, the one who is contemplative – whose senses, mind, and intellect are mastered (enough to sit in meditation), having complete freedom (mokṣa) as the ultimate end, from whom are (mostly or completely) gone requiring/anticipating, fear and anger – that one (who sits in meditation, contemplating this teaching) is always liberated indeed.
Keeping external (स्पर्शान् कृत्वा) the external sense objects (बहिः बाह्यान्)
and the vision (चक्षुः च एव) within the eyebrows (that is, the eyes shut) (अन्तरे भ्रुवोः),
keeping (naturally) equal the exhalation and inhalation (प्राण-अपानौ समौ कृत्वा)
moving within the nostrils (नासा-अभ्यन्तर-चारिणौ),
the one whose senses, mind, and intellect are mastered (enough to sit in meditation) (यत-इन्द्रिय-मनो-बुद्धिः),
who is contemplative (मुनिः), having complete freedom (mokṣa) as the ultimate end (मोक्ष-पर-अयणः),
from whom are (mostly or completely) gone requiring/anticipating, fear and anger (विगत-इच्छा-भय-क्रोधः),
that one (who sits in meditation, contemplating this teaching) is always liberated indeed (यः सदा मुक्तः एव सः).
2. बाह्यान् स्पर्शान्
the external sense objects
fr. बाह्य a. m. pl. acc.; स्पर्श a. m. pl. acc.
1. बहिः कृत्वा
keeping external
fr. बहिस् in.; कृत्वा in. pt. of √कृ
3. चक्षुः च
and the vision
fr. चक्षुस् n. sg. acc.; च in.
4. भ्रुवोः अन्तरे एव
within the eyebrows [i.e., the eyes shut]
fr. भ्रू f. du. loc.; अन्तरे in. (SG.7.13.3:); एव in.
8. नासा-अभ्यन्तर-
within the nostrils
7. -चारिणौ
moving
fr. नासा-अभ्यन्तर-चारिन् a. m. du. acc. (SG.3.15:)
6. प्राण-अपानौ
the exhalation and inhalation
fr. प्राण-अपान m. du. acc.
5. समौ कृत्वा
keeping [naturally] equal
fr. सम a. m. du. acc.; कृत्वा in. pt. of √कृ
9. यः मुनिः
the one who is contemplative
fr. यद् prn. m. sg. nom.; मुनि m. sg. nom.
11. यत-
are mastered
10. -इन्द्रिय-मनो-बुद्धिः
whose senses, mind and intellect
fr. यत-इन्द्रिय-मनस्-बुद्धि a. m. sg. nom. (SG.2.33:)
fr. मुक्त pp. of √मुच् a. m. sg. nom. (SG.2.80:); एव in.
स्पर्शान् शब्दादीन् कृत्वा बहिः बाह्यान् – श्रोत्रादि-द्वारेण अन्तः बुद्धौ प्रवेशिताः शब्दादयः विषयाः तान् अचिन्तयतः ब्राह्या बहिर् एव कृताः भवन्ति – तान् एवं बहिः कृत्वा चक्षुश् च एव अन्तरे भ्रुवोः ‘कृत्वा’ इति अनुषज्यते। तथा प्राणापानौ नासाभ्यन्तर-चारिणौ समौ कृत्वा॥ Kṛtvā, keeping; bāhyān, the external; sparśān, objects – sound etc.; bahiḥ, outside: To one who does not pay attention to the external objects like sound etc., brought to the intellect through the ear etc., the objects become verily kept outside. Having kept them out in this way, and (keeping) the cakṣuḥ, eyes (the vision); antare, at the juncture; bhruvoḥ, of the eye-brows (–the word ‘keeping’ has to be supplied–); and similarly, samau kṛtvā, making equal; prāṇa-apānau, the outgoing and the incoming breaths; nāsā-abhyantara-cāriṇau, that move through the nostrils; muniḥ, the contemplative – derived (from the root man, ‘to think’) in the sense of contemplating–, the monk;यतेन्द्रिय-मनो-बुद्धिः यतानि संयतानि इन्द्रियाणि मनः बुद्धिश् च यस्य सः यतेन्द्रिय-मनो-बुद्धिः, मननाद् मुनिः सन्न्यासी, मोक्ष-परायणः एवं देह-संस्थानः मोक्ष-परायणः मोक्ष एव परम् अयनं परा गतिः यस्य सः अयं मोक्ष-परायणो मुनिः भवेत्। विगतेच्छा-भय-क्रोधः इच्छा च भयं च क्रोधश् च इच्छा-भय-क्रोधाः ते विगताः यस्मात् सः विगतेच्छा-भय-क्रोधः, यः एवं वर्तते सदा सन्न्यासी, मुक्त एव सः, न तस्य मोक्षाय अन्यः कर्तव्योऽस्ति॥ Yata-indriya-mano-buddhiḥ, who has control over his organs, mind and intellect; should be mokṣa-para-ayaṇaḥ, fully intent on Liberation – keeping his body is such a posture, the contemplative should have Liberation itself as the supreme Goal. He should be vigata-icchā-bhaya-krodhaḥ, free from desire, fear and anger. The monk yaḥ, who; sadā, ever remains thus; saḥ, he; is muktaḥ, ever, verily free. He has no other Liberation to seek after.
एवं समाहित-चित्तेन किं विज्ञेयम्? इति उच्यते – What is there to be realized by one who has his mind thus concentrated? The answer this is being stated:
bhoktṛ, yajña-tapas, sarva-loka-mahā-īśvara; su-hṛd, sarva-bhūta, jñātvā, asmad, śānti, √ṛ. यज्ञ-तपसां भोक्तारं सर्व-लोक-महा-ईश्वरं सर्व-भूतानां सु-हृदं मां ज्ञात्वा शान्तिम् ऋच्छति॥ Knowing (and contemplating oneself, the witness of the thoughts of everyone, as the Lord) Me as (the doer and) the experiencer of sacred acts (yajña) and prayerful discipline, the limitless Lord of all worlds, and the (natural) friend of all beings, one attains the clarity (called mokṣa).
(Me) as (the doer and) the experiencer (भोक्तारं) of sacred acts (yajña) and prayerful discipline (यज्ञ-तपसाम्),
the limitless Lord of all worlds (सर्व-लोक-महा-ईश्वरम्),
(and) the (natural) friend of all beings (सु-हृदं सर्व-भूतानाम्),
knowing (and contemplating) Me (ज्ञात्वा मां), that one attains the clarity (called mokṣa) (शान्तिम् ऋच्छति).
भोक्तारं यज्ञ-तपसां यज्ञानां तपसां च कर्तृ-रूपेण देवता-रूपेण च, सर्व-लोक-महेश्वरं सर्वेषां लोकानां महान्तम् ईश्वरं सर्व-लोक-महेश्वरं सु-हृदं सर्व-भूतानां सर्व-प्राणिनां प्रत्युपकार-निरपेक्षतया उपकारिणं सर्व-भूतानां हृदयेशयं सर्व-कर्म-फलाध्यक्षं सर्व-प्रत्यय-साक्षिणं मां नारायणं ज्ञात्वा शान्तिं सर्व-संसारोपरतिम् ऋच्छति प्राप्नोति॥ Ṛcchati, one attains; śāntim, Peace, complete cessation of transmigration; jñātvā, by knowing; mām, Me who am Nārāyaṇa; who, as the sarva-loka-maheśvaram, great Lord of all the worlds; am the bhoktāram, enjoyer (of the fruits); yajña-tapasām, of sacrifices and austerities, as the performer and the Deity of the sacrifices and austerities (respectively); (and) who am the su-hṛdam, friend; sarva-bhūtānām, of all creatures – who am the Benefactor of all without consideration of return, who exist in the heart of all beings, who am the dispenser of the results of all works, who am the Witness of all perceptions.
इति श्रीमत्-परम-हंस-परिव्राजकाचार्य-गोविन्द-भगवत्-पूज्य-पाद-शिष्य-श्रीमच्-छङ्कर-भगवतः कृतौ श्री-भगवद्-गीता-भाष्ये प्रकृति-गर्भो नाम पञ्चमोऽध्यायः॥५॥
om, tad, sat. iti, śrīmat-bhagavat-gītā, upaniṣad, brahma-vidyā, yoga-śāstra, śrī-kṛṣṇa-arjuna-saṃvāda, karma-sannyāsa-yoga, nāma, pañcama, adhyāya. Om (brahman, the witness of all) is that (only) reality. Thus ends the fifth chapter, called “The Topic of Renunciation of Action,” of the (eighteen chapters of) Songs of the Glorious Lord, which is (looked upon as) sacred teaching (Upaniṣad) and (whose teaching is) in (the form of) a dialogue between Śrī Kṛṣṇa and Arjuna, (the subject matter being) knowledge of brahman and yoga.
अतीतानन्तराध्यायान्ते ध्यान-योगस्य सम्यग्-दर्शनं प्रति अन्तर्-अङ्गस्य सूत्र-भूताः श्लोकाः ‘स्पर्शान् कृत्वा बहिः’ (BhG.5.27) इत्य्-आदयः उपदिष्टाः। तेषां वृत्ति-स्थानीयः अयं षष्ठोऽध्यायः आरभ्यते। The verses, ‘Keeping the external objects outside’ etc., forming aphorisms on the Yoga of Meditation which is the proximate discipline leading to complete illumination, have been presented at the end of the just preceding chapter. This sixth chapter is begun as an exposition of them.
तत्र ध्यान-योगस्य बहिर्-अङ्गं कर्म इति, यावद् ध्यान-योगारोहणासमर्थः तावद् गृह-स्थेन अधिकृतेन कर्तव्यं कर्म इति, अतः तत् स्तौति – ‘अनाश्रित’ (BhG.6.1) इति। As to that, since rites and duties (i.e. actions) are the preliminary disciplines of the Yoga of Meditation (Dhyāna-yoga), therefore actions have to be undertaken by a householder who is qualified for them, so long as he is unable to ascend to the Yoga of Meditation. Hence, the Lord eulogizes it.
ननु किम्-अर्थं ध्यान-योगारोहण-सीमा-करणम्? यावता अनुष्ठेयम् एव विहितं कर्म यावज्-जीवम्। Objection: Well, since obligatory duties have surely to be performed so long as one lives, why should ascending to Dhyāna-yoga be prescribed as a limit?
न, ‘आरुरुक्षोर् मुनेर् योगं कर्म कारणम् उच्यते’ (BhG.6.3) इति विशेषणाद्, ‘आरूढस्य’ च शमेन एव सम्बन्ध-करणात्। Reply: Not so, because it has been specifically stated, ‘For the sage who wishes to ascend to (Dhyāna-) yoga, action is said to be the means’, and because inaction alone has been prescribed as suitable for that person when he has ascended.
आरुरुक्षोः आरूढस्य च शमः कर्म च उभयं कर्तव्यत्वेन अभिप्रेतं चेत् स्यात्, तदा ‘आरुरुक्षोः आरूढस्य’ च इति शम-कर्म-विषय-भेदेन विशेषणं विभाग-करणं च अन्-अर्थकं स्यात्। If the intention was that inaction and action were both duties for the man desiring to ascend and to the one who has ascended, then the specification and differentiation between one trying to ascend and one who has ascended, from the point of view of the difference between the scopes of inaction and action, becomes meaningless.
तत्र आश्रमिणां कश्चिद् योगम् आरुरुक्षुः भवति, आरूढश् च कश्चिद्, अन्ये न आरुरुक्षवः न च आरूढाः, तान् [अन्यान्] अपेक्ष्य ‘आरुरुक्षोः आरूढस्य च’ इति विशेषणं विभाग-करणं च उपपद्यत एव इति चेद्। Objection: In the empirical world, among people belonging to the different stages of life, some one becomes an aspirant for ascending to (Dhyāna-) yoga, and some one has ascended to it, whereas others are neither trying to ascend nor have they ascended. May it not be said that with regard to them (the third), it is certainly logical to specify and differentiate by saying ‘for one wanting to ascend' and 'for one who has ascended’?
न, ‘तस्य एव’ (BhG.6.3) इति वचनात्, पुनः ‘योग’-ग्रहणाच् च ‘योगारूढस्य’ (BhG.6.3) इति। य आसीत् पूर्वं योगम् आरुरुक्षुः, तस्य एव आरूढस्य ‘शम’ एव कर्तव्यं ‘कारणं’ योग-फलं प्रति उच्यते इति। अतो न यावज्-जीवं कर्तव्यत्व-प्राप्तिः कस्यचिद् अपि [वैदिक-]कर्मणः। Reply: No, because of the statement, ’for that person...alone’; and the use of the word ’(Dhyāna-) yoga’ over again in, ’when he has ascended to (Dhyāna-) yoga’, amounts to asserting that, in the case of that very person who was earlier trying to ascend to Yoga, inaction itself becomes a duty as a means to the fruition of Yoga when he has already ascended to it. Hence, no work whatsoever becomes a duty to be followed throughout life.
योग-विभ्रष्ट-वचनाच् (BhG.6.37-38, 41) च – गृह-स्थस्य चेत् कर्मिणो योगो विहितः षष्ठे अध्याये, सः योग-विभ्रष्टोऽपि कर्म-गतिं कर्म-फलं प्राप्नोति, इति तस्य नाशाशङ्का अन्-उपपन्ना स्यात्। This follows also from the statement about one who has fallen from Yoga.
[•The verses 37-9 refer to the fall of a monk who had to renounce all actions (rites and duties) before espousing monasticism. This fact indirectly points out that the injunction about one having to perform actions throughout life does not apply in the case of some people (e.g. monks).•]
If it be that in the sixth chapter (Dhyāna-) yoga has been ordained for a householder who is engaged in rites and duties, then, even though he were to fall from (Dhyana-) yoga, he would still get the goal of actions, i.e. the results of rites and duties. This being so, the apprehension of his ruin (see BhG.6.37-39)) will be illogical.
अवश्यं हि कृतं कर्म काम्यं नित्यं वा – मोक्षस्य नित्यत्वाद् अन्-आरभ्यत्वे – स्वं फलं आरभत एव। Since Liberation, by virtue of being eternal, is not an effect, therefore, a duty when performed, be it motivated (kāmya) or obligatory (nitya), will certainly produce its own result
[•Brahman being self-existent, It cannot be the product of rites and duties; and yet, rites and duties must have some result because they have been enjoined by the Vedas.•]
(other than Liberation).
नित्यस्य च कर्मणः वेद-प्रमाणावबुद्धत्वात्, फलेन भवितव्यम् इति अवोचाम, अन्यथा वेदस्य आनर्थक्य-प्रसङ्गात्। न च कर्मणि सति उभय-विभ्रष्ट-वचनम् अर्थवत्, कर्मणो (कर्मिणः) विभ्रंश-कारणानुपपत्तेः। And we have said that, since the nitya-karmas (as also the naimittika-karmas) are known on the authority of the Vedas, therefore they must have some result. For, otherwise, there arises the contingency of the Vedas becoming purposeless. And hence, so long as rites and duties persist, the statement about ‘falling from both’ does not become meaningful,for, logically there is no cause for the destruction of (the results of) rites and duties.
कर्म कृतम् ईश्वरे संन्यस्य इत्य् अतः कर्तरि (कर्तुः) कर्म फलं नारभत इति चेत्। Objection: May it not be said that, since actions are performed by dedicating them to God, therefore the results of actions do not accrue to their agent?
न, ईश्वरे सन्न्यासस्य अधिकतर-फल-हेतुत्वोपपत्तेः। Reply: No, because it is reasonable that dedication to God should bring in greater results (to the agent).
मोक्षाय एव इति चेत्, स्व-कर्मणां कृतानां ईश्वरे सन्न्यासो मोक्षाय एव न फलान्तराय योग-सहितः, योगाच् च विभ्रष्टः, इत्य् अतः तं प्रति नाशाशङ्का युक्ता एव इति चेत्। Objection: May it not be said that they are meant only for Liberation? When dedication of one’s own accomplished duties to God is conjoined with (Dhyāna-) yoga, it results only in Liberation, not in anything else. And since he has become deflected from (Dhyāna-) yoga, therefore in his case it is certainly reasonable to apprehend ruin.
न, ‘एकाकी यत-चित्तात्मा निर्-आशीर् अपरिग्रहः’ (BhG.6.10) ‘ब्रह्म-चारि-व्रते स्थितः’ (BhG.6.14) इति कर्म-सन्न्यास-विधानात्। Reply: No, because renunciation of actions has been enjoined in, ‘alone, with body and mind controlled, free from expectations (and) free from acquisition,' (BhG.6.10) and 'firm in the vow of a celibate' (BhG.6.14).
न च अत्र ध्यान-काले स्त्री-सहायत्वाशङ्का, येन एकाकित्वं विधीयते। न च गृह-स्थस्य ‘निर्-आशीर् अपरिग्रहः’ (BhG.6.10) इत्य्-आदि-वचनम् अनुकूलम्। उभय-विभ्रष्ट-प्रश्नानुपपत्तेश् च। Moreover, in this context it cannot be imagined that during meditation there is need for help from one’s wife – to deny which solitude has been enjoined.
[•Meditation, because of its very nature, is practised in solitude. Therefore,if the word ekākī (alone) were interpreted as prohibiting the participation (in meditation) of the wife of a householder, who otherwise needs her presence during all such Veda rites as Agni-hotra etc., that would amount to a prohibition against a situation that does not arise at all.•]
And the sentence, ‘free from expectations, free from acquisition’ (BhG.6.10), etc. is not applicable in the case of a householder; besides, the question of ‘falling from both’ becomes illogical.
‘अन्-आश्रित’ (BhG.6.1) इत्य् अनेन कर्मिण एव ‘सन्न्यासित्वं योगित्वं च’ उक्तम्, प्रतिषिद्धं च ‘निर्-अग्नेः अक्रियस्य च सन्न्यासित्वं योगित्वं च’ इति चेद्। Objection: Can it not be held that by the text, ‘without depending on the results of action,’ etc., renunciation and meditation are enjoined only for the men of action, and renunciation and meditation have been prohibited for one who does not keep a fire and does not perform rites and duties?
न, ध्यान-योगं प्रति बहिर्-अङ्गस्य सतः कर्मणः फलाकाङ्क्षा-सन्न्यास-स्तुति-परत्वात्। Reply: No, because that (verse) is meant as a eulogy of renunciation of hankering for the results of actions, which is a remote aid to Dhyāna-yoga:
न केवलं निर्-अग्निः अक्रियः एव सन्न्यासी योगी च। किं तर्हि? कर्मी अपि, कर्म-फलासङ्गं संन्यस्य कर्म-योगम् अनुतिष्ठन् सत्त्व-शुद्ध्य्-अर्थम्, ‘स सन्न्यासी च योगी च भवति’ (BhG.6.1) इति स्तूयते। The one who simply does not keep a fire and is actionless is not a monk and a man of meditation. What then? Even a man of action who, for the sake of purification of the mind, performs the yoga of Karma by renouncing attachment to the results of actions may be considered a monk and a man of meditation. The man of action is thus eulogized.
न च एकेन वाक्येन कर्म-फलासङ्ग-सन्न्यास-स्तुतिः चतुर्थाश्रम-प्रतिषेधश् च उपपद्यते। Besides, it is not logical that one and the same sentence should mean an eulogy of renunciation of hankering for the results of actions and also a prohibition of the fourth stage of life (monasticism).
न च प्रसिद्धं निर्-अग्नेः अक्रियस्य परमार्थ-सन्न्यासिनः श्रुति-स्मृति-पुराणेतिहास-योग-शास्त्रेषु विहितं सन्न्यासित्वं योगित्वं च प्रतिषेधति भगवान्। Moreover, the Lord is not prohibiting the well-known renunciation and meditation enjoined by the Vedas, Smṛtis, Purāṇas, Itihāsas and the scriptures on Yoga for a monk who does not keep a fire, who is actionless, and a man of renunciation in the real sense.
स्व-वचन-विरोधाच् च। ‘सर्व-कर्माणि मनसा संन्सस्य … न एव कुर्वन् न कारयन् आस्ते’ (BhG.5.13) ‘मौनी सन्तुष्टो येन केनचिद् अ-निकेतः स्थिर-मतिः’ (BhG.12.19) ‘विहाय कामान् यः सर्वान् पुमांश् चरति निः-स्पृहः’ (BhG.2.71) ‘सर्वारम्भ-परित्यागी’ (BhG.12.16) इति च तत्र तत्र भगवता स्व-वचनानि दर्शितानि, तैः विरुध्येत चतुर्थाश्रम-प्रतिषेधः। For that would contradict His own utterances as well. And the Lord has pointed out His own ideas in various places such as, ‘(The embodied man) having given up all actions mentally, continues (happily)...without doing or causing (others) to do anything at all’ (BhG.5.13); ‘who is silent, content with anything, homeless, steady-minded’ (BhG.12.19); ‘That man...who, after rejecting all desires, moves about’ (BhG.2.71); ‘he who has renounced every undertaking’ (BhG.12.16). The prohibition of the fourth stage of life will run counter to these (verses).
तस्माद् मुनेः योगम् आरुरुक्षोः प्रतिपन्न-गार्हस्थ्यस्य अग्नि-होत्रादि(-कर्म) फल-निरपेक्षम् अनुष्ठीयमानं ध्यान-योगारोहण-साधनत्वं सत्त्व-शुद्धि-द्वारेण प्रतिपद्यते, इति ‘स सन्न्यासी च योगी च’ (BhG.6.1) इति स्तूयते॥ Therefore, in the case of the sage who wants to attain to Dhyāna-yoga but has already entered the householder’s life, Agni-hotra sacrifices etc., when performed without desire for their results, become a means to ascent to Dhyāna-yoga through the purification of the heart. Accordingly, he is praised by saying that ‘he is a monk and a man of meditation.’
śrī-bhagavat, √vac: an-āśrita, karma-phala, kārya, karman, √kṛ, yad; tad, sannyāsin, ca, yogin, ca, na, nis-agni, na, ca, a-kriya. श्री-भगवान् उवाच। यः कर्म-फलम् अन्-आश्रितः कार्यं कर्म करोति, सः (अपि) सन्न्यासी च योगी च – न (केवलं) निर्-अग्निः न च अ-क्रियः॥ The Lord said: One who does action to be done without depending on the result of action is (also) a sannyāsī (renunciate, in terms of one’s binding likes and dislikes) and yogī (meditator, in terms of a having a composed mind), not (just) one who (formally) gives up fire rituals (for dedicated listening to and reflecting on this teaching) and (all other) practices.
श्री-भगवान् उवाच। Without depending on the result of action (अन्-आश्रितः कर्म-फलम्),
one who does action to be done (कार्यं कर्म करोति यः)
is a sannyāsī (renunciate of binding likes and dislikes) and a yogī (meditator with a composed mind) (सः सन्न्यासी च योगी च),
not (just) one who (formally) gives up fire rituals (न निर्-अग्निः) nor (all other) practices (न च अ-क्रियः).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
3. यः
who
fr. यद् prn. m. sg. nom.
7. कर्म-फलम्
on the result of action
fr. कर्म-फल n. sg. acc.
6. अन्-आश्रितः
without depending
fr. अनाश्रित pp. of आ + √श्रि pt. m. sg. nom.
5. कार्यं कर्म
action to be done
fr. कार्य pot. ps. pt. of √कृ a. n. sg. acc. (SG.6.8:); कर्मन् n. sg. acc.
अनाश्रितः न आश्रितः अनाश्रितः। किम्? कर्म-फलं कर्मणः फलं कर्म-फलं यत् तद् अनाश्रितः, कर्म-फल-तृष्णा-रहित इत्यर्थः। An-āśritaḥ, without depending on; – on what? – on that which is karma-phalam, the result of action – i.e. without craving for the result of action.
यो हि कर्म-फल-तृष्णावान् सः कर्म-फलम् आश्रितो भवति। अयं तु तद्-विपरीतः, अतः अनाश्रितः कर्म-फलम्। He who craves for the results of actions becomes dependent on the results of actions. But this person is the opposite of such a one. Hence (it is said), ‘without depending on the result of action’.
एवं-भूतः सन् कार्यं कर्तव्यं नित्यं काम्य-विपरीतम् अग्नि-होत्रादिकं कर्म करोति निर्वर्तयति यः कश्चिद् ईदृशः कर्मी स कर्म्य्-अन्तरेभ्यो विशिष्यते इत्य् एवम्-अर्थम् आह – स सन्न्यासी च योगी च इति। सन्न्यासः परित्यागः स यस्य अस्ति स सन्न्यासी च, योगी च योगः चित्त-समाधानं स यस्य अस्ति स योगी च इति एवं-गुण-सम्पन्नः अयं मन्तव्यः। Having become so, yaḥ he who; karoti, performs accomplishes; (karma, an action;) which is his kāryam, duty, the nitya-karmas such as Agni-hotra etc. which are opposed to the kāmya-karmas–. Whoever is a man of action of this kind is distinguished from the other men of action. In order to express this idea the Lord says, saḥ, he ; is a sannyāsī, monk, and a yogī. Sannyāsa, means renunciation. he who is possessed of this is a sannyāsī, a monk. And he is also a yogī. Yoga means concentration of mind. He who has that is a yogī.न केवलं निर्-अग्निः अक्रिय एव सन्न्यासी योगी च इति मन्तव्यः। निर्गताः अग्नयः कर्माङ्ग-भूताः यस्मात् स निर्-अग्निः, अक्रियश् च अन्-अग्न-साधना अपि अविद्यमानाः क्रियाः तपो-दानादिकाः यस्य असौ अक्रियः॥ It is to be understood that this man is possessed of these qualities. It is not to be understood that, only that person who does not keep a fire (nir-agniḥ) and who is actionless (a-kriyaḥ) is a monk and a yogī. Nir-agniḥ is one from whom the fires [•viz Gārha-patya, Āhavanīya, Anvāhārya-pacana, etc.•], which are the accessories of rites, have become dissociated. By kriyāḥ are meant austerity, charity, etc. which are performed without fire. A-kriyaḥ, actionless, is he who does not have even such kriyās.
ननु च निर्-अग्नेः अक्रियस्य एव श्रुति-स्मृति-योग-शास्त्रेषु सन्न्यासित्वं योगित्वं च प्रसिद्धम्। कथम् इह साग्नेः स-क्रियस्य च सन्न्यासित्वं योगित्वं च अप्रसिद्धम् उच्यते? इति। Objection: Is it not only with regard to one who does not keep a fire and is actionless that monasticism and meditativeness are well known in the Vedas, Smṛtis and scriptures dealing with meditation? Why are monasticism and meditativeness spoken of here with regard to one who keeps a fire and is a man of action – which is not accepted as a fact?
न एष दोषः, कयाचिद् गुण-वृत्त्या उभयस्य सम्पिपादयिषितत्वात्। Reply: This defect does not arise, because both are sought to be asserted in some secondary sense.
तत् कथम्? कर्म-फल-सङ्कल्प-सन्न्यासात् सन्न्यासित्वम्, योगाङ्गत्वेन च कर्मानुष्ठानात् कर्म-फल-सङ्कल्पस्य वा चित्त-विक्षेप-हेतोः परित्यागाद् योगित्वं च, इति गौणम् उभयम्। Objection: How is that? Reply: His being a monk is by virtue of his having given up hankering for the results of actions; and his being a man of meditation is from the fact of his doing actions as accessories to meditation or from his rejection of thoughts for the results of actions which cause disturbances in the mind. Thus both are used in a figurative sense.
न पुनः मुख्यं सन्न्यासित्वं योगित्वं च अभिप्रेतम्, इत्य् एतम् अर्थं दर्शयितुम् आह – On the contrary, it is not that monasticism and meditativeness are meant in the primary sense. With a view to pointing out this idea, the Lord says:
yad, sannyāsa, iti, pra-√ah, yoga, tad, √vid, pāṇḍava; na, hi, a-sannyasta-saṅkalpa, yogin, √bhū, kaścana. यं सन्न्यासम् इति प्राहुः तं योगं विद्धि, पाण्डव। कश्चन हि (=यस्माद्) अ-सन्न्यस्त-सङ्कल्पः योगी न भवति॥ What they call sannyāsa (renunciation) – know that to be (the defining core of karma-)yoga, O Arjuna. Because anyone who has not renounced (given up) requirements/anticipations (regarding the result of action) is not a (karma-)yogī.
What they call sannyāsa (renunciation) (यं सन्न्यासम् इति प्राहुः),
know that to be (the defining core of karma-)yoga (योगं तं विद्धि), O son of King Pāṇḍu (पाण्डव = अर्जुन).
Because, without renouncing requirements/anticipations (regarding the result of action), no (न हि अ-सन्न्यस्त-सङ्कल्पः),
यं सर्व-कर्म-तत्-फल-परित्याग-लक्षणं परमार्थ-सन्न्यासम् इति प्राहुः श्रुति-स्मृति-विदः, योगं कर्मानुष्ठान-लक्षणं तं परमार्थ-सन्न्यासं विद्धि जानीहि हे पाण्डव। Yam, that which is characterized by the giving up of all actions and their results; which prāhuḥ, they, the knowers of the Vedas and the Smṛtis, call; sannyāsam iti, monasticism, in the real sense; viddhi, known; tam, that monasticism in the real sense; to be yogam, Yoga, consisting in the performance of actions, O Pāṇḍava.
कर्म-योगस्य प्रवृत्ति-लक्षणस्य तद्-विपरीतेन निवृत्ति-लक्षणेन परमार्थ-सन्न्यासेन की-दृशं सामान्यम् अङ्गी-कृत्य तद्-भाव उच्यते? इत्य् अपेक्षायाम् इदम् उच्यते – Accepting what kind of similarity between Karma-yoga, which is characterized by engagement (in actions), and its opposite, renunciation in the real sense, which is characterized by cessation from work, has their equation been stated? When such an apprehension arises, the answer is this:
अस्ति परमार्थ-सन्न्यासेन सा-दृश्यं कर्तृ-द्वारकं कर्म-योगस्य। यो हि परमार्थ-सन्न्यासी स त्यक्त-सर्व-कर्म-साधनतया सर्व-कर्म-तत्-फल-विषयं सङ्कल्पं प्रवृत्ति-हेतु-काम-कारणं संन्यस्यति। अयम् अपि कर्म-योगी कर्म कुर्वाण एव फल-विषयं सङ्कल्पं संन्यस्यति इत्य् एतम् अर्थं दर्शयिष्यन् आह – From the point of view of the agent, there does exist a similarity of Karma-yoga with real renunciation. For he who is a monk in the real sense, from the very fact of his having given up all the means needed for accomplishing actions, gives up the thought of all actions and their results – the source of desire that leads to engagement in work–,
[•Thoughts about an object lead to the desire for it, which in turn leads to actions for getting it.•]
also, even while performing actions, gives up the thought for results. Pointing out this idea, the Lord says:न हि यस्माद् असंन्यस्त-सङ्कल्पः असंन्यस्तः अपरित्यक्तः फल-विषयः सङ्कल्पः अभिसन्धिः येन सः असंन्यस्त-सङ्कल्पः कश्चन कश्चिद् अपि कर्मी योगी समाधानवान् भवति न सम्भवति इत्यर्थः, फल-सङ्कल्पस्य चित्त-विक्षेप-हेतुत्वात्। Hi, for; kascit, nobody, no man of action whosoever; a-sannyasta-saṅkalpaḥ, who has not given up expectations – one by whom has not been renounced expectation, anticipation, of results; bhavati, becomes, i.e. can become; yogī, a yogī, a man of concentration, because thought of results is the cause of the disturbance of mind.
तस्माद् यः कश्चन कर्मी संन्यस्त-फल-सङ्कल्पो भवेत् स योगी समाधानवान् अविक्षिप्त-चित्तो भवेत्, चित्त-विक्षेप-हेतोः फल-सङ्कल्पस्य संन्यस्तत्वाद् इत्यभिप्रायः। Therefore, any man of action who gives up the thought of results would become a yogī, a man of concentration with an unperturbed mind, because of his having given up thought of results which is the cause of mental distractions. This is the purport.
एवं परमार्थ-सन्न्यास-कर्म-योगयोः कर्तृ-द्वारकं सन्न्यास-सामान्यम् अपेक्ष्य ‘यं सन्न्यासम् इति प्राहुर् योगं तं विद्धि पाण्डव’ इति कर्म-योगस्य स्तुत्य्-अर्थं सन्न्यासत्वम् उक्तम्॥ Thus, because of the similarity of real monasticism with Karma-yoga from the point of view of giving up by the agent, Karma-yoga is extolled as monasticism in, ‘That which they call monasticism, know that to be Yoga, O Pāṇḍava.’
ध्यान-योगस्य फल-निर्-अपेक्षः कर्म-योगो बहिर्-अङ्गं साधनम् इति तं सन्न्यासत्वेन स्तुत्वा, अधुना कर्म-योगस्य ध्यान-योग-साधनत्वं दर्शयति – Since Karma-yoga, which is independent of results, is the remote help to Dhyāna-yoga, therefore it has been praised as monasticism. Thereafter, now the Lord shows how Karma-yoga is helpful to Dhyāna-yoga:
ārurukṣu, muni, yoga, karman, kāraṇa, √vac; yoga-ārūḍha, tad, eva, śama, kāraṇa, √vac. योगम् आरुरुक्षोः मुनेः कर्म कारणम् उच्यते। तस्य योग-आरूढस्य एव शमः कारणम् उच्यते॥ For the (relatively) contemplative one who desires to attain yoga (the contemplation presented herein), karma(-yoga) is said to be the means. Only for that one who has attained yoga (contemplation), śama (cessation of duties, a sannyāsa lifestyle of jñāna-yoga) is said to be the means.
For the (relatively) contemplative one who desires to attain yoga (आरुरुक्षोः मुनेः योगम्),
karma(-yoga) is said to be the means (कर्म कारणम् उच्यते).
Only for that one who has attained yoga (contemplation) (योग-आरूढस्य तस्य एव),
śama (cessation of duties, sannyāsa lifestyle) is said to be the means (शमः कारणम् उच्यते).
आरुरुक्षोः आरोढुम् इच्छतः, अन्-आरूढस्य, ध्यान-योगे अवस्थातुम् अशक्तस्य एव इत्यर्थः। कस्य आरुरुक्षोः? मुनेः कर्म-फल-सन्न्यासिन इत्यर्थः। किम् आरुरुक्षोः? योगम्। कर्म कारणं साधनम् उच्यते। Ārurukṣoḥ, for one who wishes to ascend, who has not ascended, i.e. for that very person who is unable to remain established in Dhyāna-yoga; – for which person who is desirous to ascend? – muneḥ, for the sage, i.e. for one who has renounced the results of actions; – trying to ascend to what? – yogam, to (Dhyāna-) yoga; karma, action; ucyate, is said to be; the kāraṇam, means.योगारूढस्य पुनः तस्य एव शमः उपशमः सर्व-कर्मभ्यो निवृत्तिः कारणं योगारूढस्य साधनम् उच्यते इत्यर्थः। Tasya, for that person, again; yoga-ārūḍhasya, when he has ascended to (Dhyāna-) yoga; śamaḥ, inaction, withdrawal from all actions; eva, alone; ucyate, is said to be; kāraṇam, the means for remaining poised in the state of meditation. This is the meaning.
यावद् यावत् कर्मभ्यः उपरमते, तावत् तावद् निर्-आयासस्य जितेन्द्रियस्य चित्तं समाधीयते। तथा सति स झटिति योगारूढो भवति। To the extent that one withdraws from actions, the mind of that man who is at cease and self-controlled becomes concentrated. When this occurs, he at once becomes established in Yoga.
तथा च उक्तं व्यासेन – And accordingly has it been said by Vyāsa:
नैता-दृशं ब्राह्मणस्यास्ति वित्तं यथैकता समता सत्यता च।
शीलं स्थितिर् दण्ड-निधानम् आर्जवं ततस् ततश् चोपरमः क्रियाभ्यः॥ (MBhSan.175.37) इति॥ ‘For a Brāhmaṇa there is no wealth comparable to (the knowledge of) oneness, sameness, truthfulness, character, equipoise, harmlessness, straightforwardness and withdrawal from various actions’ (MBhSan.175.37).
अथ इदानीं ‘कदा योगारूढो भवति?’ इत्य् उच्यते – After that, now is being stated when one becomes established in Yoga:
yadā, hi, na, indriya-artha, na, karman, anu-√sañj; sarva-saṅkalpa-sannyāsin, yoga-ārūḍha, tadā, √vac. यदा हि न इन्द्रिय-अर्थेषु न कर्मसु अनुषज्जते, तदा सर्व-सङ्कल्प-सन्न्यासी योग-आरूढः उच्यते॥ When, indeed, one is attached neither to the sense objects nor to the actions (themselves), then this renunciate of all fancies is said to be yogārūḍha (one who has attained contemplation) (and, hence, is qualified for sannyāsa lifestyle of only contemplation).
When, indeed, neither to the sense objects (यदा हि न इन्द्रिय-अर्थेषु)
nor to the actions (themselves) (न कर्मसु) one is attached (अनुषज्जते),
this renunciate of all fancies (सर्व-सङ्कल्प-सन्न्यासी)
is then said to be yogārūḍha (one who has attained contemplation) (योग-आरूढः तदा उच्यते).
यदा समाधीयमान-चित्तो योगी हि इन्द्रियार्थेषु इन्द्रियाणाम् अर्थाः शब्दादयः तेषु इन्द्रियार्थेषु कर्मसु च नित्य-नैमित्तिक-काम्य-प्रतिषिद्धेषु प्रयोजनाभाव-बुद्ध्या न अनुषज्जते अनुषङ्गं कर्तव्यता-बुद्धिं न करोति इत्यर्थः। सर्व-सङ्कल्प-सन्न्यासी सर्वान् सङ्कल्पान् इहामुत्रार्थ-काम-हेतून् संन्यसितुं शीलम् अस्य इति सर्व-सङ्कल्प-सन्न्यासी, योगारूढः प्राप्त-योग इत्येतत्, तदा तस्मिन् काले उच्यते। Hi, verily; yadā, when; a yogī who is concentrating his mind, sarva-saṅkalpa-sannyāsī, who has given up thought about everything – who is apt to give up (sannyāsa) all (sarva) thoughts (saṅkalpa) which are the causes of desire, for things here and hereafter; na anuṣajjate, does not become attached, i.e. does not hold the idea that they have to be done by him; indriya-artheṣu, with regard to sense-objects like sound etc.; and karmasu, with regard to actions – nitya, naimittika, kāmya and pratiṣiddha (prohibited) because of the absence of the idea of their utility; tadā, then, at that time; ucyate, he is said to be; yoga-ārūḍhaḥ, established in Yoga, i.e. he is said to have attained to Yoga.
‘सर्व-सङ्कल्प-सन्न्यासी’ इति वचनात् सर्वांश् च कामान् सर्वाणि च कर्माणि संन्यस्येद् इत्यर्थः। सङ्कल्प-मूला हि सर्वे कामाः – From the expression, ‘one who has given up thought about everything’, it follows that one has to renounce all desires and all actions, for all desires have thoughts as their source.
‘सङ्कल्प-मूलः कामो वै यज्ञाः सङ्कल्प-सम्भवाः।’ (ManSmrt.2.3)
काम जानामि ते मूलं सङ्कल्पात् किल जायसे।
न त्वां सङ्कल्पयिष्यामि तेन मे न भविष्यसि॥ (MBhSan.177.25) इत्यादि-स्मृतेः। This accords with such Smṛti texts as: ‘Verily, desire has thought as its source. Sacrifices arise from thoughts’ (ManSmrt.2.3); ‘O Desire, I know your source. You surely spring from thought. I shall not think of you. So you will not arise in me’ (MBhSan.177.25).;
सर्व-काम-परित्यागे च सर्व-कर्म-सन्न्यासः सिद्धो भवति, ‘स यथा-कामो भवति तत्-क्रतुर् भवति, यत्-क्रतुर् भवति तत्-कर्म कुरुते’ (BrhUEng.4.4.5) इत्यादिश्रुतिभ्यः, ‘यद् यद् धि कुरुते जन्तुः, तत् तत् कामस्य चेष्टितम्’ (ManSmrt.2.4) इत्यादि-स्मृतिभ्यश् च। And when one gives up all desires, renunciation of all actions becomes accomplished. This agrees with such Upaniṣad texts as, ‘(This self is identified with desire alone.) What it desires, it resolves; what it resolves, it works out’ (BrhUEng.4.4.5); and also such Smṛti texts as, ‘Whatever actions a man does, all that is the effect of desire itself’ (ManSmrt.2.4).
न्यायाच् च – न हि सर्व-सङ्कल्प-सन्न्यासे कश्चित् स्पन्दितुम् अपि शक्तः। तस्मात् ‘सर्व-सङ्कल्प-सन्न्यासी’ इति वचनात् सर्वान् कामान् सर्वाणि कर्माणि च त्याजयति भगवान्॥ It accords with reason also. For, when all thoughts are renounced, no one can even move a little. So, by the expression, ‘one who has given up thought about everything’, the Lord makes one renounced all desires and all actions.
यदा एवं योगारूढः, तदा तेन आत्मा आत्मना उद्धृतो भवति संसाराद् अन्-अर्थ-व्रातात्। अतः – When one is thus established in Yoga, then by that very fact one’s self becomes uplifted by oneself from the worldly state which is replete with evils. Hence:
ud-√dhṛ, ātman, ātman, na, ātman, ava-√sad; ātman, eva, hi, ātman, bandhu, ātman, eva, ripu, ātman. आत्मना आत्मानम् उद्धरेत्। आत्मानं न अवसादयेत्, आत्मा एव हि (=यस्मात्) आत्मनः बन्धुः, आत्मा एव आत्मनः रिपुः॥ (This is a solitary pursuit, because) one should lift oneself (the body-sense-mind complex) up (to yoga) by oneself (the body-sense-mind complex). One should not lower oneself, because oneself alone (not anyone else) is the friend of oneself, and oneself alone (not anyone else) is the enemy of oneself.
(This is a solitary pursuit, because) one should lift oneself (body-sense-mind complex) up (to yoga) by oneself (उद्धरेत् आत्मना आत्मानम्).
One should not lower oneself (न आत्मानम् अवसादयेत्),
because oneself alone (आत्मा एव हि) is one’s (आत्मनः)
friend (बन्धुः), and oneself alone (not anyone else) is one’s enemy (आत्मा एव रिपुः आत्मनः).
fr. आत्मन् m. sg. gen. (SG.3.22:); रिपु m. sg. nom.
उद्धरेत् संसार-सागरे निमग्नम् आत्मना आत्मानं ततः उद् ऊर्ध्वं हरेद् उद्धरेद्, योगारूढताम् आपादयेद् इत्यर्थः। Uddharet, one should save; ātmānam, oneself sunk in the sea of the world; ātmanā, by oneself; one should save, ut-haret, should uplift (oneself) from that, i.e. make it attain the state of being established in Yoga.न आत्मानम् अवसादयेद् न अधः नयेद्, न अधः गमयेत्। Na avasādayet, one should not lower, debase; ātmānam, oneself.आत्मैव हि यस्माद् आत्मनः बन्धुः। न हि अन्यः कश्चिद् बन्धुः, यः संसार-मुक्तये भवति। बन्धुर् अपि तावद् मोक्षं प्रति प्रतिकूल एव, स्नेहादि-बन्धनायतनत्वात्। तस्माद् युक्तम् अवधारणम् ‘आत्मा एव ह्य् आत्मनो बन्धुः’ इति। Hi, for; ātmā eva, oneself is verily; ātmanaḥ one’s own; bandhuḥ, friend. Certainly there is no other friend who can bring about liberation from this world. In fact, even a friend is an obstacle to Liberation, he being the source of such bondages as love etc. Therefore the emphatic statement, ‘For one is one’s own friend’, is justifiable.आत्मा एव रिपुः शत्रुः। यः अन्यः अपकारी बाह्यः शत्रुः सोऽपि आत्म-प्रयुक्त एव इति युक्तम् एव अवधारणम् ‘आत्मा एव रिपुर् आत्मनः’ इति॥ Ātmā eva, oneself verily; is ātmanaḥ, one’s own: ripuḥ, enemy. Anyone else who is an external harmful enemy, even he is of one’s own making! Therefore the firm conclusion, ‘oneself verily is one’s own enemy’ is reasonable.
आत्मा एव बन्धुः आत्मा एव रिपुः आत्मनः इत्य् उक्तम्। तत्र किं-लक्षण आत्मा आत्मनो बन्धुः, किं-लक्षणो वा आत्मा आत्मनो रिपुः? इत्य् उच्यते – It has been said that ‘oneself is verily one’s own friend, oneself verily is one’s own enemy.’ As to that, (the self) [•Ast. has this additional word, atma, self.-Tr.•] of what kind is one’s own friend, or (the self) of what kind is one’s own enemy? This is being answered:
bandhu, ātman, ātman, tad, yad, ātman, eva, ātman, jita; an-ātman, tu, śatrutva, √vṛt, ātman, eva, śatruvat. येन आत्मना एव आत्मा जितः, तस्य आत्मनः आत्मा बन्धुः। अन्-आत्मनः [अ-जित-आत्मनः] तु आत्मा एव शत्रुवत् शत्रुत्वे वर्तेत॥ By whom oneself (the body-sense-mind complex) is mastered by oneself (the body-sense-mind complex) – for that one, oneself is the friend of oneself; whereas, for the one who has not (mastered) oneself, oneself alone remains as an enemy, like an (external) enemy.
Oneself (the body-sense-mind complex) is one’s friend (बन्धुः आत्मा आत्मनः) for the one (तस्य)
by whom oneself (येन आत्मा एव) is mastered by oneself (आत्मना जितः),
whereas, for the one who has not (mastered) oneself (अन्-आत्मनः तु), as an enemy (शत्रुत्वे)
oneself alone remains (वर्तेत आत्मा एव), like an (external) enemy (शत्रुवत्).
बन्धुः आत्मा आत्मनः तस्य, तस्य आत्मनः स आत्मा बन्धुः येन आत्मना आत्मा एव जितः, आत्मा कार्य-करण-सङ्घातो येन वशी-कृतः, जितेन्द्रिय इत्यर्थः। Tasya, of him; yena, by whom; jitaḥ, has been conquered, subdued; his eva ātmā, very self, the aggregate of body and organs; that ātmā, self; is bandhuḥ, the friend; ātmanaḥ, of his self. The idea is that he is a conqueror of his senses.अन्-आत्मनस् तु अजितात्मनस् तु शत्रुत्वे शत्रु-भावे वर्तेत आत्मा एव शत्रुवद्, यथा अन्-आत्मा [अन्यः इत्यर्थः] शत्रुः आत्मनः अपकारी, तथा आत्मा आत्मन अपकारे वर्तेत इत्यर्थः॥ Tu, but; an-ātmanaḥ, for one who has not conquered his self, who has no self-control; ātmā eva, his self itself; varteta, acts; śatruvat, like an enemy; śatrutve, inimically, with the attitude of an enemy. As an enemy, who is different from oneself, does harm to oneself, similarly one’s self behaves like an enemy to oneself. This is the meaning.
[•If the body and organs are under control, they are helpful in concentrating one’s mind on the Self; but, if they are not under control, they oppose this concentration.•]
jita-ātman, praśānta, parama-ātman (param, ātman), samāhita; śīta-uṣṇa-sukha-duḥkha, tathā, māna-apamāna. शीत-उष्ण-सुख-दुःखेषु तथा मान-अपमानयोः, जित-आत्मनः प्रशान्तस्य परम-आत्मा (आत्मा परं [=अधिकं]) समाहितः॥ In (the natural situations of) cold/hot, pleasure/pain, and in respect and disrespect – for the one whose body-sense-mind complex is mastered and who is clear, the mind is completely composed.
For the one whose body-sense-mind complex is mastered (जित-आत्मनः) (and) who is clear (प्रशान्तस्य),
the mind is completely (परम् आत्मा) composed (समाहितः)
in (the natural situations of) cold/hot, pleasure/pain (शीत-उष्ण-सुख-दुःखेषु),
fr. समाहित pp. of सम् + आ + √धा a. m. sg. nom. (SG.6.6:)
or 9-11. परम-आत्मा समाहितः
one remains the same as the परम-आत्मा
fr. परम spv. of पर a. (the ultimate)
जितात्मनः कार्य-करण-सङ्घात आत्मा जितो येन सः जितात्मा तस्य जितात्मनः, प्रशान्तस्य प्रसन्नान्तःकरणस्य सतः सन्न्यासिनः परमात्मा समाहितः साक्षाद् आत्म-भावेन वर्तते इत्यर्थः। Parama-ātmā, the supreme Self; jita-ātmanaḥ, of one who has control over the aggregate of his body and organs; praśāntasya, who is tranquil, who is a monk with his internal organ placid; samāhitaḥ, becomes manifest, i.e. becomes directly manifest as his own Self.
किञ्च शीतोष्ण-सुख-दुःखेषु तथा माने अपमाने च मानापमानयोः पूजा-परिभवयोः समः स्यात्॥ Moreover, (he should be equipoised) śīta-uṣṇa-sukha-duḥkheṣu, in the midst of cold and heat, happiness and sorrow; tathā, as also; māna-apamānayoḥ in honour and dishonour, adoration and despise.
jñāna-vijñāna-tṛpta-ātman, kūṭa-stha, vijita-indriya; yukta, iti, √vac, yogin, sama-loṣṭa-aśma-kāñcana. ज्ञान-विज्ञान-तृप्त-आत्मा [परोक्ष-अपरोक्ष-ज्ञानेन स-प्रतिबन्द-अ-प्रतिबन्द-अपरोक्ष-ज्ञानेन वा तृप्त-आत्मा] कूट-स्थः विजित-इन्द्रियः सम-लोष्ट-अश्म-काञ्चनः योगी युक्तः इति उच्यते॥ Whose mind is content with one’s knowledge and its assimilation; who remains unchanged (kūṭa-stha); whose senses are mastered; for whom a lump of clay, a stone, and gold are (transcended as the reality, sat, that is) the same (sama) (otherwise, they are all seen as an-artha, nothing to do for my security) – that yogī is called composed (yukta).
Whose mind is content with one’s knowledge and its assimilation (vijñāna) (ज्ञान-विज्ञान-तृप्त-आत्मा),
who remains unchanged (kūṭa-stha) (कूट-स्थः) whose senses are mastered (विजित-इन्द्रियः),
that yogī is called composed (yukta) (युक्तः इति उच्यते योगी),
for whom a lump of clay, a stone, and gold are (transcended) as the same (sama, the reality, sat) (सम-लोष्ट-अश्म-काञ्चनः).
2. ज्ञान-
with [one’s] knowledge
3. -विज्ञान-
and its assimilation
1. -तृप्त-आत्मा
whose mind is content
fr. ज्ञान-विज्ञान-तृप्त-आत्मन् m. sg. nom. (SG.3.22:)
ज्ञान-विज्ञान-तृप्तात्मा ज्ञानं शास्त्रोक्त-पदार्थानां परिज्ञानम्, विज्ञानं तु शास्त्रतो ज्ञातानां तथैव स्वानुभव-करणम्, ताभ्यां ज्ञान-विज्ञानाभ्यां तृप्तः सञ्जातालं-प्रत्ययः आत्मा अन्तःकरणं यस्य सः ज्ञान-विज्ञान-तृप्तात्मा, कूट-स्थः अप्रकम्प्यः, भवति इत्यर्थः, विजितेन्द्रियश् च। य ईदृशः, युक्तः समाहितः इति स उच्यते कथ्यते। A yogī, jñāna-vijñāna-tṛpta-ātmā, whose mind is satisfied with knowledge and realization – jñāna is thorough knowledge of things presented by the scriptures, but vijñāna is making those things known from the scriptures a subject of one’s own realization just as they have been presented; he whose mind (ātmā) has become contented (tṛpta) with those jñāna and vijñāna is jñāna-vijñāna-tṛpta-ātmā–; kūṭa-sthaḥ, who is unmoved, i.e. who becomes unshakable; and vijita-indriyaḥ, who has his organs under control;– he who is of this kind, ucyate, is said to be; yuktaḥ, Self-absorbed.
स योगी सम-लोष्टाश्म-काञ्चनः लोष्टाश्म-काञ्चनानि समानि यस्य सः सम-लोष्टाश्म-काञ्चनः॥ That yogī sama-loṣṭa-aśma-kāñcanaḥ, treats equally a lump of earth, a stone and gold.
su-hṛd-mitra-ari-udāsīna-madhya-stha-dveṣya-bandhu; sādhu, api, ca, pāpa, sama-buddhi, vi-√śiṣ. सु-हृन्-मित्र-अरि-उदासीन-मध्य-स्थ-द्वेष्य-बन्धुषु साधुषु पापेषु अपि च सम-बुद्धिः विशिष्यते (विमुच्यते)॥ That one is exalted whose vision is the same (sama) toward the kind-hearted, friends, enemies, acquaintances, mediators, the hateful, kin, the virtuous, and even sinners.
Toward the kind-hearted, friends, enemies, acquaintances,… (सु-हृन्-मित्र-अरि-उदासीन-)
…mediators, the hateful, and kin (-मध्य-स्थ-द्वेष्य-बन्धुषु),
and toward the virtuous, and even sinners (साधुषु पापेषु अपि च),
whose vision is the same (sama) (सम-बुद्धिः), that one is exalted (विशिष्यते).
3. सु-हृन्-मित्र-
towards the kind-hearted and friends
4. -अरि-उदासीन-
and enemies and acquaintances
5. -मध्य-स्थ-द्वेष्य-
and mediators and the hateful
6. -बन्धुषु
and kin
fr. सुहृद्-मित्र-अरि-उदासीन-मध्यस्थ-द्वेष्य-बन्धु m. pl. loc. (SG.2.44:)
7. साधुषु
the virtuous
fr. साधु m. pl. loc.
8. पापेषु अपि च
and even sinners
fr. पाप m. pl. loc.; अपि in.; च in.
2. सम-बुद्धिः
whose vision is the same
fr. सम-बुद्धि a. m. sg. nom.
1. विशिष्यते
that one is exalted
fr. वि + √शिष् ps. pr. 3rd sg.
‘सुहृद्’-इत्यादि-श्लोकार्धम् एकं पदम्। The first line of the verse beginning with ‘benefactor,’ etc. is a single compound word.सु-हृद् इति प्रत्युपकारम् अन्-अपेक्ष्य उपकर्ता, मित्रं स्नेहवान्, अरिः शत्रुः, उदासीनः न कस्यचित् पक्षं भजते, मध्य-स्थः यो विरुद्धयोः उभयोः हितैषी, द्वेष्यः आत्मनः अप्रियः, बन्धुः सम्बन्धी इत्य् एतेषु साधुषु शास्त्रानुवर्तिषु अपि च पापेषु प्रतिषिद्ध-कारिषु सर्वेषु एतेषु सम-बुद्धिः ‘कः किं-कर्म [करोति]?’ इत्य् अव्यापृत-बुद्धिर् इत्यर्थः। विशिष्यते, ‘विमुच्यते’ इति वा पाठान्तरम्। योगारूढानां सर्वेषाम् अयम् उत्तम इत्यर्थः॥ Viśiṣyate, he excels, i.e. he is the best among all those who are established in Yoga – (a different reading is vimucyate, he becomes free); sama-buddhiḥ, who has sameness of view, i.e. whose mind is not engaged with the question of who one is and what he does; with regard to a su-hṛd, benefactor – one who does some good without consideration of return; mitram, a friend, one who is affectionate; ariḥ, a foe; udāsīnaḥ, a neutral, who sides with nobody; madhya-sthaḥ, an arbiter, who is a well-wisher of two conflicting parties; dveṣyaḥ, the hateful, who is repulsive to oneself; bandhuḥ, a relative; – to all these as also sādhuṣu, with regard to good people, who follow the scriptures; api ca, and even; pāpeṣu, sinners, who perform prohibited actions – with regard to all of them.
अत एवम् उत्तम-फल-प्राप्तये – Therefore, to acquire this excellent result:
yogin, √yuj, sa-tatam, ātman, rahas, sthita; evākin, yata-citta-ātman, nis-āśis, a-parigraha. रहसि स्थितः एकाकी यत-चित्त-आत्मा निर्-आशीः अ-परिग्रहः योगी आत्मानं (=बुद्धिं) स-ततं युञ्जीत॥ Remaining in seclusion, alone, with a mind and body that is mastered, without fancies (of the future), without possessions, may the yogī (the sannyāsī) constantly unite the mind (contemplate).
May the yogī (the sannyāsī) constantly unite (योगी युञ्जीत स-ततम्)
the mind (आत्मानं), remaining in seclusion (रहसि स्थितः),
uniting the mind (contemplating) (एकाकी यत-चित्त-आत्मा),
without fancies (of the future) (निर्-आशीः), (and) without possessions (अ-परिग्रहः).
1. रहसि स्थितः
remaining in seclusion
fr. रहस् n. sg. loc. (SG.3.6:); स्थित pp. of √स्था a. m. sg. nom. (SG.6.6:)
योगी ध्यायी युञ्जीत समादध्यात् स-ततं सर्वदा आत्मानम् अन्तःकरणं रहसि एकान्ते गिरि-गुहादौ स्थितः सन् एकाकी अ-सहायः। A yogī, a man of meditation; sa-tatam yuñjīta, should constantly concentrate; ātmānam, his mind; sthitaḥ, by staying; rahasi, in a solitary place, in mountain caves etc.; ekākī, alone, without any companion;
‘रहसि स्थितः एकाकी च’ इति विशेषणात् सन्न्यासं कृत्वा इत्यर्थः। यत-चित्तात्मा चित्तम् अन्तःकरणम् आत्मा देहश् च संयतौ यस्य सः यत-चित्तात्मा, निर्-आशीः वीत-तृष्णः अपरिग्रहः च परिग्रह-रहितः इत्यर्थः। सन्न्यासित्वेऽपि त्यक्त-सर्व-परिग्रहः सन् युञ्जीत इत्यर्थः॥ yata-citta-ātmā, with mind and body controlled; nir-āśīḥ, without expectations, free from hankering; and a-parigrahaḥ, free from acquisition. From the use of the qualifying words, ‘in a solitary place’ and ‘alone’, it follows that (he has to undertake all these) after espousing monasticism. And even after renunciation, he should concentrate his mind by desisting from all acquisition. This is the meaning.
अथेदानीं योगं युञ्जतः आसनाहार-विहारादीनां योग-साधनत्वेन नियमो वक्तव्यः, प्राप्त-योग-लक्षणं तत्-फलादि च, इत्य् अत आरभ्यते। तत्र आसनम् एव तावत् प्रथमम् उच्यते – Now then have to be stated the rules regarding seat, food, movements, etc. as disciplines for yoga in the case of one practising concentration; as also the signs of one who has succeeded in Yoga, and the consequent result etc. Hence this is begun. Among these, the seat is being first spoken of:
śuci, deśa, pratiṣṭhāpya, sthira, āsana, ātman; na, atyucchrita, na, atinīca, caila-ajina-kuśa-uttara. tatra, eka-agra, manas, kṛtvā, yata-citta-indriya-kriya; upaviśya, āsana, √yuj, yoga, ātma-viśuddhi. शुचौ देशे स्थिरं न अत्युच्छ्रितं न अतिनीचं चैल-अजिन-कुश-उत्तरम् आत्मनः आसनं प्रतिष्ठाप्य, तत्र आसने उपविश्य, मनः एक-अग्रं कृत्वा, यत-चित्त-इन्द्रिय-क्रियः आत्म-विशुद्धये योगं युञ्ज्यात्॥ Arranging one’s seat in a clean place, firm, not too high nor too low, on which the cover is (from top to bottom): a (soft) cloth, a hide (for padding), and kuśa grass (for insulation from cold and dampness, or whatever else provides the same). Then sitting upon that seat (or its equivalent) – making the mind single-pointed (having just one object) – may the one whose activities of the mind and senses are mastered contemplate (the teaching) for clarity of mind (for removing obstacles to abiding in this knowledge).
Arranging in a clean place (शुचौ देशे प्रतिष्ठाप्य)
one’s firm seat (āsana) (स्थिरम् आसनम् आत्मनः),
not too high (न अत्युच्छ्रितं), nor too low (न अतिनीचम्),
a (soft) cloth, a hide (for padding), and (insulating) kuśa grass (or their equivalent) as cover (top to bottom) (चैल-अजिन-कुश-उत्तरम्),
then (तत्र), making the mind single-pointed (having just one object) (एक-अग्रं मनः कृत्वा),
whose activities of the mind and senses are mastered (यत-चित्त-इन्द्रिय-क्रियः),
sitting upon that seat (उपविश्य आसने), may one join in (युञ्ज्यात्)
comtemplation (on the teaching) (योगम्) for clarity of mind (removing obstacles to this knowledge) (आत्म-विशुद्धये).
4. शुचौ देशे
in a clean place
fr. शुचि a. m. sg. loc. (SG.3.29.c:); देश m. sg. loc.
शुचौ शुद्धे विविक्ते स्व-भावतः संस्कारतो वा, देशे स्थाने प्रतिष्ठाप्य स्थिरम् अचलम् आत्मनः आसनं न अत्युच्छ्रितं न अतीव उच्छ्रितं न अपि अति-नीचम्, तच् च चैलाजिन-कुशोत्तरं चैलम् अजिनं कुशाश् च उत्तरे यस्मिन् आसने तद् आसनं चैलाजिन-कुशोत्तरम्। पाठ-क्रमाद् विपरीतः अत्र क्रमः चैलादीनाम्॥ Pratiṣṭhāpya, having established; sthiram, firmly; śucau, in a clean; deśe, place, which is solitary, either naturally or through improvement; ātmanaḥ, his own; āsanam, seat; na ati-ucchritam, neither too high; na ati-nīcam, nor even too low; and that made of caila-ajina-kuśa-uttram, cloth, skin, and kuśa-grass, placed successively one below the other – the successive arrangement of cloth etc. here is in a reverse order to that of the textual reading.प्रतिष्ठाप्य, किम्? – What follows after thus establishing the seat?तत्र तस्मिन् आसने उपविश्य योगं युञ्ज्यात्। कथम्? सर्व-विषयेभ्यः उपसंहृत्य एकाग्रं मनः कृत्वा यत-चित्तेन्द्रिय-क्रियः चित्तं च इन्द्रियाणि च चित्तेन्द्रियाणि तेषां क्रियाः संयता यस्य सः यत-चित्तेन्द्रिय-क्रियः। स किमर्थं योगं युञ्ज्यात् इत्याह – आत्मविशुद्धये अन्तःकरणस्य विशुद्ध्यर्थमित्येतत्॥ Upaviśya, sitting; tatra, on that; āsane, seat; yogam yuñjyāt, he should concentrate his mind. To what purpose should he concentrate his mind? In answer the Lord says: ātma-viśuddhaye, for the purification of the internal organ. How? Kṛtvā, making; manaḥ, the mind; eka-agram, one-pointed [•undistracted•], by withdrawing it from all objects; and yata-citta-indriya-kriyaḥ, keeping the actions (kriyāḥ) of the mind (citta) and senses (indriya) under control (yata).
बाह्यमासनमुक्तम्, अधुना शरीरधारणं कथम् इत्युच्यते – The external seat has been spoken of. Now is being stated how the posture of the body should be:
sama, kāya-śiras-grīva, dhārayat, a-cala, sthira; samprekṣya, nāsikā-agra, sva, diś, ca, an-avalokayat. praśānta-ātman, vigata-bhī, brahma-cāri-vrata, sthita; manas, saṃyamya, mad-citta, yukta, √ās, mad-para. काय-शिरो-ग्रीवं समम् अ-चलं धारयन्, स्थिरः [सन्], स्वं नासिका-अग्रं सम्प्रेक्ष्य, दिशः च अन्-अवलोकयन्, प्रशान्त-आत्मा विगत-भीः ब्रह्म-चारि-व्रते स्थितः [सन्], मनः संयम्य, मच्-चित्तः मत्-परः युक्तः [योगी इत्यर्थः] आसीत॥ Holding the body, head, and neck in line and still; being steady (having a wide base); (as though) looking at the tip of one’s nose (relaxing the shut eyes, whose open gaze otherwise would be along the tip of the nose); not looking (nor listening, etc.) in all directions; being of clear mind, without fear, and firm in one’s vow of seeking brahman (brahma-carya – listening to the teacher, then continually contemplating and teaching others); mastering the mind – may the yogī sit, thinking of Me (through My teaching), having Me as the ultimate.
The body, head, and neck in line (समं काय-शिरो-ग्रीवम्)
holding (धारयन्) still (अ-चलं) (and) steady (स्थिरः),
(as though) looking at the tip of one’s nose (the eyes relaxed and shut) (सम्प्रेक्ष्य नासिका-अग्रं स्वम्),
not looking (nor listening, etc.) in all directions (दिशः च अन्-अवलोकयन्),
being of clear mind (प्रशान्त-आत्मा), without fear (विगत-भीः),
(and) firm in one’s vow of seeking brahman (brahma-carya) (ब्रह्म-चारि-व्रते स्थितः),
mastering the mind (मनः संयम्य), thinking of Me (through My teaching) (मच्-चित्तः),
may the yogī sit (युक्तः आसीत), having Me as the ultimate (मत्-परः).
समं काय-शिरो-ग्रीवं कायश् च शिरश् च ग्रीवा च काय-शिरो-ग्रीवं तत् समं धारयन् अचलं च। समं धारयतः चलनं सम्भवति, अतः विशिनष्टि – अचलम् इति। स्थिरः स्थिरो भूत्वा इत्यर्थः। Dhārayan, holding; kaya-śiro-grīvam, the body (torso), head and neck; samam, erect; and a-calam, still – movement is possible for one (even while) holding these erect; therefore it is specified, ‘still’–; sthiraḥ, being steady, i.e. remaining steady;स्वं नासिकाग्रं सम्प्रेक्ष्य सम्यक् प्रेक्षणं दर्शनं कृत्वा इव इति। Samprekṣya, looking svam nāsika-agram, at tip of his own nose – looking at it intently, ‘as it were’;
इव-शब्दो लुप्तो द्रष्टव्यः। न हि स्व-नासिकाग्र-सम्प्रेक्षणम् इह विधित्सितम्। किं तर्हि? चक्षुषो दृष्टि-संनिपातः। स च अन्तःकरण-समाधानापेक्षो विवक्षितः। स्व-नासिकाग्र-सम्प्रेक्षणम् एव चेद् विवक्षितम्, मनः तत्रैव समाधीयेत, न आत्मनि। आत्मनि हि मनसः समाधानं वक्ष्यति ‘आत्म-संस्थं मनः कृत्वा’ (BhG.6.25) इति। तस्माद् इव-शब्द-लोपेन अक्ष्णोः दृष्टि-संनिपात एव ‘सम्प्रेक्ष्य’ इत्य् उच्यते। दिशश् च अनवलोकयन् दिशां च अवलोकनम् अन्तरा अकुर्वन् इत्येतत्॥ Ca, and; an-avalokayan, not looking; diśaḥ, around, i.e. not glancing now and then in various directions. The words ‘as it were’ are to be understood because what is intended here is not an injunction for looking at the tip of one’s own nose! What then? It is the fixing the gaze of the eyes by withdrawing it from external objects; and that is enjoined with a view to concentrating the mind.
[•What is sought to be presented here as the primary objective is the concentration of mind. If the gaze be directed outward, then it will result in interrupting that concentration. Therefore the purpose is to first fix the gaze of the eyes within.•]
If the intention were merely the looking at the tip of the nose, then the mind would remain fixed there itself, not on the Self! In, ‘Making the mind fixed in the Self’ (BhG.6.25), the Lord will speak of concentrating the mind verily on the Self. Therefore, owing to the missing word iva (as it were), it is merely the withdraw of the gaze that is implied by samprekṣya (looking).किञ्च – Further,प्रशान्तात्मा प्रकर्षेण शान्तः आत्मा अन्तःकरणं यस्य सोऽयं प्रशान्तात्मा, विगत-भीः विगत-भयः, ब्रह्म-चारि-व्रते स्थितः ब्रह्म-चारिणो व्रतं ब्रह्म-चर्यं गुरु-शुश्रूषा-भिक्षान्न-भुक्त्यादि तस्मिन् स्थितः, तद्-अनुष्ठाता भवेद् इत्यर्थः। Praśānta-ātmā, with a placid mind, with a mind completely at peace; vigata-bhīḥ, free from fear sthitaḥ, firm; brahma-cāri-vrate, in the vow of a celibate, the vow consisting in service of the teacher, eating food got by begging, etc. – firm in that, i.e. he should follow these [•not just being celibate•];
किञ्च, मनः संयम्य मनसः वृत्तीः उपसंहृत्य इत्येतद्, मच्-चित्तः मयि परमेश्वरे चित्तं यस्य सोऽयं मच्-चित्तः, युक्तः समाहितः सन् आसीत उपविशेत्। मत्-परः अहं परो यस्य सोऽयं मत्-परो भवति। Moreover, mat-cittaḥ, with the mind fixed on Me who am the supreme God; saṃyamya, by controlling; manaḥ, the mind, i.e. by stopping the modifications of the mind; yuktaḥ, through concentration, i.e. by becoming concentrated; āsīta, he should remain seated; mat-paraḥ, with Me as the supreme Goal.
कश्चिद् रागी स्त्री-चित्तः, न तु स्त्रियम् एव परत्वेन गृह्णाति, किं तर्हि? राजानं महा-देवं वा। अयं तु मच्-चित्तो मत्-परश् च॥ Some passionate person may have his mind on a woman, but he does not accept the woman as his supreme Goal. What then? He accepts the king or Śive as his goal. But this one (the yogī) not only has his mind on Me but has Me as his Goal.
अथेदानीं योग-फलम् उच्यते – After that, now is being stated the result of Yoga:
yuñjat, evam, sadā, ātman, yogin, niyata-mānasa; śānti, nirvāṇa-paramā, mad-saṃsthā, adhi-√gam. एवं सदा आत्मानं (=बुद्धिं) युञ्जन्, नियत-मानसः योगी निर्वाण-परमां मत्-संस्थां शान्तिम् अधिगच्छति॥ Always uniting the mind (contemplating) in this way, having mastered the mind, the yogī attains the clarity (śānti) whose culmination is complete freedom, centered on Me (the Lord, Parameśvara).
Always uniting the mind (contemplating) in this way (युञ्जन् एवं सदा आत्मानम्),
the yogī (योगी), having mastered the mind (नियत-मानसः),
a clarity (शान्तिम्) which culminates in complete freedom (निर्वाण-परमाम्)
(and) is centered on Me (the Lord, Parameśvara) (मत्-संस्थाम्), (he/she) attains (अधिगच्छति).
युञ्जन् समाधानं कुर्वन् एवं यतोक्तेन विधानेन सदा आत्मानं सर्वदा योगी नियत-मानसः नियतं संयतं मानसं मनो यस्य सोऽयं नियत-मानसः, शान्तिम् उपरतिं निर्वाण-परमां निर्वाणं मोक्षः तत् परमा निष्टा यस्याः शान्तेः सा निर्वाण-परमा तां निर्वाण-परमाम्, मत्-संस्थां मद्-अधीनाम् अधिगच्छति प्राप्नोति॥ Yuñjan, concentrating; ātmānam, the mind; evam, thus, according to the methods shown above; sadā, for ever; the yogī, niyata-mānasaḥ, of controlled mind; adhigacchati, achieves; śāntim, the Peace, the indifference to worldly attachments and possessions; nirvāṇa-paramām, which culminates in Liberation; and mat-saṃsthām, which abides in Me.
इदानीं योगिनः आहारादि-नियम उच्यते – Now are being mentioned the rules about the yogī's food etc.:
na, atyaśnat, tu, yoga, √as, na, ca, eka-antam, an-aśnat; na, ca, atisvapna-śīla, jāgrat, na, eva, ca, arjuna. अत्यश्नतः तु योगः न अस्ति, न च एक-अन्तम् अन्-अश्नतः, न च अतिस्वप्न-शीलस्य, न एव च जाग्रतः, अर्जुन॥ Whereas, (jñāna-)yoga (contemplation of the teaching) is not there for one who eats too much, nor for one who does not eat adequately, nor for one who habitually sleeps too much, nor for one who is (habitually always) awake, O Arjuna.
Whereas, (jñāna-)yoga is not there for one who eats too much (न अत्यश्नतः तु योगः अस्ति),
nor for one who does not eat adequately (न च एक-अन्तम् अन्-अश्नतः),
nor for one who habitually sleeps too much (न च अतिस्वप्न-शीलस्य),
nor for one who is (habitually always) awake (जाग्रतः न एव च), O Arjuna (अर्जुन).
fr. अनश्नत् pr. pt. of √अश् a. m. sg. gen. (SG.3.12:)
8. न च
nor
fr. न in.; च in.
10. अतिस्वप्न-
sleeps too much
9. -शीलस्य
for one who habitually
fr. अतिस्वप्न-शील a. m. sg. gen.
11. न एव च
nor
fr. न in.; एव in.; च in.
12. जाग्रतः
for one who is [habitually always] awake
fr. जाग्रत् pr. pt. of √जागृ a. m. sg. gen. (SG.3.12:)
13. अर्जुन
O अर्जुन
fr. अर्जुन m. sg. voc.
न अत्य्-अश्नतः आत्म-संमितम् अन्न-परिमाणम् अतीत्याश्नतः अत्य्-अश्नतः न योगः अस्ति। न च एकान्तम् अन्-अश्नतः योगः अस्ति। ‘यद् उ ह वा आत्म-संमितम् अन्नं तद् अवति तन् न हिनस्ति यद् भूयो हिनस्ति तद् यत् कनीयोऽन्नं न तद् अवति’ (श. ब्रा. ९.२.१.२) इति श्रुतेः। (Tu, but) O Arjuna, Yoga na asti, is not; ati-aśnataḥ, for one who eats too much, for one who eats food more than his capacity; na ca, nor is Yoga; an-aśnataḥ, for one who does not eat; eka-antam, at all. This accords with the Veda text, ‘As is well known, if one eats that much food which is within one’s capacity, then it sustains him, it does not hurt him; that which is more, it harms him; that which is less, it does not sustain him’ (Sa. Br.; Bo. Sm. 2.7.22).
तस्माद् योगी न आत्म-संमिताद् अन्नाद् अधिकं न्यूनं वा अश्नीयात्। Therefore, a yogī should not eat food more or less than what is suitable for him.
अथवा, योगिनः योग-शास्त्रे परिपठीताद् अन्न-परिमाणाद् अतिमात्रम् अश्नतः योगो न अस्ति। उक्तं हि – ‘अर्धं स-व्यञ्जनान्नस्य तृतीयम् उदकस्य च। वायोः सञ्चरणार्थं तु चतुर्थम् अवशेषयेद्॥’ इत्यादि-परिमाणम्। Or the meaning is that Yoga is not for one who eats more food than what is prescribed for a yogī in the scriptures on Yoga. Indeed, the quantity has been mentioned in, ‘One half of the stomach is to be filled with food including curries; the third quarter is to be filled with water; but the fourth quarter is to be left for the movement of air,’ etc.
तथा – न च अति-स्वप्न-शीलस्य योगो भवति नैव च अतिमात्रं जाग्रतो भवति च अर्जुन॥ Similarly, Yoga is not for ati-svapna-śīlasya, one who habitually sleeps too long; and Yoga is na eva, surely not; jāgrataḥ, for one who keeps awake too long.
कथं पुनः योगो भवति इत्य् उच्यते – How, again, does Yoga become possibel? This is being stated:
yukta-āhāra-vihāra, yukta-ceṣṭa, karman; yukta-svapna-avabodha, yoga, √bhū, duḥkha-han. युक्त-आहार-विहारस्य कर्मसु युक्त-चेष्टस्य युक्त-स्वप्न-अवबोधस्य योगः दुःख-हा भवति॥ For one whose food and activity are moderated – whose bodily movement is regulated during activities (without meaningless, wasted bodily movement), whose sleeping and waking hours are moderated – (jñāna-)yoga is the destroyer of all sorrows.
For one whose food and activity are moderated (युक्त-आहार-विहारस्य),
whose bodily movement is regulated (not meaningless or wasted) (युक्त-चेष्टस्य) during activities (कर्मसु),
whose sleeping and waking hours are moderated (युक्त-स्वप्न-अवबोधस्य),
(jñāna-)yoga is the destroyer of all sorrows (योगः भवति दुःख-हा).
युक्ताहार-विहारस्य आह्रियते इति आहारः अन्नम्, विहरणं विहारः पाद-क्रमः, तौ युक्तौ नियत-परिमाणौ यस्य सः युक्ताहार-विहारः तस्य, तथा युक्त-चेष्टस्य युक्ता नियता चेष्टा यस्य कर्मसु तस्य, तथा युक्त-स्वप्नावबोधस्य युक्तौ स्वप्नश् च अवबोधश् च तौ नियत-कालौ यस्य तस्य, युक्ताहार-विहारस्य युक्त-चेष्टस्य कर्मसु युक्त-स्वप्नावबोधस्य योगिनो योगो भवति दुःख-हा दुःखानि सर्वाणि हन्तीति दुःख-हा। सर्व-संसार-दुःख-क्षय-कृद् योगः भवति इत्यर्थः॥ Yogaḥ bhavati, Yoga becomes; duḥkha-hā, a destroyer of sorrow – that which destroys (hanti) all sorrows (duḥkhāni) –, i.e., Yoga destroys all worldly sorrows; Yukta-āhāra-vihārasya, of one whose eating and movements are regulated – āhāra (lit. food) means all that is gathered in,
[•According to the Commentator, āhāra, which also means food, includes mental ‘food’ as well.•]
and vihāra means moving about, walking; one for whom these two are regulated (yukta) is yukta-āhāra-vihāra; And also yukta-ceṣṭasya, of one whose effort (ceṣṭā) is moderate (yuktā); karmasu, in works; Similarly, yukta-svapna-avabodhasya, of one whose sleep (svapna) and wakefulness (avabodha) are temperate (yukta), have regulated periods. To him whose eating and movements are regulated, whose effort in work is moderate, whose sleep and wakefulness are temperate, Yoga becomes a destroyer of sorrows.
अथ अधुना कदा युक्तो भवति इत्य् उच्यते – When does a man become concentrated? That is being presently stated:
yadā, viniyata, citta, ātman, eva, ava-√sthā; nis-spṛha, sarva-kāma, yukta, iti, √vac, tadā. यदा विनियतं चित्तम् आत्मनि एव अवतिष्ठते, तदा सर्व-कामेभ्यः निः-स्पृहः युक्तः इति उच्यते॥ When the mind that is mastered abides in ātmā (oneself) alone, then – being free from attraction toward all (objects of) desire – one is said to be composed (yukta).
When the mind that is mastered (यदा विनियतं चित्तम्),
(and) abides in ātmā (the limitless reality that is oneself) alone (आत्मनि एव अवतिष्ठते),
being free from attraction (निः-स्पृहः) toward all (objects of) desire (सर्व-कामेभ्यः),
then one is said to be composed (yukta) (युक्तः इति उच्यते तदा).
यदा विनियतं विशेषेण नियतं संयतम् एकाग्रताम् आपन्नं चित्तं हित्वा बाह्यार्थ-चिन्ताम् आत्मन्य् एव केवले अवतिष्ठते, स्वात्मनि स्थितिं लभते इत्यर्थः। निः-स्पृहः सर्व-कामेभ्यः निर्गता दृष्टादृष्ट-विषयेभ्यः स्पृहा तृष्णा यस्य योगिनः सः युक्तः समाहितः इत्य् उच्यते तदा तस्मिन् काले॥ A yogī, niḥ-spṛhaḥ, who has become free from hankering, thirst; sarva-kamebhyah, for all desirable objects, seen and unseen; is tadā, then; ucyate, said to be; yuktaḥ, Self-absorbed; yadā, when; the viniyatam, controlled; cittam, mind, the mind that has been made fully one-pointed by giving up thought of external objects [•i.e. objects as external, as other•]; avatiṣṭhate, rests; ātmani eva, in the non-dual Self alone, i.e. he gets established in his own Self.
तस्य योगिनः समाहितं यच् चित्तं तस्योपमा उच्यते – An illustration in being given for the mind of that yogī which has become Self-absorbed:
yathā, dīpa, nivāta-stha, na, √iṅg, tad, upamā, smṛtā; yogin, yata-citta, yuñjat, yoga, ātman. यथा निवात-स्थः दीपः न इङ्गते – आत्मनः योगं युञ्जतः योगिनः यत-चित्तस्य सा उपमा स्मृता॥ “Like the (flame of an) oil lamp in a windless place does not flicker.” This is the example cited for the mastered mind of the yogī who is uniting in yoga (who is in contemplation) of ātmā.
“Like the (flame of an) oil lamp (यथा दीपः) in a windless place (निवात-स्थः)
does not flicker” (न इङ्गते), this is the example (सा उपमा) cited (स्मृता)
for the mastered mind of the yogī (योगिनः यत-चित्तस्य)
who is uniting in yoga (is in contemplation) of ātmā (युञ्जतः योगम् आत्मनः).
fr. योग m. sg. acc.; युञ्जत् pr. pt. of √युज् a. m. sg. gen.
8. योगिनः
of the योगिन्
fr. योगिन् m. sg. gen.
7. यत-चित्तस्य
for the mind that is mastered
fr. यत-चित्त a. m. sg. gen.
5. सा उपमा
that is the example
fr. तद् prn. f. sg. nom.; उपमा f. sg. nom.
6. स्मृता
cited
fr. स्मृत pp. of √स्मृ pt f. sg. nom.
यथा दीपः प्रदीपः निवात-स्थः निवाते वात-वर्जिते देशे स्थितः न इङ्गते न चलति, सा उपमा उपमीयते अनया इत्य् उपमा योग-ज्ञैः चित्त-प्रचार-दर्शिभिः स्मृता चिन्तिता योगिनो यत-चित्तस्य संयतान्तःकरणस्य युञ्चतो योगम् अनुतिष्ठतः आत्मनः समाधिम् अनुतिष्ठत इत्यर्थः॥ Yathā, as; a dīpaḥ, lamp; nivāta-sthaḥ, kept in a windless place; na iṅgate, does not flicker; sā upamā, such is the simile – that with which something is compared is an upamā (smile)-; smṛtā, thought of, by the knowers of Yoga who understand the movements of the mind; yoginaḥ, for the yogī; yata-cittasya, whose mind is under control; and yuñjataḥ, who is engaged in; yogam, concentration; ātmanaḥ, on the Self, i.e. who is practising Self-absorption.
एवं योगाभ्यास-बलाद् एकाग्री-भूतं निवात-प्रदीप-कल्पं सत् – By dint of practising Yoga thus, when the mind, comparable to a lamp in a windless place, becomes concentrated, then:
yatra, upa-√ram, citta, niruddha, yoga-sevā; yatra, ca, eva, ātman, ātman, paśyat, ātman, √tuṣ. यत्र (=यस्मिन् काले) योग-सेवया निरुद्धं चित्तम् उपरमते, यत्र च आत्मना (=मनसा) आत्मानं पश्यन्, आत्मनि (=स्वे) एव तुष्यति॥ When the mind – mastered by following yoga (contemplation) – abides (in ātmā), and when one sees the ātmā (oneself) by the ātmā (the mind), then one is satisfied in oneself alone.
When the mind abides (in ātmā) (यत्र उपरमते चित्तम्),
mastered (निरुद्धं) by following yoga (contemplation) (योग-सेवया),
and when by the ātmā (the mind) (यत्र च एव आत्मना) the (truth of the) ātmā (आत्मानं)
is being seen (पश्यन्), (then) one is satisfied in oneself alone (आत्मनि तुष्यति).
यत्र यस्मिन् काले उपरमते चित्तम् उपरतिं गच्छति निरुद्धं सर्वतो निवारित-प्रचारं योग-सेवया योगानुष्ठानेन, यत्र चैव यस्मिंश् च काले आत्मना समाधि-परिशुद्धेन अन्तःकरणेन आत्मानं परं चैतन्यं ज्योतिः-स्वरूपं पश्यन् उपलभमानः स्वे एव आत्मनि तुष्यति तुष्टिं भजते॥ Yatra, at the time when; cittam, the mind; niruddham, restrained, entirely prevented from wandering; uparamate, gets withdrawn; yoga-sevayā, through the practice of Yoga; ca, and; yatra eva, just when, at the very moment when; paśyan, by seeing, by experiencing [•owning up to the knowledge as oneself•]; ātmānam, the Self, which by nature is the supreme [•limitless•] light of Consciousness; ātmanā, by the self, by the mind purified by concentration; tuṣyati, one remains contented, gets delighted; ātmani eva, in one’s own Self alone.
[•Samādhi is of two kinds, Samprajñāta and A-samprajñāta. The concentration called right knowledge (Samprajñāta) is that which is followed by reasoning, discrimination, bliss and unqualified egoism. A-samprajñāta is that which is attained by the constant practice of cessation of all mental activity, in which the citta retains only the unmanifested impressions (See YS.1.17–18). According to A.G. the verses up to 6.20 state in a general way the characteristics of samādhi. From the present verse to the 25th, A-samprajñāta-samādhi is introduced and defined.-Tr.•]
sukha, ātyantika, yad, tad, buddhi-grāhya, atīndriya; √vid, yatra, na, ca, eva, idam, sthita, √cal, tattvatas. yad, labdhvā, ca, apara, lābha, √man, na, adhika, tatas; yad, sthita, na, duḥkha, guru, api, vi-√cal. tad, √vid, duḥkha-saṃyoga-viyoga, yoga-sañjñita; tad, niśyaya, yoktavya, yoga, a-nirviṇṇa-cetas. यत्र (=यस्मिन् काले) अयं यद् तद् आत्यन्तिकं बुद्धि-ग्राह्यम् अतीन्द्रियं सुखं वेत्ति, स्थितः च तत्त्वतः न एव चलति, यम् [आत्म-लाभम्] च लब्ध्वा ततः अधिकम् अपरं लाभं न मन्यते, यस्मिन् [आत्म-तत्त्वे] स्थितः गुरुणा दुःखेन अपि न विचाल्यते, तं दुःख-संयोग-वियोगं योग-सञ्ज्ञितं विद्यात्। सः योगः अ-निर्विण्ण-चेतसा निश्चयेन योक्तव्यः॥ When one knows that same limitless sukha (fulfillment that is the nature of ātmā) – which is to be grasped by the intellect, yet is not within the scope of the senses – and, abiding (there in the sukha), never moving away from this truth (this reality), having gained that which one knows is not bettered by another gain, and abiding in which (reality) one would not be affected – even by great pain – know that disassociation (vi-yoga) from association (saṃ-yoga) with sorrow to be what is called yoga (essentially an undoing of one’s natural, but unanalyzed, attachment to/identity with the body-mind complex through inquiry into reality and continued contemplation). That (jñāna)-yoga should be pursued with firm resolve by a mind that is not indifferent (since the natural identifications are very strong).
That very same limitless sukha (fulfillment that is ātmā) (सुखम् आत्यन्तिकं यद् तद्)
which is to be grasped by the intellect (बुद्धि-ग्राह्यम्) yet is not within the scope of the senses (अतीन्द्रियम्),
when one knows (वेत्ति यत्र), nor does one (न च एव अयम्)
abiding (there in the sukha) (स्थितः) move from this truth (this reality) (चलति तत्त्वतः),
having gained which (यं लब्ध्वा च) another gain (अपरं लाभम्)
one knows (मन्यते) is not better than it (न अधिकं ततः),
abiding in which (reality) (यस्मिन् स्थितः) not by pain (न दुःखेन)
even though great (गुरुणा अपि) one would be affected (विचाल्यते),
know that (तं विद्यात्) from association with sorrow… (दुःख-संयोग-)
…disassociation (-वियोगं) is called yoga (योग-सञ्ज्ञितम्).
That (सः) should be pursued with firm resolve (निश्चयेन योक्तव्यः)
this (jñāna)-yoga (योगः), by a mind that is not indifferent (अ-निर्विण्ण-चेतसा).
fr. योक्तव्य pot. ps. pt. of √युज् pt. m. sg. nom. (SG.6.8: & SG.2.81:)
सुखम् आत्यन्तिकं अत्यन्तम् एव भवति इत्य् आत्यन्तिकम् अनन्तम् इत्यर्थः, यत् तद् बुद्धि-ग्राह्यं बुद्ध्या एव इन्द्रिय-निरपेक्षया गृह्यते इति बुद्धि-ग्राह्यम् अतीन्द्रियम् इन्द्रिय-गोचरातीतम् अविषय-जनितम् इत्यर्थः, वेत्ति तद् ई-दृशं सुखम् अनुभवति यत्र यस्मिन् काले, न च एव अयं विद्वान् आत्म-स्व-रूपे स्थितः तस्माद् नैव चलति तत्त्वतः तत्त्व-स्व-रूपाद् न प्रच्यवते इत्यर्थः॥ Yatra, when, at the time when; vetti, one experiences; tat, that; ātyantikam, absolute – which is verily limitless, i.e. infinite; sukham, Bliss; yat, which; buddhi-grāhyam, can be intuited [•directly recognised•] by the intellect, intuited by the intellect alone, without the help of the senses; and which is ati-indriyam, beyond the senses, i.e. not objective; (–when one experiences this kind of Bliss) and sthitaḥ, being established in the nature of the Self; ayam, this person, the illumined one; eva, surely; na calati, does not swerve; tattvataḥ, from that Reality – i.e. does not deviate from the nature of Reality.किञ्च – Further:यं लब्ध्वा यम् आत्म-लाभं लब्ध्वा प्राप्य च अपरम् अन्यद् लाभं लाभान्तरं ततः अधिकम् अस्ति इति न मन्यते न चिन्तयति। किञ्च, यस्मिन् आत्म-तत्त्वे स्थितः दुःखेन शस्त्र-निपातादि-लक्षणेन गुरुणा महता अपि न विचाल्यते॥ Labdhvā, obtaining; yam, which – by acquiring which Self-attainment; na manyate, one does not think; that there is aparam, any other; lābham, acquisition; tataḥ adhikam, superior to that; and also, sthitaḥ, being established; yasmin, in which Reality of the Self; na vicālyate, one is not perturbed; api, even; guruṇā, by great; duḥkhena, sorrow, as may be caused by being struck with weapons, etc..‘यत्रोपरमते’ (BhG.6.20) इत्याद्य्-आरभ्य यावद्भिः विशेषणैः विशिष्ट आत्मावस्था-विशेषः योगः उक्तः – The yoga that has been spoken of as a particular state of the Self, distinguished by its characteristics in the verses beginning with ‘At the time when the mind gets withdrawn,’ (BhG.6.20) etc.तं विद्याद् विजानीयाद् दुःख-संयोग-वियोगं दुःखैः संयोगः दुःख-संयोगः, तेन वियोगः दुःख-संयोग-वियोगः, तं दुःख-संयोग-वियोगं योग इत्य् एव संज्ञितं विपरीत-लक्षणेन विद्याद् विजानीयाद् इत्यर्थः। Vidyāt, one should know; tat, that; duḥkha-saṃyoga-viyogam, severance (viyoga) of contact (saṃyoga) with sorrow (duḥkha); to be verily yoga-sañjñitam, what is called Yoga – i.e. one should know it through a negative definition.
योग-फलम् उपसंहृत्य पुनर् अन्वारम्भेण योगस्य कर्तव्यता उच्यते निश्चयानिर्वेदयोः योग-साधनत्व-विधानार्थम्। After concluding the topic of the result of Yoga, the need for pursuing Yoga is again being spoken of in another way in order to enjoin ‘perseverance’ and ‘freedom from depression’ as the disciplines for Yoga:स यथोक्त-फलो योगः निश्चयेन अध्यवसायेन योक्तव्यः अनिर्विण्ण-चेतसा। Saḥ, that; yogaḥ, Yoga, which has the results as stated above; yoktavyaḥ, has to be practised; niścayena, with perseverance; and a-nirviṇṇa-cetasā, with an undepressed heart.
न निर्विण्णम् अनिर्विण्णम्। किं तत्? चेतः तेन निर्वेद-रहितेन चेतसा चित्तेन इत्यर्थः॥ That which is not (a-) depressed (nirviṇṇam) is a-nirviṇṇam. What is that? The heart (cetas). (One has to practise Yoga) with that heart which is free from depression. This is the meaning.
saṅkalpa-prabhava, kāma, tyaktvā, sarva, a-śeṣatas; manas, eva, indriya-grāma, viniyamya, samantatas. śanais, śanais, upa-√ram, buddhi, dhṛti-gṛhītā; ātma-saṃstha, manas, kṛtvā, na, ka-cid, api, √cint. सर्वान् सङ्कल्प-प्रभवान् कामान् अ-शेषतः त्यक्त्वा, मनसा एव इन्द्रिय-ग्रामं समन्ततः विनियम्य, धृति-गृहीतया बुद्ध्या शनैः शनैः उपरमेत्। आत्म-संस्थं मनः कृत्वा, न किञ्-चिद् अपि चिन्तयेत्॥ Totally giving up all anticipations born of scheming (saṅkalpa about one’s goals in meditation), exercising complete authority by the mind alone (in meditation) over all the organs (of sense and action), one should slowly (and gently) – with the intellect endowed with resolve (prior to sitting in meditation) – bring (the mind) to abide (in ātmā). Making the mind abide in ātmā (Paramātmā, the Lord as one’s self), may one contemplate nothing else.
Anticipations born of scheming (saṅkalpa, about one’s goals in meditation) (सङ्कल्प-प्रभवान् कामान्)
giving up (those) all totally (त्यक्त्वा सर्वान् अ-शेषतः)
by the mind alone (in meditation) (मनसा एव), over all the organs (of sense and action) (इन्द्रिय-ग्रामम्)
exercising complete authority (विनियम्य समन्ततः),
slowly (and gently) (शनैः शनैः) one should bring (the mind) to abide (उपरमेत्),
with the intellect endowed with resolve (prior to sitting in meditation) (बुद्ध्या धृति-गृहीतया).
Making the mind abide in ātmā (Paramātmā, the Lord as one’s self) (आत्म-संस्थं मनः कृत्वा),
may one contemplate nothing else (न किञ्-चिद् अपि चिन्तयेत्).
fr. मनस् n. sg. acc. (SG.3.6:); कृत्वा in. pt. of √कृ
20. न किञ्-चिद् अपि
nothing else
fr. न in.; क-चिद् prn. cmpd. n. sg. acc.; अपि in.
19. चिन्तयेत्
may one contemplate
fr. √चिन्त् 10.P. pot. 3rd sg.
सङ्कल्प-प्रभवान् सङ्कल्पः प्रभवः येषां कामानां ते सङ्कल्प-प्रभवाः कामाः तान् [कामान्] त्यक्त्वा परित्यज्य सर्वान् अशेषतः निर्-लेपेन। किञ्च, मनसा एव विवेक-युक्तेन इन्द्रिय-ग्रामम् इन्द्रिय-समुदायं विनियम्य नियमनं कृत्वा समन्ततः समन्तात्॥ Tyaktvā, by eschewing; a-śeṣataḥ, totally, without a trace; sarvān, all; the kāmān, desires; saṅkalpa-prabhavān, which arise from thoughts; and further, viniyamya, restraining; manasā eva, with the mind itself, with the mind endued with discrimination; indriya-grāmam, all the organs; samantataḥ, from every side;शनैः शनैः न सहसा उपरमेद् उपरतिं कुर्यात्। Uparamet, one should withdraw, abstain; sanaiḥ sanaiḥ, gradually, not suddenly;
कया? बुद्ध्या। किं-विशिष्टया? धृति-गृहीतया धृत्या धैर्येण गृहीतया धृति-गृहीतया धैर्येण युक्तया इत्यर्थः। With what? – buddhyā, with the intellect; – possessed of what distinction? – dhṛti-gṛhītayā, endowed with steadiness, i.e. with fortitude.आत्म-संस्थम् आत्मनि संस्थितम् ‘आत्मैव सर्वं न ततोऽन्यत् किञ्चिद् अस्ति’ इत्य् एवम् आत्म-संस्थं मनः कृत्वा न किञ्चिद् अपि चिन्तयेत्। एष योगस्य परमो विधिः॥ Kṛtvā, making manaḥ, the mind; ātma-saṃstham, fixed in the Self, with the idea, ‘The Self alone is all; there is nothing apart from It’ – thus fixing the mind on the Self; na cintayet, one should not think of; kiñcit api, anything whatsoever. This is the highest instruction about Yoga
तत्र एवम् आत्म-संस्थं मनः कर्तुं प्रवृत्तो योगी – In the beginning, the yogī who is thus engaged in making the mind established in the Self:
yata, yata, nis-√car, manas, cañcala, a-sthira; tatas, tatas, niyamya, etad, ātman, eva, vaśam, √nī. यतः यतः चञ्चलम् अ-स्थिरं मनः निश्चरति, ततः ततः एतद् [मनः] आत्मनि एव नियम्य, वशं नयेत्॥ Bringing it (the mind) back from whichever (distracting object) the (naturally) mobile, unsteady mind goes to – (by understanding that object also as) within (para, limitless) ātmā alone – may one bring (the mind) under control.
From whichever (distracting object) (यतः यतः) goes (निश्चरति)
the mobile unsteady mind (मनः चञ्चलम् अ-स्थिरं),
from that (ततः ततः) bring it (the mind) back (नियम्य एतद्),
(understanding that object also as) within (your limitless self) ātmā alone (आत्मनि एव), may one bring (the mind) under control (वशं नयेत्).
यतो यतः यस्मद् यस्माद् निमित्तात् शब्दादेः निश्चरति निर्गच्छति स्व-भाव-दोषाद् मनः चञ्चलम् अत्यर्थं चलम्, अत एव अस्थिरम्, ततस् ततः तस्मात् तस्मात् शब्दादेः निमित्ताद् नियम्य तत् तन् निमित्तं याथात्म्य-निरूपणेन आभासी-कृत्य वैराग्य-भावनया च एतद् मनः आत्मन्य् एव वशं नयेद् आत्म-वश्यताम् आपादयेत्। एवं योगाभ्यास-बलाद् योगिनः आत्मन्य् एव प्रशाम्यति मनः॥ Etat vaśam nayet, should bring this (mind) under the subjugation; ātmani eva, of the Self Itself; niyamya, by restraining; etat. it; tataḥ tataḥ, from all those causes whatever, viz sound etc.; yataḥ yataḥ, due to which, doe to whatever objects like sound etc.; the cañcalam, restless, very restless; and therefore a-sthiram, unsteady; manaḥ, mind; niścarati, wanders away, goes out due to its inherent defects. (It should be restrained) by ascertaining through discrimination those causes to be mere appearances, and with an attitude of detachment. Thus, through the power of practice of Yoga, the mind of the yogī merges in the Self Itself.
praśānta-manas, hi, enad, yogin, sukha, uttama; upa-√i, śānta-rajas, brahma-bhūta, a-kalmaṣa. उत्तमं सुखम् उपैति [इव] एनं हि प्रशान्त-मनसं शान्त-रजसम् अ-कल्मषं ब्रह्म-भूतं योगिनम्॥ Limitless fulfillment (as though) reaches (since it is already the nature of) this (jñāna-)yogī who has a mind that is clear, that is, whose cloud (of delusion) has subsided, who (recognizes one’s self) is free from impurities, and who has attained brahman.
To this one who has a mind that is clear (प्रशान्त-मनसं हि एनम्),
who is a (jñāna-)yogī (योगिनम्), limitless fulfillment (उत्तमं सुखम्)
(as though) reaches (उपैति) to (this) one whose cloud (of delusion) has subsided (शान्त-रजसम्),
who (recognizes one’s self) is free from impurities (अ-कल्मषं), (and) who has attained brahman (ब्रह्म-भूतम्).
1. उत्तमं सुखम्
limitless fulfillment
fr. उत्तम spv. a. n. sg. nom. (SG.6.25:); सुख n. sg. nom.
प्रशान्त-मनसं प्रकर्षेण शान्तं मनः यस्य सः प्रशान्त-मनाः तं प्रशान्त-मनसं हि एनं योगिनं सुखम् उत्तमं निरतिशयम् उपैति उपगच्छति शान्त-रजसं प्रक्षीण-मोहादि-क्लेश-रजसम् इत्यर्थः, ब्रह्म-भूतं जीवन्-मुक्तम्, ‘ब्रह्मैव सर्वम्’ इत्य् एवं निश्चयवन्तं ब्रह्म-भूतम् अकल्मषं धर्माधर्मादि-वर्जितम्॥ Uttamam, supreme, unsurpassable; sukham, Bliss; upaiti, comes; hi enam yoginam, to this yogī alone; praśānta-manasam, whose mind has become perfectly tranquil; śānta-rajasam, whose (quality of) rajas has been eliminated, i.e. whose rajas, viz defects such as delusion etc.
[•'The five kleśas, pain-bearing obstructions, are: ignorance, egoism, attachment, aversion, and clinging to life' (YS.2.3).•]
have been destroyed; brahma-bhūtam, who has become identified with Brahman, who is free even while living, who has got the certitude that Brahman is all; and a-kalmaṣam, who is taintless, free from vice etc.
[•Rajas and kleśas can never be ‘eliminated’ except by knowing them to be unreal, otherwise a mix of sattva, rajas and tamas is ubiquitous throughout Nature and can only be ‘reduced’ in their proportions. The terms ‘śānta-’ and ‘a-’ can have either contextual meanings.–Aruna.•]
yuñjat, evam, sadā, ātman, yogin, vigata-kalmaṣa; sukhena, brahma-saṃsparśa, atyanta, sukha, √aś. एवं सदा आत्मानं (=बुद्धिं) युञ्जन्, विगत-कल्मषः योगी सुखेन ब्रह्म-संस्पर्शम् अत्यन्तं सुखम् अश्नुते॥ Always uniting the mind (contemplating) in this way, free from impurities, the (jñāna-)yogī easily gains limitless fulfillment that is (revealed) by the contact with (the knowledge of) brahman (revealed as one’s nature, upon removal of ignorance).
Always uniting the mind (contemplating) in this way (युञ्जन् एवं सदा आत्मानम्),
the (jñāna-)yogī (योगी) (becoming) free from impurities (विगत-कल्मषः),
easily (सुखेन), what is (revealed) by the contact with (the knowledge of) brahman (ब्रह्म-संस्पर्शम्)
(which is) limitless fulfillment (अत्यन्तं सुखम्), (the yogī) attains (अश्नुते).
युञ्जन् एवं यथोक्तेन क्रमेण योगी योगान्तराय-वर्जितः सदा सर्वदा आत्मानं विगत-कल्मषः विगत-पापः, सुखेन अन्-आयासेन ब्रह्म-संस्पर्शं ब्रह्मणा परेण संस्पर्शो यस्य तद् ब्रह्म-संस्पर्शं सुखम् अत्यन्तम् अन्तम् अतीत्य वर्तत इत्य् अत्यन्तम् उत्कृष्टं निर्-अतिशयम् अश्नुते व्याप्नोति॥ Sadā yuñjan, by constantly concentrating; ātmānam, his mind; evam, thus, in the process stated; vigata-kalmaṣaḥ, the taintless, sinless yogī, free from the obstacles to Yoga; sukhena, easily; aśnute, attains; ati-antam, absolute – that which exists by transcending limits–, supreme, unsurpassable; sukham, Bliss; of brahma-saṃsparśam, contact with Brahman – the Bliss that is in touch
[•In touch with, i.e. identified with, homogeneous with, in essential oneness with.•]
इदानीं योगस्य यत् फलं ब्रह्मैकत्व-दर्शनं सर्व-संसार-विच्छेद-कारणं तत् प्रदर्श्यते – Now is being shown that result of Yoga which is the realization of identity with Brahman and which is the cause of the extinction of the whole mundane existence:
[•Liberation is conceived of in two ways – total cessation of sorrows, and attainment of unsurpassable Bliss.•]
sarva-bhūta-stha, ātman, sarva-bhūta, ca, ātman; √īkṣ, yoga-yukta-ātman, sarvatra, sama-darśana. योग-युक्त-आत्मा सर्वत्र सम-दर्शनः आत्मानं सर्व-भूत-स्थं [ईक्षते], सर्व-भूतानि च आत्मनि ईक्षते॥ Whose mind is absorbed in this contemplation, who sees sama (the same, that is, brahman) everywhere – sees one’s self abiding in all beings and all beings in one’s self (assimilates the knowledge of oneself as being Paramātmā, the Lord as one’s self).
One’s self abiding in all beings (सर्व-भूत-स्थम् आत्मानम्),
and all beings in one’s self (सर्व-भूतानि च आत्मनि),
the one whose mind is absorbed in this contemplation sees (this fact) (ईक्षते योग-युक्त-आत्मा),
that one sees sama (the same, that is, brahman) everywhere (सर्वत्र सम-दर्शनः).
सर्व-भूत-स्थं सर्वेषु भूतेषु स्थितं स्वम् आत्मानं सर्व-भूतानि च आत्मनि ब्रह्मादीनि स्तम्ब-पर्यन्तानि च सर्व-भूतानि आत्मनि एकतां गतानि ईक्षते पश्यति योग-युक्तात्मा समाहितान्तःकरणः सर्वत्र सम-दर्शनः सर्वेषु ब्रह्मादि-स्थावरान्तेषु विषमेषु सर्व-भूतेषु समं निर्-विशेषं ब्रह्मात्मैकत्व-विषयं दर्शनं ज्ञानं यस्य स सर्वत्र सम-दर्शनः॥ Yoga-yukta-ātmā, one who has his mind Self-absorbed through Yoga, whose mind is merged in samādhi;
[•Initially a contemplation, eventually it is Brahman itself as knowledge. –Aruna•]
and sarvatra sama-darśanaḥ, who has the vision of sameness everywhere – who has the vision (darśana) of sameness (sama-tva), the knowledge of identity of the Self and Brahman everywhere (sarvatra) without exception, in all divergent objects beginning from Brahmā to immovable things; īkṣate, sees; ātmānam, the Self, his own Self; sarva-bhūta-stham, existing in everything; and sarva-bhūtāni, everything from Brahmā to a clump of grass; unified ātmani, in his Self.
एतस्य आत्मैकत्व-दर्शनस्य फलम् उच्यते – The fruit of this realization of the unity of the Self is being stated:
yad, asmad, √dṛś, sarvatra, sarva, ca, asmad, √dṛś; tad, asmad, na, pra-√naś, tad, ca, asmad, na, pra-√naś. यः मां सर्वत्र पश्यति, मयि च सर्वं पश्यति, तस्य अहं न प्रणश्यामि, सः च मे न प्रणश्यति॥ The one who sees Me everywhere and sees everything in Me – I am not lost (remote) to that one, nor is that one lost (remote) to Me.
The one who sees Me everywhere (यः मां पश्यति सर्वत्र)
and sees everything in Me (सर्वं च मयि पश्यति),
I am not lost (remote) to that one (तस्य अहं न प्रणश्यामि),
nor is that one lost (remote) to Me (सः च मे न प्रणश्यति).
यो मां पश्यति वासु-देवं सर्वस्य आत्मानं सर्वत्र सर्वेषु भूतेषु सर्वं च ब्रह्मादि-भूत-जातं मयि सर्वात्मनि पश्यति, तस्य एवं आत्मैकत्व-दर्शिनः अहम् ईश्वरो न प्रणश्यामि न परोक्षतां गमिष्यामि। स च मे न प्रणश्यति स च विद्वान् मम वासु-देवस्य न प्रणश्यति न परोक्षो भवति, तस्य च मम च एकात्मकत्वात्। Yaḥ, one who; paśyati, sees; mām, Me, Vāsu-deva, who am the Self of all; sarvatra, in all things; ca, and; sees sarvam, all things, all created things, beginning from Brahmā; mayi, in Me who am the Self of all; – aham, I who am God; na praṇaśyāmi, do not go out; tasya, of his vision – of one who has thus realized the unity of the Self; ca saḥ, and he also; na praṇaśyati, is not lost; me, to My vision. That man of realization does not get lost to Me, to Vāsudeva, because of the identity between him and Me.
स्वात्मा हि नाम आत्मनः प्रिय एव भवति, यस्माच् च अहम् एव सर्वात्मैकत्व-दर्शी॥ For that which is called one’s own Self is surely dear to one, and since it is I alone who am the seer of the unity of the Self in all.
इत्येतत् पूर्व-श्लोकार्थं सम्यग्-दर्शनम् अनूद्य तत्-फलं मोक्षः अभिधीयते – This being so, i.e. after reiterating (in the first line of the present verse) the idea of full realization contained in the previous verse, the result of that (realization), viz Liberation, is being spoken of (in the second line):
sarva-bhūta-sthita, yad, asmad, √bhaj, ekatva, āsthita; sarvathā, vartamāna, api, tad, yogin, asmad, √vṛt. यः एकत्वम् आस्थितः [सन्] सर्व-भूत-स्थितं मां भजति, सः योगी सर्वथा वर्तमानः अपि मयि वर्तते॥ Having attained (this vision/knowledge of) oneness, the one who thus gains Me as abiding in all beings, that (jñāna-)yogī, though engaging in all types (of action), abides in Me (abides not just when in the seat of meditation – because knowledge is continuous, in and out of meditation).
Me as abiding in all beings, the one who (सर्व-भूत-स्थितं यः माम्)
gains (भजति), having attained (this vision/knowledge of) oneness (एकत्वम् आस्थितः),
though engaging in all types (of action) (सर्वथा वर्तमानः अपि),
that (jñāna-)yogī (सः योगी) abides in Me (मयि वर्तते).
3. यः
the one who [thus]
fr. यद् prn. m. sg. nom.
2. एकत्वम्
oneness
fr. एकत्व n. sg. acc.
1. आस्थितः [सन्]
having attained [this vision/knowledge of]
fr. आस्थित pp. of आ + √स्था pt. m. sg. nom. (SG.6.6:)
6. सर्व-भूत-स्थितं
as abiding in all beings
fr. सर्व-भूत-स्थित a. m. sg. acc.
5. मां
Me
fr. अहम् prn. sg. acc.
4. भजति
gains
fr. √भज् 1.P. pr. 3rd sg.
7. सः योगी
that [ज्ञान-] योगिन्
fr. तद् prn. m. sg. nom.; योगिन् m. sg. nom. (SG.3.15:)
fr. वर्तमान pr. mid. pt. of √वृत् pt. m. sg. nom. (SG.6.5:); अपि in.
10. मयि वर्तते
abides in Me
fr. अहम् prn. sg. loc.; √वृत् 1.Ā. pr. 3rd sg.
[सर्व-भूत-स्थितं यो मां भजत्य् एकत्वम् आस्थितः।] सर्वथा सर्व-प्रकारैः वर्तमानोऽपि सम्यग्-दर्शी योगी मयि वैष्णवे परमे पदे वर्तते, नित्य-मुक्त एव सः, न मोक्षं प्रति केनचित् प्रतिबध्यते इत्यर्थः॥ The yogi, the man of full realization; vartate, exists; mayi, in Me, in the supreme state of Viṣṇu; sarvathā api, in whatever condition; vartamānaḥ, he may be. He is verily ever-free. The idea is that he is not obstructed from Liberation by anything.
ātma-aupamya, sarvatra, sama, √dṛś, yad, arjuna; sukha, vā, yadi, vā, duḥkha, tad, yogin, parama, mata. अर्जुन, यः सर्वत्र यदि सुखं वा दुःखं वा आत्म-औपम्येन समं पश्यति, सः योगी परमः मतः॥ O Arjuna, the one who sees (that life is) the same everywhere, whether pleasant or unpleasant, with oneself as the basis of comparison (since ātmā is one) – that (jñāna-)yogī is regarded as the most exalted.
With oneself as the basis of comparison (since ātmā is one) (आत्म-औपम्येन), everywhere (सर्वत्र)
the one who sees (that life is) the same (समं पश्यति यः), O Arjuna (अर्जुन),
whether pleasant or unpleasant (सुखं वा यदि वा दुःखम्),
that (jñāna-)yogī (सः योगी) is regarded as the most exalted (परमः मतः).
आत्मौपम्येन आत्मा स्वयम् एव उपमीयते अनया इत्य् उपमा तस्या उपमाया भावः औपम्यम्। Ātma-aupamyena: Ātmā means the self, i.e. oneself (svam). That by which a comparison is made is an upamā. The abstract from of that is aupamya. Ātma-aupamya means a standard as would be applicable to oneself.
तेन आत्मौपम्येन, सर्वत्र सर्व-भूतेषु समं तुल्यं पश्यति यः अर्जुन। O Arjuna, yaḥ, he who; paśyati, judges; sarvatra, in all beings; samam, by the same standard, in the same manner; ātma-aupamyena, as he would apply to himself–.
स च किं समं पश्यति इत्य् उच्यते – And what does he view with sameness? That is being stated:
यथा मम सुखम् इष्टं तथा सर्व-प्राणिनां सुखम् अनुकूलम्। वा-शब्दः च-अर्थे। यदि वा यच् च दुःखं मम प्रतिकूलम् अन्-इष्टं यथा तथा सर्व-प्राणिनां दुःखम् अन्-इष्टं प्रतिकूलं इत्य् एवम् आत्मौपम्येन सुख-दुःखे अनुकूल-प्रतिकूले तुल्यतया सर्व-भूतेषु समं पश्यति, न कस्यचित् प्रतिकूलम् आचरति, अहिंसक इत्यर्थः। As sukham, happiness, is dear to me, so also is happiness agreeable to all creatures. Vā, and – the word vā is (used) in the sense of ‘and’; just as yadi, whatever; duḥkham, sorrow is unfavourable, unwelcome to me, so also is sorrow unwelcome and unfavourable to all creatures. In this way, he looks upon happiness and sorrow as pleasant and unpleasant to all beings, by the same standard as he would apply to himself. He does not act against anyone. That is , he is non-injurious.
यः एवम् अहिंसकः सम्यग्-दर्शन-निष्ठः स योगी परमः उत्कृष्टः मतः अभिप्रेतः सर्व-योगिनां मध्ये॥ He who is thus non-injurious and steadfast in full Illumination, saḥ, that yogī; paramaḥ mataḥ, is considered as the best among all the yogīs.
एतस्य यथोक्तस्य सम्यग्-दर्शन-लक्षणस्य योगस्य दुःख-सम्पाद्यताम् आलक्ष्य शुश्रूषुः ध्रुवं तत्-प्राप्त्य्-उपायम् अर्जुन उवाच – Noticing that his Yoga – as spoken of and consisting in full Illumination – is hard to acquire, Arjuna, with a view to hearing the sure means to its attainment, said:
arjuna, √vac: yad, idam, yoga, yuṣmad, prokta, sāmya, madhu-sūdana; etad, asmad, na, √dṛś, cañcalatva, sthiti, sthirā. अर्जुनः उवाच। मधु-सूदन, त्वया अयं योगः यः साम्येन प्रोक्तः, एतस्य [योगस्य] स्थिरां स्थितिं चञ्चलत्वात् अहं न पश्यामि॥ Arjuna said: O Kṛṣṇa, this (jñāna-)yoga that you have talked about as (the vision of) sameness, I do not see its steady continuance due to the very fleeting nature (of the mind).
अर्जुनः उवाच। This (jñāna-)yoga which (यः अयं योगः) you have talked about (त्वया प्रोक्तः)
as (the vision of) sameness (साम्येन), O destroyer of the demon Madhu (मधु-सूदन = कृष्ण),
I do not see its (एतस्य अहं न पश्यामि)
steady continuance due to the very fleeting nature (of the mind) (चञ्चलत्वात् स्थितिं स्थिराम्).
1. अर्जुनः उवाच
अर्जुन said
fr. अर्जुन m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
यः अयं योगः त्वया प्रोक्तः साम्येन समत्वेन हे मधु-सूदन एतस्य योगस्य अहं न पश्यामि नोपलभे, चञ्चलत्वाद् मनसः। किम्? स्थिराम् अचलां स्थितिम्॥ O Madhu-sūdana, ayam, this; yogaḥ, Yoga; yaḥ proktaḥ, that has been spoken of; tvayā, by You; sāmyena, as sameness; na paśyāmi, I do not see, I cannot conceive; – what? – etasya, its; sthirām, steady, undisturbed; sthitim, continuance; cañcalatvāt, owing to the unsteadiness (cañcala-tva) of the mind.
cañcala, hi, manas, kṛṣṇa, pramāthin, balavat, dṛḍha; tat, asmad, nigraha, √man, vāyu, iva, su-dus-kara. कृष्ण, चञ्चलं हि (=यस्मात्) प्रमाथि बलवत् दृढम् [च] मनः, अहं तस्य निग्रहं वायोः इव सु-दुष्-करं मन्ये॥ O Kṛṣṇa, since the mind is very fleeting, distracting, strong, and well rooted, I think that its control is quite as difficult as that of the wind.
Since the mind is very fleeting (चञ्चलं हि मनः), O Kṛṣṇa (कृष्ण),
distracting (प्रमाथि), strong (बलवत्), (and) well rooted (दृढम्),
I think that its control (तस्य अहं निग्रहं मन्ये)
is quite as difficult as that of the wind (वायोः इव सु-दुष्-करम्).
fr. सु-दुस्-कर a. n. sg. acc. (दुष्॰ before क् प्)
9. मन्ये
think that
fr. √मन् 4.Ā. pr. 1st sg.
चञ्चलं हि मनः कृष्ण, ‘कृष्ण’-इति कृषतेः विलेखनार्थस्य रूपम्। भक्त-जन-पापादि-दोषाकर्षणात् कृष्णः तस्य सम्बुद्धिः हे कृष्ण हि यस्माद् मनः चञ्चलम्। न केवलम् अत्यर्थं चञ्चलम्, प्रमाथि च प्रमथन-शीलम्, प्रमथ्नाति शरीरम् इन्द्रियाणि च विक्षिपत् सत् पर-वशी-करोति। Hi, for, O Kṛṣṇa – the word kṛṣṇa is derived from the root kṛṣ (to drag, to attract),
[•Another derivative meaning may be – ‘the capacity to draw towards Himself all glorious things of this and the other world’.•]
in the sense of ‘uprooting’; He is Kṛṣṇa because He uproots the defects such as sin etc. of devotees–; manaḥ, the mind; is cañcalam, unsteady. Not only is it very unsteady, it is also pramāthi, turbulent. It torments, agitates, the body and the organs. It brings them under extraneous control.
किञ्च – बलवत् प्रबलम्, न केनचिद् नियन्तुं शक्यम्, दुर्-निवारत्वात्। किञ्च – दृढं तन्तु-नागवद् अच्छेद्यम्। Besides, it is balavat, strong, not amenable to anybody’s restraint. Again, it is dṛḍham, obstinate, hard as the (large shark called) Tantu-nāga (also known as Varuṇa-pāśa).तस्य एवं-भूतस्य मनसः अहं निग्रहं निरोधं मन्ये वायोर् इव यथा वायोः दुष्-करो निग्रहः ततोऽपि दुष्-करं मन्ये इत्यभिप्रायः॥ Aham, I; manye, consider; tasya, its – of the mind which is of this kind; nigrahaḥ, control, restraint; to be duṣkaram, greatly difficult; vāyoḥ iva, as of the wind. Control of the wind is difficult. I consider the control of the mind to be even more difficult than that. This is the idea.
एवम् एतद् यथा ब्रवीषि – ‘This is just as you say’:
śrī-bhagavat, √vac: a-saṃśayam, mahā-bāhu, manas, dus-nigraha, cala; abhyāsa, tu, kaunteya, vairāgyya, ca, √grah. श्री-भगवान् उवाच। महा-बाहो, अ-संशयं मनः चलं दुर्-निग्रहम्। कौन्तेय, अभ्यासेन तु वैराग्येण च गृह्यते॥ The Lord said: O Arjuna, without a doubt, the mind is fleeting and difficult to master. But, O Arjuna, with repetition (in prayerful meditation and eventually in contemplation) and with dispassion (by objective inquiry into the distracting objects and their valuation) it is mastered.
श्री-भगवान् उवाच। Without a doubt (अ-संशयं), O mighty armed one (महा-बाहो = अर्जुन),
the mind is difficult to master (मनः दुर्-निग्रहं) (and) fleeting (चलम्).
But, with repetition (in prayerful meditation and eventually in contemplation) (अभ्यासेन तु), O son of Kuntī (कौन्तेय = अर्जुन),
and with dispassion (by objective inquiry into the distracting objects and their valuation) (वैराग्येण च) it is mastered (गृह्यते).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
असंशयं न अस्ति संशयः मनो दुर्-निग्रहं चलम् इत्य् अत्र हे महा-बाहो। Mahā-bāho, O mighty-armed one; a-saṃśayam, undoubtedly – there is no doubt with regard to this; that the manaḥ, mind; is dur-nigraham, intractable; and hard to calm, restless.
किन्तु अभ्यासेन तु अभ्यासो नाम चित्त-भूमौ कस्याञ्चित् समान-प्रत्ययावृत्तिः चित्तस्य। वैराग्येण वैराग्यं नाम दृष्टादृष्टेष्ट-भोगेषु दोष-दर्शनाभ्यासाद् वैतृष्ण्यम्। तेन च वैराग्येण गृह्यते विक्षेप-रूपः प्रचारः चित्तस्य। एवं तद् मनः गृह्यते निगृह्यते निरुध्यते इत्यर्थः॥ Tu, but; it – the modifications of the mind in the form of distractions – gṛhyate, is brought under control; abhyāsena, through practice – abhyāsa means repetition of some idea or thought of the mind one some mental plane –;
[•‘Some mental plane’ suggests some object of concentration.•]
and vairāgyeṇa, through detachment – vairāgya means absence of hankering for enjoyment of desirable things, seen or unseen, as a result of the practice of discerning their defect. That mind is thus brought under control, restrained, i.e. completely subdued.
यः पुनः असंयतात्मा, तेन – By him, however, who has not controlled his mind:
a-saṃyata-ātman, yoga, dus-pāpa, iti, asmad, mati; vaśya-ātman, tu, yatat, śakya, avāptum, upāyatas. अ-संयत-आत्मना योगः दुष्-प्रापः। वश्य-आत्मना तु उपायतः यतता [च] अवाप्तुं शक्यः – इति मे मतिः॥ By one whose mind is not mastered, this (jñāna-)yoga is difficult to gain, whereas by one whose mind is mastered and who makes effort through (proper) means (through the contemplation presented in this teaching), it is possible to gain. This is My vision.
By one whose mind is not mastered (अ-संयत-आत्मना) this (jñāna-)yoga (योगः)
is difficult to gain (दुष्-प्रापः), this is My vision (इति मे मतिः).
Whereas by one whose mind is mastered (वश्य-आत्मना तु) (and) who makes effort (यतता),
it is possible to gain (शक्यः अवाप्तुं), through (proper) means (the contemplation presented here) (उपायतः).
असंयतात्मना अभ्यास-वैराग्याभ्याम-संयतः आत्मा अन्तःकरणं यस्य सोऽयम् असंयतात्मा तेन असंयतात्मना योगो दुष्-प्रापः दुःखेन प्राप्यत इति मे मतिः। Me, My; matiḥ, conviction; is iti, that; Yoga is duṣ-prāpaḥ, difficult to be attained; a-saṃyata-ātmanā, by one of uncontrolled mind, by one who has not controlled his mind, the internal organ, by practice and detachment.
यस् तु पुनः वश्यात्मा अभ्यास-वैराग्याभ्यां वश्यत्वम् आपादितः आत्मा मनः यस्य सोऽयं वश्यात्मा तेन वश्यात्मना तु यतता भूयोऽपि प्रयत्नं कुर्वता शक्यः अवाप्तुं योगः उपायतः यथोक्ताद् उपायात्॥ Tu, but, on the other hand; śakyaḥ, Yoga is possible; avāptum, to be attained;yatatā, by one who strives, who repeatedly makes effort; upāyataḥ, through the means described above; and vaśya-ātmanā, by one of controlled mind, by him whose mind has been brought under control through practice and detachment (YS.1.12).
तत्र योगाभ्यासाङ्गी-करणेन इह-लोक-पर-लोक-प्राप्ति-निमित्तानि कर्माणि संन्यस्तानि, योग-सिद्धि-फलं च मोक्ष-साधनं सम्यग्-दर्शनं न प्राप्तम् इति, योगी योग-मार्गाद् मरण-काले चलित-चित्तः इति तस्य नाशम् अशङ्क्य – As to that, by accepting the practice of Yoga, actions leading to the attainment of this or the next world may be renounced by a yogī, and yet he may not attain the result of perfection in Yoga, i.e. full Illumination, which is the means to Liberation. Consequently, at the time of death his mind may waver from the path of Yoga. Apprehending that he may be thereby ruined:
arjuna, √vac: a-yati, śrad-dhā, upeta, yoga, calita-mānasa; a-prāpya, yoga-saṃsiddhi, kim, gati, kṛṣṇa, √gam. अर्जुनः उवाच। कृष्ण, श्रद्धया उपेतः अ-यतिः योगात् चलित-मानसः योग-संसिद्धिम् अ-प्राप्य कां गतिं गच्छति॥ Arjuna said: O Kṛṣṇa, (the sannyāsī talked about in this teaching) endowed with trust (in this Your teaching), but who does not make (adequate) effort, whose mind wanders away from yoga, not gaining success in yoga – what is that one’s lot?
अर्जुनः उवाच। (The sannyāsī here) who does not make (adequate) effort (अ-यतिः) though endowed with trust (in Your teaching) (श्रद्धया उपेतः),
whose mind wanders away from yoga (योगात् चलित-मानसः),
not gaining success in yoga (अ-प्राप्य योग-संसिद्धिम्),
what is that one’s lot, O Kṛṣṇa (कां गतिं, कृष्ण, गच्छति)?.
1. अर्जुनः उवाच
अर्जुन said
fr. अर्जुन m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
अयतिः अप्रयत्नवान् योग-मार्गे श्रद्धया आस्तिक्य-बुद्ध्या च उपेतः योगाद् अन्त-काले च चलितं मानसं मनो यस्य सः चलित-मानसः भ्रष्ट-स्मृतिः सः अप्राप्य योग-संसिद्धिं योग-फलं सम्यग्-दर्शनं कां गतिं हे कृष्ण गच्छति॥ O Kṛṣṇa, a-prāpya, failing to achieve; yoga-saṃsiddhim, perfection in Yoga, the result of Yoga, i.e. full Illumination; kām gatim, what goal; gacchati, does one attain; who, though upetaḥ śraddhayā, possessed of faith, belief in God and in the other world; is a-yatiḥ, not diligent, devoid of effort on the path of Yoga; and, at the time of death, too, calita-mānasaḥ, whose mind becomes deflected; yogāt, from Yoga, (i.e.) whose memory has been lost?
kad-cid, na, ubhaya-vibhraṣṭa, chinna-abhra, iva, √naś; a-pratiṣṭha, mahā-bāhu, vimūḍha, brahman, pathan. महा-बाहो, ब्रह्मणः पथि विमूढः उभय-विभ्रष्टः अ-प्रतिष्ठः छिन्न-अभ्रम् इव कच्-चिद् न नश्यति॥ O Kṛṣṇa, deluded in the path (in the means for the knowledge) of brahman, fallen from both (karma-yoga and jñāna-yoga), and thus without a basis, I hope that that one does not fizzle out, like a cloudlet (split off from a cloud bank)?
I hope that (कच्-चिद्), fallen from both (this one) does not (न उभय-विभ्रष्टः)
like a cloudlet (split off from a cloud bank) (छिन्न-अभ्रम् इव) fizzle out (नश्यति),
being without a basis (अ-प्रतिष्ठः), O mighty armed one (महा-बाहो = कृष्ण),
being deluded in the path (in the means for the knowledge) of brahman (विमूढः ब्रह्मणः पथि).
कच्चित् किं न उभय-विभ्रष्टः कर्म-मार्गाद् योग-मार्गाच् च विभ्रष्टः सन् छिन्नाभ्रम् इव नश्यति, किं वा न नश्यति अप्रतिष्ठो निर्-आश्रयः हे महा-बाहो विमूढः सन् ब्रह्मणः पथि ब्रह्म-प्राप्ति-मार्गे॥ Mahā-bāho, O Mighty-armed one; ubhaya-vibhraṣṭaḥ, fallen from both, having fallen from the Path of Action and the Path of Yoga; a-pratiṣṭhaḥ, without support; vimūḍhaḥ, deluded – having become deluded; brahmaṇaḥ pathi, on the path of Brahman, on the path leading to Brahman; kaccit na, does he not; naśyati, get ruined; iva, like; a chinna-abhram, scattered cloud? Or is it that he does not?
etad, asmad, saṃśaya, kṛṣṇa, chettum, √arh, a-śeṣatas; tvad-anya, saṃśaya, idam, chettṛ, na, hi, upa-√pad. कृष्ण, एतद् मे संशयम् अ-शेषतः छेत्तुम् अर्हसि, त्वद्-अन्यः हि (=यस्मात्) अस्य संशयस्य छेत्ता न उपपद्यते॥ Now, O Kṛṣṇa, You ought to completely remove my doubt, since – other than You (the Lord, Īśvara) – there is no remover of this (particular) doubt.
Now (एतद्), my doubt (मे संशयम्), O Kṛṣṇa (कृष्ण),
You ought to completely remove (छेत्तुम् अर्हसि अ-शेषतः),
(since) other than You (the Lord, Īśvara) (त्वद्-अन्यः) of this (particular) doubt (संशयस्य अस्य)
एतद् मे मम संशयं कृष्ण छेत्तुम् अपनेतुम् अर्हसि अशेषतः। त्वद्-अन्यः त्वत्तः अन्यः ऋषिः देवो वा छेत्ता नाशयिता संशयस्य अस्य न हि यस्माद् उपपद्यते न सम्भवति। अतः त्वम् एव छेत्तुम् अर्हसि इत्यर्थः॥ O Kṛṣṇa, arhasi, You should; a-śeṣataḥ, totally; chettum, eradicate, remove; etat, this; saṃśayam, doubt; me, of mine. Hi, for; na tvad-anyaḥ, none other than You, be he a sage or a god; upapadyate, can be; chettā, the dispeller, the destroyer; asya, of this; saṃśayasya, doubt. Therefore you Yourself should dispel (the doubt). This is the meaning.
śrī-bhagavat, √vac: pārtha, na, eva, iha, na, amutra, vināśa, tad, √vid; na, hi, kalyāṇa-kṛt, ka-cid, dus-gati, tāta, √gam. श्री-भगवान् उवाच। पार्थ, न एव इह न अमुत्र तस्य विनाशः विद्यते। तात, कश्-चिद् हि (=यस्मात्) कल्याण-कृत् दुर्-गतिं न गच्छति॥ The Lord said: O Arjuna, neither here itself (due to the positive attitude of trust, śraddhā) nor hereafter (according to karma) is there loss for that one. Because, O Dear One, (to the extent) anyone performs adaptive action (in keeping with dharma), (to that extent) that one does not get a bad lot.
श्री-भगवान् उवाच। O son of Pṛthā (पार्थ = अर्जुन), neither here itself (due to positive trust, śraddhā) (न एव इह) nor hereafter (according to karma) (न अमुत्र)
is there loss for that one (विनाशः तस्य विद्यते).
Because, (to what extent) anyone performs (dharma, adaptive) action, it is not the case that (न हि कल्याण-कृत् कश्-चिद्)
(to that extent) one gets a bad lot, O dear one (tāta) (दुर्-गतिं, तात, गच्छति).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
हे पार्थ न एव इह लोके न अमुत्र परस्मिन् वा लोके विनाशः तस्य विद्यते न अस्ति। नाशो नाम पूर्वस्माद् हीन-जन्म-प्राप्तिः स योग-भ्रष्टस्य न अस्ति। O Pārtha, eva vidyate, there is certainly; na vināśaḥ, no ruin; tasya, for him; iha, here, in this world; or amutra, hereafter, in the other world. Ruin means a birth inferior to the previous one; that is not there for one who has fallen from Yoga.न हि यस्मात् कल्याण-कृत् शुभ-कृत् कश्चिद् दुर्-गतिं कुत्सितां गतिं हे तात, तनोति आत्मानं पुत्र-रूपेण इति पिता तात उच्यते। पिता एव पुत्र इति पुत्रोऽपि तात उच्यते। शिष्योऽपि पुत्र उच्यते। यतो न गच्छति॥ Hi, for; na kaścit, no one; kalyāṇa-kṛt, engaged in good; gacchati, meets with; dur-gatim, a deplorable end; tāta, My son! A father is called tāta because he perpetuates himself (tanoti) through the son. Since the father himself becomes the son, therefore the son also is called tāta. A disciple is called putra (son).
[•Śrī Kṛṣṇa addressed Arjuna thus because the latter was his disciple.•]
prāpya, puṇya-kṛt, loka, uṣitvā, śāśvatī, samā; śuci, śrīmat, geha, yoga-bhraṣṭa, abhi-√jan. योग-भ्रष्टः पुण्य-कृतां लोकान् प्राप्य, शाश्वतीः समाः उषित्वा, शुचीनां श्रीमतां गेहे अभिजायते॥ The one who has “fallen” from this yoga gains the (same) worlds (heavens) of those who do adaptive actions, lives there for countless years, then is (re-)born in the home of a virtuous (following dharma) and fortunate family.
Gaining the (same) worlds (heavens) of those who do adaptive actions (प्राप्य पुण्य-कृतां लोकान्),
living there for countless years (उषित्वा शाश्वतीः समाः),
(then) in the home of a virtuous (following dharma) and fortunate family (शुचीनां श्रीमतां गेहे)
the one who has “fallen” from this yoga is (re-)born (योग-भ्रष्टः अभिजायते).
योग-मार्गे प्रवृत्तः सन्न्यासी सामर्थ्यात् प्राप्य गत्वा पुण्य-कृताम् अश्व-मेधादि-याजिनां लोकान्, तत्र च उषित्वा वासम् अनुभूय शाश्वतीः नित्याः समाः संवत्सरान्, तद्-भोग-क्षये शुचीनां यतोक्त-कारिणां श्रीमतां विभूतिमतां गेहे गृहे योग-भ्रष्टः अभिजायते॥ Prāpya, attaining, reaching, lokān, the worlds; puṇya-kṛtam, of the righteous, of the performers of the Horse-sacrifice, etc.; and uṣitvā, residing there, enjoying the stay; for śāśvatīḥ, eternal; samāḥ, years; (then,) when the period of enjoyment is over, the yoga-bhraṣṭaḥ, man fallen from Yoga, the one who had set out on the path Yoga, i.e. a monk – as understood from the force of the context
[•From Arjuna's question it might appear that he was asking about the fate of people who fall from both the paths, viz that of Karma and of Meditation. But the possibility of getting ruined by performing actions (rites and duties) according to Veda instructions does not arise, since their results are inevitable. However, the question of ruin is relevant in the case of a monk, for on the one hand he has renounced actions, and on the other he may fail to attain perfection in Yoga in the present life. Hence, the Lord’s answer relates to the fall and ruin of a monk alone.•]
;abhijāyate, is born; gehe, in the house; śucīnām, of the pious, who perform actions according to scriptural instructions; and śrīmatām, who are prosperous.
athavā, yogin, eva, kula, √bhū, dhīmat; etad, hi, dus-labhatara, loka, janman, yad, īdṛśa. अथवा धीमतां योगिनाम् एव कुले भवति। यद् एतद् ईदृशं जन्म हि लोके दुर्-लभतरम्॥ (MunU.3.2.9) Or (even better) that one is born in the family of wise yogīs. Such a birth as this is indeed more difficult to attain in this world.
Or (even better) (अथवा) belonging to yogīs (योगिनाम् एव)
(and) who are wise, into that family one is born (कुले भवति धीमताम्).
It is indeed more difficult to attain (एतद् हि दुर्-लभतरम्)
in this world (लोके) such a birth as this (जन्म यद् ईदृशम्).
अथवा श्रीमतां कुलाद् अन्यस्मिन् योगिनाम् एव दरिद्राणां कुले भवति जायते धीमतां बुद्धिमताम्। Athavā, or; bhavati, he is born; kule, in the family; dhīmatām, of wise; yoginām, yogīs; eva, only, who are poor – which is different from the family of the prosperous.एतद् हि जन्म, यद् दरिद्राणां योगिनां कुले, दुर्-लभतरं दुःख-लभ्यतरं पूर्वम् अपेक्ष्य लोके जन्म यद् ई-दृशं यथोक्त-विशेषणे कुले॥ Etat janma, such a birth; yat īdrsam, as is of this kind - a birth that is in the family of poor yogīs, in a family as described; is hi, surely; dur-labhataram, more difficult to get, as compared with the earlier one; loke, in the world.
tatra, tad, buddhi-saṃyoga, √labh, paurva-dehika; √yat, ca, tatas, bhūyas, saṃsiddhi, kuru-nandana. तत्र पौर्व-देहिकं तं बुद्धि-संयोगं लभते, ततः च संसिद्धौ भूयः यतते, कुरु-नन्दन॥ There, one gains connection with (quickly matures to) an intellect (like the one) that existed while in the previous body and then strives further than that, toward success (complete freedom), O Arjuna.
There (तत्र), connection with an intellect (like the one) that (तं बुद्धि-संयोगम्)
(existed) while in the previous body one gains (quickly matures to) (लभते पौर्व-देहिकम्),
and then strives further than that (यतते च ततः भूयः),
toward success (complete freedom) (संसिद्धौ), O joy of the Kuru people (कुरु-नन्दन = अर्जुन).
तत्र योगिनां कुले तं बुद्धि-संयोगं बुद्ध्या संयोगं बुद्धि-संयोगं लभते पौर्व-देहिकं पूर्वस्मिन् देहे भवं पौर्व-देहिकम्। यतते च प्रयत्नं च करोति ततः तस्मात् पूर्व-कृतात् संस्काराद् भूयः बहुतरं संसिद्धौ संसिद्धि-निमित्तं हे कुरु-नन्दन॥ Tatra, there, in the family of yogīs; labhate, tam buddhi-saṃyogam, he becomes endowed with that wisdom; paurva-dehikam, acquired in the previous body. And yatate, he strives; bhūyaḥ, more intensely; tataḥ, than before, more intensely than that tendency acquired in the previous birth; saṃsiddau, for, for the sake of, perfection; kuru-nandana, O scion of the Kuru dynasty.
कथं पूर्व-देह-बुद्धि-संयोग इति तद् उच्यते – How does he become endowed with the wisdom acquired in the previous body? That is being answered:
pūrva-abhyāsa, tad, eva, √hṛ, hi, avaśa, api, tad; jijñāsu, api, yoga, śabda-brahman, ati-√vṛt. तेन पूर्व-अभ्यासेन एव अ-वशः अपि सः ह्रियते हि। योगस्य जिज्ञासुः अपि शब्द-ब्रह्म अतिवर्तते॥ By that previous (life’s) practice (its karma-phala, the result of its karma) alone, even without will, one is indeed swept along. Just desiring to know about this (jñāna-)yoga one (quickly) goes beyond the Veda text (its bulky heaven-going section).
By that previous (life’s) practice (the result of its karma) (पूर्व-अभ्यासेन तेन एव)
one is indeed swept along even without will (ह्रियते हि अ-वशः अपि सः).
Just desiring to know about this (jñāna-)yoga (जिज्ञासुः अपि योगस्य),
one (quickly) goes beyond the Veda text (its bulky heaven-going section) (शब्द-ब्रह्म अतिवर्तते).
1. तेन
by that
fr. तद् prn. m. sg. inst.
2. पूर्व-अभ्यासेन एव
previous [life’s] practice [i.e., its कर्म-फल] alone
यः पूर्व-जन्मनि कृतः अभ्यासः सः पूर्वाभ्यासः, तेन [पूर्वाभ्यासेन] एव बलवता ह्रियते संसिद्धौ हि यस्माद् अवशोऽपि सः योग-भ्रष्टः। Hi, for; tena eva, by that very; pūrva-abhyāsena, past practice – the powerful habit formed in the past life; saḥ, he, the yogī who had fallen from Yoga; hriyate, is carried forward; a-vaśaḥ api, even in spite of himself.
न कृतं चेद् योगाभ्यास-जात् संस्काराद् बलवत्तरम् अधर्मादि-लक्षणं कर्म, तदा योगाभ्यास-जनितेन संस्कारेण ह्रियते, अधर्मश् चेद् बलवत्तरः कृतः, तेन योग-जोऽपि संस्कारः अभिभूयत एव। If he had not committed any act which could be characterized as unrighteous etc. and more powerful than the tendency created by the practice of Yoga, then he is carried forward by the tendency created by the practice of Yoga. If he had committed any unrighteous act which was more powerful, then, even the tendency born of Yoga gets surely overpowered.
तत्-क्षये तु योग-जः संस्कारः स्वयम् एव कार्यम् आरभते, न दीर्घ-काल-स्थस्य अपि विनाशः तस्य अस्ति इत्यर्थः। But when that is exhausted, the tendency born of Yoga begins to take effect by itself. The idea is that it does not get destroyed, even though it may lie in abeyance over a long period.
अतः जिज्ञासुर् अपि योगस्य स्व-रूपं ज्ञातुम् इच्छन् अपि योग-मार्गे प्रवृत्तः सन्न्यासी योग-भ्रष्टः, सामर्थ्यात् सोऽपि शब्द-ब्रह्म वेदोक्त-कर्मानुष्ठान-फलम् अतिवर्तते अतिक्रामति अपाकरिष्यति, किम् उत बुद्ध्वा यः योगं तन्-निष्ठः अभ्यासं कुर्यात्॥ Jijñāsuḥ api, even a seeker; yogasya, of Yoga from the force of the context, the person implied is a monk who had engaged in the path of Yoga with a desire to known his true nature, but had fallen from Yoga–; ;even he, ativartate, transcends – will free himself from; śabda-brahma, the result of the performance of Veda ritual. What to speak of him who after understanding Yoga, may undertake it with steadfastness!
कुतश् च योगित्वं श्रेयः इति – And why is the state of Yoga higher?
prayatna, yatamāna, tu, yogin, saṃśuddha-kilbiṣa; an-eka-janma-saṃsiddha, tatas, √yā, parā, gati. प्रयत्नात् यतमानः तु (=एव) योगी संशुद्ध-किल्बिषः अनेक-जन्म-संसिद्धः ततः परां गतिं याति॥ The (jñāna-)yogī who indeed strives with resolve (until) free from faults, accomplished (by accumulated effort) after many (prior) births (wherein all obstacles to knowledge are overcome) – that one thereupon gains the limitless end.
Striving with resolve indeed (प्रयत्नात् यतमानः तु)
the (jñāna-)yogī (योगी) (until) free from faults (संशुद्ध-किल्बिषः),
accomplished (by accumulated effort) after many (prior) births (अनेक-जन्म-संसिद्धः),
that one thereupon gains the limitless end (ततः याति परां गतिम्).
fr. परा prn. a. f. sg. acc. (SG.4.16.3:); गति f. sg. acc.
7. याति
that one gains
fr. √या 2.P. pr. 3rd sg.
प्रयत्नाद् यतमानः, अधिकं यतमान इत्यर्थः। तत्र योगी विद्वान् संशुद्ध-किल्बिषः विशुद्ध-किल्बिषः संशुद्ध-पापः अनेक-जन्म-संसिद्धः अनेकेषु जन्मसु किञ्चित् किञ्चित् संस्कार-जातम् उपचित्य तेन उपचितेन अनेक-जन्म-कृतेन संसिद्धः अनेक-जन्म-संसिद्धः ततः लब्ध-सम्यग्-दर्शनः सन् याति परां प्रकृष्टां गतिम्॥ The yogī, the man of Knowledge; yatamānaḥ, applying himself; prayatnāt, assiduously, i.e. striving more intensely; and as a result, saṃśuddha-kilbiṣaḥ, becoming purified from sin; and an-eka-janma-saṃsiddhaḥ, attaining perfection through many births – gathering together tendencies little by little in many births, and attaining perfection through that totality of impressions acquired in many births; tataḥ, thereby coming to have full Illumination; yāti, achieves; the parām, highest, most perfect; gatim, Goal.
यस्माद् एवं तस्मात् – Since this is so, therefore:
tapasvin, adhika, yogin, jñānin, api, mata, adhika; karmin, ca, adhika, yogin, tasmāt, yogin, √bhū, arjuna. योगी तपस्विभ्यः अधिकः ज्ञानिभ्यः (=पण्डितेभ्यः) अपि अधिकः मतः। योगी कर्मिभ्यः च अधिकः। तस्मात् योगी भव, अर्जुन॥ This yogī is superior to tapasvīs (who perform prayerful disciplines) and is also considered superior to jñānīs (that is, scholars who treat this teaching as just theory rather than as about themselves). This yogī is also superior to those who perform rituals. Therefore, be a yogī (through karma-yoga become a jñāna-yogī), O Arjuna.
This yogī is superior to tapasvīs (who perform prayerful disciplines) (तपस्विभ्यः अधिकः योगी),
and is also considered superior to jñānīs (scholars who take this as just theory, rather than as about themselves) (ज्ञानिभ्यः अपि मतः अधिकः).
This yogī is also superior to those who perform rituals (कर्मिभ्यः च अधिकः योगी).
Therefore, be a yogī (through karma-yoga become a jñāna-yogī) (तस्मात् योगी भव), O Arjuna (अर्जुन).
तपस्विभ्यः अधिकः योगी, ज्ञानिभ्योऽपि ज्ञानम् अत्र शास्त्रार्थ-पाण्डित्यम्, तद्वद्भ्योऽपि मतः ज्ञातः अधिकः श्रेष्ठः इति। कर्मिभ्यः, अग्नि-होत्रादि कर्म, तद्वद्भ्यः अधिकः योगी विशिष्टः यस्मात् तस्माद् योगी भव अर्जुन॥ A yogī is adhikaḥ, higher; tapasvibhyaḥ, than men of austerity (tapas); he is mataḥ, considered; adhikaḥ, higher than, superior to; api, even; jñānibhyaḥ, men of knowledge. Jñāna here means scriptural learning. (A yogī is superior) to even those who possess that (learning). The yogī is adhikaḥ, higher, greater; karmibhyaḥ, than men of action – karma means Agni-hotra etc.; (greater) than those who adhere to them. Since this is so, tasmāt, therefore; O Arjuna, bhava, do you become a yogī.
yogin, api, sarva, mad-gata, antar-ātman; śrad-dhāvat, √bhaj, yad, asmad, tad, asmad, yuktatama, mata. यः श्रद्धावान् मद्-गतेन अन्तर्-आत्मना मां भजते, सः सर्वेषां योगिनाम् अपि युक्ततमः मे मतः॥ One who has trust (śraddhā) with the mind absorbed in Me seeks Me (through this contemplation). That one is considered by Me the most exalted among all yogīs.
Among all yogīs (योगिनाम् अपि सर्वेषाम्),
with the mind absorbed in Me (मद्-गतेन अन्तर्-आत्मना),
who has trust (śraddhā) (श्रद्धावान्), who seeks Me (भजते यः माम्),
that one is considered by Me the most exalted (सः मे युक्ततमः मतः).
1. यः श्रद्धावान्
one who has श्रद्धा
fr. यद् prn. m. sg. nom.; श्रद्धावत् a. m. sg. nom. (SG.3.13.a:)
fr. अहम् prn. sg. gen. (SG.7.12.3.a:); मत pp. of √मन् pt. m. sg. nom. (SG.6.6:)
योगिनाम् अपि सर्वेषां रुद्रादित्यादि-ध्यान-पराणां मध्ये मद्-गतेन मयि वासु-देवे समाहितेन अन्तर्-आत्मना अन्तःकरणेन श्रद्धावान् श्रद्दधानः सन् भजते सेवते यो माम्, स मे मम युक्ततमः अतिशयेन युक्तः मतः अभिप्रेतः इति॥ Api, even; sarveṣām yoginām, among all the yogīs, among those who are immersed in meditation on Rudra, Āditya, and others; yaḥ, he who; bhajate, adores; mām, Me; antar-ātmanā, with his mind; mad-gatena, fixed on Me, concentrated on Me who am Vāsu-deva; and śraddhāvān, with faith, becoming filled with faith; sah, he; is matah, considered; me, by Me; to be yuktatamaḥ, the best of the yogis, engaged in Yoga most intensely.
[•It has been shown thus far that Karma-yoga has monasticism as its ultimate culmination. And in the course of expounding Dhyāna-yoga together with its auxiliaries, and instructing about the means to control the mind, the Lord rules out the possibility of absolute ruin for a person fallen from Yoga. He has also stated that steadfastness in Knowledge is for a man who knows the meaning of the word tvam (thou) (in ‘Thou are That’). All these instructions amount to declaring that Liberation comes from the knowledge of the great Upaniṣad saying, ‘Thou art That (Tat tvam asi).’•]
इति श्रीमत्-परम-हंस-परिव्राजकाचार्य-गोविन्द-भगवत्-पूज्य-पाद-शिष्य-श्रीमच्-छङ्कर-भगवतः कृतौ श्री-भगवद्-गीता-भाष्येऽभ्यास-योगो नाम षष्ठोऽध्यायः॥६॥
om, tad, sat. iti, śrīmat-bhagavat-gītā, upaniṣad, brahma-vidyā, yoga-śāstra, śrī-kṛṣṇa-arjuna-saṃvāda, dhyāna-yoga, nāma, ṣaṣṭha, adhyāya. Om (brahman, the witness of all) is that (only) reality. Thus ends the sixth chapter, called “The Topic of Contemplation,” of the (eighteen chapters of) Songs of the Glorious Lord, which is (looked upon as) sacred teaching (Upaniṣad) and (whose teaching is) in (the form of) a dialogue between Śrī Kṛṣṇa and Arjuna, (the subject matter being) knowledge of brahman and yoga.
‘योगिनामपि सर्वेषां मद्गतेनान्तरात्मना। श्रद्धावान्भजते यो मां स मे युक्ततमो मतः’ (BhG.6.47) इति प्रश्नबीजम् उपन्यस्य, स्वयमेव ‘ईदृशं मदीयं तत्त्वम्, एवं मद्गतान्तरात्मा स्यात्’ इत्येतत् विवक्षुः॥। After giving rise to an occasion for further enquiry in the verse, ‘Even among all the yogīs, he who adores Me with his mind fixed on Me and with faith, he is considered by Me to be the best of the yogīs’, (now) with a view to instructing on His own that ‘the reality about Myself is of this kind, and one should have his mind fixed on Me in this way.’
[•The main themes in the first six chapters are renunciation of actions as the means to attaining Knowledge, and the ascertainment of the word ‘Thou’ (in ‘Thou are That Tat tvam asi’). The next six chapters are devoted to the adoration of the Lord and the ascertainment of the meaning of the word ‘That’.•]
śrī-bhagavat, √vac: asmad, āsakta-manas, pārtha, yoga, yuñjat, mad-āśraya; a-saṃśayam, samagra, asmad, yathā, √jñā, tad, √śru. श्री-भगवान् उवाच। पार्थ, मयि आसक्त-मनाः मद्-आश्रयः योगं युञ्जन्, यथा समग्रं माम् अ-संशयं ज्ञास्यसि, तद् शृणु॥ The Lord said: O Arjuna, please listen to that (jñānaṃ sa-vijñānam, knowledge and its assimilation) by which – having your mind committed to Me, having Me as your foundation, and taking to (My two-fold) yoga – you will know Me (Parameśvara, paraṃ brahma) complete, without doubt.
श्री-भगवान् उवाच। Having your mind committed to Me (मयि आसक्त-मनाः), O son of Pṛthā (पार्थ = अर्जुन),
taking to (My two-fold) yoga (योगं युञ्जन्), having Me as your foundation (मद्-आश्रयः),
without doubt (अ-संशयं) the complete Me (समग्रं माम्)
by which you will know यथा ज्ञास्यसि, please listen to this (jñānaṃ sa-vijñānam, knowledge and its assimilation) (तद् शृणु).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
मयि वक्ष्यमाणविशेषणे परमेश्वरे आसक्तं मनः यस्य सः मय्य् आसक्त-मनाः, हे पार्थ योगं युञ्जन् मनःसमाधानं कुर्वन्, मदाश्रयः अहमेव परमेश्वरः आश्रयो यस्य सः मदाश्रयः। O Pārtha, mayi āsakta-manāḥ, having the mind fixed on Me – one whose mind (manas) is fixed (āsakta) on Me (mayi) who am the supreme God possessed on the qualification going to be spoken of-. Yogam yuñjan, practising the Yoga of Meditation, concentrating the mind–. Mad-āśrayaḥ, taking refuge in Me – one to whom I Myself, the supreme Lord, am the refuge (āśraya) is mad-āśrayaḥ–.
यो हि कश्चित् पुरुषार्थेन केनचित् अर्थी भवति स तत्साधनं कर्म अग्निहोत्रादि तपः दानं वा किञ्चित् आश्रयं प्रतिपद्यते, अयं तु योगी मामेव आश्रयं प्रतिपद्यते, हित्वा अन्यत् साधनान्तरं मय्येव आसक्तमनाः भवति। Anyone who hankers after some human objective resorts to some rite such as the Agni-hotra etc., austerity or charity, which is the means to its attainment. This yogī, however, accepts only Me as his refuge; rejecting any other means, he keeps his mind fixed on Me alone.
यः त्वं एवंभूतः सन् असंशयं समग्रं समस्तं विभूतिबलशक्त्यैश्वर्यादिगुणसम्पन्नं मां यथा येन प्रकारेण ज्ञास्यसि संशयमन्तरेण ‘एवमेव भगवान्’ इति, तत् शृणु उच्यमानं मया॥ Śṛṇu, hear; tat, that, which is being spoken of by Me; as to yathā, how, the process by which; you who, having become thus, jñāsyasi, will know; mām, Me; a-saṃśayam, with certainty, without doubt, that the Lord is such indeed; and samagram, in fullness, possessed of such qualities as greatness, strength, power, majesty, etc.
[•Strength – physical; power – mental; etc. refers to omniscience and will.•]
jñāna, yuṣmad, asmad, sa-vijñāna, idam, √vac, a-śeṣatas; yad, jñātvā, na, iha, bhūyas, anya, jñātavya, ava-√śiṣ. अहं ते (=तुभ्यं) इदं ज्ञानं स-विज्ञानं वक्षामि अ-शेषतः, यद् ज्ञात्वा इह न अन्यद् भूयः ज्ञातव्यम् अवशिष्यते॥ This knowledge (jñāna), along with its assimilation (vijñāna), I will tell you completely, knowing which nothing more remains here to be known.
To you, knowledge (jñāna), along with its assimilation (vijñāna) I (ज्ञानं ते अहं स-विज्ञानम्)
will tell this completely (इदं वक्षामि अ-शेषतः),
knowing which (यद् ज्ञात्वा) here nothing more (न इह भूयः अन्यद्)
fr. भूयस् cpv. a. n. sg. nom. (SG.3.14:); ज्ञातव्य pot. ps. pt. of √ज्ञा pt. n. sg. nom.
10. अवशिष्यते
remains
fr. अव + √शिष् ps. pr. 3rd sg.
ज्ञानं ते तुभ्यम् अहं स-विज्ञानं विज्ञानसहितं स्वानुभवयुक्तम् इदं वक्ष्यामि कथयिष्यामि अशेषतः कार्त्स्न्येन। तत् ज्ञानं विवक्षितं स्तौति श्रोतुः अभिमुखीकरणाय – यत् ज्ञात्वा यत् ज्ञानं ज्ञात्वा न इह भूयः पुनः अन्यत् ज्ञातव्यं पुरुषार्थसाधनम् अवशिष्यते नावशिष्टं भवति। Aham, I; vakṣyāmi, shall tell; te, you; a-śeṣataḥ, in detail, fully; of that (Knowledge) about Myself, which is idam, this; jñānam, Knowledge; which is sa-vijñānam, combined with realization, associated with personal enlightenment; yat jñātvā, after experiencing which Knowledge; avaśiṣyate, there remains; na anyat, nothing else, anything that can be a means to human ends; jñātavyam, to be known; bhūyaḥ, again; iha, here. (In this way) the Lord praises that Knowledge which is intended to be spoken, in order to draw the attention of the hearer.
इति मत्तत्त्वज्ञो यः, सः सर्वज्ञो भवतीत्यर्थः। अतो विशिष्टफलत्वात् दुर्लभं ज्ञानम्॥ Thus, ‘he who knows Me in reality becomes omniscient (sarva-jña, knowing the All, Everything-to-be-known BhG.7.29-30).’ This is the idea. Therefore Knowledge is difficult to attain because of its super-excellent result.
manuṣya, sahasra, ka-cid, √yat, siddhi; yatat, api, siddha, ka-cid, asmad, √vid, tattvatas. मनुष्याणां सहस्रेषु कश्-चिद् सिद्धये यतति। यतताम् अपि सिद्धानां कश्-चिद् मां वेत्ति तत्त्वतः॥ Among thousands of people, a rare one makes an effort for this accomplishment. Even of those who make an effort and are prepared, a rare one knows Me in reality.
Among thousands of people (मनुष्याणां सहस्रेषु)
a rare one makes an effort (कश्-चिद् यतति) for this accomplishment (सिद्धये).
Even of those who make an effort (यतताम् अपि) (and) are prepared (सिद्धानाम्),
a rare one knows Me (कश्-चिद् मां वेत्ति) in reality (तत्त्वतः).
मनुष्याणां मध्ये सहस्रेषु अनेकेषु कश्चित् यतति प्रयत्नं करोति सिद्धये सिद्ध्यर्थम्। Sahasreṣu manuṣyāṇām, among thousands, among a multitude of men; kaścit, a rare one; yatati, endeavours; siddhaye, for perfection (siddhi).
[•For perfection: for the rise of Knowledge through the purification of the mind.•]
तेषां यतताम् अपि सिद्धानाम्, सिद्धा एव हि ते ये मोक्षाय यतन्ते, तेषां कश्चित् एव हि मां वेत्ति तत्त्वतः यथावत्॥ Siddhānām api, even of the perfected ones; yatatām, who are diligent – they (those diligent ones themselves) being (considered to be) verily perfect because they are striving for Liberation (the Perfection); of them–; kaścit, one perchance, indeed; vetti, knows; mām, Me; tattvataḥ, in truth.
श्रोतारं प्ररोचनेन अभिमुखीकृत्याह – Having drawn the attention of the hearer by arousing interest, the Lord says:
bhūmi, ap, an-ala, vāyu, kha, manas, buddhi, eva, ca; aham-kāra, iti, idam, asmad, bhinnā, prakṛti, aṣṭadhā. भूमिः आपः अन्-अलः वायुः खं मनः बुद्धिः अहङ्कारः एव च इति इयं मे प्रकृतिः अष्टधा भिन्ना॥ Earth (solidity), water (liquidity), fire (heat/light), wind (movement), space (dimension), mind, intellect, and the “I” notion (– the universe divided into five sensible elements and the means to sense them) – this is My nature (prakṛti) divided in eight ways.
Earth (solidity) (भूमिः), water (liquidity) (आपः), fire (heat/light) (अन्-अलः), wind (movement) (वायुः),
space (dimension) (खं), mind (मनः), and intellect (बुद्धिः एव च),
(and) the “I” notion (अहङ्कारः), this is My (इति इयं मे)
nature (the universe of sensible elements and the means to sense them) (prakṛti) (प्रकृतिः) divided in eight ways (अष्टधा भिन्ना).
[•Prakṛti here does not mean the Pradhāna of the Sāṅkhyas.•]
the divine power called Māyā; me, of Mine, as described; bhinnā, is divided; aṣṭadhā, eight-fold; iti, thus: Bhūmiḥ, earth – not the gross earth but the subtle element called earth, this being understood from the statement, ‘Prakṛti (of Mine) is divided eight-fold’. Similarly, the subtle elements alone are referred to even by the words ‘water’ etc. Āpaḥ, water; an-alaḥ, fire; vāyuḥ, air; kham, space. Manaḥ, mind. By ‘mind’ is meant its source, egoism. By buddhiḥ, intellect, is meant the principle called mahat
[•Mahat means Hiraṇya-garbha, or Cosmic Intelligence.•]
which is the source of egoism. By ahaṅkāraḥ, egoism, is meant the Unmanifest (A-vyaktam), associated with [•Associated with, i.e. of the nature of.•] (Cosmic) ignorance (A-vidyā). As food mixed with position is called poison, similarly the Unmanifest, which is the primordial Cause, is called egoism since it is imbued with the impressions resulting from egoism; and egoism is the impelling force (of all). It is indeed seen in the world that egoism is the impelling cause behind all endeavour.
a-parā, idam, itas, tu, anyā, prakṛti, √vid, asmad, parā; jīva-bhūtā, manā-bāhu, yad, idam, √dhṛ, jagat. इयम् अ-परा। महा-बाहो, इतः तु अन्यां मे परां प्रकृतिं विद्धि – जीव-भूतां यया इदं जगत् धार्यते॥ This is not My ultimate (nature – it is a lower level of reality within Me, as a-sat is to sat, the unreal is to the real). Whereas, O Arjuna, different from this, please know My ultimate nature, ultimate prakṛti – being the basis of the jīva (individual) and by which this universe is sustained.
This is not My ultimate (nature) (अ-परा इयम्). Whereas, different from this (इतः तु अन्याम्),
please know My ultimate nature (prakṛti) (प्रकृतिं विद्धि मे पराम्),
being the basis of the jīva (individual, who knows) (जीव-भूतां), O mighty armed one (महा-बाहो = अर्जुन),
(and) by which this (known) universe is sustained (यया इदं धार्यते जगत्).
अपरा न परा निकृष्टा अशुद्धा अनर्थकरी संसारबन्धनात्मिका इयम्। O mighty-armed one, iyam, this; is a-parā, the inferior (Prakṛti) – not the higher, (but) – the impure, the source of evil and having the nature of worldly bondage.इतः अस्याः यथोक्तायाः तु अन्यां विशुद्धां प्रकृतिं मम आत्मभूतां विद्धि मे परां प्रकृष्टां जीव-भूतां क्षेत्रज्ञलक्षणां प्राणधारणनिमित्तभूतां हे महा-बाहो, यया प्रकृत्या इदं धार्यते जगत् अन्तः प्रविष्टया॥ Viddhi, know; anyām, the other, pure; prakṛtim, Prakṛti; me, of Mine, which is essentially Myself; which, tu, however; is parām, higher, more exalted; itaḥ, than this (Prakṛti) already spoken of; Jīva-bhūtam, which has taken the form of the individual souls, which is characterized as 'the Knower of the body (field) (Kṣetra-jña)', and which is the cause of sustenance of life; and yayā, by which Prakṛti; idam, this; jagat, world; dhāryate, is upheld, by permeating it.
enad-yoni, bhūta, sarva, iti, upa-√dhṛ; asmad, kṛtsna, jagat, prabhava, pralaya, tathā. सर्वाणि भूतानि एतद्-योनीनि इति उपधारय। अहं कृत्स्नस्य जगतः प्रभवः, तथा प्रलयः॥ Please bear in mind that all beings have these two (prakṛtis, the universe of forms and its reality) as their source. I am the source of the entire universe, as well as its resolution.
Beings have these two (prakṛtis) as their source (एतद्-योनीनि भूतानि)
all of them (सर्वाणि), please bear this in mind (इति उपधारय).
Of the entire universe I am अहं कृत्स्नस्य जगतः)
the source (प्रभवः), as well as (its) resolution (प्रलयः तथा).
एतद्-योनीनि एते परापरे क्षेत्रक्षेत्रज्ञलक्षणे प्रकृती योनिः येषां भूतानां तानि एतद्योनीनि, भूतानि सर्वाणि इति एवम् उपधारय जानीहि। यस्मात् मम प्रकृती योनिः कारणं सर्वभूतानाम्, अतः अहं कृत्स्नस्य समस्तस्य जगतः प्रभवः उत्पत्तिः प्रलयः विनाशः तथा। Upadhāraya, understand; iti, thus; that sarvāṇi, all; bhūtāni, things; etat-yonīni, have these (etat) as their source (yoni) – things that have these lower and higher Prakṛtis, characterized as the ‘field’ and the ‘Knower of the field (body)’, as their source are etat-yonīni. Since My two Prakṛtis are the source, the cause of all things, therefore, aham, I; am the prabhavaḥ, origin; tathā, as also; the pralayaḥ, end, the termination; kṛtsnasya, of the whole; jagataḥ, Universe.
प्रकृतिद्वयद्वारेण अहं सर्वज्ञः ईश्वरः जगतः कारणमित्यर्थः॥ The meaning is this: I, who am the omniscient God, am the source of the Universe through My two Prakṛtis.
mattas, paratara, na, anya, ka-cid, √as, dhanam-jaya; asmad, sarva, idam, prota, sūtra, maṇi-gaṇa, iva. मत्तः परतरम् अन्यद् न किञ्-चिद् अस्ति, धनञ्-जय। सूत्रे मणि-गणाः इव मयि इदं सर्वं प्रोतम्॥ There is no other (cause) superior to Me, O Arjuna. Like collections of gems (so many glories) on a thread, all this is strung in Me.
Superior to Me none (मत्तः परतरं न अन्यद्)
whatsoever is there (किञ्-चिद् अस्ति), O winner of laurels (धनञ्-जय = अर्जुन).
In Me (मयि) all this is strung (सर्वम् इदं प्रोतम्),
like collections of gems (so many glories) on a thread (सूत्रे मणि-गणाः इव).
fr. इदम् prn. n. sg. nom.; सर्व prn. a. n. sg. nom. (SG.4.16.2:)
11. प्रोतम्
is strung
fr. प्रोत pp. of प्र + √वे + pt. n. sg. nom. (SG.6.6: weakened by samprasāraṇa to उ)
मत्तः परमेश्वरात् परतरम् अन्यत् कारणान्तरं किञ्चित् न अस्ति न विद्यते, अहमेव जगत्कारणमित्यर्थः, हे धनञ्जय। यस्मादेवं तस्मात् मयि परमेश्वरे सर्वाणि भूतानि सर्वम् इदं जगत् प्रोतं अनुस्यूतम् अनुगतम् अनुविद्धं ग्रथितमित्यर्थ, दीर्घतन्तुषु पटवत्, सूत्रे च मणि-गणा इव॥ O Dhanañ-jaya, asti, there is; na anyat kiñcit, nothing else whatsoever, no other cause; parataram, higher; mattaḥ, than Me, the supreme God; i.e. I Myself am the source of the world. Since this is so, therefore, sarvam, all; idam, this, all things, the Universe; protam, is strung, woven, connected, i.e. transfixed; mayi, on Me, the supreme God; like cloth in the warp,
[•Like cloth formed by threads constituting its warp and woof (lengthwise and crosswise).•]
and iva, like; maṇi-gaṇāḥ, (collection of) pearls; sūtre, on a string.
केन केन धर्मेण विशिष्टे त्वयि सर्वमिदं प्रोतमित्युच्यते – ‘What qualities are You endowed with, by virtue of which all this is strung on You?’ This is being answered:
rasa, asmad, ap, kaunteya, prabhā, √as, śaśi-sūrya; praṇava, sarva-veda, śabda, kha, pauruṣa, nṛ. कौन्तेय, अहम् अस्मि – अप्सु रसः, शशि-सूर्ययोः प्रभा, सर्व-वेदेषु प्रणवः, खे शब्दः, नृषु पौरुषम्॥ O Arjuna, I am (to name a few) the taste in (the essence of) water, the light of the moon and sun, the sound symbol Om in all the Vedas, the sound in (the essence of) space, and the humanness (the unique capacity of self-judgment) in humans.
I am (to name a few) the taste in (the essence of) water (रसः अहम् अप्सु), O son of Kuntī (कौन्तेय = अर्जुन),
the light of the moon and sun (प्रभा अस्मि शशि-सूर्ययोः),
the sound symbol Om in all the Vedas (प्रणवः सर्व-वेदेषु),
the sound in (the essence of) space (शब्दः खे), (and) the humanness (the unique capacity of self-judgment and understanding) in humans (पौरुषं नृषु).
रसः अहम्, अपां यः सारः स रसः, तस्मिन् रसभूते मयि आपः प्रोता इत्यर्थः। एवं सर्वत्र। यथा अहम् अप्सु रसः, एवं प्रभा अस्मि शशि-सूर्ययोः। प्रणवः ओङ्कारः सर्व-वेदेषु, तस्मिन् प्रणवभूते मयि सर्वे वेदाः प्रोताः। तथा खे आकाशे शब्दः सारभूतः, तस्मिन् मयि खं प्रोतम्। तथा पौरुषं पुरुषस्य भावः पौरुषं यतः पुम्बुद्धिः नृषु, तस्मिन् मयि पुरुषाः प्रोताः॥ (Kaunteya, O son of Kuntī,) aham, I; am rasaḥ, the taste, which is the essence of water. The idea is that water is dependent on Me who am its essence. This is how it is to be understood in every case. Just as I am the essence of water, similarly, asmi, I am; the prabhā, effulgence; śaśi-sūryayoḥ, of the moon and the sun; praṇavaḥ, (the letter) Om; sarva-vedeṣu, in all the Vedas. All the Vedas are established on Me who am that Om. So also (I am) śabdaḥ, the sound; khe, in space, as the essence. Space is established on Me who am that (sound). In the same way, nṛṣu, in men; (I am) pauruṣam, manhood – the quality of being man (i.e. human), from which arises the idea of manhood. Men are established on Me who am such.
puṇya, gandha, pṛthivī, ca, tejas, ca, √as, vibhāvasu; jīvana, sarva-bhūta, tapas, ca, √as, tapasvin. पृथिव्यां च पुण्यः गन्धः, विभावसौ च तेजस् अस्मि। सर्व-भूतेषु जीवनं, तपस्विषु च तपस् अस्मि॥ I am the sweet fragrance in earth and the tejas (heat and light) in (the essence of) fire. I am the life in living beings, and the prayerful discipline in ascetics.
(I am) the sweet fragrance in earth (पुण्यः गन्धः पृथिव्यां च),
and the tejas (heat and light) in (the essence of) fire (तेजस् च अस्मि विभावसौ).
I am the life in living beings (जीवनं सर्व-भूतेषु),
and the prayerful discipline in ascetics (तपस् च अस्मि तपस्विषु).
पुण्यः सुरभिः गन्धः पृथिव्यां च अहम्, तस्मिन् मयि गन्धभूते पृथिवी प्रोता। पुण्यत्वं गन्धस्य स्वभावत एव पृथिव्यां दर्शितम् अबादिषु रसादेः पुण्यत्वोपलक्षणार्थम्। अपुण्यत्वं तु गन्धादीनाम् अविद्याधर्माद्यपेक्षं संसारिणां भूतविशेषसंसर्गनिमित्तं भवति। I am also the puṇyaḥ, sweet; gandhaḥ, fragrance; pṛthivyām, in the earth. The earth is dependent on Me who am its fragrance. The natural sweetness of smell in the earth is cited by way of suggesting sweetness of taste of water etc. as well. But foulness of smell etc. is due to contact with particular things, resulting from nescience, unholiness, etc. (pollution) of worldly people.तेजश्च दीप्तिश्च अस्मि विभावसौ अग्नौ। तथा जीवनं सर्व-भूतेषु, येन जीवन्ति सर्वाणि भूतानि तत् जीवनम्। तपश्च अस्मि तपस्विषु, तस्मिन् तपसि मयि तपस्विनः प्रोताः॥ Ca, and ; asmi, I am; the tejaḥ, brilliance; vibhāvasau, in fire; so also (I am) the jīvanam, life – that by which all creatures live; sarva-bhūteṣu, in all beings. And I am the tapaḥ, austerity; tapasviṣu, of ascetics. Ascetics are established in Me who am that austerity.
bīja, asmad, sarva-bhūta, √vid, pārtha, sanā-tana; buddhi, buddhimat, √as, tejas, tejasvin, asmad. पार्थ, सना-तनं मां सर्व-भूतानां बीजं विद्धि। बुद्धिमतां बुद्धिः, तेजस्विनां तेजस् अहम् अस्मि॥ O Arjuna, please understand the ever-existing Me as the seed of all beings. I am the intellect of all who have an intellect, and the brilliance of all that have brilliance.
Me as the seed of all beings (बीजं मां सर्व-भूतानाम्)
you please understand (विद्धि), O son of Pṛthā (पार्थ = अर्जुन), ever-existing (सना-तनम्).
I am the intellect of all who have an intellect (बुद्धिः बुद्धिमताम् अस्मि),
(and) I am the brilliance of all that have brilliance (तेजस् तेजस्विनाम् अहम्).
बीजं प्ररोहकारणं मां विद्धि सर्व-भूतानां हे पार्थ सनातनं चिरन्तनम्। किञ्च, बुद्धिः विवेकशक्तिः अन्तःकरणस्य बुद्धिमतां विवेकशक्तिमताम् अस्मि, तेजः प्रागल्भ्यं तद्वतां तेजस्विनाम् अहम्॥ (O Pārtha,) viddhi, know, mām, Me; to be the sanā-tanam, eternal; bījam, seed, the source of growth; sarva-bhūtānām, of all beings. Besides, I am the buddhiḥ, intellect, the power of discrimination of the mind; buddhimatām, of the intelligent, of people having the power of discrimination. I am the tejaḥ, courage; tejasvinām, of the courageous, of those possessed of that.
bala, balavat, ca, asmad, kāma-rāga-vivarjita; dharma-a-viruddha, bhūta, kāma, √as, bharata-ṛṣabha. बलवतां च काम-राग-विवर्जितं बलं, भूतेषु धर्म-अ-विरुद्धः कामः अहम् अस्मि, भरत-ऋषभ॥ In all that have strength, I am the strength that is free from kāma (requirement/anticipation – toward the unattained) and rāga (attachment – toward the attained), and in all beings (I am nonbinding) desire not opposed to dharma (My universal order), O Arjuna.
In all that have strength I am the strength (बलं बलवतां च अहम्)
that is free from kāma (requirement/anticipation) and rāga (attachment toward the attained) (काम-राग-विवर्जितम्),
(and) in all beings, (the desire) not opposed to dharma (My universal order) (धर्म-अ-विरुद्धः भूतेषु)
that desire is Me (कामः अस्मि), O prominent among the descendants of Bharata (भरत-ऋषभ = अर्जुन).
from काम (requirement/anticipation—towards the unattained)
6. -राग-
and राग (attachment—towards the attained)
4. -विवर्जितं
that is free
fr. काम-राग-विवर्जित a. n. sg. nom.
3. बलं
the strength
fr. बल n. sg. nom.
7. भूतेषु
[and] in all beings
fr. भूत pp. of √भू n. pl loc.
9. धर्म-अ-विरुद्धः
not opposed to धर्म ([My] universal order)
fr. धर्म-विरुद्ध a. m. sg. nom.
8. कामः
[non-binding] desire
fr. काम m. sg. nom.
2. अहम् अस्मि
I am
fr. अहम् prn. sg. nom.; √अस् 2.P. pr. 1st sg.
10. भरत-ऋषभ
(अर्जुन) O Prominent Among the Descendants of भरत
fr. भरत-ऋषभ m. sg. voc.
बलं सामर्थ्यम् ओजो बलवताम् अहम्, तच्च बलं काम-राग-विवर्जितम्, कामश्च रागश्च कामरागौ – कामः तृष्णा असंनिकृष्टेषु विषयेषु, रागो रञ्जना प्राप्तेषु विषयेषु – ताभ्यां कामरागाभ्यां विवर्जितं देहादिधारणमात्रार्थं बलं सत्त्वमहमस्मि, न तु यत्संसारिणां तृष्णारागकारणम्। I am the balam, strength, ability, virility; balavatām, of the strong. That strength, again, is kāma-rāga-vivarjitam, devoid of passion and attachment. Kāmaḥ is passion, hankering for things not at hand. Rāgaḥ is attachment, fondness for things acquired. I am the strength that is devoid of them and is necessary merely for the maintenance of the body etc., but not that strength of the worldly which causes hankering and attachment.
किञ्च – धर्माविरुद्धः धर्मेण शास्त्रार्थेन अविरुद्धो यः प्राणिषु भूतेषु कामः, यथा देहधारणमात्राद्यर्थः अशनपानादिविषयः, स कामः अस्मि हे भरतर्षभ॥ Further, bhūteṣu, among creatures; I am that kāmaḥ, desire – such desires as for eating, drinking, etc. which are for the mere maintenance of the body and so on; which is dharma-aviruddhaḥ, not contrary to righteousness, not opposed to scriptural injunctions; bharata-ṛṣabha, O scion of the Bharata dynasty.
yad, ca, eva, sāttvika, bhāva, rājasa, tāmasa, ca, yad; matta, eva, iti, tad, √vid, na, tu, asmad, tad, tad, asmad. ये च एव सात्त्विकाः भावाः, ये च राजसाः तामसाः [च], तान् मत्तः एव इति विद्धि। ते मयि, न तु अहं तेषु॥ Those things born from sattva (clear energy) and those from rajas (agitation) and tamas (mass, dullness) (guṇas), know them to be from Me only. They (the a-sat – all impermanent things) are in Me (sat – permanent existence, that is, their existence depends on Me), but I am not in them (that is, My existence does not depend on them).
Those things born from sattva (clear energy) (ये च एव सात्त्विकाः भावाः),
and those from rajas (agitation) (राजसाः) and tamas (mass, dullness) (guṇas) (तामसाः च ये),
know them to be from Me only (मत्तः एव इति तान् विद्धि).
Whereas I am not in (dependent upon) them (न तु अहं तेषु), they are in (dependent on) Me (the source of their reality) (ते मयि).
1. ये च एव
[and] those
fr. यद् prn. m. pl. nom.; च in.; एव in. (SG.6.19:)
ये चैव सात्त्विकाः सत्त्वनिर्वृत्ताः भावाः पदार्थाः, राजसाः रजोनिर्वृत्ताः, तामसाः तमोनिर्वृत्ताः च, ये केचित् प्राणिनां स्वकर्मवशात् जायन्ते भावाः, तान् मत्त एव जायमानान् इति एवं विद्धि सर्वान् समस्तान् एव। यद्यपि ते मत्तः जायन्ते, तथापि न तु अहं तेषु तदधीनः तद्वशः, यथा संसारिणः। ते पुनः मयि मद्वशाः मदधीनाः॥ Ye bhāvāḥ, those things; sāttvikāḥ eva, that indeed are made of (the quality of) sattva; and ye rājasāḥ, those that are made (of the quality) of rajas; and tāmasāḥ, those that are made of (the quality of) tamas – whatever things are made (of sattva, rajas and tamas) according to the creature’s own actions: viddhi, know; tān, them, all without exception; mattaḥ eva iti, to have sprung from Me alone when they come into being. Although they originate from Me, still, tu, however; aham, I; am na teṣu, not in them – I am not subject to them, not under their control, as are the transmigrating beings. Te, they, again; mayi, are in Me, subject to Me, under My control.
[•For sattva, rajas, and tamas see note under 2.45 as also Chapters 14, 17 and 18.-Tr.•]
ये चैव सात्त्विकाः सत्त्वनिर्वृत्ताः भावाः पदार्थाः, राजसाः रजोनिर्वृत्ताः, तामसाः तमोनिर्वृत्ताः च, ये केचित् प्राणिनां स्वकर्मवशात् जायन्ते भावाः, तान् मत्त एव जायमानान् इति एवं विद्धि सर्वान् समस्तान् एव। यद्यपि ते मत्तः जायन्ते, तथापि न तु अहं तेषु तदधीनः तद्वशः, यथा संसारिणः। ते पुनः मयि मद्वशाः मदधीनाः॥ Ye bhāvāḥ, those things; sāttvikāḥ eva, that indeed are made of (the quality of) sattva; and ye rājasāḥ, those that are made (of the quality) of rajas; and tāmasāḥ, those that are made of (the quality of) tamas – whatever things are made (of sattva, rajas and tamas) according to the creature’s own actions: viddhi, know; tān, them, all without exception; mattaḥ eva iti, to have sprung from Me alone when they come into being. Although they originate from Me, still, tu, however; aham, I; am na teṣu, not in them – I am not subject to them, not under their control, as are the transmigrating beings. Te, they, again; mayi, are in Me, subject to Me, under My control.
[•For sattva, rajas, and tamas see note under 2.45 as also Chapters 14, 17 and 18.-Tr.•]
tri, guṇamaya, bhāva, idam, sarva, idam, jagat; mohita, na, abhi-√jñā, asmad, idam, para, a-vyayva. एभिः त्रिभिः गुणमयैः भावैः इदं सर्वं जगत् मोहितम्। माम् एभ्यः परम् अव्ययं [च] [लोकः] न अभिजानाति॥ This entire world (of humans) is deluded by these things that are modifications of the three guṇas. This (populace) does not know Me, who is distinct (a separate order of reality, as a-sat is to sat, the unreal is to the real) from them (from what they think they are), and is changeless (not modified into them).
By things that are modifications of the three guṇas (त्रिभिः गुणमयैः भावैः),
by these (एभिः), this entire world (of humans) (सर्वम् इदं जगत्)
is deluded (मोहितं). This (populace) does not know (न अभिजानाति)
Me who is distinct (as sat, the real) from them (the a-sat, unreal) (माम् एभ्यः परम्), and is changeless (not modified into them) (अव्ययम्).
त्रिभिः गुणमयैः गुणविकारैः रागद्वेषमोहादिप्रकारैः भावैः पदार्थैः एभिः यथोक्तैः सर्वम् इदं प्राणिजातं जगत् मोहितम् अविवेकितामापादितं सत् न अभिजानाति माम्, एभ्यः यथोक्तेभ्यः गुणेभ्यः परं व्यतिरिक्तं विलक्षणं च अव्ययं व्ययरहितं जन्मादिसर्वभावविकारवर्जितम् इत्यर्थः॥ Sarvam, all; idam, this; jagat, world, the aggregate of creatures; mohitam, deluded as it is – made to have indiscrimination; ebhiḥ, by these; aforesaid tribhiḥ, three; bhāvaiḥ, things, in the forms of attachment, repulsion, delusion, etc.; and guṇamayaiḥ, made of the guṇas, of the transformations of the guṇas; na abhijānāti, does not know; mām, Me; who am param, transcendental to, distinct, different; ebhyaḥ, from these guṇas as referred to above; and am a-vyayam, undecaying, i.e. free from all (the six kinds of) changes in things, viz birth etc.
कथं पुनः दैवीम् एतां त्रिगुणात्मिकां वैष्णवीं मायामतिक्रामति इत्युच्यते – How, again, do they cross over this divine Māyā of Viṣṇu, constituted by the three guṇas? That is being stated:
daivī, hi, etad, guṇamayī, asmad, māyā, dus-atyayā; asmad, eva, yad, pra-√pad, māyā, etad, √tṝ, tad. मम हि (=यस्मात्) एषा माया गुणमयी दैवी दुर्-अत्यया, ये माम् एव प्रपद्यन्ते ते एतां मायां तरन्ति॥ Because, this, My māyā (prakṛti, this captivating world of appearances, mere names and forms) – in the form of the three guṇas and coming from Me the Lord – is difficult to cross. (Therefore, giving up all else in māyā) those who seek only Me (as themselves) cross this māyā.
Because, this coming from Me the Lord (दैवी हि एषा), in the form of the three guṇas (गुणमयी),
My māyā (prakṛti, the captivating world of appearances) (मम माया) is difficult to cross (दुर्-अत्यया).
(Therefore) those who seek only Me (as themselves) (माम् एव ये प्रपद्यन्ते),
they get across this māyā (मायाम् एतां तरन्ति ते).
3. मम
My
fr. अहम् prn. sg. gen.
1. हि (=यस्मात्)
because
fr. हि in.
2. एषा
this
fr. एतद् prn. f. sg. nom.
4. माया
माया (प्रकृति, this captivating world of appearances—mere names and forms)
दैवी देवस्य मम ईश्वरस्य विष्णोः स्वभावभूता हि यस्मात् एषा यथोक्ता गुणमयी मम माया दुरत्यया दुःखेन अत्ययः अतिक्रमणं यस्याः सा दुरत्यया। तत्र एवं सति सर्वधर्मान् परित्यज्य माम् एव मायाविनं स्वात्मभूतं सर्वात्मना ये प्रपद्यन्ते ते मायाम् एतां सर्वभूतमोहिनीं तरन्ति अतिक्रामन्ति, ते संसारबन्धनात् मुच्यन्ते इत्यर्थः॥ Hi, since; eṣā, this, aforesaid; daivī, divine; Māyā mama, of Mine, of God, of Viṣṇu, which (Māyā) is My own; and which is guṇamayī, constituted by the guṇas; is dur-atyayā, difficult to cross over; therefore, this being so, ye, those who; whole-heartedly prapadyante, take refuge; mām eva, in/to Me alone, in Me who am the Master of Māyā and who am their own Self, by giving up all forms of rites and duties; te, they; taranti, cross over; etām, this; māyām, Māyā, which deludes all beings. That is to say, they become freed from the bondage of the world.
यदि त्वां प्रपन्नाः मायामेतां तरन्ति, कस्मात् त्वामेव सर्वे न प्रपद्यन्ते इत्युच्यते – ‘If it is that those who resort to You cross over this Māyā, why then do not all take refuge in You alone?’ This is being answered:
na, asmad, dus-kṛtin, mūḍha, pra-√pad, nara-adhama; māyā, apahṛta-jñāna, āsura, bhāva, āśrita. दुष्-कृतिनः मूढाः नर-अधमाः न मां प्रपद्यन्ते। मायया अपहृत-ज्ञानाः आसुरं भावम् आश्रिताः॥ Those who do maladaptive action, who are deluded and the lowest among people, do not seek (the ultimate) Me. Robbed of discerning capacity by (this enchanting) māyā (this captivating world of appearances), they have resorted to the condition of an asura (one who fights against the Lord’s order, against the cosmic cycle).
The deluded who do maladaptive action, Me they do not (न मां दुष्-कृतिनः मूढाः)
seek (प्रपद्यन्ते), they being the lowest among people (नर-अधमाः).
Robbed of discerning capacity by (this enchanting) māyā (मायया अपहृत-ज्ञानाः),
they have resorted to the condition of an asura (fighting against Me, the cosmic order) (आसुरं भावम् आश्रिताः).
1. दुष्-कृतिनः
those who do mal-adaptive action
fr. दुस्-कृतिन् a. m. pl. nom. (दुष्॰ before क् प्) (SG.3.15:)
fr. न in.; अहम् prn. sg. acc.; प्र + √पद् 4.Ā. pr. 3rd pl.
8. मायया
by [this enchanting] माया
fr. माया f. sg. inst.
6. अपहृत-
robbed
7. -ज्ञानाः
of discerning capacity
fr. अपहृत-ज्ञान a. m. pl. nom.
11. आसुरं
of an असुर (those who fight against the Lord’s order, the cosmic cycle)
fr. आसुर a. m. sg. acc.
10. भावम्
the condition
fr. भाव m. sg. acc.
9. आश्रिताः
they have resorted to
fr. आश्रित pp. of आ + √श्रि pt. m. pl. nom.
न मां परमेश्वरं नारायणं दुष्कृतिनः पापकारिणः मूढाः प्रपद्यन्ते नराधमाः नराणां मध्ये अधमाः निकृष्टाः। ते च मायया अपहृत-ज्ञानाः संमुषितज्ञानाः आसुरं भावं हिंसानृतादिलक्षणम् आश्रिताः॥ Mūḍhāḥ, the foolish; duṣ-kṛtinaḥ, evildoers, sinners; who are nara-adhamāḥ, the most depraved among men; who are also apahṛta-jñānāḥ, deprived of, despoiled of (their) wisdom; māyayā, by Māyā [•by Her appearances•]; and āśritāḥ, who resort to; āsuram bhāvam, demoniacal, ways, such as cruelty, untruthfulness, etc.; na, do not; prapadyante, take refuge; mām, in Me, the supreme God.
ये पुनर्नरोत्तमाः पुण्यकर्माणः – Now those who are the best of men doing good deeds:
catur-vidha, √bhaj, asmad, jana, su-kṛtin, arjuna; ārta, jijñāsu, artha-arthin, jñānin, ca, bharata-ṛṣabha. चतुर्-विधाः जनाः सु-कृतिनः मां भजन्ते, अर्जुन। आर्तः अर्थ-अर्थी जिज्ञासुः ज्ञानी च, भरत-ऋषभ॥ Fourfold are the people who do adaptive action and who seek Me, O Arjuna. (These four kinds of devotees, bhaktas, are) the one who is seized by trouble, the one who requires security, the one who wants to know (Me), and the jñānī (one who knows Me), O Arjuna.
Fourfold (चतुर्-विधाः) are those who seek Me (भजन्ते माम्),
the people who do adaptive action (जनाः सु-कृतिनः), O Arjuna (अर्जुन).
Each is either seized by trouble (आर्तः), wants to know (Me) (जिज्ञासुः), requires security (अर्थ-अर्थी),
or knows Me (jñānī) (ज्ञानी च), O prominent among the descendants of Bharata (भरत-ऋषभ = अर्जुन).
चतुर्विधाः चतुःप्रकाराः भजन्ते सेवंते मां जनाः सुकृतिनः पुण्यकर्माणः हे अर्जुन। Again, O Arjuna, foremost of the Bharata dynasty, catur-vidhāḥ, four classes; of janāḥ, people; who are eminent among human beings and are pious in actions, and are su-kṛtinaḥ, of virtuous deeds; bhajante, adore; mām, Me:आर्तः आर्तिपरिगृहीतः तस्करव्याघ्ररोगादिना अभिभूतः आपन्नः, जिज्ञासुः भगवत्तत्त्वं ज्ञातुमिच्छति यः, अर्थार्थी धनकामः, ज्ञानी विष्णोः तत्त्वविच् च हे भरतर्षभ॥ Ārtaḥ, the afflicted – one who is overcome by sorrow, who is in distress,
[•‘One who, being in distress and seeking to be saved from it, takes refuge (in Me).’•]
being over-whelmed by thieves, tigers, disease, etc.; jijñāsuḥ, the seeker of Knowledge, who wants to know the reality of the Lord; artha-arthī, the seeker of wealth; and jñānī, the man of Knowledge,
[•I.e. one who, already having intellectual knowledge, aspires for Liberation.•]
tad, jñānin, nitya-yukta, eka-bhakti, vi-√śiṣ; priya, hi, jñānin, atyartham, asmad, tad, ca, asmad, priya. तेषां ज्ञानी नित्य-युक्तः एक-भक्तिः विशिष्यते, अत्यर्थं हि (=यस्मात्) अहं ज्ञानिनः प्रियः, सः च मम प्रियः॥ Among them, the jñānī (who knows Me) – who is always united (in Me) and whose worship is of the one (Lord as everything) – is distinguished, because I (ātmā) am totally beloved to that jñānī and that one is (totally) beloved to Me (as ātmā alone is the beloved, priya (see BrhU.2.4.5).
Among them (तेषां), the jñānī (who knows Me) (ज्ञानी), who is always united (in Me) (नित्य-युक्तः),
(and) whose worship is of the one (Lord as everything) (एक-भक्तिः) is distinguished (विशिष्यते),
because totally beloved to that jñānī (प्रियः हि ज्ञानिनः अत्यर्थम्)
am I (अहं), and that one is the beloved to Me (as ātmā alone is the beloved) (सः च मम प्रियः).
and whose worship is of the one [Lord as everything]
fr. एक-भक्ति a. m. sg. nom.
5. विशिष्यते
is distinguished
fr. वि + √शिष् ps. pr. 3rd sg.
8. अत्यर्थं
totally
fr. अत्यर्थम् in.
6. हि (=यस्मात्)
because
fr. हि in.
7. अहं
I (आत्मा) [am]
fr. अहम् prn. sg. nom.
9. ज्ञानिनः प्रियः
the beloved to that ज्ञानिन्
fr. ज्ञानिन् a. m. sg. gen. (SG.7.12.2.b:); प्रिय a. m. sg. nom.
10. सः च
and that one [is] [totally]
fr. तद् prn. m. sg. nom.; च in.
11. मम प्रियः
the beloved to Me
fr. अहम् prn. sg. gen.; प्रिय a. m. sg. nom. (SG.7.12.2.b:)
तेषां चतुर्णां मध्ये ज्ञानी तत्त्ववित् तत्ववित्त्वात् नित्य-युक्तः भवति एक-भक्तिः च, अन्यस्य भजनीयस्य अदर्शनात्, अतः स एकभक्तिः विशिष्यते विशेषम् आधिक्यम् आपद्यते, अतिरिच्यते इत्यर्थः। Teṣām, of them, among the four; jñānī, the man of Knowledge, the knower of Reality, is nitya-yuktaḥ, endowed with constant steadfastness as a result of being a knower of Reality; and he also becomes eka-bhaktiḥ, endowed with one-pointed devotion, because he finds no one else whom he can adore. Consequently, that person of one-pointed devotion viśiṣyate, excels, becomes superior, i.e. he surpasses (the others).प्रियो हि यस्मात् अहम् आत्मा ज्ञानिनः, अतः तस्य अहम् अत्यर्थं प्रियः, प्रसिद्धं हि लोके ‘आत्मा प्रियो भवति’ इति। तस्मात् ज्ञानिनः आत्मत्वात् वासुदेवः प्रियो भवतीत्यर्थः। स च ज्ञानी मम वासुदेवस्य आत्मैवेति मम अत्यर्थं प्रियः॥ Hi, since; I, the Self, am priyaḥ, dear; jñāninaḥ, to the man of Knowledge; therefore aham, I; am atyartham, very much; priyaḥ, dear to him. It is indeed a well known fact in the world that the Self is dear. The meaning, therefore, is that Vāsu-deva, being the Self of the man of Knowledge, is dear to him. And saḥ, he, the man of Knowledge, being the very Self of Me who am Vāsu-deva; is very much priyaḥ, dear; mama, to Me.
न तर्हि आर्तादयः त्रयः वासुदेवस्य प्रियाः? न, किं तर्हि? – ‘If that be so, then the other three – the afflicted and the others – are not dear to Vāsu-deva?’ ‘This is not so!’ ‘What then?’:
udāra, sarva, eva, etad, jñānin, tu, ātman, eva, asmad, mata; āsthita, tad, hi, yukta-ātman, asmad, eva, an-uttamā, gati. सर्वे एव एते उदाराः, ज्ञानी तु आत्मा एव – [इति] मे मतम्। सः हि (=यस्मात्) युक्त-आत्मा माम् एव अन्-उत्तमां गतिम् आस्थितः॥ All (four) indeed are exalted, but the jñānī is ātmā (My self) alone. That is My vision. Because that one, whose mind is absorbed (in Me), has attained the goal that is but Me, beyond which there is none.
Exalted (उदाराः) indeed are all these (four) (सर्वे एव एते),
but the jñānī (ज्ञानी तु) is ātmā (My self) alone (आत्मा एव). That is My vision (मे मतम्).
Because that one whose mind is absorbed (in Me) has attained (आस्थितः सः हि युक्त-आत्मा)
Me alone (माम् एव), the goal beyond which there is none (अन्-उत्तमां गतिम्).
1. सर्वे एव एते
all [four] indeed
fr. सर्व prn. a. m. pl. nom.; एव in.; एतद् prn. m. pl. nom.
fr. आस्थित pp. of आ + √स्था pt. m. sg. nom. (SG.6.6:)
उदाराः उत्कृष्टाः सर्व एव एते, त्रयोऽपि मम प्रिया एवेत्यर्थः। न हि कश्चित् मद्भक्तः मम वासुदेवस्य अप्रियः भवति। ज्ञानी तु अत्यर्थं प्रियो भवतीति विशेषः। Sarve, etc., all of these (ete) three, without exception; are eva, indeed, udārāḥ, noble, i.e.; they are verily dear to Me. For, no devotee of Mine can become disagreeable to Me who am Vāsu-deva. But the man of Knowledge becomes very much dear. This is the difference.
तत् कस्मात् इत्यत आह – ज्ञानी तु आत्मैव न अन्यो मत्तः इति मे मम मतं निश्चयः। आस्थितः आरोढुं प्रवृत्तः सः ज्ञानी हि यस्मात् ‘अहमेव भगवान् वासुदेवः न अन्योऽस्मि’ इत्येवं युक्तात्मा समाहितचित्तः सन् माम् एव परं ब्रह्म गन्तव्यम् अनुत्तमां गन्तुं प्रवृत्त इत्यर्थः॥ Why is this so? In answer the Lord says: Tu but; jñānī, the man of Knowledge; is ātmā eva, the very Self, not different from Me (mattaḥ). This is me, My; matam, opinion, conviction. Hi, for; yukta-ātmā, with a steadfast mind – having his mind absorbed in the idea, ‘I am verily Vāsu-deva, the Lord, and none else’, that man of Knowledge āsthitaḥ, is set on the path leading to, he is engaged in ascending to, going to; mām eva, Me alone, to the supreme Brahman; who am the an-uttamām gatim, super-excellent Goal (gatim) to be reached.
ज्ञानी पुनरपि स्तूयते – The man of Knowledge is being eulogized again:
bahu, janman, anta, jñānavat, asmad, pra-√pad; vāsu-deva, sarva, iti, tad, mahā-ātman, su-dus-labha. बहूनां जन्मनाम् अन्ते ज्ञानवान् ‘वासु-देवः सर्वम्’ इति मां प्रपद्यते। सः महा-आत्मा सु-दुर्-लभः॥ At the end of many births, the one who (finally) has the knowledge that “the Lord (Vāsu-deva, the conscious being in which everything exists) is all (– the Lord is all this, including oneself),” attains Me. That wise person is very rare.
At the end of many births (बहूनां जन्मनाम् अन्ते),
one attains Me who (finally) knows (ज्ञानवान् मां प्रपद्यते)
that “the Lord (Vāsu-deva, the conscious being in which everything exists) is all (including oneself),” (‘वासु-देवः सर्वम्’ इति).
That wise person (सः महा-आत्मा) is very rare (सु-दुर्-लभः).
2. बहूनां जन्मनाम्
of many births
fr. बहु a. n. pl. gen.; जन्मन् n. pl. gen. (SG.3.22:)
बहूनां जन्मनां ज्ञानार्थसंस्काराश्रयाणाम् अन्ते समाप्तौ ज्ञानवान् प्राप्तपरिपाकज्ञानः मां वासुदेवं प्रत्यगात्मानं प्रत्यक्षतः प्रपद्यते। कथम्? वासु-देवः सर्वम् इति। यः एवं सर्वात्मानं मां नारायणं प्रतिपद्यते, सः महात्मा, न तत्समः अन्यः अस्ति, अधिको वा। Ante, at the end, after the completion; bahūnām, of many; janmanām, births, which become the repository for accumulating [•Ast. omits this word.-Tr.•] the tendencies leading to Knowledge; jñānavān, the man of Knowledge, who has got his Knowledge matured; directly prapadyate, attains; mām, Me, Vāsu-deva, who am the inmost Self; (realizing) – in what way? – iti, that; Vāsu-deva is sarvam, all. Saḥ, such a one, who realizes Me [•Here Ast. adds the word Nārāyaṇa.-Tr.•] thus as the Self of all; is mahā-ātmā, a high-souled one. There is none else who can equal or excel him.
अतः सु-दुर्लभः, ‘मनुष्याणां सहस्रेषु’ (BhG.7.3) इति हि उक्तम्॥ Therefore he is su-durlabhaḥ, very rare among thousands of men, as it has been said (in BhG.7.3).
आत्मैव सर्वो वासुदेव इत्येवमप्रतिपत्तौ कारणमुच्यते – The reason why one does not realize that all this is verily Vāsu-deva, the Self, is being stated:
kāma, tad, tad, hṛta-jñāna, pra-√pad, anya-devatā; tad, tad, niyama, āsthāya, prakṛti, niyata, svā. तैः तैः कामैः हृत-ज्ञानाः स्वया प्रकृत्या नियताः तं तं नियमम् आस्थाय अन्य-देवताः प्रपद्यन्ते॥ Those whose discrimination has been robbed by various requirements and are ruled by their own disposition worship various deities as other (than Me and themselves), following various stipulations (per the appropriate deity to fulfill each particular requirement).
By various requirements (कामैः तैः तैः) those whose discrimination has been robbed (हृत-ज्ञानाः),
they worship various deities as other (than Me and themselves) (प्रपद्यन्ते अन्य-देवताः),
following (their) various stipulations (तं तं नियमम् आस्थाय),
(and) ruled by their own disposition (प्रकृत्या नियताः स्वया).
3. तैः तैः कामैः
by various requirements
fr. तद् prn. m. pl. inst. (SG.7.6.B.2.e:); काम m. pl. inst.
2. हृत-
has been robbed away
1. -ज्ञानाः
those whose discrimination
fr. हृत-ज्ञान a. m. pl. nom.
5. स्वया प्रकृत्या
by their own disposition
fr. स्वा prn. a. f. sg. inst. (SG.4.15: & SG.4.16.3:); प्रकृति f. sg. inst.
4. नियताः
[and] are ruled
fr. नियत pp. of नि + √यम् pt. m. pl. nom. (SG.6.6:)
9. तं तं नियमम्
various stipulation(s)
fr. तद् prn. m. sg. acc. (SG.7.6.B.2.e:); नियम m. sg. acc.
कामैः तैस्तैः पुत्रपशुस्वर्गादिविषयैः हृत-ज्ञानाः अपहृतविवेकविज्ञानाः प्रपद्यन्ते अन्य-देवताः प्राप्नुवन्ति वासुदेवात् आत्मनः अन्याः देवताः, तं तं नियमं देवताराधने प्रसिद्धो यो यो नियमः तं तम् आस्थाय आश्रित्य प्रकृत्या स्वभावेन जन्मान्तरार्जितसंस्कारविशेषेण नियताः नियमिताः स्वया आत्मीयया॥ People, hṛta-jñānāḥ, deprived of their wisdom, deprived of their discriminating knowledge; taiḥ taiḥ kāmaiḥ, by desires for various objects, such as progeny, cattle, heaven, etc.; and niyatāḥ, guided, compelled; svayā prakṛtyā, by their own nature, by particular tendencies gathered in the past lives; prapadyante, resort; anya-devatāḥ, to other deities, who are different from Vāsu-deva, the Self; āsthāya, following taking the help of; tam tam niyamam, the relevant methods – those processes that are well known for the adoration of the concerned deities.
yad, yad, yad, yad, tanu, bhakta, śrad-dhā, arcitum, √iṣ; tad, tad, a-calā, śrad-dhā, tad, eva, vi-√dhā, asmad. यः यः भक्तः यां यां तनुं श्रद्धया अर्चितुम् इच्छति, तस्य तस्य ताम् एव श्रद्धाम् अहम् अ-चलां विदधामि॥ Whoever be the devotee and to whichever (limited) form (of Mine) one wishes to worship with faith – for that one, the very same faith I make firm (by giving the result of the devotee’s action).
Whoever be the devotee (and) whichever form (tanu) (of Mine) (यः यः यां यां तनुं भक्तः)
one wishes to worship with faith (श्रद्धया अर्चितुम् इच्छति),
for that one (तस्य तस्य), a firm faith (अ-चलां श्रद्धाम्)
यः यः कामी यां यां देवता-तनुं श्रद्धया संयुक्तः भक्तः च सन् अर्चितुं पूजयितुम् इच्छति, तस्य तस्य कामिनः अचलां स्थिरां श्रद्धां ताम् एव विदधामि स्थिरीकरोमि॥ Yām yām, whichever; tanum, form of a deity; yaḥ, any covetous person – among these people with desires; who, being endowed śraddhayā, with faith; and being a bhaktaḥ, devotee; icchati, wants; arcitum, to worship; tām eva, that very; a-calām, firm, steady; śraddhām, faith; tasya, of his, of that particular covetous person –
[•That very faith with which he desires to worship whatever form of a deity, in which (worship) he was earlier engaged under the impulsion of his own nature–; (Ast. takes the portion ‘sva-bhāvataḥ yo yām devatā-tanum śraddhayā arcitum icchati’ with the next verse.-Tr.)•]
यथैव पूर्वं प्रवृत्तः स्वभावतो यः यां देवतातनुं श्रद्धया अर्चितुम् इच्छति – That very faith with which he desires to worship whatever form of a deity, in which (worship) he was earlier engaged under the impulsion of his own nature:
tad, tad, śrad-dhā, yukta, tad, rādhana, √īh; √labh, ca, tatas, kāma, asmad, eva, vihita, hi, tad. सः तया श्रद्धया युक्तः तस्याः राधनम् ईहते, ततः च कामान् लभते, तान् हि (=यस्मात्) मया एव विहितान्॥ That one, endowed with that faith, engages in the worship of that (deity, a limited form of Me) and obtains from that (deity) those desired objects – because those are ordained by Me alone (in the form of the laws of karma).
That one (सः) endowed with that faith (तया श्रद्धया युक्तः),
engages in the worship of that (deity, a limited form of Me) (तस्याः राधनम् ईहते),
and obtains from that (deity) (लभते च ततः) those desired objects (कामान्),
because those are ordained by Me alone (in the form of the laws of karma) (मया एव विहितान् हि तान्).
fr. विहित pp. of वि + √धा pt. m. sg. acc. (SG.6.6:)
स तया मद्विहितया श्रद्धया युक्तः सन् तस्याः देवतातन्वाः राधनम् आराधनम् ईहते चेष्टते। लभते च ततः तस्याः आराधितायाः देवता-तन्वाः कामान् ईप्सितान् मया एव परमेश्वरेण सर्वज्ञेन कर्मफलविभागज्ञतया विहितान् निर्मितान् तान्, हि यस्मात् ते भगवता विहिताः कामाः तस्मात् तान् अवश्यं लभते इत्यर्थः। Yuktaḥ, being endued; tayā, with that; śraddhayā, faith, as granted by Me; saḥ, that person; īhate, engages in; rādhanam, i.e. ārādhanam, worshipping; tasyāḥ, that form of the deity. And labhate, he gets; tān hi, those very; kāmān, desired results; tataḥ, there-from, from that form of the deity which was worshipped; as vihitān, they are dispensed, meted out; mayā eva, by Me alone, who am the omniscient, supreme God, because I am possessed of the knowledge of the apportionment of the results of actions. The meaning is that he surely gets those desired results since they are ordained by God.
‘हितान्’ इति पदच्छेदे हितत्वं कामानामुपचरितं कल्प्यम्, न हि कामा हिताः कस्यचित्॥ If the reading be hitān (instead of hi tān), then the beneficence (–hita means beneficent–) of the desired result should be interpreted in a figurative sense, for desires cannot be beneficial to anyone!
यस्मात् अन्तवत्साधनव्यापारा अविवेकिनः कामिनश्च ते, अतः – Since those non-discriminating men with desires are engaged in disciplines for limited results, therefore:
antavat, tu, phala, tad, tad, √bhū, alpa-medhas; deva, deva-yaj, √yā, mad-bhatka, √yā, asmad, api. तेषां तु अल्प-मेधसां तद् फलम् अन्तवत् भवति। देव-यजः देवान् यान्ति, मद्-भक्ताः अपि मां यान्ति॥ But for those of limited discernment (hence, of limited goals and of limited capacity for appreciation) that result is limited (in time, in value, etc.). Those who worship the deities go to the (limited world of the) deities, and those who worship (the limitless) Me go to Me (as their self).
But a limited result (अन्तवत् तु फलम्) for those (तेषाम्)
of limited discernment, it becomes (तद् भवति अल्प-मेधसाम्).
To the (limited world of the) deities (देवान्) go those who worship the deities (देव-यजः यान्ति),
and those who worship (the limitless) Me go to Me (as their self) (मद्-भक्ताः यान्ति माम् अपि).
अन्तवत् विनाशि तु फलं तेषां तत् भवति अल्प-मेधसां अल्पप्रज्ञानाम्। देवान् देव-यजो यान्ति देवान् यजन्त इति देवयजः, ते देवान् यान्ति, मद्भक्ता यान्ति माम् अपि। Tat phalam, that result; teṣām, of theirs; alpa-medhasām, who are of poor intellect, of poor wisdom; antavat tu bhavati, is limited, ephemeral, indeed. Deva-yajaḥ, the worshippers of gods; yānti, go; devān, to the gods. Mad-bhaktāḥ, My devotees; yānti, to; mām api, to Me alone.
एवं समाने अपि आयासे मामेव न प्रपद्यन्ते अनन्तफलाय, अहो खलु कष्टं वर्तन्ते, इत्यनुक्रोशं दर्शयति भगवान्॥ ‘Thus, though the effort needed is the same, they do not resort to me alone for the unlimited result. Alas! they are surely in a pitiable condition.’ In this manner the Lord expresses his compassion.
किंनिमित्तं मामेव न प्रपद्यन्ते इत्युच्यते – ‘Why do they not take refuge in Me alone?’ The answer is:
a-vyakta, vyakti, āpanna, √man, asmad, a-buddhi; para, bhāva, ajānat, asmad, a-vyaya, an-uttama. अ-बुद्धयः अ-व्ययम् अन्-उत्तमं मम परं भावम् अ-जानन्तः माम् अ-व्यक्तं व्यक्तिम् आपन्नं मन्यन्ते॥ Those who lack discernment, not knowing My limitless nature – changeless and beyond which there is none – think of Me, who is formless, as having attained a form.
Who is formless (अ-व्यक्तं) as having attained a form (व्यक्तिम् आपन्नम्),
those who lack discernment think of Me (मन्यन्ते माम् अ-बुद्धयः),
not knowing the limitless nature (परं भावम् अ-जानन्तः),
of Me (मम), that is changeless (अ-व्ययम्) (and) beyond which there is none (अन्-उत्तमम्).
fr. पर prn. a. m. sg. acc. (SG.4.16.3:); भाव m. sg. acc.
2. अ-जानन्तः
not knowing
fr. अजानत् pr, pt. of √ज्ञा pt. m. pl. nom. (SG.5.23.2:
8. माम्
Me
fr. अहम् prn. sg. acc.
9. अ-व्यक्तं
who is formless
fr. अव्यक्त pp. of वि + √अञ्ज् a. m. sg. acc. (SG.6.6: & SG.2.81:)
11. व्यक्तिम्
a form
fr. व्यक्त pp. of वि + √अञ्ज् a. m. sg. acc. (SG.6.6: & SG.2.81:)
10. आपन्नं
[as] having attained
fr. आपन्न pp. of आ + √पद् pt. m. sg. acc. (SG.6.6:)
7. मन्यन्ते
think of
fr. √मन् 4.Ā. pr. 3rd pl.
अव्यक्तम् अप्रकाशं व्यक्तिम् आपन्नं प्रकाशं गतम् इदानीं मन्यन्ते मां नित्यप्रसिद्धमीश्वरमपि सन्तम् अबुद्धयः अविवेकिनः परं भावं परमात्मस्वरूपम् अजानन्तः अविवेकिनः मम अव्ययं व्ययरहितम् अनुत्तमं निरतिशयं मदीयं भावमजानन्तः मन्यन्ते इत्यर्थः॥ A-buddhayaḥ, the unintelligent, the non-discriminating ones; a-jānantaḥ, unaware; mama, of My; param, supreme; bhāvam, state, My reality as the supreme Self; which is a-vyayam, immutable, undecaying; and an-uttamam, unsurpassable; manyante, think; mām, of Me; as a-vyaktam, the unmanifest, the invisible; āpannam, that has become; vyaktim, manifest, visible, at present –
[•At present, after being embodied as an Incarnation (avatāra).•]
though I am the ever well-known God. They think so because they are unaware of My reality. This is the idea.
तदज्ञानं किंनिमित्तमित्युच्यते – What is the reason for their ignorance? This is being stated:
na, asmad, prakāśa, sarva, yoga-māyā-samāvṛta; mūḍha, idam, na, abhi-√jñā, loka, asmad, a-ja, a-vyaya. योग-माया-समावृतः अहं न सर्वस्य प्रकाशः। अयं लोकः मूढः माम् अ-जम् अ-व्ययं न अभिजानाति॥ (Seemingly) veiled (embodied in names and forms) by māyā, which is the union (of the three guṇas), I am not evident to everyone. This person (the general populace) who is deluded does not (properly) know Me, the unborn and changeless (ātmā, the self, their self).
I am not (न अहं) evident to everyone (प्रकाशः सर्वस्य),
(seemingly) veiled (embodied in names and forms) by māyā, which is the union (yoga of the three guṇas) (योग-माया-समावृतः).
This one who is deluded (मूढः अयं) does not (properly) know (न अभिजानाति)
Me, the unborn and changeless (ātmā), (such is this) person (loka, the general populace) (लोकः माम् अ-जम् अ-व्ययम्).
3. योग-
which is the union [of the three गुण-s]
2. -माया-
by माया
1. -समावृतः
veiled [i.e., seemingly embodied in names and forms]
न अहं प्रकाशः सर्वस्य लोकस्य, केषाञ्चिदेव मद्भक्तानां प्रकाशः अहमित्यभिप्रायः। योग-माया-समावृतः योगः गुणानां युक्तिः घटनं सैव माया योगमाया, तया योगमायया समावृतः, सञ्छन्नः इत्यर्थः। Yoga-māyā-samāvṛtaḥ, being enveloped by yoga-māyā – Yoga means the combination, the coming together, of the (three) guṇas; that (combination) is itself māyā, yoga-māyā; being enveloped, i.e. veiled, by that yoga-māyā; aham, I; na prakāśaḥ, do not become manifest; sarvasya, to all, to the world. The idea is that I become manifest only to some devotees of Mine.
अत एव मूढो लोकः अयं न अभिजानाति माम् अजम् अव्ययम्। For this very reason, ayam, this; mūḍhaḥ, deluded; lokaḥ, world; na abhijānāti, does not know; mām, Me; who am a-jam, birthless; and a-vyayam, undecaying.
[•In verse 13 the reason for the non-realization of the supreme, unqualified Brahman was stated. The present verse states the reason for the non-realization of the qualified Brahman.•]
यया योगमायया समावृतं मां लोकः नाभिजानाति, नासौ योगमाया मदीया सती मम ईश्वरस्य मायाविनो ज्ञानं प्रतिबध्नाति, यथा अन्यस्यापि मायाविनः मायाज्ञानं तद्वत्॥ ‘That yoga-māyā, because of My being covered by which the world does not know Me – that yoga-māyā, since it belongs to Me, does not obstruct the knowledge of Me who am God, the possessor of māyā, just as the magic of any other magician does not cover his knowledge.’
√vid, asmad, samatīta, vartamāna, ca, arjuna; bhaviṣya, ca, bhūta, asmad, tu, √vid, na, ka-cid. अर्जुन, अहं समतीतानि वर्तमानानि च भविष्याणि च भूतानि वेद। न तु कश्चन मां वेद॥ O Arjuna, I know (all) things past, present, and future. But no one (except the jñānī who knows himself or herself as Me) knows Me.
I know (वेद अहं) the past (समतीतानि),
the present (वर्तमानानि च), O Arjuna (अर्जुन),
and the future (भविष्याणि च) (all) things (भूतानि).
But no one (except the jñānī who knows himself or herself as Me) knows Me (मां तु वेद न कश्चन).
1. अर्जुन
O अर्जुन
fr. अर्जुन m. sg. voc.
2. अहं
I
fr. अहम् prn. sg. nom.
5. समतीतानि
past
fr. समतीत pp. of सम् + अति + √इ a. n. pl. acc.
6. वर्तमानानि च
present
fr. वर्तमान pr. mid. pt. of √वृत् a. n. pl. acc.; च in.
अहं तु वेद जाने समतीतानि समतिक्रान्तानि भूतानि, वर्तमानानि च अर्जुन, भविष्याणि च भूतानि वेद अहम्। मां तु वेद न कश्चन मद्भक्तं मच्छरणम् एकं मुक्त्वा, मत्तत्त्ववेदनाभावादेव न मां भजते॥ O Arjuna, aham, I, however; veda, know; samatīāni, the past beings; and vartamānāni, the present. I know ca, also; bhaviṣyāṇi, the future; bhūtāni, beings. Tu, but; na kaścana, no one; veda, knows; mām, Me. Except the one person who is My devotee and has taken refuge in Me, no one adores Me, just because he does not know My reality.
केन पुनः मत्तत्त्ववेदनप्रतिबन्धेन प्रतिबद्धानि सन्ति जायमानानि सर्वभूतानि मां न विदन्ति इत्यपेक्षायामिदमाह – ‘What, again,is the obstruction to knowing Your reality, being prevented by which the creatures that are born do not know You?’ In anticipation of such a question, the Lord says this:
icchā-dveṣa-samuttha, dvam-dva-moha, bhārata; sarva-bhūta, sammoha, sarga, √yā, param-tapa. भारत, परन्-तप, सर्गे इच्छा-द्वेष-समुत्थेन द्वन्-द्व-मोहेन सर्व-भूतानि सम्मोहं यान्ति॥ O Arjuna, Scorcher of Foes, all beings at birth – because of the delusion occasioned by the natural pairs of opposites, (which delusion is) born of requiring and aversion – become completely deluded.
By (delusion) born of requiring and aversion (इच्छा-द्वेष-समुत्थेन),
(by) the delusion occasioned by the natural pairs of opposites (द्वन्-द्व-मोहेन), O (brilliant) son of India (भारत = अर्जुन),
all beings, deluded (सर्व-भूतानि सम्मोहं)
at birth they become (सर्गे यान्ति), O scorcher of foes (परन्-तप = अर्जुन).
1. भारत
(अर्जुन) O Descendant of Emperor भरत, (Brilliant) Son of India
इच्छा-द्वेष-समुत्थेन इच्छा च द्वेषश्च इच्छाद्वेषौ ताभ्यां समुत्तिष्ठतीति इच्छाद्वेषसमुत्थः तेन इच्छाद्वेषसमुत्थेन। Icchā-dveṣa-samutthena, by what arises from likes and dislikes: icchā, likes, and dveṣa, dislikes, are icchā-dveṣau; anything arising from them is icchā-dveṣa-samutthaḥ. (Creatures are deluded) by that.
केनेति विशेषापेक्षायामिदमाह – द्वन्द्व-मोहेन द्वन्द्वनिमित्तः मोहः द्वन्द्वमोहः तेन। By what? When that is thus sought to be known in particular, the Lord answers: dvandva-mohena, by the delusion of duality. Delusion (moha) that originates from duality (dvan-dva. ‘two-two’) is dvandva-moha.
तावेव इच्छाद्वेषौ शीतोष्णवत् परस्परविरुद्धौ सुखदुःखतद्धेतुविषयौ यथाकालं सर्वभूतैः सम्बध्यमानौ द्वन्द्वशब्देन अभिधीयेते। Those very likes and dislikes, which are mutually opposed like heat and cold, which relate to happiness and sorrow and their causes, and which come into association with all beings in due course, are termed as duality (and this deludes all creatures).
यत्र यदा इच्छाद्वेषौ सुख-दुःख-तद्धेतु-सम्प्राप्त्या लब्धात्मकौ भवतः, तदा तौ सर्वभूतानां प्रज्ञायाः स्ववशापादनद्वारेण परमार्थात्म-तत्त्व-विषय-ज्ञानोत्पत्ति-प्रतिबन्ध-कारणं मोहं जनयतः। As regards them, when likes and dislikes arise from the experience of happiness, sorrow and their causes, then, by bringing the wisdom of all beings under their control, they create bewilderment which is the cause of the impediment to the rise of knowledge about the reality of Self, the supreme Truth. Indeed, exact knowledge about objects even in the external world does not arise in one whose mind is overpowered by the defects, viz likes and dislikes.
न हि इच्छा-द्वेष-दोष-वशीकृत-चित्तस्य यथाभूतार्थ-विषय-ज्ञानम् उत्पद्यते बहिरपि, किमु वक्तव्यं ताभ्यामाविष्टबुद्धेः संमूढस्य प्रत्यगात्मनि बहुप्रतिबन्धे ज्ञानं नोत्पद्यत इति। It goes without saying that knowledge of the indwelling Self, beset with many obstacles as it is, does not arise in a completely bewildered person whose intelligence has been overcome by them.
अतः तेन इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन, भारत भरतान्वयज। सर्व-भूतानि संमोहितानि सन्ति संमोहं संमूढतां सर्गे जन्मनि, उत्पत्तिकाले इत्येतत्, यान्ति गच्छन्ति हे परन्तप। Therefore, bhārata, O scion of the Bharata dynasty; owing to that delusion of duality arising from likes and dislikes, sarva-bhūtāni, all creatures become deluded. Paran-tapa, O destroyer of foes; they yānti sammoham, become bewildered, come under delusion; sarge, at the time of their birth, i.e. at the time of their origination.
मोहवशान्येव सर्वभूतानि जायमानानि जायन्ते इत्यभिप्रायः। यतः एवम्, अतः तेन द्वन्द्वमोहेन प्रतिबद्धप्रज्ञानानि सर्वभूतानि संमोहितानि मामात्मभूतं न जानन्ति, अत एव आत्मभावे मां न भजन्ते॥ The idea is that all creatures that come into being do so prepossessed by delusion. ‘Since this is so, therefore all creatures, being deluded and having their wisdom obstructed by that delusion of duality, do not know Me who am their Self. Hence, they do not adore Me as their Self.’
के पुनः अनेन द्वन्द्वमोहेन निर्मुक्ताः सन्तः त्वां विदित्वा यथाशास्त्रमात्मभावेन भजन्ते इत्यपेक्षितमर्थं दर्शितुम् उच्यते – ‘Who, again, are those that, becoming free from the delusion of duality, come to know You, and adore You as the Self in accordance with the scriptures?’ In order to elaborate the subject enquired about, it is being said::
yad, tu, anta-gata, pāpa, jana, puṇya-karman; tad, dvam-dva-moha-nirmukta, √bhaj, asmad, dṛḍha-vrata. येषां तु पुण्य-कर्मणां जनानां पापम् अन्त-गतं, ते द्वन्-द्व-मोह-निर्मुक्ताः दृढ-व्रताः मां भजन्ते॥ But those people of adaptive action whose karma demerit (and merit) has come to an end – being freed from the delusion occasioned by the (natural) pairs of opposites – and whose commitment is firm, they worship Me (as themselves).
But those whose (येषां तु) karma demerit (and merit) has come to an end (अन्त-गतं पापम्),
for these people of adaptive action (जनानां पुण्य-कर्मणाम्),
they being freed from the delusion occasioned by the (natural) pairs of opposites (ते द्वन्-द्व-मोह-निर्मुक्ताः)
worship Me (as themselves) (भजन्ते मां), they being of firm commitment (दृढ-व्रताः).
from the delusion occasioned by the [natural] pairs of opposites
6. -निर्मुक्ताः
being freed
fr. द्वन्द्व-मोह-निर्मुक्त a. m. pl. nom.
8. दृढ-व्रताः
and whose commitment is firm
fr. दृढ-व्रत a. m. pl. nom.
10. मां भजन्ते
worship Me [as themselves]
fr. अहम् prn. sg. acc.; √भज् 1.Ā. pr. 3rd pl.
येषां तु पुनः अन्त-गतं समाप्तप्रायं क्षीणं पापं जनानां पुण्य-कर्मणां पुण्यं कर्म येषां सत्त्वशुद्धिकारणं विद्यते ते पुण्यकर्माणः तेषां पुण्यकर्मणाम्, ते द्वन्द्व-मोह-निर्मुक्ताः यथोक्तेन द्वन्द्वमोहेन निर्मुक्ताः भजन्ते मां परमात्मानं दृढ-व्रताः। ‘एवमेव परमार्थतत्त्वं नान्यथा’ इत्येवं सर्वपरित्यागव्रतेन निश्चितविज्ञानाः दृढव्रताः उच्यन्ते॥ Yeṣām janānām, those persons; tu, on the other hand; puṇya-karmaṇām, who are of virtuous deeds, in whom exist virtuous deeds that are the cause of purification of the mind; whose pāpam, sin; anta-gatam, has come to an end, is almost eradicated, attenuated; te, they; dvandva-moha-nirmuktāḥ, being free from the delusion of duality as described; and dṛḍha-vratāḥ, firm in their convictions – those who
[•Here Ast. adds, ‘sarva-parityāga-vratena, through the vow of relinquishing everything’.-Tr.•]
have the firm knowledge that the supreme Reality is such alone and not otherwise are called dṛḍha-vratāḥ–; bhajante, adore; mām, Me, the supreme Self.
ते किमर्थं भजन्ते इत्युच्यते – Why do they worship? This is being answered:
jarā-maraṇa-mokṣa, asmad, āśritya, √yat, yad; tad, brahman, tad, √vid, kṛtsna, adhi-ātma, karman, ca, a-khila. ये माम् आश्रित्य जरा-मरण-मोक्षाय यतन्ति, ते तद् ब्रह्म कृत्स्नम् अध्यात्मं [विदुः], कर्म च अ-खिलं विदुः॥ Those who make effort for freedom from old age and death – taking refuge in Me – they know that brahman (reality, Me) in entirety as adhyātma (centered on/existing in the body – as pratyag-ātmā, themselves) and (they know) all about karma.
For freedom from old age and death (जरा-मरण-मोक्षाय),
taking refuge in Me (माम् आश्रित्य), those who make effort (यतन्ति ये),
they know that brahman (reality, Me) in entirety (ते ब्रह्म तद् विदुः कृत्स्नम्)
as adhyātma (centered on/existing in the body) (अध्यात्मं) and (they know) all about karma (कर्म च अ-खिलम्).
जरा-मरण-मोक्षाय जरामरणयोः मोक्षार्थं मां परमेश्वरम् आश्रित्य मत्समाहितचित्ताः सन्तः यतन्ति प्रयतन्ते ये, ते यत् ब्रह्म परं तत् विदुः कृत्स्नं समस्तम् अध्यात्मं प्रत्यगात्मविषयं वस्तु तत् विदुः, कर्म च अखिलं समस्तं विदुः॥ Ye, those who; yatanti, strive; āśritya, by resorting; mām, to Me, the supreme God, by having their minds absorbed in Me; jarā-maraṇa-mokṣāya, for becoming free from old age and death; te, they; viduḥ, know; tat, that; brahma, Brahman, which is the Supreme; they know kṛtsnam, everything; about adhyātmam, the individual Self, that indwelling entity; ca, and; they know a-khilam, all; about karma, actions.
sa-adhi-bhūta-adhi-daivam, asmad, sa-adhi-yajñam, ca, yad, √vid; prayāṇa-kāla, api, ca, asmad, tad, √vid, yukta-cetas. ये मां स-अधिभूत-अधिदैवं स-अधियज्ञं च विदुः, युक्त-चेतसः प्रयाण-काले अपि च – ते मां विदुः॥ Those who know Me as adhibhūta (centered on/existing in beings) and adhidaiva (centered on/existing in deities) and as adhiyajña (centered on/existing in rituals), whose minds are absorbed in Me even at the moment of death – they know Me.
Me as adhibhūta (centered on/existing in beings) and adhidaiva (centered on/existing in deities) (स-अधिभूत-अधिदैवं माम्),
and as adhiyajña (centered on/existing in rituals) (स-अधियज्ञं च), those who know (ये विदुः),
even at the moment of death (प्रयाण-काले अपि च), Me (माम्)
they know (ते विदुः) whose minds are absorbed (in Me) (युक्त-चेतसः).
fr. अहम् prn. sg. acc.; √विद् P. perf. 3rd pl. (SG.5.28:)
साधिभूताधिदैवम् अधि-भूतं च अधि-दैवं च अधिभूताधिदैवम्, सह अधिभूताधिदैवेन वर्तते इति साधिभूताधिदैवं च मां ये विदुः, साधि-यज्ञं च सह अधि-यज्ञेन साधि-यज्ञं ये विदुः, प्रयाण-काले मरणकाले अपि च मां ते विदुः युक्त-चेतसः समाहितचित्ता इति॥ Ye, those who; viduḥ, know; mām, Me; sa-adhi-bhūta-adhi-daivam, as existing in the physical and the divine planes; ca, and also; sa-adhi-yajñam, as existing in the context of the sacrifice; te, they; yukta-cetasaḥ, of concentrated minds – those who have their minds absorbed in God; viduḥ, know; mām, Me; api ca, even; prayāṇa-kāle, at the time of death.
[•For those who are devoted to God, there is not only the knowledge of Brahman as identified with all individuals and all actions (see previous verse), but also the knowledge of It as existing in all things on the physical, the divine and the sacrificial planes. Those who realize Brahman as existing in the context of all the five, viz of the individual, of actions, of the physical, of the divine, and of the sacrifices – for them with such a realization there is no forgetting, loss of awareness, of Brahman even at the critical moment of death.•]
om, tad, sat. iti, śrīmat-bhagavat-gītā, upaniṣad, brahma-vidyā, yoga-śāstra, śrī-kṛṣṇa-arjuna-saṃvāda, jñāna-vijñāna-yoga, nāma, saptama, adhyāya. Om (brahman, the witness of all) is that (only) reality. Thus ends the seventh chapter, called “The Topic of Knowledge and Its Assimilation,” of the (eighteen chapters of) Songs of the Glorious Lord, which is (looked upon as) sacred teaching (Upaniṣad) and (whose teaching is) in (the form of) a dialogue between Śrī Kṛṣṇa and Arjuna, (the subject matter being) knowledge of brahman and yoga.
‘ते ब्रह्म तद्विदुः कृत्स्नम्’ (BhG.7.29) इत्यादिना भगवता अर्जुनस्य प्रश्नबीजानि उपदिष्टानि। In the text, ‘...they know that Brahman, everything (about the individual Self)’ (BhG.7.29) etc., the Lord has created scope for Arjuna's questions.
अतः तत्प्रश्नार्थम् अर्जुनः उवाच – Consequently, by way of raising those questions:
arjuna, √vac: kim, tad, brahman, kim, adhi-ātma, kim, karman, puruṣa-uttama; adhi-bhūta, ca, kim, prokta, adhi-daiva, kim, √vac. adhi-yajña, katham, kim, atra, deha, idam, madhu-sūdana; prayāṇa-kāla, ca, katham, jñeya, √as, niyata-ātman. अर्जुनः उवाच। पुरुष-उत्तम, किं तद् ब्रह्म, किम् अध्यात्मं, किं कर्म, अधिभूतं किं प्रोक्तम्, अधिदैवं च किम् उच्यते॥ अत्र अस्मिन् देहे कः कथम् अधियज्ञः, मधु-सूदन। प्रयाण-काले च नियत-आत्मभिः कथं ज्ञेयः असि॥ Arjuna said: O Kṛṣṇa, what is that brahman (reality)? What is adhyātma (centered on the body)? What is karma (action and its result)? What is called adhibhūta (centered on beings)? And what is called adhidaiva (centered on the deities)? Here, in this body, what and how is (attained) adhiyajña (the one centered on ritual), O Kṛṣṇa? And, at the moment of death, how are those who have mastered the mind to know You?
अर्जुनः उवाच। What is that brahman (reality) (किं तद् ब्रह्म)? What is adhyātma (centered on the body) (किम् अध्यात्मम्)?
What is karma (action and its result) (किं कर्म), O being who transcends (the perishable and the imperishable) (पुरुष-उत्तम = कृष्ण)?
What is called adhibhūta (centered on beings) (अधिभूतं च किं प्रोक्तम्)?
What is called adhidaiva (centered on the deities) (अधिदैवं किम् उच्यते)?
What and how is (attained) adhiyajña (the one centered on ritual) here (अधियज्ञः कथं कः अत्र)
in this body (देहे अस्मिन्), O destroyer of the demon Madhu (मधु-सूदन = कृष्ण)?
And, at the moment of death, how (प्रयाण-काले च कथम्)
are those who have mastered the mind to know You (ज्ञेयः असि नियत-आत्मभिः)?
1. अर्जुनः उवाच
अर्जुन said
fr. अर्जुन m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
2. पुरुष-उत्तम
(कृष्ण) O Being Who Transcends (the perishable and the imperishable)
fr. पुरुष-उत्तम m. sg. voc.
3. किं तद् ब्रह्म
what is that ब्रह्मन्?
fr. किम् prn. n. sg. nom.; तद् prn. n. sg. nom.; ब्रह्मन् n. sg. nom.
4. किम् अध्यात्मं
what is अध्यात्म?
fr. किम् prn. n. sg. nom.; अधि-आत्म n. sg. nom. (SG.6.36:)
5. किं कर्म
what is कर्मन्?
fr. किम् prn. n. sg. nom.; कर्मन् n. sg. nom. (SG.3.22:)
एषां प्रश्नानां यथाक्रमं निर्णयाय श्रीभगवानुवाच – In order to settle these questions serially:
śrī-bhagavat, √vac: a-kṣara, brahman, parama, sva-bhāva, adhi-ātma, √vac; bhūta-bhāva-udbhava-kara, visarga, karma-sañjñita. श्री-भगवान् उवाच। अ-क्षरं परमं ब्रह्म। स्व-भावः अध्यात्मम् उच्यते। भूत-भाव-उद्भव-करः विसर्गः कर्म-सञ्ज्ञितः॥ The Lord said: Brahman (reality) is changeless and limitless. Adhyātma (the self – centered on the body) is said to be of its (brahman’s) nature. What is called karma is (an act of) offering (in what should be a sacred act, yajña, and its result, phala) that causes the arising of existence (embodiment) of beings.
श्री-भगवान् उवाच। Brahman (reality) is changeless and limitless (अ-क्षरं ब्रह्म परमम्).
Adhyātma (the self centered on the body) is said to be of its (brahman’s) nature (स्व-भावः अध्यात्मम् उच्यते).
What causes the arising of existence (embodiment) of beings (भूत-भाव-उद्भव-करः)
is called karma as (what should be a sacred) offering (विसर्गः कर्म-सञ्ज्ञितः).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
अक्षरं न क्षरतीति अक्षरं परमात्मा, ‘एतस्य वा अक्षरस्य प्रशासने गार्गि’ (BrhUEng.3.8.9) इति श्रुतेः। ओङ्कारस्य च ‘ओमित्येकाक्षरं ब्रह्म’ (BhG.8.13) इति परेण विशेषणात् अग्रहणम्। परमम् इति च निरतिशये ब्रह्मणि अक्षरे उपपन्नतरम् विशेषणम्। A-kṣaram means that which does not perish (na kṣarati), the supreme Self. This agrees with the Upaniṣad text, ‘Under the mighty rule of this Immutable, O Gargī...’ (BrhUEng.3.8.9). And (the letter) Om is not accepted here [•as the meaning of a-kṣara (lit. letter)•], because of its being mentioned (as a letter) later on in, ‘The single letter Om, which is Brahman’ (BhG.8.13). Besides, the adjective param, supreme, is more appropriate with regard to the absolute, immutable Brahman.
तस्यैव परस्य ब्रह्मणः प्रतिदेहं प्रत्यगात्मभावः स्व-भावः, स्वो भावः स्वभावः अध्यात्मम् उच्यते। आत्मानं देहम् अधिकृत्य प्रत्यगात्मतया प्रवृत्तं परमार्थब्रह्मावसानं वस्तु स्वभावः अध्यात्मम् उच्यते अध्यात्मशब्देन अभिधीयते। By sva-bhāva, self-hood, is meant the existence of that very supreme Brahman in every body as the indwelling Self. Sva-bhāvaḥ ucyate, self-hood is said to be, is referred to by the word; adhyātmam (adhi-ātmam), the entity which, as the indwelling Self, exists in the body (ātmā) by making it its habitat (adhikṛtya), and which in the ultimate analysis is the supreme Brahman.विसर्गःभूत-भावोद्भव-करः भूतानां भावः भूतभावः तस्य उद्भवः भूतभावोद्भवः तं करोतीति भूतभावोद्भवकरः, भूतवस्तूत्पत्तिकर इत्यर्थः। विसर्जनं देवतोद्देशेन चरुपुरोडाशादेः द्रव्यस्य परित्यागः, स एष विसर्गलक्षणो यज्ञः कर्म-संज्ञितः कर्मशब्दित इत्येतत्। एतस्मात् हि बीजभूतात् वृष्ट्यादिक्रमेण स्थावरजङ्गमानि भूतानि उद्भवन्ति॥ Visargaḥ, the offerings, the giving away to gods of things like porridge,
[•Caru: An oblations of rice, barley and pulse boiled-together to be offered to gods.•]
cake, etc.; bhūta-bhāva-udbhava-karaḥ, which bring about the origin of the existence of things; is karma-sañjñitaḥ, meant by action. This sacrifice consisting in pouring of oblations is called action. The existence (bhāva) of (moving and non-moving) things (bhūta) is bhūta-bhāva. The coming into being (udbhava) of that (existence) is bhūta-bhāva-udbhavah. That which causes (karoti) this is bhūta-bhāva-udbhava-karaḥ, i.e. the originator of existing things. It is needed from this source that all beings, moving and non-moving, originate through the successive processes of rainfall, etc. (see BhG.3.14-15).
adhi-bhūta, kṣara, bhāva, puruṣa, ca, adhi-daivata; adhi-yajña, asmad, eva, atra, deha, deha-bhṛt, vara. क्षरः भावः अधिभूतम्। पुरुषः [हिरण्य-गर्भः इत्यर्थः] च अधिदैवतम्। अत्र देहे अधियज्ञः अहम् एव, देह-भृतां वर॥ Adhibhūta (the world – centered on beings/things) is perishable existence. And adhidaivata (adhidaiva, the chief deity – centered on deities) is puruṣa (the cosmic person, called Hiraṇya-garbha). Adhiyajña (centered on yajña, ritual) here, in the body, is Me alone, O Exalted Among the Embodied Ones.
Adhibhūta (the world, centered on beings/things) is perishable existence (अधिभूतं क्षरः भावः).
And adhidaivata (adhidaiva, the chief deity – centered on deities) is puruṣa (the cosmic person) (पुरुषः च अधिदैवतम्).
Adhiyajña (centered on yajña, ritual) is Me alone here (अधियज्ञः अहम् एव अत्र)
in the body (देहे), O exalted among the embodied ones (देह-भृतां वर = अर्जुन).
अधि-भूतं प्राणिजातम् अधिकृत्य भवतीति। कोऽसौ? क्षरः क्षरतीति क्षरः विनाशी, भावः यत्किञ्चित् जनिमत् वस्तु इत्यर्थः। Adhi-bhūtam, that which exists in the physical plane, i.e. that which exists by comprising all creatures; – what is it? – it consists of the kṣaraḥ bhāvaḥ, mutable entity. Kṣaraḥ is that which is mutable, which is destructible; bhāvaḥ means anything whatsoever that has origination. This is meaning.पुरुषः पूर्णम् अनेन सर्वम् इति, पुरि शयनात् वा, पुरुषः आदित्यान्तर्गतो हिरण्यगर्भः, सर्वप्राणिकरणानाम् अनुग्राहकः, सः अधि-दैवतम्। Puruṣaḥ means the Person, derived in the sense of he by whom all things are pervaded; or, he who lies in every heart. He is Hiraṇya-garbha, who resides in the Sun and sustains the organs of all creatures. He is adhi-daivatam, the entity existing in the divine plane.अधि-यज्ञः सर्वयज्ञाभिमानिनी विष्ण्वाख्या देवता, ‘यज्ञो वै विष्णुः’ (तै. सं. १-७-४) इति श्रुतेः। स हि विष्णुः अहम् एव, अत्र अस्मिन् देहे यो यज्ञः तस्य अहम् अधियज्ञः, यज्ञो हि देहनिर्वर्त्यत्वेन देहसमवायी इति देहाधिकरणो भवति, देह-भृतां वर॥ Deha-bhṛtām vara, O best among the embodied beings; adhi-yajñaḥ, the entity existing in sacrifices, is the Deity, called Viṣṇu, presiding over all sacrifices – which agrees with the Veda text, ‘Sacrifice is indeed Viṣṇu’ (Tai, Sam. 1.7.4). Aham eva, I Myself, who am that very Viṣṇu; am adhi-yajñaḥ., the entity existing in the sacrifice; which is going on atra dehe, in this body. Since a sacrifice is performed with body, therefore it is closely associated with the body. In this sense it is said to be going on in the body.
anta-kāla, ca, asmad, eva, smarat, muktvā, kalevara; yad, pra-√yā, tad, mad-bhāva, √yā, na, √as, atra, saṃśaya. अन्त-काले च माम् एव स्मरन्, कलेवरं मुक्त्वा, यः प्रयाति, सः मद्-भावं याति। अत्र संशयः न अस्ति॥ Remembering Me alone at the moment of death, having given up the body, the one who (as though) departs (from the standpoint of the wise person’s, jñānī’s, subtle mind dissipating upon leaving the physical body) – that one attains My nature (complete freedom, called mokṣa). In this there is no doubt.
At the moment of death (अन्त-काले च), Me alone (माम् एव)
remembering (truly knowing) (स्मरन्), having given up the body (मुक्त्वा कलेवरम्),
the one who (as though) departs (from the body) (यः प्रयाति), that one (सः), My nature (complete freedom, called mokṣa) (मद्-भावम्)
attains (याति). In this there is no doubt (न अस्ति अत्र संशयः).
fr. संशय m. sg. nom.; न in.; √अस् 2.P. pr. 3rd sg.
अन्तकाले मरणकाले च माम् एव परमेश्वरं विष्णुं स्मरन् मुक्त्वा परित्यज्य कलेवरं शरीरं यः प्रयाति गच्छति, सः मद्भावं वैष्णवं तत्त्वं याति। Ca, and ; anta-kāle, at the time of death; yaḥ, anyone who; prayāti, departs; muktvā, by giving up; the kalevaram, body; smaran, while thinking; mām eva, of Me alone, who am the supreme Lord Viṣṇu (the adhi-yajña, not just this avatāra); saḥ, he; yāti, attains; mad-bhāvam, My state, the Reality that is Viṣṇu.न अस्ति न विद्यते अत्र अस्मिन् अर्थे संशयः – याति वा न वा इति॥ Asti, there is; na, no; saṃśayaḥ, doubt; atra, about this, in this regard, as to whether he attains (Me) or not.
न मद्विषय एव अयं नियमः। किं तर्हि? – ‘This rule does not apply in relation to me alone.’ ‘What then?’
yad, yad, vā, api, smarat, bhāva, √tyaj, anta, kalevara; tad, tad, eva, √i, kaunteya, sadā, tad-hhāva-bhāvita. कौन्तेय, अन्ते कलेवरं त्यजति, यं यं वा अपि भावं स्मरन्, सदा तद्-भाव-भावितः [सन्] तं तम् एव एति॥ O Arjuna, (when) in the end one gives up the body, whatever thing one (naturally) remembers – always having been made in that state (of obsession through constant contemplation of whatever is ultimate to one) – that alone one reaches (as a positive or negative result, depending on whether one acted upon the obsessions in keeping with dharma or not).
Whatever thing one (naturally) remembers (यं यं वा अपि स्मरन् भावम्),
(when) in the end one gives up the body (त्यजति अन्ते कलेवरम्),
that alone one reaches (तं तम् एव एति), O son of Kuntī (कौन्तेय = अर्जुन),
always having been made in that state (in constant contemplation of what is one’s ultimate) (सदा तद्-भाव-भावितः).
1. कौन्तेय
(अर्जुन) O Son of कुन्ती
fr. कौन्तेय m. sg. voc.
2. अन्ते
[when] in the end
fr. अन्त n. sg. loc.
3. कलेवरं त्यजति
one gives up the body
fr. कलेवर n. sg. acc.; √त्यज् 1.P. pr. 3rd sg.
4. यं यं वा अपि
whatever
fr. यद् prn. m. sg. acc. (SG.7.6.B.2.e:); वा in.; अपि in.
5. भावं स्मरन्
thing one [naturally] remembers
fr. भाव m. sg. acc.; स्मरत् pr. pt. of √स्मृ pt. m. sg. nom.
यं यं वा अपि यं यं भावं देवताविशेषं स्मरन् चिन्तयन् त्यजति परित्यजति अन्ते अन्तकाले प्राणवियोगकाले कलेवरं शरीरं तं तम् एव स्मृतं भावम् एव एति नान्यं कौन्तेय, सदा सर्वदा तद्-भाव-भावितः तस्मिन् भावः तद्भावः स भावितः स्मर्यमाणतया अभ्यस्तः येन सः तद्भावभावितः सन्॥ O Son of Kuntī, smaran, thinking of; bhāvam, any entity, any particular deity; yam yam vā api, which ever it may be; tyajati, one gives up; the kalevaram, body; ante, at the end, at the time of the departure of life; eti, he attains; tam tam eva, that very one, that very entity which is remembered – none else; having been sadā, always; tad-bhāva-bhāvitaḥ, engrossed in its thought. Engrossment in it is tad-bhāvaḥ; one by whom that is remembered as a matter of habitual recollection is tad-bhāva-bhāvitaḥ.
यस्मात् एवम् अन्त्या भावना देहान्तरप्राप्तौ कारणम् – Since the last thought is thus the cause of acquiring the next body:
tasmāt, sarva, kāla, asmad, anu-√smṛ, √yudh, ca; asmad, arpita-manas-buddhi, asmad, eva, √i, a-samśayam. तस्मात् सर्वेषु कालेषु माम् अनुस्मर युध्य च। मयि अर्पित-मनो-बुद्धिः माम् एव अ-संशयम् एष्यसि॥ Therefore, please remember Me (as presented in this teaching) at all times and fight (O Arjuna). Being one whose mind and intellect are both offered unto Me (the Lord – as nature, prakṛti, the cosmic order), without a doubt you will reach Me (as reality, brahman) alone.
Therefore (तस्मात्), at all times (सर्वेषु कालेषु)
remember Me (as presented in this teaching) (माम् अनुस्मर) and fight (O Arjuna) (युध्य च).
Being one whose mind and intellect are offered unto Me (the Lord, as the cosmic order) (मयि अर्पित-मनो-बुद्धिः),
you will reach Me (as reality, brahman) alone (माम् एव एष्यसि) without a doubt (अ-संशयम्).
1. तस्मात्
therefore
fr. तस्मात् in.
3. सर्वेषु कालेषु
at all times
fr. सर्व prn. a. m. pl. loc. (SG.4.16.2:); काल m. pl. loc.
2. माम् अनुस्मर
please remember Me [as presented in this teaching]
तस्मात् सर्वेषु कालेषु माम् अनुस्मर यथाशास्त्रम्। युध्य च युद्धं च स्वधर्मं कुरु। मयि वासुदेवे अर्पिते मनोबुद्धी यस्य तव स त्वं मयि अर्पित-मनो-बुद्धिः सन् माम् एव यथास्मृतम् एष्यसि आगमिष्यसि, असंशयः न संशयः अत्र विद्यते॥ Tasmāt, therefore; anusmara, think of; mām, Me, in the way prescribed by the scriptures; sarveṣu kāleṣu, at all times; and yudhya, fight, engage yourself in war, which is your own (caste) duty. A-saṃśayaḥ, there is no doubt in this matter; that arpita-mano-buddhiḥ, by dedicating your mind and intellect; mayi; to Me; eṣyasi, you – you who have thus dedicated our mind and intellect to Me, Vāsu-deva – will attain; mām eva, Me alone, as I shall be remembered.
[•When the Lord instructs Arjuna to think of Him, and at the same time engage in war, it may seem that He envisages a combination of Knowledge and action. But this is not so, because when one thinks of all actions, accessories and results that come within the purview of the mind and the intellect as Brahman (Vāsu-deva, the shinning being with All), it is denied that actions etc. have any separate reality apart from Brahman. Therefore no combination is involved here.•]
abhyāsa-yoga-yukta, cetas, na-anya-gāmin; parama, puruṣa, divya, √yā, pārtha, anucintayat. kavi, purāṇa, anuśāsitṛ, aṇu, aṇīyas, anu-√smṛ, yad; sarva, dhātṛ, a-citya-rūpa, āditya-varṇa, tamas, parastāt. पार्थ, अभ्यास-योग-युक्तेन न-अन्य-गामिना [च] चेतसा अनुचिन्तयन्, यः कविं, पुराणम्, अनुशासितारम्, अणोः अणीयांसं, सर्वस्य धातारम्, अ-चिन्त्य-रूपम्, आदित्य-वर्णं, तमसः परस्तात् अनुस्मरेत् – परमं दिव्यं पुरुषं याति॥ O Arjuna, accordingly (with My teaching), reflecting with a mind endowed with the yoga consisting of continued practice (study and contemplation) and not inclined to go elsewhere (to anything as not-Me), the one who would contemplate (continuously and at the moment of death) the all-knowing Lord (the kavi) – the one who is always there, the one who accordingly (through dharma) rules, subtler than the subtle (dimensionless), the dispenser of all (results of action), whose form cannot be comprehended, whose appearance is (illuminating) like the sun, and is beyond darkness (ignorance) – that one attains the limitless, effulgent person (puruṣa), Me.
Endowed with the yoga consisting of continued practice (study and contemplation) (अभ्यास-योग-युक्तेन),
with a mind (चेतसा) not inclined to go elsewhere (to anything as not-Me) (न-अन्य-गामिना),
the limitless, effulgent person (puruṣa, Me) (परमं पुरुषं दिव्यम्)
that one attains (याति), O son of Pṛthā (पार्थ = अर्जुन), accordingly (to My teaching) reflecting (अनुचिन्तयन्)
upon the all-knowing Lord (the kavi) (कविं), who is always there (पुराणम्), who accordingly (through dharma) rules (अनुशासितारम्),
(and) subtler than the subtle (dimensionless) (अणोः अणीयांसम्), the one who would contemplate (continuously and at the moment of death) (अनुस्मरेत् यः)
upon the dispenser of all (results of action) (सर्वस्य धातारम्), whose form cannot be comprehended (अ-चिन्त्य-रूपम्),
whose appearance is (illuminating) like the sun (आदित्य-वर्णं), and is beyond darkness (ignorance) (तमसः परस्तात्).
1. पार्थ
(अर्जुन) O Son of पृथा
fr. पार्थ m. sg. voc.
5. अभ्यास-
consisting of continued practice [–study and contemplation]
4. -योग-युक्तेन
endowed with the योग
fr. अभ्यास-योग-युक्त a. n. sg. inst.
6. न-अन्य-गामिना [च]
[and] not inclined to go elsewhere [to anything as not-Me]
would contemplate [continuously and at the moment of death]
fr. अनु + √स्मृ 1.P. pot. 3rd sg.
22. परमं दिव्यं
the limitless effulgent
fr. परम spv. a. m. sg. acc.; दिव्य a. m. sg. acc.
23. पुरुषं
पुरुष [Me]
fr. पुरुष m. sg. acc.
21. याति
that one attains
fr. √या 2.P. pr. 3rd sg.
अभ्यास-योग-युक्तेन मयि चित्तसमर्पणविषयभूते एकस्मिन् तुल्यप्रत्ययावृत्तिलक्षणः विलक्षणप्रत्ययानन्तरितः अभ्यासः स चाभ्यासो योगः तेन युक्तं तत्रैव व्यापृतं योगिनः चेतः तेन, चेतसा नान्य-गामिना न अन्यत्र विषयान्तरे गन्तुं शीलम् अस्येति नान्यगामि तेन नान्यगामिना, परमं निरतिशयं पुरुषं दिव्यं दिवि सूर्यमण्डले भवं याति गच्छति हे पार्थ अनुचिन्तयन् शास्त्राचार्योपदेशम् अनुध्यायन् इत्येतत्॥ Pārtha, O son of Pṛthā; anu-cintayan, by meditating, i.e. contemplating in accordance with (anu) the instruction of teachers and scriptures; cestasā, with a mind; abhyāsa-yoga-yuktena, engaged in the yoga of practice – abhyāsa, practice, consists in the repetition of the same kind of thought, uninterrupted by any contrary idea, with regard to Me who am the object of concentration of the mind; that practice itself is yoga; the mind of a yogi is engrossed (yuktam) in that itself; with a mind that is such, and na anya-gāminā, which does not stray away to anything else which is not inclined to go away to any other object; yāti, one reaches; the paramam, supreme, unsurpassed; puruṣam, Person; divyam, existing in the effulgent region (divi), in the Solar Orb.किंविशिष्टं च पुरुषं याति इति उच्यते – And, to what kind of a Person does he go? This is being stated:कविं क्रान्तदर्शिनं सर्वज्ञं पुराणं चिरन्तनम् अनुशासितारं सर्वस्य जगतः प्रशासितारम् अणोः सूक्ष्मादपि अणीयांसं सूक्ष्मतरम् अनुस्मरेत् अनुचिन्तयेत् यः कश्चित्, सर्वस्य कर्मफलजातस्य धातारं विधातारं विचित्रतया प्राणिभ्यो विभक्तारम्, अचिन्त्य-रूपं न अस्य रूपं नियतं विद्यमानमपि केनचित् चिन्तयितुं शक्यते इति अचिन्त्यरूपः तम्, आदित्य-वर्णम् आदित्यस्येव नित्यचैतन्यप्रकाशो वर्णो यस्य तम् आदित्यवर्णम्, तमसः परस्तात् अज्ञानलक्षणात् मोहान्धकारात् परं तम् अनुचिन्तयन् याति इति पूर्वेण सम्बन्धः॥ Yaḥ, he who, anyone who; anu-smaret, meditates on; kavim, the Omniscient, the Knower of things past, present and future; purāṇam, the Ancient, the Eternal; anu-śāsitāram, the Ruler, the Lord of the whole Universe; aṇīyāṃsam, subtler; aṇoḥ, than the subtle; dhātāram, the Ordainer; sarvasya, of every-thing – one who grants the fruits of actions, in all their varieties, individually to all creatures; a-cintya-rūpam, who is of inconceivable form – His form, though always existing, defies being conceived of by anybody; āditya-varṇam, who is effulgent like the sun, who is manifest as eternal Consciousness like the effulgence of the sun; and parastāt, beyond; tamasaḥ, darkness – beyond the darkness of delusion in the form of ignorance – (he attains the supreme Person). This verse is to be connected with the earlier itself thus: ‘by meditating (on Him)....he attains Him.’
prayāṇa-kāla, manas, a-cala, bhakti, yukta, yoga-bala, ca, eva; brū, madhya, prāṇa, āveśya, samyak, tad, tad, para, puruṣa, upa-√i, divya. प्रयाण-काले अ-चलेन मनसा भक्त्या युक्तः योग-बलेन च एव, भ्रुवोः मध्ये प्राणं सम्यक् आवेश्य सः तं परं दिव्यं पुरुषम् उपैति॥ At the moment of death, with a steady mind endowed with devotion and, indeed, with (mental) strength through yoga (continued practice of contemplation), properly placing (as a visualization) the (last) breath between the eye-brows, one attains (by being, not by movement) that limitless, effulgent person (puruṣa), Me.
At the moment of death (प्रयाण-काले), with a steady mind (मनसा अ-चलेन),
endowed with devotion (भक्त्या), and, indeed, with (mental) strength through yoga (continued contemplation) (युक्तः योग-बलेन च एव)
properly placing (as a visualization) the (last) breath between the eye-brows (भ्रुवोः मध्ये प्राणम् आवेश्य सम्यक्),
one attains (by being, not by movement) that limitless, effulgent person (puruṣa, Me) (सः तं परं पुरुषम् उपैति दिव्यम्).
1. प्रयाण-काले
at the moment of death
fr. प्रयाण-काल m. sg. loc.
2. अ-चलेन मनसा
with a steady mind
fr. अचल a. n. sg. inst.; मनस् n. sg. inst. (SG.3.6:)
3. भक्त्या युक्तः
endowed with devotion
fr. भक्ति f. sg. inst.; युक्त pp. of √युज् a. m. sg. nom. (SG.2.81:)
5. योग-बलेन
with [mental] strength through योग (continued practice of contemplation)
प्रयाण-काले मरणकाले मनसा अचलेन चलनवर्जितेन भक्त्या युक्तः भजनं भक्तिः तया युक्तः योग-बलेन च एव योगस्य बलं योगबलं समाधिज-संस्कार-प्रचय-जनित-चित्त-स्थैर्य-लक्षणं योगबलं तेन च युक्तः इत्यर्थः, पूर्वं हृदयपुण्डरीके वशीकृत्य चित्तं ततः ऊर्ध्वगामिन्या नाड्या भूमिजयक्रमेण भ्रुवोः मध्ये प्राणम् आवेश्य स्थापयित्वा सम्यक् अप्रमत्तः सन्, सः एवं विद्वान् योगी ‘कविं पुराणम्’ (BhG.8.9) इत्यादिलक्षणं तं परं परतरं पुरुषम् उपैति प्रतिपद्यते दिव्यं द्योतनात्मकम्॥ Prayāṇa-kāle, at the time of death; after first brining the mind under control in the lotus of the heart, and then lifting up the vital force – through the nerve going upward – by gradually gaining control over (the rudiments of nature such as) earth etc. [•Space, air, fire, water and earth.•] and after that, samyak, āveśya, having fully fixed; prāṇam, the Prāṇa (vital force); madhye, between; the bhruvoḥ, eye-brows, without losing attention; a-calena manasā, with an unwavering mind; he, the yogī possessed of such wisdom, yuktaḥ, imbued; bhaktyā, with devotion, deep love; ca eva, as also; yoga-balena,
[•Yoga means spiritual absorption, the fixing of the mind on Reality alone, to the exclusion of any other object.•]
with the strength of concentration – i.e; imbued with that (strength) also, consisting in steadfastness of the mind arising from accumulation of impressions resulting from spiritual absorption; upaiti, reaches; tam, that; divyam, resplendent; param, supreme; puruṣam, Person, described as ‘the Omniscient, the Ancient,’ etc.
पुनरपि वक्ष्यमाणेन उपायेन प्रतिपित्सितस्य ब्रह्मणो वेदविद्वदनादिविशेषणविशेष्यस्य अभिधानं करोति भगवान् – The Lord again speaks of Brahman which is sought to be attained by the process going to be stated, and which is described through such characteristics as, ‘What is declared by the knowers of the Vedas,’ etc.:
yad, a-kṣara, veda-vid, √vad, √viś, yad, yati, vīta-rāga; yad, icchat, brahma-carya, √car, tad, yuṣmad, pada, saṅgraheṇa, pra-√vac. यद् अ-क्षरं, वेद-विदः वदन्ति, यद् वीत-रागाः यतयः विशन्ति, यद् इच्छन्तः ब्रह्म-चर्यं चरन्ति – तद् पदं ते (=तुभ्यं) सङ्ग्रहेण प्रवक्ष्ये॥ I will briefly tell you about that end – which is imperishable, which the knowers of the Veda declare, which renunciates (yatis) who are free from longing enter, and desiring which they take to brahma-carya (living for only attaining brahman).
Which is imperishable (यद् अ-क्षरं), which the knowers of the Veda declare (वेद-विदः वदन्ति),
which renunciates (yatis) who are free from longing enter (विशन्ति यद् यतयः वीत-रागाः),
(and) desiring which (यद् इच्छन्तः) they take to brahma-carya (living for only attaining brahman) (ब्रह्म-चर्यं चरन्ति),
about that end, to you (तद् ते पदं) I will briefly tell (सङ्ग्रहेण प्रवक्ष्ये).
यत् अक्षरं न क्षरतीति अक्षरम् अविनाशि वेदविदः वेदार्थज्ञाः वदन्ति, ‘तद्वा एतदक्षरं गार्गि ब्राह्मणा अभिवदन्ति’ (BrhUEng.3.8.8) इति श्रुतेः, सर्वविशेषनिवर्तकत्वेन अभिवदन्ति ‘अस्थूलमनणु’ इत्यादि। किञ्च – विशन्ति प्रविशन्ति सम्यग्दर्शनप्राप्तौ सत्यां यत् यतयः यतनशीलाः संन्यासिनः वीत-रागाः वीतः विगतः रागः येभ्यः ते वीतरागाः। यच् च अक्षरम् इच्छन्तः – ज्ञातुम् इति वाक्यशेषः – ब्रह्म-चर्यं गुरौ चरन्ति आचरन्ति, तत् ते पदं तत् अक्षराख्यं पदं पदनीयं ते तव सङ्ग्रहेण सङ्ग्रहः सङ्क्षेपः तेन सङ्क्षेपेण प्रवक्ष्ये कथयिष्यामि॥ Pravakṣye, I shall speak; te, to you; saṅgraheṇa, briefly; tat, of that; which is called the a-kṣaram, immutable – that which does not get exhausted, which is indestructible; padam, Goal to be reached; yat, which; veda-vidaḥ, the knowers of the Vedas, the knowers of the purport of the Vedas; vedanti, declare, speak of It as opposed to all qualifications – ‘It is neither gross nor minute’ (BrhUEng.3.8.8) etc.– , in accordance with the Upaniṣad text, 'O Gargī, the knowers of Brahman say this Immutable (Brahman) is that' (ibid); and further, yat, into which, after the attainment of complete realization; viśanti, enter; yatayaḥ, the diligent ones, the monks; who have become vīta-rāgāḥ, free from attachment; and icchantaḥ, aspiring to know (–to know being supplied to complete the sense–); yat, which Immutable; people caranti, practise; brahma-caryam, celibacy – at the teacher’s house (for studying śruti, brahman).
‘स यो ह वै तद्भगवन्मनुष्येषु प्रायणान्तमोङ्कारमभिध्यायीत कतमम् वाव स तेन लोकं जयतीति।’ (PrasU.5.1) ‘तस्मै स होवाच एतद्वै सत्यकाम परं चापरं च ब्रह्म यदोङ्कारः’ (PrasU.5.2) इत्युपक्रम्य ‘यः पुनरेतं त्रिमात्रेणोमित्येतेनैवाक्षरेण परं पुरुषमभिध्यायीत – स सामभिरुन्नीयते ब्रह्मलोकम्’ (PrasU.5.5) इत्यादिना वचनेन, ‘अन्यत्र धर्मादन्यत्राधर्मात्’ (KathU.1.2.14) इति च उपक्रम्य ‘सर्वे वेदा यत्पदमामनन्ति। तपांसि सर्वाणि च यद्वदन्ति। यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं सङ्ग्रहेण ब्रवीम्योमित्येतत्’ (KathU.1.2.15) इत्यादिभिश्च वचनैः Commencing with, ‘“O venerable sir, which world does he really win thereby who, among men, intently meditates on Om in that wonderful way till death?” To him he said, “O Satya-kāma, this very Brahman that is (known as) the inferior and superior is but this Om”’ (PrasU.5.1-2), it has been stated, ‘Again, anyone who meditates on the supreme Puruṣa with the help of this very syllable Om, as possessed of three letters,...he is lifted up to the world of Brahma (Hiraṇya-garbha) by the Sāma-mantras,’ (PrasU.5.5) etc. Again, beginning with ‘(Tell me of that thing which you see as) different from virtue, different from vice,’ it has been stated, ‘I tell you briefly of that goal which all the Vedas with one voice propound, which all the austerities speak of, and wishing for which people practise Brahma-carya: it is this, viz Om’ (KathU.1.2.14-15), etc.
परस्य ब्रह्मणो वाचकरूपेण, प्रतिमावत् प्रतीकरूपेण वा, परब्रह्मप्रतिपत्तिसाधनत्वेन मन्दमध्यमबुद्धीनां विवक्षितस्य ओङ्कारस्य उपासनं कालान्तरे मुक्तिफलम् उक्तं यत्, तदेव इहापि ‘कविं पुराणमनुशासितारम्’ (BhG.8.9) ‘यदक्षरं वेदविदो वदन्ति’ (BhG.8.11) इति च उपन्यस्तस्य परस्य ब्रह्मणः पूर्वोक्तरूपेण प्रतिपत्त्युपायभूतस्य ओङ्कारस्य कालान्तरमुक्तिफलम् उपासनं योगधारणासहितं वक्तव्यम्, प्रसक्तानुप्रसक्तं च यत्किञ्चित्, In the above quotations, Om which is going to be spoken of is presented as a name (vācaka) of this supreme Brahman, and also as Its symbol (pratīka) like an image. This has been done as a means to meditation on it (Om) for the attainment of the supreme Brahman by people of low and mediocre intellect, in as much as this leads to Liberation in course of time. Here also that very meditation on Om in the manner stated above – which is the means of attaining the supreme Brahman introduced in, ‘(He who meditates on) the Omniscient, the Ancient,’ and in, ‘(I shall speak to you briefly of that immutable Goal) which the knowers of the Vedas declare,’ and which (meditation) leads to Liberation in due course –
[•Realization of Brahman leads to immediate Liberation (sadyo-mukti, whereas meditation (contemplation, upāsana) leads to gradual (in stages) Liberation (krama-mukti).-Tr.•]
has to be spoken of along with ‘adherence to yoga’ as also whatever is connected directly or indirectly with it.
इत्येवमर्थः उत्तरो ग्रन्थ आरभ्यते – For this purpose the following text is begun:
sarva-dvāra, saṃyamya, manas, hṛd, nirudhya, ca; mūrdhan, ādhāya, ātman, prāṇa, āsthita, yoga-dāraṇā. om, iti, eka-a-kṣara, brahman, vyāharat, asmad, anusmarat; yad, pra-√yā, tyajat, deha, tad, √yā, paramā, gati. सर्व-द्वाराणि संयम्य, मनः हृदि निरुध्य च, आत्मनः प्राणं मूर्ध्नि आधाय, योग-धारणाम् आस्थितः [सन्], ओम् इति एक-अक्षरं ब्रह्म व्याहरन्, माम् अनुस्मरन्, देहं त्यजन्, यः प्रयाति, सः परमां गतिं [संसारे] याति॥ Closing all the gates (the sense organs) and (as a visualization) withdrawing the mind into the heart; placing one’s breath at (the top of) the head and remaining there holding (the last breath) by (the strength of) yoga; chanting the single syllable “Om,” which is brahman; remembering Me accordingly (through My teaching), (while) giving up the body – the one (yogī who is not yet a sthita-prajña, of firm wisdom) who departs (by movement, as it were) – that one reaches the most exalted end (within saṃsāra, the universe of becoming, that is, reaches Brahma-loka, the seventh heaven, where one may be taught the knowledge of brahman and thus freed.
Closing all the gates (the sense organs) (सर्व-द्वाराणि संयम्य),
and (as a visualization) withdrawing the mind into the heart (मनः हृदि निरुध्य च),
placing one’s breath at (the top of) the head (मूर्ध्नि आधाय आत्मनः प्राणम्),
remaining there holding (the last breath) by (the strength of) yoga (आस्थितः योग-धारणाम्),
the single syllable “Om” which is brahman (ओम् इति एक-अक्षरं ब्रह्म)
chanting (व्याहरन्), remembering Me accordingly (through My teaching) (माम् अनुस्मरन्),
the one (the yogī not of firm wisdom) who departs (by movement, as it were) (यः प्रयाति), (while) giving up the body (त्यजन् देहम्),
that one reaches the most exalted end (within saṃsāra) (सः याति परमां गतिम्).
fr. व्याहरत् pr. pt. of वि + आ + √हृ pt. m. sg. nom. (SG.3.12:)
15. माम् अनुस्मरन्
remembering Me accordingly [to My teaching]
fr. अहम् prn. sg. acc.; अनुस्मरत् pr. pt. of अनु + √स्मृ pt. m. sg. nom. (SG.3.12:)
16. देहं त्यजन्
(while) giving up the body
fr. देह m. sg. acc.; त्यजत् pr. pt. of √त्यज् pt. m. sg. nom. (SG.3.12:)
17. यः प्रयाति
the one [योगिन् who is not yet a स्थितप्रज्ञ] who departs [by movement as it were]
fr. यद् prn. m. sg. nom.; प्र + √या 2.P. pr. 3rd sg.
18. सः
that one
fr. तद् m. sg. nom.
20. परमां गतिं
the most exalted end [within संसार, i.e., ब्रह्म-लोक where one may be taught ब्रह्म-विद्या and thus freed]
fr. परमा prn. a. f. sg. acc.; गति f. sg. acc.
19. याति
reaches
fr. √या 2.P. pr. 3rd sg.
सर्व-द्वाराणि सर्वाणि च तानि द्वाराणि च सर्वद्वाराणि उपलब्धौ, तानि सर्वाणि संयम्य संयमनं कृत्वा मनः हृदि हृदयपुण्डरीके निरुध्य निरोधं कृत्वा निष्प्रचारमापाद्य, तत्र वशीकृतेन मनसा हृदयात् ऊर्ध्वगामिन्या नाड्या ऊर्ध्वमारुह्य मूर्ध्निं आधाय आत्मनः प्राणम् आस्थितः प्रवृत्तः योग-धारणां धारयितुम्॥ Saṃyamya, having controlled; sarva-dvārāṇi, all the passages, the doors of perception; nirudhya, having confined; the manaḥ, mind; hṛdi, in the heart –
[•In the buddhi, intellect whose center is the heart, not in the mind going out through the senses.•]
not allowing it to spread out; and after that, with the help of the mind controlled therein, rising up through the nerve running upward from the heart, ādhāya, having fixed; ātmanaḥ, his own; prāṇam, vital force; mūrdhni, in the head; (and then) āsthitaḥ, continuing in; yoga-dhāraṇām, the firmness in yoga – in order to make it steady.तत्रैव च धारयन् – And while fixing it there itself–ओम् इति एकाक्षरं ब्रह्म ब्रह्मणः अभिधानभूतम् ओङ्कारं व्याहरन् उच्चारयन्, तदर्थभूतं माम् ईश्वरम् अनुस्मरन् अनुचिन्तयन् यः प्रयाति म्रियते, सः त्यजन् परित्यजन् देहं शरीरम् – ‘त्यजन् देहम्’ इति प्रयाणविशेषणार्थम् देहत्यागेन प्रयाणम् आत्मनः, न स्वरूपनाशेनेत्यर्थः – सः एवं याति गच्छति परमां प्रकृष्टां गतिम्॥ Yaḥ, he who; prayāti, departs, dies; tyajan, by leaving; deham, the body – the phrase ‘leaving the body’ is meant for qualifying departure; thereby it is implied that the soul’s departure occurs by abandoning the body, and not through the destruction of its own reality, having abandoned thus–; vyāharan, while uttering; the eka-akṣaram, single syllable; om iti brahma, viz Om, which is Brahman, Om which is the name (abhidhāna) of Brahman; and anu-smaran, thinking; mām, of Me, of God who is implied by that (syllable); saḥ, he; yāti, attains; the paramām, supreme, best; gatim, Goal.
an-anya-cetas, sa-tatam, yad, asmad, √smṛ, nityaśas; tad, asmad, su-lobha, pārtha, nitya-yukta, yogin. पार्थ, यः अन्-अन्य-चेताः मां स-ततं नित्यशः स्मरति, तस्य नित्य-युक्तस्य योगिनः अहं सु-लभः॥ (Whereas, the one with firm wisdom, sthita-prajña,) O Arjuna, the one whose mind (sees) no other (than Me everywhere), remembering Me continually and for a long time – for that yogī who is always (even while living) united (in Me), I am (more) easily gained.
(Whereas, the one with firm wisdom,) whose mind (sees) no other (than Me everywhere) (अन्-अन्य-चेताः), (and) continually स-ततम्)
who remembers Me (यः मां स्मरति) for a long time (नित्यशः),
for that one (तस्य) I am (more) easily gained (अहं सु-लभः), O son of Pṛthā (पार्थ = अर्जुन),
for that yogī who is always (even while living) united (in Me) (नित्य-युक्तस्य योगिनः).
अनन्यचेताः न अन्यविषये चेतः यस्य सोऽयम् अनन्यचेताः, योगी स-ततं सर्वदा यः मां परमेश्वरं स्मरति नित्यशः। सततम् इति नैरन्तर्यम् उच्यते, नित्यशः इति दीर्घकालत्वम् उच्यते। न षण्मासं संवत्सरं वा, किं तर्हि? यावज्जीवं नैरन्तर्येण यः मां स्मरतीत्यर्थः। तस्य योगिनः अहं सुलभः सुखेन लभ्यः हे पार्थ, नित्य-युक्तस्य सदा समाहितचित्तस्य योगिनः। यतः एवम्, अतः अनन्यचेताः सन् मयि सदा समाहितः भवेत्॥ Pārtha, O son of Pṛthā, tasya yoginaḥ, to that yogī; nitya-yuktasya, of constant concentration, who is ever absorbed (in God); and an-anya-cetāḥ, of single-minded attention, a yogī whose mind is not drawn to any other object; yaḥ, who; smarati, remembers; mām, Me, the supreme God; sa-tatam, uninterruptedly; and nityaśaḥ, for long. By sa-tatam, uninterruptedly, is meant ‘without any break’. By nityaśaḥ, is meant along duration. Not six months, nor even a year! What then? The meaning is: He who remembers Me for his whole life, continuously. To that yogīaham, I; am su-labhaḥ, easy of attainment. Since this is so, therefore one should remain ever absorbed in Me, with mind given to nothing else.
तव सौलभ्येन किं स्यात् इत्युच्यते, शृणु तत् मम सौलभ्येन यत् भवति – ‘What follows from Your being easy of attainment?’ This is being answered: ‘Hear what follows from My being easy of attainment.’
asmad, upetya, punar-janman, duḥkha-ālaya, a-śāśvata; na, √āp, mahā-ātman, saṃsiddhi, paramā, gata. महा-आत्मानः माम् उपेत्य, दुःख-आलयम् अ-शाश्वतं पुनर्-जन्म न आप्नुवन्ति। [ते] परमां संसिद्धिं गताः॥ The people who are wise (the mahātmās), attaining Me, do not gain another birth (do not go to another world, loka), which is the abode of misery and is ever changing (and therefore finite). They instead have gained (while living) the limitless success (called freedom, mokṣa).
Attaining Me (माम् उपेत्य), another birth पुनर्-जन्म
which is the abode of misery (दुःख-आलयम्) and is ever changing (and therefore finite) (अ-शाश्वतम्),
the people who are wise (the mahātmās) do not gain (न आप्नुवन्ति महा-आत्मानः).
They (instead) have gained (while living) the limitless success (called freedom, mokṣa) (संसिद्धिं परमां गताः).
fr. परमा spv. a. f. sg. acc.; संसिद्धि f. sg. acc. (SG.7.8.1:)
7. गताः
[they] have gained [while living]
fr. गत pp. of √गम् pt. m. pl. nom.
माम् उपेत्य माम् ईश्वरम् उपेत्य मद्भावमापद्य पुनर्जन्म पुनरुत्पत्तिं नाप्नुवन्ति न प्राप्नुवन्ति। किंविशिष्टं पुनर्जन्म न प्राप्नुवन्ति इति, तद्विशेषणमाह – दुःखालयं दुःखानाम् आध्यात्मिकादीनां आलयम् आश्रयम् आलीयन्ते यस्मिन् दुःखानि इति दुःखालयं जन्म। न केवलं दुःखालयम्, अशाश्वतम् अनवस्थितस्वरूपं च। न आप्नुवन्ति ईदृशं पुनर्जन्म महात्मानः यतयः संसिद्धिं मोक्षाख्यां परमां प्रकृष्टां गताः प्राप्ताः। Upetya mām, as a result of reaching Me who am God – as a result of realizing My nature; mahā-ātmānaḥ, the exalted ones, the monks; gatāḥ, who have attained; the paramām, highest; saṃsiddhim, perfection, called Liberation; na, do not; āpnuvanti, get; this kind of punar-janma, rebirth. As to what kind of rebirth they do not get, the Lord states its characteristics – duḥkha-ālayam, which is an abode of sorrows, a resort of physical and other sorrows, i.e. a birth to which sorrows adhere. It is not merely an abode of sorrows, but also a-śāśvatam, impermanent, having no fixity of nature.
ये पुनः मां न प्राप्नुवन्ति ते पुनः आवर्तन्ते॥ On the other hand, those who do not reach Me, they come again.
किं पुनः त्वत्तः अन्यत् प्राप्ताः पुनरावर्तन्ते इति, उच्यते – Again, ‘Is it that those who attain someone other than You return?’ This is being answered:
ā, brahma-bhūvana, loka, punar-āvartin, arjuna; asmad, upetya, tu, kaunteya, punar-janman, na, √vid. अर्जुन, आ ब्रह्म-भुवनात् लोकाः पुनर्-आवर्तिनः। कौन्तेय, मां तु उपेत्य पुनर्-जन्म न विद्यते॥ O Arjuna, (all) worlds, including Lord Brahmā’s world (the highest abode in saṃsāra, the heaven called Brahma-loka), are that from which there is a return (a rebirth, unless taught the knowledge of reality, brahma-vidyā, in Brahma-loka by Lord Brahmā); whereas, O Arjuna, attaining Me, there is no rebirth.
(All) worlds, including Lord Brahmā’s world (the highest abode in saṃsāra, called Brahma-loka) आ ब्रह्म-भुवनात् लोकाः
are that from which there is a return (a rebirth, unless taught the knowledge of reality) (पुनर्-आवर्तिनः), O Arjuna (अर्जुन),
whereas, attaining Me (माम् उपेत्य तु), O son of Kuntī (कौन्तेय = अर्जुन),
there is no rebirth (पुनर्-जन्म न विद्यते).
1. अर्जुन
O अर्जुन
fr. अर्जुन m. sg. voc.
3. आ ब्रह्म-भुवनात्
including Lord ब्रह्मा-’s world (the highest abode in संसार, called ब्रह्मलोक)
आ ब्रह्म-भुवनात् भवन्ति अस्मिन् भूतानि इति भुवनम्, ब्रह्मणो भुवनं ब्रह्मभुवनम्, ब्रह्मलोक इत्यर्थः, आ ब्रह्मभुवनात् सह ब्रह्मभुवनेन लोकाः सर्वे पुनर्-आवर्तिनः पुनरावर्तनस्वभावाः हे अर्जुन। माम् एकम् उपेत्य तु कौन्तेय पुनर्-जन्म पुनरुत्पत्तिः न विद्यते॥ O Arjuna, all the lokāḥ, worlds; ā brahma-bhuvanāt, together with the world of Brahma-bhuvana is that (place) in which creatures are born, and brahma-bhuvana means the world of Brahmā; punaḥ āvartinaḥ, are subject to return, are by nature liable to come again; Tu, but; (kaunteya, O son of Kuntī,) na vidyate, there is no; punar-janma, rebirth; upetya, after reaching; mām, Me alone.
ब्रह्मलोकसहिताः लोकाः कस्मात् पुनरावर्तिनः? कालपरिच्छिन्नत्वात्। कथम्? – Why are all the worlds together with the realm of Brahmā subject to return? Because they are limited by time. How?
sahasra-yuga-paryanta, ahan, yad, brahman, √vid; rātri, yuga-sahasra-antā, tad, ahan-rātra-vid, jana. ते जनाः अहो-रात्र-विदः यद् ब्रह्मणः अहः सहस्र-युग-पर्यन्तं रात्रिं [च] युग-सहस्र-अन्तां विदुः॥ Those people who are knowers of day and night know that a day of Lord Brahmā is that lasting thousands of ages (yugas) (four thousand yugas equal a thousand mahā-yugas which equal 4.32 billion human years [fyi, scientists says our sun formed ~4.6 billion years ago, the earth ~4.4 billion years]), and (His) night is that (also) lasting thousands of yugas (four thousand yugas).
Lasting (four) thousands of ages (yugas, which is a mahā-yuga of 4.32 billion human years) (सहस्र-युग-पर्यन्तम्)
is a day of Lord Brahmā (अहः यद् ब्रह्मणः), those who know (विदुः),
(and that His) night is (also) lasting (four) thousands of yugas (रात्रिं युग-सहस्र-अन्ताम्),
these are the people who know of (His) day and night (ते अहो-रात्र-विदः जनाः).
सहस्र-युग-पर्यन्तं सहस्राणि युगानि पर्यन्तः पर्यवसानं यस्य अह्नः तत् अहः सहस्रयुगपर्यन्तम्, ब्रह्मणः प्रजापतेः विराजः विदुः, रात्रिम् अपि युग-सहस्रान्तां अहःपरिमाणाम् एव। के विदुर् इत्याह – ते अहो-रात्रविदः कालसङ्ख्याविदो जनाः इत्यर्थः। यतः एवं कालपरिच्छिन्नाः ते, अतः पुनरावर्तिनो लोकाः॥ Viduḥ, they know; that ahaḥ, day; brahmaṇaḥ, of (Lord) Brahmā, of Prajā-pati, of Virāṭ; yat, which; sahasra-yuga-paryantam, ends in a thousand yugas; and also the rātrim, night; yuga-sahasra-antām, which ends in a thousand yugas, having the same duration as the day. Who knows (these)? In reply the Lord says: Te, they; janāḥ, people; aho-rātra-vidaḥ, who are the knowers of what day and night are, i.e. the people who know the measurement of time. Since the worlds are thus delimited by time, therefore they are subject to return.
प्रजापतेः अहनि यत् भवति रात्रौ च, तत् उच्यते – What happens during the day and the night of Prajā-pati is being stated:
a-vyakta, vyakti, sarva, pra-√bhū, ahan-āgama; rātri-āgama, pra-√lī, tatra, eva, a-vyatka-sañjñaka. अहर्-आगमे अ-व्यक्तात् सर्वाः व्यक्तयः प्रभवन्ति। रात्रि-आगमे तत्र एव अ-व्यक्त-सञ्ज्ञके [ताः] प्रलीयन्ते॥ At the coming of the day (for Lord Brahmā), all individuals/things (vyaktas) (by force of past karma) manifest (in due time) from the unmanifest. At the coming of the night (they, unless freed by knowledge, will have) resolved back into that called the unmanifest (a-vyakta) itself.
From the unmanifest (अ-व्यक्तात्) all individuals/things (vyaktas) (by force of past karma) ((व्यक्तयः सर्वाः)
manifest (in due time) (प्रभवन्ति) at the coming of the day (for Lord Brahmā) (अहर्-आगमे).
At the coming of the night (unless freed by knowledge) (रात्रि-आगमे) they (will have) resolved back (प्रलीयन्ते)
into that called the unmanifest (a-vyakta) (तत्र एव अ-व्यक्त-सञ्ज्ञके).
1. अहर्-आगमे
at the coming of the day [for Lord ब्रह्मा, i.e., हिरण्यगर्भ]
अव्यक्तात् अव्यक्तं प्रजापतेः स्वापावस्था तस्मात् अव्यक्तात् व्यक्तयः व्यज्यन्त इति व्यक्तयः स्थावरजङ्गमलक्षणाः सर्वाः प्रजाः प्रभवन्ति अभिव्यज्यन्ते, अह्नः आगमः अहर्-आगमः तस्मिन् अहर्-आगमे काले ब्रह्मणः प्रबोधकाले। तथा रात्र्यागमे ब्रह्मणः स्वापकाले प्रलीयन्ते सर्वाः व्यक्तयः तत्र एव पूर्वोक्ते अव्यक्त-संज्ञके॥ Ahar-āgame, with the coming of day, at the time when Brahma wakes; sarvāḥ vyaktayaḥ, all manifested things, all things that get manifested, all creatures characterized as moving and non-moving; prabhavanti, emerge, become manifested; a-vyaktāt, from the Unmanifested – a-vyakta (Unmanifested) is the state of sleep of Prajā-pati; from that a-vyakta. Similarly, rātri-āgame, when night comes, at the time when Brahmā sleeps; pralīyante, they, all the manifested things, merge; tatra eva, in that itself; a-vyakta-sañjñake, which is called the Unmanifested referred to above.
अकृताभ्यागमकृतविप्रणाशदोष-परिहारार्थम्, In order to obviate the defect of the emergence of some unmerited result and the destruction of merited results;
[•The following verse says that the very same multitude of beings continues in the different cycles of creation, and therefore these two defects do not arise.•]
बन्धमोक्षशास्त्रप्रवृत्तिसाफल्य-प्रदर्शनार्थम् For pointing out the meaningfulness of the scriptures
[•For the earlier reason the scriptures do not lose their validity.•]
dealing with bondage and Liberation;
अविद्यादिक्लेशमूलकर्माशय-वशाच्च अवशः भूतग्रामः भूत्वा भूत्वा प्रलीयते इत्यतः संसारे वैराग्य-प्रदर्शनार्थं च इदमाह – And with a view to propounding detachment from the world on the ground that the helpless multitude of beings perishes after being born again and again under the influence of accumulated results of actions that have for their origin such evils as ignorance etc.,
[•The five evils are: ignorance, egoism, attachment, aversion and clinging to life. (See YS.2.3)•]
the Lord says this:
bhūta-grāma, tad, eva, idam, bhūtvā, bhūtvā, pra-√lī; rātri-āgama, a-vaśa, pārtha, pra-√bhū, ahan-āgama. पार्थ, सः एव अयं भूत-ग्रामः अ-वशः भूत्वा भूत्वा रात्रि-आगमे प्रलीयते अहर्-आगमे प्रभवति॥ O Arjuna, that very same group of beings (of individuals, jīvas) – born again and again (within countless cosmic cycles) without (their or My) will (due to their karma) – resolves at the coming of the night and manifests at the coming of the day.
That very same group of beings (of individual jīvas) (भूत-ग्रामः सः एव अयम्)
born again and again (within countless cosmic cycles) (भूत्वा भूत्वा) resolves (प्रलीयते)
at the coming of the night (रात्रि-आगमे) without (their or My) will (due to their karma) (अ-वशः), O son of Pṛthā (पार्थ = अर्जुन),
(and) manifests at the coming of the day (प्रभवति अहर्-आगमे).
1. पार्थ
(अर्जुन) O Son of पृथा
fr. पार्थ m. sg. voc.
2. सः एव अयं
that very same
fr. तद् prn. m. sg. nom.; एव in.; इदम् prn. m. sg. nom.
3. भूत-ग्रामः
group of beings [i.e., the same जीव-s]
fr. भूत-ग्राम m. sg. nom.
5. अ-वशः
without [their or My] will [due to their कर्मन्]
fr. अवश a. m. sg. nom.
4. भूत्वा भूत्वा
born again and again [within countless cosmic cycles]
भूत-ग्रामः भूतसमुदायः स्थावरजङ्गमलक्षणः यः पूर्वस्मिन् कल्पे आसीत् स एव अयं नान्यः। भूत्वा भूत्वा अहरागमे, प्रलीयते पुनः पुनः रात्र्यागमे अह्नः क्षये अवशः अस्वतन्त्र एव, हे पार्थ, प्रभवति जायते अवश एव अहर्-आगमे॥ O son of Pṛthā, bhūtvā, after being born again and again at the approach of day; saḥ eva, that very – not any other; bhūta-grāmaḥ, multitude of beings, consisting of the moving and the non-moving objects that existed in the earlier cycle of creation; pralīyate, disappears repeatedly; a-vaśaḥ, in spite of itself,
[•For they are impelled by their own defects•]
without any independence whatever; rātri-āgame, at the approach of night, at the close of the day. Prabhavati, it comes to life, verily in spite of itself; ahar-āgame, at the approach of day.
यत् उपन्यस्तम् अक्षरम्, तस्य प्राप्त्युपायो निर्दिष्टः ‘ओमित्येकाक्षरं ब्रह्म’ (BhG.8.13) इत्यादिना। The means for the attainment of that Immutable which was introduced has been pointed out in, ‘He who departs by leaving the body while uttering the single syllable, viz Om, which is Brahman,’ etc. (BhG.8.13).
अथ इदानीम् अक्षरस्यैव स्वरूपनिर्दिदिक्षया इदम् उच्यते, अनेन योगमार्गेण इदं गन्तव्यमिति – Now, with a view to indicating the real nature of that very Immutable, this is being said – that It is to be reached through this path of yoga:
para, tasmāt, tu, bhāva, anya, a-vyakta, a-vyakta, sanā-tana; yad, tad, sarva, naśyat, na, vi-√naś. तस्मात् तु अ-व्यक्तात् परः अन्यः अ-व्यक्तः, यः भावः सना-तनः। सः सर्वेषु भूतेषु नश्यत्सु न विनश्यति॥ Whereas, different from that unmanifest (Lord Brahmā’s nighttime within saṃsāra) is another unmanifest (the a-kṣaraḥ puruṣaḥ, imperishable fullness – not manifest to the senses, being one’s self), which always exists. That is not destroyed when all things are destroyed.
Whereas, different from that (परः तस्मात् तु) is another existence (भावः अन्यः)
unmanifest (Me) (अ-व्यक्तः) from that unmanifest (Lord Brahmā’s nighttime) (अ-व्यक्तात्), which always exists (सना-तनः),
(and) which when all beings (यः सः सर्वेषु भूतेषु)
(when they) are destroyed (नश्यत्सु) is not (itself) destroyed (न विनश्यति).
3. तस्मात्
from that
fr. तस्मात् in.
1. तु
whereas
fr. तु in.
4. अ-व्यक्तात्
unmanifest (Lord ब्रह्मा-’s night-time within संसार)
fr. अव्यक्त pp. of वि + √अञ्ज् n. sg. abl. (SG.6.6: & SG.2.81:)
परः व्यतिरिक्तः भिन्नः, कुतः? तस्मात् पूर्वोक्तात्। तु-शब्दः अक्षरस्य विवक्षितस्य अव्यक्तात् वैलक्षण्यविशेषणार्थः। He is paraḥ, distinct, different; – From what? – tasmāt, from that aforesaid (Unmanifested). The word tu, but, is meant for showing the distinction of the Immutable that is going to be spoken of from the Unmanifested.भावः अक्षराख्यं परं ब्रह्म। व्यतिरिक्तत्वे सत्यपि सालक्षण्यप्रसङ्गोऽस्तीति तद्विनिवृत्त्यर्थम् आह – अन्यः इति। अन्यः विलक्षणः। स च अव्यक्तः अनिन्द्रियगोचरः। ‘परस्तस्मात्’ इत्युक्तम्, कस्मात् पुनः परः? He is bhāvaḥ, the Reality, the supreme Brahman called the Immutable. Even though different, there is the possibility of similarity of characteristics. Hence, for obviating this the Lord says: anyaḥ, the other, of a different characteristic, and He is the Immutable (a-vyaktaḥ) which is beyond the range of the organs. It has been said that He is distinct from that. From what, again is He distinct?
पूर्वोक्तात् भूतग्रामबीजभूतात् अविद्यालक्षणात् अव्यक्तात्। अन्यः विलक्षणः भावः इत्यभिप्रायः। A-vyaktāt, from the Unmanifested spoken of earlier, which is the seed of the multitude of beings, and which is characterized as ignorance (a-vidyā)
[•Ast. adds, ‘anyaḥ vilakṣaṇaḥ, bhāvaḥ ityabhiprāyaḥ: The meaning is that the Reality is different and distinct (from that Unmanifested).-Tr.•]
सना-तनः चिरन्तनः यः सः भावः सर्वेषु भूतेषु ब्रह्मादिषु नश्यत्सु न विनश्यति॥ He is sanatnah, eternal. Bhāvaḥ, the Reality; yaḥ saḥ, who is such; na, does not; vinaśyati, get destroyed; when sarveṣu bhūteṣu, all beings, beginning from Brahmā; naśyatsu, get destroyed.
a-vyakta, a-kṣara, iti, ukta, tad, √ah, paramā, gati; yad, prāpya, na, ni-√vṛt, tad, dhāman, parama, asmad. अ-व्यक्तः अ-क्षरः इति उक्तः। तं परमां गतिम् आहुः। यं प्राप्य न निवर्तन्ते, तद् मम परमं धाम॥ This unmanifest (Me) is said to be imperishable (a-kṣara). That (and not Brahma-loka), they say, is the ultimate end. Gaining which, they do not return – that is My limitless abode.
This unmanifest (Me) (अ-व्यक्तः) is said to be imperishable (a-kṣara) (अ-क्षरः इति उक्तः).
That (and not Brahma-loka), they say (तम् आहुः), is the ultimate end (परमां गतिम्).
Gaining which (यं प्राप्य), they do not return (न निवर्तन्ते),
that is My limitless abode (तद् धाम परमं मम).
1. अ-व्यक्तः
[this] unmanifest [Me]
fr. अव्यक्त pp. of वि + √अञ्ज् a. m. sg. nom. (SG.6.6: & SG.2.81:)
योऽसौ अव्यक्तः अक्षरः इति उक्तः, तम् एव अक्षरसंज्ञकम् अव्यक्तं भावम् आहुः परमां प्रकृष्टां गतिम्। यं परं भावं प्राप्य गत्वा न निवर्तन्ते संसाराय, तत् धाम स्थानं परमं प्रकृष्टं मम, विष्णोः परमं पदमित्यर्थः॥ He Himself who has been uktaḥ, mentioned; as a-vyaktaḥ, Unmanifest; the a-kṣaraḥ, Immutable; āhuḥ, they call; tam, Him – that very unmanifest Reality which is termed as the Immutable; the paramām, supreme; gatim, Goal. Tat, That; is the paramam, supreme; dhāma, abode, i.e. the supreme State; mama, of Mine, of Viṣṇu; yam prāpya, reaching which Reality; na nivartante, they do not return to the worldly state.
तल्लब्धेः उपायः उच्यते – The means for gaining That is being stated:
puruṣa, tad, para, pārtha, bhakti, labhya, tu, an-anyā; yad, antar-stha, bhūta, yad, sarva, idam, tata. पार्थ, यस्य भूतानि अन्तः-स्थानि येन इदं सर्वं ततं, सः पुरुषः परः, अन्-अन्यया तु भक्त्या लभ्यः॥ O Arjuna, that which has all beings within it and by which all this is pervaded – that puruṣa (the one who fills this universe) is limitless, yet can be attained by devotion in which there is no other (considered apart from Me, the a-kṣaraḥ puruṣaḥ, imperishable fullness).
That puruṣa (the one who fills this universe) is limitless (पुरुषः सः परः), O son of Pṛthā (पार्थ = अर्जुन),
yet can be attained by devotion in which there is no other (considered apart from Me) (भक्त्या लभ्यः तु अन्-अन्यया),
(and) which has all beings within it (यस्य अन्तः-स्थानि भूतानि),
(and) by which all this is pervaded (येन सर्वम् इदं ततम्).
पुरुषः पुरि शयनात् पूर्णत्वाद्वा, स परः पार्थ, परः निरतिशयः, यस्मात् पुरुषात् न परं किञ्चित्। सः भक्त्या लभ्यः तु ज्ञानलक्षणया अनन्यया आत्मविषयया। यस्य पुरुषस्य अन्तः-स्थानि मध्यस्थानि भूतानि कार्यभूतानि, कार्यं हि कारणस्य अन्तर्वर्ति भवति। येन पुरुषेण सर्वं इदं जगत् ततं व्याप्तम् आकाशेन इव घटादि॥ O son of Pṛthā, saḥ, that; paraḥ puruṣaḥ, supreme, unsurpassable Person – (the word puruṣa) derived in the sense of ‘residing in the heart’ or ‘all-pervasiveness’; that Person, compared to whom there is nothing superior–; yasya, in whom, in which Person; antaḥ-sthāni, are included; bhūtāni, (all) the beings which are Its products – for a product remains inherent in its cause; and yena, by whom, by which Person; tatam, is pervaded; sarvam, all; idam, this, the Universe, as pot etc. are by space; is tu, indeed; labhyaḥ, reached; through an-anyayā, one-pointed; bhaktyā, through devotion, characterized as Knowledge; an-anyayā, which is one pointed, which relates to the Self.
प्रकृतानां योगिनां प्रणवावेशितब्रह्म-बुद्धीनां कालान्तरमुक्ति-भाजां ब्रह्मप्रतिपत्तये उत्तरो मार्गो वक्तव्य इति ‘यत्र काले’ इत्यादि विवक्षितार्थ-समर्पणार्थम् उच्यते, आवृत्तिमार्गोपन्यासः इतरमार्ग-स्तुत्यर्थः – The Northern Path (uttaraḥ mārgaḥ) meant for the attainment of Brahman by the yogīs under discussion, who have superimposed the idea of Brahman on the syllable Om and who are destined to get Liberation in due course, has to be stated. Hence, in order to present the intended idea the verse, ‘(O best of the Bharata dynasty) of that time...at which,’ etc. is being recited. The description of the Path of Return (in BhG.8.25) is by way of praising the other Path (of Departure, in BhG.8.24):
yatra, kāla, tu, an-āvṛtti, āvṛtti, ca, eva, yogin; prayāta, √yā, tad, kāla, √vac, bharata-ṛṣabha. यत्र काले [गत्याम् इत्यर्थः] तु योगिनः प्रयाताः अन्-आवृत्तिम् आवृत्तिं च एव यान्ति, तं कालं [गतिम् इत्यर्थः] वक्ष्यामि, भरत-ऋषभ॥ Now, on which time (that is, route) the yogīs depart – (where) they attain either no return (at least in this kalpa, cycle of manifestation) or a return (a rebirth) – that time (that route) I will tell (to you), O Arjuna.
Now, on which time (that is, route) (यत्र काले तु) no return (at least in this cycle of manifestation) (अन्-आवृत्तिम्),
or a return (a rebirth) (आवृत्तिं च एव), the yogīs (योगिनः)
depart (प्रयाताः) or come back (respectively) (यान्ति), that time (that route) (तं कालम्)
I will tell (to you) (वक्ष्यामि), O prominent among the descendants of Bharata (भरत-ऋषभ = अर्जुन).
‘यत्र काले’ ‘प्रयाताः’ इति व्यवहितेन सम्बन्धः। यत्र् यस्मिन् काले तु अनावृत्तिम् अपुनर्जन्म आवृत्तिं तद्विपरीतां च एव। योगिनः इति योगिनः कर्मिणश्च उच्यन्ते, कर्मिणस्तु गुणतः – ‘कर्मयोगेन योगिनाम्’ (BhG.3.3) इति विशेषणात् – योगिनः। यत्र काले प्रयाताः मृताः योगिनः अनावृत्तिं यान्ति, यत्र काले च प्रयाताः आवृत्तिं यान्ति, तं कालं वक्ष्यामि भरतर्षभ॥ Bharata-ṛṣabha, O best of the Bharata dynasty; vakṣyāmi, I shall speak; tu, now; tam, of that; kālam, time; prayātāḥ, by departing, by dying; (–this word ‘prayātāḥ’ is to be connected with ‘yatra kāle at which time’–); yoginaḥ, the yogīs; yānti, attain; an-āvṛttim, the State of Non-return, of non-rebirth; ca eva, and also; of the time by departing at which they attain its opposite, āvṛttim, the State of Return. By ‘Yogīs’ are implied both the yogīs (men [•persons•] of meditation) and the men [•persons•] of actions (rites and duties). But the men of action are yogīs by courtesy, in accordance with the description, ‘through the Yoga of Action for the yogīs' (BhG.3.3).
तं कालमाह – The Lord speaks of that time [•This is Ast.’s reading.-Tr.•]:
agni, jyotis, ahan, śukla, ṣaṣ-māsa, uttara-ayana; tatra, prayāta, √gam, brahman, brahma-vid, jana. [यत्र गत्याम्] अग्निः, ज्योतिः, अहः, शुक्लः [पक्षः], षण्-मासाः उत्तर-अयणं [देवताः सन्ति], तत्र प्रयाताः ब्रह्म-विदः [ब्रह्म-उपासकाः इत्यर्थः] जनाः ब्रह्म [क्रमेण] गच्छन्ति॥ (Where) there are (the deities) Fire, Light, Day, the Bright (fortnight of the moon), and the Six-Month Northern Coursing (of the sun to guide) – there, the people who meditate on (the qualified) brahman (on a manifestation of brahman in the world), having departed, (eventually) attain brahman (via being taught this knowledge, vidyā, in Brahma-loka).
(Where) there are (the deities) Fire (अग्निः), Light (ज्योतिः), Day (अहः), the Bright (fortnight of the moon) (शुक्लः),
(and) the Six-Month Northern Coursing (of the sun to guide) (षण्-मासाः उत्तर-अयणम्),
there (तत्र) having departed (प्रयाताः) (eventually) attain (गच्छन्ति)
brahman (via being taught this knowledge in Brahma-loka (ब्रह्म), these people who meditate on (the qualified) brahman (on a manifestation of brahman in the world) (ब्रह्म-विदः जनाः).
अग्निः कालाभिमानिनी देवता। तथा ज्योतिर् अपि देवतैव कालाभिमानिनी। अथवा, अग्निज्योतिषी यथाश्रुते एव देवते। भूयसा तु निर्देशो ‘यत्र काले’ ‘तं कालम्’ इति आम्रवणवत्। Agniḥ, fire – is a deity presiding over a period of time; similarly, jyotiḥ, light – also is a deity presiding over a period of time. Or fire and light are the well-known Veda deities. As the expression ‘mango grove’ is used with regard to a place where mango trees are more numerous, similarly, the expressions ‘at which time’ and ‘that time’ (in the earlier verse) are used in view of the predominance (of the deities presiding over time).
[•If the first two (fire and light) are taken as Veda deities, then the remaining three are the only deities of time. Still, the latter being numerically greater, all the five deities are referred to as deities of time. The deities of both the Paths – of gods and manes, or of the Northern and the Southern Paths as they are called – who are gods of time, are referred to here as ‘time’ by such words as day, fortnight, six months, etc.•]
तथा अहः देवता अहरभिमानिनी, शुक्लः शुक्लपक्षदेवता, षण्-मासा उत्तरायणम्, तत्र अपि देवतैव मार्गभूता इति स्थितः अन्यत्र अयं न्यायः। तत्र तस्मिन् मार्गे प्रयाताः मृताः गच्छन्ति ब्रह्म ब्रह्मविदो ब्रह्मोपासकाः ब्रह्मोपासनपरा जनाः। So also, ahaḥ, daytime, means the deity of daytime. Śuklaḥ, the bright fortnight, implies the deity presiding over the bright fortnight. Ṣaṇ-māsāḥ uttara-ayaṇam, the six months of the Northern solstice – here, too, is understood the deity presiding over the Path. This is the principle (of interpretation) followed elsewhere (in the Upaniṣads also). Tatra, following this Path; janāḥ, persons; who are brahma-vidaḥ, knowers of Brahman, those engaged in meditation on (the qualified) Brahman; gacchanti, attain; brahma, Brahman; prayātāḥ, when they die.
‘क्रमेण’ इति वाक्यशेषः। न हि सद्योमुक्तिभाजां सम्यग्दर्शननिष्ठानां गतिः आगतिर्वा क्वचित् अस्ति, ‘न तस्य प्राणा उत्क्रामन्ति’ (BrhUEng.4.4.6) इति श्रुतेः। ब्रह्मसंलीनप्राणा एव ते ब्रह्ममया ब्रह्मभूता एव ते॥ It is understood that they attain Brahman through stages. Indeed, according to the Upaniṣad text, ‘His vital forces do not depart’ (BrhUEng.4.4.6), there is neither going nor coming back for those established in full realization, who are fit for immediate Liberation. Having their organs merged in Brahman, they are suffused with Brahman, they are verily identified with Brahman.
dhūma, rātri, tathā, kṛṣṇa, ṣaṣ-māsa, dakṣiṇa-ayana; tatra, cāndramasa, jyotis, yogin, prāpya, ni-√vṛt. [यत्र गत्याम्] धूमः, रात्रिः, तथा कृष्णः [पक्षः], षण्-मासाः दक्षिण-अयनं [देवताः सन्ति], तत्र चान्द्रमसं ज्योतिः [दिवम् इत्यर्थः] प्राप्य, योगी निवर्तते॥ (Where) there are (the deities) Smoke, Night, the Dark (fortnight of the moon), and the Six-month Southern Coursing (of the sun to guide) – there, gaining (a stay in) a lunar (lesser) heaven, the yogī returns (is reborn).
(Where) there are (the deities) Smoke (धूमः), Night (रात्रिः), the Dark (fortnight of the moon) (तथा कृष्णः),
(and) the Six-month Southern Coursing (of the sun to guide) (षण्-मासाः दक्षिण-अयनम्),
there (तत्र), a lunar (lesser) heaven (चान्द्रमसं ज्योतिः)
the yogī attains, (and) returns (is reborn) (योगी प्राप्य निवर्तते).
धूमो रात्रिः धूमाभिमानिनी रात्र्यभिमानिनी च देवता। तथा कृष्णः कृष्णपक्षदेवता। षण्-मासा दक्षिणायनम् इति च पूर्ववत् देवतैव। तत्र चन्द्रमसि भवं चान्द्रमसं ज्योतिः फलम् इष्टादिकारी योगी कर्मी प्राप्य भुक्त्वा तत्क्षयात् इह पुनः निवर्तते॥ Dhūmaḥ, smoke; and rātriḥ night, are the deities presiding over smoke and night. Similarly (tathā), kṛṣṇaḥ, the dark fortnight, means the deity of the dark fortnight. Just as before, by Ṣaṇ-māsāḥ dakṣiṇa-ayanam the six months of the Southern solstice, also is verily meant a deity. Tatra, following this Path; yogī, the yogī who performs sacrifices etc., the man of actions; prāpya, having reached; cāndramasam jyotiḥ, the lunar light – having enjoyed the results (of his actions); nivartate, returns, on their exhaustion.
śukla-kṛṣṇā, gati, hi, etad, jagat, śāśvatā, matā; ekā, √yā, an-āvṛtti, anyā, ā-√vṛt, punar. जगतः हि एते गती शुक्ल-कृष्णे शाश्वते मते। एकया अन्-आवृत्तिं याति, अन्यया पुनः आवर्तते॥ These two paths of the world, the bright and the dark, indeed are considered eternal. By one (path), one gains no return (having lots of time to be taught this knowledge of reality, brahma-vidyā, by Lord Brahmā, or at least no return in this cycle, kalpa). By the other (path), one returns again.
The bright and the dark (शुक्ल-कृष्णे), indeed these two paths (गती हि एते)
of the world (जगतः) are considered eternal (शाश्वते मते).
By one (path) (एकया), one gains no return (being taught by Lord Brahmā, or at least not in in this cycle, kalpa) (याति अन्-आवृत्तिं).
By the other (path) (अन्यया), one returns again (आवर्तते पुनः).
fr. हि in.; एतद् prn. f. du. nom.; गति f. du. nom.
3. शुक्ल-कृष्णे
the bright and the dark
fr. शुक्ल-कृष्णा a. f. du. nom.
5. शाश्वते
eternal
fr. शाश्वता (instead of usual fem. ॰ती, otherwise neuter predicate adj. ॰त not in agreement with fem. subject गति–either way, both are irreg.) a. f./n. du. nom.
4. मते
are considered
fr. मता pp. of √मन् a. f. du. nom. (or even neuter ॰त) (SG.6.6:)
शुक्ल-कृष्णे शुक्ला च कृष्णा च शुक्लकृष्णे, ज्ञानप्रकाशकत्वात् शुक्ला, तदभावात् कृष्णा, एते शुक्लकृष्णे हि गती जगतः इति अधिकृतानां ज्ञानकर्मणोः, न जगतः सर्वस्यैव एते गती सम्भवतः, शाश्वते नित्ये, संसारस्य नित्यत्वात्, मते अभिप्रेते। तत्र एकया शुक्लया याति अनावृत्तिम्, अन्यया इतरया आवर्तते पुनः भूयः॥ Ete, these; gatī, two courses; jagataḥ, of the world; which are śukla-kṛṣṇe, white and black –
[•The Northern Path (the path of the Gods), and the Southern Path (the Path of the Manes) respectively.•]
white because it is a revealer of Knowledge, and black because there is absence of that (revelation); are hi, verily; mate, considered; śāśvate, eternal, because the world (saṃsāra) is eternal. These two courses are possible for those who are qualified for Knowledge and for rites and duties; not for everybody. This being so, ekayā, by the one, by the white one; yāti, a man goes; an-āvṛttim, to the State of Non-return; anyayā, by the other; āvartate, he returns; punaḥ, again.
na, etad, sṛti, pārtha, jānat, yogin, √muh, ka-cana; tasmāt, sarva, kāla, yoga-yukta, √bhū, arjuna. पार्थ, एते सृती जानन् कश्चन योगी न मुह्यति। तस्मात् सर्वेषु कालेषु योग-युक्तः भव, अर्जुन॥ O Arjuna, knowing these two paths, a yogī is not deluded. Therefore, at all times, be committed to (a life of seeking Me through karma-)yoga, O Arjuna.
It is not the case that (न), knowing these two paths, O son of Pṛthā (एते सृती, पार्थ, जानन्),
a yogī is (again) deluded (योगी मुह्यति कश्चन).
Therefore (तस्मात्), at all times (सर्वेषु कालेषु)
be committed to (seeking Me through karma-)yoga (not pleasure heaven going) (योग-युक्तः भव), O Arjuna (अर्जुन).
1. पार्थ
(अर्जुन) O Son of पृथा
fr. पार्थ m. sg. voc.
3. एते सृती
these two paths
fr. एतद् prn. f. du. acc.; सृति f. du. acc.
2. जानन्
knowing
fr. जानत् pr. pt. of √ज्ञा pt. m. sg. nom. (SG.5.23.2:)
न एते यथोक्ते सृती मार्गौ पार्थ जानन् संसाराय एका, अन्या मोक्षाय इति, योगी न मुह्यति कश्चन कश्चिदपि। O son of Pṛthā, na kaścana yogī, no yogī whosoever; jānan, knowing; ete sṛtī, these two courses as described – that one leads to worldly life, and the other to Liberation; muhyati, becomes deluded.तस्मात् सर्वेषु कालेषु योग-युक्तः समाहितो भव अर्जुन॥ Tasmāt, therefore; O Arjuna, bhava, be you; yoga-yuktaḥ, steadfast in Yoga; sarveṣu kāleṣu, at all times.
शृणु तस्य योगस्य माहात्म्यम् – Hear about the greatness of that yoga:
veda, yajña, tapas, ca, eva, dāna, yad, puṇya-phala, pradiṣṭa; ati-√i, tad, sarva, idam, viditvā, yogin, para, sthāna, upa-√i, ca, ādya. इदं विदित्वा यद् पुण्य-फलं वेदेषु यज्ञेषु तपःसु दानेषु च एव प्रदिष्टं, तद् सर्वम् योगी अत्येति, आद्यं च परं स्थानम् [अ-चिरेण] उपैति॥ Knowing this (My answers to your seven questions), a yogī goes beyond all that karma merit (spent for heaven-going) that is revealed (to accrue) in (reciting) the scriptures (Vedas), in rituals, in prayerful disciplines, and in charity. And that one (immediately) attains the ultimate abode (which is Me), the origin.
In (reciting) the scriptures (Vedas) (वेदेषु), in rituals (यज्ञेषु), in prayerful disciplines (तपःसु च एव),
(and) in charity (दानेषु), the karma merit (spent for heaven-going) that is revealed (to accrue) (यद् पुण्य-फलं प्रदिष्टम्),
one goes beyond all that (अत्येति तद् सर्वम्), knowing this (My answers to your seven questions) (इदं विदित्वा),
a yogī (योगी) (immediately) attains the ultimate abode (which is Me), the origin (परं स्थानम् उपैति च आद्यम्).
1. इदं विदित्वा
knowing this [My answers to your seven questions]
fr. इदम् prn. n. sg. acc.; विदित्वा in. pt. of √विद्
वेदेषु सम्यगधीतेषु यज्ञेषु च साद्गुण्येन अनुष्ठितेन तपःसु च सुतप्तेषु दानेषु च सम्यग्दत्तेषु, एतेषु यत् पुण्य-फलं प्रदिष्टं शास्त्रेण, अत्येति अतीत्य गच्छति तत् सर्वं फलजातम्, इदं विदित्वा सप्तप्रश्ननिर्णयद्वारेण उक्तम् अर्थं सम्यक् अवधार्य अनुष्ठाय योगी, परम् उत्कृष्टम् ऐश्वरं स्थानम् उपैति च प्रतिपद्यते आद्यम् आदौ भवम्, कारणं ब्रह्म इत्यर्थः॥ Viditvā, having known; idam, this – having fully ascertained and practised what was spoken in the course of determining the answers to the seven questions (put by Arjuna in BhG.8.1-2); the yogī atyeti, transcends, goes beyond; tat sarvam, all those; puṇya-phalam, results of righteous deeds, aggregate of rewards; yat, that are; pradiṣṭam, declared by the scriptures; with regard to these, viz vedeṣu, with regard to the Vedas which have been properly
[•Sitting facing eastward after having washed one’s hands, face, etc.•]
studied; yajñeṣu, with regard to sacrifices performed together with their accessories; tapaḥsu, with regard to austerities practised correctly [•With concentrated mind, intellect, etc.•];ca eva, and also; dāneṣu, with regard to charities rightly
[•Taking into consideration place, time and fitness of the recipient.•]
given; and upaiti, he reaches; the param, supreme; sthānam, State of God; ādyam, which is primordial, the Cause that existed in the beginning, i.e. Brahman.
om, tad, sat. iti, śrīmat-bhagavat-gītā, upaniṣad, brahma-vidyā, yoga-śāstra, śrī-kṛṣṇa-arjuna-saṃvāda, jñāna-vijñāna-yoga, nāma, saptama, adhyāya. Om (brahman, the witness of all) is that (only) reality. Thus ends the eighth chapter, called “The Topic of the Imperishable Reality,” of the (eighteen chapters of) Songs of the Glorious Lord, which is (looked upon as) sacred teaching (Upaniṣad) and (whose teaching is) in (the form of) a dialogue between Śrī Kṛṣṇa and Arjuna, (the subject matter being) knowledge of brahman and yoga.
अष्टमे नाडीद्वारेण धारणायोगः सगुणः उक्तः। तस्य च फलम् अग्न्यर्चिरादिक्रमेण कालान्तरे ब्रह्मप्राप्ति-लक्षणमेव अनावृत्तिरूपं निर्दिष्टम्। तत्र ‘अनेनैव प्रकारेण मोक्षप्राप्तिफलम् अधिगम्यते, न अन्यथा’ इति तदाशङ्काव्याविवर्तयिषया श्रीभगवान् उवाच – The yoga associated with (its part) dhāraṇā (concentration) (practised) while proceeding through the (suṣumṇā) nerve has been dealt with in the eighth chapter, together with its subsidiary disciplines (see (BhG.8.12). And its result has been indicated as the state of Non-return, which in fact is the realization of Brahman Itself, in due course of time by successively reaching fire, light, etc. In that connection, a doubt may arise that the result in the form of attainment of Liberation is achieved only through this process, and not through any other. For dispelling this-
śrī-bhagavat, √vac: idam, tu, yuṣmad, gṛhyatama, pra-√vac, an-asūyu; jñāna, vijñāna-sahita, yad, jñātvā, √muc, a-śubha. श्री-भगवान् उवाच। इदं तु गुह्यतमं ज्ञानं विज्ञान-सहितं ते (=तुभ्यम्) अन्-असूयवे प्रवक्ष्यामि, यद् ज्ञात्वा अ-शुभात् मोक्ष्यसे॥ The Lord said: Whereas (apart from that traveling to heavens, such as rahma-loka (8.16)), I will tell to you, who are not cynical, this most secret knowledge – along with its assimilation – knowing which (in this life), you will be freed from the unpleasant (life of unbecoming becoming, from saṃsāra).
श्री-भगवान् उवाच। Whereas, this most secret (knowledge) to you (इदं तु ते गुह्यतमम्)
who are not cynical I will tell (प्रवक्ष्यामि अन्-असूयवे),
this knowledge along with its assimilation (ज्ञानं विज्ञान-सहितम्),
knowing which (यद् ज्ञात्वा) you will be freed from the unpleasant (life of unbecoming becoming, from saṃsāra) मोक्ष्यसे अ-शुभात्.
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
6. इदं
this
fr. इदम् prn. n. sg. acc.
2. तु
whereas [apart from that traveling to heavens, such as ब्रह्मलोक]
इदं ब्रह्मज्ञानं वक्ष्यमाणम् उक्तं च पूर्वेषु अध्यायेषु, तत् बुद्धौ संनिधीकृत्य इदम् इत्याह। तु-शब्दो विशेषनिर्धारणार्थः। इदमेव तु सम्यग् ज्ञानं साक्षात् मोक्षप्राप्तिसाधनम् ‘वासुदेवः सर्वमिति’ (BhG.7.19) ‘आत्मैवेदं सर्वम्’ (ChanU.7.25.2) ‘एकमेवाद्वितीयम्’ (ChanU.6.2.1) इत्यादिश्रुतिस्मृतिभ्यः, नान्यत्, ‘अथ ते येऽन्यथातो विदुः अन्यराजानः ते क्षय्यलोका भवन्ति’ (ChanU.7.25.2) इत्यादिश्रुतिभ्यश्च। ते तुभ्यं गुह्यतमं गोप्यतमं प्रवक्ष्यामि कथयिष्यामि अनसूयवे असूयारहिताय। Te, to you; an-asūyave, who are not given to cavilling, who are free from carping; pravakṣyāmi, I shall speak of; idam, this. The Lord uttered the word ‘this’ by bearing in mind as an immediately present fact the knowledge of Brahman that will be and was spoken of in the earlier chapters. The word tu (however) is used for pointing out a distinction.
[•The distinction of Knowledge from meditation that was being discussed.•]
(I shall speak) of this itself – what is that? – (it is) guhyatamam, the highest secret; and is jñānam, Knowledge, complete Knowledge – nothing else–, the direct means to Liberation, as stated in the Upaniṣads and the Smṛtis, ‘Vāsu-deva is all’ (BhG.7.19), ‘the Self verily is all this’ (ChanU.7.25.2), ‘One only, without a second’ (ChanU.6.2.1), etc., and also as stated in such Upaniṣad texts as, ‘On the other hand, those who understand otherwise than this come under a different ruler, and belong to the worlds that are subject to decay’ (ChanU.7.25.2).
किं तत्? ज्ञानम्। किंविशिष्टम्? विज्ञान-सहितम् अनुभवयुक्तम्, यत् ज्ञात्वा प्राप्य मोक्ष्यसे अशुभात् संसारबन्धनात्॥ (Knowledge) of what kind? It is vijñāna-sahitam, combined with experience (wisdom, i.e. first-person assimilation of that knowledge); jñātvā, by realizing, by attaining; yat, which Knowledge; mokṣyase, you shall be free; a-śubhāt, from evil, from worldly bondage.
rāja-vidyā, rāja-guhya, pavitra, idam, uttama; pratyakṣa-avagama, dharmya, su-sukha, kartum, a-vyaya. इदं [ज्ञानं] राज-विद्या, राज-गुह्यम्, उत्तमं पवित्रं, प्रत्यक्ष-अवगमं, धर्म्यं, सु-सुखं कर्तुम्, अ-व्ययं [च]॥ This (knowledge) is the king (final authority) of (all) knowledge, the king of (all) secrets, the greatest purifier, directly known (once ignorance is removed), in keeping with dharma, very easy to attain, and imperishable (because it is one’s self and so never lost).
(This knowledge is) the king (final authority) of (all) knowledge (राज-विद्या), the king of (all) secrets (राज-गुह्यम्),
the greatest purifier (पवित्रम् इदम् उत्तमम्),
directly known (once ignorance is removed) (प्रत्यक्ष-अवगमं), in keeping with dharma (धर्म्यम्),
very easy to attain (सु-सुखं कर्तुम्), (and) imperishable (being oneself that is never lost) (अ-व्ययम्).
1. इदं [ज्ञानं]
this [knowledge] [is]
fr. इदम् prn. n. sg. nom.
2. राज-विद्या
the king [i.e., final authority] of [all] knowledge
fr. राज-विद्या f. sg. nom.
3. राज-गुह्यम्
the king of [all] secrets
fr. राज-गुह्य n. sg. nom.
4. उत्तमं पवित्रं
the greatest purifier
fr. उत्तम spv. a. n. sg. nom. (SG.6.25:); पवित्र n. sg. nom.
[and] imperishable [because it’s one’s self, and so never lost]
fr. अव्यय a. n. sg. nom.
राज-विद्या विद्यानां राजा, दीप्त्यतिशयवत्त्वात्, दीप्यते हि इयम् अतिशयेन ब्रह्मविद्या सर्वविद्यानाम्। And that is rāja-vidyā, the Sovereign Knowledge, the kind among sciences because of the abundance of its radiance. Indeed, this knowledge of Brahman shines most brilliantly among all kinds of learning
[•The word rājā means a king, or figuratively, the greatest; or, derived from the root raj, to shine, it may mean shining.-Tr.•]
तथा राज-गुह्यं गुह्यानां राजा। पवित्रं पावनं इदम् उत्तमं सर्वेषां पावनानां शुद्धिकारणं ब्रह्मज्ञानम् उत्कृष्टतमम्। अनेकजन्मसहस्रसञ्चितमपि धर्माधर्मादि समूलं कर्म क्षणमात्रादेव भस्मीकरोति इत्यतः किं तस्य पावनत्वं वक्तव्यम्। किञ्च – प्रत्यक्षावगमं प्रत्यक्षेण सुखादेरिव अवगमो यस्य तत् प्रत्यक्षावगमम्। So also, idam, this; is rāja-guhyam, the Sovereign Profundity, the kind among profundities; uttamam, the best; pavitram, sanctifier. This knowledge of Brahman, which sanctifies all things that purify, is the greatest. Shine it reduces to ashes in a moment (the results of) all actions – righteous, unrighteous and others – together with their roots, accumulated over many thousands of births, therefore, what to speak of its sanctifying power! Besides, it is pratyakṣa-avagamam, directly realizable, directly perceivable like happiness etc.
अनेकगुणवतोऽपि धर्मविरुद्धत्वं दृष्टम्, न तथा आत्मज्ञानं धर्मविरोधि, किन्तु धर्म्यं धर्माद् अनपेतम्। एवमपि, स्याद्दुःखसम्पाद्यमित्यत आह – सु-सुखं कर्तुम्, यथा रत्नविवेकविज्ञानम्। Even though possessed of many qualities, a thing may be noticed to be contrary to righteousness. The knowledge of the Self is not opposed to righteousness, in that way, but it is dharmyam, righteous, not divorced from righteousness. Even so, it may be difficult to practice. Hence the Lord says it is su-sukham, very easy; kartum to practise, like the knowledge of the distinction among jewels.
तत्र अल्पायासानामन्येषां कर्मणां सुखसम्पाद्यानाम् अल्पफलत्वं दुष्कराणां च महाफलत्वं दृष्टमिति, इदं तु सुखसम्पाद्यत्वात् फलक्षयात् व्येति इति प्राप्ते, आह – अव्ययम् इति। न अस्य फलतः कर्मवत् व्ययः अस्तीति अव्ययम्। अतः श्रद्धेयम् आत्मज्ञानम्॥ It is seen (in the world) that, actions which require little effort and are accomplished easily yield meagre results, whereas those that are difficult to accomplish yield great results. Thus the contingency arises that this (knowledge of Brahman), however. which is easily attained, perishes when its result gets exhausted. Therefore the Lord says it is a-vyayam, imperishable. From the point of view of its result, it is not perishable like (the results of) actions. Hence the knowledge of the Self should be highly regarded.
a-śrad-dadhāna, puruṣa, dharma, idam, param-tapa; a-prāpya, asmad, ni-√vṛt, mṛtyu-saṃsāra-vartman. परन्-तप, अस्य धर्मस्य अ-श्रद्-दधानाः पुरुषाः माम् अ-प्राप्य मृत्यु-संसार-वर्त्मनि निवर्तन्ते॥ O Arjuna, people having no trust for this dharma (this knowledge, jñāna, which is in keeping with dharma) do not attain Me and return (remain) on the path of saṃsāra (life of unbecoming becoming) (filled) with death.
People having no trust (अ-श्रद्-दधानाः पुरुषाः)
for this dharma (धर्मस्य अस्य), O vexer of foes (परन्-तप = अर्जुन),
do not attain Me (अ-प्राप्य मां) and return (remain) (निवर्तन्ते)
on the path of saṃsāra (life of unbecoming becoming) (filled) with death (मृत्यु-संसार-वर्त्मनि).
अश्रद्दधानाः श्रद्धाविरहिताः आत्मज्ञानस्य धर्मस्य अस्य स्वरूपे तत्फले च नास्तिकाः पापकारिणः, असुराणाम् उपनिषदं देहमात्रात्मदर्शनमेव प्रतिपन्नाः असुतृपः पापाः पुरुषाः अश्रद्दधानाः, परन्तप, अप्राप्य मां परमेश्वरम्, मत्प्राप्तौ नैव आशङ्का इति मत्प्राप्तिमार्गभेदभक्तिमात्रमपि अप्राप्य इत्यर्थः। निवर्तन्ते निश्चयेन वर्तन्ते, क्व? – मृत्यु-संसार-वर्त्मनि मृत्युयुक्तः संसारः मृत्युसंसारः तस्य वर्त्म नरकतिर्यगादिप्राप्तिमार्गः, तस्मिन्नेव वर्तन्ते इत्यर्थः॥ Paran-tapa, O destroyer of foes; those puruṣāḥ, persons, again; who are a-śrad-dadhānāḥ, regardless of, devoid of faith in; asya dharmasya, this Dharma, this knowledge of the Self – those who are faithless as regards its true nature as well as its result, who are sinful, who have taken recourse to the ‘upaniṣad’ (mystical teaching) of demoniacal people, consisting in consideration of the body alone as the Self, and who delight in life (sense enjoyments); nivartante, certainly go round and round; – where? – mṛtyu-saṃsāra-vartmani, along the path (vartma) of transmigration (saṃsāra) fraught with death (mṛtyu), the path leading to hell, birth as low creatures, etc., i.e., they go round and round along that very path; a-prāpya, without reaching; mām, Me, the supreme God. Certainly there is no question of their attaining Me. Hence, the implication is that (they go round and round) without even acquiring a little devotion, which is one of the disciplines
स्तुत्या अर्जुनमभिमुखीकृत्य आह – Having drawn Arjuna's attention through the (above) eulogy, the Lord says:
asmad, tata, idam, sarva, jagat, a-vyakta-mūrti; mad-stha, sarva-bhūta, na, ca, asmad, tad, avasthita. मया अ-व्यक्त-मूर्तिना इदं सर्वं जगत् ततम्। सर्व-भूतानि मत्-स्थानि, अहं च तेषु न अवस्थितः॥ This entire universe is pervaded by Me as a form not manifest (to the senses). All beings exist in (are because of) Me, but I am not in (because of) them, (like clay pots subsist in/are because of clay, but the world of clay does not subsist in/is not because of pots).
Pervaded by Me (मया ततम्) is all this (इदं सर्वम्)
universe (जगत्), (Me) as a form not manifest (to the senses) (अ-व्यक्त-मूर्तिना).
All beings exist in (are because of) Me (मत्-स्थानि सर्व-भूतानि),
but I am not in (because of) them (न च अहं तेषु अवस्थितः).
4. मया
by Me
fr. अहम् prn. sg. inst.
6. अ-व्यक्त-
not manifest [to the senses]
5. -मूर्तिना
[as] a form
fr. अव्यक्त-मूर्ति a. m. sg. inst.
1. इदं सर्वं
this entire
fr. इदम् prn. n. sg. nom.; सर्व prn. a. n. sg. nom. (SG.4.16.2:)
fr. न in.; अवस्थित pp. of अव + √स्था pt. m. sg. nom. (SG.6.6:)
मया मम यः परो भावः तेन ततं व्याप्तं सर्वम् इदं जगत् अव्यक्त-मूर्तिना न व्यक्ता मूर्तिः स्वरूपं यस्य मम सोऽहमव्यक्तमूर्तिः तेन मया अव्यक्तमूर्तिना, करणागोचरस्वरूपेण इत्यर्थः। Idam, this; sarvam, whole; jagat, world; is tatam, pervaded; mayā, by Me; through the supreme nature, that I have, a-vyakta-mūrtinā, in My unmanifest form, in that form in which My nature is not manifest, i.e. in My form which is beyond the range of the organs.
तस्मिन् मयि अव्यक्तमूर्तौ स्थितानि मत्स्थानि, सर्व-भूतानि ब्रह्मादीनि स्तम्बपर्यन्तानि। न हि निरात्मकं किञ्चित् भूतं व्यवहाराय अवकल्पते। अतः मत्स्थानि मया आत्मना आत्मवत्त्वेन स्थितानि, अतः मयि स्थितानि इति उच्यन्ते। Sarva-bhūtāni, all beings, from Brahmā to a clump of grass; mat-sthāni, exist in Me, are established in Me in that unmanifest form. For, no created thing that is bereft of the Self (i.e. of Reality) can be conceived of as an object of practical use. Therefore, being possessed of their reality through Me who am their Self, they exist in Me. Hence they are said to be established in Me.
तेषां भूतानाम् अहमेव आत्मा इत्यतः तेषु स्थितः इति मूढबुद्धीनां अवभासते, अतः ब्रवीमि – न च अहं तेषु भूतेषु अवस्थितः, मूर्तवत् संश्लेषाभावेन आकाशस्यापि अन्तरतमो हि अहम्। न हि असंसर्गि वस्तु क्वचित् आधेयभावेन अवस्थितं भवति॥ I Myself am the Self of those created things. Consequently, it appears to people of little understanding that I dwell in them. Hence I say: Na ca aham, but I am not; avasthitaḥ, contained; teṣu, in them, in the created things. Since unlike gross objects I am not in contact with anything, therefore I am certainly the inmost core even of space. For, a thing that has no contact with anything cannot exist like something contained in a receptacle.
अत एव असंसर्गित्वात् मम – For this very reason that I am not in contact with anything:
na, ca, mad-stha, bhūta, √dṛś, asmad, yoga, aiśvara; bhūta-bhṛt, na, ca, bhūta-stha, asmad, ātman, bhūta-bhāvana. न च भूतानि मत्-स्थानि। मे ऐश्वरं योगं पश्य। मम आत्मा भूत-भावनः, भूत-भृत्, न च भूत-स्थः॥ (Yet as separate) beings (like pots from clay, they) do not exist in Me. Look at My Lordly yoga (connection to/attainment in the world)! My ātmā (self, the self of all) produces (all) things (all names and forms), sustains (all) things, but does not exist in (is not dependent on) these things.
(Yet as separate) beings (like pots from clay, they) do not exist in Me (न च मत्-स्थानि भूतानि).
Look at My Lordly yoga (connection to/attainment in the world) (पश्य मे योगम् ऐश्वरम्).
Sustaining (all) things (भूत-भृत्), yet not existing in (not dependent on) these things (न च भूत-स्थः),
My ātmā (self, the self of all) (मम आत्मा) produces (all) things (all names and forms) (भूत-भावनः).
न च मत्स्थानि भूतानि ब्रह्मादीनि। Na ca bhūtāni, nor do the beings, beginning from Brahmā; mat-sthāni, dwell in Me.पश्य मे योगं युक्तिं घटनं मे मम ऐश्वरम् ईश्वरस्य इमम् ऐश्वरम्, योगम् आत्मनो याथात्म्यमित्यर्थः। Paśya, behold; me, My; aiśvaram, divine; yogam, Yoga, action, performance, i.e. this real nature of Myself.
तथा च श्रुतिः असंसर्गित्वात् असङ्गतां दर्शयति – ‘असङ्गो न हि सज्जते’ (BrhUEng.3.9.26) इति। इदं च आश्चर्यम् अन्यत् पश्य – भूतभृत् असङ्गोऽपि सन् भूतानि बिभर्ति, न च भूतस्थः, यथोक्तेन न्यायेन दर्शितत्वात् भूतस्थत्वानुपपत्तेः। कथं पुनरुच्यते ‘असौ मम आत्मा’ इति? विभज्य देहादिसङ्घातं तस्मिन् अहङ्कारम् अध्यारोप्य लोकबुद्धिम् अनुसरन् व्यपदिशति मम आत्मा इति, न पुनः आत्मनः आत्मा अन्यः इति लोकवत् अजानन्। The Upaniṣad text, too, similarly shows the absence of association (of the Self) due to Its being free from contact: ‘.....unattached, for It is never attached’ (BrhUEng.3.9.26). Behold this other wonder: I am the bhūta-bhṛt, sustainer of beings, though I am unattached. Ca, but; mama ātmā, My Self; na bhūta-sthaḥ, is not contained in the beings. As it has been explained according to the logic stated above, there is no possibility of Its remaining contained in beings. How, again, is it said, ‘It is My Self’? Following human understanding, having separated the aggregate of body etc. (from the Self) and superimposing egoism of them, the Lord calls It ‘My Self’. But not that He has said so by ignorantly thinking like ordinary mortals that the Self is different from Himself.
तथा भूत-भावनः भूतानि भावयति उत्पादयति वर्धयतीति वा भूतभावनः॥ So also, I am the bhūta-bhāvanaḥ, originator of beings, one who gives birth to or nourishes the beings.
यथोक्तेन श्लोकद्वयेन उक्तम् अर्थं दृष्टान्तेन उपपादयन् आह – By way of establishing with the help of an illustration the subject-matter
[•Subject-matter – that the Self, which has no contact with anything, is the substratum of creation, continuance and dissolution.•]
dealt with in the aforesaid two verses, the Lord says:
yathā, ākāśa-sthita, nityam, vāyu, sarvatra-ga, mahat; tathā, sarva, bhūta, mad-stha, iti, upa-√dhṛ. यथा सर्वत्र-गः महान् वायुः नित्यम् आकाश-स्थितः, तथा सर्वाणि भूतानि मत्-स्थानि इति उपधारय॥ Just as the vast air, which moves everywhere, always exists within space; similarly, please understand that all beings (all names and forms) exist within Me, (are always within – yet are not polluting, are not separate from, are not other than Me).
Just as (यथा) always existing within space (आकाश-स्थितः नित्यम्)
the vast air moves everywhere (वायुः सर्वत्र-गः महान्),
similarly (तथा), all beings (all names and forms) (सर्वाणि भूतानि)
exist within (not separate from) Me (मत्-स्थानि), please understand this (इति उपधारय).
यथा लोके आकाश-स्थितः आकाशे स्थितः नित्यं सदा वायुः सर्वत्र गच्छतीति सर्वत्रगः महान् परिमाणतः, तथा आकाशवत् सर्वगते मयि असंश्लेषेणैव स्थितानि इति एवम् उपधारय विजानीहि॥ Upadhāraya, understand; iti, thus; that yatha, just as; in the world, the mahān, voluminous – in dimension; vāyuḥ, wind; sarvatra-gaḥ, moving everywhere; is nityam, ever; [•During creation, continuance and dissolution•] ākāśa-sthitaḥ, present in space; tathā, similarly; (sarvāni, all; bhūtāni, beings; mat-sthāni,) abide in Me who am omnipresent like space – abide certainly without any contact.
एवं वायुः आकाशे इव मयि स्थितानि सर्वभूतानि स्थितिकाले, तानि – Thus, as wind is in ākāśa, all beings abide in Me till the world lasts:
sarva-bhūta, kaunteya, prakṛti, √yā, māmikā; kalpa-kṣaya, punar, tad, kalpa-ādi, vi-√sṛj, asmad. कौन्तेय, कल्प-क्षये सर्व-भूतानि मामिकां प्रकृतिं यान्ति। पुनः कल्प-आदौ अहं तानि विसृजामि॥ O Arjuna, at the end of the kalpa (manifestation cycle, the start of night for Lord Brahmā), all beings go into My unmanifest nature (prakṛti, māyā) (they become unmanifest). Again, at the beginning of the manifestation cycle, I project (remanifest) them (their bodies and minds, from My māyā).
All beings (सर्व-भूतानि), O son of Kuntī (कौन्तेय = अर्जुन),
go into My unmanifest nature (prakṛti, māyā) (प्रकृतिं यान्ति मामिकाम्)
at the end of the kalpa (manifestation cycle, the night for Lord Brahmā) (कल्प-क्षये). Again them (पुनः तानि)
at the beginning of the manifestation cycle (कल्प-आदौ) I project (remanifest them) (from My māyā) (विसृजामि अहम्).
1. कौन्तेय
(अर्जुन) O Son of कुन्ती
fr. कौन्तेय m. sg. voc.
2. कल्प-क्षये
at the end of the कल्प (manifestation cycle, the start of night for Lord ब्रह्मा)
सर्व-भूतानि कौन्तेय प्रकृतिं त्रिगुणात्मिकाम् अपरां निकृष्टां यान्ति मामिकां मदीयां कल्प-क्षये प्रलयकाले। पुनः भूयः तानि भूतानि उत्पत्तिकाले कल्पादौ विसृजामि उत्पादयामि अहं पूर्ववत्॥ Kaunteya, O son of Kuntī; sarva-bhūtāni, all the beings – all the beings which, like wind abiding in space, abide thus in Me during their period of existence; yānti, go back; kalpa-kṣaye, at the end of a cycle, at the time of dissolution; māmikām prakṛtim, to My Prakṛti which consists of the three guṇas (qualities; see BhG.7.13) and is (called My) lower Nature. Punaḥ, again; aham, I; visṛjāmi, project forth, create; tāni, them, the beings, as before [•As before: as in previous cycles of creation.•]; kalpa-ādau, at the beginning of a cycle, at the time of creation.
prakṛti, svā, avaṣṭabhya, vi-√sṛj, punar, punar; bhūta-grāma, idam, kṛtsna, a-vaśa, prakṛti, vaśa. स्वां प्रकृतिम् अवष्टभ्य, इमं कृत्स्नं भूत-ग्रामम् अ-वशं प्रकृतेः वशात् पुनः पुनः विसृजामि॥ Having control over (not deluded by) My prakṛti, again and again (each kalpa) I project this entire group of beings without (their or My) will, by the force (in the form of all the karmas of all the jīvas) of prakṛti (of māyā).
Having control over (not deluded by) My prakṛti (प्रकृतिम् स्वाम् अवष्टभ्य),
again and again (each kalpa) I project (विसृजामि पुनः पुनः)
this entire group of beings (भूत-ग्रामम् इमं कृत्स्नम्),
without (their or My) will (अ-वशं), by the force (as the karmas of the jīvas) of prakṛti (of māyā) (प्रकृतेः वशात्).
2. स्वां प्रकृतिम्
My प्रकृति
fr. स्वा prn. a. f. sg. acc. (SG.4.14:); प्रकृति f. sg. acc.
1. अवष्टभ्य
having control over [i.e., not deluded by]
fr. अवष्टभ्य in. pt. of. अव + √स्तभ् (w/irreg. application of SG.2.101:)
5. इमं कृत्स्नं
this entire
fr. इदम् prn. m. sg. acc.; कृत्स्न a. m. sg. acc.
6. भूत-ग्रामम्
group of beings
fr. भूत-ग्राम m. sg. acc.
7. अ-वशं
without [their or My] will
fr. अवश a. m. sg. acc.
9. प्रकृतेः
of प्रकृति (of माया)
fr. प्रकृति f. sg. gen.
8. वशात्
by the force [in the form of all the कर्मन्-s of all the जीव-s]
अविद्यालक्षणां प्रकृतिं स्वां स्वीयाम् अवष्टभ्य वशीकृत्य विसृजामि पुनः पुनः प्रकृतितो जातं भूत-ग्रामं भूतसमुदायम् इमं वर्तमानं कृत्स्नं समग्रम् अवशम् अस्वतन्त्रम्, अविद्यादिदोषैः परवशीकृतम्, प्रकृतेः वशात् स्वभाववशात्॥ Avaṣṭabhya, keeping under control; svām, My own; prakṛtim, Prakṛti, which is characterized as nescience; visṛjāmi, I project forth; punaḥ punaḥ, again and again; the kṛtsnam, whole of; imam, this; existing bhūta-grāmam, multitude of beings which are born of Prakṛti; which, being under another’s subjugation due to such defects [•See under 8.19, introductory Commentary.-Tr.•] as ignorance etc., are a-vaśam, powerless, not independent; prakṛteḥ vaśāt, under the influence of their own nature.
तर्हि तस्य ते परमेश्वरस्य, भूतग्रामम् इमं विषमं विदधतः, तन्निमित्ताभ्यां धर्माधर्माभ्यां सम्बन्धः स्यादिति, इदम् आह भगवान् – ‘In that case, You, who are the supreme God and who ordain this multitude of beings unequally, will become associated with virtue and vice as a result of that act?’ In answer the Lord says this:
na, ca, asmad, tad, karman, ni-√bandh, dhanam-jaya; udāsīnavat, āsīna, a-sakta, tad, karman. धनञ्-जय, तानि च कर्माणि माम् उदासीनवत् आसीनं तेषु [च] कर्मसु अ-सक्तं न निबध्नन्ति॥ O Arjuna, these karmas (actions and their results) do not bind Me, who is seated (here as the basis of prakṛti), seemingly indifferent (being its mere conscious witness), and unattached toward these karmas.
(Regarding) Me, these karmas (actions and their results) do not (न च माम् तानि कर्माणि)
bind (निबध्नन्ति), O winner of laurels (धनञ्-जय = अर्जुन),
seated (here as the basis of prakṛti) seemingly indifferent (as its mere conscious witness) (उदासीनवत् आसीनम्),
(and) unattached toward these karmas (अ-सक्तं तेषु कर्मसु).
fr. न in.; नि + √बन्ध् 9.P. pr. 3rd pl. (SG.5.23.3:)
न च माम् ईश्वरं तानि भूतग्रामस्य विषमसर्गनिमित्तानि कर्माणि निबध्नन्ति धनञ्जय। तत्र कर्मणां असम्बन्धित्वे कारणमाह – उदासीनवत् आसीनं यथा उदासीनः उपेक्षकः कश्चित् तद्वत् आसीनम्, आत्मनः अविक्रियत्वात्, असक्तं फलासङ्गरहितम्, अभिमानवर्जितम् ‘अहं करोमि’ इति तेषु कर्मसु। O Dhanañ-jaya, na ca, nor do; tāni, those; karmāṇi, actions – which are the sources of the creation of the multitude of beings unequally; nibadhnanti, bind; mām, Me, who am God. As to that, the Lord states the reason for His not becoming associated with the actions: Āsīnam, remaining (as I do); udāsīnavat, like one unconcerned, like some indifferent spectator ( upekṣaka) – for the Self is not subject to any change; and a-saktam, unattached; teṣu karmasu, to those actions – free from attachment to results, free from the egoism that ‘I do.’
अतः अन्यस्यापि कर्तृत्वाभिमानाभावः फलासङ्गाभावश्च असम्बन्धकारणम्, अन्यथा कर्मभिः बध्यते मूढः कोशकारवत् इत्यभिप्रायः॥ Hence, even in the case of any other person also, the absence of the idea of agentship and the absence of attachment to results are the causes of not getting bound. Otherwise, like the silkworm, a foolish man becomes bound by actions. This is the idea.
तत्र ‘भूतग्राममिमं विसृजामि’ (BhG.9.8) ‘उदासीनवदासीनम्’ (BhG.9.9) इति च विरुद्धम् उच्यते, इति तत्परिहारार्थम् आह – There (in the previous two verses) it involves a contradiction to say, ‘Remaining like one unconcerned, I project forth this multitude of beings.’ In order to dispel this doubt the Lord says:
asmad, adhyakṣa, prakṛti, √sū, sa-cara-a-caram; hetu, idam, kaunteya, jagat, vi-pari-√vṛt. मया अध्यक्षेण प्रकृतिः स-चर-अ-चरं सूयते। कौन्तेय, अनेन हेतुना जगत् विपरिवर्तते॥ Because of Me, the overseer, prakṛti begets (all) that moves and does not move (or is sentient and insentient). For this reason (because of Me), O Arjuna, the universe revolves (in and out of manifestation).
Because of Me the overseer ((मया अध्यक्षेण), prakṛti (प्रकृतिः)
begets (all) that moves and does not move (or is sentient and insentient) (सूयते स-चर-अ-चरम्).
For this reason (because of Me) (हेतुना अनेन), O son of Kuntī (कौन्तेय = अर्जुन),
the universe revolves (in and out of manifestation) (जगत् विपरिवर्तते).
1. मया
because of Me
fr. अहम् prn. sg. inst.
2. अध्यक्षेण
the overseer
fr. अध्यक्ष m. sg. inst.
3. प्रकृतिः
प्रकृति
fr. प्रकृति f. sg. nom.
5. स-चर-अ-चरं
[all] that moves and does not move [or is sentient and insentient]
मया अध्यक्षेण सर्वतो दृशिमात्रस्वरूपेण अविक्रियात्मना अध्यक्षेण मया, मम माया त्रिगुणात्मिका अविद्यालक्षणा प्रकृतिः सूयते उत्पादयति स-चराचरं जगत्। तथा च मन्त्रवर्णः – ‘एको देवः सर्वभूतेषु गूढः सर्वव्यापी सर्वभूतान्तरात्मा। कर्माध्यक्षः सर्वभूताधिवासः साक्षी चेता केवलो निर्गुणश्च’ (SvetU.6.11) इति। Mayā, under Me; adhyakṣeṇa, as the supervisor, remaining changeless as a mere witness under all circumstances; prakṛtiḥ, the Prakṛti, My māyā consisting of the three guṇas and characterized as ignorance; sūyate, produces; the world sa-cara-acaram. of the moving and the none-moving things. Thus there is the Veda text, ‘The one divine Being is hidden in all beings; He is omnipresent, the indwelling Self of all beings, the Supervisor of actions, the refuge of all beings, the witness, the one who imparts consciousness, unconditioned
[•This is according to Saṅkarācarya’s commentary on this verse. A.G. interprets kevala as non-dual.-Tr.•]
and without qualities’ (SvetU.6.11).हेतुना निमित्तेन अनेन अध्यक्षत्वेन कौन्तेय जगत् सचराचरं व्यक्ताव्यक्तात्मकं विपरिवर्तते सर्वावस्थासु। Anena hetunā, owing to this reason – because of this presiding over; O son of Kuntī, the jagat, world, with the moving and the non-moving things, consisting of the manifest and the unmanifest; viparivartate, revolves, under all conditions [•During creation, continuance and dissolution.•]
दृशिकर्मत्वापत्तिनिमित्ता हि जगतः सर्वा प्रवृत्तिः – अहम् इदं भोक्ष्ये, पश्यामि इदम्, शृणोमि इदम्, सुखमनुभवामि, दुःखमनुभवामि, तदर्थमिदं करिष्ये, इदं ज्ञास्यामि, इत्याद्या अवगतिनिष्ठा अवगत्यवसानैव। All the activities of the world in the form, ‘I eat this; I see; I hear this; I experience this happiness, suffer this sorrow; I shall do this for that purpose, [•Ast. omits this portion.-Tr•] I shall do this for this purpose; I shall know this,’ etc. indeed arise owing to their being the objects of the conscious witness. They verily exist in consciousness, and end in consciousness.
‘यो अस्याध्यक्षः परमे व्योमन्’ (ऋ. १०-१२९-७), (तै. ब्रा. २-८-९) इत्यादयश्च मन्त्राः एतमर्थं दर्शयन्ति। And such mantras as, ‘He who is the witness of this is in the supreme heaven’ [•Supreme heaven, the heart; i.e. He is inscrutable.•] (Rg., Na. Su. 10.129.7; Tai. Br.2.8.9), reveal this fact.
ततश्च एकस्य देवस्य सर्वाध्यक्षभूतचैतन्यमात्रस्य परमार्थतः सर्वभोगानभिसम्बन्धिनः अन्यस्य चेतनान्तरस्य अभावे भोक्तुः अन्यस्य अभावात्। Since it follows from this that there is no other conscious being part from the one Deity – who is the witness of all as the absolute Consciousness, and who in reality has no contact with any kind of enjoyment–, therefore there is no other enjoyer.
किंनिमित्ता इयं सृष्टिः इत्यत्र प्रश्नप्रतिवचने अनुपपन्ने, ‘को अद्धा वेद क इह प्रवोचत्। कुत आजाता कुत इयं विसृष्टिः’ (ऋ. १०-१२९-६), (तै. ब्रा. २-८-९) इत्यादिमन्त्रवर्णेभ्यः। दर्शितं च भगवता – ‘अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः’ (BhG.5.15) इति॥ Hence, in this context, the question, ‘For what purpose is this creation?’, and its answer are baseless – in accordance with the Veda text, ‘Who know (It) truly, who can fully speak about this here? From where has this come? From where is this variegated creation?’ (Rg. 3.54.5; 10.129.6). And it has been pointed out by the Lord also: ‘Knowledge remains covered by ignorance. Thereby the creatures become deluded’ (BhG.5.15).
एवं मां नित्यशुद्धबुद्धमुक्तस्वभावं सर्वज्ञं सर्वजन्तूनाम् आत्मानमपि सन्तम् – Although I am thus eternal, pure, intelligent and free and also the Self of all beings:
ava-√jñā, asmad, mūḍha, mānuṣī, tanu, āśrita; para, bhāva, a-jānat, asmad, bhūta-mahā-īśvara. भूत-महा-ईश्वरं मम परं भावम् अ-जानन्तः, मूढाः मां मानुषीं तनुम् आश्रितम् अवजानन्ति॥ Not knowing My limitless nature, as the Lord of (all) beings, the deluded disregard Me, who obtains (as the self, as I) in (this and every) human body.
The deluded disregard Me (अवजानन्ति मां मूढाः),
who obtains (as the self, as I) in (every) human body (मानुषीं तनुम् आश्रितम्),
(those deluded) not knowing the limitless nature (परं भावम् अ-जानन्तः)
of Me, as the Lord of (all) beings (भूत-महा-ईश्वरं मम).
5. भूत-
of [all] beings
4. -महा-ईश्वरं
[as] the Lord
fr. भूत-महा-ईश्वर m. sg. acc.
2. मम
My
fr. अहम् prn. sg. gen.
3. परं भावम्
limitless nature
fr. पर prn. a. m. sg. acc. (SG.4.16.3:); भाव m. sg. acc.
1. अ-जानन्तः
not knowing
fr. अजानत् pr. pt. of √ज्ञा pt. m. pl. nom. (SG.5.23.2:)
अवजानन्ति अवज्ञां परिभवं कुर्वन्ति मां मूढाः अविवेकिनः मानुषीं मनुष्यसम्बन्धिनीं तनुं देहम् आश्रितम्, मनुष्यदेहेन व्यवहरन्तमित्येतत्, परं प्रकृष्टं भावं परमात्मतत्त्वम् आकाशकल्पम् आकाशादपि अन्तरतमम् अजानन्तो मम भूत-महेश्वरं सर्वभूतानां महान्तम् ईश्वरं स्वात्मानम्। ततश्च तस्य मम अवज्ञानभावनेन आहताः ते वराकाः॥ A-jānantaḥ, not knowing; mama, My; param, supreme; bhāvam, nature – My supreme Reality, which is like space, nay, which is subtler and more pervasive than space; as bhūta-mahā-īśvaram, the Lord of all beings, the great Lord of all beings who is their Self; mūḍhāḥ, foolish people, the non-discriminating ones; avajānanti, disregard, belittle; mām, Me, although I am by nature thus eternal, pure, intelligent, free and the Self of all beings; and āśritam, (Me) who has taken; mānuṣīm tanum, (their) human body common to men, i.e. when I act with the help of a human body. As a result of that, as a result of continuously disrespecting Me, those wretches get ruined.
mogha-āśa, mogha-karman, mogha-jñāna, vi-cetas; rākṣasī, āsurī, ca, eva, prakṛti, mohinī, śrita. मोघ-आशाः मोघ-कर्माणः मोघ-ज्ञानाः वि-चेतसः राक्षसीम् आसुरीं च (=वा) एव मोहिनीं प्रकृतिं श्रिताः॥ Those whose hopes are in vain (are still unhappy), whose actions are in vain (are still incomplete), whose knowledge is in vain (are still ignorant of Me/reality), and who lack discernment – they tend toward a deluding disposition that is criminal (rākṣasī) or barbaric (āsurī).
Whose hopes are in vain (still unhappy) (मोघ-आशाः), whose actions are in vain (still incomplete) (मोघ-कर्माणः),
whose knowledge is in vain (still ignorant of Me/reality) (मोघ-ज्ञानाः), (and) who lack discernment (वि-चेतसः),
towards a criminal (rākṣasī) (राक्षसीम्) or barbaric (āsurī) (आसुरीं च एव)
मोघाशाः वृथा आशाः आशिषः येषां ते मोघाशाः, तथा मोघ-कर्माणः यानि च अग्निहोत्रादीनि तैः अनुष्ठीयमानानि कर्माणि तानि च, तेषां भगवत्परिभवात्, स्वात्मभूतस्य अवज्ञानात्, मोघान्येव निष्फलानि कर्माणि भवन्तीति मोघ-कर्माणः। Mogha-āśāḥ, of vain hopes. So also, mogha-karmāṇaḥ, of vain actions: their rites, such as Agni-hotra etc. which are undertaken by them, verily become vain, fruitless actions, because of dishonouring the Lord, disregarding Him who is their own Self. In this way they are of vain actions.
तथा मोघ-ज्ञानाः मोघं निष्फलं ज्ञानं येषां ते मोघज्ञानाः, ज्ञानमपि तेषां निष्फलमेव स्यात्। वि-चेतसः विगतविवेकाश्च ते भवन्ति इत्यभिप्रायः। Similarly, mogha-jñānāḥ, of vain knowledge: of fruitless knowledge; even their knowledge verily becomes useless. And vi-cetasaḥ, senseless: i.e., they lose their power of discrimination.
किञ्च – ते भवन्ति राक्षसीं रक्षसां प्रकृतिं स्वभावम् आसुरीम् असुराणां च प्रकृतिं मोहिनीं मोहकरीं देहात्मवादिनीं श्रिताः आश्रिताः, छिन्द्धि, भिन्द्धि, पिब, खाद, परस्वमपहर, इत्येवं वदनशीलाः क्रूरकर्माणो भवन्ति इत्यर्थः, ‘असुर्या नाम ते लोकाः’ (IsU.3) इति श्रुतेः॥ Besides, [•Besides, in the next birth...•] they become śritāḥ, possessed of; the mohinīm, self-deceptive, self-delusive; prakṛtim, disposition; rākṣasīm, of fiends; and āsurīm, of demons – according to which the body is the Self; i.e., they become habitually inclined to act cruelly, saying, ‘cut, break, drink, eat, steal others’ wealth,’ etc.
[•The habit to cut, break, drink, eat, etc. is characteristic of fiends. The habit of stealing others’ wealth, etc. is characteristic of demons.•]
This is stated in the Śruti, 'Those worlds of devils (are covered by blinding darkness)' (IsU.3).
ये पुनः श्रद्दधानाः भगवद्भक्तिलक्षणे मोक्षमार्गे प्रवृत्ताः – But those possessed of faith consisting of devotion to the Lord, and endeavouring in the path of liberation:
mahā-ātman, tu, asmad, pārtha, daivī, prakṛti, āśrita; √bhaj, an-anya-manas, jñātvā, bhūta-ādi, a-vyaya. पार्थ, महा-आत्मानः तु दैवीं प्रकृतिम् आश्रिताः, अन्-अन्य-मनसः, माम् अ-व्ययं भूत-आदिं ज्ञात्वा, [मां] भजन्ति॥ Whereas, O Arjuna, the wise (the discerning) – who tend toward a disposition that is uplifting (daivī), whose mind (seeks) no other (than Me), knowing (of) Me as the changeless source of beings – they seek Me.
Whereas, the ones who discern (महा-आत्मानः तु) Me (मां), O son of Pṛthā (पार्थ = अर्जुन),
they tend toward a disposition that is uplifting (daivī) (दैवीं प्रकृतिम् आश्रिताः),
(and) seek (me) (भजन्ति) with a mind (that seeks) no other (than Me) (अन्-अन्य-मनसः),
knowing (of) Me as the changeless source of beings (ज्ञात्वा भूत-आदिम् अ-व्ययम्).
महात्मानः तु अक्षुद्रचित्ताः माम् ईश्वरं पार्थ दैवीं देवानां प्रकृतिं शमदमदयाश्रद्धादिलक्षणाम् आश्रिताः सन्तः भजन्ति सेवंते अनन्य-मनसः अनन्यचित्ताः ज्ञात्वा भूतादिं भूतानां वियदादीनां प्राणिनां च आदिं कारणम् अव्ययम्॥ Tu, on the other hand, O son of Pṛthā, those mahā-ātmānaḥ, noble ones – who are not small-minded, who are imbued with faith, and who have set out on the path of Liberation, which is characterized by devotion to God; being āśritāḥ, possessed of; daivīm, divine; prakṛtim, nature – distinguished by mental and physical control, kindness, faith, etc.; surely bhajanti, adore; mām, Me, God; an-anya-manasaḥ, with single-mindedness; jñātvā, knowing Me; as the a-vyayam, immutable; bhūta-ādim, source of all objects, of space etc. (i.e. the five elements) as well as of living beings.
sa-tatam, kīrtayat, asmad, yatat, ca, dṛḍha-vrata; namasyat, ca, asmad, bhakti, nitya-yukta, upa-√ās. मां स-ततं कीर्तयन्तः यतन्तः च दृढ-व्रताः मां च नमस्यन्तः भक्त्या नित्य-युक्ताः [माम्] उपासते॥ Always acknowledging Me and making (proper) effort (to gain Me, those) whose commitment is firm, surrendering (to Me), always united to Me with devotion – they (the karma-yogīs) seek (Me).
Always acknowledging Me (स-ततं कीर्तयन्तः माम्)
and making (proper) effort (to gain Me) (यतन्तः च), whose commitment is firm (दृढ-व्रताः),
surrendering to Me (नमस्यन्तः च मां) with devotion (भक्त्या),
always united (to Me) (नित्य-युक्ताः), they (the karma-yogīs) seek (Me) (उपासते).
स-ततं सर्वदा भगवन्तं ब्रह्मस्वरूपं मां कीर्तयन्तः, यतन्तः च इन्द्रियोपसंहार-शम-दम-दयाहिंसादि-लक्षणैः धर्मैः प्रयतन्तः च, दृढ-व्रताः दृढं स्थिरम् अचाल्यं व्रतं येषां ते दृढव्रताः नमस्यन्तः च मां हृदयेशयम् आत्मानं भक्त्या नित्य-युक्ताः सन्तः उपासते सेवंते॥ Sa-tatam, always; kīrtayantaḥ, glorifying; mām, Me, God, who am Brahman in reality; ca, and; yatantaḥ, striving, endeavouring with the help of such virtues as withdrawal of the organs, control of mind and body, kindness, non-injury, etc.; dṛḍha-vratāḥ, the men of firm vows those whose vows [•Vows such as celibacy•], those whose vows are unshakable; upāsate, worship Me; namasyantaḥ, by paying obeisance; mām, to Me, to the Self residing in the heart, ca, and; nitya-yuktāḥ, being ever endowed; bhaktyā, with devotion.
ते केन केन प्रकारेण उपासते इत्युच्यते – The various ways in which they adore are being stated:
jñāna-yajña, ca, api, anya, yajat, asmad, upa-√ās; ekatva, pṛthaktva, bahudhā, viśvatas-mukha. अन्ये च अपि ज्ञान-यज्ञेन यजन्तः, मां विश्वतो-मुखम् एकत्वेन पृथक्त्वेन [च] बहुधा उपासते॥ And still others (jñāna-yogīs, sannyāsīs) worshipping (Me) through the sacred act (yajña) that is knowledge, seek Me – whose face is everywhere, in many ways – as being one (“(Separate) beings do not exist in Me” BhG.9.5) and as being distinct, (“(All) beings exist in Me” BhG.9.4).
And still others (sannyāsīs) through the sacred act (yajña) that is knowledge (ज्ञान-यज्ञेन च अपि अन्ये)
worshipping (यजन्तः), (they) seek Me (माम् उपासते)
as being one (एकत्वेन) (and) as being distinct (पृथक्त्वेन)
in many ways (बहुधा), (and) whose face is everywhere (विश्वतो-मुखम्).
ज्ञान-यज्ञेन ज्ञानमेव भगवद्विषयं यज्ञः तेन ज्ञानयज्ञेन, यजन्तः पूजयन्तः माम् ईश्वरं च अपि अन्ये अन्याम् उपासनां परित्यज्य उपासते। तच्च ज्ञानम् – एकत्वेन ‘एकमेव परं ब्रह्म’ इति परमार्थदर्शनेन यजन्तः उपासते। Anye, others, giving up others forms of adoration; ca, verily; upāsate, worship; mam, Me, God; yajantaḥ, by adoring, glorifying; api, exclusively; jñāna-yajñena ekatvena, through the sacrifice of the knowledge of oneness – knowledge of God itself being the sacrifice; and that knowledge consists in the realization of the highest truth that the supreme Brahman is verily one. Adoring with that (knowledge) they worship Me.
केचिच्च पृथक्त्वेन ‘आदित्यचन्द्रादिभेदेन स एव भगवान् विष्णुः अवस्थितः’ इति उपासते। केचित् ‘बहुधा अवस्थितः स एव भगवान् सर्वतोमुखः विश्वरूपः’ इति तं विश्व-रूपं सर्वतो-मुखं बहुधा बहुप्रकारेण उपासते॥ And some others Me pṛthaktvena, multifariously – in different forms as the sun, moon, etc. They worship (Me) by thinking that, Viṣṇu who is God Himself exists in different forms as the sun etc. Still others worship Me thinking that, that very God who is viśvato-mukhaḥ, multi-formed, who has His face everywhere, i.e., who is the Cosmic Person; exists bahudhā, variously. In numerous ways they worship Him, the Cosmic Person, who has His face everywhere.
यदि बहुभिः प्रकारैः उपासते, कथं त्वामेव उपासते इति, अत आह – ‘If they worship in numerous ways, how is it that they worship You alone?’ Hence the Lord says:
asmad, kratu, asmad, yajña, svadhā, asmad, asmad, auṣadha; mantra, asmad, asmad, eva, ājya, asmad, agni, asmad, huta. अहं क्रतुः, अहं यज्ञः, अहं स्वधा, अहम् औषधम्, अहं मन्त्रः, अहम् एव आज्यम्, अहम् अग्निः, अहं [च] हुतम्॥ The Veda ritual is Me, the act of worship is Me, the food (offered to the ancestors) is Me, the food offered to the Lord is Me, the chant is Me, the clarified butter (warmed by the sun and offered into the fire) is Me, the (sacrificial) fire is Me, and the oblation is Me.
The Veda ritual is Me (अहं क्रतुः), the act of worship is Me (अहं यज्ञः),
the food (offered to the ancestors) is Me (स्वधा अहम्), the food offered to the Lord is Me (अहम् औषधम्),
the chant is Me (मन्त्रः अहम्), the clarified butter (warmed by the sun and offered into the fire) is Me (अहम् एव आज्यम्),
the (sacrificial) fire is Me (अहम् अग्निः), (and) the oblation is Me (अहं हुतम्).
1. अहं क्रतुः
the Vedic ritual is Me
fr. अहम् prn. sg. nom.; क्रतु m. sg. nom. (SG.7.2.c:)
2. अहं यज्ञः
the act of worship is Me
fr. अहम् prn. sg. nom.; यज्ञ m. sg. nom.
3. अहं स्वधा
the food [offered to the ancestors] is Me
fr. अहम् prn. sg. nom.; स्वधा f. sg. nom.
4. अहम् औषधम्
the food [offered to the Lord] is Me
fr. अहम् prn. sg. nom.; औषध n. sg. nom.
5. अहं मन्त्रः
the chant is Me
fr. अहम् prn. sg. nom.; मन्त्र m. sg. nom.
6. अहम् एव आज्यम्
the clarified butter [warmed by the sun, offered into the fire] is [indeed] Me
fr. अहम् prn. sg. nom.; एव in.; आज्य n. sg. nom.
7. अहम् अग्निः
the [sacrificial] fire is Me
fr. अहम् prn. sg. nom.; अग्नि m. sg. nom.
8. अहं [च] हुतम्
[and] the oblation is Me
fr. अहम् prn. sg. nom.; हुत pp. of √हु n. sg. nom.
अहं क्रतुः श्रौतकर्मभेदः अहमेव। अहं यज्ञः स्मार्तः। किञ्च स्वधा अन्नम् अहम्, पितृभ्यो यत् दीयते। अहम् औषधं सर्वप्राणिभिः यत् अद्यते तत् औषधशब्दशब्दितं व्रीहियवादिसाधारणम्। अथवा स्वधा इति सर्वप्राणिसाधारणम् अन्नम्, औषधम् इति व्याध्युपशमनार्थं भेषजम्। मन्त्रः अहम्, येन पितृभ्यो देवताभ्यश्च हविः दीयते। अहम् एव आज्यं हविश्च। अहम् अग्निः, यस्मिन् हूयते हविः सः अग्निः अहम्। अहं हुतं हवनकर्म च॥ Aham, I; am the kratuḥ, a kind of Veda sacrifice; I Myself am the yajñaḥ, sacrifice as prescribed by the Smṛtis; further, I am svadhā, the food that is offered to the manes; I am auṣadham – by which word is meant the food that is eaten by all creatures. Or, svadhā means food in general of all creatures, and auṣadha means medicine for curing diseases. I am the mantra with which offering is made to manes and gods. I Myself am the ājyam, oblations; and I am agniḥ, the fire – I Myself am the fire into which the oblation is poured. And I am the hutam, act of offering.
pitṛ, asmad, idam, jagat, mātṛ, dhātṛ, pitā-maha; vedya, pavitra, om-kāra, ṛc, sāman, yajus, eva, ca. अहम् अस्य जगतः पिता, माता, पिता-महः, धाता [च]। [अहं] वेद्यं, पवित्रम्, ओङ्-कारः, ऋक्, साम, यजुः एव च॥ The father (efficient cause), mother (material cause), (My own) grandfather (the uncaused cause), and the sustainer of this universe are Me. The (only) one to be known, the purifier, “Om” (My name), the Ṛg mantra, the Sāma mantra; and the Yajur mantra (are Me).
I am the father (efficient cause) (पिता अहम्) of this universe (अस्य जगतः),
(also its) mother (material cause) (माता), the sustainer (धाता), (and My own) grandfather (the uncaused cause) (पिता-महः).
(I am) the (only) one to be known (वेद्यं), the purifier (पवित्रम्), “Om” (My name) (ओङ्-कारः),
the Ṛg mantra ( ऋक्), the Sāma mantra (साम), and the Yajur mantra (यजुः एव च).
6. अहं
[are] Me
fr. अहम् prn. sg. nom.
5. अस्य जगतः
of this universe
fr. इदम् prn. n. sg. gen.; जगत् n. sg. gen. (SG.3.5:)
पिता जनयिता अहम् अस्य जगतः, माता जनयित्री, धाता कर्मफलस्य प्राणिभ्यो विधाता, पिता-महः पितुः पिता, वेद्यं वेदितव्यम्, पवित्रं पावनम् ओङ्कारः, ऋक् साम यजुः एव च॥ Asya, of this; jagataḥ, world; aham, I; am pitā, the father; mātā, the mother; dhātā, ordainer, dispenser of the results of their actions to the creatures; (and the) pitā-mahaḥ, grand-father. I am the vedyam, knowable – that which has to be known; the pavitram, sanctifier; [•Virtuous actions.•] and the oṅkāraḥ, syllable Om; eva ca, as also Ṛk, Sāma and Yajus.
[•Brahman, which has to be known, is realizable through Om, regarding which fact the three Vedas are the authority. The ca (as ‘also’) is suggestive of the Atharva-veda. Else Ṛk, Sāma and Yajus are the three types of Veda mantras – in chant, prose or sung, respectively.•]
gati, bhartṛ, prabhu, sākṣin, nivāsa, śaraṇa, su-hṛd; prabhava, pralaya, sthāna, nidhāna, bīja, a-vyaya. [अहं] गतिः, भर्ता, प्रभुः, साक्षी, निवासः, शरणं, सु-हृद् [च]। [अहं] प्रभवः, प्रलयः, स्थानं, निधानं, अ-व्ययं [च] बीजम्॥ The goal, the nourisher, the Lord, the (only) witness (of everything), the abode, the shelter, and the friend (are Me). The origin, the dissolution, the continued existence, the receptacle, and the imperishable seed (the continual cause of everything, are Me).
(I am) the goal (गतिः), the nourisher (भर्ता), the Lord (प्रभुः), the (only) witness (of everything) (साक्षी),
the abode (निवासः), the shelter (शरणं), (and) the friend (सु-हृद्).
(Also) the origin (प्रभवः), the dissolution (प्रलयः), the continued existence (स्थानम्),
the receptacle (निधानं), (and) the imperishable seed (the continual cause of everything (बीजम् अ-व्ययम्).
गतिः कर्मफलम्, भर्ता पोष्टा, प्रभुः स्वामी, साक्षी प्राणिनां कृताकृतस्य, निवासः यस्मिन् प्राणिनो निवसन्ति, शरणम् आर्तानाम्, प्रपन्नानामार्तिहरः। सु-हृत् प्रत्युपकारानपेक्षः सन् उपकारी, प्रभवः उत्पत्तिः जगतः, प्रलयः प्रलीयते अस्मिन् इति, तथा स्थानं तिष्ठति अस्मिन् इति, निधानं निक्षेपः कालान्तरोपभोग्यं प्राणिनाम्, बीजं प्ररोहकारणं प्ररोहधर्मिणाम्, अव्ययं यावत्संसारभावित्वात् अव्ययम्, न हि अबीजं किञ्चित् प्ररोहति, नित्यं च प्ररोहदर्शनात् बीजसन्ततिः न व्येति इति गम्यते॥ (I am) the gatiḥ, fruit of actions; the bhartā, nourisher; [•The giver of the fruits of actions.•] the prabhuḥ, Lord; the sākṣī, witness of all that is done or not done by creatures; the nivāsaḥ, abode, where creatures live; the śaraṇam, refuge, remover of sufferings of the afflicted who take shelter; the su-hṛt, friend, one who does a good turn without thought of reward; the prabhavaḥ, origin of the world; the pralayaḥ, end, the place into which the world merges. So also, (I am) the sthānam, foundation on which the world rests; the nidhānam, store, which is for future enjoyment of creatures; and the a-vyayam, imperishable; bījam, seed, the cause of growth of all things which germinate. The seed is imperishable because it continues so long as the world lasts. Indeed, nothing springs up without a seed. And since creation is noticed to be continuous, it is understood that the continuity of the seed never ends.
√tap, asmad, asmad, varṣa, ni-√grah, ud-√sṛj, ca; a-mṛta, ca, eva, mṛtyu, ca, sat, a-sat, ca, asmad, arjuna. अहं तपामि। अहं वर्षं निगृह्णामि उत्सृजामि च। [अहं] अ-मृतं च एव मृत्युः च। अहं सत् अ-सत् च, अर्जुन॥ I heat. I hold back and give forth the rain. The immortality (of the gods) and also the death (of mortals are Me). Both reality (the sustaining cause) and unreality (the time-bound effects) are Me, O Arjuna.
I heat (अहं तपामि). The rain I (अहं वर्षम्)
hold back (निगृह्णामि) and give forth (उत्सृजामि च).
The immortality (of the gods) (अ-मृतं च एव) and the death (of mortals are Me) (मृत्युः च).
Both reality (the sustaining cause) (सत्) and unreality (the time-bound effects) (अ-सत् च) are Me (अहम्), O Arjuna (अर्जुन).
तपामि अहम् आदित्यो भूत्वा कैश्चित् रश्मिभिः उल्बणैः। अहं वर्षं कैश्चित् रश्मिभिः उत्सृजामि। उत्सृज्य पुनः निगृह्णामि कैश्चित् रश्मिभिः अष्टभिः मासैः पुनः उत्सृजामि प्रावृषि। अमृतं च एव देवानाम्, मृत्युः च मर्त्यानाम्। सत् यस्य यत् सम्बन्धितया विद्यमानं तत्, तद्विपरीतम् असच् च एव अहम् अर्जुन। न पुनः अत्यन्तमेव असत् भगवान्, स्वयं कार्यकारणे वा सदसती॥ O Arjuna, aham, I, in the form of the sun; tapāmi, give heat through some intense rays. Through some rays utsṛjāmi, I pour down; varṣam, rain. Having poured down, again nigṛhnāmi, I withdraw it through some rays – for eight months. Again I pour it down in the rainy season. I am eva ca, verily; the a-mṛtam, nectar of the gods; and mṛtyuḥ, death of the mortals. I Myself am sat, existence – the effect which has come into being in relation to its cause; and its opposite, a-sat, nonexistence.
[•Nonexistence: the cause which has not become manifest as the effect possessing name and form, It cannot be admitted that the effect has absolute existence, for the Upaniṣad says, ‘All transformation has speech as it basis, and it is name only’ (ChanU.6.1.4). Nor can it be said that the cause has absolute non-existence, for there is the text, ‘..... by what logic can the existent come verily out of nonexistence? But surely,....all this was Existence, one without a second’ (ChanU.6.2.2).•]
It is not that the Lord is Himself absolutely nonexistence; nor are effect and cause (absolutely) existence and nonexistence (respectively).
ये पूर्वोक्तैः निवृत्तिप्रकारैः एकत्वपृथक्त्वादिविज्ञानैः यज्ञैः मां पूजयन्तः उपासते ज्ञानविदः, ते यथाविज्ञानं मामेव प्राप्नुवन्ति। ये पुनः अज्ञाः कामकामाः – Those men of Knowledge who meditate on Me while worshipping Me according to the respective forms of sacrifices mentioned above – regarding Me as one or multifirious, etc.-, they attain Me alone according to their conceptions:
trai-vidya, asmad, soma-pa, pūta-pāpa, yajña, iṣṭvā, svar-gati, pra-√arth; tad, puṇya, āsādya, sura-indra-loka, √aś, divya, dyu, deva-bhoga. त्रै-विद्याः सोम-पाः पूत-पापाः, मां यज्ञैः इष्ट्वा, स्वर्-गतिं प्रार्थयन्ते। पुण्यं सुर-इन्द्र-लोकम् आसाद्य, ते दिवि दिव्यान् देव-भोगान् अश्नन्ति॥ Those versed in the three Vedas, who drink (who participate in) the soma (ritual) (and thus are relatively) cleansed of karma demerit, propitiating Me with rituals – they pray for going to heaven. Attaining the world of Lord Indra as (a result of their) karma merit (puṇya), they enjoy heavenly experiences of the celestials in heaven.
Those versed in the three Vedas (त्रै-विद्याः) who drink (who participate in) the soma (ritual) (मां सोम-पाः) (and thus are relatively) cleansed of karma demerit (पूत-पापाः),
propitiating (Me) with rituals (यज्ञैः इष्ट्वा), they pray for going to heaven (स्वर्-गतिं प्रार्थयन्ते).
They (ते) as (a result of their) karma merit (पुण्यम्) attaining the world of Lord Indra (आसाद्य सुर-इन्द्र-लोकम्)
enjoy (अश्नन्ति) heavenly (दिव्यान्) experiences of the celestials in heaven (दिवि देव-भोगान्).
त्रैविद्याः ऋग्यजुःसामविदः मां वस्वादिदेवरूपिणं सोमपाः सोमं पिबन्तीति सोमपाः, तेनैव सोमपानेन पूत-पापाः शुद्धकिल्बिषाः, यज्ञैः अग्निष्टोमादिभिः इष्ट्वा पूजयित्वा स्वर्-गतिं स्वर्गगमनं स्वर् एव गतिः स्वर्गतिः ताम्, प्रार्थयन्ते। ते च पुण्यं पुण्यफलम् आसाद्य सम्प्राप्य सुरेन्द्र-लोकं शतक्रतोः स्थानम् अश्नन्ति भुञ्जते दिव्यान् दिवि भवान् अप्राकृतान् देव-भोगान् देवानां भोगान्॥ Those, again, who are ignorant and desirous of pleasures, trai-vidyāḥ, who are versed in the three Vedas, who know the Ṛk, Yajus and Sāma Vedas; soma-pāḥ, who are drinkers of Soma; and who, as a result of that very drinking of Soma, are pūta-pāpāḥ, purified of sin; prārthayante, pray for; the svar-gatim, heavenly goal, the attainment of heaven – heaven itself being the goal;
[•Ast. adds this portion – svar eva gatiḥ, heaven itself being the goal.-Tr.•]
iṣṭvā, by worshipping; mām, Me, existing in the forms of gods such as the Vasus and others; yajñaiḥ, through sacrifices such as the Agni-ṣṭoma etc. And āsādya, having reached; sura-indra-lokam, the place (world) of the king of gods, of Indra; (which is) puṇyam, the result of righteousness; te, they; aśnanti, enjoy; divi, in heaven; the divyān, divine, heavenly, supernatural;; deva-bhogān, pleasures of gods.
tad, tad, bhuktvā, svar-ga-loka, viśāla, kṣīṇa, puṇya, martya-loka, √viś; evam, trayī-karma, anuprapanna, gata-āgata, kāma-kāma, √labh. ते तं विशालं स्वर्-ग-लोकं भुक्त्वा, पुण्ये क्षीणे, मर्त्य-लोकं विशन्ति। एवं त्रयी-धर्मम् अनुप्रपन्नाः काम-कामाः गत-आगतं लभन्ते॥ Having enjoyed that vast (subtle) world (called) heaven, when their puṇya is spent, they (re-)enter the world of mortals. In this manner, following ritual (enjoined) by the three (scriptures, śrutis, the three forms of the Veda mantras), those who require objects of desire take to going and coming (remain in saṃsāra).
Having enjoyed that (ते तं भुक्त्वा) vast (subtle) world (called) heaven (स्वर्-ग-लोकं विशालम्),
when their puṇya is spent (क्षीणे पुण्ये), they (re-)enter the world of mortals (मर्त्य-लोकं विशन्ति).
In this manner (एवं), following ritual (enjoined) by the three (forms of the Veda mantras) (त्रयी-धर्मम् अनुप्रपन्नाः),
those who require objects of desire take to going and coming (remain in saṃsāra) (गत-आगतं काम-कामाः लभन्ते).
ritual [enjoined] by the three [श्रुति-s, the three वेद-s]
fr. त्रयी-धर्म m. sg. acc.
10. अनुप्रपन्नाः
following
fr. अनुप्रपन्न pp. of अनु + प्र + √पद् pt. m. pl. nom. (SG.6.6:)
13. काम-
objects of desire
12. -कामाः
those who require
fr. काम-काम a. m. pl. nom.
15. गत-
going [i.e., remain in संसार]
16. -आगतं
and coming
fr. गत-आगत n. sg. acc.
14. लभन्ते
take to
fr. √लभ् 1.Ā. pr. 3rd pl.
ते तं भुक्त्वा स्वर्ग-लोकं विशालं विस्तीर्णं क्षीणे पुण्ये मर्त्य-लोकं विशन्ति आविशन्ति। एवं यथोक्तेन प्रकारेण त्रयी-धर्मं केवलं वैदिकं कर्म अनुप्रपन्नाः गतागतं गतं च आगतं च गतागतं गमनागमनं काम-कामाः कामान् कामयन्ते इति कामकामाः लभन्ते गतागतमेव, न तु स्वातन्त्र्यं क्वचित् लभन्ते इत्यर्थः॥ Bhuktvā, after having enjoyed; tam, that: vi~sālam, vast; svarga-lokam, heavenly world; te, they; viśanti, enter into; this martya-lokam, human world; kṣīṇe, on the exhaustion; of their punye, merit. Evam, thus, indeed; anuprapannāḥ, those who follow in the manner described; trayī-dharmam,
[•A variant reading is trai-dharmyam.-Tr.•]
the rites and duties prescribed in the three Vedas – merely the Veda rites and duties; and are kāma-kāmāḥ, desirous of pleasures; labhante, attain; only gata-agatam, the state of going and returning, but never that of independence. This is the meaning.
ये पुनः निष्कामाः सम्यग्दर्शिनः – As regards men of right perception devoid of desires:
an-anya, cintayat, asmad, yad, jana, pari-upa-√ās; tad, nitya-abhiyukta, yoga-kṣema, √vah, asmad. ये जनाः अन्-अन्याः मां चिन्तयन्तः [मां] पर्युपासते, तेषां नित्य-अभियुक्तानाम् अहं योग-क्षेमं वहामि॥ (But) for those people who are not separate (from Me), who contemplate Me and gain (Me), being always one (with Me), I procure what they want to acquire and protect; (I, the Lord, take care of the bodily and mental needs of these renunciates, sannyāsīs).
(But for those) who are not separate (from Me) (अन्-अन्याः), who contemplate Me (चिन्तयन्तः माम्),
and which people gain (Me) (ये जनाः पर्युपासते),
for them who are always one (with Me) (तेषां नित्य-अभियुक्तानाम्),
what these (sannyāsīs, renunciates) want to acquire and protect (योग-क्षेमं) I (the Lord) procure (वहामि अहम्).
3. ये
who [are]
fr. यद् prn. m. pl. nom.
2. जनाः
people
fr. जन m. pl. nom.
4. अन्-अन्याः
not-separate [from Me]
fr. अनन्य prn. a. m. pl. nom.
5. मां चिन्तयन्तः
who contemplate Me
fr. अहम् prn. sg. acc.; चिन्तयत् pr. pt. of √चिन्त् a. m. pl. nom.
अनन्याः अपृथग्भूताः परं देवं नारायणम् आत्मत्वेन गताः सन्तः चिन्तयन्तः मां ये जनाः संन्यासिनः पर्युपासते, तेषां परमार्थदर्शिनां नित्याभियुक्तानां सतताभियोगिनां योग-क्षेमं योगः अप्राप्तस्य प्रापणं क्षेमः तद्रक्षणं तदुभयं वहामि प्रापयामि अहम्, On the other hand, ye janāḥ, those persons, the monks, who are desireless and fully illumined; who an-anyāḥ, becoming non-different (from Me), having realized the supreme Deity, Nārāyaṇa, as their own Self; and cintayantaḥ, becoming meditative;
[•‘Having known that I, Vāsu-deva, am the Self of all, and there is nothing else besides Me’.•]
paryupāsate mām, worship Me everywhere;
[•‘They see Me the one, all-pervading, infinite Reality.’•]
teṣām, for them; who have realized the supreme Truth, nitya-abhiyuktānām, who are ever attached (to Me); aham, I; vahāmi, arrange for; both yoga-kṣemam, securing what they lack and preserving what they have. Yoga means making available what one does not have, and kṣema means the protection of what one has got.
‘ज्ञानी त्वात्मैव मे मतम्’ (BhG.7.18) ‘स च मम प्रियः’ (BhG.7.17) यस्मात्, तस्मात् ते मम आत्मभूताः प्रियाश्च इति। Since ‘but the man of Knowledge is the very Self. (This is) My opinion’ and ‘he too is dear to Me’ (BhG.7.17-18), therefore they have become My own Self as also dear.
ननु अन्येषामपि भक्तानां योगक्षेमं वहत्येव भगवान्। Does not the Lord surely arrange for securing what they lack and protecting what they have even in the case of other devotees?
सत्यं वहत्येव, किन्तु अयं विशेषः – अन्ये ये भक्ताः ते आत्मार्थं स्वयमपि योगक्षेमम् ईहन्ते, अनन्यदर्शिनस्तु न आत्मार्थं योगक्षेमम् ईहन्ते, न हि ते जीविते मरणे वा आत्मनः गृद्धिं कुर्वन्ति, केवलमेव भगवच्छरणाः ते, This is true. He does arrange for it. But the difference lies in this: Others who are devotees make their own efforts as well for their own sake, to arrange for securing what they lack and protecting what they have. On the contrary, those who have realized non-duality do not make any effort to arrange for themselves the acquisition of what they do not have and the preservation of what they have. Indeed, they desire nothing for themselves, in life or in death. They have taken refuge only in the Lord.
अतः भगवानेव तेषां योगक्षेमं वहतीति॥ Therefore the Lord Himself arranges to procure what they do not have and protect what they have got.
ननु अन्या अपि देवताः त्वमेव चेत्, तद्भक्ताश्च त्वामेव यजन्ते। सत्यमेवम् – ‘If you Yourself are the other gods even, then do not their devotees too worship You alone?’ ‘Quite so!’:
yad, api, anya-devatā-bhakta, √yaj, śrad-dhā, anvita; tad, api, asmad, eva, kaunteya, √yaj, a-vidhi-pūrvakam. कौन्तेय, ये अपि अन्य-देवता-भक्ताः श्रद्धया अन्विताः यजन्ते, ते अपि माम् एव यजन्ति [परन्तु] अ-विधि-पूर्वकम्॥ O Arjuna, even those who are devoted to deities as different (from Me and themselves) – who, filled with faith, perform (various) acts of worship – they also worship only Me, (but) without a proper understanding (of Me in the yajña).
Even those who are devoted to deities as different (from Me and themselves) (ये अपि अन्य-देवता-भक्ताः),
who, filled with faith, perform (various) acts of worship (यजन्ते श्रद्धया अन्विताः),
still it is only Me they (ते अपि माम् एव), O son of Kuntī (कौन्तेय = अर्जुन),
worship (यजन्ति), (but) without a proper understanding (of Me in the yajña) (अ-विधि-पूर्वकम्).
1. कौन्तेय
(अर्जुन) O Son of कुन्ती
fr. कौन्तेय m. sg. voc.
2. ये अपि
even those who [are]
fr. यद् prn. m. pl. nom.; अपि in.
4. अन्य-
[as] different [from Me and themselves]
3. -देवता-भक्ताः
devoted to deities
fr. अन्य-देवता-भक्त a. m. pl. nom.
6. श्रद्धया
with faith
fr. श्रद्धा f. sg. inst.
5. अन्विताः
who filled
fr. अन्वित pp. of अनु + √इ a. m. pl. nom. (SG.2.11:)
येऽपि अन्य-देवता-भक्ताः अन्यासु देवतासु भक्ताः अन्यदेवताभक्ताः सन्तः यजन्ते पूजयन्ति श्रद्धया आस्तिक्यबुद्ध्या अन्विताः अनुगताः, तेऽपि माम् एव कौन्तेय यजन्ति अविधिपूर्वकम् अविधिः अज्ञानं तत्पूर्वकं यजन्ते इत्यर्थः॥ Api, even; ye, those who; anya-devatā-bhaktāḥ, being devoted to other deities; and anvitāḥ śraddhayā, endowed with faith; yajante, worship (them), te api, they also; O son of Kuntī, yajanti, worship; mām, Me; eva, alone; (though) a-vidhi-pūrvakam, following the wrong method. A-vidhi implies ignorance. So the idea is that they worship (Me) ignorantly.
कस्मात् ते अविधिपूर्वकं यजन्ते इत्युच्यते, यस्मात् – ‘How it is that they worship (Me) ignorantly?’
[•i.e. the worshippers of other deities worship them knowingly, and hence, how can the question of their ignorance arise?•]
This is being answered. Because:
asmad, hi, sarva-yajña, bhoktṛ, ca, prabhu, eva, ca; na, tu, asmad, abhi-√jñā, tattvena, atas, √cyu, tad. अहं हि सर्व-यज्ञानां भोक्ता च प्रभुः एव च, मां तु तत्त्वेन न अभिजानन्ति। अतः ते च्यवन्ति॥ I am indeed the experiencer (recipient) of all yajñas (acts of worship) and the only Lord, but they do not know Me in reality. Therefore, they fall away (they lose Me out of ignorance).
Indeed of all yajñas (acts of worship) I am (अहं हि सर्व-यज्ञानाम्)
the experiencer (recipient) (भोक्ता च) and the only Lord (प्रभुः एव च),
but they do not know Me (न तु माम् अभिजानन्ति)
in reality (तत्त्वेन). Therefore, they fall away (they lose Me out of ignorance) (अतः च्यवन्ति ते).
अहं हि सर्व-यज्ञानां श्रौतानां स्मार्तानां च सर्वेषां यज्ञानां देवतात्मत्वेन भोक्ता च प्रभुः एव च। मत्स्वामिको हि यज्ञः, ‘अधियज्ञोऽहमेवात्र’ (BhG.8.4) इति हि उक्तम्। तथा न तु माम् अभिजानन्ति तत्त्वेन यथावत्। अतः च अविधिपूर्वकम् इष्ट्वा यागफलात् च्यवन्ति प्रच्यवन्ते ते॥ As the Self of the deities (of the sacrifices), aham, I; hi, indeed; am the bhoktā, enjoyer; ca eva, as also; the prabhuḥ, Lord;
[•The Lord: ‘I being the indwelling Ruler of all.’•]
sarva-yajñānām, of all sacrifices enjoined by the Vedas and the Smṛtis. A sacrifice is verily presided over by Me, for it has been said earlier, ‘I Myself am the entity (called Viṣṇu) that exists in the sacrifice in this body’ (BhG.8.4). Tu, but; na abhijānanti, they do not know; mām, Me as such; tattvena, in reality. And ataḥ, therefore, by worshipping ignorantly; te, they; cyavanti, fall from the result of the sacrifice.
[•‘Although they perform sacrifices with great diligence, still just because they do not know Me real nature and do not offer the fruits of their sacrifices to Me, they proceed to the worlds of the respective deities through the Southern Path (beginning with smoke; see BhG.8.25). Then, after the exhaustion of the results of those sacrifices and the falling of the respective bodies (assumed in those worlds) they return to the human world for re-embodiment.’-M.S. (See also 9.20-1.)•]
येऽपि अन्यदेवताभक्तिमत्त्वेन अविधिपूर्वकं यजन्ते, तेषामपि यागफलं अवश्यंभावि। कथम्? – The result of a sacrifice is inevitable even for those who worship ignorantly out of their devotion to other deities. How?
√yā, deva-vrata, deva, pitṛ, √yā, pitṛ-vrata; bhūta, √yā, bhūta-ijya, √yā, mad-yājin, api, asmad. देव-व्रताः देवान् यान्ति। पितृ-व्रताः पितॄन् यान्ति। भूत-इज्याः भूतानि यान्ति। मद्-याजिनः अपि मां यान्ति॥ Those who have commitment to the deities reach the (world of) deities. Those who have commitment to the ancestors reach the (world of) ancestors. Those who worship spirits reach the (world of) spirits. And those who are disposed to worship Me reach Me.
Those who have commitment to the deities reach the (world of) deities (यान्ति देव-व्रताः देवान्).
Those who have commitment to the ancestors reach the (world of) ancestors (पितॄन् यान्ति पितृ-व्रताः).
Those who worship spirits reach the (world of) spirits (भूतानि यान्ति भूत-इज्याः).
And those who are disposed to worship Me reach Me (यान्ति मद्-याजिनः अपि माम्).
1. देव-व्रताः
those who have commitment to the deities
fr. देव-व्रत a. m. pl. nom.
2. देवान् यान्ति
reach the [world of] deities
fr. देव m. pl. acc.; √या 2.P. pr. 3rd pl.
3. पितृ-व्रताः
those who have commitment to the ancestors
fr. पितृ-व्रत a. m. pl. nom.
4. पितॄन् यान्ति
reach the [world of] ancestors
fr. पितृ m. pl. acc. (SG.3.38:); √या 2.P. pr. 3rd pl.
5. भूत-इज्याः
those who worship spirits
fr. भूत-इज्य a. m. pl. nom.
6. भूतानि यान्ति
reach the [world of] spirits
fr. भूत pp. of √भू n. pl. acc.; √या 2.P. pr. 3rd pl.
यान्ति गच्छन्ति देव-व्रताः देवेषु व्रतं नियमो भक्तिश्च येषां ते देवव्रताः देवान् यान्ति। पितॄन् अग्निष्वात्तादीन् यान्तिपितृ-व्रताः श्राद्धादिक्रियापराः पितृभक्ताः। भूतानि विनायक-मातृगण-चतुर्भगिन्यादीनि यान्ति भूतेज्याः भूतानां पूजकाः। यान्ति मद्-याजिनः मद्यजनशीलाः वैष्णवाः माम् एव यान्ति। समाने अपि आयासे मामेव न भजन्ते अज्ञानात्, तेन ते अल्पफलभाजः भवन्ति इत्यर्थः॥ Deva-vratāḥ, votaries of the gods, those whose religious observances
[•Making offerings and presents, circumambulation, bowing down, etc.•]
and devotion are directed to the gods; yānti, reach, go to; devān, the gods. Pitṛ-vratāḥ, the votaries of the manes, those who are occupied with such rites as obsequies etc., who are devoted to the manes; go pitṝn, to the manes such as Agni-ṣvātta and others. Bhūta-ijyāḥ, the Beings such as Vināyaka, the group of Sixteen (divine) Mothers, the Four Sisters, and others. And mad-yājinaḥ, those who worship Me, those who are given to worshipping Me, the devotees of Viṣṇu; reach mām, Me alone. Although (api) the effort (involved) is the same, still owing to ignorance they do not worship Me exclusively. Thereby they attain lesser results. This is the meaning.
न केवलं मद्भक्तानाम् अनावृत्तिलक्षणम् अनन्तफलम्, सुखाराधनश्च अहम्। कथम्? – ‘Not only do My devotees get the everlasting result in the form of non-return (to this world), but My worship also is easy.’ How?
patra, puṣpa, phala, toya, yad, asmad, bhakti, pra-√yam; tad, asmad, bhakti-upahṛta, √aś, prayata-ātman. यः मे पत्रं पुष्पं फलं तोयं भक्त्या प्रयच्छति, अहं तद् प्रयत-आत्मनः भक्ति-उपहृतम् अश्नामि॥ The one who offers to Me with devotion a leaf, a flower, a fruit, water – I receive that as offered out of the devotion of one whose mind is mastered (to that extent – to the extent that one acknowledges Me, the Lord, and can act on that acknowledgment).
A leaf, a flower, a fruit, water (पत्रं पुष्पं फलं तोयम्),
the one who offers to Me with devotion (यः मे भक्त्या प्रयच्छति),
that I (तद् अहं) as offered out of the devotion (भक्ति-उपहृतम्)
(I) receive (अश्नामि) of (from) one whose mind is (to that extent) mastered (प्रयत-आत्मनः).
पत्रं पुष्पं फलं तोयम् उदकं यः मे मह्यं भक्त्या प्रयच्छति, तत् अहं पत्रादि भक्त्या उपहृतं भक्ति-पूर्वकं प्रापितं भक्त्युपहृतम् अश्नामि गृह्णामि प्रयतात्मनः शुद्धबुद्धेः॥ Yaḥ, whoever; prayaccati, offers; me, Me; bhaktyā, with devotion; patram, a leaf; puṣpam, a flower phalam, a fruit; or toyam, water; aśnāmi, I accept; tat, that (gift) – leaf etc.; prayata-ātmanaḥ, of the pure-hearted man; which has been bhakti-upahṛtam devotionally presented.
yad, √kṛ, yad, √aś, yad, √hu, √dā, yad; yad, √tapasya, kaunteya, tad, √kṛ, mad-arpaṇa. कौन्तेय, यद् करोषि, यद् अश्नासि, यद् जुहोषि, यद् ददासि, यद् तपस्यसि तद् मद्-अर्पणं कुरुष्व॥ O Arjuna, whatever you do, whatever you eat, whatever worship you perform, whatever you give, whatever discipline you undertake – that may you do as an offering to Me (as a karma-yoga meant for gaining a mind that can know Me, not to get some small result).
Whatever you do (यद् करोषि), whatever you eat (यद् अश्नासि),
whatever worship you perform (यद् जुहोषि), whatever you give (ददासि यद्),
whatever discipline you undertake (यद् तपस्यसि), O son of Kuntī (कौन्तेय = अर्जुन),
that may you do (तद् कुरुष्व) as an offering to Me ((मद्-अर्पणम्).
यत् करोषि स्वतः प्राप्तम्, यत् अश्नासि, यच् च जुहोषि हवनं निर्वर्तयसि श्रौतं स्मार्तं वा, यत् ददासि प्रयच्छसि ब्राह्मणादिभ्यः हिरण्यान्नाज्यादि, यत् तपस्यसि तपः चरसि कौन्तेय, तत् कुरुष्व मद्-अर्पणं मत्समर्पणम्॥ O son of Kuntī, yat karoṣi, whatever you do, what comes spontaneously;
[•Actions such as walking etc. that are spontaneous, not injunctions of the scriptures.•]
yad aśnāsi, whatever you eat; and yat juhoṣi, whatever you offer as a sacrifice, whatever sacrifices you perform – be it prescribed by the Vedas or by the Smṛtis; yat dadāsi, whatever you give – gold, food, clarified butter, etc. to Brāhmaṇas and others; and yat tapasyasi, whatever austerities you undertake; (all) tat, that; kuruṣva mad-arpaṇam, you offer to Me.
एवं कुर्वतः तव यत् भवति, तत् शृणु – ‘Hear what happens to you when you act thus.’:
śubha-a-śubha-phala, evam, √muc, karma-bandhana; sannyāsa-yoga-yukta-ātman, vimukta, asmad, upa-√i. एवं शुभ-अ-शुभ-फलैः कर्म-बन्धनैः मोक्ष्यसे। सन्न्यास-योग-युक्त-आत्मा विमुक्तः [सन्] माम् उपैष्यसि॥ In this manner you will be freed from the bondage that is karma, which has (or is in the form of) pleasant and unpleasant results. (Being) one whose mind is endowed with (such) renunciation and with (karma-)yoga and (to that extent) freed, you will attain Me.
In this manner in the form of pleasant and unpleasant results (शुभ-अ-शुभ-फलैः एवम्)
from this bondage that is karma, you will be freed (मोक्ष्यसे कर्म-बन्धनैः).
(Being) one whose mind is endowed with (such) renunciation and with (karma-)yoga (सन्न्यास-योग-युक्त-आत्मा),
(and to that extent) freed (विमुक्तः), you will attain Me (माम् उपैष्यसि).
शुभाशुभ-फलैः शुभाशुभे इष्टानिष्टे फले येषां तानि शुभाशुभफलानि कर्माणि तैः शुभाशुभफलैः कर्मबन्धनैः कर्माण्येव बन्धनानि कर्मबन्धनानि तैः कर्मबन्धनैः एवं मदर्पणं कुर्वन् मोक्ष्यसे। By dedicating to Me evam, thus; mokṣyase, you will become free; karma-bandhanaiḥ, from bondage in the form of actions – actions themselves being the bonds; śubha-aśubha-phalaiḥ, which are productive of good and bad results – i.e. from actions that have desirable (śubha) and undesirable (a-śubha) results (phala).
सोऽयं संन्यासयोगो नाम, संन्यासश्च असौ मत्समर्पणतया कर्मत्वात् योगश्च असौ इति, तेन संन्यासयोगेन युक्तः आत्मा अन्तःकरणं यस्य तव सः त्वं संन्यास-योग-युक्तात्मा सन् विमुक्तः कर्मबन्धनैः जीवन्नेव पतिते चास्मिन् शरीरे माम् उपैष्यसि आगमिष्यसि॥ Sannyāsa, renunciation, is that which results from dedication (of actions) to Me, and that is also yoga since it involves actions. He who has his mind (ātmā) endowed (yukta) with that yoga of renunciation (sannyāsa-yoga) is sannyāsa-yoga-yukta-ātmā. You, being such, having your mind endowed with the yoga of renunciation, and vimuktaḥ, becoming free from the bonds of actions even while living; upaiṣyasi, will attain, come; mām, to Me, when this body falls.
रागद्वेषवान् तर्हि भगवान्, यतो भक्तान् अनुगृह्णाति, न इतरान् इति। तत् न – In that case the Lord is possessed of love and hatred inasmuch as He favours the devotees, and not others? That is not so:
sama, asmad, sarva-bhūta, na, asmad, dveṣya, √as, na, priya; yad, √bhaj, tu, asmad, bhakti, asmad, tad, tad, ca, api, asmad. अहं सर्व-भूतेषु समः [अस्मि]। मे न द्वेष्यः न प्रियः [वा] अस्ति। ये तु मां भक्त्या भजन्ति, ते मयि, अहं च अपि तेषु॥ I am the same (sama) in all beings. For Me, no one is disfavored or favored. Rather, those who seek Me with devotion – they are in Me and I am also in them.
I am the same (sama) (समः अहं) in all beings (सर्व-भूतेषु).
For Me, no one is disfavored or favored (न मे द्वेष्यः अस्ति न प्रियः).
Rather, those who seek Me (ये भजन्ति तु मां) with devotion (भक्त्या),
they are in Me (मयि ते) and I am also in them (तेषु च अपि अहम्).
fr. न in.; द्वेष्य pot. ps. pt. of √द्विष् a. m. sg. nom. (SG.6.8:)
7. न प्रियः [वा]
nor favored
fr. न in.; प्रिय a.m. sg. nom.
5. अस्ति
one is
fr. √अस् 2.P. pr. 3rd sg.
8. ये तु
rather those who
fr. यद् prn. m. pl. nom.; तु in.
10. मां
Me
fr. अहम् prn. sg. acc.
11. भक्त्या
with devotion
fr. भक्ति f. sg. inst.
9. भजन्ति
seek
fr. √भज् 1.P. pr. 3rd pl.
12. ते मयि
they are in Me
fr. तद् prn. pl. nom.; अहम् prn. sg. loc.
13. अहं च अपि
and I [am] also
fr. अहम् prn. sg. nom.; च in.; अपि in.
14. तेषु
in them
fr. तद् prn. m. pl. loc.
समः तुल्यः अहं सर्व-भूतेषु। न मे द्वेष्यः अस्ति न प्रियः। Aham, I; am samaḥ, impartial, equal; sarva-bhūteṣu, towards all beings; me, to Me; na asti, there is none; dveṣyaḥ, detestable; na, none; priyaḥ, dear.
अग्निवत् अहम् – दूरस्थानां यथा अग्निः शीतं न अपनयति, समीपम् उपसर्पतां अपनयति, तथा अहं भक्तान् अनुगृह्णामि, न इतरान्। I am like fire: As fire does not ward off cold from those who are afar, but removes it from those who approach, near, similarly I favour the devotees, not others.ये भजन्ति तु माम् ईश्वरं भक्त्या मयि ते – स्वभावत एव, न मम रागनिमित्तम् – वर्तन्ते। तेषु च अपि अहं स्वभावत एव वर्ते, न इतरेषु। न एतावता तेषु द्वेषो मम॥ Tu, but; ye, those who approach near, similarly I favour the devotees, not others. Tu, but; ye, those who; bhajanti, worship Me, God; bhaktyā, with devotion; te they; exist mayi, in Me – by their very nature;
[•‘Their mind becomes fit for My manifestation, as it has been purified by following the virtuous path.’•]
they do not exist in Me because of My love, Ca, and; aham, I; api, too; naturally exist teṣu, in them, not in others. Thus there is no hatred towards them (the latter).
शृणु मद्भक्तेर्माहात्म्यम् – ‘Listen to the greatness of devotion to Me:’
api, ced, su-dus-ācāra, √bhaj, asmad, an-anya-bhāj; sādhu, eva, tad, mantavya, samyak, vyavasita, hi, tad. अपि चेद् सु-दुर्-आचरः अन्-अन्य-भाक् [सन्] मां भजते, सः साधुः एव मन्तव्यः, सः हि (=यस्मात्) सम्यक् व्यवसितः॥ Even if one whose conduct was highly maladaptive seeks Me – being one who seeks Me as not separate (from oneself) – that one is to be considered an accomplished person (a sādhu), because that one is of clear understanding.
Even if (अपि चेद्) one whose conduct was highly maladaptive (सु-दुर्-आचरः),
being one who seeks Me (भजते माम्) as not separate (from oneself) (अन्-अन्य-भाक्),
that one is to be considered an accomplished person (a sādhu) (साधुः एव सः मन्तव्यः),
because that one is of clear understanding (सम्यक् व्यवसितः हि सः).
fr. सम्यक् in.; व्यवसित pp. of वि + अव + √सो a. m. sg. nom. (SG.5.8.8: & SG.6.6:)
अपि चेत् यद्यपि सु-दुराचारः सुष्ठु दुराचारः अतीव कुत्सिताचारोऽपि भजते माम् अनन्यभाक् अनन्यभक्तिः सन्, साधुः एव सम्यग्वृत्त एव सः मन्तव्यः ज्ञातव्यः, सम्यक् यथावत् व्यवसितो हि सः, यस्मात् साधुनिश्चयः सः॥ Api cet, even if; su-dur-ācāraḥ, a man of very bad conduct, of extremely vile behaviour, of very condemnable character; bhajate, worships; mām, Me; an-anya-bhāk, with one-pointed devotion, with his mind not given to anybody else; he; mantavyaḥ, is to be considered, deemed; eva, verily; sādhuḥ, good, as well behaved; hi, for; saḥ, he; samyak vyavasitaḥ, has resolved rightly, has virtuous intentions.
उत्सृज्य च बाह्यां दुराचारताम् अन्तः सम्यग्व्यवसाय-सामर्थ्यात् – Having given up his external evil behaviour due to the strength of his internal proper resolves:
kṣipram, √bhū, dharma-ātman, śaśvat, śānti, ni-√gam; kaunteya, prati-√jñā, na, asmad, bhatka, pra-√naś. क्षिप्रं [सः] धर्म-आत्मा भवति, शश्वत् शान्तिं निगच्छति। कौन्तेय, मे भक्तः न प्रणश्यति [इति] प्रतिजानीहि॥ Quickly that (person of maladaptive conduct) becomes one whose mind conforms to dharma and gains the peace that is ever the same (being the peace that is the nature of oneself). O Arjuna, please know that My devotee is never lost.
Quickly that (person of maladaptive conduct) becomes (क्षिप्रं भवति) one whose mind conforms to dharma (धर्म-आत्मा),
(and) gains the peace that is ever the same (being oneself) (शश्वत् शान्तिं निगच्छति).
O son of Kuntī (कौन्तेय = अर्जुन), please know (प्रतिजानीहि)
that My devotee is never lost (न मे भक्तः प्रणश्यति).
क्षिप्रं शीघ्रं भवति धर्मात्मा धर्मचित्तः एव। शश्वत् नित्यं शान्तिं च उपशमं निगच्छति प्राप्नोति। शृणु परमार्थम्, कौन्तेय प्रतिजानीहि निश्चितां प्रतिज्ञां कुरु, न मे मम भक्तः मयि समर्पितान्तरात्मा मद्भक्तः न प्रणश्यति इति॥ kṣipram bhavati, he soon becomes; verily dharma-ātmā, possessed of a virtuous mind; and nigacchati, he attains; śaśvat, everlasting; śāntim, peace, quietude [•Cessation of evil acts.•]. O son of Kuntī, listen to the supreme Truth: Pratijānīhi, do you proclaim boldly, make a firm declaration; that me, My; bhaktaḥ, devotee, who has dedicated his inner being to Me; na, does not; praṇaśyati, get ruined.
asmad, hi, pārtha, vyāpaśritya, yad, api, √as, pāpa-yoni; strī, vaiśya, tathā, śūdra, tad, api, √yā, parā, gati. पार्थ, ये अपि पाप-योनयः स्युः, तथा स्त्रियः वैश्याः शूद्राः, ते अपि मां हि (=यस्मात्) व्यपाश्रित्य परां गतिं यान्ति॥ O Arjuna, even those whose births would be unwanted (born into a criminal or barbaric family) – also women, merchants, and laborers (that is, whatever environment, sex or profession) – they, too, because they take refuge in Me, gain the ultimate end.
Because they take refuge in Me (मां हि पार्थ व्यपाश्रित्य),
whose births would be unwanted (born into a criminal or barbaric family) (ये अपि स्युः पाप-योनयः),
also women, merchants, and laborers (that is, whatever environment, sex or profession) (स्त्रियः वैश्याः तथा शूद्राः)
they, too (ते अपि) gain the ultimate end (यान्ति परां गतिम्).
1. पार्थ
(अर्जुन) O Son of पृथा
fr. पार्थ m. sg. voc.
2. ये अपि
even those
fr. यद् prn. m. pl. nom.; अपि in.
5. पाप-
unwanted [e.g., born into a criminal or barbaric family]
fr. व्यपाश्रित्य in. pt. of वि + अप + आ + √श्रि (SG.6.9:)
15. परां गतिं
the ultimate end
fr. परा prn. a. f. sg. acc. (SG.4.16.3:); गति f. sg. acc.
14. यान्ति
gain
fr. √या 2.P. pr. 3rd pl.
मां हि यस्मात् पार्थ व्यपाश्रित्य माम् आश्रयत्वेन गृहीत्वा येऽपि स्युः भवेयुः पाप-योनयः पापा योनिः येषां ते पापयोनयः पापजन्मानः। के ते इति, आह – स्त्रियः वैश्याः तथा शूद्राः तेऽपि यान्ति गच्छन्ति परां प्रकृष्टां गतिम्॥ Hi, for; O son of Pṛthā, ye api, even those; pāpa-yonayaḥ syuḥ, who are born of sin; – as to who they are, the Lord says – striyaḥ, women; vaiśyāḥ, Vaiśyas, tathā, as also; śūdrāḥ, Śūdras; te api, even they; yānti, reach, go to; the parām, highest; gatim, Goal vyapāśritya, by taking shelter; mām, under Me – by accepting Me as their refuge.
kim, punar, brāḥmaṇa, puṇya, bhakta, rāja-ṛṣi, tathā; a-nitya, a-sukha, loka, idam, prāpya, √bhaj, asmad. किम् पुनः पुण्याः भक्ताः ब्राह्मणाः, तथा राज-ऋषयः। इमम् अ-नित्यम् अ-सुखं लोकं प्राप्य, मां भजस्व॥ What again (to speak of) brāhmaṇas (considered to have) virtuous (births) who are devoted, similarly, kings who are also sages (like King Janaka, taught by seer/sage Yājña-valkya). Having attained this impermanent and unpleasant loka (this human embodiment), may you seek Me.
What again (to speak of) brāhmaṇas (किं पुनः ब्राह्मणाः) (considered to have) virtuous (births) (पुण्याः),
who are devoted (भक्ताः), similarly, kings who are also sages (राज-ऋषयः तथा).
(This) impermanent and unpleasant loka (human embodiment) (अ-नित्यम् अ-सुखं लोकम्),
having attained this (birth) (इमं प्राप्य), may you seek Me (भजस्व माम्).
1. किं पुनः
what again [to speak of]
fr. किम् interrogative pcl. in. (SG.6.20:); पुर्नर् in.
किं पुनः ब्राह्मणाः पुण्याः पुण्ययोनयः भक्ताः राजर्षयः तथा। राजानश्च ते ऋषयश्च राजर्षयः। यतः एवम्, अतः अनित्यं क्षणभङ्गुरम् असुखं च सुखवर्जितम् इमं लोकं मनुष्यलोकं प्राप्य पुरुषार्थसाधनं दुर्लभं मनुष्यत्वं लब्ध्वा भजस्व सेवस्व माम्॥ Kim punaḥ, what to speak of; the puṇyāḥ brāhmaṇāḥ, holy Brāhmaṇas, of sacred birth; tathā, as also; of the bhaktāḥ, devout; rāja-ṛṣayaḥ, king-sages – those who are kings and, at the same time, sages! Since this is so, therefore, prāpya, having come; imam, to this; a-nityam, ephemeral, ever changeful; and a-sukham, miserable, unhappy; lokam, world, the human world – having attained this human life which is a means to Liberation; bhajasva, do you worship, devote yourself; mām to Me.
mad-manas, √bhū, mad-bhakta, mad-yājin, asmad, namas-√kṛ; asmad, eva, √i, yuktvā, evam, ātman, mad-para-ayana. मन्-मनाः मद्-भक्तः मद्-याजी भव। मां नमस्-कुरु। एवम् आत्मानं युक्त्वा, मत्-पर-अयणः [सन्] माम् एव एष्यसि॥ May you be one whose mind (remains) in Me, devoted to Me, and who performs (all actions as) rituals to Me. Surrender to Me. Having prepared your mind in this way, having Me as the ultimate end, you will attain Me alone.
May you be one whose mind (remains) in Me (मन्-मनाः भव), devoted to Me (मद्-भक्तः),
and who performs (all actions as) rituals to Me (मद्-याजी). Surrender to Me (मां नमस्-कुरु).
You will attain Me alone (माम् एव एष्यसि), having prepared in this way (युक्त्वा एवम्),
(your) mind (आत्मानं), having Me as the ultimate end (मत्-पर-अयणः).
मयि वासुदेवे मनः यस्य तव स त्वं मन्मनाः भव। तथा मद्-भक्तः भव मद्-याजी मद्यजनशीलः भव। Manmanāḥ bhava, have your mind fixed on Me; [•Here Ast. adds the word vāsu-deva.-Tr•] and also be mad-bhaktaḥ, devoted to Me. Mad-yājī, sacrifice to Me, be engaged in sacrificing to Me.माम् एव च नमस्कुरु। माम् एव ईश्वरम् एष्यसि आगमिष्यसि युक्त्वा समाधाय चित्तम्। एवम् आत्मानम्, अहं हि सर्वेषां भूतानाम् आत्मा, परा च गतिः, परम् अयनम्, तं माम् एवंभूतम्, एष्यसि इति अतीतेन सम्बन्धः, मत्-परायणः सन् इत्यर्थः॥ And namas-kuru, bow down; only mām, to Me. Yuktvā, by concentrating your mind; and mat-para-ayaṇaḥ, by accepting Me as the supreme Goal; eṣyasi eva, you shall surely attain; mām, Me who am God. You shall attain Me evam ātmānam, who am thus the Self: I indeed am the Self of all the beings, and am also the supreme Goal. You shall attain Me who am such. In this way, the word ātmānam (Self) is to be connected with the preceding word mām (Me). This is the purport.
om, tad, sat. iti, śrīmat-bhagavat-gītā, upaniṣad, brahma-vidyā, yoga-śāstra, śrī-kṛṣṇa-arjuna-saṃvāda, rāja-vidyā-rāja-guhya-yoga, nāma, navama, adhyāya. Om (brahman, the witness of all) is that (only) reality. Thus ends the ninth chapter, called “The Topic of the King of All Knowledge, the King of All Secrets,” of the (eighteen chapters of) Songs of the Glorious Lord, which is (looked upon as) sacred teaching (Upaniṣad) and (whose teaching is) in (the form of) a dialogue between Śrī Kṛṣṇa and Arjuna, (the subject matter being) knowledge of brahman and yoga.
सप्तमे अध्याये भगवतस्तत्त्वं विभूतयश्च प्रकाशिताः, नवमे च। अथ इदानीं येषु येषु भावेषु चिन्त्यो भगवान्, ते ते भावा वक्तव्याः, तत्त्वं च भगवतो वक्तव्यम् उक्तमपि, दुर्विज्ञेयत्वात्, इत्यतः श्रीभगवानुवाच – In the seventh chapter, as also in the ninth, have been revealed the reality
[•Reality both immanent (sa-upādhika) and transcendent (nir-upādhika).•]
and the glories
[•Glory: the aids to the realization of the qualified and the unqualified aspects of God.•]
of the Lord. Thereafter, now have to be presented those manifestations through which the Lord is to be meditated on. And the reality of the Lord also, though spoken of earlier, has to be repeated because of its inscrutability. Hence –
śrī-bhagavat, √vac: bhūyas, eva, mahā-bāhu, √śru, asmad, parama, vacas; yad, yuṣmad, asmad, prīyamāṇa, √vac, hita-kāmyā. श्री-भगवान् उवाच। महा-बाहो, भूयः एव मे परमं वचः शुणु। यद् [परमं] प्रीयमाणाय ते (=तुभ्यम्) अहं हित-काम्यया वक्ष्यामि॥ The Lord said: O Arjuna, listen again to My words (revealing) the limitless. To you who are pleased at this (which is limitless) I will, with a desire for (your) benefit, (again) expound.
श्री-भगवान् उवाच। Again (भूयः एव), O mighty armed one (महा-बाहो = अर्जुन),
listen to My words (revealing) the limitless (शुणु मे परमं वचः).
To you who are pleased at this, I (यद् ते अहं प्रीयमाणाय)
will expound (वक्ष्यामि) with a desire for (your) benefit (हित-काम्यया).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
भूयः एव भूयः पुनः हे महा-बाहो शृणु मे मदीयं परमं प्रकृष्टं निरतिशयवस्तुनः प्रकाशकं वचः वाक्यं यत् परमं ते तुभ्यं प्रीयमाणाय – मद्वचनात् प्रीयसे त्वम् अतीव अमृतम् इव पिबन्, ततः – वक्ष्यामि हितकाम्यया हितेच्छया॥ O mighty-armed one (mahā-bāho), śṛṇu, listen; bhūyaḥ eva, over again; me, to My; paramam, supreme; vacaḥ, utterance, which is expressive of the transcendental Reality; yat, which supreme Truth; I (aham); vakṣyāmi, shall speak; te, to you; prīyamāṇāya, who take delight (in it). You become greatly pleased by My utterance, like one drinking ambrosia. Hence, I shall speak to you hita-kāmyayā, wishing your welfare.
किमर्थम् अहं वक्ष्यामि इत्यत आह – ‘Why shall I speak?’ In answer to this the Lord says:
na, asmad, √vid, sura-gaṇa, prabhava, na, mahā-ṛṣi; asmad, ādi, hi, deva, mahā-ṛṣi, ca, sarvaśas. न सुर-गणाः न महा-ऋषयः मे प्रभवं विदुः, अहं हि (=यस्मात्) सर्वशः देवानां महा-ऋषीणां च आदिः॥ Neither the hosts of deities nor the great seers/sages know (in detail) My glory, since I am the cause of each and every one of (the embodiments of) the deities and sages.
The hosts of deities do not know (in detail) My (न मे विदुः सुर-गणाः)
glories (प्रभवं), neither do the great seers/sages (न महा-ऋषयः),
since I am the cause (अहम् आदिः हि) of (the embodiments of) the deities (देवानाम्)
and of the sages (महा-ऋषीणां च), each and every one (सर्वशः).
न मे विदुः न जानन्ति सुर-गणाः ब्रह्मादयः। किं ते न विदुः? मम प्रभवं प्रभावं प्रभुशक्त्यतिशयम्, अथवा प्रभवं प्रभवनम् उत्पत्तिम्। न अपि महर्षयः भृग्वादयः विदुः। कस्मात् ते न विदुरित्युच्यते – अहम् आदिः कारणं हि यस्मात् देवानां महर्षीणां च सर्वशः सर्वप्रकारैः॥ Na sura-gaṇāḥ, neither the gods – Brahmā and others; viduḥ, know; – what do they not know? – me, My; prabhavam (prabhāvam), majesty, abundance of lordly power – or, derived in the sense of ‘coming into being’, it means ‘origin’. Nor even the mahā-ṛṣayaḥ, great sages, Bhṛgu and others
[•Bhṛgu, Marīci, Atṛ, Pulastya, Pulaha, Kratu and Vasiṣṭha.-Tr.•]
(know, viduḥ – why do they not know? – because I am the source, ādiḥ) devānām, of the gods; ca, and; mahā-ṛṣīṇām, of the great sages; sarvaśaḥ, in every way, of every one.
yad, asmad, a-ja, an-ādi, ca, √vid, loka-mahā-īśvara; a-sammūḍha, tad, martya, sarva-pāpa, pra-√muc. यः मां लोक-महा-ईश्वरम् अ-जम् अन्-आदिं च वेत्ति, सः मर्त्येषु अ-सम्मूढः सर्व-पापैः प्रमुच्यते॥ The one who knows Me, the limitless Lord of the universe, as unborn (not an effect) and beginningless (having no cause) – that one, being no longer deluded among mortals, is freed from all pāpas (everything unwanted).
Me, as unborn (not an effect) and beginningless (having no cause), the one who (यः माम् अ-जम् अन्-आदिं च)
knows (वेत्ति), (and) as the the limitless Lord of the universe (लोक-महा-ईश्वरम्),
that one, being no longer deluded (अ-सम्मूढः सः) among mortals (मर्त्येषु)
is freed from all pāpas (everything unwanted) (सर्व-पापैः प्रमुच्यते).
fr. असम्मूढ pp. of सम् + √मुह् a. m. sg. nom. (SG.2.107:)
11. सर्व-पापैः
from all पाप-s (everything unwanted)
fr. सर्व-पाप n. pl. inst.
10. प्रमुच्यते
is freed
fr. प्र + √मुच् ps. pr. 3rd sg.
यः माम् अजम् अनादिं च, यस्मात् अहम् आदिः देवानां महर्षीणां च, न मम अन्यः आदिः विद्यते, अतः अहम् अजः अनादिश्च, अनादित्वम् अजत्वे हेतुः, तं माम् अजम् अनादिं च यः वेत्ति विजानाति लोक-महेश्वरं लोकानां महान्तम् ईश्वरं तुरीयम् अज्ञानतत्कार्यवर्जितम् असंमूढः संमोहवर्जितः सः मर्त्येषु मनुष्येषु, सर्वपापैः सर्वैः पापैः मतिपूर्वामतिपूर्वकृतैः प्रमुच्यते प्रमोक्ष्यते॥ Yaḥ, he who; vetti, knows; mām, Me; a-jam, the birthless; and an-ādim, the beginningless: Since I am the source of the gods and the great sages, and nothing else exists as My origin, therefore I am birthless and beginningless. Being without an origin is the cause of being birthless. He who knows Me who am thus birthless and beginningless, and loka-mahā-īśvaram, the great Lord of the worlds, the transcendental One devoid of ignorance and its effects; saḥ, he; the a-sammūḍhaḥ, undeluded one; martyeṣu, among mortals, among human beings; pramucyate, becomes freed; sarva-pāpaiḥ, from all sins – committed knowingly or unknowingly.
इतश्चाहं महेश्वरो लोकानाम् – ‘For the following reason also I am the great Lord of the worlds’:
buddhi, jñāna, a-sammoha, kṣamā, satya, dama, śama; sukha, duḥkha, bhava, a-bhāva, bhaya, ca, a-bhaya, eva, ca. a-hiṃsā, samatā, tuṣṭi, tapas, dāna, yaśas, a-yaśas; √bhū, bhāva, bhūta, mattas, eva, pṛthak-vidha. बुद्धिः, ज्ञानम्, अ-सम्मोहः, क्षमा, सत्यं, दमः, शमः, सुखं, दुःखं, भवः, अ-भावः, भयं च, अ-भयम् एव च, अ-हिंसा, समता, तुष्टिः, तपः, दानं, यशः, अ-यशः – भूतानां पृथग्-विधाः भावाः मत्तः एव भवन्ति॥ From Me alone are (all these) different kinds of things belonging to (living) beings: the capacity to know, knowledge, freedom from delusion, accommodation (patience and understanding), truthfulness, mastery over (ways of) behavior, mastery over (ways of) thinking, pleasure, pain, birth (including the becoming within change), death (including the un-becoming within change), fear and also fearlessness, harmlessness, equanimity (toward any result), contentment, prayerful discipline, charity, and fame and ill fame.
The capacity to know (बुद्धिः), knowledge (ज्ञानम्), freedom from delusion (अ-सम्मोहः),
accommodation (patience and understanding) (क्षमा), truthfulness (सत्यं), mastery over (ways of) behavior (दमः), mastery over (ways of) thinking (शमः),
pleasure (सुखं), pain (दुःखं), birth (including the becoming within change) (भवः), death (including the un-becoming within change) (अ-भावः),
fear and also fearlessness (भयं च, अ-भयम् एव च),
harmlessness (अ-हिंसा), equanimity (toward any result) (समता), contentment (तुष्टिः),
बुद्धिः अन्तःकरणस्य सूक्ष्माद्यर्थावबोधनसामर्थ्यम्, तद्वन्तं बुद्धिमानिति हि वदन्ति। ज्ञानम् आत्मादिपदार्थानामवबोधः। असंमोहः प्रत्युत्पन्नेषु बोद्धव्येषु विवेकपूर्विका प्रवृत्तिः। क्षमा आक्रुष्टस्य ताडितस्य वा अविकृतचित्तता। सत्यं यथादृष्टस्य यथाश्रुतस्य च आत्मानुभवस्य परबुद्धिसङ्क्रान्तये तथैव उच्चार्यमाणा वाक् सत्यम् उच्यते। दमः बाह्येन्द्रियोपशमः। शमः अन्तःकरणस्य उपशमः। सुखम् आह्लादः। दुःखं सन्तापः। भवः उद्भवः। अभावः तद्विपर्ययः। भयं च त्रासः, अभयम् एव च तद्विपरीतम्॥ Buddhiḥ, intelligence – the power of the internal organ to know of things which are subtle etc. Indeed, people talk of a man possessed of this (power) as intelligent. Jñānam, wisdom – knowledge of entities such as the Self etc. A-sammohaḥ, non-delusion – proceeding with discrimination with regard to things that are to be known as they present themselves. Kṣamā, forgiveness – imperturbability of the mind of one who is abused or assaulted. Satyam, truth – an utterance regarding what one has seen, heard, and felt oneself, communicated as such to others for their understanding, is said to be truth. Damaḥ, control of the external organs. Śamaḥ, control of the internal organs. Sukham, happiness. Duḥkham, sorrow. Bhavaḥ, birth; and its opposite a-bhavaḥ, death. And bhayam, fear; as also its opposite a-bhayam, fearlessness.अहिंसा अपीडा प्राणिनाम्। समता समचित्तता। तुष्टिः सन्तोषः पर्याप्तबुद्धिर्लाभेषु। तपः इन्द्रियसंयमपूर्वकं शरीरपीडनम्। दानं यथाशक्ति संविभागः। यशः धर्मनिमित्ता कीर्तिः। अयशः तु अधर्मनिमित्ता अकीर्तिः। भवन्ति भावाः यथोक्ताः बुद्ध्यादयः भूतानां प्राणिनां मत्तः एव ईश्वरात् पृथग्विधाः नानाविधाः स्वकर्मानुरूपेण॥ A-hiṃsā, non-injury – non-cruelty towards creatures. Samatā, equanimity. Tuṣṭiḥ, satisfaction – the idea of sufficiency with regard to things acquired. Tapas, austerity – disciplining the body through control of the organs. Dānam, charity – distribution (of wealth) according to one’s capacity. Yaśaḥ, fame – renown arising from righteousness. On the contrary, a-yaśaḥ is infamy due to unrighteousness. (These) pṛthak-vidhāḥ, different; bhāvāḥ, dispositions – intelligence etc. as described; bhūtānām, of beings, of living beings. bhavanti, spring; mattaḥ, eva, from Me alone,
[•This is said in the sense that none of these dispositions can exist without the Self.•]
mahā-ṛṣi, saptan, pūrva, catur, manu, tathā; mad-bhāva, mānasa, jāta, yad, loka, idam, prajā. पूर्वे सप्त महा-ऋषयः तथा चत्वारः मनवः मद्-भावाः मानसाः जाताः, येषां लोके इमाः प्रजाः॥ The ancient, seven seers and four Manus (progenitors of the four social lineages) whose minds were (resolved) in Me, were born from (My) mind (via the total subtle body of the universe,Hiraṇya-garbha). Of them, (all) these people in the world were (born).
The ancient, seven seers (महा-ऋषयः सप्त पूर्वे)
and four Manus (progenitors of the four social lineages) (चत्वारः मनवः तथा),
whose minds were (resolved) in Me (मद्-भावाः), were born from (My) mind (via the total subtle body of the universe, Hiraṇya-garbha) (मानसाः जाताः).
Of them (येषां), (all) these people in the world were (born) (लोके इमाः प्रजाः).
fr. इदम् prn. f. pl. nom. (SG.4.8:); प्रजा f. pl. nom.
मह-र्षयः सप्त भृग्वादयः पूर्वे अतीतकालसम्बन्धिनः, चत्वारः मनवः तथा सावर्णा इति प्रसिद्धाः, ते च मद्भावाः मद्गतभावनाः वैष्णवेन सामर्थ्येन उपेताः, मानसाः मनसैव उत्पादिताः मया जाताः उत्पन्नाः, येषां मनूनां महर्षीणां च सृष्टिः लोके इमाः स्थावरजङ्गमलक्षणाः प्रजाः॥ Sapta, the seven; mahā-ṛṣayaḥ, great sages – Bhṛgu and others; tathā, as also; catvāraḥ, the four; manavaḥ, Manus –
[•Sāvarṇi, Dharma-sāvarṇi, Dakṣa-sāvarṇi, and Sāvarṇa.-Tr.•]
well known as the Sāvarṇas; pūrve, of ancient days; yeṣām, of whom, of which Manus and the great sages; imāḥ, these; prajāḥ, creatures, moving and non-moving; loke in the world, are the creation; mad-bhāvāḥ, had their thoughts fixed on Me – they had their minds fixed on Me, (and hence) they were endowed with the power of Viṣṇu; and they jātāḥ, were born; mānasāḥ; from My mind – they were created by Me through My mind itself.
etad, vibhūti, yoga, ca, asmad, yad, √vid, tattvatas; tad, a-vikampa, yoga, √yuj, na, atra, saṃśaya. यः एतां विभूतिं मम योगं च तत्त्वतः वेत्ति, सः अ-विकम्पेन योगेन युज्यते, अत्र न संशयः॥ The one who knows in truth this glory and My (Lordly, aiśvarya) yoga (connection to/attainment) (in the world) – that one is endowed with an unshakable yoga (vision of sameness). In this there is no doubt.
This glory (एतां विभूतिं) and this yoga (योगं च)
of Mine (मम), the one who knows in truth (यः वेत्ति तत्त्वतः),
that one (सः) with an unshakable yoga (vision of sameness) (अ-विकम्पेन योगेन)
is endowed (युज्यते). In this there is no doubt (अत्र न संशयः).
1. यः
the one who
fr. यद् prn. m. sg. nom.
4. एतां विभूतिं
this glory
fr. एतद् prn. f. sg. acc.; विभूति f. sg. acc.
5. मम योगं च
and My [ऐश्वरं] योग (connection to/attainment in) [the world]
एतां यथोक्तां विभूतिं विस्तारं योगं च युक्तिं च आत्मनः घटनम्, अथवा योगैश्वर्यसामर्थ्यं सर्वज्ञत्वं योगजं योगः उच्यते, मम मदीयं योगं यः वेत्ति तत्त्वतः तत्त्वेन यथावदित्येतत्, सः अविकम्पेन अप्रचलितेन योगेन सम्यग्दर्शनस्थैर्यलक्षणेन युज्यते सम्बध्यते। Yaḥ, one who; vetti, knows; tattvataḥ, truly, i.e. just as it is; etām, this, aforesaid; vibhūtim, majesty, (divine) manifestations; [•Omnipresence.•] and yogam, yoga, action, My own ability to achieve
[•God’s omnipotence. (God’s power of accomplishing the impossible.-M.S.)•]
– or, the capacity for mystic powers, the omniscience resulting from yoga (meditation), is called yoga; saḥ, he; yujyate, becomes imbued with; a-vikampena, unwavering; yogena, Yoga, consisting in steadfastness in perfect knowledge.
[•After realizing the personal God, he attains the transcendental Reality; the earlier knowledge leads to the latter.•]
न अत्र संशयः न अस्मिन् अर्थे संशयः अस्ति॥ There is no saṃśayaḥ, doubt; atra, about this.
कीदृशेन अविकम्पेन योगेन युज्यते इत्युच्यते – With what kind of unwavering Yoga does he become endued? This is being answered:
asmad, sarva, prabhava, mattas, sarva, pra-√vṛt; iti, matvā, √bhaj, asmad, budha, bhāva-samanvita. अहं सर्वस्य प्रभवः, मत्तः सर्वं प्रवर्तते इति मत्वा बुधाः भाव-समन्विताः मां भजन्ते (=प्राप्नुवन्ति)॥ I am the source of everything and because of Me everything continues. Knowing this, the wise, endowed with (this) bhāva (vision – initially an attitude giving relative freedom, then a clear knowledge giving complete freedom) (thus) attain Me.
I am the source of everything (अहं सर्वस्य प्रभवः),
(and) because of Me everything continues (मत्तः सर्वं प्रवर्तते).
Knowing this (इति मत्वा), attain Me (भजन्ते माम्)
these wise ones, endowed with this vision (bhāva) (बुधाः भाव-समन्विताः).
with [this] भाव (vision - initially an attitude giving relative freedom, then a clear knowledge giving complete freedom)
7. -समन्विताः
endowed
fr. भाव-समन्वित a. m. pl. nom.
9. मां भजन्ते
[thus] attain Me
fr. अहम् prn. sg. acc.; √भज् 1.Ā. pr. 3rd pl.
अहं परं ब्रह्म वासुदेवाख्यं सर्वस्य जगतः प्रभवः उत्पत्तिः। मत्तः एव स्थितिनाशक्रियाफलोपभोगलक्षणं विक्रियारूपं सर्वं जगत् प्रवर्तते। इति एवं मत्वा भजन्ते सेवंते मां बुधाः अवगतपरमार्थतत्त्वाः, भाव-समन्विताः भावः भावना परमार्थतत्त्वाभिनिवेशः तेन समन्विताः संयुक्ताः इत्यर्थः॥ Aham, I, the supreme Brahman called Vāsu-deva; am the prabhavaḥ, origin; sarvasya, of all, of the whole world; sarvam, everything, the whole world of changes, consisting of continuance, destruction, action and enjoyment of the fruits of action; pravartate, moves on; mattaḥ, owing to Me alone. Matvā, realizing; iti, thus; the budhāḥ, wise ones, the knowers of the supreme Reality; bhāva-samanvitāḥ, filled with fervour – bhāva is the same as bhāvanā, meaning ardent longing for the supreme Reality; filled (samanvitāḥ) with that, i.e. imbued with that; bhajante, adore; mām, Me.
mad-citta, mad-gata-prāṇa, bodhayat, paras-para; kathayat, ca, asmad, nityam, √tuṣ, ca, √ram, ca. मच्-चित्ताः मद्-गत-प्राणाः परस्-परं बोधयन्तः मां च नित्यं कथयन्तः – [ते] तुष्यन्ति च रमन्ति च॥ Those whose mind is centered on Me, whose powers (of sensing and action) are resolved in Me, teaching one another (maintaining this teaching tradition), and always telling about Me – they are satisfied (not needing anything else) and happy (in Me).
Those whose mind is centered on Me (मच्-चित्ताः), whose powers (of sensing and action) are resolved in Me (मद्-गत-प्राणाः),
teaching one another (maintaining this teaching tradition) (बोधयन्तः परस्-परम्),
and always telling about Me (कथयन्तः च मां नित्यम्),
they are satisfied (not needing anything else) (तुष्यन्ति च) and happy (in Me) (रमन्ति च).
fr. बोधयत् pr. pt. of cs. √बुध् pt. m. pl. nom. (SG.3.12:)
7. मां च
and Me
fr. अहम् prn. sg. acc.; च in.
6. नित्यं कथयन्तः
[and] always telling about
fr. नित्य in. (SG.7.8.8:); कथयत् pr. pt. of √कथ् pt. m. pl. nom.
8. [ते] तुष्यन्ति च
they are satisfied [not needing anything else]
fr. तद् prn. m. pl. nom.; √तुष् 4.P. pr. 3rd pl.; च in.
9. रमन्ति च
and happy [in Me]
fr. √रम् 1.P. pr. 3rd pl.; च in.
मच्चित्ताः, मयि चित्तं येषां ते मच्चित्ताः, मद्गत-प्राणाः मां गताः प्राप्ताः चक्षुरादयः प्राणाः येषां ते मद्गतप्राणाः, मयि उपसंहृतकरणाः इत्यर्थः। अथवा, मद्गतप्राणाः मद्गतजीवनाः इत्येतत्। बोधयन्तः अवगमयन्तः परस्परम् अन्योन्यम्, कथयन्तः च ज्ञानबलवीर्यादिधर्मैः विशिष्टं माम्, तुष्यन्ति च परितोषम् उपयान्ति च रमन्ति च रतिं च प्राप्नुवन्ति प्रियसङ्गत्येव॥ Mac-cittāḥ, with minds fixed on Me; mad-gata-prāṇāḥ, with lives (prāṇas) dedicated to Me, or having their organs, eyes etc. absorbed in Me, i.e. having their organs withdrawn into Me; bodhayantaḥ, enlightening; paras-param, each other; and nityam, always; kathayantaḥ, speaking of; mām, Me, as possessed of qualities like knowledge, strength, valour, etc.; tuṣyanti, they derive satisfaction; and ramanti, rejoice, get happiness, as by coming in contact with a dear one.
ये यथोक्तैः प्रकारैः भजन्ते मां भक्ताः सन्तः – Those who worship Me devoutly in the manner aforesaid:
tad, sa-tata-yukta, bhajat, prīti-pūrvakam; √dā, buddhi-yoga, tad, yad, asmad, upa-√yā. तेषां सतत-युक्तानां प्रीति-पूर्वकं भजतां तं बुद्धि-योगं ददामि, येन ते माम् उपयान्ति॥ For those who are always committed and worship (Me) with love, I give the attainment through knowledge by which they gain Me.
For those who are always committed (तेषां सतत-युक्तानाम्),
and worship (Me) with love (भजतां प्रीति-पूर्वकम्),
I give the attainment through knowledge (ददामि बुद्धि-योगं तम्)
तेषां स-तत-युक्तानां नित्याभियुक्तानां निवृत्तसर्वबाह्यैषणानां भजतां सेवमानानाम्। किम् अर्थित्वादिना कारणेन? नेत्याह – प्रीति-पूर्वकं प्रीतिः स्नेहः तत्पूर्वकं मां भजतामित्यर्थः। ददामि प्रयच्छामि बुद्धि-योगं बुद्धिः सम्यग्दर्शनं मत्तत्त्वविषयं तेन योगः बुद्धियोगः तं बुद्धियोगम्, येन बुद्धियोगेन सम्यग्दर्शनलक्षणेन मां परमेश्वरम् आत्मभूतम् आत्मत्वेन उपयान्ति प्रतिपद्यन्ते। के? ते ये मच्चित्तत्वादिप्रकारैः मां भजन्ते॥ Teṣām, to them, who, becoming devotees, adore Me in the manner described earlier; sa-tata-yuktānām, who are ever devoted, ever attached, who have become free from all external desires; and bhajatām, who worship – Is it because of hankering for possessions? The Lord says: No, (they worship) prīti-pūrvakam, with love. To them who worship Me with that (love), dadāmi, I grant; tam, that; buddhi-yogam, possession of wisdom – buddhi means full enlightenment with regard to My real nature; coming in possession (yoga) of that is buddhi-yoga; yena, by which possession of wisdom consisting in full enlightenment; upayānti, they reach, realize as their own Self; mām, Me, the supreme God who is the Self. Who do so? Te, they, who adore Me through such disciplines as fixing their minds on Me, etc.
किमर्थम्, कस्य वा, त्वत्प्राप्तिप्रतिबन्धहेतोः नाशकं बुद्धियोगं तेषां त्वद्भक्तानां ददासि इत्यपेक्षायामाह – ‘For what purpose, or as the destroyer of what cause standing as an obstacle on the way of reaching You, do You bestow that possession of wisdom to those devotees of Yours?’ In reply to such a query the Lord says:
tad, eva, anukampā-artham, asmad, a-jñāna-ja, tamas; √naś, ātma-bhāva-stha, jñāna-dīpa, bhāsvat. तेषाम् एव अनुकम्पा-अर्थम् अहम् आत्म-भाव-स्थः अ-ज्ञान-जं तमः ज्ञान-दीपेन भास्वता नाशयामि॥ Out of compassion for them alone, I, attaining in (every) thought in the mind (as the conscious I itself), destroy the darkness (the delusion) born of ignorance – with the shining oil lamp that is knowledge.
Out of compassion for them alone (तेषाम् एव अनुकम्पा-अर्थम्),
the darkness (the delusion) born of ignorance I (अहम् अ-ज्ञान-जं तमः)
destroy (नाशयामि), (as I) attain in (every) thought in the mind (as the conscious I itself) (आत्म-भाव-स्थः)
with the shining oil lamp that is knowledge (ज्ञान-दीपेन भास्वता).
तेषाम् एव कथं नु नाम श्रेयः स्यात् इति अनुकम्पार्थं दयाहेतोः अहम् अज्ञानजम् अविवेकतः जातं मिथ्याप्रत्ययलक्षणं मोहान्धकारं तमः नाशयामि, आत्म-भावस्थः आत्मनः भावः अन्तःकरणाशयः तस्मिन्नेव स्थितः सन् ज्ञान-दीपेन विवेकप्रत्ययरूपेण भक्तिप्रसादस्नेहाभिषिक्तेन मद्भावनाभिनिवेशवातेरितेन ब्रह्मचर्यादि-साधन-संस्कारवत्प्रज्ञावर्तिना विरक्तान्तःकरणाधारेण विषय-व्यावृत्त-चित्त-राग-द्वेषाकलुषित-निवातापवरकस्थेन नित्य-प्रवृत्तैकाग्र्य-ध्यान-जनित-सम्यग्दर्शन-भास्वता ज्ञानदीपेनेत्यर्थः॥ Anukampa-artham, out of compassion; teṣām eva, for them alone, anxious as to how they may have bliss; aham, I; ātma-bhāva-sthaḥ, residing in their hearts – ātma-bhāva means (antaḥ-karaṇa-āśaya) the seat that is the heart; being seated (-stha) there itself; nāśayāmi, destroy; tamas, the darkness; a-jñāna-jam, born of ignorance, originating from non-discrimination, the darkness of delusion known as false comprehension; jñāna-dīpena, with the lamp of Knowledge, in the form of discriminating comprehension; i.e. bhāsvatā, with the luminous lamp (the flame itself is the lamp) of Knowledge – fed by the oil of divine grace resulting from devotion, fanned by the wind of intensity of meditation on Me, having the wick of the intellect imbued with the impressions arising from such disciplines as celibacy etc., in the receptacle of the detached mind, placed in the windless shelter of the mind withdrawn from objects and untainted by likes and dislikes, and made luminous by full Illumination resulting from the practice of constant concentration and meditation.
यथोक्तां भगवतः विभूतिं योगं च श्रुत्वा अर्जुन उवाच – After hearing the above-described majesty and yoga of the Lord:
arjuna, √vac: para, brahman, para, dhāman, pavitra, parama, bhavat; puruṣa, śāśvata, divya, ādi-deva, a-ja, vibhu. √ah, yuṣmad, ṛṣi, sarva, deva-ṛṣi, nāra-da, tathā; asita, devala, vyāsa, svayam, ca, eva, √brū, asmad. अर्जुनः उवाच। भवान् परं ब्रह्म, परं धाम, परमं पवित्रम्। शाश्वतं पुरुषं, दिव्यम् आदि-देवम्, अ-जं, विभुं [इति] त्वां सर्वे ऋषयः देव-ऋषिः नार-दः तथा असितः देवलः व्यासः आहुः। स्वयं च एव मे ब्रवीषि॥ Arjuna said: You are paraṃ brahman (limitless reality), limitless light (or the ultimate abode), the most purifying. All the sages, the divine sage Nārada, similarly (the seers) Asita, Devala and Vyāsa call You “the timeless one who fills everything,” the “celestial (not of this ordinary world) Lord who was there at the beginning – unborn and all pervasive.” And You, Yourself, say to me (the same thing).
परं ब्रह्म परमात्मा परं धाम परं तेजः पवित्रं पावनं परमं प्रकृष्टं भवान्। Bhavān, You; are the param brahma, supreme Brahman, the supreme Self; the param dhāma, supreme Light; the paramam pavitram, supreme Sanctifier.पुरषं शाश्वतं नित्यं दिव्यं दिवि भवम् आदि-देवं सर्वदेवानाम् आदौ भवम् आदिदेवम् अजं विभुं विभवनशीलम्॥ ईदृशम् – आहुः कथयन्ति त्वाम् ऋषयः वसिष्ठादयः सर्वे देवर्षिः नारदः तथा। असितः देवलोऽपि एवमेवाह, व्यासः च, स्वयं च एव त्वं च ब्रवीषि मे॥ Sarve, all; ṛṣayaḥ, the sages – Vasiṣṭha and others; tathā, as also; the deva-ṛṣiḥ, divine sage; nāradaḥ, Nārada; Asita and Devala āhuḥ, call; tvām, You; thus (īdṛśam): Śāśvatam, the eternal; divyam, divine; puruṣam, Person; ādi-devam, the Primal God, the God who preceded all the gods; a-jam, the birthless; vibhum, the Omnipresent – capable of assuming diverse forms. And even Vyāsa also speaks in this very way. Ca, and; svayam, You Yourself; eva, verily; bravīṣi, tell; me, me (so).
sarva, etad, ṛta, √man, yad, asmad, √vad, keśava; na, hi, yuṣmad, bhagavat, vyakti, √vid, deva, na, dānava. एतद् सर्वं यद् मां वदसि ऋतं मन्ये, केशव। भगवन्, न हि देवाः न दानवाः ते व्यक्तिं विदुः॥ All this that You tell me, I consider true, O Kṛṣṇa. O Lord, indeed neither the deities nor demons know Your (full) manifestation.
All this (सर्वं एतद्) I consider true (ऋतं मन्ये),
which You tell me (यद् मां वदसि), O destroyer of the demon Keśin (केशव = कृष्ण).
Indeed Your (full) manifestation, O Lord (Bhavat), (they) do not (न हि ते भगवन् व्यक्तिम्)
know (विदुः), these deities nor demons (देवाः न दानवाः).
1. एतद् सर्वं
all this
fr. एतद् prn. n. sg. acc.; सर्व prn. a. n. sg. acc. (SG.4.16.2:)
सर्वम् एतत् यथोक्तम् ऋषिभिः त्वया च एतत् ऋतं सत्यमेव मन्ये, यत् मां प्रति वदसि भाषसे हे केशव। न हि ते तव भगवन् व्यक्तिं प्रभवं विदुः न देवाः, न दानवाः॥ O Keśava, manye, I accept; to be ṛtam, true indeed; sarvam, all; etat, this that has been said by sages and You; yat, which; vadasi, You tell, speak; mām, to Me. Hi, certainly; bhagavan, O Lord; na devāḥ, neither the gods; na dānavāḥ, nor the demons; viduḥ, comprehend; te, Your; vyaktim, glory.
[•Prabhavam in the Commentary is the same as prabhāvam, glory, the unqualified State.•]
यतः त्वं देवादीनाम् आदिः, अतः – Since You are the origin of the gods and others, therefore:
svayam, eva, ātman, ātman, √vid, yuṣmad, puruṣa-uttama; bhūta-bhāvana, bhūta-īśa, deva-deva, jagat-pati. पुरुष-उत्तम भूत-भावन भूत-ईश देव-देव जगत्-पते, त्वं स्वयम् एव आत्मानम् आत्मना वेत्थ॥ O Being Who Transcends, Producer of Beings, Lord of Beings, Lord of the Gods, and Lord of the Universe – You, Yourself alone, know Yourself with Your mind.
Yourself alone (स्वयम् एव), Yourself with Your mind (आत्मना आत्मानम्),
You know (वेत्थ त्वं), O being who transcends (पुरुष-उत्तम),
O producer of beings (भूत-भावन), O Lord of beings (भूत-ईश),
O Lord of the gods (देव-देव), (and) O Lord of the universe (जगत्-पते).
1. पुरुष-उत्तम
(कृष्ण) O Being Who Transcends [the perishable and the imperishable]
fr. पुरुष-उत्तम m. sg. voc.
2. भूत-भावन
O Producer of Beings
fr. भूत-भावन m. sg. voc.
3. भूत-ईश
O Lord of Beings
fr. भूत-ईश m. sg. voc.
4. देव-देव
O Lord of the Gods
fr. देव-देव m. sg. voc.
5. जगत्-पते
[and] O Lord of the Universe
fr. जगत्-पति m. sg. voc.
6. त्वं स्वय एव
You Yourself alone
fr. त्वम् prn. sg. nom.; स्वय in. reflex. prn.; एव in.
स्वयम् एव आत्मना आत्मानं वेत्थ जानासि त्वं निरतिशय-ज्ञानैश्वर्य-बलादि-शक्तिमन्तम् ईश्वरं पुरुषोत्तम। भूतानि भावयतीति भूतभावनः, हे भूतभावन। भूतेश भूतानाम् ईशितः। हे देव-देव जगत्-पते॥ Puruṣa-uttama, O supreme Person; bhūta-bhāvana, O Creator of beings, one who brings the creatures into being; bhūta-īśa, the Lord of beings; deva-deva, O God of gods; jagat-pate, the Lord of the worlds; tvam, You; svayam, Yourself; eva, alone; vettha, know; ātmānam, Yourself, as God possessed of unsurpassable powers of knowledge, sovereignty, strength, etc.; ātmanā, by Yourself.
vaktum, √arh, a-śeṣeṇa, divyā, hi, ātma-vibhūti; yad, vibhūti, loka, idam, yuṣmad, vyāpya, √sthā. याभिः विभूतिभिः त्वम् इमान् लोकान् व्याप्य तिष्ठसि, [याः] दिव्याः आत्म-विभूतयः हि अ-शेषेण वक्तुम् अर्हसि॥ The glories by which You remain, pervading these worlds – the extraordinary glories of ātmā (Yourself, the self of all) – indeed, You (alone) are able to describe completely.
You (alone) are able to describe completely (वक्तुम् अर्हसि अ-शेषेण)
the extraordinary glories of ātmā (Yourself, the self of all) (दिव्याः हि आत्म-विभूतयः),
by which glories, the worlds (याभिः विभूतिभिः लोकान्),
pervading these, You remain (इमान् त्वं व्याप्य तिष्ठसि).
fr. वक्तुम् inf. of √वच् in. (SG.2.80:); √अर्ह् 1.P. pr. 2nd sg.
वक्तुं कथयितुम् अर्हसि अशेषेण। दिव्याः हि आत्म-विभूतयः। आत्मनो विभूतयो याः ताः वक्तुम् अर्हसि। याभिः विभूतिभिः आत्मनो माहात्म्यविस्तरैः इमान् लोकान् त्वं व्याप्य तिष्ठसि॥ Arhasi, be pleased; vaktum, to speak; a-śeṣeṇa, in full; ātma-vibhūtayaḥ, of Your own manifestations; divyāḥ hi, which are indeed divine; yābhiḥ, through which; vibhūtibhiḥ, manifestations, manifestations of Your glory; tiṣṭhasi, You exist; vyāpya, pervading; imān, these; lokān, worlds.
katham, √vid, asmad, yogin, yuṣmad, sadā, paricintayat; kim, kim, ca, bhāva, cintya, √as, bhagavat, asmad. योगिन्, कथम् अहं सदा परिचिन्तयन् त्वां विद्याम्। भगवन्, केषु केषु भावेषु च मया चिन्त्यः असि॥ O Yogī (of yogīs), (while) always contemplating (You) everywhere, how should I know You? And, O Lord, in which things are Yo) to be meditated on by me?
How should I know (कथं विद्याम् अहं), O Yogī (of yogīs) (योगिन्),
You (while) always contemplating (You everywhere) (त्वां सदा परिचिन्तयन्)?
And, in which things (केषु केषु च भावेषु)
are You to be meditated on by me, O Lord (Bhavat) (चिन्त्यः असि, भगवन्, मया).
कथं विद्यां विजानीयाम् अहं हे योगिन् त्वां सदा परिचिन्तयन्। केषु केषु च भावेषु वस्तुषु चिन्त्यः असि ध्येयः असि भगवन् मया॥ O Yogī, katham, how; aham vidyām, shall I know tvām, You; sadā paricintayan, by remaining ever-engaged in meditation? Ca, and; keṣu keṣu bhāveṣu, through what objects; bhagavan, O Lord; cintyaḥ asi, are You to be meditated on; mayā, by me?
vistareṇa, ātman, yoga, vibhūti, ca, jana-ardana; bhūyas, √kath, tṛpti, hi, śṛṇvat, na, √as, asmad, a-mṛta. जन-अर्दन, आत्मनः योगं विभूतिं च विस्तरेण भूयः कथय, मे हि (=यस्मात्) अ-मृतं शृण्वतः तृप्तिः न अस्ति॥ O Kṛṣṇa, please tell again in detail the connection/attainment (yoga) of ātmā (Yourself, the self of all) and (of Your) glory (in the world), because in listening to (this) immortal nectar (the words from the Lord’s mouth) I have no satiation; I cannot get enough.
In detail (विस्तरेण) the connection/attainment (yoga) of ātmā (Yourself, the self of all) (आत्मनः योगम्)
and (of Your) glory (in the world) (विभूतिं च), O one who is prayed to by people (जन-अर्दन = कृष्ण),
please tell again (भूयः कथय), because satiation (तृप्तिः हि)
in listening to (this) immortal nectar (the words from the Lord’s mouth) I have not (शृण्वतः न अस्ति मे अ-मृतम्).
1. जन-अर्दन
(कृष्ण) O One Who is Prayed to by People
fr. जन-अर्दन m. sg. voc.
5. आत्मनः
of आत्मन् (Yourself - the self of all) [in the world]
विस्तरेण आत्मनः योगं योगैश्वर्यशक्तिविशेषं विभूतिं च विस्तरं ध्येयपदार्थानां हे जनार्दन, अर्दतेः गतिकर्मणः रूपम्, असुराणां देवप्रतिपक्षभूतानां जनानां नरकादिगमयितृत्वात् जनार्दनः अभ्युदयनिःश्रेयसपुरुषार्थप्रयोजनं सर्वैः जनैः याच्यते इति वा। भूयः पूर्वम् उक्तमपि कथय, तृप्तिः परितोषः हि यस्मात् नास्ति मे मम शृण्वतः त्वन्मुखनिःसृतवाक्याम् अमृतम्॥ O Jana-ardana: ardana is derived from ard, in the sense of the ‘act of going’; by virtue of making the janas, the demons who are opposed to the gods, go to hell etc. He is called Jana-ardana. Or, He is called so because He is prayed to
[•The verbal root ard has got a second meaning, ‘to pray’.•]
by all beings for the sake of human goals, viz prosperity and Liberation. Kathaya, narrate to me; bhūyaḥ, again, though spoken of earlier; ātmanaḥ, Your own; yogam, yoga – the special ability in the form of mystic powers; and vibhūtim, the (divine) manifestations – the variety of the objects of meditation; vistareṇa, elaborately. Hi, for; śṛṇvataḥ, while hearing; (Your) a-mṛtam, nectar-like speech issuing out of Your mouth; na asti, there is no; tṛptiḥ, satiety; me, in me.
śrī-bhagavat, √vac: hanta, yuṣmad, √kath, divyā, hi, ātma-vibhūti; prādhānyatas, kuru-śreṣṭha, na, √as, anta, vistara, asmad. श्री-भगवान् उवाच। हन्त कुरु-श्रेष्ठ, दिव्याः आत्म-विभूतयः ते (=तुभ्यं) प्राधान्यतः कथयिष्यामि, मे हि (=यस्मात्) विस्तरस्य अन्तः न अस्ति॥ The Lord said: Well now, O Arjuna, I will tell to you the extraordinary glories of My self (the self of all), wherever there is importance, since there is no end to My detailed description.
श्री-भगवान् उवाच। Well now (हन्त) I will tell to you (ते कथयिष्यामि)
the extraordinary glories of My self (the self of all) (दिव्याः हि आत्म-विभूतयः)
wherever there is importance (प्राधान्यतः), O best of the Kuru people (कुरु-श्रेष्ठ = अर्जुन),
(since) there is no end (न अस्ति अन्तः) to My detailed description (विस्तरस्य मे).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
fr. अन्त m. sg. nom.; न in.; √अस् 2.P. pr. 3rd sg.
हन्त इदानीं ते तव दिव्याः दिवि भवाः आत्म-विभूतयः आत्मनः मम विभूतयः याः ताः कथयिष्यामि इत्येतत्। प्राधान्यतः यत्र यत्र प्रधाना या या विभूतिः तां तां प्रधानां प्राधान्यतः कथयिष्यामि अहं कुरु-श्रेष्ठ। अशेषतस्तु वर्षशतेनापि न शक्या वक्तुम्, यतः न अस्ति अन्तः विस्तरस्य मे मम विभूतीनाम् इत्यर्थः॥ Kuru-śreṣṭha, O best of the Kurus; hanta, now; since, on the other hand, it is not possible to speak exhaustively of them even in a hundred years, (therefore) prādhānyataḥ, according to their importance, according as those manifestations are pre-eminent in their respective spheres; kathayiṣyāmi, I shall described; te, to you; ātma-vibhūtayaḥ, My own glories; which are (hi, indeed) divyāḥ, divine, heavenly. Na asti there is no; antaḥ, end; me, to My; vistarasya, manifestations.
तत्र प्रथममेव तावत् शृणु – ‘Of those, now listen to the foremost’ –
asmad, ātman, guḍākā-īśa, sarva-bhūta-āśaya-sthita; asmad, ādi, ca, madhya, ca, bhūta, anta, eva, ca. गुडाका-ईश, अहं सर्व-भूत-आशय-स्थितः आत्मा। अहं भूतानाम् आदिः च मध्यं च अन्तः एव च॥ O Arjuna, the self (yourself, the I) residing in the mind (in the seat of thoughts wherein reality is to be acknowledged) of all beings is Me (“tat tvam asi, that [Lord] you are” – contemplate on that, O Arjuna). The source, the center, and the resolution of (all) beings is Me.
I am the self (yourself, the I) (ātmā) (अहम् आत्मा), O master over lethargy (गुडाका-ईश = अर्जुन),
residing in the mind (wherein reality is to be acknowledged) of all beings (सर्व-भूत-आशय-स्थितः).
I am the source, the center (अहम् आदिः च मध्यं च),
and the resolution of (all) beings (भूतानाम् अन्तः एव च).
अहम् आत्मा प्रत्यगात्मा गुडाकेश, गुडाका निद्रा तस्याः ईशः गुडाकेशः, जितनिद्रः इत्यर्थः, घनकेश इति वा। सर्व-भूताशय-स्थितः सर्वेषां भूतानाम् आशये अन्तर्हृदि स्थितः अहम् आत्मा प्रत्यगात्मा नित्यं ध्येयः। तदशक्तेन च उत्तरेषु भावेषु चिन्त्यः अहम्, यस्मात् अहम् एव आदिः भूतानां कारणं तथा मध्यं च स्थितिः अन्तः प्रलयः च॥ Guḍākeśa, O Guḍākā-īśa – guḍākā means sleep, and īśa means master; master of that (sleep) is guḍākā-īśa), i.e. one who has conquered sleep; or, one who has got thick hair (guḍā-keśā asya); aham, I; am the ātmā, Self, the indwelling Self; who is to be ever-meditated on as sarva-bhūta-āśaya-
[•Āśaya – that in which are contained the impressions of meditations (upāsanas), actions and past experiences.•]
-sthitaḥ, residing in the hearts of all beings. And, by one who is unable to do so, I am to be meditated on through the following aspects. I am capable of being meditated on (through them) because aham, I; am verily the ādiḥ, beginning, the origin; and the madhyam, middle, continuance; ca, as also; the antaḥ, end, dissolution; bhūtānām, of (all) beings.
एवं च ध्येयोऽहम् – ‘I am to be meditated upon thus also’:
āditya, asmad, viṣṇu, jyotis, ravi, aṃśumat; marīci, marut, √as, nakṣatra, asmad, śaśin. अहम् आदित्यानां विष्णुः, ज्योतिषाम् अंशुमान् रविः, मरुतां मरीचिः अस्मि। अहं नक्षत्राणां शशी॥ I am, among the twelve sun deities (for the twelve months) (the one called) Viṣṇu (who pervades), among luminaries the sun with its rays, and among the storm deities (the progenitor of the people, Prajā-pati, called) Marīci. Among the (nightly) luminous bodies the moon is Me.
I am, among the twelve sun deities (for the twelve months) (the one called) Viṣṇu (who pervades) (आदित्यानाम् अहं विष्णुः),
among luminaries the sun with its rays (ज्योतिषां रविः अंशुमान्),
(and) among the storm deities (the progenitor of the people, Prajā-pati, called) Marīci (मरीचिः मरुताम् अस्मि).
Among the (nightly) luminous bodies the moon is Me (नक्षत्राणाम् अहं शशी).
1. अहम्
I
fr. अहम् prn. sg. nom.
3. आदित्यानां
among the [twelve] sun deities [for the 12 months]
आदित्यानां द्वादशानां विष्णुः नाम आदित्यः अहम्। ज्योतिषां रविः प्रकाशयितॄणाम् अंशुमान् रश्मिमान्। मरीचिः नाम मरुतां मरुद्देवताभेदानाम् अस्मि। नक्षत्राणाम् अहं शशी चन्द्रमाः॥ Ādityānām, among the twelve Ādityas; aham, I; am the Āditya called Viṣṇu. Jyotiṣām, among the luminaries; aṃśumān, the radiant; raviḥ, sun. Marutām, among the different gods called Maruts; asmi, I am; the one called Marīci. Nakṣatrāṇām, among the stars; I am śaśī, the moon.
veda, sāma-veda, √as, deva, √as, vāsava; indriya, manas, ca, √as, bhūta, √as, cetanā. वेदानां साम-वेदः अस्मि। देवानां वासवः (=इन्द्रः) अस्मि। इन्द्रियाणां च मनः अस्मि। भूतानां चेतना अस्मि॥ I am (the melodious) Sāma-Veda among the Vedas. I am Lord Indra (Vāsava) among the (vasus class of) deities. And I am the mind (manas) among the powers (of perception and action). I am the faculty of cognition (the intellect, buddhi) among (all created) things (as the apex of evolution).
I am (the melodious) Sāma-Veda among the Vedas (वेदानां साम-वेदः अस्मि).
I am Lord Indra (Vāsava) among the (vasus class of) deities (देवानाम् अस्मि वासवः).
And I am the mind (manas) among the powers (of perception and action) (इन्द्रियाणां मनः च अस्मि).
I am the faculty of cognition (the intellect, buddhi) among (all created) things (as the apex of evolution) (भूतानाम् अस्मि चेतना).
2. वेदानां
among the वेद-s
fr. वेद m. pl. gen.
1. साम-वेदः अस्मि
I am [the melodious] सामवेद
fr. साम-वेद m. sg. nom.; √अस् 2.P. pr. 1st sg.
5. देवानां
among the deities [i.e., the वसु-s]
fr. देव m. pl. gen.
4. वासवः (=इन्द्र)
Lord इन्द्र
fr. वासव m. sg. nom.
3. अस्मि
I am
fr. √अस् 2.P. pr. 1st sg.
7. इन्द्रियाणां च
among the powers [of perception and action]
fr. इन्द्रिय n. pl. gen.; च in.
6. मनः अस्मि
and I am the मनस् (mind)
fr. मनस् n. sg. nom.; √अस् 2.P. pr. 1st sg.
9. भूतानां
among [all created] things
fr. भूत pp. of √भू n. pl. gen.
8. चेतना अस्मि
I am the faculty of cognition [i.e., बुद्धि] [i.e., the apex of evolution]
fr. चेतना f. sg. nom.; √अस् 2.P. pr. 1st sg.
वेदानां मध्ये साम-वेदः अस्मि। देवानां रुद्रादित्यादीनां वासवः इन्द्रः अस्मि। इन्द्रियाणाम् एकादशानां चक्षुरादीनां मनः च अस्मि सङ्कल्पविकल्पात्मकं मनश्चास्मि। भूतानाम् अस्मि चेतना कार्यकरणसङ्घाते नित्याभिव्यक्ता बुद्धिवृत्तिः चेतना॥ Vedānām, among the Vedas; I am the Sāma-veda. Devānām, among the gods – such as Rudras, Ādityas and others; I am vāsavaḥ, Indra. Indriyānām, among the eleven organs, viz eye etc.; I am the manaa, mind. I am the mind which is of the nature of reflection and doubt. And I am the cetanā, intelligence,
[•It is the medium for the manifestation of Consciousness.•]
the function of the intellect ever manifest in the aggregate of body and organs; bhūtānām, in creatures.
rudra, śaṅkara, ca, √as, vitta-īśa, yakṣa-rakṣas; vasu, pāvaka, ca, √as, meru, śikharin, asmad. रुद्राणां च शङ्करः अस्मि। यक्ष-रक्षसां वित्त-ईशः, वसूनां च पावकः अस्मि। शिखरिणां मेरुः अहम्॥ And among the deities of destruction I am (their source called) Śaṅkara (the one who blesses – by removing obstructions). I am, among protectors and stealers of wealth Kubera (the Lord of wealth), and Lord Agni among the eight (vasus). I am Mount Meru among peaks.
And among the deities of destruction I am (their source called) Śaṅkara (who blesses by removing obstructions) (रुद्राणां शङ्करः च अस्मि).
I am, among protectors and stealers of wealth Kubera (the Lord of wealth) (वित्त-ईशः यक्ष-रक्षसाम्),
and Lord Agni among the eight (vasus) (वसूनां पावकः च अस्मि).
I am Mount Meru among peaks (मेरुः शिखरिणाम् अहम्).
रुद्राणाम् एकादशानां शङ्करः च अस्मि। वित्तेशः कुबेरः यक्ष-रक्षसां यक्षाणां रक्षसां च। वसूनाम् अष्टानां पावकः च अस्मि अग्निः। मेरुः शिखरिणां शिखरवताम् अहम्॥ Rudrāṇām, among the eleven Rudras, I am Śaṅkara; and yakṣa-rakṣasām, among the Yakṣas and goblins; I am vitta-īśaḥ, Kubera. Vasūnām, among the eight Vasus; I am pāvakaḥ, Fire (Agni); and śikhariṇām, among the peaked mountains, I am Meru.
puras-dhas, ca, mukhya, asmad, √vid, pārtha, bṛhas-pati; senā-nī, asmad, skanda, saras, √as, sāgara. पार्थ, पुरो-धसां च मुख्यं बृहस्-पतिं मां विद्धि। अहं सेना-नीनां स्कन्दः, सरसां सागरः अस्मि॥ And, O Arjuna, know (Lord Indra’s priest) Bṛhas-pati – the chief among priests in charge – to be Me. I am Skanda (the leader of the divine army, also called Lord Subrahmaṇya) among army commanders, and the ocean among natural bodies of water.
The chief among priests in charge (पुरो-धसां च मुख्यं) to be Me (माम्),
(Lord Indra’s priest) Bṛhas-pati, please know this, O son of Pṛthā (विद्धि, पार्थ, बृहस्-पतिम्).
I am Skanda (the leader of the divine army, also called Lord Subrahmaṇya) among army commanders (सेना-नीनाम् अहं स्कन्दः),
(and) the ocean among natural bodies of water (सरसाम् अस्मि सागरः).
पुरो-धसां च राजपुरोहितानां च मुख्यं प्रधानं मां विद्धि हे पार्थ बृहस्पतिम्। स हि इन्द्रस्येति मुख्यः स्यात् पुरोधाः। सेनानीनां सेनापतीनाम् अहं स्कन्दः देवसेनापतिः। सरसां यानि देवखातानि सरांसि तेषां सरसां सागरः अस्मि भवामि॥ O son of Pṛthā, viddhi, know; mām, Me; to be Bṛhas-pati, mukhyam, the foremost; puro-dhasām, among the priests of kings. Being as he is the priest of Indra, he should be the foremost. Senānīnām, among commanders of armies; I am Skanda, the commander of the armies of gods. Sarasām, among large expanses of water, among reservoirs dug by gods (i.e. among nature reservoirs); I am sāgaraḥ, the sea.
mahā-ṛṣi, bhṛgu, asmad, gir, √as, eka, a-kṣara; yajña, japa-yajña, √as, sthāvara, hima-ālaya. अहं महा-ऋषीणां भृगुः, गिराम् एकम् अ-क्षरम् अस्मि। यज्ञानां जप-यज्ञः, स्थावराणां हिम-आलयः अस्मि॥ I am (the seer/sage and Prajā-pati called) Bṛgu (son of Lord Varuṇa) among divine sages, and the single syllable (Om) among words. I am, among yajñas (rituals) the yajña that is (the simple, harmless) japa (mental repetition of the Lord’s name). And, among mountain ranges the Himālaya.
I am (the seer/sage and Prajā-pati called) Bṛgu (son of Lord Varuṇa) among divine sages (महा-ऋषीणां भृगुः अहम्),
(and) the single syllable (Om) among words (गिराम् अस्मि एकम् अ-क्षरम्).
I am, among yajñas (rituals) the yajña that is (the simple, harmless) japa (mental repetition of the Lord’s name) (यज्ञानां जप-यज्ञः अस्मि).
(And) among mountain ranges the Himālaya (स्थावराणां हिम-आलयः).
the यज्ञ that is [the simple, harmless] जप (mental repetition of the Lord’s name)
fr. जप-यज्ञ m. sg. nom.
10. स्थावराणां
[and] among mountain ranges
fr. स्थावर m. pl. gen.
11. हिम-आलयः
the हिमालय
fr. हिम-आलय m. sg. nom.
7. अस्मि
I am
fr. √अस् 2.P. pr. 1st sg.
महर्षीणां भृगुः अहम्। गिरां वाचां पदलक्षणानाम् एकम् अक्षरम् ओङ्कारः अस्मि। यज्ञानां जप-यज्ञः अस्मि, स्थावराणां स्थितिमतां हिमालयः॥ Mahā-ṛṣīṇām, among the great sages, I am Bhṛgu, Girām, of words, of utterances, in the form of words; I am the ekam, single; a-kṣaram, syllable Om. Yajñānām, among rituals; I am the japa-yajñaḥ, rituals of Japa. Sthāvarāṇām, of the immovables, I am the Hima-ālaya.
aśva-ttha, sarva-vṛkṣa, deva-ṛṣi, ca, nāra-da; gandharva, citra-ratha, siddha, kapila, muni. [अहं] सर्व-वृक्षाणाम् अश्व-त्थः, देव-ऋषीणां च नार-दः, गन्धर्वाणां चित्र-रथः, सिद्धानां कपिलः मुनिः॥ The sacred fig tree Aśva-ttha (depicted as the tree of saṃsāra) among trees, (the popular, trickster sage) Nārada among the celestial sages, Citra-ratha (the king) among divine musicians, and the seer/sage Kapila among siddhas (a class of sages born already wise from deities) are Me.
The sacred fig tree Aśva-ttha (depicted as the tree of saṃsāra) among trees (अश्व-त्थः सर्व-वृक्षाणाम्),
(the popular, trickster sage) Nārada among the celestial sages (देव-ऋषीणां च नार-दः),
Citra-ratha (the king) among divine musicians (गन्धर्वाणां चित्र-रथः),
(and) the seer/sage Kapila among siddhas (a class of sages born already wise from deities) are (Me) (सिद्धानां कपिलः मुनिः).
अश्वत्थः सर्व-वृक्षाणाम्, देवर्षीणां च नारदः देवाः एव सन्तः ऋषित्वं प्राप्ताः मन्त्रदर्शित्वात्ते देवर्षयः, तेषां नारदः अस्मि। गन्धर्वाणां चित्र-रथः नाम गन्धर्वः अस्मि। सिद्धानां जन्मनैव धर्मज्ञानवैराग्यैश्वर्यातिशयं प्राप्तानां कपिलो मुनिः॥ Sarva-vṛkṣāṇām, among all trees, (I am) the Aśva-ttha; and Nārada deva-ṛṣīṇām, among the divine sages – those who were gods and became sages by virtue of visualizing Veda mantras; among them I am Nārada. Gandharvāṇām, among the gandharvas, I am the gandharva called Citra-ratha. Siddhānām, among the perfected ones, among those who, from their very birth, were endowed with an abundance of the wealth of virtue, knowledge and renunciation; (I am) muniḥ, the sage Kapila.
uccais-śravas, aśva, √vid, asmad, a-mṛta-udbhava; airāvata, gaja-indra, nara, ca, nara-adhipa. अश्वानाम् अ-मृत-उद्भवम् उच्चैः-श्रवसं, गज-इन्द्राणाम् ऐरावतं, नराणां च नर-अधिपं मां विद्धि॥ Know among horses (Lord Indra’s white steed called) Uccaiḥ-śravas born from (the gods and demons churning the primordial milky ocean for) the immortal nectar, (Lord Indra’s white) Airāvata among noble elephants, and among people the king – (know all) to be Me.
Among horses (Lord Indra’s white steed called) Uccaiḥ-śravas (उच्चैः-श्रवसम् अश्वानाम्)
born from (the gods and demons churning the primordial milky ocean for) the immortal nectar, know as Me (विद्धि माम् अ-मृत-उद्भवम्),
(as well as) (Lord Indra’s white) Airāvata among noble elephants (ऐरावतं गज-इन्द्राणाम्),
and among people the king (नराणां च नर-अधिपम्).
2. अश्वानाम्
among horses
fr. अश्व m. pl. gen.
4. अ-मृत-उद्भवम्
born from [the gods and demons churning the primordial milky ocean for] the immortal nectar
उच्चैः-श्रवसम् अश्वानां उच्चैःश्रवाः नाम अश्वराजः तं मां विद्धि विजानीहि अमृतोद्भवम् अमृतनिमित्तमथनोद्भवम्। ऐरावतम् इरावत्याः अपत्यं गजेन्द्राणां हस्तीश्वराणाम्, तम् ‘मां विद्धि’ इति अनुवर्तते। नराणां च मनुष्याणां नराधिपं राजानं मां विद्धि जानीहि॥ Aśvānām, among horses; viddhi, know; mām, Me; to be the horse named Uccaiḥ-śravas; a-mṛta-udbhavam, born of nectar – born when (the sea was) churned (by the gods) for nectar. Airāvata, the son of Irāvatī, gaja-indrāṇām, among the Lordly elephants; ‘know Me to be so’ remains understood. And narāṇām, among men; know Me as the nara-adhipam, King of men.
āyudha, asmad, vajra, dhenu, √as, kāma-duh; prajana, ca, √as, kam-darpa, sarpa, √as, vāsuki. अहम् आयुधानां वज्रं, धेनूनां काम-धुक् अस्मि। प्रजनः च कन्-दर्पः अस्मि। सर्पाणां वासुकिः अस्मि॥ I am (Lord Indra’s) lightning bolt among weapons and Kāma-dhenu (the wish-fulfilling cow) among cows. I am Kan-darpa (the deity that is desire, for immortality) who causes progeny. I am (the divine, poisonous king of snakes used to churn the primordial milky ocean) Vāsuki among snakes.
I am (Lord Indra’s) lightning bolt among weapons (आयुधानाम् अहं वज्रम्).
(and) Kāma-dhenu (the wish-fulfilling cow) among cows (धेनूनाम् अस्मि काम-धुक्).
I am Kan-darpa (the deity that is desire, for immortality) who causes progeny (प्रजनः च अस्मि कन्-दर्पः).
I am (the divine, poisonous king of snakes used to churn the primordial milky ocean) Vāsuki among snakes (सर्पाणाम् अस्मि वासुकिः).
[the divine poisonous king of snakes used to churn the primordial milky ocean] वासुकि
fr. वासुकि m. sg. nom.
10. अस्मि
I am
fr. √अस् 2.P. pr. 1st sg.
आयुधानाम् अहं वज्रं दधीच्यस्थिसम्भवम्। धेनूनां दोग्ध्रीणाम् अस्मि काम-धुक् वसिष्ठस्य सर्वकामानां दोग्ध्री, सामान्या वा कामधुक्। प्रजनः प्रजनयिता अस्मि कन्दर्पः कामः सर्पाणां सर्पभेदानाम् अस्मि वासुकिः सर्पराजः॥ Āyudhānām, among weapons; I am the vajram, thunderbolt, made of the bones of (the sage) Dadhīci. Dhenūnām, among milch cows; I am kāma-dhuk, Kāma-dhenu, which was the yielder of all desires of (the sage) Vasiṣṭha; or it means a cow in general which gives milk at all times. I am Kandarpa, prajanaḥ, the Progenitor, (the god) Kāma (Cupid). Sarpāṇām, among serpents, among the various serpents, I am Vāsuki, the kind of serpents.
an-anta, ca, √as, nāga, varuṇa, yādas, asmad; pitṛ, aryaman, ca, √as, yama, saṃyamat, asmad. नागानां च अन्-अन्तः अस्मि। यादसां वरुणः अहम्। पितॄणां च अर्यमा अस्मि। संयमतां यमः अहम्॥ And I am An-anta (on whom Lord Viṣṇu reclines) among (many-headed) snakes. I am (the Lord of water) Varuṇa among creatures (and deities) of water. I am (the king of the ancestors called) Aryaman among the ancestors. I am (the feared) Yama (Lord Death) among discipliners.
And I am An-anta (on whom Lord Viṣṇu reclines) among (many-headed) snakes (अन्-अन्तः च अस्मि नागानाम्).
I am (the Lord of water) Varuṇa among creatures (and deities) of water (वरुणः यादसाम् अहम्).
I am (the king of the ancestors called) Aryaman among the ancestors (पितॄणाम् अर्यमा च अस्मि).
I am (the feared) Yama (Lord Death) among discipliners (यमः संयमताम् अहम्).
fr. संयमत् pr. pt. of सम् + √यम् a. n. pl. gen. (SG.3.12: & irreg. in not taking the root substitute यच्छ् SG.5.15.6:)
11. यमः
[the feared] Lord Death
fr. यम m. sg. nom.
10. अहम्
I [am]
fr. अहम् prn. sg. nom.
अनन्तः च अस्मि नागानां नागविशेषाणां नागराजश्च अस्मि। वरुणो यादसाम् अहम् अब्देवतानां राजा अहम्। पितॄणाम् अर्यमा नाम पितृराजः च अस्मि। यमः संयमतां संयमनं कुर्वताम् अहम्॥ Nāgānām, among snakes, of a particular species of snakes; asmi, I am An-anta, the King of snakes. And Varuṇa, the King yādasām, of the gods of the waters. Pitṝṇām, among the manes; I am the King of the manes, named Aryamā. And saṃyamatām, among the maintainers of law and order I am Yama.
prahlāda, ca, √as, daitya, kāla, kalayat, asmad; mṛga, ca, mṛga-indra, asmad, vainateya, ca, pakṣin. दैत्यानां च प्रह्लादः अस्मि। कलयतां कालः अहम्। अहं च मृगाणां मृग-इन्द्रः, पक्षिणां च वैनतेयः (=गरुडः)॥ And I am (the demon, yet Nārāyaṇa devotee called) Prahlāda among the demons (born of Diti). I am time (itself) among those who calculate (time). I am (the fearless king of beasts) the lion among wild animals, and (Viṣṇu’s high-flying devotee) Garuḍa among birds.
And I am (the demon, yet Nārāyaṇa devotee called) Prahlāda among the demons (born of Diti) (प्रह्लादः च अस्मि दैत्यानाम्).
I am time (itself) among those who calculate (time) (कालः कलयताम् अहम्).
I am (the fearless king of beasts) the lion among wild animals (मृगाणां च मृग-इन्द्रः अहम्),
and (Viṣṇu’s high-flying devotee) Garuḍa among birds (वैनतेयः च पक्षिणाम्).
3. दैत्यानां च
[and] among the demons [born of दिति]
fr. दैत्य n. pl. gen.; च in.
2. प्रह्लादः
[the demon-yet-नारायण-devotee called] प्रह्लाद
fr. प्रह्लाद m. sg. nom.
1. अस्मि
I am
fr. √अस् 2.P. pr. 1st sg.
6. कलयतां
among those who calculate [time]
fr. कलयत् pr. pt. of √कल् a. m. pl. gen. (SG.3.12:)
प्रह्लादो नाम च अस्मि दैत्यानां दितिवंश्यानाम्। कालः कलयतां कलनं गणनं कुर्वताम् अहम्। मृगाणां च मृगेन्द्रः सिंहो व्याघ्रो वा अहम्। वैनतेयः च गरुत्मान् विनतासुतः पक्षिणां पतत्रिणाम्॥ Daityānām, among demons, the descendants of Diti, I am the one called Prahlāda. And I am kālaḥ, Time; kalayatām, among reckoners of time, of those who calculate. And mṛgāṇām, among animals; I am mṛga-indraḥ, the lion, or the tiger. And pakṣiṇām, among birds; (I am) vainateyaḥ, Garutmān (Garuḍa), the son of Vinatā.
pavana, pavat, √as, rāma, śastra-bhṛt, asmad; jhaṣa, makara, ca, √as, srotras, √as, jāhnavī. पवतां पवनः अस्मि। शस्त्र-भृतां रामः अहम्। झषाणां च मकरः अस्मि। स्रोतसां जाह्नवी (=गङ्गा) अस्मि॥ I am the wind among those that purify. I am (one of My incarnations, avatāras, the embodiment of dharma) Lord Rāma among those who wield weapons. I am (a type of dangerous water beast called) Makara among aquatic creatures. I am (the sacred river) Gaṅgā among rivers.
I am the wind among those that purify (पवनः पवताम् अस्मि).
I am (one of My incarnations, avatāras, the embodiment of dharma) Lord Rāma among those who wield weapons (रामः शस्त्र-भृताम् अहम्).
I am (a type of dangerous water beast called) Makara among aquatic creatures (झषाणां मकरः च अस्मि).
I am (the sacred river) Gaṅgā among rivers (स्रोतसां जाह्नवी अस्मि).
पवनः वायुः पवतां पावयितॄणाम् अस्मि। रामः शस्त्र-भृताम् अहं शस्त्राणां धारयितॄणां दाशरथिः रामः अहम्। झषाणां मत्स्यादीनां मकरः नाम जातिविशेषः अहम्। स्रोतसां स्रवन्तीनाम् अस्मि जाह्नवी गङ्गा॥ Pavatām, of the purifiers; I am pavanaḥ, air. Śastra-bhṛtām, among wielders of weapons, I am Rāma, son of Daśa-ratha. Jhaṣāṇām, among fishes etc.; I am the particular species of fish called makaraḥ, shark. I am jāhnavī, Gaṅgā; śrotasām, among rivers, among streams of water.
sarga, ādi, anta, ca, madhya, ca, eva, asmad, arjuna; adhi-ātma-vidyā, vidyā, vāda, pravadat, asmad. सर्गाणाम् आदिः, मध्यं च, अन्तः एव च अहम्, अर्जुन। विद्यानाम् अध्यात्म-विद्या, प्रवदतां वादः अहम्॥ I am the source, the center, and the resolution of the cycles of manifestation (of the universe), O Arjuna. I am knowledge centered on the self (amounting to freedom, mokṣa) among (all forms of) knowledge, and the discussion (that leads to truth) among those who discuss.
Of the cycles of manifestation (of the universe) (सर्गाणाम् ) the source (आदिः), the resolution (अन्तः च),
and the center (मध्यं च एव) is Me (अहम्), O Arjuna (अर्जुन).
The knowledge centered on the self (amounting to freedom, mokṣa) among (all forms of) knowledge (अध्यात्म-विद्या विद्यानाम्),
(and) the discussion (that leads to truth) among those who discuss, is Me (वादः प्रवदताम् अहम्).
knowledge centered on the self [amounting to मोक्ष]
fr. अध्यात्म-विद्या f. sg. nom.
11. प्रवदतां
among those who discuss
fr. प्रवदत् pr. pt. of प्र + √वद् a. m. pl. gen. (SG.3.12:)
10. वादः
[and] the discussion [that leads to truth]
fr. वाद m. sg. nom.
7. अहं
I [am]
fr. अहम् prn. sg. nom.
सर्गाणां सृष्टीनाम् आदिः अन्तः च मध्यं च एव अहम् उत्पत्तिस्थितिलयाः अहम् अर्जुन। भूतानां जीवाधिष्ठितानामेव आदिः अन्तश्च इत्याद्युक्तम् उपक्रमे, इह तु सर्वस्यैव सर्गमात्रस्य इति विशेषः। O Arjuna, sargāṇām, of creations; I am the ādiḥ, beginning; ca, and ; the antaḥ, end; ca eva, as also; the madhyam, middle – I am the origin, continuance and dissolution. At the commencement (BhG.10.20) origin, end, etc. only of things possessed of souls were spoken of, but here the mention is of all creations in general. This is the difference.अध्यात्म-विद्या विद्यानां मोक्षार्थत्वात् प्रधानमस्मि। वादः अर्थनिर्णयहेतुत्वात् प्रवदतां प्रधानम्, अतः सः अहम् अस्मि। प्रवक्तॄद्वारेण वदनभेदानामेव वादजल्पवितण्डानाम् इह ग्रहणं प्रवदताम् इति॥ Vidyānām, among knowledges; I am the adhyātma-vidyā, knowledge of the Self, it being the foremost because of its leading to liberation. Pravadatām, of those who debate; aham, I; am vādaḥ, Vāda, which is pre-eminent since it is a means to determining true purport. Hence I am that . By the word pravadatām are here meant the different kinds of debate held by debaters, viz Vāda, Jalpa, and Vitaṇḍā.
[•Vāda: discussion with open-mindedness, with a view to determining true purport; jalpa: pointless debate; Vitaṇḍā: wrangling discussion.•]
[•Jalpa is that mode of debate by which both parties establish their own viewpoint through direct and indirect proofs, and refute the view of the opponent through circumvention (Chala) and false generalization (Jāti) and by pointing out unfitness (of the opponent) to be argued with (Nigraha-sthāna). But where one party establishes his viewpoint, and the other refutes it through circumvention, false generalization and showing the unfitness of the opponent to be argued with, without establishing his own views, that is termed Vitaṇḍā. Jalpa and Vitaṇḍā result only in a trial of streangth between the opponents, who are both desirous of victory, But the result of Vāda is the ascertainment of truth between the teacher and the disciple or between others, both unbiased.-Gloss of Śrīdhara Svāmī on this verse.-Tr.•]
a-kṣara, a-kāra, √as, dvam-dva, sāmāsika, ca; asmad, eva, a-kṣaya, kāla, dhātṛ, asmad, viśvatas-mukha. अ-क्षराणाम् अ-कारः, सामासिकस्य च द्वन्-द्वः अस्मि। अहम् एव अ-क्षयः कालः। अहं विश्वतो-मुखः धाता॥ I am (the initial) letter (or simplest and most common sound) “a” among the letters (or sounds) of the (Sanskrit) alphabet; and the list compound (dvandva, where importance is the same, sama, in each member) among compounds. Ceaseless time is Me. The all-pervasive giver (of results of action, karma-phalas) is Me.
I am (the initial) letter (or simplest and most common sound) “a” among the letters (or sounds) of the (Sanskrit) alphabet (अ-क्षराणाम् अ-कारः अस्मि),
and the list compound (dvandva, where importance is the same, sama, in each member) among compounds (द्वन्-द्वः सामासिकस्य च).
Ceaseless time is Me (अहम् एव अ-क्षयः कालः).
The all-pervasive giver (of results of action, karma-phalas) is Me (धाता अहं विश्वतो-मुखः).
अक्षराणां वर्णानाम् अ-कारः वर्णः अस्मि। द्वन्द्वः समासः अस्मि सामासिकस्य च समाससमूहस्य। किञ्च अहम् एव अक्षयः अक्षीणः कालः प्रसिद्धः क्षणाद्याख्यः, अथवा परमेश्वरः कालस्यापि कालः अस्मि। धाता अहं कर्मफलस्य विधाता सर्वजगतः विश्वतो-मुखः सर्वतोमुखः॥ A-kṣarāṇām, of the letters; I am the a-kāraḥ, letter ‘a’. Sāmāsikasya, of the group of compound words, I am the compound (called) Dvan-dva. Besides, aham eva, I Myself; am the a-kṣayaḥ, infinite, endless; kālaḥ, time, well known as ‘moment’ etc.; or, I am the supreme God who is Kāla (Time, the measurer) even of time. I am the dhātā, Dispenser, the dispenser of the fruits of actions of the whole world; viśvato-mukhaḥ, with faces everywhere.
(मृत्युः सर्वहरश्चाह –) (Death and the one who take everything away is indicated:)
mṛtyu, sarva-hara, ca, asmad, udbhava, ca, bhaviṣyat; kīrti, śrī, vāc, ca, nārī, smṛti, medhā, dhṛti, kṣamā. सर्व-हरः च मृत्युः, भविष्यतां च उद्भवः अहम्। नारीणां कीर्तिः श्रीः वाक् स्मृतिः मेधा धृतिः क्षमा च [अहम्]॥ And I am Mṛtyu (Lord Death) (as) the one who takes away everything (your life), and prosperity among what will be. Among feminine (Sanskrit words, I am) “fame”, “wealth”, “speech”, “memory”, “the capacity to retain” (what is learned), “resolve”, and “accommodation”.
And I am Mṛtyu (Lord Death) (as) the one who takes away everything (your life) (मृत्युः सर्व-हरः च अहम्),
and prosperity among what will be (उद्भवः च भविष्यताम्).
“Fame” (कीर्तिः), “wealth” (श्रीः), “speech” (वाक् च) among feminine (Sanskrit words, I am) (नारीणाम्),
(also) “memory” (स्मृतिः), “the capacity to retain” (what is learned) (मेधा), “resolve” (धृतिः), and “accommodation” (क्षमा).
3. सर्व-हरः च
[as] the one who takes away everything [i.e., your life]
fr. सर्व-हर a. m. sg. nom.
2. मृत्युः
Lord Death
fr. मृत्यु m. sg. nom.
5. भविष्यतां
among what will be
fr. भविष्यत् fut. pt. of √भू a. n. pl. gen. (SG.6.4: & SG.3.12:)
मृत्युः द्विविधः धनादिहरः प्राणहरश्च, तत्र यः प्राणहरः, स सर्व-हरः उच्यते, सः अहम् इत्यर्थः। अथवा, परः ईश्वरः प्रलये सर्वहरणात् सर्वहरः, सः अहम्। उद्भवः उत्कर्षः अभ्युदयः तत्प्राप्तिहेतुश्च अहम्। केषाम्? भविष्यतां भाविकल्याणानाम्, उत्कर्षप्राप्तियोग्यानाम् इत्यर्थः। Death (mṛtyuḥ) which is of two kinds – one destroying wealth, and the other destroying life,
[•Here Ast. adds: tatra yaḥ prāṇa-haraḥ saḥ (sarva-haraḥ ucyate) – Among them, that which destroys life (is called sarva-haraḥ).-Tr.•]
is called sarva-haraḥ, the destroyer of all. I am that. This is the meaning. Or, the supreme God is the all-destroyer because He destroys everything during dissolution. I am He. And I am udbhavaḥ, prosperity, eminence, and the means to it. Of whom? Bhaviṣyatām, of those destined to be prosperous, i.e. of those who are fit for attaining eminence.कीर्तिः श्रीः वाक् च नारीणां स्मृतिः मेधा धृतिः क्षमा इत्येताः उत्तमाः स्त्रीणाम् अहम् अस्मि, यासाम् आभासमात्रसम्बन्धेनापि लोकः कृतार्थमात्मानं मन्यते॥ Nārīṇām, of the feminine qualities; I am kīrtiḥ, fame; śrīḥ, beauty; vāk, speech; smṛtiḥ, memory; medhā, intelligence dhṛtiḥ, fortitude; and kṣamā, forbearance. I am these excellent feminine qualities, by coming to possess even a trace of which one considers himself successful.
bṛhat-sāman, tathā, sāman, gāyatrī, chandas, asmad; māsa, mārga-śīrṣa, asmad, ṛtu, kusuma-ākara. तथा साम्नां बृहत्-साम, छन्दसां गायत्री अहम्। मासानां मार्ग-शीर्षः, ऋतूनां कुसुम-आकरः अहम्॥ Similarly I am the (prominent) Sāma-Veda verses (sung) in the Bṛhatī (meter) among Sāma-Veda verses, and the (most famous verse called) Gāyatrī among (all) verses of the Veda. I am (the cool) November/December among lunar months, and the flowering spring among seasons.
Similarly the (prominent) Sāma-Veda verses (sung) in the Bṛhatī (meter) among Sāma-Veda verses (बृहत्-साम तथा साम्नाम्),
and the (most famous verse called) Gāyatrī among (all) verses of the Veda (छन्दसां गायत्री अहम्).
I am (the cool) November/December among lunar months (मासानां मार्ग-शीर्षः अहम्),
and the flowering spring among seasons (ऋतूनां कुसुम-आकरः).
बृहत्-साम तथा साम्नां प्रधानमस्मि। गायत्री च्छन्दसाम् अहं गायत्र्यादिच्छन्दोविशिष्टानामृचां गायत्री ऋक् अहम् अस्मि इत्यर्थः। मासानां मार्ग-शीर्षः अहम्, ऋतूनां कुसुमाकरः वसन्तः॥ I am tathā, also; the Bṛhat-sāma, the foremost sāmnām, of the Sāma-mantras. Chandasām, of the metres, of the Ṛk-mantras having the metres Gāyatrī etc.; I am the Ṛk called Gāyatrī. This is the meaning. Māsānām, of the months, I am Mārga-śīrṣa (Agra-hāyaṇa, November-December). Ṛtūnām, of the seasons; kusuma-ākaraḥ, spring.
dyūta, chalayat, √as, tejas, tejasvin, asmad; jaya, √as, vyavasāya, √as, sattva, sattvavat, asmad. छलयतां द्यूतम् अस्मि। तेजस्विनां तेजः अहम्। जयः अस्मि। व्यवसायः अस्मि। सत्त्ववतां सत्त्वम् अहम्॥ I am the (royal) game of dice among those that deceive. I am the brilliance of the brilliant. I am victory. I am clarity in thinking. I am the contemplative disposition (sattva) among the contemplative.
I am the (royal) game of dice among those that deceive (द्यूतं छलयताम् अस्मि).
I am the brilliance of the brilliant (तेजः तेजस्विनाम् अहम्).
I am victory (जयः अस्मि). I am clarity in thinking (व्यवसायः अस्मि).
I am the contemplative disposition (sattva) among the contemplative (सत्त्वं सत्त्ववताम् अहम्).
2. छलयतां
among those that deceive
fr. छलयत् pr. pt. of den. √छलय a. n. pl. gen. (SG.5.43: & SG.3.12:)
द्यूतम् अक्षदेवनादिलक्षणं छलयतां छलस्य कर्तॄणाम् अस्मि। तेजस्विनां तेजः अहम्। जयः अस्मि जेतॄणाम्, व्यवसायः अस्मि व्यवसायिनाम्, सत्त्वं सत्त्ववतां सात्त्विकानाम् अहम्॥ Chalayatām, of the fraudulent, of the deceitful; I am the dyūtam, gambling, such as playing with dice. I am the tejas, irresistible command; tejasvinām, of the mighty.
[•Some translate this as ‘the splendour of the splendid’.-Tr.•]
I am the jayaḥ, excellence of the excellent.
[•Some translate this as ‘the victory of the victorious’.-Tr.•]
I am the vyavasāyaḥ, effort of the persevering. I am the sattvam, sattva quality;
[•The result of sattva, viz virtue, knowledge, detachment, etc.•]
vṛṣṇi, vāsu-deva, √as, pāṇḍava, dhanam-jaya; muni, api, asmad, vyāsa, kavi, uśnas, kavi. वृष्णीनां वासु-देवः, पाण्डवानां धनञ्-जयः अस्मि। अहम् अपि मुनीनां व्यासः, कवीनाम् उशना कविः (=शुक्र-आचार्य)॥ Among the Vṛṣṇi clan I am Vāsu-deva (Kṛṣṇa), among Pāṇḍu’s sons (you, the award-winning) Arjuna. Among sages, also, Veda-Vyāsa (Vyāsa who is composing this epic), and among seers the seer Śukrācārya (the wise but unheeded counselor to the demons) are Me.
Among the Vṛṣṇi clan I am Vāsu-deva (Kṛṣṇa) (वृष्णीनां वासु-देवः अस्मि),
(and) among Pāṇḍu’s sons (you, the award-winning) Arjuna (पाण्डवानां, धनञ्-जयः).
Among sages, also, I am Veda-Vyāsa (another name or title for Vyāsa who is composing this epic) (मुनीनाम् अपि अहं व्यासः),
and among seers the seer Śukrācārya (the wise but unheeded counselor to the demons) (कवीनाम् उशना कविः).
I am Vāsu-deva – I who am this person, your friend. Pāṇḍavānām, of the Pāṇḍavas, (I am) Dhanañ-jaya, you yourself. Api, and; munīnām, of the wise, of the thoughtful, of those who know of all things, I am Vyāsa. Kavīnām, of the omniscient (i.e. of the those who know the past, present and future), I am the omniscient (kavi) Uśanas (Śukra-ācārya).
daṇḍa, damayat, √as, nīti, √as, jigīṣat; mauna, ca, eva, √as, guhya, jñāna, jñānavat, asmad. दमयतां दण्डः अस्मि। जिगीषतां नीतिः अस्मि। गुह्यानां च एव मौनम् अस्मि। ज्ञानवतां ज्ञानम् अहम्॥ I am the rod among those that tame. I am the process of justice among those who desire victory. I am silence among secrets. I am the knowledge among those who have knowledge.
I am the rod among those that tame (दण्डः दमयताम् अस्मि).
I am the process of justice among those who desire victory (नीतिः अस्मि जिगीषताम्).
I am silence among secrets (मौनम् च एव अस्मि गुह्यानाम्).
I am the knowledge among those who have knowledge (ज्ञानं ज्ञानवताम् अहम्).
2. दमयतां
among those that tame
fr. दमयत् pr. pt. of cs. √दम् a. m. pl. gen. (SG.3.12:)
1. दण्डः अस्मि
I am the rod
fr. दण्ड m. sg. nom.; √अस् 2.P. pr. 1st sg.
4. जिगीषतां
among those who desire victory
fr. जिगीषत् pr. pt. of des. √जि a. m. pl. gen. (SG.5.41: irreg.)
3. नीतिः अस्मि
I am the process of justice
fr. नीति f. sg. nom.; √अस् 2.P. pr. 1st sg.
6. गुह्यानां च एव
among secrets
fr. गुह्य pot. ps. pt. of √गुह् n. pl. gen.; च in.; एव in.
दण्डः दमयतां दमयितॄणाम् अस्मि अदान्तानां दमनकारणम्। नीतिः अस्मि जिगीषतां जेतुमिच्छताम्। मौनं च एव अस्मि गुह्यानां गोप्यानाम्। ज्ञानं ज्ञानवताम् अहम्॥ Damayatām, of the punishers; I am daṇḍaḥ, the rod, which is the means of controlling the lawless. I am the nītiḥ, righteous policy; jagīṣatām, of those who desire to conquer. And guhyānām, of things secret; I am verily maunam, silence. I am jñānam, knowledge; jñānavatām, of the men of knowledge.
yad, ca, api, sarva-bhūta, bīja, tad, asmad, arjuna; na, tad, √as, vinā, yad, √as, asmad, bhūta, cara-a-cara. यद् च सर्व-भूतानां बीजं तद् अपि अहम्, अर्जुन। यद् मया विना स्यात्, तद् चर-अ-चरं भूतं न अस्ति॥ Moreover, what is the bīja (seed, or efficient cause – nimitta-kāraṇa, intelligent cause) of all things, that also I am, O Arjuna. There is no moveable or immovable (sentient or insentient) being that can exist without Me (as both the efficient cause and material cause of the universe).
Moreover, what is the bīja (seed, the efficient or intelligent cause, nimitta-kāraṇa) of all things (यद् च अपि सर्व-भूतानाम्).
that bīja I am (बीजं तद् अहम्), O Arjuna (अर्जुन).
Nothing can exist without (न तद् अस्ति विना यद् स्यात्)
Me (मया), any being moveable or immovable (sentient or insentient) (भूतं चर-अ-चरम्).
1. यद् च
moreover what [is]
fr. यद् prn. n. sg. nom.; च in.
3. सर्व-भूतानां
of all things
fr. सर्व-भूत n. pl. gen.
2. बीजं
the बीज (seed or efficient cause)
fr. बीज n. sg. nom.
4. तद् अपि
that also
fr. तद् prn. n. sg. nom.; अपि in.
5. अहम्
I [am]
fr. अहम् prn. sg. nom.
6. अर्जुन
O अर्जुन
fr. अर्जुन m. sg. voc.
11. यद्
[which]
fr. यद् prn. n. sg. nom.
13. मया विना
without Me [as both the efficient and material cause of the universe]
यच् च अपि सर्व-भूतानां बीजं प्ररोहकारणम्, तत् अहम् अर्जुन। प्रकरणोपसंहारार्थं विभूतिसङ्क्षेपमाह – न तत् अस्ति भूतं चराचरं चरम् अचरं वा, मया विना यत् स्यात् भवेत्। मया अपकृष्टं परित्यक्तं निरात्मकं शून्यं हि तत् स्यात्। अतः मदात्मकं सर्वमित्यर्थः॥ Ca, moreover; O Arjuna, yat api, whatsoever; is the bījam, seed, the source of growth ; sarva-bhūtānām, of all beings; tat, that I am. As a conclusion of the topic the Lord states in brief His divine manifestations: Na tat asti bhūtam, there is no thing; cara-acaram, moving or non-moving; yat, which; syāt, can exist; vinā mayā, without Me. For whatever is rejected by Me, from whatever I withdraw Myself will have no substance, and will become a non-entity. Hence the meaning is that everything has Me as its essence.
na, anta, √as, asmad, divyā, vibhūti, param-tapa; etad, tu uddeśatas, prokta, vibhūti, vistara, asmad. मम दिव्यानां विभूतीनाम् अन्तः न अस्ति, परन्-तप। मया तु एषः विभूतेः विस्तरः उद्देशतः प्रोक्तः॥ There is no end to My divine glories, O Arjuna. Rather, I have told (only) in part this detailed description of (My) glory.
There is no end to My divine (न अन्तः अस्ति मम दिव्यानाम्)
glories (विभूतीनां), O vexer of foes (परन्-तप = अर्जुन).
Rather, (only) in part was told this (एषः तु उद्देशतः प्रोक्तः)
detailed description of (My) glory by Me (विभूतेः विस्तरः मया).
2. मम
to My
fr. अहम् prn. sg. gen.
3. दिव्यानां
divine
fr. दिव्या a. f. pl. gen.
4. विभूतीनाम्
glories
fr. विभूति f. pl. gen.
1. अन्तः न अस्ति
there is no end
fr. अन्त m. sg. nom.; न in.; √अस् 2.P. pr. 3rd sg.
न अन्तः अस्ति मम दिव्यानां विभूतीनां विस्तराणां परन्तप। न हि ईश्वरस्य सर्वात्मनः दिव्यानां विभूतीनाम् इयत्ता शक्या वक्तुं ज्ञातुं वा केनचित्। एष तु उद्देशतः एकदेशेन प्रोक्तः विभूतेः विस्तरः मया॥ Paran-tapa, O destroyer of enemies; asti, there is; na, no; antaḥ, limit; to mama, My; divyānām, divine; vibhūtīnām, manifestations. Indeed, it is not possible for anyone to speak or know of the limit of the divine manifestations of the of the all-pervading God. Esaḥ, this; vistaraḥ, description; vibhūteḥ, of (My) manifestations; tu, however; prokataḥ, has been stated; mayā, by Me; uddeśataḥ, by way of illustration, partially.
yad, yad, vibhūtimat, sattva, śrīmat, ūrjita, eva, vā; tad, tad, eva, ava-√gam, yuṣmad, asmad, tajas-aṃśa-sambhava. यद् यद् विभूतिमत् श्रीमत् ऊर्जितम् एव वा सत्त्वं। तद् तद् एव मम तेजो-अंश-सम्भवं त्वम् अवगच्छ॥ Whatever entity has glory, has wealth, or is indeed powerful – that itself, may you know, is born of a fraction of My power. (No one is the author of any glory, so arrogance or jealousy regarding these glories is baseless. Knowing this brings relative freedom.)
Whatever entity has glory (यद् यद् विभूतिमत् सत्त्वम्),
has wealth (श्रीमत्) or is indeed powerful (ऊर्जितम् एव वा).
that itself (तद् तद् एव) may you know (अवगच्छ त्वम्)
is born of a fraction of My power (मम तेजो-अंश-सम्भवम्).
यद् यत् लोके विभूतिमत् विभूतियुक्तं सत्त्वं वस्तु श्रीमत् ऊर्जितम् एव वा श्रीर्लक्ष्मीः तया सहितम् उत्साहोपेतं वा, तत् तद् एव अवगच्छ त्वं जानीहि मम ईश्वरस्य तेजोंश-सम्भवं तेजसः अंशः एकदेशः सम्भवः यस्य तत् तेजोंशसम्भवमिति अवगच्छ त्वम्॥ Yat yat, whatever; sattvam, object in the world; is eva, verily; vibhūtimat, endowed with majesty; śrīmat, possessed of prosperity; vā, or; is ūrjitam, energetic, possessed of vigour; tvam, you; avagaccha, know; eva, for certain; tat tat, each of them; as mama tejoṃśa-sambhavam, having a part (aṃśa) of My (mama), of God’s, power (tejas) as its source (sambhava).
athavā, bahu, etad, kim, jñāta, yuṣmad, arjuna; viṣṭabhya, asmad, idam, kṛtsna, eka-aṃśa, sthita, jagat. अथवा एतेन बहुना तव ज्ञातेन किम्, अर्जुन। अहम् इदं कृत्स्नं जगत् एक-अंशेन विष्टभ्य स्थितः॥ But, rather, what (is gained) by your knowing (just) this much (about Me), O Arjuna? I remain sustaining this entire universe with (just) a fraction (of My self). (The whole, infinite Me includes everything, including you. Knowing this brings complete freedom.)
But, rather (अथवा), by this much (बहुना एतेन)
what (is gained) (किम्) by your knowing (ज्ञातेन तव), O Arjuna (अर्जुन)?
Myself sustaining this entire (विष्टभ्य अहम् इदं कृत्स्नं)
universe with (just) a fraction (of My self), (I) remain (एक-अंशेन स्थितः जगत्).
1. अथवा
but rather
fr. अथवा in.
4. एतेन
[just] this
fr. एतद् prn. n. sg. inst.
5. बहुना
much [about Me]
fr. बहु a. n. sg. inst.
3. तव ज्ञातेन
by your knowing
fr. त्वम् prn. sg. gen. (SG.7.12.3.a:); ज्ञात pp. of √ज्ञा pt. n. sg. inst.
अथवा बहुना एतेन एवम् आदिना किं ज्ञातेन तव अर्जुन स्यात् सावशेषेण। अशेषतः त्वम् उच्यमानम् अर्थं शृणु – विष्टभ्य विशेषतः स्तम्भनं दृढं कृत्वा इदं कृत्स्नं जगत् एकांशेन एकावयवेन एकपादेन, सर्वभूतस्वरूपेण इत्येतत्, तथा च मन्त्रवर्णः – ‘पादोऽस्य विश्वा भूतानि’ (ऋ. १०-८-९०-३) इति, स्थितः अहम् इति॥ Athavā, or, on the other hand; kim, what is the need; of tava jñātena, your knowing; etena bahunā, this extensively – but incompletely – in the above manner, O Arjuna? You listen to this subject that is going to be stated in its fullness: Aham, I; sthitaḥ, remain; viṣṭabhya, sustaining, supporting, holding firmly, in a special way; idam, this; kṛtsnam, whole; jagat, creation; eka-aṃśena, by a part, by a foot (pāda)
[•The Universe is called a foot of His by virtue of His having the limiting adjunct of being its efficient and material cause.•]
(of Myself), i.e. as the Self of all things [•As the material and the efficient cause of all things•]. The Veda text, ‘All beings form a foot of His’ (Rg., Pu. Su. 10.90.3; Tai. Ar. 3.12.3) support this.
[•A Form constituted by the whole of creation has been presented in this chapter for meditation. Thereby the unqualified transcendental Reality, implied by the word tat (in tat tvam asi) and referred to by the latter portion of the Commentator’s quotation (viz tri-pādasya amṛtam divi: The immortal three-footed One is established in His own effulgence), becomes established.•]
om, tad, sat. iti, śrīmat-bhagavat-gītā, upaniṣad, brahma-vidyā, yoga-śāstra, śrī-kṛṣṇa-arjuna-saṃvāda, vibhūti-yoga, nāma, daśama, adhyāya. Om (brahman, the witness of all) is that (only) reality. Thus ends the tenth chapter, called “The Topic of Glories,” of the (eighteen chapters of) Songs of the Glorious Lord, which is (looked upon as) sacred teaching (Upaniṣad) and (whose teaching is) in (the form of) a dialogue between Śrī Kṛṣṇa and Arjuna, (the subject matter being) knowledge of brahman and yoga.
भगवतो विभूतय उक्ताः। तत्र च ‘विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत्’ (BhG.10.42) इति भगवता अभिहितं श्रुत्वा, यत् जगदात्मरूपम् आद्यमैश्वरं तत् साक्षात्कर्तुमिच्छन्, अर्जुन उवाच – The divine manifestations of the Bhagavān have been stated. And in that connection, after having heard what was said by the Bhagavān, ‘I remain sustaining this whole creation in a special way by a part (or Myself),’ (now) wishing to directly see that primal form of Bhagavān manifested as the Universe –
arjuna, √vac: mad-anugraha, parama, guhya, adhi-ātma-sañjñita; yad, yuṣmad, ukta, vacas, tad, moha, idam, vigata, asmad. अर्जुनः उवाच। यद् परमं गुह्यम् अध्यात्म-सञ्ज्ञितं वचः त्वया मद्-अनुग्रहाय उक्तं, तेन अयं मम मोहः विगतः॥ Arjuna said: This delusion of mine (lack of discernment about the nature of myself) is gone (more or less, as questions follow) because of those words, the greatest secret – called the (jñāna, knowledge) centered on the ātmā (self) – which You told for my blessing.
अर्जुनः उवाच। For my blessing (मद्-अनुग्रहाय) this greatest (परमं)
secret (गुह्यम्) called the (jñāna, knowledge) centered on the ātmā (self) (अध्यात्म-सञ्ज्ञितं),
which You told (यद् त्वया उक्तं), because of those words (वचः तेन)
this delusion of mine (lack of discernment about the nature of myself) is gone (more or less) (मोहः अयं विगतः मम).
1. अर्जुनः उवाच
अर्जुन said
fr. अर्जुन m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
6. यद्
[which]
fr. यद् prn. n. sg. nom.
8. परमं गुह्यम्
the greatest secret
fr. परम prn. a. n. sg. nom.; गुह्य pot. ps. pt. of √गुह् a. n. sg. nom.
11. अध्यात्म-
the [ज्ञान/knowledge] centered on the आत्मन् (self)
fr. विगत pp. of वि + √गम् pt. m. sg. nom. (SG.6.6:)
मद्-अनुग्रहाय ममानुग्रहार्थं परमं निरतिशयं गुह्यं गोप्यम् अध्यात्म-संज्ञितम् आत्मानात्मविवेकविषयं यत् त्वया उक्तं वचः वाक्यं तेन ते वचसा मोहः अयं विगतः मम, अविवेकबुद्धिः अपगता इत्यर्थः॥ Ayam, this; mohaḥ, delusion; mama, of mine; vigataḥ, has departed, that is, my non-discriminating idea has been removed; tena, as a result of that; vacaḥ, speech of Yours; which is paramam, most, supremely; guhyam, secret; and adhyātma-sañjñitam, known as pertaining to the Self – dealing with discrimination between the Self and the non-Self; and yat, which; was uktam, uttered; tvayā, by You; mad-anugrahāya, for my benefit, out of favour for me.
bhava-apyaya, hi, bhūta, śruta, vistaraśas, asmad; tvattas, kamala-patra-akṣa, mahā-ātmya, api, ca, a-vyaya. कमल-पत्र-अक्ष, मया भूतानां भव-अप्ययौ हि त्वत्तः विस्तरशः श्रुतौ, अ-व्ययम् अपि च माहात्म्यम् [श्रुतम्]॥ O Lotus-Petal Eyes, I have indeed heard from You in detail about the manifestation and dissolution of (all) beings, and also about (Your) imperishable glory.
About the manifestation and dissolution of (all) beings indeed (भव-अप्ययौ हि भूतानाम्)
I have heard in detail (श्रुतौ विस्तरशः मया)
from You (त्वत्तः), O lotus-petal eyes (कमल-पत्र-अक्ष = कृष्ण),
and also about (Your) imperishable glory (माहात्म्यम् अपि च अ-व्ययम्).
भवः उत्पत्तिः अप्ययः प्रलयः तौ भवाप्ययौ हि भूतानां श्रुतौ विस्तरशः मया, न सङ्क्षेपतः, त्वत्तः त्वत्सकाशात्, कमल-पत्राक्ष कमलस्य पत्रं कमलपत्रं तद्वत् अक्षिणी यस्य तव स त्वं कमलपत्राक्षः हे कमलपत्राक्ष, महात्मनः भावः माहात्म्यम् अपि च अव्ययम् अक्षयम् ‘श्रुतम्’ इति अनुवर्तते॥ Kamala-patra-akṣa, O You with eyes like lotus leaves; bhava-apyayau, the origin and dissolution – these two; bhūtānām, of beings; śrutau, have been heard; mayā, by me; vistaraśaḥ, in detail – not in brief; tvattaḥ, from You.
[•‘From You have been heard the origin and dissolution of beings in You.’•]
Ca, and; (Your) a-vyayam, undecaying; māhā-ātmyam, glory, too; – has been heard – (these last words) remain understood.
evam, etad, yathā, √ah, yuṣmad, ātman, parama-īśvara; draṣṭum, √iṣ, yuṣmad, rūpa, aiśvara, puruṣa-uttama. यथा त्वम् आत्मानम् आत्थ, परम-ईश्वर, एवम् एतद् ते ऐश्वरं रूपं द्रष्टुम् इच्छामि, पुरुष-उत्तम॥ Just as You have here described Yourself, O Lord – in that way I wish to see Your divine form, O Being Who Transcends.
Just as You have here described (एवम् एतद् यथा आत्थ त्वम्)
Yourself (आत्मानम्), O Lord (परम-ईश्वर),
I wish to see Your form (द्रष्टुम् इच्छामि ते रूपं)
devine (ऐश्वरं), O being who transcends (the perishable and the imperishable) (पुरुष-उत्तम = कृष्ण).
√man, yadi, tad, śakya, asmad, draṣṭum, iti, prabhu; yoga-īśvara, tatas, asmad, yuṣmad, √dṛś, ātman, a-vyaya. यदि तद् मया द्रष्टुं शक्यम् इति मन्यसे, प्रभो, योग-ईश्वर, ततः त्वं मे अ-व्ययम् आत्मानं दर्शय॥ If You think that I am able to see that, O Lord, then – O Lord of the Pursuits of yogīs – please show to me (Your) imperishable form.
If You think that is possible (मन्यसे यदि तद् शक्यम्)
by me to see (मया द्रष्टुम् इति), O Lord (प्रभो),
O Lord of the pursuits of yogīs (योग-ईश्वर = कृष्ण), then to me You (ततः मे त्वम्)
please show (दर्शय) (Your) imperishable form (आत्मानम् अ-व्ययम्).
मन्यसे चिन्तयसि यदि मया अर्जुनेन तत् शक्यं द्रष्टुम् इति प्रभो, स्वामिन्, योगेश्वर योगिनो योगाः, तेषां ईश्वरः योगेश्वरः, हे योगेश्वर। यस्मात् अहम् अतीव अर्थी द्रष्टुम्, ततः तस्मात् मे मदर्थं दर्शय त्वम् आत्मानम् अव्ययम्॥ Prabho, O Bhagavān, Master; yadi, if; manyase, You think; iti, that; tat śakyam, it is possible; draṣṭum, to be seen; mayā, by me, by Arjuna; tataḥ, then, since I am very eager to see, therefore; yoga-īśvara, O Bhagavān of Yoga, of yogīs – Yoga stands for yogīs; their Bhagavān is yogeśvara; tvam, You; darśaya, show; me, me, for my sake; ātmānam a-vyayam, Your eternal Self.
एवं चोदितः अर्जुनेन भगवान् उवाच – Being thus implored by Arjuna:
śrī-bhavagavat, √vac: √dṛś, asmad, pārtha, rūpa, śataśas, atha, sahasraśas; nānā-vidha, divya, nānā-varṇa-ākṛti, ca. श्री-भगवान् उवाच। पार्थ, पश्य शतशः अथ सहस्रशः मे रूपाणि दिव्यानि नाना-विधानि नाना-वर्ण-आकृतीनि च॥ The Lord said: Behold, O Arjuna, My forms by the hundreds and by the thousands – effulgent, of many varieties, and of many colors and forms.
श्री-भगवान् उवाच। Behold, O Lord, My forms (पश्य मे, पार्थ, रूपाणि)
by the hundreds (शतशः) and by the thousands (अथ सहस्रशः),
of many varieties (नाना-विधानि), effulgent (दिव्यानि),
and of many colors and forms (नाना-वर्ण-आकृतीनि च).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
fr. अहम् prn. sg. gen.; रूप n. pl. acc. (SG.2.92:)
7. दिव्यानि
effulgent
fr. दिव्य a. n. pl. acc.
8. नाना-
of many
9. -विधानि
varieties
fr. नाना-विध a. n. pl. acc.
11. नाना-वर्ण-
of many colors
12. -आकृतीनि
and forms
fr. नाना-वर्ण-आकृति a. n. pl. acc.
10. च
and
fr. च in.
पश्य मे पार्थ, रूपाणि शतशः अथ सहस्रशः, अनेकशः इत्यर्थः। तानि च नाना-विधानि अनेकप्रकाराणि दिवि भवानि दिव्यानि अप्राकृतानि नाना-वर्णाकृतीनि च नाना विलक्षणाः नीलपीतादिप्रकाराः वर्णाः तथा आकृतयश्च अवयवसंस्थानविशेषाः येषां रूपाणां तानि नानावर्णाकृतीनि च॥ O son of Pṛthā, paśya, behold; me, My; rūpāṇi, forms; śataśaḥ, in (their) hundreds; atha, and; sahasraśaḥ, in thousands, that is in large numbers. And they are nānā-vidhāni, of different kinds; divyāni, celestial, supernatural; and nānā-varṇa-ākṛtīni, of various colours and shapes – forms which have different (nānā) colours (varṇa) such as blue, yellow, etc. as also (different) shapes (ākṛtayaḥ), having their parts differently arranged.
√dṛś, āditya, vasu, rudra, aśvin, marut, tathā; bahu, a-dṛṣṭa-pūrva, √dṛś, āścarya, bhārata. पश्य आदित्यान्, वसून्, रुद्रान्, अश्विनौ, तथा मरुतः। पश्य बहूनि अ-दृष्ट-पूर्वाणि आश्चर्याणि, भारत॥ Behold the (twelve) ādityas (sun deities), the (eight) vasus (attendant deities to Lord Indra), the (eleven) rudras (deities of destruction), the (two) aśvins (charioteers of the sun), and the maruts (storm deities). Behold (My) many unseen-before wonders, O Arjuna.
Behold the (twelve) ādityas (sun deities) (पश्य आदित्यान्), the (eight) vasus (attendant deities to Lord Indra) (वसून्), the (eleven) rudras (deities of destruction) (रुद्रान्),
the (two) aśvins (charioteers of the sun) (अश्विनौ), and the maruts (storm deities) (मरुतः तथा).
(My) many unseen-before (बहूनि अ-दृष्ट-पूर्वाणि)
wonders, behold (पश्य आश्चर्याणि), O (brilliant) son of India (भारत = अर्जुन).
पश्य आदित्यान् द्वादश, वसून् अष्टौ, रुद्रान् एकादश, अश्विनौ द्वौ, मरुतः सप्त सप्त गणाः ये तान्। तथा च बहूनि अन्यान्यपि अदृष्ट-पूर्वाणि मनुष्यलोके त्वया, त्वत्तः अन्येन वा केनचित्, पश्य आश्चर्याणि अद्भुतानि भारत॥ Paśya, see; ādityān, the twelve Ādityas; vasūn, the eight Vasus; rudrān, the eleven Rudras; aśvinau, the two Aśvins; and marutaḥ, the Maruts, who are divided into seven groups of seven each. Bhārata, O scion of the Bharata dynasty; paśya, behold; tathā, also; bahūni, the many other; āścaryāṇi, wonders; a-dṛṣṭa-pūrvāṇi, not seen before – by you or anyone else in the human world.
iha, eka-sta, jagat, kṛtsna, √dṛś, adya, sa-cara-a-cara; asmad, deha, guḍākā-īśa, yad, ca, anya, draṣṭum, √iṣ. गुडाका-ईश, पश्य अद्य इह मम देहे एक-स्थं कृत्स्नं स-चर-अचरं जगत्, अन्यद् च यद् द्रष्टुम् इच्छसि॥ Behold, O Arjuna – now, here in My body, in one place – the entire universe consisting of both the moving and the nonmoving, and whatever else you wish to see.
Here in one place the entire universe (इह एक-स्थं जगत् कृत्स्नम्)
behold (पश्य) now (अद्य) consisting of both the moving and the nonmoving (स-चर-अचरम्),
in My body (मम देहे), O master over lethargy (गुडाका-ईश = अर्जुन),
and whatever else you wish to see (यद् च अन्यद् द्रष्टुम् इच्छसि).
इह एकस्थम् एकस्मिन्नेव स्थितं जगत् कृत्स्नं समस्तं पश्य अद्य इदानीं स-चराचरं सह चरेण अचरेण च वर्तते मम देहे गुडाकेश। यच् च अन्यत् जयपराजयादि, यत् शङ्कसे, ‘यद्वा जयेम यदि वा नो जयेयुः’ (BhG.2.6) इति यत् अवोचः, तदपि द्रष्टुं यदि इच्छसि॥ Paśya, see; adya, now; O Guḍākā-īśa, the kṛtsnam, entire; jagat, Universe; sa-cara-acaram, existing together with the moving and the non-moving; eka-stham, concentrated at the same place; iha, here; mama dehe, in My body; ca, as also; yat anyat, whatever else – even those victory, defeat, etc. with regard to which you expressed doubt in, ‘whether we shall win, or whether they shall conquer us’ (BhG.2.6)); if icchasi, you would like; draṣṭum, to see them.
na, tu, asmad, √śak, draṣṭum, idam, eva, sva-cakṣus; divya, √dā, yuṣmad, cakṣus, √dṛś, asmad, yoga, aiśvara. अनेन तु स्व-चक्षुषा एव मां द्रष्टुं न शक्यसे। दिव्यं चक्षुः ते (=तुभ्यं) ददामि। पश्य मे ऐश्वरं योगम्॥ But with just this, your own vision, you cannot see (all of) Me. I give to you an extraordinary (magical) vision (a capacity to see everything, including the entire subtle universe, and to see into the future). Behold My Lordly power.
But you cannot see (all of) Me (न तु मां शक्यसे द्रष्टुम्)
with just this, your own vision (अनेन एव स्व-चक्षुषा).
I give to you an extraordinary (magical) vision (a capacity to see the entire subtle universe, and see into the future) (दिव्यं ददामि ते चक्षुः).
न तु मां विश्वरूपधरं शक्यसे द्रष्टुम् अनेन एव प्राकृतेन स्व-चक्षुषा स्वकीयेन चक्षुषा। येन तु शक्यसे द्रष्टुं दिव्येन, तत् दिव्यं ददामि ते तुभ्यं चक्षुः। तेन पश्य मे योगम् ऐश्वरम् ईश्वरस्य मम ऐश्वरं योगं योगशक्त्यतिशयम् इत्यर्थः॥ Tu, but; na śakyase, you are not able; draṣṭum, to see; mām, Me, who have assumed the Cosmic form; eva, merely; anena, with this other, natural; sva-cakṣuṣā, eye of yours. However, dadāmi, I grant; te, you; the divyam, supernatural; cakṣuḥ, eye, by which supernatural eye you shall be able to see. Paśya, behold with that; me, My, Bhagavān’s; aiśvaram, divine; Yogam, Yoga, that is the superabundance of the power of Yoga [•The power of accomplishing the impossible.–M.S.•].
sañjaya, √vac: evam, uktvā, tatas, rājan, mahā-yoga-īśvara, hari; √dṛś, pārtha, parama, rūpa, aiśvara. सञ्जयः उवाच। राजन् [धृत-राष्ट्र], एवम् उक्त्वा, ततः महा-योग-ईश्वरः हरिः पार्थाय परमम् ऐश्वरं रूपं दर्शयामास॥ Sañjaya said: O King (Dhṛta-rāṣṭra), having spoken thus, then Lord Hari (Lord Kṛṣṇa as the destroyer of all pāpas), the limitless Lord of pursuits of the yogīs, showed to Arjuna the limitless form of the Lord.
सञ्जयः उवाच। Having spoken thus (एवम् उक्त्वा), then (ततः), O King (Dhṛta-rāṣṭra) (राजन्),
the limitless Lord of pursuits of the yogīs (महा-योग-ईश्वरः), Lord Hari (Lord Kṛṣṇa as the destroyer of all pāpas) (हरिः)
,showed to Arjuna (दर्शयामास पार्थाय)
the limitless form of the Lord (परमं रूपम् ऐश्वरम्).
1. सञ्जयः उवाच
सञ्जय said
fr. सञ्जय m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
एवं यथोक्तप्रकारेण उक्त्वा ततः अनन्तरं राजन् धृतराष्ट्र, महा-योगेश्वरः महांश्च असौ योगेश्वरश्च हरिः नारायणः दर्शयाम्-आस दर्शितवान् पार्थाय पृथासुताय परमं रूपं विश्वरूपम् ऐश्वरम्॥ Rājan, O King, Dhṛta-rāṣṭra; uktvā, having spoken evam, thus, in the manner stated above; tataḥ, thereafter; hariḥ, Hari, Nārāyaṇa;
[•Hari: destroyer of ignorance along with its consequences.•]
mahā-yoga-īśvaraḥ, the great Master of Yoga – who is great (mahān) and also the master (īśvara) of Yoga; darśayām-āsa showed; pārthāya, to the son of Pṛthā; the paramam, supreme; aiśvaram, divine; rūpam, form, the Cosmic form
अनेक-वक्त्र-नयनम् अनेकानि वक्त्राणि नयनानि च यस्मिन् रूपे तत् अनेकवक्त्रनयनम्, अनेकाद्भुत-दर्शनम् अनेकानि अद्भुतानि विस्मापकानि दर्शनानि यस्मिन् रूपे तत् अनेकाद्भुतदर्शनं रूपम्, तथा अनेक-दिव्याभरणम् अनेकानि दिव्यानि आभरणानि यस्मिन् तत् अनेकदिव्याभरणम्, तथा दिव्यानेकोद्यतायुधं दिव्यानि अनेकानि अस्यादीनि उद्यतानि आयुधानि यस्मिन् तत् दिव्यानेकोद्यतायुधम्, ‘दर्शयामास’ इति पूर्वेण सम्बन्धः॥ A form an-eka-vaktra-nayanam, having many faces and eyes; an-eka-adbhuta-darśanam, possessing many wonderful sights; as also an-eka-divya-ābharaṇam, adorned with numerous celestial ornaments; and divya-aneka-udyata-āyudham, holding many uplifted heavenly weapons. This whole portion is connected with the verb ‘(He) showed’ in the earlier verse.
divya-mālya-ambara-dhara, divya-gandha-anulepana; sarva-āścaryamaya, deva, an-anta, viśvatas-mukha. [तद् रूपं] दिव्य-माल्य-अम्बर-धरं, दिव्य-गन्ध-अनुलेपनं, सर्व-आश्चर्यमयं, देवम्, अन्-अन्तं, विश्चतो-मुखम्॥ (That form also) wore celestial garlands and attire, (was anointed) with celestial, fragrant ointment, mostly all a wonder – effulgent, boundless, and in all directions.
(That form also) wore celestial garlands and attire (दिव्य-माल्य-अम्बर-धरम्),
(was anointed) with celestial, fragrant ointment (दिव्य-गन्ध-अनुलेपनम्),
mostly all a wonder (सर्व-आश्चर्यमयं), effulgent (देवम्),
boundless (अन्-अन्तं), (and) in all directions (विश्चतो-मुखम्).
दिव्य-माल्याम्बर-धरं दिव्यानि माल्यानि पुष्पाणि अम्बराणि वस्त्राणि च ध्रियन्ते येन ईश्वरेण तं दिव्यमाल्याम्बरधरम्, दिव्य-गन्धानुलेपनं दिव्यं गन्धानुलेपनं यस्य तं दिव्यगन्धानुलेपनम्, सर्वाश्चर्यमयं सर्वाश्चर्यप्रायं देवम् अनन्तं न अस्य अन्तः अस्ति इति अनन्तः तम्, विश्वतो-मुखं सर्वतोमुखं सर्वभूतात्मभूतत्वात्, तं दर्शयामास। ‘अर्जुनः ददर्श’ इति वा अध्याह्रियते॥ Divya-mālya-ambara-dharam, wearing heavenly garlands and apparel – the Bhagavān wearing celestial flowers and clothing; divya-gandha-anulepanam, anointed with heavenly scents; sarva-āścaryamayam, abounding in all kinds of wonder; devam, resplendent; an-antam, infinite, boundless; and viśvato-mukham, with faces everywhere – He being the Self of all beings. ‘He showed (to Arjuna)’, or ‘Arjuna saw’, is to be supplied.
या पुनर्भगवतः विश्वरूपस्य भाः, तस्या उपमा उच्यते – An illustration is once more being given of the effulgence of the Cosmic form of the Bhagavān:
dyu, sūrya-sahasra, √bhū, yuga-pad, utthitā; yadi, bhās, sa-dṛśī, tad, √as, bhās, tad, mahā-ātman. यदि दिवि सूर्य-सहस्रस्य भाः युग-पद् उत्थिता भवेत्, सा तस्य महा-आत्मनः भासः स-दृशी स्यात्॥ If the brilliance of a thousand suns were to simultaneously arise in the sky, that would be akin to the brilliance of that magnificent form.
In the sky of a thousand suns (दिवि सूर्य-सहस्रस्य)
arising simultaneously were to happen (भवेत् युग-पद् उत्थिता),
if this brilliance happened (यदि भाः), like that woud be (स-दृशी सा स्यात्)
the brilliance of that magnificent form (of the Lord) (भासः तस्य महा-आत्मनः).
दिवि अन्तरिक्षे तृतीयस्यां वा दिवि सूर्याणां सहस्रं सूर्यसहस्रं तस्य युगपदुत्थितस्य सूर्य-सहस्रस्य या युगपद् उत्थिता भाः, सा यदि, स-दृशी स्यात् तस्य महात्मनः विश्वरूपस्यैव भासः। यदि वा न स्यात्, ततः विश्वरूपस्यैव भाः अतिरिच्यते इत्यभिप्रायः॥ Should (bhavet) the bhāḥ, effulgence; sūrya-sahasrasya, of a thousand suns; utthitā, blaze forth; yuga-pat, simultaneously; divi, in the sky, or in heaven which is the third as counted (from this earth); sā, that; yadi syāt, might be – or it might not be–; sa-dṛśī, similar; to the bhāsaḥ, radiance; tasya, of that; mahā-ātmanaḥ, exalted One, the Cosmic Person Himself. The idea is that the brilliance of the Cosmic Person surely excels even this!
tatra, eka-stha, jagat, kṛtsna, pravibhakta, an-akadhā; √dṛś, deva-deva, śarīra, pāṇḍava, tadā. तदा पाण्डवः तत्र देव-देवस्य शरीरे एक-स्थम् अन्-एकधा प्रविभक्तं कृत्स्नं जगत् अपश्यत्॥ Then Arjuna saw in that body of the Lord of deities the entire universe in one place (but) distinctly divided in manifold ways.
In that one place the entire universe (तत्र एक-स्थं जगत् कृत्स्नम्),
distinctly divided in manifold ways (प्रविभक्तम् अन्-एकधा),
(he) saw (in) the Lord-of-Lords’ (अपश्यत् देव-देवस्य)
body (शरीरे) Arjuna (saw) (पाण्डवः) at that time (तदा).
तत्र तस्मिन् विश्वरूपे एकस्मिन् स्थितम् एकस्थं जगत् कृत्स्नं प्रविभक्तम् अनेकधा देवपितृमनुष्यादिभेदैः अपश्यत् दृष्टवान् देव-देवस्य हरेः शरीरे पाण्डवः अर्जुनः तदा॥ Tadā, at that time; Pāṇḍavaḥ, Pāṇḍava, Arjuna; apaśyat, saw; tatra, there, in that Cosmic form;śarīre, in the body; deva-devasya, of the Bhagavān of gods, of Hari; kṛtsnam, the whole; jagat, Universe; an-ekadhā, diversely; pravibhaktam, differentiated – into groups of gods, manes, human beings, and others; eka-stham, united in the one (Cosmic form).
tatas, tad, vismaya-āviṣṭa, hṛṣṭa-roman, dhanam-jaya; praṇamya, śiras, deva, kṛta-añjali, √bhāṣ. ततः सः विस्मय-आविष्टः हृष्ट-रोमा धनञ्-जयः देवं शिरसा प्रणम्य कृत-अञ्जलिः अभाषत॥ Thereupon, thatArjuna – overwhelmed with awe and with body hairs on end, bowing his head to the Lord, with hands folded (in supplication) – spoke.
Thereupon (ततः), overwhelmed with awe (सः विस्मय-आविष्टः),
(and) with body hairs on end (हृष्ट-रोमा), Arjuna (winner of laurels) (धनञ्-जयः),
bowing his head to the Lord (प्रणम्य शिरसा देवं),
with hands folded (in supplication) (कृत-अञ्जलिः), spoke (अभाषत).
ततः तं दृष्ट्वा सः विस्मयेन आविष्टः विस्मयाविष्टः हृष्टानि रोमाणि यस्य सः अयं हृष्ट-रोमा च अभवत् धनञ्जयः। प्रणम्य प्रकर्षेण नमनं कृत्वा प्रह्वीभूतः सन् शिरसा देवं विश्वरूपधरं कृताञ्जलिः नमस्कारार्थं सम्पुटीकृतहस्तः सन् अभाषत उक्तवान्॥ Tataḥ, then, having seen Him; saḥ, he, Dhanañ-jaya; became vismaya-āviṣṭaḥ, filled with wonder; and hṛṣṭa-romā, had his hairs standing on end. Becoming filled with humility, praṇamya, bowing down, bowing down fully [•With abundant respect and devotion.•]; śirasā, with his head; devam, to the Bhagavān, who had assumed the Cosmic form; abhāṣata, he said; kṛta-añjaliḥ, with folded hands, with palms joined in salutation.
कथम्? यत् त्वया दर्शितं विश्वरूपम्, तत् अहं पश्यामीति स्वानुभवमाविष्कुर्वन् अर्जुन उवाच – How? ‘I am seeing the Cosmic form that has been revealed by You’ – thus expressing his own experience:
arjuna, √vac: √dṛś, deva, yuṣmad, deva, deha, sarva, tathā, bhūta-viśeṣa-saṅgha; brahman, īśa, kamala-āsana-stha, ṛṣi, ca, sarva, ura-ga, ca, divya. अर्जुनः उवाच। देव, पश्यामि तव देहे सर्वान् देवान्, तथा भूत-विशेष-सङ्घान्, ईशं कमल-आसन-स्थं ब्रह्माणं, सर्वान् ऋषीन् च दिव्यान् उर-गान् च॥ Arjuna said: O Lord, I see in Your body all the deities and hosts of different types of beings, Lord Brahmā seated in the lotus (in Brahma-loka within the lotus-like universe), and all the sages and celestial serpents.
अर्जुनः उवाच। I see the deities (पश्यामि देवान्), O Lord (Deva), in Your body (तव, देव, देहे),
all of them (सर्वान्), and hosts of different types of beings (तथा भूत-विशेष-सङ्घान्),
Lord Brahmā (ब्रह्माणं ईशं) seated in the lotus (in Brahma-loka within the lotus-like universe) (कमल-आसन-स्थम्),
and all the sages (ऋषीन् च सर्वान्) and celestial serpents (उर-गान् च दिव्यान्).
1. अर्जुनः उवाच
अर्जुन said
fr. अर्जुन m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
पश्यामि उपलभे हे देव, तव देहे देवान् सर्वान्, तथा भूत-विशेष-सङ्घान् भूतविशेषाणां स्थावरजङ्गमानां नानासंस्थानविशेषाणां सङ्घाः भूतविशेषसङ्घाः तान्, किञ्च – ब्रह्माणं चतुर्मुखम् ईशम् ईशितारं प्रजानां कमलासनस्थं पृथिवीपद्ममध्ये मेरुकर्णिकासनस्थमित्यर्थः, ऋषींश्च वसिष्ठादीन् सर्वान्, उरगांश्च वासुकिप्रभृतीन् दिव्यान् दिवि भवान्॥ Deva, O Bhagavān; paśyāmi, I see, perceive; tava dehe, in Your body; sarvān, all; the devān, gods; tathā, as also; bhūta-viśeṣa-saṅghān, hosts of (various) classes of beings, groups of moving and non-moving living things having different shapes; and besides, brahmāṇam, Brahmā, with four faces; īśam, the Ruler of creatures; kamala-āsana-stham, sitting on a lotus seat, that is sitting on Mount Meru which forms the pericarp of the lotus that is the earth; and sarvān, all; the divyān, heavenly; ṛṣīn, sages – Vasiṣṭha and others; and (the heavenly) ura-gān, serpents – Vāsuki and others.
an-eka-bāhu-udara-vaktra-netra, √dṛś, yuṣmad, sarvatas, an-anta-rūpa; na, anta, na, madhya, na, punar, yuṣmad, ādi, √dṛś, viśva-īśvara, viśva-rūpa. त्वाम् अन्-एक-बाहु-उदर-वत्र-नेत्रं, सर्वतः अन्-अन्त-रूपं पश्यामि। तव पुनः न अन्तं न मध्यं न आदिं पश्यामि, विश्व-ईश्वर विश्व-रूप॥ I see You as having countless (bodies with) arms, bellies, mouths, and eyes – whose forms are endless in all directions. And I see not Your end, nor middle, nor beginning, O Lord of the Universe whose form is the universe.
As having countless (bodies with) arms, bellies, mouths, and eyes अन्-एक-बाहु-उदर-वत्र-नेत्रम्,
I see You (पश्यामि त्वां) whose forms are endless in all directions (सर्वतः अन्-अन्त-रूपम्).
And not Your end, nor middle, nor beginning (न अन्तं न मध्यं न पुनः तव आदिम्)
I see (पश्यामि), O Lord of the Universe (विश्व-ईश्वर) whose form is the universe (विश्व-रूप).
अनेक-बाहूदर-वक्त्र-नेत्रम् अनेके बाहवः उदराणि वक्त्राणि नेत्राणि च यस्य तव सः त्वम् अनेकबाहूदरवक्त्रनेत्रः तम् अनेकबाहूदरवक्त्रनेत्रम्। पश्यामि त्वा त्वां सर्वतः सर्वत्र अनन्त-रूपम् अनन्तानि रूपाणि अस्य इति अनन्तरूपः तम् अनन्तरूपम्। न अन्तम्, अन्तः अवसानम्, न मध्यम्, मध्यं नाम द्वयोः कोट्योः अन्तरम्, न पुनः तव आदिम् – न देवस्य अन्तं पश्यामि, न मध्यं पश्यामि, न पुनः आदिं पश्यामि, हे विश्वेश्वर विश्व-रूप॥ Paśyāmi, I see; tvām, You; an-eka-bāhu-udara-vaktra-netram, as possessed of numerous arms, bellies, mouths and eyes; an-anta-rūpam, having infinite forms; sarvataḥ, all around. Viśva-īśvara, O Bhagavān of the Universe; viśva-rūpa, O Cosmic Person; na paśyāmi, I see not
[•‘I do not see – because of Your all-pervasiveness.’•]
;tava, Your; antam, end; na madhyam, nor the middle – what lies between two extremities; na punaḥ, nor again; the ādim, beginning – I see not the limit (end) nor the middle, nor again the beginning, of You who are Bhagavān!
kirīṭin, gadin, cakrin, ca, tejas-rāśi, sarvatas-dīptimat; √dṛś, yuṣmad, dus-nirīkṣya, samantāt, dīpta-an-ala-arka-dyuti, a-prameya. त्वां किरीटिनं गदिनं चक्रिणं च, सर्वतो-दीप्तिमन्तं तेजो-राशिं, दुर्-निरीक्ष्यं समन्तात् दीप्त-अन्-अल-अर्क-द्युतिम्, अ-प्रमेयं पश्यामि॥ I see You (that is, Arjuna sees the Lord as he would have imagined Him from reading the purāṇas, and so it was shown by the Lord) with crown, mace, and discus (the popular Lord Viṣṇu form) – a mass of brilliance lit up on all sides, whose brilliance on all sides is like blazing fire or the sun, difficult to see and incomprehensible (to the senses).
With crown (किरीटिनं), mace (गदिनं), and discus (the popular Lord Viṣṇu form) (चक्रिणं च),
a mass of brilliance (तेजो-राशिं) lit up on all sides (सर्वतो-दीप्तिमन्तम्),
I see You (पश्यामि त्वां) difficult to see (दुर्-निरीक्ष्यं), on all sides (समन्तात्)
whose brilliance is like blazing fire or the sun (दीप्त-अन्-अल-अर्क-द्युतिम्), and incomprehensible (to the senses) (अ-प्रमेयम्).
किरीटिनं किरीटं नाम शिरोभूषणविशेषः तत् यस्य अस्ति सः किरीटी तं किरीटिनम्, तथा गदिनं गदा अस्य विद्यते इति गदी तं गदिनम्, तथा चक्रिणं चक्रम् अस्य अस्तीति चक्री तं चक्रिणं च, तेजो-राशिं तेजःपुञ्जं सर्वतो-दीप्तिमन्तं सर्वतोदीप्तिः अस्य अस्तीति सर्वतोदीप्तिमान्, तं सर्वतोदीप्तिमन्तं पश्यामि त्वां दुर्निरीक्ष्यं दुःखेन निरीक्ष्यः दुर्निरीक्ष्यः तं दुर्निरीक्ष्यं समन्तात् समन्ततः सर्वत्र दीप्तानलार्क-द्युतिम् अनलश्च अर्कश्च अनलार्कौ दीप्तौ अनलार्कौ दीप्तानलार्कौ तयोः दीप्तानलार्कयोः द्युतिरिव द्युतिः तेजः यस्य तव स त्वं दीप्तानलार्कद्युतिः तं त्वां दीप्तानलार्कद्युतिम्, अप्रमेयं न प्रमेयम् अशक्यपरिच्छेदम् इत्येतत्॥ Paśyāmi, I see; tvām, You; as kirīṭinam, wearing a diadem - kirīṭa is a kind of decoration for the head; one having it is kirīṭī; gadinam, wielding a mace; and also cakriṇam, holding a disc; tejo-rāśim, a mass of brilliance; sarvataḥ dīptimantam, glowing all around; dur-nirīkṣyam, difficult to look at; samantāt, from all sides, at every point; as though dīpta-anala-arka-dyutim, possessed of the radiance (dyuti) of the blazing (dīpta) fire (an-ala) and sun (arka); and a-prameyam, immeasurable, that is beyond limitation.
इत एव ते योगशक्तिदर्शनात् अनुमिनोमि – ‘For this reason also, i.e., by seeing Your power of Yoga, I infer’ that:
yuṣmad, a-kṣara, parama, veditavya, yuṣmad, idam, viśva, para, nidhāna; yuṣmad, a-vyaya, śāśvata-dharma-goptṛ, sanā-tana, yuṣmad, puruṣa, mata, asmad. त्वम् अ-क्षरं परमं वेदितव्यं, त्वम् अस्य विश्वस्य परं निधानं, त्वम् अ-व्ययः शाश्वत-धर्म-गोप्ता, त्वं सनातनः पुरुषः मे मतः॥ You are the imperishable, limitless (brahman that is) to be known. You are the ultimate basis of this universe. You are the imperishable protector of the perennially eternal laws (dharma) (remanifesting during each creation cycle). You are thought by me to be the eternal puruṣa (being who fills everything).
You are the imperishable, limitless (brahman that is) to be known (त्वम् अ-क्षरं परमं वेदितव्यम्).
You are the ultimate basis of this universe (त्वम् अस्य विश्वस्य परं निधानम्).
You are the imperishable protector of the perennially eternal laws (dharma) (त्वम् अ-व्ययः शाश्वत-धर्म-गोप्ता).
The eternal puruṣa (being who fills everything) You are thought by me to be (सनातनः त्वं पुरुषः मतः मे).
1. त्वम्
You [are]
fr. त्वम् prn. sg. nom.
2. अ-क्षरं
the imperishable
fr. अक्षर a. n. sg. nom.
3. परमं
limitless being [ब्रह्मन्]
fr. परम n. sg. nom.
4. वेदितव्यं
[that is] to be known
fr. वेदितव्य pot. ps. pt. of √विद् a. n. sg. nom. (SG.6.8:)
5. त्वम्
You [are]
fr. त्वम् prn. sg. nom.
7. अस्य विश्वस्य
of this universe
fr. इदम् prn. n. sg. gen.; विश्व n. sg. gen.
6. परं निधानं
the ultimate basis
fr. पर prn. a. n. sg. nom. (SG.4.16.3:); निधान n. sg. nom.
8. त्वम्
You [are]
fr. त्वम् prn. sg. nom.
9. अ-व्ययः
the imperishable
fr. अव्यय a. m. sg. nom.
11. शाश्वत-
of the perennially eternal
12. -धर्म-
धर्म (laws)
10. -गोप्ता
protector
fr. शाश्वत-धर्म-गोप्तृ a. m. sg. nom.
13. त्वं
You
fr. त्वम् prn. sg. nom.
15. सना-तनः
the eternal
fr. सनातन a. m. sg. nom.
16. पुरुषः
पुरुष (being who fills everything)
fr. पुरुष m. sg. nom.
14. मे मतः
are thought by me to be
fr. अहम् prn. sg. gen. (SG.7.12.3.a:); मत pp. of √मन् pt. m. sg. nom. (SG.6.6:)
त्वम् अक्षरं न क्षरतीति, परमं ब्रह्म वेदितव्यं ज्ञातव्यं मुमुक्षुभिः। त्वम् अस्य विश्वस्य समस्तस्य जगतः परं प्रकृष्टं निधानं निधीयते अस्मिन्निति निधानं परः आश्रयः इत्यर्थः। किञ्च, त्वम् अव्ययः न तव व्ययो विद्यते इति अव्ययः, शाश्वत-धर्म-गोप्ता शश्वद्भवः शाश्वतः नित्यः धर्मः तस्य गोप्ता शाश्वतधर्मगोप्ता। सना-तनः चिरन्तनः त्वं पुरुषः परमः मतः अभिप्रेतः मे मम॥ Tvam, You; are the a-kṣaram, Immutable; the paramam, supreme One, Brahman; veditavyam, to be known – by those aspiring for Liberation. You are the param, most perfect; nidhānam, repository – where things are deposited, that is the ultimate resort; asya viśvasya, of this Universe, of the entire creation. Further. You are the a-vyayaḥ, Imperishable – there is no decay in You; the śāśvata-dharma-goptā, Protector (goptā) of the ever-existing (śāśvata) religion (dharma). You are the sanā-tanaḥ, eternal; transcendental puruṣaḥ, Person. This is me, my; mataḥ, belief – what is meant by me.
an-ādi-madhya-anta, an-anta-vīrya, an-anta-bāhu, śaśi-sūrya-netra; √dṛś, yuṣmad, dīpta-huta-āśa-vaktra, sva-tejas, viśva, idam, tapat. त्वाम् अन्-आदि-मध्य-अन्तम्, अन्-अन्त-वीर्यम्, अन्-अन्त-बाहुं, शशि-सूर्य-नेत्रं, दीप्त-हुत-आश-वक्त्रं, स्व-तेजसा इदं विश्वं तपन्तं पश्यामि॥ I see You as having no beginning, middle, or end, (as One) whose power is limitless, whose arms are countless, for whom the moon and the sun are eyes, whose mouths are like blazing hutāśas (fires, literally “oblation eaters”), and heating this universe with Your radiance.
As having no beginning, middle, or end (अन्-आदि-मध्य-अन्तम्), whose power is limitless (अन्-अन्त-वीर्यम्),
whose arms are countless (अन्-अन्त-बाहुं), for whom the moon and the sun are eyes (शशि-सूर्य-नेत्रम्),
I see You (पश्यामि त्वां), whose mouths are like blazing hutāśas (fires, literally “oblation eaters”) (दीप्त-हुत-आश-वक्त्रम्),
(and) heating this universe with Your radiance (स्व-तेजसा विश्वम् इदं तपन्तम्).
2. त्वाम्
You
fr. त्वम् prn. sg. acc.
3. अन्-
as having no
4. -आदि-मध्य-
beginning middle
5. -अन्तम्
or end
fr. अन्-आदि-मध्य-अन्त a. m. sg. acc.
7. अन्-अन्त-
is limitless
6. -वीर्यम्
whose power
fr. अनन्त-वीर्य a. m. sg. acc.
9. अन्-अन्त-
are countless
8. -बाहुं
whose arms
fr. अनन्त-बाहु a. m. sg. acc.
10. शशि-सूर्य-
for whom the moon and the sun
11. -नेत्रं
are eyes
fr. शशि-सूर्य-नेत्र a. m. sg. acc.
13. दीप्त-
are [like] blazing
14. -हुत-आश-
हुताश-s (fires, literally “oblation eaters”)
12. -वक्त्रं
whose mouths
fr. दीप्त-हुत-आश-वक्त्र a. m. sg. acc.
17. स्व-तेजसा
with Your radiance
fr. स्व-तेजस् n. sg. inst.
16. इदं विश्वं
this universe
fr. इदम् prn. n. sg. acc.; विश्व n. sg. acc
15. तपन्तं
[and] heating
fr. तपत् pr. pt. of √तप् pt. m. sg. acc. (SG.3.12:)
अनादि-मध्यान्तम् आदिश्च मध्यं च अन्तश्च न विद्यते यस्य सः अयम् अनादिमध्यान्तः तं त्वां अनादिमध्यान्तम्, अनन्त-वीर्यं न तव वीर्यस्य अन्तः अस्ति इति अनन्तवीर्यः तं त्वाम् अनन्तवीर्यम्, तथा अनन्त-बाहुम् अनन्ताः बाहवः यस्य तव सः त्वम्, अनन्तबाहुः तं त्वाम् अनन्तबाहुम्, शशि-सूर्य-नेत्रं शशिशूर्यौ नेत्रे यस्य तव सः त्वं शशिसूर्यनेत्रः तं त्वां शशिसूर्यनेत्रं चन्द्रादित्यनयनम्, पश्यामि त्वां दीप्त-हुताश-वक्त्रं दीप्तश्च असौ हुताशश्च वक्त्रं यस्य तव सः त्वं दीप्तहुताशवक्त्रः तं त्वां दीप्तहुताशवक्त्रम्, स्व-तेजसा विश्वम् इदं समस्तं तपन्तम्॥ Paśyāmi, I see; tvām, You; as an-ādi-madhya-antam, without beginning, middle and end; an-anta-vīryam, possessed of infinite valour; and also an-anta-bāhum, having innumerable arms; śaśi-sūrya-netram, having the sun and the moon as the eyes; dīpta-huta-āśa-vaktram, having a mouth like a blazing fire; tapantam, heating up; idam, this; viśvam, Universe; sva-tejasā, by Your own brilliance.
dyāvā-pṛthivī, idam, antaram, hi, vyāpta, yuṣmad, eka, diś, ca, sarvā; dṛṣṭvā, adbhuta, rūpa, ugra, yuṣmad, idam, loka-traya, pravyathita, mahā-ātman. त्वया एकेन हि इदं द्यावा-पृथिव्योः अन्तरं सर्वाः च दिशः व्याप्तम्। इदं तव रूपम् अद्भुतम् उग्रं [च] दृष्ट्वा लोक-त्रयं प्रव्यथितं, महा-आत्मन्॥ You alone indeed pervade this (space) between heaven and earth (the subtle to the physical universe), and all the directions. Seeing this, Your form (as separate from themselves) – wondrous and violent – the (beings of the) three worlds are shaken with fear, O Lord.
Indeed this (space) between heaven and earth (the subtle to the physical universe) (द्यावा-पृथिव्योः इदम् अन्तरं हि),
You alone pervade (व्याप्तं त्वया एकेन), and all the directions (दिशः च सर्वाः).
Seeing (दृष्ट्वा) this, Your wondrous and violent form (as separate from themselves) (अद्भुतं रूपम् उग्रं तव इदम्),
the (beings of the) three worlds are shaken with fear (लोक-त्रयं प्रव्यथितं), O Lord (महा-आत्मन्).
fr. प्रव्यथित pp. of प्र + √व्यथ् pt. n. sg. nom. (SG.6.6:)
17. महा-आत्मन्
O Lord
fr. महा-आत्मन् m. sg. voc.
द्यावा-पृथिव्योः इदम् अन्तरं हि अन्तरिक्षं व्याप्तं त्वया एकेन विश्वरूपधरेण दिशः च सर्वाः व्याप्ताः। दृष्ट्वा उपलभ्य अद्भुतं विस्मापकं रूपम् इदं तव उग्रं क्रूरं लोकानां त्रयं लोक-त्रयं प्रव्यथितं भीतं प्रचलितं वा हे महात्मन् अक्षुद्रस्वभाव॥ Hi, indeed; idam, this; antaram, intermediate space; dyāvā-pṛthivyoḥ, between heaven and earth; ca, as also; sarvāḥ, all; the diśaḥ, directions; vyāptam, are pervaded; tvayā, by You; ekena, alone, who have assumed the Cosmic form. Mahā-ātman, O exalted One, who by nature are high-minded; the loka-trayam, three worlds; pravyathitam, are struck with fear, or are perturbed; dṛṣṭvā, by seeing; idam, this; abdhutam, strange, astonishing; ugram, fearful, terrible; rūpam, form; tava, of Yours.
अथ अधुना पुरा ‘यद्वा जयेम यदि वा नो जयेयुः’ (BhG.2.6) इति अर्जुनस्य यः संशयः आसीत्, तन्निर्णयाय पाण्डवजयम् ऐकान्तिकं दर्शयामि इति प्रवृत्तो भगवान्। तं पश्यन् आह। किञ्च – Thereafter, now, in order to clear that doubt which Arjuna earlier had – as in, ‘whether we shall win, or whether they shall conquer’ (BhG.2.6) – the Bhagavān proceeds with the idea, ‘I shall show the inevitable victory of the Pāṇḍavas.’ Visualizing that, Arjuna said: ‘Moreover’:
adas, hi, yuṣmad, sura-saṅgha, √viś, ka-cid, bhīta, prāñjali, √gṝ; su-asti, iti, uktvā, mahā-ṛṣi-siddha-saṅgha, √stu, yuṣmad, stuti, puṣkalā. अमी सुर-सङ्घाः हि त्वां विशन्ति। के-चिद् भीताः प्राञ्जलयः गृणन्ति। महा-ऋषि-सिद्ध-सङ्घाः ‘सु-अस्ति’ इति उक्त्वा, पुष्कलाभिः स्तुतिभिः त्वां स्तुवन्ति॥ Those hosts of deities (who have incarnated in the form of the good warriors about to do battle on the field) indeed enter into You (into Death). Some, frightened, pray with hands folded (in supplication). The hosts of great sages and divine sages, saying “let there be well-being,” worship You with eloquent praise.
Those hosts of deities (incarnate as these good warriors here) indeed enter into You (into Death) (अमी हि त्वां सुर-सङ्घाः विशन्ति).
Some, frightened, pray with hands folded (in supplication) (के-चिद् भीताः प्राञ्जलयः गृणन्ति).
Saying “let there be well-being” (सु-अस्ति’ इति उक्त्वा), the hosts of great sages and divine sages (महा-ऋषि-सिद्ध-सङ्घाः)
worship You with eloquent praise (स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः).
fr. त्वम् prn. sg. acc.; √स्तु 2.P. pr. 3rd pl. (SG.2.67:)
अमी हि युध्यमाना योद्धारः त्वा त्वां सुर-सङ्घाः ये अत्र भूभारावताराय अवतीर्णाः वस्वादिदेवसङ्घाः मनुष्यसंस्थानाः त्वां विशन्ति प्रविशन्तः दृश्यन्ते। तत्र केचित् भीताः प्राञ्जलयः सन्तो गृणन्ति स्तुवन्ति त्वाम् अन्ये पलायनेऽपि अशक्ताः सन्तः। युद्धे प्रत्युपस्थिते उत्पातादिनिमित्तानि उपलक्ष्य स्वस्ति अस्तु जगतः इति उक्त्वा महर्षि-सिद्ध-सङ्घाः महर्षीणां सिद्धानां च सङ्घाः स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः सम्पूर्णाभिः॥ Amī hi, those very; sura-saṅghāḥ, groups of gods, the soldiers engaged in battle – groups of gods such as the Vasus who have descended here in the form of human beings for eliminating the burden of the earth; viśanti, enter – are seen to be entering; tvām, You. Bhītāḥ, struck with fear, and unable to flee; kecit, some among them; gṛṇanti, extol You; prāñjalayaḥ, with their palms joined. Mahā-ṛṣi-siddha-
[•Siddha: A semi-divine being supposed to be of great purity and holiness, and said to be particularly characterized by eight supernatural faculties called siddhis.–V.S.A.•]
-saṅghāḥ, groups of great sages and perfected beings; seeing portents foreboding evil, etc. as the battle became imminent; stuvanti, praise; tvām, You; puṣkalābhiḥ, with elaborate, full; stutibhiḥ, hymns; uktvā, saying; ‘sv-asti iti, May it be well!’
rudra-āditya, vasu, yad, ca, sādhya, viśva, aśvin, marut, ca, ūṣma-pa, ca; gandharva-yakṣa-asura-siddha-saṅgha, vi-√īkṣ, yuṣmad, vismita, ca, eva, sarva. रुद्र-आदित्याः, वसवः, ये च साध्याः, विश्वे, अश्विनौ, मरुतः च, ऊष्म-पाः च, गन्धर्व-यक्ष-असुर-सिद्ध-सङ्घाः – सर्वे विस्मिताः एव, त्वां च वीक्षन्ते॥ The (eleven) rudras and the (twelve) ādityas, the (eight) vasus and these (twelve) sādhya (deities), the (ten) viśvas, the twin aśvin deities, the maruts, certain of the ancestors, and the hosts of celestial musicians, yakṣas, asuras, and siddhas – all are indeed struck with wonder and gaze upon You.
The (eleven) rudras and the (twelve) ādityas (रुद्र-आदित्याः), the (eight) vasus (वसवः), and these (twelve) sādhya (deities) (ये च साध्याः),
the (ten) viśvas (विश्वे), the twin aśvin deities (अश्विनौ), the maruts (मरुतः च), certain of the ancestors (ऊष्म-पाः च),
(and) the hosts of celestial musicians, yakṣas, asuras, and siddhas (गन्धर्व-यक्ष-असुर-सिद्ध-सङ्घाः),
all are indeed struck with wonder and gaze upon You (वीक्षन्ते त्वां विस्मिताः च एव सर्वे).
1. रुद्र-
the [eleven] रुद्र-s
2. -आदित्याः
and the [twelve] आदित्य-s
fr. रुद्र-आदित्य m. pl. nom.
3. वसवः
the [eight] वसु-s
fr. वसु m. pl. nom.
4. ये च साध्याः
and these [twelve] साध्य [deities]
fr. यद् prn. m. pl. nom.; च in.; साध्य pot. ps. pt. of √साध् m. pl. nom.
fr. विस्मित pp. of वि + √स्मि a. m. pl. nom.; एव in. (SG.6.19:)
16. त्वां च वीक्षन्ते
and gaze upon You
fr. त्वम् prn. sg. acc.; च in.; वि + √ईक्ष् 1.Ā. pr. 3rd pl.
रुद्रादित्याः वसवो ये च साध्याः रुद्रादयः गणाः विश्वे-देवाः अश्विनौ च देवौ मरुतः च ऊष्मपाः च पितरः, गन्धर्व-यक्षासुर-सिद्ध-सङ्घाः गन्धर्वाः हाहाहूहूप्रभृतयः यक्षाः कुबेरप्रभृतयः असुराः विरोचनप्रभृतयः सिद्धाः कपिलादयः तेषां सङ्घाः गन्धर्वयक्षासुरसिद्धसङ्घाः, ते वीक्षन्ते पश्यन्ति त्वां विस्मिताः विस्मयमापन्नाः सन्तः ते एव सर्वे॥ Ye, those who are; the rudra-ādityāḥ, Rudras and Ādityas; vasavaḥ, the Vasus; and sādhyāh, the Sādhyas – the groups of Rudras and other gods;
[•Sādhyas: A particular class of celestial beings.–V.S.A.•]
the gods viśve, Viśve devās; and aśvinau, the two Aśvins; marutah, the Maruts; and ūśma-pāh, the Ūśma-pas, (a class of) manes; and gandharva-yakṣa-asura-siddha-saṅghāḥ, hosts of Gandharvas – viz. Hāhā, Hūhū and others–, Yakṣas – viz Kubera and others–, the demons – Virocana and others–, and Siddhas – Kapila and others; sarve eva, all of those very ones; vīkṣante, gaze; tvā, (that is) tvām, at You; vismitāḥ eva, being indeed struck with wonder.
rūpa, mahat, yuṣmad, bahu-vaktra-netra, mahā-bāhu, bahu-bāhu-ūru-pāda; bahu-udara, bahu-daṃṣṭrā-karāla, dṛṣṭvā, loka, pravyathita, tathā, asmad. महा-बाहो, महत् ते रूपं बहु-वक्त्र-नेत्रं, बहु-बाहु-ऊरु-पादं, बहु-उदरं, बहु-दंष्ट्रा-करालं दृष्ट्वा लोकाः प्रव्यथिताः, तथा अहम्॥ O Mighty Armed, seeing Your immense form – with countless mouths and eyes; with countless arms, thighs, and feet; with countless bellies; and horrible with countless fangs – the people are shaken with fear, and so am I (not understanding my identity with You).
Your immense form with countless mouths and eyes (रूपं महत् ते बहु-वक्त्र-नेत्रम्),
O mighty armed one (महा-बाहो = कृष्ण), with countless arms, thighs, and feet (बहु-बाहु-ऊरु-पादम्),
with countless bellies (बहु-उदरं), and horrible with countless fangs (बहु-दंष्ट्रा-करालम्)
seeing (दृष्ट्वा), the people are shaken with fear (लोकाः प्रव्यथिताः), and so am I (not understanding my identity with You) (तथा अहम्).
रूपं महत् अतिप्रमाणं ते तव बहु-वक्त्र-नेत्रं बहूनि वक्त्राणि मुखानि नेत्राणि चक्षूंषि च यस्मिन् तत् रूपं बहुवक्त्रनेत्रम्, हे महा-बाहो, बहु-बाहूरु-पादं बहवो बाहवः ऊरवः पादाश्च यस्मिन् रूपे तत् बहुबाहूरुपादम्, किञ्च, बहूदरं बहूनि उदराणि यस्मिन्निति बहूदरम्, बहु-दंष्ट्रा-करालं बह्वीभिः दंष्ट्राभिः करालं विकृतं तत् बहुदंष्ट्राकरालम्, दृष्ट्वा रूपम् ईदृशं लोकाः लौकिकाः प्राणिनः प्रव्यथिताः प्रचलिताः भयेन, तथा अहम् अपि॥ Mahā-bāho, O mighty-armed One; dṛṣṭvā, seeing; te, Your; mahat, immense, very vast; rūpam, form of this kind; bahu-vaktra-netram, with many mouths and eyes; bahu-bāhu-ūru-pādam, having many arms, thighs and feet; and further, bahu-udaram, with many bellies; and bahu-daṃsṭrā-karālam, fearful with many teeth; lokāh, the creatures in the world; are pravyathitāh, struck with terror; tathā, and so also; am even aham, I.
nabhas-spṛśa, dīpta, an-eka-varṇa, vyātta-ānana, dīpta-viśāla-netra; dṛṣṭvā, hi, yuṣmad, pravyathita-antar-ātman, dhṛti, na, √vid, śama, ca, viṣṇu. त्वां नभः-स्पृशं, दीप्तम् अन्-एक-वर्णं, व्यात्त-आननं, दीप्त-विशाल-नेत्रं दृष्ट्वा हि [अहं] प्रव्यथित-अन्तर्-आत्मा धृतिं शमं च न विन्दामि, विष्णो॥ Indeed, seeing You reaching the sky, blazing with countless appearances, with gaping mouths and brilliant, large eyes – (my) mind shaken with fear – I find no resolve or composure, O Lord Viṣṇu.
Reaching the sky (नभः-स्पृशं), blazing with countless appearances (दीप्तम् अन्-एक-वर्णम्),
with gaping mouths (व्यात्त-आननं), and brilliant, large eyes (दीप्त-विशाल-नेत्रम्)
indeed, seeing You (दृष्ट्वा हि त्वां), (my) mind shaken with fear (प्रव्यथित-अन्तर्-आत्मा),
I find no resolve or composure (धृतिं न विन्दामि शमं च), O Lord Viṣṇu (विष्णो).
daṃṣṭrā-karāla, ca, yuṣmad, mukha, dṛṣṭvā, eva, kāla-an-ala-sannibha; diś, na, √jñā, na, √labh, ca, śarman, pra-√sad, deva-īśa, jagat-nivāsa. दंष्ट्रा-करालानि काल-अन्-अल-सन्निभानि च ते मुखानि दृष्ट्वा एव, दिशः न जाने, शर्म न च लभे। प्रसीद, देव-ईश जगन्-निवास॥ Indeed, seeing Your mouths – horrible with fangs and like the fire (at the end) of time (itself) (at the end of each cycle of the universe) – I know not (have lost) my bearings and have no joy. Be gracious, O Lord of the Deities, Abode of the Universe.
Your mouths horrible with fangs (दंष्ट्रा-करालानि च ते मुखानि)
indeed, seeing (दृष्ट्वा एव), and like the fire (at the end) of time (itself) (at the end of each cycle of the universe) (काल-अन्-अल-सन्निभानि),
I know not (have lost) my bearings (दिशः न जाने) and have no joy (न लभे च शर्म).
Be gracious (प्रसीद), O Lord of the deities (देव-ईश), O abode of the universe (जगन्-निवास).
4. दंष्ट्रा-
with fangs
3. -करालानि
horrible
fr. दंष्ट्रा-कराल a. n. pl. acc.
7. काल-
[at the end] of time [itself] [i.e., at the end of each cycle of the universe]
दंष्ट्राकरालानि दंष्ट्राभिः करालानि विकृतानि ते तव मुखानि दृष्ट्वा एव उपलभ्य कालानल-संनिभानि प्रलयकाले लोकानां दाहकः अग्निः कालानलः तत्सदृशानि कालानलसंनिभानि मुखानि दृष्ट्वेत्येतत्। दिशः पूर्वापरविवेकेन न जाने दिङ्मूढो जातः अस्मि। अतः न लभे च न उपलभे च शर्म सुखम्। अतः प्रसीद प्रसन्नो भव हे देवेश, जगन्-निवास॥ Dṛṣṭvā eva, having merely seen; te, Your; mukhāni, mouths; daṃṣṭrā-karālāni, made terrible with (their) teeth; and kāla-anala-sannibhāni, resembling the fire of Dissolution – the fire that burns the worlds at the time of Dissolution is kāla-anala; similar to that; na jāne, I have lost; the sense of diśaḥ, direction – I do not know the directions as to which is East or which is West; and hence, na labhe, find no; śarma, comfort. Therefore, prasīda, be gracious; deveśa, O Bhagavān of gods; jagan-nivāsa, O Abode of the Universe!
येभ्यो मम पराजयाशङ्का या आसीत् सा च अपगता। यतः – ‘The apprehension which was there of my getting defeated by those others, that too has cleared away, since’:
adas, ca, yuṣmad, dhṛta-rāṣṭra, putra, sarva, saha, eva, avani-pāla-saṅgha; bhīṣma, droṇa, sūta-putra, tathā, adas, saha, asmadīya, api, yodha-mukhya. अवनि-पाल-सङ्घैः सह एव अमी च सर्वे धृत-राष्ट्रस्य पुत्राः, तथा भीष्मः द्रोणः, असौ सूत-पुत्रः, अस्मदीयैः अपि योध-मुख्यैः सह त्वां [विशन्ति]॥ Indeed, along with the host of world rulers all those sons of Dhṛta-rāṣṭra, similarly, Bhīṣma, Droṇa, and the charioteer’s son (Karṇa), along with our prominent warriors also – (all) enter into You (into Death).
(Entering into) You (into Death) are those sons of Dhṛta-rāṣṭra (अमी च त्वां धृत-राष्ट्रस्य पुत्राः)
all (100 of them) (सर्वे), along with the host of world rulers (सह एव अवनि-पाल-सङ्घैः),
similarly, Bhīṣma, Droṇa, and the charioteer’s son (Karṇa) (भीष्मः द्रोणः सूत-पुत्रः तथा असौ),
along with our prominent warriors also (सह अस्मदीयैः अपि योध-मुख्यैः).
अमी च त्वां धृत-राष्ट्रस्य पुत्राः दुर्योधनप्रभृतयः – ‘त्वरमाणाः विशन्ति’ इति व्यवहितेन सम्बन्धः – सर्वे सह एव सहिताः अवनि-पाल-सङ्घैः अवनिं पृथ्वीं पालयन्तीति अवनिपालाः तेषां सङ्घैः, किञ्च भीष्मो द्रोणः सूत-पुत्रः कर्णः तथा असौ सह अस्मदीयैः अपि धृष्टद्युम्नप्रभृतिभिः योध-मुख्यैः योधानां मुख्यैः प्रधानैः सह॥ Ca, and; tvām, into You – this is to be connected with ‘rapidly enter’ in the next verse; sarve, all; amī, those; putrāḥ, sons – Duryodhana and others; Dhṛta-rāṣṭrasya, of Dhṛta-rāṣṭra; saha, along with; avani-pāla-saṅghaiḥ, multitudes of the rulers (pāla) of the earth (avani); also Bhīṣma, Droṇa, tathā, and; asau, that; sūta-putraḥ, son of a Sūta, Karṇa; saha, together with; api, even; asmadīyaiḥ, our; yodha-mukhyaiḥ, prominent warriors, the commanders – Dhṛṣṭa-dyumna and others.
vaktra, yuṣmad, tvaramāṇa, √viś, daṃṣṭrā-karāla, bhayānaka; ka-cid, vilagna, daśana-antara, sam-√dṛś, cūrṇita, uttama-aṅga. त्वरमाणाः ते (=तव) दंष्ट्रा-करालानि भयानकानि वक्त्राणि विशन्ति। के-चिद् चूर्णितैः उत्तम-अङ्गैः दशन-अन्तरेषु विलग्नाः सन्दृश्यन्ते॥ Hurrying, they enter into Your frightening mouths (that are) horrible with fangs. Some are clearly seen stuck between (Your) teeth, with (their) heads crushed.
Hurrying, they enter into Your mouths (वक्त्राणि ते त्वरमाणाः विशन्ति),
horrible with fangs (दंष्ट्रा-करालानि) (and) frightening (भयानकानि).
Some stuck between (Your) teeth (के-चिद् विलग्नाः दशन-अन्तरेषु)
are clearly seen (सन्दृश्यन्ते) with (their) heads crushed (चूर्णितैः उत्तम-अङ्गैः).
1. त्वरमाणाः
hurrying
fr. त्वरमाण pr. mid. pt. of √त्वर् a. m. pl. nom. (SG.6.5: & SG.2.92:)
वक्त्राणि मुखानि ते तव त्वरमाणाः त्वरायुक्ताः सन्तः विशन्ति, किंविशिष्टानि मुखानि? दंष्ट्रा-करालानि भयानकानि भयङ्कराणि। किञ्च, केचित् मुखानि प्रविष्टानां मध्ये विलग्नाः दशनान्तरेषु मांसम् इव भक्षितं सन्दृश्यन्ते उपलभ्यन्ते चूर्णितैः चूर्णीकृतैः उत्तमाङ्गैः शिरोभिः॥ Viśanti, they enter; tvarmāṇāḥ, rapidly, in great haste; into te, Your; vaktrāṇi, mouths; – what kind of mouths? – bhayānakāni, terrible; daṃsṭrā-karālāni, with cruel teeth. Besides, among those who have entered the mouths, kecit, some; sandṛśyante, are seen; vilagnāḥ, sticking, like meat eaten; daśana-antareṣu, in the gaps between the teeth; uttama-aṅgaiḥ, with their heads; cūrṇitaiḥ, crushed.
कथं प्रविशन्ति मुखानि इत्याह – As to how they enter, he says:
yathā, nadī, bahu, ambu-vega, samudra, eva, abhimukha, √dru; tathā, yuṣmad, adas, nara-loka-vīra, √viś, vaktra, abhivijvalat. यथा नदीनां बहवः अभिमुखाः अम्बु-वेगाः समुद्रम् एव द्रवन्ति, तथा अमी नर-लोक-वीराः तव अभिविज्वलन्ति वक्त्राणि विशन्ति॥ Like the many, converging streams of rivers flow only to the ocean, so those heroes of the world of humans enter into Your flaming mouths.
Like the many streams of rivers (यथा नदीनां बहवः अम्बु-वेगाः)
converging flow only to the ocean (समुद्रम् एव अभिमुखाः द्रवन्ति),
so those heroes of the world of humans (into) Your (तथा तव अमी नर-लोक-वीराः)
flaming mouths they enter (विशन्ति वक्त्राणि अभिविज्वलन्ति).
यथा नदीनां स्रवन्तीनां बहवः अनेके अम्बूनां वेगाः अम्बु-वेगाः त्वराविशेषाः समुद्रम् एव अभिमुखाः प्रतिमुखाः द्रवन्ति प्रविशन्ति, तथा तद्वत् तव अमी भीष्मादयः नर-लोक-वीराः मनुष्यलोके शूराः विशन्ति वक्त्राणि अभिविज्वलन्ति प्रकाशमानानि॥ Yathā, as; the bahavaḥ, numerous; ambu-vegāḥ, currents of the waters, particularly the swift ones; nadīnām, of flowing rivers; dravanti abhimukhāḥ, rush towards, enter into; the samudram, sea; eva, alone; tathā, so also; do amī, those; nara-loka-vīrāḥ, heroes of the human world – Bhīṣma and others; viśanti, enter into; tava, Your; abhivijvalanti, blazing, glowing; vaktrāṇi, mouths.
ते किमर्थं प्रविशन्ति कथं च इत्याह – Why do they enter, and how? In answer Arjuna says:
yathā, pradīpta, jvalana, patam-ga, √viś, nāśa, samṛddha-vega; tathā, eva, nāśa, √viś, loka, yuṣmad, api, vaktra, samṛddha-vega. यथा समृद्ध-वेगाः पतङ्-गाः नाशाय प्रदीप्तं ज्वलनं विशन्ति, तथा एव समृद्ध-वेगाः लोकाः अपि नाशाय तव वक्त्राणि विशन्ति॥ Like moths at full speed enter a burning flame to their death, in the very same way those people also, at full speed, enter Your mouths to their death.
Like moths into a burning flame (यथा प्रदीप्तं ज्वलनं पतङ्-गाः)
at full speed enter to their death (विशन्ति नाशाय समृद्ध-वेगाः),
in the very same way those people enter to their death (तथा एव नाशाय विशन्ति लोकाः)
also at full speed into Your mouths (तव अपि वक्त्राणि समृद्ध-वेगाः).
लेलिह्यसे आस्वादयसि ग्रसमानः अन्तः प्रवेशयन् समन्तात् समन्ततः लोकान् समग्रान् समस्तान् वदनैः वक्त्रैः ज्वलद्भिः दीप्यमानैः तेजोभिः आपूर्य संव्याप्य जगत् समग्रं सह अग्रेण समस्तम् इत्येतत्। किञ्च, भासः दीप्तयः तव उग्राः क्रूराः प्रतपन्ति प्रतापं कुर्वन्ति हे विष्णो व्यापनशील॥ Lelihyase, You lick Your lips, You taste; grasamānaḥ, while devouring, while taking in; samagrān, all; lokān, the creatures; samantāt, from all sides; jvaladbhiḥ, with flaming; vadanaiḥ, mouths; which are āpūrya, completely filling; samagram, the whole – together (saha) with the foremost (agrena); jagat, world; tejobhiḥ, with heat. Moreover, O Viṣṇu, the all-pervading One, tava, Your; ugrāḥ, fierce; bhāsaḥ, rays; are pratapanti, scorching.
[•M.S., Ś., and Ś.S. construe ‘completely...heat’ to qualify ‘fierce rays’ in the second sentence. However, the use of kim ca (moreover) in the Comm. suggests the translation as above.–Tr.•]
यतः एवमुग्रस्वभावः, अतः – Since You are of such a terrible nature, therefore:
ā-√khyā, asmad, kim, bhavat, ugra-rūpa, namas, √as, yuṣmad, deva-vara, pra-√sad; vijñātum, √iṣ, bhavat, ādya, na, hi, pra-√jñā, yuṣmad, pravṛtti. कः भवान् उग्र-रूपः। मे आख्याहि। नमः ते अस्तु, देव-वर, प्रसीद। भवन्तम् आद्यं विज्ञातुम् इच्छामि, तव हि (=यस्मात्) प्रवृत्तिं न प्रजानामि॥ Who are You with (such) a violent form? Please tell me. Let (my) salutation be unto You, O Exalted Among Deities; please be gracious. I wish to clearly know You, the cause (of everything), because Your action I do not understand.
Please tell me (आख्याहि मे). Who are You with (such) a violent form (कः भवान् उग्र-रूपः)?
Let (my) salutation be unto You (नमः अस्तु ते), O exalted among deities (देव-वर), please be gracious (प्रसीद).
I wish to clearly know You (विज्ञातुम् इच्छामि भवन्तम्), the cause (of everything) (आद्यम्),
because Your action I do not understand (न हि प्रजानामि तव प्रवृत्तिम्).
आख्याहि कथय मे मह्यं कः भवान् उग्र-रूपः क्रूराकारः, नमः अस्तु ते तुभ्यं हे देव-वर देवानां प्रधान, प्रसीद प्रसादं कुरु। विज्ञातुं विशेषेण ज्ञातुम् इच्छामि भवन्तम् आद्यम् आदौ भवम् आद्यम्, न हि यस्मात् प्रजानामि तव त्वदीयां प्रवृत्तिं चेष्टाम्॥ Ākhyāhi, tell; me, me; kaḥ, who; bhavān, You are; ugra-rūpaḥ, fierce in form. Namaḥ, salutation; astu, be; te, to You; deva-vara, O supreme Bhagavān, foremost among the gods. Prasīda, be gracious. Icchāmi, I desire; vijñātum, to fully know; bhavantam, You; ādyam, who are the Primal One, who exist in the beginning. Hi, for; na prajānāmi, I do not understand; tava, Your; pravṛttim, actions!
śrī-bhagavat, √vac: kāla, √as, loka-kṣaya-kṛt, pravṛddha, loka, samāhartum, iha, pravṛtta; ṛte, api, yuṣmad, na, √bhū, sarva, yad, avasthita, prati-anīka, yodha. श्री-भगवान् उवाच। कालः अस्मि लोक-क्षय-कृत् प्रवृद्धः। इह लोकान् समाहर्तुं प्रवृत्तः। त्वाम् ऋते अपि, प्रति-अनीकेषु ये योधाः अवस्थिताः, सर्वे न भविष्यन्ति॥ The Lord said: I am time who destroys people, expanded (to fill this cosmic form). Here (now, in this form) I undertake to destroy the people. Even without you, all these warriors stationed (here) in the opposing armies will not survive (it being their lot, karma-phala, to perish).
श्री-भगवान् उवाच। I am time who destroys people (कालः अस्मि लोक-क्षय-कृत्), expanded (to fill this cosmic form) (प्रवृद्धः).
The people (लोकान्) I undertake to destroy here (now, in this form) (समाहर्तुं इह प्रवृत्तः).
Even without you (ऋते अपि त्वाम्), all will not survive (it being their lot to perish) (न भविष्यन्ति सर्वे),
(all) these warriors stationed (here) in the opposing armies (ये अवस्थिताः प्रति-अनीकेषु योधाः).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
[•Time: The supreme Bhagavān with His limiting adjunct of the power of action.•]
pravṛddhaḥ, grown in stature.
[•Pravṛddhaḥ, mighty – according to Ś.–Tr.•]
Hear the purpose for which I have grown in stature: I am iha, now; pravṛttaḥ, engaged; samāhartum, in annihilating; lokān, the creatures. Api, even; rte tvām, without you; sarve, all – from whom your apprehension had arisen; the yodhāḥ, warriors – Bhīṣma, Droṇa, Karṇa and others; ye, who are; avasthitāḥ, arrayed; pratyanīkeṣu, in the confronting armies – in every unit of the army confronting the other; na bhaviṣyanti, will cease to exist.
tasmāt, yuṣmad, ud-√sthā, yaśas, √labh, jitvā, śatru, √bhuj, rājya, samṛddha; asmad, eva, etad, nihata, pūrvam, eva, nimitta-mātra, √bhū, savya-sācin. तस्मात् त्वम् उत्तिष्ठ, यशः लभस्व। शत्रून् जित्वा समृद्धं राज्यं भुङ्क्ष्व। मया एव एते पूर्वम् एव निहताः। निमित्तमात्रं भव, सव्य-साचिन्॥ Therefore, get up and gain fame. Conquering the enemies, may you enjoy the prosperous kingdom. By Me alone these (warriors) have already indeed been destroyed. May you (your actions) be merely (My) instrument, O Arjuna (Skilled with the Left Hand).
Therefore (तस्मात्), get up (त्वम् उत्तिष्ठ), (and) gain fame (यशः लभस्व).
Conquering the enemies (जित्वा शत्रून्), may you enjoy the prosperous kingdom (भुङ्क्ष्व राज्यं समृद्धम्).
By Me alone these (warriors) have already indeed been destroyed (मया एव एते निहताः पूर्वम् एव).
May you (your actions) be merely (My) instrument (निमित्तमात्रं भव), O skilled with the left hand (सव्य-साचिन् = अर्जुन).
तस्मात् त्वम् उत्तिष्ठ ‘भीष्मप्रभृतयः अतिरथाः अजेयाः देवैरपि, अर्जुनेन जिताः’ इति यशः लभस्व, केवलं पुण्यैः हि तत् प्राप्यते। जित्वा शत्रून् दुर्योधनप्रभृतीन् भुङ्क्ष्व राज्यं समृद्धम् असपत्नम् अकण्टकम्। मया एव एते निहताः निश्चयेन हताः प्राणैः वियोजिताः पूर्वम् एव। निमित्तमात्रं भव त्वं हे सव्य-साचिन्, सव्येन वामेनापि हस्तेन शराणां क्षेप्ता सव्यसाची इति उच्यते अर्जुनः॥ Tasmāt, therefore; tvam, you; uttiṣṭha, rise up; (and) labhasva, gain; the yaśaḥ, fame, that Arjuna has conquered the Ati-rathas, Bhīṣma, Droṇa and others, who are unconquerable even by the gods. Such fame can be acquired only by virtuous actions. Jitvā, by defeating; śatrūn, the enemies, Duryodhana and others; bhunkṣva, enjoy; a rājyam, kingdom; that is samṛddham prosperous, free from enemies and obstacles. Ete, these; nihatāḥ, have been definitely killed, made lifeless; eva mayā, verily by Me; eva pūrvam, even earlier.
[•As their karma is already being played out•]
Bhava, be you; nimitta-mātram, merely an instrument, O Savya-sācin. Arjuna was called so because he could shoot arrows even with his left hand.
droṇa, ca, bhīṣma, ca, jayat-ratha, ca, karṇa, tathā, anya, api, yodha-vīra; asmad, hata, yuṣmad, √han, mā, √vyath, √yudh, √ji, raṇa, sa-patna. द्रोणं, भीष्मं च, जयद्-रथं च, कर्णं च, तथा अन्यान् योध-वीरान् अपि मया हतान् – त्वं जहि। मा व्यथिष्ठा। रणे स-पत्नान् जेतासि। [अर्जुन,] युध्यस्व॥ Please kill Droṇa, Bhīṣma, Jayad-ratha, and Karṇa, and similarly the other leaders among the warriors also – who (already) have been destroyed by Me (as the giver of their result of action, karma-phala). Do not be afraid (that what you are doing is not dharma, is a-dharma, it is not). In battle you will conquer the enemies, (O Arjuna,) fight.
Droṇa, Bhīṣma, Jayad-ratha (द्रोणं च भीष्मं च जयद्-रथं च),
(and) Karṇa ( कर्णं), similarly the other leaders among the warriors also (तथा अन्यान् अपि योध-वीरान्),
who (already) have been destroyed by Me (as the giver of their result of action, karma-phala) (मया हतान् त्वं जहि). Do not be afraid (this is not a-dharma) (मा व्यथिष्ठा).
Fight (युध्यस्व ), in battle you will conquer the enemies (जेतासि रणे स-पत्नान्).
द्रोणं च, येषु येषु योधेषु अर्जुनस्य आशङ्का तांस्तान् व्यपदिशति भगवान्, मया हतानिति। तत्र द्रोणभीष्मयोः तावत् प्रसिद्धम् आशङ्काकारणम्। द्रोणस्तु धनुर्वेदाचार्यः दिव्यास्त्रसम्पन्नः, आत्मनश्च विशेषतः गुरुः गरिष्ठः। भीष्मश्च स्वच्छन्दमृत्युः दिव्यास्त्रसम्पन्नश्च परशुरामेण द्वन्द्वयुद्धम् अगमत्, न च पराजितः। तथा जयद्रथः, यस्य पिता तपः चरति ‘मम पुत्रस्य शिरः भूमौ निपातयिष्यति यः, तस्यापि शिरः पतिष्यति’ इति। कर्णोऽपि वासवदत्तया शक्त्या त्वमोघया सम्पन्नः सूर्यपुत्रः कानीनः यतः, अतः तन्नाम्नैव निर्देशः। By saying, ‘who have been killed by Me,’ the Bhagavān names Droṇa and those very warriors with regard to whom Arjuna had (his) doubts. Now then, uncertainty with regard to Droṇa and Bhīṣma is well-founded. Droṇa was the teacher of the science of archery, and was equipped with heavenly weapons; and particularly, he was his (Arjuna’s) own teacher and most respected. Bhīṣma was destined to die at will, and possessed heavenly weapons. He fought a duel with Paraśu-rāma and remained unvanquished. So also Jayad-ratha – whose father was performing an austerity with the idea that anyone who made his son’s head fall on the ground would have even his own head fall. Since Karṇa also was equipped with an unerring spear given by Indra, and was a son of the Sun, born of a maiden (Kuntī), therefore he is referred to by his own name itself.मया हतान् त्वं जहि निमित्तमात्रेण। मा व्यथिष्ठाः तेभ्यः भयं मा कार्षीः। युध्यस्व जेतासि दुर्योधनप्रभृतीन् रणे युद्धे स-पत्नान् शत्रून्॥ As a mere instrument, tvam, you; jahi, destroy them; who have been hatān, killed; mayā, by Me. Mā, do not; vyathiṣṭhāḥ, be afraid of them. Yudhyasva, fight. Je-tāsi, you shall conquer; the sa-patnān, enemies – Duryodhana and others; raṇe, in battle.
एतत् श्रुत्वा वचनं केशवस्य पूर्वोक्तं कृताञ्जलिः सन् वेपमानः कम्पमानः किरीटी नमस्-कृत्वा, भूयः पुनः एव आह उक्तवान् कृष्णं स-गद्गदं भयाविष्टस्य दुःखाभिघातात् स्नेहाविष्टस्य च हर्षोद्भवात्, अश्रुपूर्णनेत्रत्वे सति श्लेष्मणा कण्ठावरोधः, ततश्च वाचः अपाटवं मन्दशब्दत्वं यत् स गद्गदः तेन सह वर्तत इति सगद्गदं वचनम् आह इति वचनक्रियाविशेषणम् एतत्। भीत-भीतः पुनः पुनः भयाविष्टचेताः सन् प्रणम्य प्रह्वः भूत्वा, ‘आह’ इति व्यवहितेन सम्बन्धः। Śrutvā, hearing; etat, this, aforesaid; vacanam, utterance; Keśavasya, of Keśava; Kirīṭī, the crowned (Arjuna), kṛtāñjaliḥ, with joined palms; and vepamānaḥ, trembling; namas-kṛtvā, prostrating himself; āha, said; bhūyaḥ eva, again; Kṛṣṇam, to Kṛṣṇa; sa-gadgadam, with a faltering voice – A person’s throat becomes choked with phlegm and his eyes full of tears when, on being struck with fear, he is overcome by sorrow, and when, on being overwhelmed with affection, he is filled with joy. The indistinctness and feebleness of sound in speech that follows as a result is what is called faltering (gadgada). A speech that is accompanied with (saha) this is sa-gadgadam. It is used adverbially to the act of utterance. Praṇamya, bowing down with humility; bhīta-bhītaḥ, overcome by fits of fear, with his mind struck again and again with fear – this is to be connected with the remote word āha (said).
अत्र अवसरे सञ्जयवचनं साभिप्रायम्। कथम्? द्रोणादिषु अर्जुनेन निहतेषु अजेयेषु चतुर्षु, निराश्रयः दुर्योधनः निहतः एव इति मत्वा धृतराष्ट्रः जयं प्रति निराशः सन् सन्धिं करिष्यति, ततः शान्तिः उभयेषां भविष्यति इति। तदपि न अश्रौषीत् धृतराष्ट्रः भवितव्यवशात्॥ At this juncture the words of Sañjaya have a purpose in view. How? It is thus: Thinking that the helpless Duryodhana will be as good as dead when the four unconquerable ones, viz. Droṇa and others, are killed, Dhṛta-rāṣṭra, losing hope of victory, would conclude a treaty. From that will follow peace on either side. Under the influence of fate, Dhṛta-rāṣṭra did not even listen to that!
arjuna, √vac: sthāne, hṛṣīka-īśa, yuṣmad, prakīrti, jagat, pra-√hṛṣ, anu-√rañj, ca; rakṣas, bhīta, diś, √dru, sarva, √namasya, ca, siddha-saṅgha. अर्जुनः उवाच। हृषीक-ईश, स्थाने तव प्रकीर्त्या जगत् प्रहृष्यति अनुरज्यते च, भीतानि रक्षांसि दिशः द्रवन्ति, सर्वे च सिद्ध-सङ्घाः नमस्यन्ति॥ Arjuna said: O Kṛṣṇa, it is proper that by the praise of You the world rejoices and is attracted (to You), (while) the frightened demons run in (all) directions, and all the hosts of divine sages surrender (to You).
अर्जुनः उवाच। It is proper that (स्थाने), O Lord of the senses (हृषीक-ईश = कृष्ण), by the praise of You (तव प्रकीर्त्या)
the world rejoices (जगत् प्रहृष्यति) and is attracted (to You) (अनुरज्यते च),
(while) the frightened demons run in (all) directions (रक्षांसि भीतानि दिशः द्रवन्ति),
and all the hosts of divine sages surrender (to You) (सर्वे नमस्यन्ति च सिद्ध-सङ्घाः).
1. अर्जुनः उवाच
अर्जुन said
fr. अर्जुन m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
स्थाने युक्तम्। किं तत्? तव प्रकीर्त्या त्वन्माहात्म्यकीर्तनेन श्रुतेन, हे हृषीकेश, यत् जगत् प्रहृष्यति प्रहर्षम् उपैति, तत् स्थाने युक्तम्, इत्यर्थः। Sthāne, it is proper; – what is that? – that the jagat, world; prahṛṣyati, becomes delighted; tava prakīrtyā, by Your praise, by reciting Your greatness and hearing it. This is befitting. This is the idea.
अथवा विषयविशेषणं स्थाने इति। युक्तः हर्षादिविषयः भगवान्, यतः ईश्वरः सर्वात्मा सर्वभूतसुहृच्च इति। तथा अनुरज्यते अनुरागं च उपैति, तच्च विषये इति व्याख्येयम्। Or, the word sthāne may be taken as qualifying the ‘subject’ (understood) : It is proper that the Bhagavān is the subject of joy etc. since the Bhagavān is the Self of all beings and the Friend of all. So also it (the world) anurajyate, becomes attracted, becomes drawn (by that praise). That also is with regard to a proper subject. This is how it is to be explained.
किञ्च, रक्षांसि भीतानि भयाविष्टानि दिशः द्रवन्ति गच्छन्ति, तच्च स्थाने विषये। Further, that the raksāṃsi, Rākṣasas; bhītāni, stricken with fear; dravanti, run; diśaḥ, in all directions – that also is with regard to a proper subject.सर्वे नमस्यन्ति नमस्कुर्वन्ति च सिद्ध-सङ्घाः सिद्धानां समुदायाः कपिलादीनाम्, तच्च स्थाने॥ And that sarve, all; the siddha-saṅghāḥ, groups of the Siddhas – Kapila and others; namasyanti, bow down – that also is befitting.
भगवतो हर्षादिविषयत्वे हेतुं दर्शयति – He points out the reason for the Bhagavān’s being the object of delight etc.:
kasmāt, ca, yuṣmad, na, √nam, mahā-ātman, garīyas, brahman, api, ādi-kartṛ; an-anta, deva-īśa, jagat-nivāsa, yuṣmad, a-kṣara, sat-a-sat, tad, para, yad. महा-आत्मन्, कस्मात् च ब्रह्मणः अपि गरीयसे आदि-कर्त्रे [च] ते (=तुभ्यं) न नमेरन्। अन्-अन्त देव-ईश जगन्-निवास, त्वं तद् अ-क्षरं परं, यद् सद्-असत्॥ O Lord, why would they not surrender to You, being greater than Lord Brahmā and being the primal cause? O Limitless, Lord of the Deities, and Abode of the Universe, You are that imperishable, ultimate (param) (reality, brahman), which is both reality and unreality (both cause and effect, as well as beyond both these concepts, sat-asat-param).
Why would they not surrender to You (कस्मात् च ते न नमेरन्), O Lord (महा-आत्मन्),
being greater than Lord Brahmā (गरीयसे ब्रह्मणः) and being the primal cause (अपि आदि-कर्त्रे)?
O limitless (अन्-अन्त), Lord of the deities (देव-ईश), O abode of the universe (जगन्-निवास),
You are the imperishable (त्वम् अ-क्षरं), both reality and unreality (both cause and effect) (सद्-असत्) (and) that which is ultimate (reality, brahman) (तद् परं यद्).
कस्माच् च हेतोः ते तुभ्यं न नमेरन् नमस्कुर्युः हे महात्मन्, गरीयसे गुरुतराय, यतः ब्रह्मणः हिरण्यगर्भस्य अपि आदिकर्ता कारणम् अतः तस्मात् आदि-कर्त्रे। कथम् एते न नमस्कुर्युः? अतः हर्षादीनां नमस्कारस्य च स्थानं त्वं अर्हः विषयः इत्यर्थः। Ca, and; since You are the Primal Creator, the Cause, api, even; brahmaṇaḥ, of Brahmā, of Hiraṇya-garbha therefore, kasmāt, why, for what reason; should they na nameran, not bow down; te, to You; mahā-ātman, O exalted [•i.e. not narrow-minded.•] One; garīyase, who are greater (than all)! Hence, why should these not bow down ādi-kartre, to the first Creator? Therefore You are fit for, that is the fit object of, delight etc. and salutation as well.
हे अनन्त देवेश हे जगन्-निवास त्वम् अक्षरं तत् परम्, यत् वेदान्तेषु श्रूयते। किं तत्? सद्-असत् इति। An-anta, O infinite One; deva-īśa, supreme Bhagavān; jagan-nivāsa, Abode of the Universe; tvam, You; are the a-kṣaram, Immutable; tat param yat, that which is Transcendental, which is heard of in the Upaniṣads; – what is that? – sad-asat, being and non-being.
सत् विद्यमानम्, असत् च यत्र नास्ति इति बुद्धिः, ते उपधानभूते सदसती यस्य अक्षरस्य, यद्द्वारेण सदसती इति उपचर्यते। परमार्थतस्तु सदसतोः परं तत् अक्षरं यत् अक्षरं वेदविदः वदन्ति। तत् त्वमेव, न अन्यत् इति अभिप्रायः॥ Being is that which exists, and non-being is that with regard to which the idea of non-existence arises. (You are) that Immutable of which these two – being and non-being – become the limiting adjuncts; which (Immutable), as a result, is metaphorically referred to as being and non-being. But in reality that Immutable is transcendental to being and non-being. ‘That Immutable which the knowers of the Vedas declare’ (BhG.8.11; cf. KathU.1.2.15Ka. 1.2.15) – that is You Yourself, nothing else. This is the idea.
yuṣmad, ādi-deva, puruṣa, purāṇa, yuṣmad, idam, viśva, para, nidhāna; vettṛ, √as, vedya, ca, para, ca, dhāman, yuṣmad, tata, viśva, an-anta-rūpa. त्वम् आदि-देवः, पुराणः पुरुषः। त्वम् अस्य विश्वस्य परं निधानं। वेत्ता, वेद्यं च, परं च धाम असि। त्वया विश्वं ततम्, अन्-अन्त-रूप॥ You are (the one existing before) the beginning of the deities, the puruṣa (the being who fills this universe) that is always there. You are the ultimate place of resolution of this universe. You are both the (only) knower and what is to be known, and the ultimate abode. You pervade the universe, O You of Endless Forms.
You are (the one existing before) the beginning of the deities (त्वम् आदि-देवः), the puruṣa (the being who fills this universe) that is always there (पुरुषः पुराणः).
You are the ultimate place of resolution of this universe (त्वम् अस्य विश्वस्य परं निधानम्).
You are (both the only) knower (वेत्ता असि), and what is to be known (वेद्यं च), and the ultimate abode (परं च धाम).
You pervade the universe (त्वया ततं विश्वम्), O You of endless forms (अन्-अन्त-रूप).
1. त्वम्
You [are]
fr. त्वम् prn. sg. nom.
2. आदि-देवः
[the one existing before] the beginning of the deities
fr. आदि-देव m. sg. nom.
4. पुराणः
that is always there
fr. पुराण a. m. sg. nom.
3. पुरुषः
the पुरुष (the being who fills this universe)
fr. पुरुष m. sg. nom.
5. त्वम्
You [are]
fr. त्वम् prn. sg. nom.
7. अस्य विश्वस्य
of this universe
fr. इदम् prn. n. sg. gen.; विश्व n. sg. gen.
6. परं निधानं
the ultimate place of resolution
fr. पर prn. n. sg. nom. (SG.4.16.3:); निधान n. sg. nom.
fr. विश्व n. sg. nom. (SG.4.16.2:); तत pp. of √तन् pt. n. sg. nom. (SG.6.6:)
15. अन्-अन्त-रूप
O You of Endless Forms
fr. अनन्त-रूप a. m. sg. voc.
त्वम् आदि-देवः, जगतः स्रष्टृत्वात्। पुरुषः, पुरि शयनात् पुराणः चिरन्तनः त्वम् एव अस्य विश्वस्य परं प्रकृष्टं निधानं निधीयते अस्मिन् जगत् सर्वं महाप्रलयादौ इति। किञ्च, वेत्ता असि, वेदिता असि सर्वस्यैव वेद्यजातस्य। यत् च वेद्यं वेदनार्हं तच्च असि परं च धाम परमं पदं वैष्णवम्। त्वया ततं व्याप्तं विश्वं समस्तम्, हे अनन्त-रूप अन्तो न विद्यते तव रूपाणाम्॥ You are the ādi-devaḥ, primal Deity, because of being the creator of the Universe; the purāṇaḥ, ancient, eternal; puruṣaḥ, Person – (derived) in the sense of ‘staying in the town (pur or pura) that is the body’. You verily are the param, supreme; nidhānam, Resort, in which this entire Universe comes to rest at the time of final dissolution etc. Besides, You are the vettā, knower of all things to be known. You are also the vedyam, object of knowledge – that which is fit to be known; and the param, supreme; dhāma, Abode, the supreme State of Viṣṇu. An-anta-rūpa, O You of infinite forms, who have no limit to Your own forms; the entire viśvam, Universe; tatam, is pervaded; tvayā, by You.
vāyu, yama, agni, varuṇa, śaśa-aṅka, prajā-pati, yuṣmad, pra-pitā-maha, ca; namas, namas, yuṣmad, √as, sahasra-kṛtvas, punar, ca, bhūyas, api, namas, namas, yuṣmad. त्वं वायुः यमः अग्निः वरुणः शश-अङ्कः प्रजा-पतिः प्र-पिता-महः च। नमः नमः ते अस्तु, सहस्र-कृत्वः पुनः च भूयः अपि, ते नमः नमः॥ You are (the deities and the entities) Wind, Death, Fire, Water, and Moon, as well as Lord of the Universe and Great-Grandfather (the uncaused cause of the cause of the universe). Let there be repeated salutations to You – again and again, a thousand times, repeated salutations to You.
(The deities and entities) Wind, Death, Fire, Water and Moon (वायुः, यमः, अग्निः, वरुणः, शश-अङ्कः),
Lord of the Universe (प्रजा-पतिः) and Great-Grandfather (the uncaused cause of the cause of the universe) are You (त्वं प्र-पिता-महः च).
Let there be repeated salutations to You (नमः नमः ते अस्तु), a thousand times (सहस्र-कृत्वः),
again and again (पुनः च भूयः अपि), repeated salutations to You (नमः नमः ते).
1. त्वं वायुः
You are [the deity and the entity] Wind
fr. त्वम् prn. sg. nom.; वायु m. sg. nom.
2. यमः
Death
fr. यम m. sg. nom.
3. अग्निः
Fire
fr. अग्नि m. sg. nom.
4. वरुणः
Water
fr. वरुण m. sg. nom.
5. शश-अङ्कः
[and] Moon
fr. शश-अङ्क m. sg. nom.
6. प्रजा-पतिः
[as well as] Lord of the Universe
fr. प्रजा-पति m. sg. nom.
8. प्र-पिता-महः
Great-Grandfather [i.e., the uncaused cause of the cause of the universe]
वायुः त्वं यमः च अग्निः वरुणः अपां पतिः शशाङ्कः चन्द्रमाः प्रजा-पतिः त्वं कश्यपादिः प्र-पिता-महः च पितामहस्यापि पिता प्रपितामहः, ब्रह्मणोऽपि पिता इत्यर्थः। नमो नमः ते तुभ्यम् अस्तु सहस्र-कृत्वः। पुनः च भूयोऽपि नमो नमः ते। बहुशो नमस्कारक्रियाभ्यासावृत्तिगणनं कृत्वसुचा उच्यते। ‘पुनश्च’ ‘भूयोऽपि’ इति श्रद्धाभक्त्यतिशयात् अपरितोषम् आत्मनः दर्शयति॥ You are vāyuḥ, Air; yamaḥ, Death; and agniḥ, Fire; varuṇaḥ, the Bhagavān of the waters; śaśāṅkaḥ, the moon; prajā-patiḥ, the Bhagavān of the creatures – Kaśyapa and others; and pra-pitā-mahaḥ, the Great-grandfather, i.e. the Father ever of Brahmā (Hiraṇya-garbha). Namo, salutations; namaḥ, salutation; astu, be; te, to You; sahasra-kṣtvaḥ, a thousand times. Punaḥ ca bhūyaḥ api namaḥ te, salutation to You again and again; namaḥ, salutation! The suffix kṛtvas-uc (after sahasra) indicates performance and repetition of the act of salutation a number of times. The words punaḥ ca bhūyaḥ api (again and again) indicate his own dissatisfaction [•Dissatisfaction with only a few salutations.•] owing to abundance of reverence and devotion.
namas, purastāt, atha, pṛṣṭhatas, yuṣmad, namas, √as, yuṣmad sarvatas, eva, sarva; an-anta-vīrya-a-mita-vikrama, yuṣmad, sarva, sam-√āp, tatas, √as, sarva. पुरस्तात् अथ पृष्ठतः ते नमः, सर्वतः एव नमः ते अस्तु, सर्व। त्वम् अन्-अन्त-वीर्य-अ-मित-विक्रमः सर्वं समाप्नोषि। ततः सर्वः असि॥ Salutation to You in front (of me) and behind (me). Let there be salutation to You, indeed, in all directions, O Everything. You of infinite power and infinite prowess completely pervade all. Therefore, You are all.
Salutation to You in front (of me) and behind (me) (नमः पुरस्तात् अथ पृष्ठतः ते).
Let there be salutation to You, indeed, in all directions (नमः अस्तु ते सर्वतः एव), O everything (सर्व).
You of infinite power and infinite prowess (अन्-अन्त-वीर्य-अ-मित-विक्रमः त्वम्)
completely pervade all (सर्वं समाप्नोषि). Therefore, You are all (ततः असि सर्वः).
नमः पुरस्तात् पूर्वस्यां दिशि तुभ्यम्, अथ पृष्ठतः ते पृष्ठतः अपि च ते नमोऽस्तु, ते सर्वत एव सर्वासु दिक्षु सर्वत्र स्थिताय हे सर्व। अनन्त-वीर्यामित-विक्रमः अनन्तं वीर्यम् अस्य, अमितः विक्रमः अस्य। वीर्यं सामर्थ्यं विक्रमः पराक्रमः। वीर्यवानपि कश्चित् शत्रुवधादिविषये न पराक्रमते, मन्दपराक्रमो वा। त्वं तु अनन्तवीर्यः अमितविक्रमश्च इति अनन्तवीर्यामितविक्रमः। सर्वं समस्तं जगत् समाप्नोषि सम्यक् एकेन आत्मना व्याप्नोषि यतः, ततः तस्मात् असि भवसि सर्वः त्वम्, त्वया विनाभूतं न किञ्चित् अस्ति इति अभिप्रायः Namaḥ, salutation to You; purastāt, in the East; atha, and; even pṛṣṭhataḥ, behind. Salutation be sarvataḥ, on all sides; eva, indeed; te, to You who exist everywhere; sarva, O All! Tvam, You; are an-anta-vīrya-amita-vikramaḥ, possessed of infinite strength and infinite heroism. Vīrya is strength, and vikramaḥ is heroism. Someone though possessing strength for the use of weapons etc.
[•Asṭ. reads ‘śatru-vadha-viṣaye, in the matter of killing an enemy’.–Tr.•]
may lack heroism or have little heroism. But You are possessed of infinite strength and infinite heroism. Samāpnoṣi, You pervade, interpenetrate; sarvam, everything, the whole Universe, by Your single Self. Tataḥ, hence; asi, You are; sarvaḥ, All, that is, no entity exists without You.
यतः अहं त्वन्माहात्म्यापरिज्ञानात् अपराद्धः, अतः – ‘Since I am guilty of not knowing Your greatness,’ therefore,:
sakhi, iti, matvā, prasabham, yad, ukta, he, kṛṣṇa, he, yādava, he, sakhi, iti; ajānat, mahiman, yuṣmad, idam, asmad, pramāda, praṇaya, vā, api. yād, ca, avahāsa-artham, a-sat-kṛta, √as, vihāra-śayyā-āsana-bhojana; eka, athavā, api, a-cyuta, tad, samakṣaṃ, tad, √kṣam, yuṣmad, asmad, a-prameya. अ-च्युत, यद् तव महिमानम् इदम् [रूपं / इमं महिमानं] अ-जानता मया प्रमादात् प्रणयेन वा अपि सखा इति मत्वा ‘हे कृष्ण’, ‘हे यादव’, ‘हे सखा (=सखे)’ इति प्रसभम् उक्तम्, यद् च विहार-शय्या-आसन-भोजनेषु एकः अथवा तद् समक्षम् अपि अवहास-अर्थम् अ-सत्-कृतः असि – तद् अहं त्वाम् अ-प्रमेयं क्षामये॥ O Changeless, if, not knowing this (form), Your glory – whether out of carelessness or even out of friendship – thinking (You a mere) “friend,” I impulsively called out “O (Mr.) Kṛṣṇa,” “O Yādava (Clansman),” “O Buddy,” and if – while walking, lying down, sitting, or eating, alone or even there in public – You have, out of jest, been slighted (treated as if not there), then I beg the patience and understanding of You who cannot be (separately) known.
Thinking (You a mere) “friend” (सखा इति मत्वा), (I) impulsively called out (प्रसभं यद् उक्तम्),
fr. अप्रमेय pot. ps. pt. of प्र + √मा a. m. sg. acc. (SG.6.8:)
27. क्षामये
beg the patience and understanding
fr. √क्षम् Ā. cs. pr. 1st sg.
सखा समानवयाः इति मत्वा ज्ञात्वा विपरीतबुद्ध्या प्रसभम् अभिभूय प्रसह्य यत् उक्तं हे कृष्ण हे यादव हे सखे इति च अजानता अज्ञानिना मूढेन, किम् अजानता इति आह – महिमानं महात्म्यं तव इदम् ईश्वरस्य विश्वरूपम्। ‘तव इदं महिमानम् अजानता’ इति वैयधिकरण्येन सम्बन्धः। ‘तवेमम्’ इति पाठः यदि अस्ति, तदा सामानाधिकरण्यमेव। मया प्रमादात् विक्षिप्तचित्ततया, प्रणयेन वा अपि, प्रणयो नाम स्नेहनिमित्तः विस्रम्भः तेनापि कारणेन यत् उक्तवान् अस्मि॥ Like a fool, a-jānatā, without knowing. – Not knowing what? – In answer he says: idam, this; mahimānam, greatness – the Cosmic form; tava, of Yours, of Bhagavān; yat, whatever; uktam, was said; mayā, by me (to You); prasabham, rashly, slightingly; pramādāt, through inadvertence, being in a distracted state of mind; vā api, or even; praṇayena, out of intimacy – intimacy is the familiarity arising out of love; whatever I have said because of that reason; erroneously matvā, thinking (You); sakhā iti, to be a friend, of the same age; iti, addressing You as, ‘O Kṛṣṇa,’ ‘O Yādava,’ ‘O friend,’–. In the clause, ‘tava idam mahimānam, ajānatā, without knowing this greatness of Yours,’ idam (this) (in the neuter gender) is connected with mahimānam (greatness) (in masculine gender) by a change of gender.
[•Or rather, ‘without knowing (all) this as your Glory’•]
If the reading be tava imam, then both the words would be in the same gender.यच् च अवहासार्थं परिहासप्रयोजनाय असत्कृतः परिभूतः असि भवसि, क्व? विहार-शय्यासन-भोजनेषु, विहरणं विहारः पादव्यायामः, शयनं शय्या, आसनम् आस्थायिका, भोजनम् अदनम्, इति एतेषु विहारशय्यासनभोजनेषु, एकः परोक्षः सन् असत्कृतः असि परिभूतः असि, अथवा अपि हे अच्युत, तत् समक्षम्, तच्छब्दः क्रियाविशेषणार्थः, प्रत्यक्षं वा असत्कृतः असि तत् सर्वम् अपराधजातं क्षामये क्षमां कारये त्वाम् अहम् अप्रमेयं प्रमाणातीतम्॥ And, yat, that; asi, You have been; a-satkṛtaḥ, discourteously treated, slighted; avahāsa-artham, out of fun, with a view to mocking; – where? – in these, A-cyuta, viz. vihāra-śayyā-āsana-bhojaneṣu, while walking [•Walking, that is, sport or exercise.•], while on a bed, while on a seat, and while eating; – that You have been insulted ekaḥ, in privacy, in the absence of others; athavā, or; that You have been insulted api, even; tat samakṣam, in public, in the very presence of others (–tat being used as an adverb, ‘in that way’ and hence may be compounded, tat-samakṣam); tat, for that, for all those offences; O A-cyuta, aham, I; ksāmaye, beg pardon; tvām, of You; a-prameyam, the incomprehensible One, who are beyond the means of knowledge.
pitṛ, √as, loka, cara-a-cara, yuṣmad, idam, pūjya, ca, guru, garīyas; na, tvad-sama, √as, abhudhika, kṛtas, anya, loka-traya, api, a-pratima-prabhāva. त्वं चर-अ-चरस्य लोकस्य पिता, पूज्यः, अस्य च गरीयान् गुरुः असि। लोक-त्रये अपि त्वत्-समः न अस्ति, कुतः अभ्यधिकः अन्यः, अ-प्रतिम-प्रभाव॥ You are the father of the mobile and immobile world, (alone) to be worshipped, and its venerable teacher. There is no equal to You in even the three worlds (the earth, sky, and heaven), (so) how (could there be) another who is superior, O You of Incomparable Glory?
You are the father (पिता असि) of the mobile and immobile world (लोकस्य चर-अ-चरस्य),
(You are alone) to be worshipped and its venerable teacher (त्वं अस्य पूज्यः च गुरुः गरीयान्).
There is no equal to You (न त्वत्-समः अस्ति), (so) how (could there be) another who is superior (अभ्यधिकः कुतः अन्यः)
even in the three worlds (the earth, sky, and heaven) (लोक-त्रये अपि), O You of incomparable glory (अ-प्रतिम-प्रभाव)?
पिता असि जनयिता असि लोकस्य प्राणिजातस्य चराचरस्य स्थावरजङ्गमस्य। न केवलं त्वम् अस्य जगतः पिता, पूज्यः च पूजार्हः, यतः गुरुः गरीयान् गुरुतरः। Asi, You are; pitā, the Father, the Progenitor; lokasya, of all beings; cara-acarasya, moving and non-moving. Not only are You the Father of this world, You are also pūjyaḥ, worthy of worship; since You are the guruḥ, Teacher;
[•He is the Teacher since He introduced the line of teachers of what is virtue and vice, and of the knowledge of the Self. And He is greater than a teacher because He is the teacher even of Hiraṇya-garbha and others.•]
garīyān, greater (than a teacher).
कस्मात् गुरुतरः त्वम् इति आह – न त्वत्-समः त्वत्तुल्यः अस्ति। न हि ईश्वरद्वयं सम्भवति, अनेकेश्वरत्वे व्यवहारानुपपत्तेः। त्वत्सम एव तावत् अन्यः न सम्भवति, कुतः एव अन्यः अभ्यधिकः स्यात् लोकत्रयेऽपि सर्वस्मिन्? अप्रतिम-प्रभाव प्रतिमीयते यया सा प्रतिमा, न विद्यते प्रतिमा यस्य तव प्रभावस्य सः त्वम् अप्रतिमप्रभावः, हे अप्रतिमप्रभाव निरतिशयप्रभाव इत्यर्थः॥ How are You greater? In answer he says: Asti, there is; na, none other; tvat-samaḥ, equal to You; for there is no possibility of two gods. Because all dealings will come to naught if there be many gods! When there is no possibility of another being equal to You, kutaḥ eva, how at all; can there be anyaḥ, anyone; abhyadhikaḥ, greater; api, even; loka-traye, in all the three worlds; a-pratima-prabhāvaḥ, O You of unrivalled power? That by which something is measured is pratimā. You who have no measure for Your power (prabhāva) are a-pratima-prabhāvaḥ. A-pratima-prabhāva means ‘O You of limitless power!’
tasmāt, praṇamya, praṇidhāya, kāya, pra-√sad, yuṣmad, asmad, īśa, īḍya; pitṛ, iva, putra, sakhi, iva, sakhi, priya, priyā, √arh, deva, soḍhum. तस्मात् प्रणम्य कायं प्रणिधाय अहं त्वाम् ईड्यम् ईशं प्रसादये। पुत्रस्य पिता इव, सख्युः सखा इव, प्रियायाः (=प्रियाया) प्रियः [इव] सोढुम् अर्हसि, देव॥ Therefore, bowing and properly prostrating (my) body, I propitiate You who are the worshipful Lord. Like a father toward his son; a friend toward his friend; and a beloved toward his lover (as my creator, comrade, and the focus of my devotion) you ought to be patient and understanding (toward my mistakes), O Lord.
Therefore (तस्मात्), bowing and properly prostrating (my) body (प्रणम्य प्रणिधाय कायम्),
I propitiate You (प्रसादये त्वाम् अहम्) who are the worshipful Lord (ईशम् ईड्यम्).
Like a father toward his son (as my creator) (पिता इव पुत्रस्य), a friend toward his friend (as my comrade) (सखा इव सख्युः),
and a beloved toward his lover (as the focus of my devotion) (प्रियः प्रियायाः) you ought to be patient and understanding (toward my mistakes), O Lord (deva) (अर्हसि, देव, सोढुम्).
fr. पुत्र m. sg. gen.; पितृ m. sg. nom.; इव in. (SG.6.19:)
11. सख्युः सखा इव
like a friend [to his] friend
fr. सुखि m. sg. gen. (SG.3.33:); सुखि m. sg. nom. (SG.3.33:); इव in.
12. प्रियायाः (=प्रियाया) प्रियः
[and] a beloved [to his] lover
fr. प्रिया f. sg. gen. (SG.3.28.d:); प्रिय m. sg. nom.
13. सोढुम् अर्हसि
you ought to be patient and understanding [towards my mistakes]
fr. सोढुम् inf. of √सह् in. (SG.2.109:); √अर्ह् 1.P. pr. 2nd sg.
14. देव
O Lord
fr. देव m. sg. voc.
तस्मात् प्रणम्य नमस्कृत्य, प्रणिधाय प्रकर्षेण नीचैः धृत्वा कायं शरीरम्, प्रसादये प्रसादं कारये त्वाम् अहम् ईशम् ईशितारम्, ईड्यं स्तुत्यम्। त्वं पुनः पुत्रस्य अपराधं पिता यथा क्षमते, सर्वं सखा इव सख्युः अपराधम्, यथा वा प्रियः प्रियायाः अपराधं क्षमते, एवम् अर्हसि हे देव सोढुं प्रसहितुम् क्षन्तुम् इत्यर्थः॥ Tasmāt, therefore; praṇamya, by bowing down; and praṇidhāya kāyam, prostrating, laying, the body completely down; prasādaye, I seek to propitiate; tvām, You; who are īśam, Bhagavān, the Bhagavān; and are īḍyam, adorable. Deva, O Bhagavān; You on Your part, arhasi, should;
[•The elision of ‘a’, an extra syllable, (in arhasi of priyāyā'rhasi) is a metrical licence.•]
soḍhum, bear with, i.e. forgive (my faults); iva, as would; a pitā, father; forgives all the faults putrasya, of a son; and as a sakhā, friend; the faults sakhyuḥ, of a friend; or as a priyaḥ, lover; forgives the faults priyāyāḥ, of a beloved.
a-dṛṣṭa-pūrva, hṛṣita, √as, dṛṣṭvā, bhaya, ca, pravyathita, manas, asmad; tad, eva, asmad, √dṛś, deva, rūpa, pra-√sad, deva-īśa, jagat-nivāsa. अ-दृष्ट-पूर्वं दृष्ट्वा हृषितः अस्मि, भयेन च मे मनः प्रव्यथितम्। देव, तद् रूपम् एव मे दर्शय। प्रसीद, देव-ईश जगन्-निवास॥ Having seen what was not seen before, I am pleased – and (yet) my mind is shaken with fear. O Lord, please show me that form (as my friend) alone. Be gracious, O Lord of the Deities, the Abode of the Universe.
Having seen what was not seen before, I am pleased (अ-दृष्ट-पूर्वं हृषितः अस्मि दृष्ट्वा),
and (yet) my mind is shaken with fear (भयेन च प्रव्यथितं मनः मे).
O Lord (deva), please show me that form (as my friend) alone (तद् एव मे दर्शय, देव, रूपम्).
Be gracious (प्रसीद), O Lord of the deities (देव-ईश) O abode of the universe (जगन्-निवास).
अदृष्ट-पूर्वं न कदाचिदपि दृष्टपूर्वम् इदं विश्वरूपं तव मया अन्यैर्वा, तत् अहं दृष्ट्वा हृषितः अस्मि। भयेन च प्रव्यथितं मनः मे। अतः तद् एव मे मम दर्शय हे देव रूपं यत् मत्सखम्। प्रसीद देवेश, जगन्-निवास जगतो निवासो जगन्निवासः, हे जगन्निवास॥ Asmi, I am; hṛṣitaḥ, delighted; dṛṣṭvā, by seeing; a-dṛṣṭa-pūrvam, something not seen heretofore - by seeing this Cosmic form of Yours which has never been seen before by me or others. And me, my; manaḥ, mind; is pravyathitam, stricken; bhayena, with fear. Therefore, deva, O Bhagavān; darśaya, show; me, to me; tat eva, that very; rūpam, form, which is of my friend. Deva-īśa, O supreme Bhagavān; jagan-nivāsa, Abode of the Universe; prasīda, be gracious!
kirīṭin, gadin, cakra-hasta, √iṣ, yuṣmad, draṣṭum, asmad, tathā, eva; tad, eva, rūpa, catur-bhuja, sahasra-bāhu, √bhū, viśva-mūri. तथा एव अहं त्वां किरीटिनं गदिनं चक्र-हस्तं द्रष्टुम् इच्छामि। तेन एव चतुर्-भुजेन रूपेन भव, सहस्र-बाहो विश्व-मूर्ते॥ (But first) so too, I wish to (again) see You (as before (Bh.G.11.17)) with crown, mace, and discus in hand (within the cosmic form). Please be with just that same four-armed form (as Lord Viṣṇu that I worship as my personal deity, iṣṭa-devatā), O Thousand-Armed Whose Form Is the Universe.
(But first) with crown, mace, and discus in hand (within the cosmic form) (किरीटिनं गदिनं चक्र-हस्तं)
I wish to (again) see You in that way (इच्छामि त्वां द्रष्टुम् अहं तथा एव).
With just that same four-armed form (तेन एव रूपेन चतुर्-भुजेन),
O thousand-armed (सहस्र-बाहो), please be (भव), O one whose form is the universe (विश्व-मूर्ते).
किरीटिनं किरीटवन्तं तथा गदिनं गदावन्तं चक्र-हस्तम् इच्छामि त्वां प्रार्थये त्वां द्रष्टुम् अहं तथा एव, पूर्ववत् इत्यर्थः। यतः एवम्, तस्मात् तेन एव रूपेण वसुदेवपुत्ररूपेण चतुर्-भुजेन, सहस्र-बाहो वार्तमानिकेन विश्वरूपेण, भव विश्व-मूर्ते, उपसंहृत्य विश्वरूपम्, तेनैव रूपेण भव इत्यर्थः॥ Aham, I; icchāmi, want; draṣṭum, to see; tvām, You; kirīṭinam, wearing a crown; as also gadinam, wielding a mace; and cakra-hastam, holding a disc in hand; that is, tathā eva, just as before. Since this is so, therefore, sahasra-bāho, O You with a thousand arms – in Your present Cosmic form; viśva-mūrte, O You of Cosmic form; bhava, appear; tena eva rūpeṇa, with that very form – with the form of the son of Vasu-deva; catur-bhujena, with four hands. The idea is: withdrawing the Cosmic form, appear in that very form as the son of Vasu-deva.
अर्जुनं भीतम् उपलभ्य, उपसंहृत्य विश्वरूपम्, प्रियवचनेन आश्वासयन् श्रीभगवान् उवाच – Noticing Arjuna to have become afraid, and withdrawing the Cosmic form, reassuring him with sweet words:
śrī-bhagavat, √vac: asmad, prasanna, yuṣmad, arjuna, idam, rūpa, para, darśita, ātma-yoga; tejomaya, viśva, an-anta, ādya, yad, asmad, tvad-anya, na, dṛṣṭa-pūrva. श्री-भगवान् उवाच। अर्जुन, प्रसन्नेन मया आत्म-योगात् इदं परं रूपं तव [तुभ्यम् इत्यर्थः] दर्शितं, यद् मे तेजोमयं विश्वम् अन्-अन्तम् आद्यं [रूपं] त्वद्-अन्येन न दृष्ट-पूर्वम्॥ [Having again taken the popular Lord Viṣṇu form] The Lord said: O Arjuna, being pleased, I showed to you through My power this limitless form, which – brilliant, universal, endless, and primal (form) of Me – has not been seen by anyone (other) than you.
श्री-भगवान् उवाच। [Now with the popular Lord Viṣṇu form] Being pleased I, O Arjuna, to you this (मया प्रसन्नेन तव, अर्जुन, इदम्)
limitless form showed (रूपं परं दर्शितम्) through My power (आत्म-योगात्),
मया प्रसन्नेन, प्रसादो नाम त्वयि अनुग्रहबुद्धिः, तद्वता प्रसन्नेन मया तव हे अर्जुन, इदं परं रूपं विश्वरूपं दर्शितम् आत्म-योगात् आत्मनः ऐश्वर्यस्य सामर्थ्यात्। तेजोमयं तेजःप्रायं विश्वं समस्तम् अनन्तम् अन्तरहितं आदौ भवम् आद्यं यत् रूपं मे मम त्वद्-अन्येन त्वत्तः अन्येन केनचित् न दृष्ट-पूर्वम्॥ Prasannena, out of grace – grace means the intention of favouring you; O Arjuna, idam, this; param, supreme; tejomayam, abundantly radiant; viśvam, Cosmic, all-comprehensive; an-antam, infinite, limitless; ādyam, primeval – that which existed in the beginning; rūpam, form, the Cosmic form; yat which form; me, of Mine; na dṛṣṭa-pūrvam, has not been seen before; tvat-anyena, by anyone other than you; darśitam, has been shown; tava, to you; mayā, by Me – who am gracious, being possessed of that (intention of favouring you); ātma-yogāt, through the power of My own Yoga, through the power of My own Bhagavān-hood.
आत्मनः मम रूपदर्शनेन कृतार्थ एव त्वं संवृत्तः इति तत् स्तौति – ‘You have certainly got all your ends accomplished by the vision of the form of Mine who am the Self.’
[•The word ātmanaḥ (who am the Self) does not occur in some editions.–Tr.•]
Saying so, He eulogizes that (vision):
na, veda-yajña-adhyayana, na, dāna, na, ca, kriyā, na, tapas, ugra; evam-rūpa, śakya, asmad, nṛ-loka, draṣṭum, tvad-anya, kuru-pravīra. न वेद-यज्ञ-अध्ययनैः, न दानैः, न क्रियाभिः, न च उग्रैः तपोभिः अहम् एवं-रूपः नृ-लोके त्वद्-अन्येन द्रष्टुं शक्यः, कुरु-प्रवीर॥ Not by study of the Vedas nor of rituals (yajñas), nor by charity, nor by (performing) rituals, nor by vigorous prayerful disciplines can I be seen in such a form in the world of humans by anyone (other) than you, O Arjuna.
Not by study of the Vedas or of rituals (yajñas) (न वेद-यज्ञ-अध्ययनैः), nor by charity (न दानैः),
nor by (performing) rituals (न च क्रियाभिः), nor by vigorous prayerful disciplines (न तपोभिः उग्रैः)
can I in such a form in the world of humans (एवं-रूपः शक्यः अहं नृ-लोके)
be seen (द्रष्टुं) by anyone (other) than you (त्वद्-अन्येन), O hero of the Kuru people (कुरु-प्रवीर = अर्जुन).
न वेद-यज्ञाध्ययनैः चतुर्णामपि वेदानाम् अध्ययनैः यथावत् यज्ञाध्ययनैश्च – वेदाध्ययनैरेव यज्ञाध्ययनस्य सिद्धत्वात् पृथक् यज्ञाध्ययनग्रहणं यज्ञविज्ञानोपलक्षणार्थम् – Na veda-yajña-adhyayanaiḥ, not by the study of the Vedas and sacrifices, (that is) not by the methodical study of even the four Vedas and the study of the sacrifices – since the study of the sacrifices is achieved by the very study of the Vedas, the separate mention of the study of sacrifices is for suggesting detailed knowledge of sacrifices;
[•This separate mention of the study of sacrifices is necessary because the ancients understood the study of Vedas to mean learning them by rote.•]
तथा न दानैः तुलापुरुषादिभिः, न च क्रियाभिः अग्निहोत्रादिभिः श्रौतादिभिः, न अपि तपोभिः उग्रैः चान्द्रायणादिभिः उग्रैः घोरैः, एवं-रूपः यथादर्शितं विश्वरूपं यस्य सोऽहम् एवंरूपः न शक्यः अहं नृलोके मनुष्यलोके द्रष्टुं त्वद्-अन्येन त्वत्तः अन्येन कुरु-प्रवीर॥ So also, na dānaiḥ, not by gifts – in such forms as distributing wealth equal to the weight of the giver; na ca kriyābhiḥ, not even by rituals – by Veda and other rituals like Agni-hotra etc.; nor even ugraiḥ tapobhiḥ, by severe austerities such a Cāndra-ayaṇa etc.
[•A religious observance or expiatory penance regulated by the moon’s phases. In it the daily quantity of food, which consists of fifteen mouthfuls at the full-moon, is curtailed by one mouthful during the dark fortnight till it is reduced to nothing at the new moon; and it is increased in a like manner during the bright fortnight.–V.S.A.•]
which are frightful; śakyaḥ aham, can I; evam rūpam, in this form – possessing the Cosmic form as was shown; draṣṭum, be perceived; nṛ-loke, in the human world; tvad-anyena, by anyone other than you [•‘By anyone who has not received My grace’.•]; kuru-pravīra, O most valiant among the Kurus.
mā, yuṣmad, vyathā, mā, ca, vumūḍha-bhāva, dṛṣṭvā, rūpa, ghora, īdṛś, asmad, idam; vyapeta-bhī, prīta-manas, punar, yuṣmad, tad, eva, asmad, rūpa, idam, pra-√dṛś. इदं मम ईदृक् घोरं रूपं दृष्ट्वा, ते व्यथा मा [अस्तु], विमूढ-भावः च मा [अस्तु]। त्वं व्यपेत-भीः प्रीत-मनाः पुनः तद् एव मे रूपम् इदं प्रपश्य॥ Seeing such a gruesome form as this of Mine, may you have no fear, nor (may your) mind (be) confused. Being without fear and of pleased mind again, may you see now that same form of Me (as your friend).
May you have no fear (मा ते व्यथा), nor (may your) mind (be) confused (मा च विमूढ-भावः),
having seen such a gruesome form as this of Mine (दृष्ट्वा रूपं घोरम् ईदृक् मम इदम्).
Being without fear (व्यपेत-भीः) and of pleased mind again (प्रीत-मनाः पुनः) (may) you (त्वम्)
see now that same form of Me (as your friend) (तद् एव मे रूपम् इदं प्रपश्य).
मा ते व्यथा मा भूत् ते भयम्, मा च विमूढ-भावः विमूढचित्तता, दृष्ट्वा उपलभ्य रूपं घोरम् ईदृक् यथादर्शितं मम इदम्। व्यपेत-भीः विगतभयः, प्रीत-मनाः च सन् पुनः भूयः त्वं तद् एव चतुर्भुजं रूपं शङ्खचक्रगदाधरं तव इष्टं रूपम् इदं प्रपश्य॥ Mā te vyathā, may you have no fear; and mā vimūḍha-bhāvaḥ, may not there be bewilderment of the mind; dṛṣṭvā, by seeing, perceiving; idam, this rūpam, form; mama, of Mine; īdṛk ghoram, so terrible, as was revealed. Vyapeta-bhīḥ, becoming free from fear; and becoming prīta-manāḥ, gladdened in mind; punaḥ, again; prapaśya, see; idam, this; eva, very; tat, earlier; rūpam, form; (me, of Mine), with four hands, holding a conch, a discus and a mace, which is dear to you.
sañjaya, √vac: iti, arjuna, vāsu-deva, tathā, uktvā, svaka, rūpa, √dṛś, bhūyas; ā-√śvas, ca, bhīta, enad, bhūtvā, punar, saumya-vapus, mahā-ātman. सञ्जयः उवाच। इति तथा वासु-देवः अर्जुनम् उक्त्वा, स्वकं रूपं भूयः दर्शयाम्-आस। महा-आत्मा च सौम्य-वपुः पुनः भूत्वा, एनं भीतम् आश्वासयाम्-आस॥ Sañjaya said: Thus having spoken to Arjuna, Kṛṣṇa showed again his own (human) form. And, having become again the Lord with a pleasing form, soothed him who was frightened.
सञ्जयः उवाच। Thus having spoken to Arjuna, Kṛṣṇa (Vāsu-deva) (इति अर्जुनं वासु-देवः तथा उक्त्वा),
showed again his own (human) form (स्वकं रूपं दर्शयाम्-आस भूयः).
And soothed him who was frightened (आश्वासयाम्-आस च भीतम् एनम्),
having become again the Lord with a pleasing form (भूत्वा पुनः सौम्य-वपुः महा-आत्मा).
1. सञ्जयः उवाच
सञ्जय said
fr. सञ्जय m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
fr. आ + √श्वस् P. cs. peri. perf. 3rd sg. (SG.5.29:)
इति एवम् अर्जुनं वासु-देवः तथा-भूतं वचनम् उक्त्वा, स्वकं वसुदेवस्य गृहे जातं रूपं दर्शयाम्-आस दर्शितवान् भूयः पुनः। आश्वासयाम्-आस च आश्वासितवान् भीतम् एनम्, भूत्वा पुनः सौम्य-वपुः प्रसन्नदेहः महात्मा॥ Iti, thus; uktvā, having spoken; arjunam, to Arjuna; tathā, in that manner, the words as stated above; Vāsu-deva darśayām-āsa, showed; svakam, His own; rūpam, form, as was born in the house of Vāsudeva; bhūyaḥ, again. And the mahā-ātmā, exalted One; āśvāsayām-āsa, reassured; enam, this; bhītam, terrified one; bhūtvā, by becoming; punaḥ, again; saumya-vapuḥ, serene in form, graceful in body.
arjuna, √vac: dṛṣṭvā, idam, mānuṣa, rūpa, yuṣmad, saumya, jana-ardana; idānīm, √as, saṃvṛtta, sa-cetas, prakṛti, gata. अर्जुनः उवाच। जन-अर्दन, इदं तव सौम्यं मानुषं रूपं दृष्ट्वा, इदानीं स-चेताः संवृत्तः प्रकृतिं [च] गतः अस्मि॥ Arjuna said: O Kṛṣṇa, seeing this, Your pleasing human form, now I have recovered (my) mind and have returned to (my) original disposition.
अर्जुनः उवाच। Seeing this human form (दृष्ट्वा इदं मानुषं रूपम्)
of Yours which is pleasing (तव सौम्यं), O one who is prayed to by people (जन-अर्दन = कृष्ण),
now I have (इदानीम् अस्मि संवृत्तः)
recovered (my) mind (स-चेताः) (and) have returned to (my) original disposition (प्रकृतिं गतः).
1. अर्जुनः उवाच
अर्जुन said
fr. अर्जुन m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
śrī-bhagavat, √vac: su-dus-darśana, idam, rūpa, dṛṣṭavat, √as, yad, asmad; deva, api, idam, rūpa, nityam, darśana-kāṅkṣin. श्री-भगवान् उवाच। यद् इदं मम सु-दुर्-दर्शं रूपं दृष्टवान् असि, देवाः अपि अस्य रूपस्य नित्यं दर्शन-काङ्क्षिणः॥ The Lord said: This form of Mine that you have seen, which is very difficult to see – even the gods are always desirous of seeing this form.
श्री-भगवान् उवाच। This very difficult to see form (सु-दुर्-दर्शम् इदं रूपम्)
of Mine which you have seen (दृष्टवान् असि यद् मम),
even the gods (देवाः अपि) of this form (अस्य रूपस्य)
are always desirous of seeing (नित्यं दर्शन-काङ्क्षिणः).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
सु-दुर्दर्शं सुष्ठु दुःखेन दर्शनम् अस्य इति सुदुर्दर्शम्, इदं रूपं दृष्टवान् असि यत् मम, देवाः अपि अस्य मम रूपस्य नित्यं सर्वदा दर्शन-काङ्क्षिणः, दर्शनेप्सवोऽपि न त्वमिव दृष्टवन्तः, न द्रक्ष्यन्ति च इति अभिप्रायः॥ Idam, this; rūpam, form; mama, of Mine; yat, which; dṛṣṭavān asi, you have seen; is su-durdarśam, very difficult to see. Api, even; the devāḥ, gods; are nityam, ever; darśana-kāṅkṣiṇaḥ, desirous of a vision; asya, of this; rūpasya, form of Mine. The idea is that though they want to see, they have not seen in the way you have, nor will they see!
na, asmad, veda, na, tapas, na, dāna, na, ca, ijyā; śakya, evam-vidha, draṣṭum, dṛṣṭavat, √as, asmad, yathā. यथा मां दृष्टवान् असि, एवं-विधः अहं न वेदैः, न तपसा, न दानेन, न च इज्यया दृष्टुं शक्यः॥ In which way you have seen Me, in such a form, I can be seen not by (study of) the Vedas, nor by prayerful discipline, nor by charity, nor by ritual.
Not by (study of) the Vedas (न अहं वेदैः), nor by prayerful discipline (न तपसा),
nor by charity (न दानेन), nor by ritual (न च इज्यया)
can such a form be seen (शक्यः एवं-विधः दृष्टुं),
in which way you have seen Me (दृष्टवान् असि मां यथा).
न अहं वेदैः ऋग्यजुःसामाथर्ववेदैः चतुर्भिरपि, न तपसा उग्रेण चान्द्रायणादिना, न दानेन गोभूहिरण्यादिना, न च इज्यया यज्ञेन पूजया वा शक्यः एवं-विधः यथादर्शितप्रकारः द्रष्टुं दृष्टवान् असि मां यथा त्वम्॥ Na vedaiḥ, not through the Vedas, not even through the four Vedas – Ṛk, Yajus, Sāma and Atharvan; na tapasā, not by austerity, not by severe austerities like the Cāndra-ayaṇa; not dānena, by gifts, by gifts of cattle, land, gold, etc.; na ca, nor even; ijyayā, by sacrifices or worship; śakyaḥ aham, can I; draṣṭum, be seen evaṃ-vidhaḥ, in this form, in the manner as was shown; yathā, as; dṛṣṭavān asi, you have seen mām, Me.
कथं पुनः शक्यः इति उच्यते – ‘How again, can You be seen?’ This is being answered:
bhakti, tu, an-anyā, śakya, asmad, evam-vidha, arjuna; jñātum, draṣṭum, ca, tattvena, praveṣṭum, ca, param-tapa. अर्जुन परन्-तप, अन्-अन्यया तु भक्त्या एवं-विधः अहं तत्त्वेन ज्ञातुं द्रष्टुं च प्रवेष्टुं च शक्यः॥ Whereas, O Arjuna, Vexer of Foes, (only) by a devotion in which there is no other (outside of Me) am I – in such a form – possible, in truth, to know; to see (not with a magical eye, but with the wise person’s, jñānī’s, eye that sees only Me), and to enter into (to include oneself as Me).
Whereas, (only) by a devotion in which there is no other (outside of Me) (भक्त्या तु अन्-अन्यया) can (शक्यः)
I in such a form (एवं-विधः अहं), O Arjuna (अर्जुन),
be known (ज्ञातुं) and in truth be seen (द्रष्टुं च तत्त्वेन)
and be entered into (to include oneself as Me) (प्रवेष्टुं च), O vexer of foes (परन्-तप = अर्जुन).
fr. प्रवेष्टुम् inf. of प्र + √विश् in. (SG.2.85:); च in.
7. शक्यः
am possible
fr. शक्य pot. ps. pt. of √शक् pt. m. sg. nom.
भक्त्या तु किंविशिष्टया इति आह – अनन्यया अपृथग्भूतया, भगवतः अन्यत्र पृथक् न कदाचिदपि या भवति सा त्वनन्या भक्तिः। सर्वैरपि करणैः वासुदेवादन्यत् न उपलभ्यते यया, सा अनन्या भक्तिः, तया भक्त्या शक्यः अहम् एवं-विधः विश्वरूपप्रकारः हे अर्जुन, ज्ञातुं शास्त्रतः। न केवलं ज्ञातुं शास्त्रतः, द्रष्टुं च साक्षात्कर्तुं तत्त्वेन तत्त्वतः, प्रवेष्टुं च मोक्षं च गन्तुं परन्तप॥ Tu, but, O Arjuna; bhaktyā, by devotion–. Of what kind? To this the Bhagavān says: An-anyayā, by (that devotion which is) single-minded. That is called single-minded devotion which does not turn to anything else other than the Bhagavān, and owing to which nothing else but Vāsu-deva is perceived by all the organs. With that devotion, aham śakyaḥ, am I able; evaṃ-vidhaḥ, in this form – in the aspect of the Cosmic form; jñātum, to be known – from the scriptures; not merely to be known from the scriptures, but also draṣṭum, to be seen , to be realized directly; tattvena, in reality; and also praveṣṭum, to be entered into – for attaining Liberation; paran-tapa, O destroyer of foes.
अधुना सर्वस्य गीताशास्त्रस्य सारभूतः अर्थः निःश्रेयसार्थः अनुष्ठेयत्वेन समुच्चित्य उच्यते – Now the essential purport of the whole scripture, the Gītā, which is meant for Liberation, is being stated by summing it up so that it may be practised:
mad-karma-kṛt, mad-parama, mad-bhakta, saṅga-varjita; nis-vaira, sarva-bhūta, yad, tad, asmad, √i, pāṇḍava. यः मत्-कर्म-कृत्, मत्-परमः, मद्-भक्तः, सङ्ग-वर्जितः, सर्व-भूतेषु निर्-वैरः [च], सः माम् एति, पाण्डव॥ The mat-karma-kṛt (one who performs one’s duty for the sake of attaining Me), for whom the paramount (achievement) is Me, who is devoted to Me, free from attachment (as there is only Me), and without hostility toward any being (all of them being Me) – that one attains Me, O Arjuna.
The mat-karma-kṛt (one who performs one’s duty for the sake of attaining Me) (मत्-कर्म-कृत्), for whom the paramount (achievement) is Me (मत्-परमः),
who is devoted to Me (मद्-भक्तः), free from attachment (as there is only Me) (सङ्ग-वर्जितः),
(and) without hostility toward any being (all of them being Me) (निर्-वैरः सर्व-भूतेषु),
that one attains Me (यः सः माम् एति), O son of King Pāṇḍu (पाण्डव = अर्जुन).
मत्-कर्मकृत् मदर्थं कर्म मत्कर्म, तत् करोतीति मत्कर्मकृत्। मत्-परमः – करोति भृत्यः स्वामिकर्म, न तु आत्मनः परमा प्रेत्य गन्तव्या गतिरिति स्वामिनं प्रतिपद्यते, अयं तु मत्कर्मकृत् मामेव परमां गतिं प्रतिपद्यते इति मत्परमः, अहं परमः परा गतिः यस्य सोऽयं मत्परमः। Pāṇḍava, O son of Pāṇḍu; yaḥ, he who; mat-karma-kṛt, works for Me: work for Me is mat-karma; one who does it is mat-karma-kṛt. Mat-paramaḥ, who accepts Me as the supreme Goal: A servant does work for his master, but does not accept the master as his own supreme Goal to be attained after death; this one, however, who does work for Me, accepts Me alone as the supreme Goal. Thus he is mat-paramaḥ – one to whom I am the supreme Goal.
तथा मद्-भक्तः माम् एव सर्वप्रकारैः सर्वात्मना सर्वोत्साहेन भजते इति मद्भक्तः। सङ्ग-वर्जितः धनपुत्रमित्रकलत्रबन्धुवर्गेषु सङ्गवर्जितः सङ्गः प्रीतिः स्नेहः तद्वर्जितः। So also he who is mad-bhaktaḥ, devoted to me: He adores Me alone in all ways, with his whole being and full enthusiasm. Thus he is mad-bhaktaḥ. Saṅga-varjitaḥ, who is devoid of attachment for wealth, sons, friends, wife and relatives. Saṅga means fondness, love; devoid of them.निर्वैरः निर्गतवैरः सर्व-भूतेषु शत्रुभावरहितः आत्मनः अत्यन्तापकारप्रवृत्तेष्वपि। यः ईदृशः मद्भक्तः सः माम् एति, अहमेव तस्य परा गतिः, न अन्या गतिः काचित् भवति। अयं तव उपदेशः इष्टः मया उपदिष्टः हे पाण्डव इति॥ Nir-vairaḥ, who is free from enmity; sarva-bhūteṣu, towards all beings – bereft of the idea of enmity even towards those engaged in doing utmost harm to him. Saḥ, he who is such a devotee of Mine; eti, attains; mām, Me. I alone am his supreme Goal; he does not attain any other goal. This is the advice for you, given by Me as desired by you.
om, tad, sat. iti, śrīmat-bhagavat-gītā, upaniṣad, brahma-vidyā, yoga-śāstra, śrī-kṛṣṇa-arjuna-saṃvāda, viśva-rūpa-darśana-yoga, nāma, ekā-daśa, adhyāya. Om (brahman, the witness of all) is that (only) reality. Thus ends the eleventh chapter, called “The Topic of Vision of the Cosmic Form,” of the (eighteen chapters of) Songs of the Glorious Lord, which is (looked upon as) sacred teaching (Upaniṣad) and (whose teaching is) in (the form of) a dialogue between Śrī Kṛṣṇa and Arjuna, (the subject matter being) knowledge of brahman and yoga.
द्वितीयाध्यायप्रभृतिषु विभूत्यन्तेषु अध्यायेषु परमात्मनः ब्रह्मणः अक्षरस्य विध्वस्तसर्वोपाधिविशेषस्य उपासनम् उक्तम्, सर्वयोगैश्वर्यसर्वज्ञानशक्तिमत्सत्त्वोपाधेः ईश्वरस्य तव च उपासनं तत्र तत्र उक्तम्। ‘In the chapters beginning with the second and ending with that on the divine manifestations (Chapter 10) has been stated the meditation on the supreme Self, Brahman, the Immutable, devoid of all qualifications. And, in various places, has also been stated the meditation on You, who are Bhagavān possessed of all mystical powers
[•The power of Yoga, i.e. the power of bringing about creation, existence, destruction and merger of the whole Universe.•]
and the power of omniscience, and have the quality of sattva as the limiting adjunct.
विश्वरूपाध्याये तु ऐश्वरम् आद्यं समस्तजगदात्मरूपं विश्वरूपं त्वदीयं दर्शितम् उपासनार्थमेव त्वया। तच्च दर्शयित्वा उक्तवानसि ‘मत्कर्मकृत्’ (BhG.11.55) इत्यादि। अतः अहम् अनयोः उभयोः पक्षयोः विशिष्टतरबुभुत्सया त्वां पृच्छामि इति अर्जुन उवाच – But in the chapter on “The Revelation of the Cosmic Form”, the primal, divine Cosmic form of Yours comprising the whole Universe has been revealed by You for the sake of meditation itself! And after revealing that, You have said, “… he who works for Me,” etc. (BhG.11.55). Therefore,
[•Therefore: Since the unqualified Brahman and the qualified Brahman have been presented as objects of knowledge and meditation respectively, therefore …•]
in order to learn which is the better of these two views, I ask you,’–
arjuna, √vac: evam, sa-tata-yukta, yad, bhakta, yuṣmad, pari-upa-√ās; yad, ca, api, a-kṣara, a-vyakta, tad, kim, yoga-vittama. अर्जुनः उवाच। ये एवं स-तत-युक्ताः भक्ताः त्वां पर्युपासते, ये च अपि अ-व्यक्तम् अ-क्षरम् [त्वां पर्युपासते], तेषां के योग-वित्तमाः॥ Arjuna said: Between those devotees who in this same way (see 11.55) are always committed (to You) (those mat-karma-kṛts) and who seek You (as the form of the universe, viśva-rūpa), and those who (seek You) as the not objectified imperishable (a-kṣara) (formless reality, brahman) – who are the best knowers of yoga?
अर्जुनः उवाच। These who in this way (BhG.11.55) are always committed (to You) (the mat-karma-kṛts) (एवं स-तत-युक्ताः ये)
(these) devotees who seek You (as the form of the universe, viśva-rūpa) (भक्ताः त्वां पर्युपासते),
and those who (seek You) as the not objectified imperishable (formless reality, brahman) (ये च अपि अ-क्षरम् अ-व्यक्तम्),
Between either of these two groups, who are the best knowers of yoga (तेषां के योग-वित्तमाः)?
1. अर्जुनः उवाच
अर्जुन said
fr. अर्जुन m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
एवम् इति अतीतानन्तरश्लोकेन उक्तम् अर्थं परामृशति ‘मत्कर्मकृत्’ (BhG.11.55) इत्यादिना। एवं स-तत-युक्ताः, नैरन्तर्येण भगवत्कर्मादौ यथोक्ते अर्थे समाहिताः सन्तः प्रवृत्ता इत्यर्थः। ये भक्ताः अनन्यशरणाः सन्तः त्वां यथादर्शितं विश्वरूपं पर्युपासते ध्यायन्ति, The subject-matter stated in the immediately preceding verse, ‘... he who works for Me,’ etc. is referred to by the word evam (thus). Ye bhaktāḥ, those devotees who, seeking no other refuge; evam, thus; sa-tata-yuktāḥ, being ever-devoted, that is, remaining unceasingly engaged in the works of the Bhagavān, etc., intent on the aforesaid purpose; paryupāsate, meditate; tvām, on You, in the Cosmic form as revealed earlier;ये च अन्येऽपि त्यक्तसर्वैषणाः संन्यस्तसर्वकर्माणः यथाविशेषितं ब्रह्म अक्षरं निरस्तसर्वोपाधित्वात् अव्यक्तम् अकरणगोचरम्। यत् हि करणगोचरं तत् व्यक्तम् उच्यते, अञ्जेः धातोः तत्कर्मकत्वात्, इदं तु अक्षरं तद्विपरीतम्, शिष्टैश्च उच्यमानैः विशेषणैः विशिष्टम्, तत् ये चापि पर्युपासते, Ye ca api, and those others, again, who have renounced all desires, who have given up all actions; who meditate on Brahman as described (below), a-kṣaram, on the Immutable; a-vyaktam, on the Unmanifested, which is so on account of being bereft of all limiting adjuncts, (and) which is beyond the comprehension of the organs – in the world, whatever comes within the range of the organs is said to be manifest, for the root añj (in vi-a[ṅ]k-tam)conveys that sense; but this Immutable is the opposite of that and is endowed with qualifications that are spoken of by the great ones; those again, who meditate on that–;तेषाम् उभयेषां मध्ये के योग-वित्तमाः? के अतिशयेन योगविदः इत्यर्थः॥ Teṣām, of them, among the two (groups); ke, who; are the Yoga-vit-tamāḥ, best experiencers of Yoga,
[•(Here) Yoga means samādhi, spiritual absorption.•]
that is, who are those that are surpassingly versed in Yoga?
श्रीभगवान् उवाच – ये तु अक्षरोपासकाः सम्यग्दर्शिनः निवृत्तैषणाः, ते तावत् तिष्ठन्तु, तान् प्रति यत् वक्तव्यम्, तत् उपरिष्टात् वक्ष्यामः। ये तु इतरे – But, according to the Lord, leave alone those who meditate on the Immutable, who are fully enlightened and are free from desires. Whatever has to be said with regard to them, we shall say later on. As for those others –:
śrī-bhagavat, √vac: asmad, āveśya, manas, yad, asmad, nitya-yukta, upa-√ās; śrad-dhā, parā, upeta, tad, asmad, yuktatama, mata. श्री-भगवान् उवाच। ये मयि मनः आवेश्य, नित्य-युक्ताः, परया श्रद्धया उपेताः माम् उपासते, ते युक्ततमाः मे मताः॥ The Lord said: Those who, placing their mind in Me, being always committed (karma-yogīs who are mat-karma-kṛt), and being endowed with ultimate trust (in My teaching and thus) seek Me – they are considered by Me to be (among) the best knowers of yoga (the means to attain Me).
श्री-भगवान् उवाच। Those who, placing their mind in Me (मयि आवेश्य मनः ये माम्),
who are always committed (as karma-yogīs, mat-karma-kṛt) (नित्य-युक्ताः) seek (Me) (उपासते)
while being endowed with ultimate trust (in My teaching) (श्रद्धया परया उपेताः),
they are considered by Me to be (among) the best knowers of yoga (the means to attain Me) (ते मे युक्ततमाः मताः).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
2. ये
those who
fr. यद् prn. m. pl. nom.
4. मयि मनः
[their] mind in Me
fr. अहम् prn. sg. loc.; मनस् n. sg. acc. (SG.3.6:)
मयि विश्वरूपे परमेश्वरे आवेश्य समाधाय मनः, ये भक्ताः सन्तः, मां सर्वयोगेश्वराणाम् अधीश्वरं सर्वज्ञं विमुक्तरागादिक्लेशतिमिरदृष्टिम्, नित्य-युक्ताः अतीतानन्तराध्यायान्तोक्त-श्लोकार्थ-न्यायेन सततयुक्ताः सन्तः उपासते श्रद्धया परया प्रकृष्टया उपेताः, ते मे मम मताः अभिप्रेताः युक्ततमाः इति। नैरन्तर्येण हि ते मच्चित्ततया अहोरात्रम् अतिवाहयन्ति। अतः युक्तं तान् प्रति युक्ततमाः इति वक्तुम्॥ Ye, those who, being devotees; upāsate, meditate; mām, on Me, the supreme Bhagavān of all the masters of Yoga, the Omniscient One whose vision is free from pure-blindness caused by such defects as attachment etc.; āveśya, by fixing, concentrating; their manaḥ, minds; mayi, on Me, on Bhagavān in His Cosmic form; nitya-yuktāḥ, they; matāḥ, are considered; to be yukta-tamāḥ, most perfect yogīs; me, according to Me, for they spend days and nights with their minds constantly fixed on Me. Therefore, it is proper to say with regard to them that they are the best yogīs.
किमितरे युक्ततमाः न भवन्ति? न, किन्तु तान् प्रति यत् वक्तव्यम्, तत् शृणु – ‘Is it that the others do not become the best yogīs?’ ‘No, but listen to what has to be said as regards them:’:
yad, tu, a-kṣara, a-nirdeśya, a-vyakta, pari-upa-√ās; sarvatra-ga, a-cintya, ca, kūṭa-stha, a-cala, dhruva. sanniyamya, indriya-grāma, sarvatra, sama-buddhi; tad, pra-āp, asmad, eva, sarva-bhūta-hita, rata. ये तु अ-निर्देश्यम् अ-व्यक्तं सर्वत्र-गम् अ-चिन्त्यं कूट-स्थम् अ-चलं ध्रुवं च अ-क्षरं पर्युपासते, [ये] इन्द्रिय-ग्रामं सन्नियम्य, सर्वत्र सम-बुद्धयः, सर्व-भूत-हिते रताः – ते माम् एव प्राप्नुवन्ति॥ Whereas those who seek (know Me as) a-kṣara (imperishable brahman) which cannot be described (delimited by words), not objectified (by the senses), is locationless, which cannot be an object of the mind, which remains (true) in the apparent (as the basis and witness of māyā, the manifestation of the Lord as the universe), is immovable and permanent (in time); and those who completely master their organs (of sense and action), whose vision remains the same toward everything, and who are dedicated to the welfare of all beings – they attain only Me.
Whereas, those who (seek Me) as a-kṣara (imperishable brahman) which cannot be described (delimited by words) (ये तु अ-क्षरम् अ-निर्देश्यम्)
as not objectified (by the senses) (अ-व्यक्तं) seek (Me) (पर्युपासते)
as locationless (सर्वत्र-गम्), which cannot be an object of the mind (अ-चिन्त्यं च),
which remains (true) in the apparent (as the basis and witness of māyā) (कूट-स्थम्), is immovable and permanent (in time) (अ-चलं ध्रुवम्),
(those) who completely master their organs (of sense and action) (सन्नियम्य इन्द्रिय-ग्रामम्),
whose vision remains the same toward everything (सर्वत्र सम-बुद्धयः),
they attain only Me (ते प्राप्नुवन्ति माम् एव)
(and) are dedicated to the welfare of all beings (सर्व-भूत-हिते रताः).
1. ये तु
whereas those who
fr. यद् prn. m. pl. nom.; तु in.
4. अ-निर्देश्यम्
which cannot be described [i.e., delimited by words]
ये तु अक्षरम् अनिर्देश्यम्, अव्यक्तत्वात् अशब्दगोचर इति न निर्देष्टुं शक्यते, अतः अनिर्देश्यम्, अव्यक्तं न केनापि प्रमाणेन व्यज्यत इति अव्यक्तं पर्युपासते परि समन्तात् उपासते। उपासनं नाम यथाशास्त्रम् उपास्यस्य अर्थस्य विषयीकरणेन सामीप्यम् उपगम्य तैलधारावत् समानप्रत्ययप्रवाहेण दीर्घकालं यत् आसनम्, तत् उपासनमाचक्षते। अक्षरस्य विशेषणमाह उपास्यस्य – Ye, those; tu, however; who, pari-upāsate, meditate in every way; a-kṣaram, on the Immutable; a-nirdeśyam, the Indefinable – being unmanifest, It is beyond the range of words and hence cannot be defined; a-vyaktam, the Unmanifest – It is not comprehensible through any means of knowledge–. Upāsana, meditation, means approaching an object of meditation as presented by the scriptures, and making it an object of one’s own thought and dwelling on it uninterruptedly for long by continuing the same current of thought with regard to it – like a line of pouring oil. This is what is called upāsana. The Bhagavān states the characteristics of the Immutable:
[•Here Asṭ. adds ‘upāsyasya, which is the object of meditation’. –Tr.•]
सर्वत्रगं व्योमवत् व्यापि अचिन्त्यं च अव्यक्तत्वादचिन्त्यम्। यद्धि करणगोचरम्, तत् मनसापि चिन्त्यम्, तद्विपरीतत्वात् अचिन्त्यम् अक्षरम्, कूटस्थं दृश्यमानगुणम् अन्तर्दोषं वस्तु कूटम्। Sarvatragam, all-pervading, pervasive like space; and acintyam, incomprehensible – because of Its being unmanifest. For, whatever comes within the range of the organs can be thought of by the mind also. Being opposed to that, the Immutable is inconceivable. It is kūṭa-stham, changeless. Kūṭa means something apparently good, but evil inside.
‘कूटरूपम्’ ‘कूटसाक्ष्यम्’ इत्यादौ कूटशब्दः प्रसिद्धः लोके। तथा च अविद्याद्यनेकसंसारबीजम् अन्तर्दोषवत् मायाव्याकृतादिशब्दवाच्यतया ‘मायां तु प्रकृतिं विद्यान्मायिनं तु महेश्वरम्’ (SvetU.4.10) ‘मम माया दुरत्यया’ (BhG.7.14) इत्यादौ प्रसिद्धं यत् तत् कूटम्, तस्मिन् कूटे स्थितं कूटस्थं तदध्यक्षतया। The word kūṭa (deceptive, BhG.Dic ‘kūṭa, w/accent kūṭa̍’) is well known in the world in such phrases as, ‘kūṭa-rūpam, deceptive in appearance,’ ‘kūṭa-sāksyam, false evidence’, etc. Thus, kūṭa is that which, as ignorance etc., is the seed of many births, full of evil within, referred to by such words as māyā, the undifferentiated, etc., and well known from such texts as, ‘One should know Māyā to be Nature, but the Bhagavān of Māyā to be the supreme Bhagavān’ (SvetU.4.10), ‘The divine Māyā of Mine is difficult to cross over’ (BhG.7.14), etc. That which exists on that kūṭa as its controller (or witness) is the kūṭa-stha.
अथवा, राशिरिव स्थितं कूटस्थम्। अत एव अचलम्। यस्मात् अचलम्, तस्मात् ध्रुवम्, नित्यमित्यर्थः॥ Or, kūṭastha may mean that which exists like a heap (BhG.Dic ‘kūṭa, w/accent kū̍ṭa’). [•That is, motionless.•] Hence It is acalam, immovable. Since It is immovable, therefore It is dhruvam, constant, that is eternal.संनियम्य सम्यक् नियम्य उपसंहृत्य इन्द्रिय-ग्रामम् इन्द्रियसमुदायं सर्वत्र सर्वस्मिन् काले सम-बुद्धयः समा तुल्या बुद्धिः येषाम् इष्टानिष्टप्राप्तौ ते समबुद्धयः। ते ये एवंविधाः ते प्राप्नुवन्ति माम् एव सर्व-भूत-हिते रताः। Sanniyamya, by fully controlling, withdrawing; indriya-grāmam, all the organs; and sarvatra, always, at all times; sama-buddhayaḥ, being even-minded – the even-minded are those whose minds remain equipoised in getting anything desirable or undesirable; te, they, those who are of this kind; ratāḥ, engaged; sarva-bhūta-hite, in the welfare of all beings; prāpnuvanti, attain; mām, Me; eva, alone.
न तु तेषां वक्तव्यं किञ्चित् ‘मां ते प्राप्नुवन्ति’ इति, ‘ज्ञानी त्वात्मैव मे मतम्’ (BhG.7.18) इति हि उक्तम्। न हि भगवत्स्वरूपाणां सतां युक्ततमत्वम् अयुक्ततमत्वं वा वाच्यम्॥ As regards them it needs no saying that they attain Me, for it has been said, ‘... but the man of Knowledge is the very Self. (This is) My opinion’ (BhG.7.18). It is certainly not proper to speak of being or not being the best among the yogīs with regard to those who have attained identity with the Bhagavān.
kleśa, adhikatara, tad, a-vyakta-āsakta-cetas; a-vyakta, hi, gati, duḥkham, dehavat, ava-√āp. तेषाम् अ-व्यक्त-आसक्त-चेतसां क्लेशः अधिकतरः [स्यात्], देहवद्भिः हि (=यस्मात्) अ-व्यक्ता गतिः दुःखम् अवाप्यते॥ Among those whose mind is committed to what is not objectified, affliction is (or can be) greater, because an end that cannot be objectified is reached with difficulty by those who (instead of being jñānīs, wise) are (sannyāsīs who are still) dehavat (identified with their body).
Among those, affliction is (or can be) greater (क्लेशः अधिकतरः तेषाम्),
whose mind is committed to what is not objectified (अ-व्यक्त-आसक्त-चेतसां),
because an end that cannot be objectified, with difficulty (अ-व्यक्ता हि गतिः दुःखम्)
is reached by those (sannyāsīs) who are (still) dehavat (identified with their body) (देहवद्भिः अवाप्यते)).
क्लेशः अधिकतरः, यद्यपि मत्कर्मादिपराणां क्लेशः अधिक एव क्लेशः अधिकतरस्तु अक्षरात्मनां परमात्मदर्शिनां देहाभिमानपरित्यागनिमित्तः। अव्यक्तासक्त-चेतसाम् अव्यक्ते आसक्तं चेतः येषां ते अव्यक्तासक्तचेतसः तेषाम् अव्यक्तासक्तचेतसाम्। अव्यक्ता हि यस्मात् या गतिः अक्षरात्मिका दुःखं सा देहवद्भिः देहाभिमानवद्भिः अवाप्यते, अतः क्लेशः अधिकतरः॥ Teṣām, for them; a-vyakta-āsakta-cetasām, who have their minds attached to the Unmanifest; kleśaḥ, the struggle; is adhika-taraḥ, greater. Although the trouble is certainly great for those who are engaged in works etc. for Me, still, owing to the need of giving up self-identification with the body, it is greater in the case of those who accept the Immutable as the Self and who keep in view the supreme Reality. Hi, for; a-vyaktā gatiḥ, the Goal which is the Unmanifest – (the goal) which stands in the form of the Immutable; that is avāpyate, attained; duḥkham, with difficulty; dehavadbhiḥ, by the embodied ones, by those who identify themselves with the body. Hence the struggle is greater.
अक्षरोपासकानां यत् वर्तनम्, तत् उपरिष्टाद्वक्ष्यामः – We shall speak later of the conduct of those who meditate on the Unmanifest:
yad, tu, sarva, karman, asmad, sannyasya, mad-para; an-anya, eva, yoga, asmad, dhyāyat, upa-√ās. tad, asmad, samuddhartṛ, mṛtyu-saṃsāra-sāgara; √bhū, na-cirāt, pārtha, asmad, āveśita-cetas. पार्थ, ये तु सर्वाणि कर्माणि मयि सन्न्यस्य, मत्-पराः, अन्-अन्येन एव योगेन मां ध्यायन्तः उपासते, तेषां मयि आवेशित-चेतसाम् अहं मृत्यु-संसार-सागरात् समुद्धर्ता न-चिरात् भवामि॥ Whereas, O Arjuna, those (karma-yogīs) who seek Me – giving up all action unto Me, having Me as their ultimate, and meditating on Me with undivided discipline – for them whose mind is absorbed in Me, I become before long their liberator from the ocean that is saṃsāra (a life of unbecoming becoming) which is filled with death.
Whereas, those who, all action (ये तु सर्वाणि कर्माणि)
giving up to Me (मयि सन्न्यस्य), having Me as their ultimate (मत्-पराः),
(and) with undivided discipline (अन्-अन्येन एव योगेन)
meditating, who seek Me (मां ध्यायन्तः उपासते),
for them, I, as their liberator (तेषां अहं समुद्धर्ता)
from the ocean that is saṃsāra (a life of unbecoming becoming) (मृत्यु-संसार-सागरात्),
become before long (भवामि न-चिरात्), O son of Pṛthā (पार्थ = अर्जुन),
for those whose mind is absorbed in Me (मयि आवेशित-चेतसाम्).
1. पार्थ
(अर्जुन) O Son of पृथा
fr. पार्थ m. sg. voc.
2. ये तु
whereas those [कर्मयोगिन्-s] who
fr. यद् prn. m. pl. nom.; तु in.
5. सर्वाणि कर्माणि
all action
fr. सर्व prn. a. n. pl. acc. (SG.4.16.2:); कर्मन् n. pl. acc. (SG.3.22:)
6. मयि
unto Me
fr. अहम् prn. sg. loc.
4. सन्न्यस्य
giving up
fr. सन्न्यस्य in. pt. of सम् + नि + √अस् (SG.2.55:)
ये तु सर्वाणि कर्माणि मयि ईश्वरे संन्यस्य मत्-पराः अहं परः येषां ते मत्पराः सन्तः अनन्येन एव अविद्यमानम् अन्यत् आलम्बनं विश्वरूपं देवम् आत्मानं मुक्त्वा यस्य सः अनन्यः तेन अनन्येनैव, केन? योगेन समाधिना मां ध्यायन्तः चिन्तयन्तः उपासते॥ Tu, as for; ye, those who; sannyasya, having dedicated; sarvāni, all; karmāṇi, actions; mayi, to Me who am Bhagavān; and mat-parāḥ, having accepted Me as the supreme; upāsate, meditate; dhyāyantaḥ, by thinking; mām, of Me; an-anyena, with single-minded; yogena, concentration; eva, only–. That (Yoga) is single-minded which has no other object than the Cosmic Deity, the Self. By thinking exclusively with that single-minded
[•The Asṭ. and the Ā.Ā. read ‘kena, what?’ in place of ‘kevalena, exclusively’.–Tr.•]
(Yoga)–.तेषां किम्? – What comes to them?तेषां मदुपासनैकपराणाम् अहम् ईश्वरः समुद्धर्ता। कुतः इति आह – मृत्यु-संसार-सागरात् मृत्युयुक्तः संसारः मृत्युसंसारः, स एव सागर इव सागरः, दुस्तरत्वात्, तस्मात् मृत्युसंसारसागरात् अहं तेषां समुद्धर्ता भवामि न-चिरात्। किं तर्हि? क्षिप्रमेव हे पार्थ, मयि आवेशित-चेतसां मयि विश्वरूपे आवेशितं समाहितं चेतः येषां ते मय्यावेशितचेतसः तेषाम्॥ O son of Pṛthā, teṣām, for them who are solely devoted to meditating on Me; āveśita-cetasām mayi, who have their minds absorbed in, fixed on, merged in, Me who am the Cosmic Person; aham, I, Bhagavān; bhavāmi, become; na-cirāt, without delay; – what then? soon indeed – the samuddhartā, Deliverer–. Wherefrom? In answer the Bhagavān says, mṛtyu-saṃsāra-sāgarāt, from the sea of the world which is fraught with death. Saṃsāra (world) fraught with mṛtyu (death) is mṛtyu-saṃsāra. That itself is like a sea, being difficult to cross. I become their deliverer from that sea of transmigration which is fraught with death.
asmad, eva, manas, ā-√dhā, asmad, buddhi, ni-√viś; ni-√vas, asmad, eva, atas, ūrdhvam, na, saṃśaya. मयि एव मनः आधत्स्व। मयि बुद्धिं निवेशय। अतः ऊर्ध्वं मयि एव निवसिष्यसि, न संशयः॥ Place your mind (the vacillating mind) only in Me (gain a steadiness contemplating Me). Place your buddhi (intellect) in Me (gain clear knowledge of Me). Thereupon, you will abide in (attain) Me alone. (In this) there is no doubt.
Place your mind (the vacillating mind) only in Me (gain a steadiness contemplating Me) (मयि एव मनः आधत्स्व).
Place your buddhi (intellect/knowledge) in Me (gain clear knowledge of Me) (मयि बुद्धिं निवेशय).
You will abide in (attain) Me alone (मयि एव निवसिष्यसि)
thereupon (अतः ऊर्ध्वं). (In this) there is no doubt (न संशयः).
2. मयि एव
only in Me [i.e., gain a steadiness contemplating Me]
मयि एव विश्वरूपे ईश्वरे मनः सङ्कल्पविकल्पात्मकं आधत्स्व स्थापय। मयि एव अध्यवसायं कुर्वतीं बुद्धिम् आधत्स्व निवेशय। ततः ते किं स्यात् इति शृणु – निवसिष्यसि निवत्स्यसि निश्चयेन मदात्मना मयि निवासं करिष्यसि एव अतः शरीरपातात् ऊर्ध्वम्। न संशयः संशयः अत्र न कर्तव्यः॥ Ādhatsva, fix manaḥ, the mind–possessed of the power of thinking and doubting; mayi, on Me, on Bhagavān as the Cosmic Person; eva, alone. Mayi, in Me; eva, alone; niveśaya, rest; the buddhim, intellect, which engages in determining (things). Listen to what will happen to you thereby: Na saṃśayaḥ, there is no doubt – no doubt should be entertained with regard to this; that ataḥ ūrdhvam, hereafter, after the fall of the body; nivasiṣyasi, you will dwell; mayi, in Me, live in identity with Me; eva, alone.
[•For the sake of metre, eva and ataḥ (in the second line of the verse) are not joined together (to form evātaḥ).•]
atha, citta, samādhātum, na, √śak, asmad, sthiram; abhyāsa-yoga, tatas, asmad, √iṣ, āptum, dhanam-jaya. अथ मयि चित्तं स्थिरं समाधातुं न शक्नोषि, ततः अभ्यास-योगेन माम् आप्तुम् इच्छ, धनञ्-जय॥ If you are not able to place your mind steadily in Me, then seek to attain Me by a yoga consisting of continual practice (study and contemplation – repeatedly bringing the mind back to these two), O Arjuna.
If (अथ) to place your mind (चित्तं समाधातुम्)
you are not able (न शक्नोषि) (to be) steadily in Me (मयि स्थिरम्),
then by a continual practice (study and contemplation, bringing the mind back to these two) (अभ्यास-योगेन ततः)
seek to attain Me (माम् इच्छ आप्तुं), O winner of laurels (धनञ्-जय = अर्जुन).
अथ एवं यथा अवोचं तथा मयि चित्तं समाधातुं स्थापयितुं स्थिरम् अचलं न शक्नोषि चेत्, ततः पश्चात् अभ्यास-योगेन, चित्तस्य एकस्मिन् आलम्बने सर्वतः समाहृत्य पुनः पुनः स्थापनम् अभ्यासः, तत्पूर्वको योगः समाधानलक्षणः तेन अभ्यासयोगेन मां विश्वरूपम् इच्छ प्रार्थयस्व आप्तुं प्राप्तुं हे धनञ्जय॥ Atha, if, however; na śaknoṣi, you are unable; samādhātum, to establish, in this way as I have described; cittam, the mind; sthiram, steadily, unwaveringly; mayi, on Me; tataḥ, then; O Dhanañ-jaya, iccha, seek, pray; āptum, to attain; mām, Me, as the Cosmic person; abhyāsa-yogena, through the Yoga of Practice. Practice consists in repeatedly fixing the mind on a single object by withdrawing it from everything else. The Yoga following from this, and consisting in concentration of the mind, is abhyāsa-Yoga.
abhyāsa, api, a-samartha, √as, mad-karma-parama, √bhū; mad-artham, api, karman, kurvat, siddhi, ava-√āp. [अथ] अभ्यासे अपि अ-समर्थः असि, मत्-कर्म-परमः भव। कर्माणि मद्-अर्थं कुर्वन् अपि सिद्धिम् अवाप्स्यसि॥ (If) you are incapable in even this continual practice, (then as a karma-yogī) be one for whom action dedicated to (attaining) Me is paramount. Even doing actions (at their outset) for the sake of (attaining) Me, you will attain success (in terms, initially, of maturity and peace of mind).
(If) you are incapable in even this continual practice (अभ्यासे अपि अ-समर्थः असि),
(then as a karma-yogī) be one for whom action dedicated to (attaining) Me is paramount (मत्-कर्म-परमः भव).
Even actions (at their outset) for the sake of (attaining) Me (मद्-अर्थं अपि कर्माणि)
undertaking (कुर्वन्), you will attain success (in terms, initially, of maturity and peace of mind) (सिद्धिम् अवाप्स्यसि).
fr. कुर्वत् pr. pt. of √कृ pt. m. sg. nom. (SG.5.22.1: & SG.2.67:); अपि in.
13. सिद्धिम्
success [in terms, initially, of maturity and peace of mind]
fr. सिद्धि f. sg. acc.
12. अवाप्स्यसि
you will attain
fr. अव + √आप् P. fut. 2nd sg.
अभ्यासे अपि असमर्थः असि अशक्तः असि, तर्हि मत्-कर्म-परमः भव मद्-अर्थं कर्म मत्कर्म तत्परमः मत्कर्मपरमः, मत्कर्मप्रधानः इत्यर्थः। अभ्यासेन विना मदर्थम् अपि कर्माणि केवलं कुर्वन् सिद्धिं सत्त्वशुद्धियोगज्ञानप्राप्तिद्वारेण अवाप्स्यसि॥ If a-samarthaḥ asi, you are unable; api, even; abhyāse, to practise; then, bhava, be; mat-karma-paramaḥ, intent on works for Me – works (karma) meant for Me (mat) are mat-karma – that is, you be such that works meant for Me become most important to you. In the absence of Practice, api, even; kurvan, by undertaking; karmāṇi, works alone; mad-artham, for Me; avāpsyasi, you will attain; siddhim, perfection [•Identity with Brahman.•] – by gradually acquiring purification of mind, concentration and Knowledge.
atha, etad, api, a-śakta, √as, kartum, mad-yoga, āśriya; sarva-karma-phala-tyāga, tatas, √kṛ, yata-ātmavat. अथ मद्-योगम् आश्रितः एतद् अपि कर्तुम् अ-शक्तः असि, ततः यत-आत्मवान् [सन्] सर्व-कर्म-फल-त्यागं कुरु॥ If, being committed to My yoga, you are not able to do even this, then – being one whose mind is disciplined – please give up (the false notion of being the author of) the results of all actions (see 2.47 and 18.11).
If (अथ) even this you are not able (एतद् अपि अ-शक्तः असि),
to do (कर्तुं) being committed to My yoga (मद्-योगम् आश्रितः),
giving up (the false notion of being the author of) the results of all actions (सर्व-कर्म-फल-त्यागम्)
then please act (ततः कुरु), being one whose mind is disciplined (यत-आत्मवान्).
अथ पुनः एतद् अपि यत् उक्तं मत्कर्मपरमत्वम्, तत् कर्तुम् अशक्तः असि, मद्-योगम् आश्रितः मयि क्रियमाणानि कर्माणि संन्यस्य यत् करणं तेषाम् अनुष्ठानं सः मद्योगः, तम् आश्रितः सन्, सर्व-कर्म-फल-त्यागं सर्वेषां कर्मणां फलसंन्यासं सर्वकर्मफलत्यागं ततः अनन्तरं कुरु यतात्मवान् संयतचित्तः सन् इत्यर्थः॥ Atha, if, again; a-śaktaḥ asi, you are unable; kartum, to do; etat api, even this – what was stated as being ‘intent on doing works for Me’; in that case, mad-yogam āśritaḥ, having resorted to the Yoga for Me – the performance of those works that are being done by dedicating them to Me is mad-yogam; by resorting to that Yoga for Me; tataḥ, thereafter; sarva-karma-phala-tyāgam kuru, renounce, give up, the results of all works; by becoming yata-ātmavān, controlled in mind.
[•In the earlier verse it was enjoined that all works, be they Veda or secular, are to be considered as belonging to Bhagavān and should be done for Him – not for oneself–, as a soldier would do for his king. In the present verse it is stated that the attitude should be, ‘May this work of mine please Bhagavān.’ This very attitude involves dedication of results to Bhagavān. See Ś. According to M.S., mat-karma in the earlier verse means bhāgavata-dharma, that is hearing, singing, etc. about Bhagavān. In the present verse, sarva-karma means all works in general.–Tr.•]
इदानीं सर्वकर्मफलत्यागं स्तौति – Now the Bhagavān praises the renunciation of the results of all works:
śreyas, hi, jñāna, abhyāsa, jñāna, dhyāna, vi-√śiṣ; dhyāna, karma-phala-tyāga, tyāga, śānti, an-antaram. अभ्यासात् ज्ञानं (=पाण्डित्यं) श्रेयः हि, ज्ञानात् ध्यानं विशिष्यते, ध्यानात् कर्म-फल-त्यागः [विशिष्यते]। त्यागात् शान्तिः अन्-अन्तरम् [स्यात्]॥ Than abhyāsa (continued practice), understanding (with practice) is better indeed. Than understanding, contemplation (with understanding) is better. Than contemplation, giving up (the false notion of being the author of the) results of action (karma-phala-tyāga) (is initially better). Out of this renunciation, peace (of mind) immediately follows.
Than abhyāsa (continued practice), understanding (with practice) is better indeed (श्रेयः हि ज्ञानम् अभ्यासात्).
Than understanding, contemplation (with understanding) is better (ज्ञानात् ध्यानं विशिष्यते).
Than contemplation, giving up (the false notion of being the author of the) results of action (is initially better) (ध्यानात् कर्म-फल-त्यागः).
Out of this renunciation, peace (of mind) immediately follows (त्यागात् शान्तिः अन्-अन्तरम्).
श्रेयः हि प्रशस्यतरं ज्ञानम्। कस्मात्? विवेक-पूर्वकात् अभ्यासात्।। Jñānam, knowledge;
[•Firm conviction about the Self arrived at through Veda texts and reasoning.•]
is hi, surely; śreyaḥ, superior; – to what? – abhyāsāt, to practice
[•Practice – repeated effort to ascertain the true meaning of Veda texts, in order to acquire knowledge.•]
which is not preceded by discrimination.
तस्मादपि ज्ञानात् ज्ञान-पूर्वकं ध्यानं विशिष्यते। Dhyānam, meditation, undertaken along with knowledge; viśiṣyate, surpasses even jñānāt, that knowledge.
ज्ञानवतो ध्यानात् अपि कर्म-फल-त्यागः, ‘विशिष्यते’ इति अनुषज्यते। एवं कर्मफल-त्यागात् पूर्वविशेषणवतः शान्तिः उपशमः सहेतुकस्य संसारस्य अनन्तरम् एव स्यात्, न तु कालान्तरम् अपेक्षते। Karma-phala-tyāgaḥ, renunciation of the results of works; excels even dhyānāt, meditation associated with knowledge. (‘Excels’ has to be supplied.) Tyāgāt, from this renunciation of the results of actions, in the way described before;
[•By dedicating all actions to Bhagavān with the idea, ‘May Bhagavān be pleased.’•]
śāntiḥ, Peace, the cessation of transmigratory existence together with its cause; follows an-antaram, immediately; not that it awaits another occasion.
अज्ञस्य कर्मणि प्रवृत्तस्य पूर्वोपदिष्टोपायानुष्ठानाशक्तौ सर्वकर्मणां फलत्यागः श्रेयःसाधनम् उपदिष्टम्, न प्रथममेव। Should the unenlightened person engaged in works be unable to practise the disciplines enjoined earlier, then, for him has been enjoined renunciation of the results of all works as a means to Liberation. But this has not been done at the very beginning.
अतश्च ‘श्रेयो हि ज्ञानमभ्यासात्’ इत्युत्तरोत्तरविशिष्टत्वोपदेशेन सर्वकर्मफलत्यागः स्तूयते, सम्पन्नसाधनानुष्ठानाशक्तौ अनुष्ठेयत्वेन श्रुतत्वात्। And for this reason renunciation of the results of all works has been praised in, ‘Knowledge is surely superior to practice,’ etc. by teaching about the successive excellence. For it has been taught as being fit to be adopted by one in case he is unable to practise the disciplines already presented [•Presented from verse 3 onwards.•].
केन साधर्म्येण स्तुतित्वम्? Objection: From what similarity does the eulogy follow?
‘यदा सर्वे प्रमुच्यन्ते’ (KathU.2.3.14) इति सर्वकामप्रहाणात् अमृतत्वम् उक्तम्, तत् प्रसिद्धम्। Reply: In the verse, ‘When all desires clinging to one’s heart fall off’ (KathU.2.3.14), it has been stated that Immortality results from the rejection of all desires. That is well known.
कामाश्च सर्वे श्रौतस्मार्तकर्मणां फलानि। तत्त्यागे च विदुषः ध्याननिष्ठस्य अनन्तरैव शान्तिः इति सर्वकामत्यागसामान्यम् अज्ञकर्मफलत्यागस्य अस्ति इति तत्सामान्यात् सर्वकर्मफलत्यागस्तुतिः इयं प्ररोचनार्था। And ‘all desires’ means the ‘result of all rites and duties enjoined in the Vedas and Smṛtis’. From the renunciation of these, Peace surely comes immediately to the enlightened man who is steadfast in Knowledge. There is a similarity between renunciation of all desires and renunciation of the results of actions by an unenlightened person. Hence, on account of that similarity this eulogy of renunciation of the results of all actions is meant for rousing interest.
यथा अगस्त्येन ब्राह्मणेन समुद्रः पीतः इति इदानीन्तनाः अपि ब्राह्मणाः ब्राह्मणत्वसामान्यात् स्तूयन्ते, एवं कर्मफलत्यागात् कर्मयोगस्य श्रेयःसाधनत्वमभिहितम्॥ As for instance, by saying that the sea was drunk up by the Brāhmaṇa Agastya, the Brāhmaṇas of the present day are also praised owing to the similarity of Brāhmaṇa-hood. In this way it has been said that Karma-Yoga becomes a means for Liberation, since it involves renunciation of the rewards of works.
अत्र च आत्मेश्वरभेदमाश्रित्य विश्वरूपे ईश्वरे चेतःसमाधानलक्षणः योगः उक्तः, ईश्वरार्थं कर्मानुष्ठानादि च। Here, again, the Yoga consisting in the concentration of mind on Bhagavān as the Cosmic Person, as also the performance of actions etc. for Bhagavān, have been spoken of by assuming a difference between Bhagavān and Self.
‘अथैतदप्यशक्तोऽसि’ (BhG.12.11) इति अज्ञानकार्यसूचनात् न अभेददर्शिनः अक्षरोपासकस्य कर्मयोगः उपपद्यते इति दर्शयति, तथा कर्मयोगिनः अक्षरोपासनानुपपत्तिम्। In, ‘If you are unable to do even this’ (BhG.12.11) since it has been hinted that it (Karma-Yoga) is an effect of ignorance, therefore the Bhagavān is pointing out that Karma-Yoga is not suitable for the meditator on the Immutable, who is aware of identity (of the Self with Bhagavān).
‘ते प्राप्नुवन्ति मामेव’ (BhG.12.4) इति अक्षरोपासकानां कैवल्यप्राप्तौ स्वातन्त्र्यम् उक्त्वा, इतरेषां पारतन्त्र्यात् ईश्वराधीनतां दर्शितवान् ‘तेषामहं समुद्धर्ता’ (BhG.12.7) इति। The Bhagavān is similarly pointing out the impossibility of a Karma-yogin’s meditation on the Immutable. In (the verse), ‘they ... attain Me alone’ (BhG.12.4), having declared that those who meditate on the Immutable are independent so far as the attainment of Liberation is concerned, the Bhagavān has shown in, ‘...I become the Deliverer’ (BhG.12.7), that others have no independence; they are dependent on Bhagavān.
यदि हि ईश्वरस्य आत्मभूताः ते मताः अभेददर्शित्वात्, अक्षरस्वरूपाः एव ते इति समुद्धरणकर्मवचनं तान् प्रति अपेशलं स्यात्। For, if they (the former) be considered to have become identified with Bhagavān, they would be the same as the Immutable on account of (their) having realized non-difference. Consequently, speaking of them as objects of the act of deliverance will become inappropriate!
यस्माच्च अर्जुनस्य अत्यन्तमेव हितैषी भगवान् तस्य सम्यग्दर्शनानन्वितं कर्मयोगं भेददृष्टिमन्तमेव उपदिशति। And, since the Bhagavān is surely the greatest well-wisher of Arjuna, He imparts instructions only about Karma-Yoga, which involves perception of duality and is not associated with full Illumination.
न च आत्मानम् ईश्वरं प्रमाणतः बुद्ध्वा कस्यचित् गुणभावं जिगमिषति कश्चित्, विरोधात्। तस्मात् अक्षरोपासकानां सम्यग्दर्शननिष्ठानां संन्यासिनां त्यक्तसर्वैषणानाम् ‘अद्वेष्टा सर्वभूतानाम्’ इत्यादिधर्मपूगं साक्षात् अमृतत्वकारणं वक्ष्यामीति प्रवर्तते – Also, no one who has realized his Self as Bhagavān through valid means of knowledge would like subordination to another, since it involves a contradiction. Therefore, with the idea, ‘I shall speak of the group of virtues (as stated in), “He who is not hateful towards any creature,” etc. which are the direct means to Immortality, to those monks who meditate on the Immutable, who are steadfast in full enlightenment and have given up all desires,’ the Bhagavān proceeds:
a-dveṣṭṛ, sarva-bhūta, maitra, karuṇa, eva, ca; nis-manas, nis-aham-kāra, sama-duḥkha-sukha, kṣamin. santuṣṭa, sa-tatam, yogin, yata-ātman, dṛḍha-niścaya; asmad, arpita-manas-buddhi, yad, mad-bhakta, tad, asmad, priya. सर्व-भूतानाम् अ-द्वेष्टा, मैत्रः, करुणः एव च, निर्-ममः, निर्-अहङ्कारः, सम-दुःख-सुखः, क्षमी, सन्तुष्टः स-ततं योगी, यत-आत्मा, दृढ-निश्चयः, मयि अर्पित-मनो-बुद्धिः, यः [ईदृक्] मद्-भक्तः, सः मे प्रियः॥ (The jñānī, wise person) who is not displeased toward any being, is friendly and compassionate, free from the judgment “this is mine,” free from the judgment (that) “I (am only this body-mind),” the same in pleasure or pain (not elated nor saddened), accommodative (patient and understanding), always contented and contemplative, disciplined, of firm resolve,with mind and intellect resolved in Me, who is (in this way) devoted to Me – that one is dear to Me (as dear as Myself, because that one is Myself and that one knows this fact).
(The wise person) who is not displeased toward any being (अ-द्वेष्टा सर्व-भूतानाम्),
is friendly and compassionate (मैत्रः करुणः एव च),
free from the judgment “this is mine” (निर्-ममः), free from the judgment (that) “I (am only this body-mind)” (निर्-अहङ्कारः),
the same in pleasure or pain (not elated nor saddened) (सम-दुःख-सुखः), accommodative (patient and understanding) (क्षमी),
always contented and contemplative (सन्तुष्टः स-ततं योगी),
disciplined (यत-आत्मा), of firm resolve (दृढ-निश्चयः),
with mind and intellect resolved in Me (मयि अर्पित-मनो-बुद्धिः),
who is (in this way) devoted to Me (यः मद्-भक्तः), that one is dear to Me (as Myself, because that one is Myself and knows this) (सः मे प्रियः).
fr. अहम् prn. sg. gen. (SG.7.12.2.b:); प्रिय a. m. sg. nom.
अद्वेष्टा सर्व-भूतानां न द्वेष्टा, आत्मनः दुःखहेतुमपि न किञ्चित् द्वेष्टि, सर्वाणि भूतानि आत्मत्वेन हि पश्यति। मैत्रः मित्रभावः मैत्री मित्रतया वर्तते इति मैत्रः। करुणः एव च, करुणा कृपा दुःखितेषु दया, तद्वान् करुणः, सर्वभूताभयप्रदः, संन्यासी इत्यर्थः। निर्ममः ममप्रत्ययवर्जितः। निरहङ्कारः निर्गताहंप्रत्ययः। सम-दुःख-सुखः समे दुःखसुखे द्वेषरागयोः अप्रवर्तके यस्य सः समदुःखसुखः। क्षमी क्षमावान्, आक्रुष्टः अभिहतो वा अविक्रियः एव आस्ते॥ A-dveṣṭā, he who is not hateful; sarva-bhūtānām, towards any creature: He does not feel repulsion for anything, even for what may be the cause of sorrow to himself, for he sees all beings as his own Self. Maitraḥ, he who is friendly – behaving like a friend; karuṇaḥ eva ca, and compassionate: karuṇā is kindness, compassion towards sorrow-stricken creatures; one possessing that is karuṇaḥ, that is a monk, who grants safety to all creatures. Nir-mamaḥ, he who has no idea of ‘mine’; nir-ahaṅkāraḥ, who has no idea of egoism; sama-duḥkha-sukhaḥ, who is the same under sorrow and happiness, he in whom sorrow and happiness do not arouse any repulsion or attraction; kṣamī, who is forgiving, who remains unperturbed even when abused or assaulted;सन्तुष्टः स-ततं नित्यं देहस्थितिकारणस्य लाभे अलाभे च उत्पन्नालंप्रत्ययः। तथा गुणवल्लाभे विपर्यये च सन्तुष्टः। सततं योगी समाहितचित्तः। यतात्मा संयतस्वभावः। दृढ-निश्चयः दृढः स्थिरः निश्चयः अध्यवसायः यस्य आत्मतत्त्वविषये स दृढनिश्चयः। मयि अर्पित-मनो-बुद्धिः सङ्कल्पविकल्पात्मकं मनः, अध्यवसायलक्षणा बुद्धिः, ते मय्येव अर्पिते स्थापिते यस्य संन्यासिनः सः मय्यर्पितमनोबुद्धिः। यः ईदृशः मद्-भक्तः सः मे प्रियः। ‘प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः’ (BhG.7.17) इति सप्तमे अध्याये सूचितम्, तत् इह प्रपञ्च्यते॥ Santuṣṭaḥ sa-tatam, he who is ever content: who has the sense of contentment irrespective of getting or not getting what is needed for the maintenance of the body; who is similarly ever-satisfied whether he gets or not a good thing. Yogī, who is a yogī, a man of concentrated mind; yata-ātmā, who has self-control, whose body and organs are under control; dṛḍha-niścayaḥ, who has firm conviction – with regard to the reality of the Self; arpita-mano-buddhiḥ, who has dedicated his mind and intellect; mayi, to Me – (that is) a monk whose mind (having the characteristics of reflection) and intellect (possessed of the faculty of taking decisions) are dedicated to, fixed on, Me alone; saḥ yaḥ, he who is; such a mad-bhaktaḥ, devotee of Mine; is priyaḥ, dear; me, to Me. It was hinted in the Seventh Chapter, ‘For I am very much dear to the man of Knowledge, and he too is dear to Me’ (BhG.7.17). That is being elaborated here.
yad, na, ud-√vij, loka, loka, na, ud-√vij, ca, yad; harṣa-a-marṣa-bhaya-udvega, mukha, yad, tad, ca, asmad, priya. यस्मात् लोकः न उद्विजते, यः च लोकात् न उद्विजते, यः च हर्ष-अ-मर्ष-भय-उद्वेगैः मुक्तः, सः मे प्रियः॥ Of whom the world (living beings and the environment) is not afraid (or need not protect itself against) and who is not afraid of the world, and the one who is freed from elation, intolerance, fear, and anxiety – that one is dear to Me.
Of whom the world (living beings and the environment) is not afraid (or need not protect itself against)(यस्मात् न उद्विजते लोकः),
and who is not afraid of the world (लोकात् न उद्विजते च यः),
from elation, intolerance, fear, and anxiety (हर्ष-अ-मर्ष-भय-उद्वेगैः)
the one who is freed (मुक्तः यः), that one is dear to Me (सः च मे प्रियः).
fr. अहम् prn. sg. gen. (SG.7.12.2.b:); प्रिय a. m. sg. nom.
यस्मात् संन्यासिनः न उद्विजते न उद्वेगं गच्छति न सन्तप्यते न सङ्क्षुभ्यति लोकः, तथा लोकात् न उद्विजते च यः, हर्षामर्ष-भयोद्वेगैः हर्षश्च अमर्षश्च भयं च उद्वेगश्च तैः हर्षामर्षभयोद्वेगैः मुक्तः, हर्षः प्रियलाभे अन्तःकरणस्य उत्कर्षः रोमाञ्चनाश्रुपातादिलिङ्गः, अमर्षः असहिष्णुता, भयं त्रासः, उद्वेगः उद्विग्नता, तैः मुक्तः यः स च मे प्रियः॥ Saḥ ca, he too; yasmāt, owing to whom, owing to which monk; lokaḥ, the world; na udvijate, is not disturbed, not afflicted, not agitated; so also, yaḥ na udvijate, he who is not disturbed; lokāt, by the world; muktaḥ, who is free; harṣa-amarṣa-bhaya-udvegaiḥ, from joy, impatience, fear and anxiety; – harṣa is elation of the mind on acquiring a thing dear to oneself, and is manifested as horripilation, shedding of tears, etc.; a-marṣa is non-forbearance; bhaya is fright; udvega is distress; he who is free from them–, is priyaḥ, dear;me, to Me.
an-apekṣa, śuci, dakṣa, udāsīna, gata-vyatha; sarva-ārambha-parityāgin, yad, mad-bhakta, tad, asmad, priya. अन्-अपेक्षः, शुचिः, दक्षः, उदासीनः, गत-व्यथः, सर्व-आरम्भ-परित्यागी, यः [ईदृक्] मद्-भक्तः, सः मे प्रियः॥ Without dependence (on anything for happiness), clean (externally and mentally), adept (wise in all situations), neutral (the same, sama, towards all), not shaken with fear, completely renounced all (doership in) activities – who is (in this way) devoted to Me, that one is dear to Me.
Without dependence (on anything for happiness) (अन्-अपेक्षः), clean (externally and mentally) (शुचिः), adept (wise in all situations) (दक्षः),
neutral (the same, sama, towards all) (उदासीनः), not shaken with fear (गत-व्यथः),
completely renounced all (doership in) activities (सर्व-आरम्भ-परित्यागी),
who is (in this way) devoted to Me (यः मद्-भक्तः), that one is dear to Me (सः मे प्रियः).
1. अन्-अपेक्षः
without dependence [on anything for happiness]
fr. अनपेक्ष a. m. sg. nom.
2. शुचिः
clean [externally and mentally]
fr. शुचि a. m. sg. nom.
3. दक्षः
adept [i.e., wise in all situations]
fr. दक्ष a. m. sg. nom.
4. उदासीनः
neutral
fr. उदासीन pr. mid. pt. of उद् + √आस् a. m. sg. nom. (SG.6.5: irreg.)
5. गत-व्यथः
not shaken with fear
fr. गत-व्यथ a. m. sg. nom.
7. सर्व-आरम्भ-
all [doership in] activities
6. -परित्यागी
completely renounced
fr. सर्व-आरम्भ-परित्यागिन् a. m. sg. nom. (SG.3.15:)
fr. अहम् prn. sg. gen. (SG.7.12.2.b:); प्रिय a. m. sg. nom.
देहेन्द्रियविषयसम्बन्धादिषु अपेक्षाविषयेषु अनपेक्षः निःस्पृहः। शुचिः बाह्येन आभ्यन्तरेण च शौचेन सम्पन्नः। दक्षः प्रत्युत्पन्नेषु कार्येषु सद्यः यथावत् प्रतिपत्तुं समर्थः। उदासीनः न कस्यचित् मित्रादेः पक्षं भजते यः, सः उदासीनः यतिः। गत-व्यथः गतभयः। सर्वारम्भ-परित्यागी आरभ्यन्त इति आरम्भाः इहामुत्रफलभोगार्थानि कामहेतूनि कर्माणि सर्वारम्भाः, तान् परित्यक्तुं शीलम् अस्येति सर्वारम्भपरित्यागी यः मद्-भक्तः सः मे प्रियः॥ An-apekṣaḥ, he who has no desires with regard to covetable things like body, organs, objects, (their inter–) relationship, etc.; śuciḥ, who is pure, endowed with external and internal purity; dakṣaḥ, who is dextrous, who is able to promptly understand in the right way the duties that present themselves; udāsīnaḥ, who is impartial, the monk who does not side with anybody – friends and others; gata-vyathaḥ, who is free from fear; sarva-ārambha-parityāgī, who has renounced every undertaking – works undertaken are ārambhāḥ; sarva-ārambhāh means works undertaken out of desire for results to be enjoyed here or hereafter; he who is apt to give them up (parityāga) is sarva-ārambha-parityāgī; he who is such a mad-bhaktaḥ, devotee of Mine; he is priyaḥ, dear; me, to Me.
yad, na, √hṛṣ, na, √dviṣ, na, √śuc, na, √kāṅkṣ; śubha-a-śubha-parityāgin, bhaktimat, yad, tad, asmad, priya. यः न हृष्यति, न द्वेष्टि, न शोचति, न काङ्क्षति, शुभ-अ-शुभ-परित्यागी, यः [ईदृक्] भक्तिमान्, सः मे प्रियः॥ Does not become elated, does not become displeased, does not grieve, does not require/anticipate, who (naturally and) completely renounces (the status of being the doer and experiencer in) pleasant and unpleasant activity – who (thus) has devotion, that one is dear to Me.
Who does not become elated (यः न हृष्यति), does not become displeased (न द्वेष्टि),
does not grieve (न शोचति), does not require/anticipate (न काङ्क्षति),
who (naturally and) completely renounces (being the doer and experiencer in) pleasant and unpleasant activity (शुभ-अ-शुभ-परित्यागी),
who (thus) has devotion (भक्तिमान् यः), that one is dear to Me (सः मे प्रियः).
fr. अहम् prn. sg. gen. (SG.7.12.2.b:); प्रिय a. m. sg. nom.
यः न हृष्यति इष्टप्राप्तौ, न द्वेष्टि अनिष्टप्राप्तौ, न शोचति प्रियवियोगे, न च अप्राप्तं काङ्क्षति, शुभाशुभे कर्मणी परित्यक्तुं शीलम् अस्य इति शुभाशुभ-परित्यागी भक्तिमान् यः सः मे प्रियः॥ Yaḥ, he who; na hṛṣyati, does not rejoice on getting a coveted object; na dveṣṭi, does not fret on getting an undesirable object; na śocati, does not lament on the loss of a dear one; and na kāṅkṣati, does not hanker after an object not acquired; śubha-aśubha-parityāgī, who gives up good and bad, who is apt to give up good and bad actions; bhaktimān, who is full of devotion – he is dear to Me.
sama, śatru, ca, mitra, ca, tathā, māna-apamāna; śīta-uṣṇa-sukha-duḥkha, sama, saṅga-vivarjita. tulya-nindā-stuti, maunin, santuṣṭa, yad, ka-cid; a-niketa, sthira-mati, bhaktimat, asmad, priya, nara. [यः] शत्रौ च मित्रे च तथा मान-अपमानयोः समः, शीत-उष्ण-सुख-दुःखेषु समः, सङ्ग-विवर्जितः, तुल्य-निन्दा-स्तुतिः, मौनी, येन केन-चिद् सन्तुष्टः, अ-निकेतः, स्थिर-मतिः, [ईदृक्] भक्तिमान्, [सः] नरः मे प्रियः॥ The same toward (another who takes himself or herself as) an enemy or a friend and toward respect or disrespect, the same toward (the opposites) cold/hot and pleasure/pain, free from attachment, for whom censure and praise are alike (addressing only this body or mind, but not one’s self), disciplined in speech, satisfied with whatever (happens), homeless (a sannyāsī or one who has no ownership toward a house he or she may own), and whose knowledge is firm – who (in this way) has devotion, that person is dear to Me.
The same toward (another who takes himself or herself as) an enemy or a friend (समः शत्रौ च मित्रे च)
and toward respect or disrespect (तथा मान-अपमानयोः),
toward (the opposites) cold/hot and pleasure/pain (शीत-उष्ण-सुख-दुःखेषु)
the same (समः), free from attachment (सङ्ग-विवर्जितः),
for whom censure and praise are alike (addressing only this body or mind, but not one’s self) (तुल्य-निन्दा-स्तुतिः), disciplined in speech (मौनी),
satisfied with whatever (happens) (सन्तुष्टः येन केन-चिद्),
homeless (a sannyāsī or one who has no ownership toward a house he or she may own) (अ-निकेतः), and whose knowledge is firm (स्थिर-मतिः),
who (in this way) has devotion (भक्तिमान्), that person is dear to Me (मे प्रियः नरः).
1. [यः]
[the one who] [is]
3. शत्रौ च
towards [another who takes himself or herself as] an enemy
fr. अहम् prn. sg. gen. (SG.7.12.2.b:); प्रिय a. m. sg. nom.
समः शत्रौ च मित्रे च, तथा मानापमानयोः पूजापरिभवयोः, शीतोष्ण-सुख-दुःखेषु समः, सर्वत्र च सङ्ग-विवर्जितः॥ Samaḥ, who is the same; śatrau ca mitre, towards friend and foe; ca tathā, and so also; māna-apamānayoḥ, in honour and dishonour, in adoration and humiliation; who is the same (sama) śīta-uṣṇa-sukha-duḥkheṣu, under cold, heat, happiness and sorrow; and saṅga-vivarjitaḥ, free from attachment to everything;किञ्च – Moreoverतुल्य-निन्दा-स्तुतिः निन्दा च स्तुतिश्च निन्दास्तुती ते तुल्ये यस्य सः तुल्यनिन्दास्तुतिः। मौनी मौनवान् संयतवाक्। सन्तुष्टः येन केनचित् शरीरस्थितिहेतुमात्रेण, तथा च उक्तम् – ‘येन केनचिदाच्छन्नो येन केनचिदाशितः। यत्र क्वचन शायी स्यात्तं देवा ब्राह्मणं विदुः’ (मो. ध. २४५-१२) इति। किञ्च, अनिकेतः निकेतः आश्रयः निवासः नियतः न विद्यते यस्य सः अनिकेतः, ‘नागारे’ (?) इत्यादिस्मृत्यन्तरात्। स्थिर-मतिः स्थिरा परमार्थविषया यस्य मतिः सः स्थिरमतिः। भक्तिमान् मे प्रियः नरः॥ Naraḥ, the person; tulya-nindā-stutiḥ, to whom denunciation and praise are the same; maunī, who is silent, restrained in speech; santuṣṭaḥ, content; yena kenacit, with anything – for the mere maintenance of the body, as has been said in, ‘The gods know him to be a Brāhmaṇa who is clad by anything whosoever, who is fed by anyone whosoever, who lies wheresoever’ (Mbh. Śā. 245.12); further, a-niketaḥ, he who is homeless, who has no fixed place of residence – ‘without a home’,
[•The whole verse is: न कुड्यां नोदके सङ्गो न चैले न त्रिपुष्करे। नागारे नाऽऽसने नान्ने यस्य वै मोक्षवित्तु सः॥ ‘He, however is certainly the knower of Liberation who has attachment neither for a hut, nor for water, nor cloth, nor the three places of pilgrimage, nor a home, nor a seat, nor food.’•]
as said in another Smṛti; sthira-matiḥ, steady-minded, whose thought is steady with regard to the Reality which is the supreme Goal; and bhaktimān, who is full of devotion – (he) is dear to Me.
[•There is a repeated mention of Bhakti in this Chapter because it is a means to the Knowledge which leads to the supreme Goal. (Trust that this is the ultimate Truth from the very Lord of the Universe, insures complete trust in the words of this Smṛti and all the Upaniṣads regarding what is truly real and what is other than real in one’s life.)•]
‘अद्वेष्टा सर्वभूतानाम्’ (BhG.12.13), इत्यादिना अक्षरोपासकानां निवृत्तसर्वैषणानां सन्यासिनां परमार्थज्ञाननिष्ठानां धर्मजातं प्रक्रान्तम् उपसंह्रियते – The group of qualities of the monks who meditate on the Immutable, who have renounced all desires, who are steadfast in the knowledge of the supreme Goal – which (qualities) are under discussion beginning from ‘He who is not hateful towards any creature’ (BhG.12.13), is being concluded:
yad, tu, dharmya-a-mṛta, idam, yathā-uktam, pari-upa-√ās; śrad-dadhāna, mad-parama, bhakta, tad, atīva, asmad, priya. ये तु यथा-उक्तम् इदं धर्म्य-अ-मृतं पर्युपासते, श्रद्-दधानाः, मत्-परमाः, [ईदृशः] भक्ताः ते मे अतीव प्रियाः॥ Those indeed who follow this, as was told, that is in keeping with dharma and (is an expression of and therefore leading to) complete freedom, who are endowed with trust (in My teaching), for whom I am paramount – such devotees as those are very dear to Me.
Those who indeed (ये तु) this that is in keeping with dharma and (an expression of and leading to) complete freedom (धर्म्य-अ-मृतं इदम्)
as was told (यथा-उक्तं) (those who) follow (this) (पर्युपासते),
endowed with trust (in My teaching) (श्रद्-दधानाः), for whom I am paramount (मत्-परमाः),
such devotees as those (भक्ताः ते) are very dear to Me (अतीव मे प्रियाः).
1. ये तु
those indeed who
fr. यद् prn. m. pl. nom.; तु in.
4. यथा-उक्तम्
as was told
fr. यथा-उक्तम् in.
3. इदं
this
fr. इदम् prn. n. sg. acc.
5. धर्म्य-
that is in keeping with धर्म
6. -अ-मृतं
and [is an expression of and therefore leading to] complete freedom
ये तु संन्यासिनः धर्म्यामृतं धर्मादनपेतं धर्म्यं च तत् अमृतं च तत्, अमृतत्वहेतुत्वात्, इदं यथोक्तम् ‘अद्वेष्टा सर्वभूतानाम्’ (BhG.12.13) इत्यादिना पर्युपासते अनुतिष्ठन्ति श्रद्दधानाः सन्तः मत्-परमाः यथोक्तः अहं अक्षरात्मा परमः निरतिशया गतिः येषां ते मत्परमाः, मद्-भक्ताः च उत्तमां परमार्थज्ञानलक्षणां भक्तिमाश्रिताः, ते अतीव मे प्रियाः। Tu, but;
[•Tu (but) is used to distinguish those who have attained the highest Goal from the (other) aspirants (BhG.12.1-2).–Tr.•]
ye bhaktāḥ, those devotees of Mine, the monks who have resorted to the highest devotion consisting in the knowledge of the supreme Reality; mat-paramāḥ, who accept Me as the supreme Goal, to whom I, as mentioned above, who am identical with the Immutable, am the highest (paramāḥ), unsurpassable Goal; and śrad-dadhānāh, with faith; paryupāsate, seek for, practise; idam, this; dharmya-amṛtam, ambrosia that is indistinguishable from the virtues – that which is indistinguishable from dharma (virtue) is dharmya, and this is called a-mṛta (ambrosia) since it leads to Immortality –;
[•M.S.’s reading is dharma-amṛtam – nectar in the form of virtue. Virtue is called nectar because it leads to Immortality, or because it is sweet like nectar. Dharmyam means that which is ‘achievable by dint of the virtue’ of aspiration for Liberation; and since the virtues – beginning from ‘unhatefulness’ – are the unfailing means of achieving Immortality, they are therefore a-mṛta. –Ś.•]
as stated above in, ‘He who is not hateful towards any creature,’ etc.; te, they; are atīva, very; priyāḥ, dear; me, to Me.
‘प्रियो हि ज्ञानिनोऽत्यर्थम्’ (BhG.7.17) इति यत् सूचितं तत् व्याख्याय इह उपसंहृतम् ‘भक्तास्तेऽतीव मे प्रियाः’ इति। यस्मात् धर्म्यामृतमिदं यथोक्तमनुतिष्ठन् भगवतः विष्णोः परमेश्वरस्य अतीव प्रियः भवति, तस्मात् इदं धर्म्यामृतं मुमुक्षुणा यत्नतः अनुष्ठेयं विष्णोः प्रियं परं धाम जिगमिषुणा इति वाक्यार्थः॥ After having explained what was hinted in, ‘For I am very much dear to the man of Knowledge ...’ (BhG.7.17), that has been concluded here in, ‘Those devotees are very dear to Me.’ Since by seeking for this ambrosia, which is indistinguishable from the virtues as stated above, one becomes very dear to Me, who am the Bhagavān Viṣṇu, the supreme Bhagavān, therefore this nectar which is indistinguishable from the virtues has to be diligently sought for by one who is a seeker of Liberation, who wants to attain the coveted Abode of Viṣṇu. This is the purport of the sentence.
[•Thus, after the consummation of meditation on the qualified Brahman, (then) one who aspires after the unqualified (unlimited) Brahman, who has the qualifications mentioned in, ‘He who is not hateful towards any creature,’ etc., who is pre-eminently fit for this purpose, and who practises śravaṇa (listening intently to the teaching) etc. has the possibility of realizing the Truth from which his Liberation logically follows. Hence, the conclusion is that the meaning of the word tat (in the sentence tat tvam asi) has to be sought for, since this has the power to arouse the comprehension of the meaning of that sentence, which is the means to Liberation.•]
om, tad, sat. iti, śrīmat-bhagavat-gītā, upaniṣad, brahma-vidyā, yoga-śāstra, śrī-kṛṣṇa-arjuna-saṃvāda, bhakti-yoga, nāma, dvā-daśa, adhyāya. Om (brahman, the witness of all) is that (only) reality. Thus ends the twelfth chapter, called “The Topic of Devotion,” of the (eighteen chapters of) Songs of the Glorious Lord, which is (looked upon as) sacred teaching (Upaniṣad) and (whose teaching is) in (the form of) a dialogue between Śrī Kṛṣṇa and Arjuna, (the subject matter being) knowledge of brahman and yoga.
सप्तमे अध्याये सूचिते द्वे प्रकृती ईश्वरस्य – त्रिगुणात्मिका अष्टधा भिन्ना अपरा, संसारहेतुत्वात्, परा च अन्या जीवभूता क्षेत्रज्ञलक्षणा ईश्वरात्मिका – याभ्यां प्रकृतिभ्यामीश्वरः जगदुत्पत्तिस्थितिलयहेतुत्वं प्रतिपद्यते। Two aspects of Bhagavān were briefly mentioned in the Seventh Chapter – that consisting of the three qualities, which is divided eightfold and is lower since it leads to transmigration, and the other, the higher, which has become the individual Ātman described as the knower of the body, and which is essentially divine–, through which two aspects Bhagavān becomes the Cause of creation, continuance and dissolution of the Universe.
तत्र क्षेत्रक्षेत्रज्ञलक्षणप्रकृतिद्वयनिरूपणद्वारेण तद्वतः ईश्वरस्य तत्त्वनिर्धारणार्थं क्षेत्राध्यायः आरभ्यते। अतीतानन्तराध्याये च ‘अद्वेष्टा सर्वभूतानाम्’ (BhG.12.13) इत्यादिना यावत् अध्यायपरिसमाप्तिः तावत् तत्त्वज्ञानिनां संन्यासिनां निष्ठा यथा ते वर्तन्ते इत्येतत् उक्तम्। That being so, the chapter dealing with the ‘field’
[•In the first six and the following six chapters the meaning of the words ‘thou’ and ‘That’, respectively, have been spoken of. The last six chapters are concerned with determining the meaning of the sentence (‘Thou art That’) as a whole.•]
is being commenced with a view to determining the true nature of Bhagavān who is possessed of these two aspects, through the exposition of the two aspects characterized as the ‘field’ and the ‘knower of the field’. And in the just preceding chapter, the steadfastness of the monks, the knowers of Reality, that is, how they practise (the virtues), has been stated in the verses beginning from ‘He who is not hateful towards any creature’ (BhG.12.13) to the end of the chapter.
केन पुनः ते तत्त्वज्ञानेन युक्ताः यथोक्तधर्माचरणात् भगवतः प्रिया भवन्तीति एवमर्थश्च अयमध्यायः आरभ्यते। Being possessed of what knowledge of Reality, again, do they, through the practice of the virtues described above, become dear to the Bhagavān? The present chapter is begun with a view to showing this also.
प्रकृतिश्च त्रिगुणात्मिका सर्वकार्यकरणविषयाकारेण परिणता पुरुषस्य भोगापवर्गार्थकर्तव्यतया देहेन्द्रियाद्याकारेण संहन्यते। सोऽयं सङ्घातः इदं शरीरम्। तदेतत् भगवान् उवाच – And Nature, consisting to the three qualities and transformed into all the bodies, organs and objects, becomes aggregated in the form of bodies and organs for subserving the ends, viz. enjoyment and Liberation, of the individual Ātman. That aggregate is this body. That is what is meant:
arjuna, √vac: prakṛti, puruṣa, ca, eva, kṣetra, kṣetra-jña, eva, ca; etad, veditum, √iṣ, jñāna, jñeya, ca, keśava. śrī-bhagavat, √vac: idam, śarīra, kaunteya, kṣetra, iti, abhi-√dhā; etad, yad, √vid, tad, pra-√ah, kṣetra-jña, iti, tad-vid. अर्जुनः उवाच। प्रकृतिं पुरुषम् एव च, क्षेत्रं क्षेत्र-ज्ञम् एव च, ज्ञानं ज्ञेयं च, एतद् वेदितुम् इच्छामि, केशव॥ श्री-भगवान् उवाच। कौन्तेय, इदं शरीरं क्षेत्रम् इति अभिधीयते। यः एतद् वेत्ति, तं तद्-विदः क्षेत्र-ज्ञः इति प्राहुः॥ Arjuna said: What I wish to know, O Kṛṣṇa, is this: prakṛti and puruṣa (nature and the one who fills nature), kṣetra and kṣetra-jña (the field and the knower of the field), and jñāna and jñeya (knowledge and what is to be known). The Lord said: O Arjuna, this body (where one reaps the fruits – good and bad, puṇya and pāpa – initially presented as this human body and later expanded to the entire body of the universe, to prakṛti) is called the field (kṣetra). Those who know both of these (the kṣetra and kṣetra-jña) call the one who knows this (kṣetra) as the kṣetra-jña (the knower of the field).
अर्जुनः उवाच। Prakṛti and puruṣa (nature and the one who fills nature) (प्रकृतिं पुरुषं च एव),
kṣetra and kṣetra-jña (the field and the knower of the field) (क्षेत्रं क्षेत्र-ज्ञम् एव च),
this is what I wish to know (एतद् वेदितुम् इच्छामि),
and also jñāna and jñeya (knowledge and what is to be known) (ज्ञानं ज्ञेयं च), O destroyer of the demon Keśin (केशव = कृष्ण).
श्री-भगवान् उवाच। This (your) body (upto the body of the universe, to prakṛti) (इदं शरीरं), O son of Kuntī (कौन्तेय = अर्जुन)
is called the field (kṣetra) (क्षेत्रम् इति अभिधीयते).
The one who knows this (kṣetra) (एतद् यः वेत्ति) that one they call (तं प्राहुः)
the kṣetra-jña (the knower of the field) (क्षेत्र-ज्ञः), say those who know both of these (the kṣetra and kṣetra-jña) (इति तद्-विदः).
1. अर्जुनः उवाच
अर्जुन said
fr. अर्जुन m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
इदम् इति सर्वनाम्ना उक्तं विशिनष्टि शरीरम् इति। हे कौन्तेय, क्षतत्राणात्, क्षयात्, क्षरणात्, क्षेत्रवद्वा अस्मिन् कर्मफलनिष्पत्तेः क्षेत्रम् इति – इतिशब्दः एवंशब्दपदार्थकः – क्षेत्रम् इत्येवम् अभिधीयते कथ्यते। एतत् शरीरं क्षेत्रं यः वेत्ति विजानाति, आपादतलमस्तकं ज्ञानेन विषयीकरोति, स्वाभाविकेन औपदेशिकेन वा वेदनेन विषयीकरोति विभागशः, तं वेदितारं प्राहुः कथयन्ति क्षेत्रज्ञः इति – इतिशब्दः एवंशब्दपदार्थकः एव पूर्ववत् – क्षेत्रज्ञः इत्येवम् आहुः। के? तद्विदः तौ क्षेत्रक्षेत्रज्ञौ ये विदन्ति ते तद्विदः॥ The Bhagavān specifies the body (śarīram) as the object referred to by the pronoun idam (this). O son of Kuntī, (this body) abhidhīyate, is referred to; kṣetram iti, as the field – because it is protected (-tra) against injury (kṣata), or because it perishes (kṣi), wastes away (kṣar), or because the results of actions get fulfilled in the body as in a field (kṣetra). The word iti is used in the sense of ‘as’. They – who? – tad-vidaḥ, who are versed in this, who know the ‘field’ and the ‘knower of the field’; āhuḥ, call; tam, him, the knower; yaḥ, who; vetti etat, is conscious of, knows, it, the body, the field – makes it, from head to foot, an object of his knowledge; makes it an object of perception as a separate entity, through knowledge which is spontaneous or is acquired through instruction; kṣetra-jña iti, as the knower of the field. As before, the word iti is used in the sense of ‘as’. They call him as the knower of the field.
एवं क्षेत्रक्षेत्रज्ञौ उक्तौ। किम् एतावन्मात्रेण ज्ञानेन ज्ञातव्यौ इति? न इति उच्यते – Is it that the field and the knower of the field thus mentioned are to be understood through this much knowledge only? The answer is, no:
sarva-jña, ca, api, asmad, √vid, sarva-kṣetra, bhārata; kṣetra-kṣetra-jña, jñāna, yad, tad, jñāna, mata, asmad. सर्व-क्षेत्रेषु अपि च मां क्षेत्र-ज्ञं विद्धि, भारत। यद् क्षेत्र-क्षेत्रज्ञयोः ज्ञानं, तद् ज्ञानं मम मतम्॥ In all the kṣetras (bodies), know Me (who is not subject to saṃsāra) to be the (only) kṣetra-jña (knower) (know Me, the Lord, as the only I, the only knower), O Arjuna. Knowledge which is of this kṣetra and kṣetra-jña – that (alone) is considered by Me to be knowledge (jñāna) (as it alone is final and it alone releases one from saṃsāra).
Know Me to be the (only) kṣetra-jña (knower) (क्षेत्र-ज्ञं च अपि मां विद्धि)
in all the kṣetras (bodies) (सर्व-क्षेत्रेषु), O (brilliant) son of India (भारत = अर्जुन).
Knowledge which is of this kṣetra and kṣetra-jña (क्षेत्र-क्षेत्रज्ञयोः ज्ञानं यद्),
that (alone) is considered by Me to be (the freeing) knowledge (jñāna) (तद् ज्ञानं मतं मम).
क्षेत्रज्ञं यथोक्तलक्षणं च अपि मां परमेश्वरम् असंसारिणं विद्धि जानीहि। सर्व-क्षेत्रेषु यः क्षेत्रज्ञः ब्रह्मादिस्तम्बपर्यन्तानेकक्षेत्रोपाधिप्रविभक्तः, तं निरस्तसर्वोपाधिभेदं सदसदादिशब्दप्रत्ययागोचरं विद्धि इति अभिप्रायः। हे भारत, यस्मात् क्षेत्रक्षेत्रज्ञेश्वरयाथात्म्यव्यतिरेकेण न ज्ञानगोचरम् अन्यत् अवशिष्टम् अस्ति, तस्मात् क्षेत्र-क्षेत्रज्ञयोः ज्ञेयभूतयोः यत् ज्ञानं क्षेत्रक्षेत्रज्ञौ येन ज्ञानेन विषयीक्रियेते, तत् ज्ञानं सम्यग्ज्ञानम् इति मतम् अभिप्रायः मम ईश्वरस्य विष्णोः। Ca api, and; viddhi, understand; mām, Me, the supreme Bhagavān who is transcendental; to be the kṣetra-jñam, ‘Knower of the field’ with the characteristics noted above; sarva-kṣetreṣu, in all the fields. The idea is this: Know the ‘Knower of the field’ – who has become diversified by limiting adjuncts in the form of numerous ‘fields’ ranging from Brahmā to a clump of grass – as free from differentiations resulting from all the limiting adjuncts, and as beyond the range of such words and ideas as existence, non-existence, etc. O scion of the Bharata dynasty, since there remains nothing to be known apart from the true nature of the field, the knower of the field and Bhagavān, therefore, tat, that; is jñānam, Knowledge, right knowledge; yat, which; is the jñānam, knowledge; kṣetra-kṣetrajñayoḥ, of the field and the knower of the field – which are the two knowables–, and by which Knowledge the field and the knower of the field are made objects of knowledge. This is mama, My, Bhagavān Viṣṇu’s; matam, opinion.
ननु सर्वक्षेत्रेषु एक एव ईश्वरः, न अन्यः तद्व्यतिरिक्तः भोक्ता विद्यते चेत्, ततः ईस्वरस्य संसारित्वं प्राप्तम्, ईश्वरव्यतिरेकेण वा संसारिणः अन्यस्य अभावात् संसाराभावप्रसङ्गः। तच्च उभयमनिष्टम्, बन्धमोक्षतद्धेतुशास्त्रानर्थक्यप्रसङ्गात्, प्रत्यक्षादिप्रमाणविरोधाच्च। प्रत्यक्षेण तावत् सुखदुःखतद्धेतुलक्षणः संसारः उपलभ्यते, जगद्वैचित्र्योपलब्धेश्च धर्माधर्मनिमित्तः संसारः अनुमीयते। सर्वमेतत् अनुपपन्नमात्मेश्वरैकत्वे। Objection: Well, if it be that in all the fields there exists Bhagavān alone, and none else other than Him, as the enjoyer, then Bhagavān will become a mundane being (saṃsārī); or, due to the absence of any mundane creature other than Bhagavān, there will arise the contingency of the negation of mundane existence (saṃsāra). And both these are undesirable, since the scriptures dealing with bondage, Liberation and their causes will become useless, and also because they contradict such valid means of knowledge as direct perception. In the first place, mundane existence which is characterized by happiness, sorrow and their causes is apprehended through direct perception. Besides, from the perception of variety in the world it can be inferred that mundane existence results from virtue and vice. All this becomes illogical if Bhagavān and the individual Ātman be one.
न, ज्ञानाज्ञानयोः अन्यत्वेनोपपत्तेः – ‘दूरमेते विपरीते विषूची अविद्या या च विद्येति ज्ञाता’ (KathU.1.2.4)। तथा तयोः विद्याविद्याविषययोः फलभेदोऽपि विरुद्धः निर्दिष्टः – ‘श्रेयश्च प्रेयश्च’ (KathU.1.2.2) इति, विद्याविषयः श्रेयः, प्रेयस्तु अविद्याकार्यम् इति। तथा च व्यासः – ‘द्वाविमावथ पन्थानौ’ (मो. ध. २४१-६) इत्यादि, ‘इमौ द्वावेव पन्थानौ’ इत्यादि च। इह च द्वे निष्ठे उक्ते। अविद्या च सह कार्येण हातव्या इति श्रुतिस्मृतिन्यायेभ्यः अवगम्यते। Reply: No, because this becomes justifiable owing to the difference between Knowledge and ignorance. ‘These two, viz. that which is known as Knowledge and that which is known as ignorance are widely contradictory, and they follow divergent courses’ (Ka. 1.2.4.); and similarly, the different results, viz. Liberation and enjoyment, belonging (respectively) to those Knowledge and ignorance, have also been pointed out to be contrary by saying that Liberation is the goal of Knowledge, and enjoyment is the result of ignorance (see KathU.1.2.2). Vyāsa, also has said so: ‘Now, there are these two paths’ (Mbh Śā. 241.6) etc. and, ‘There are only these two paths,’ etc. Here (in the Gītā) also, two kinds of steadfastness have been stated. And it is understood from the Vedas, the Smṛtis and reason that ignorance together with its effects has to be destroyed by Knowledge.
श्रुतयः तावत् – ‘इह चेदवेदीदथ सत्यमस्ति न चेदिहावेदीन्महती विनष्टिः’ (KenU.2.5) ‘तमेवं विद्वानमृत इह भवति। नान्यः पन्था विद्यतेऽयनाय’ (तै. आ. ३-१३) ‘विद्वान्न बिभेति कुतश्चन’ (TaitU.2.9.1)। As for the Veda texts, they are: ‘If one has realized here, then there is truth; if he has not realized here, then there is great destruction’ (KenU.2.5); ‘Knowing Him in this way, one becomes Immortal here’ (Nr. Pū. 6); ‘There is no other path to go by’ (SvetU.3.8); ‘The enlightened man is not afraid of anything’ (TaitU.2.9.1).
अविदुषस्तु – ‘अथ तस्य भयं भवति’ (TaitU.2.7.1), ‘अविद्यायामन्तरे वर्तमानाः’ (KathU.1.2.5), ‘ब्रह्म वेद ब्रह्मैव भवति’ ‘अन्योऽसावन्योऽहमस्मीति न स वेद यथा पशुरेवं स देवानाम्’ (BrhUEng.1.4.10) आत्मवित् यः ‘स इदं सर्वं भवति’ (BrhUEng.1.4.10), ‘यदा चर्मवत्’ (SvetU.6.20) इत्याद्याः सहस्रशः। On the other hand, (the texts) with regard to the unenlightened person are: ‘Then, he is smitten with fear’ (TaitU.2.7.1); ‘Living in the midst of ignorance’ (KathU.1.2.5); ‘One who knows Brahman becomes Brahman indeed. In his line is not born anyone who does not know Brahman’ (MunU.3.2.9); ‘(While he who worships another Bhagavān thinking,) “He is one, and I am another,” does not know. He is like an animal to the gods’ (BrhUEng.1.4.10). He who is a knower of the Self, ‘He becomes all this (Universe)’ (Br. 1.4.10); ‘When men will fold up space like (folding) leather, (then) there will be cessation of sorrow, without knowing the Deity’ (SvetU.6.20). There are thousands of texts like these.
स्मृतयश्च – ‘अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः’ (BhG.5.15) ‘इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः’ (BhG.5.19) ‘समं पश्यन् हि सर्वत्र’ (BhG.13.28) इत्याद्याः। न्यायतश्च – ‘सर्पान्कुशाग्राणि तथोदपानं ज्ञात्वा मनुष्याः परिवर्जयन्ति। अज्ञानतस्तत्र पतन्ति केचिज्ज्ञाने फलं पश्य यथाविशिष्टम्’ (मो. ध. २०१-१७)। तथा च – देहादिषु आत्मबुद्धिः अविद्वान् रागद्वेषादिप्रयुक्तः धर्माधर्मानुष्ठानकृत् जायते म्रियते च इति अवगम्यते, देहादिव्यतिरिक्तात्मदर्शिनः रागद्वेषादिप्रहाणापेक्षधर्माधर्मप्रवृत्त्युपशमात् मुच्यन्ते इति न केनचित् प्रत्याख्यातुं शक्यं न्यायतः। And the Smṛti texts (from the Gītā) are: ‘Knowledge remains covered by ignorance. Thereby the creatures become deluded’ (BhG.5.15); ‘Here itself is rebirth conquered by them whose minds are established on sameness’ (BhG.5.19); ‘Since by seeing equally the Bhagavān who is present alike everywhere (he does not injure the Self by the Self, therefore he attains the supreme Goal)’ (BhG.13.28), etc. And as for reason, there is the text, ‘Men avoid snakes, tips of kuśa-grass as also wells when they are aware of them. Some fall into them owing to ignorance. Thus, see the special result arising from knowledge’ (Mbh. Śā. 201.17). Similarly, it is known that an unenlightened person, who identifies himself with the body etc. and who practises righteousness and unrighteousness under the impulsion of attachment and aversion, takes birth and dies. It cannot be reasonably denied by anyone that, those who see the Self as different from the body etc. become liberated as a result of the cessation of righteous and unrighteous conduct, which depends on the destruction of attachment and aversion.
तत्र एवं सति, क्षेत्रज्ञस्य ईश्वरस्यैव सतः अविद्याकृतोपाधिभेदतः संसारित्वमिव भवति, यथा देहाद्यात्मत्वमात्मनः। सर्वजन्तूनां हि प्रसिद्धः देहादिषु अनात्मसु आत्मभावः निश्चितः अविद्याकृतः, यथा स्थाणौ पुरुषनिश्चयः, न च एतावता पुरुषधर्मः स्थाणोः भवति, स्थाणुधर्मो वा पुरुषस्य, तथा न चैतन्यधर्मो देहस्य, देहधर्मो वा चेतनस्य सुखदुःखमोहात्मकत्वादिः आत्मनः न युक्तः, अविद्याकृतत्वाविशेषात्, जरामृत्युवत्। This being so, the Knower of the field, who in reality is Bhagavān Himself, appears to have become a mundane Ātman owing to the various adjuncts which are products of ignorance; as for instance the individual Ātman becomes identified with the body etc. For it is a well-known fact in the case of all creatures that their self-identity with the body etc. which are not-Self is definitely caused by ignorance. Just as, when a stump of a tree is firmly regarded as a man, the qualities of a man do not thereby come to exist in the stump, nor do the qualities of the stump come to the person, similarly the property of consciousness does not come to the body, nor those of the body to consciousness. It is not proper that the Self should be identified with happiness, sorrow, delusion, etc., since they, like decrepitude and death, are equally the products of ignorance.
न, अतुल्यत्वात्, इति चेत् – स्थाणुपुरुषौ ज्ञेयावेव सन्तौ ज्ञात्रा अन्योन्यस्मिन् अध्यस्तौ अविद्यया, देहात्मनोस्तु ज्ञेयज्ञात्रोरेव इतरेतराध्यासः, इति न समः दृष्टान्तः। अतः देहधर्मः ज्ञेयोऽपि ज्ञातुरात्मनः भवतीति चेत्, Objection: May it not be said that this is not so, because of dissimilarity? The stump and the man, which are verily objects of perception, are superimposed on each other through ignorance by their perceiver. On the other hand, in the case of the body and the Self, the mutual superimposition occurs verily between a knower and an object of perception. Thus, the illustration is not equally applicable. Therefore, may it not be that the properties of the body, though objects of knowledge, belong to the Self which is the knower?
न, अचैतन्यादिप्रसङ्गात्। यदि हि ज्ञेयस्य देहादेः क्षेत्रस्य धर्माः सुखदुःखमोहेच्छादयः ज्ञातुः भवन्ति, तर्हि, ‘ज्ञेयस्य क्षेत्रस्य धर्माः केचित् आत्मनः भवन्ति अविद्याध्यारोपिताः, जरामरणादयस्तु न भवन्ति’ इति विशेषहेतुः वक्तव्यः। Reply: No, since there arises the contingency of (the Self) becoming devoid of consciousness! If qualities such as happiness, sorrow, delusion, desire, etc. of the body etc., which are the field and are objects of knowledge, indeed belong to the knower, then it will be necessary to explain the particular reason why some of the qualities of the object of knowledge – the field – superimposed through ignorance belong to the Self, while decrepitude, death, etc. do not.
‘न भवन्ति’ इति अस्ति अनुमानम् – अविद्याध्यारोपितत्वात् जरामरणादिवत् इति, हेयत्वात्, उपादेयत्वाच्च इत्यादि। (On the contrary) it is possible to infer that they (happiness etc.) do not pertain to the Self, since, like decrepitude etc., they are superimposed on the Self through ignorance, and because they are either avoidable or acceptable.
तत्र एवं सति, कर्तृत्वभोक्तृत्वलक्षणः संसारः ज्ञेयस्थः ज्ञातरि अविद्यया अध्यारोपितः इति, न तेन ज्ञातुः किञ्चित् दुष्यति, यथा बालैः अध्यारोपितेन आकाशस्य तलमलिनत्वादिना। This being so, the mundane state, consisting of agentship and enjoyership pertaining to the objects of knowledge, is superimposed on the knower through ignorance. Hence, nothing of the knower is affected thereby – in the same way as nothing of the sky is affected by the superimposition of surface, dirt, etc. (on it) by fools. Such being the case, not the least touch of the mundane state is to be apprehended with regard to the almighty Bhagavān, the Knower of the field, even though He exists in all the fields. For it is nowhere seen in the world that anybody is benefited or harmed by a quality attributed to him through ignorance.
एवं च सति, सर्वक्षेत्रेष्वपि सतः भगवतः क्षेत्रज्ञस्य ईश्वरस्य संसारित्वगन्धमात्रमपि नाशङ्क्यम्। न हि क्वचिदपि लोके अविद्याध्यस्तेन धर्मेण कस्यचित् उपकारः अपकारो वा दृष्टः। This being so, the mundane state, consisting of agentship and enjoyership pertaining to the objects of knowledge, is superimposed on the knower through ignorance. Hence, nothing of the knower is affected thereby – in the same way as nothing of the sky is affected by the superimposition of surface, dirt, etc. (on it) by fools. Such being the case, not the least touch of the mundane state is to be apprehended with regard to the almighty Bhagavān, the Knower of the field, even though He exists in all the fields. For it is nowhere seen in the world that anybody is benefited or harmed by a quality attributed to him through ignorance.
यत्तु उक्तम् – न समः दृष्टान्तः इति, तत् असत्। कथम्? अविद्याध्यासमात्रं हि दृष्टान्तदार्ष्टान्तिकयोः साधर्म्यं विवक्षितम्। तत् न व्यभिचरति। यत्तु ज्ञातरि व्यभिचरति इति मन्यसे, तस्यापि अनैकान्तिकत्वं दर्शितं जरादिभिः। As for the statement that the illustration is not equally applicable – that is wrong. Objection: How? Reply: Because what is intended as common between the illustration and the thing illustrated is merely the superimposition through ignorance. There is no disagreement as to that. However, as for your contention that the illustration fails with regard to the Knower, that too has been shown to be inapt by citing the example of decrepitude etc.
[•If it be held that objects of experience may be superimposed on one another, but they cannot be superimposed on the experiencer, the answer is that this cannot be a universal proposition. For decrepitude and death, which are matters of experience, are superimposed on the Self, the experiencer.•]
अविद्यावत्त्वात् क्षेत्रज्ञस्य संसारित्वम् इति चेत्, Objection: May it not be that the Knower of the field becomes a mundane being owing to his having ignorance?
न, अविद्यायाः तामसत्वात्। तामसो हि प्रत्ययः, आवरणात्मकत्वात् अविद्या विपरीतग्राहकः, संशयोपस्थापको वा, अग्रहणात्मको वा, विवेकप्रकाशभावे तदभावात्, तामसे च आवरणात्मके तिमिरादिदोषे सति अग्रहणादेः अविद्यात्रयस्य उपलब्धेः। Reply: No, because ignorance is of the nature of tamas. Since ignorance has the nature of covering, it is indeed a notion born of tamas; it makes one perceive contrarily, or it arouses doubt, or it leads to non-perception. For it disappears with the dawn of discrimination. And the three kind of ignorance, viz. non-perception etc. [•Etc.: false perception and doubt.•], are experienced when there are such defects as blindness etc. which are forms of tamas and have the nature of veiling.
[•It is known through the process of agreement and difference that false perception etc. arise from some defects, and they are not the qualities of the Self.•]
अत्र आह – एवं तर्हि ज्ञातृधर्मः अविद्या। Objection: Here it is asserted that if this be the case, then ignorance is a quality of the knower?
न, करणे चक्षुषि तैमिरिकत्वादिदोषोपलब्धेः। यत्तु मन्यसे – ज्ञातृधर्मः अविद्या, तदेव च अविद्याधर्मवत्त्वं क्षेत्रज्ञस्य संसारित्वम्, तत्र यदुक्तम् ‘ईश्वर एव क्षेत्रज्ञः, न संसारी’ इत्येतत् अयुक्तमिति – तत् न, यथा करणे चक्षुषि विपरीतग्राहकादिदोषस्य दर्शनात्। न विपरीतादिग्रहणं तन्निमित्तं वा तैमिरिकत्वादिदोषः ग्रहीतुः, चक्षुषः संस्कारेण तिमिरे अपनीते ग्रहीतुः अदर्शनात् न ग्रहीतुर्धर्मः यथा, तथा सर्वत्रैव अग्रहणविपरीतसंशयप्रत्ययास्तन्निमित्ताः करणस्यैव कस्यचित् भवितुमर्हन्ति, न ज्ञातुः क्षेत्रज्ञस्य। Reply: No, for the defects such as blindness are seen to belong to the eye which is an organ. As for your notion that ‘ignorance is a quality of the experiencer, and the very fact of being possessed of the quality of ignorance is what constitutes the mundane state of the Knower of the field; the assertion which was made (by the Vedāntin) in that connection, “that the Knower of the field is Bhagavān Himself and not a mundane being,” is improper,’ – this is not so. As for example: Since such defects as false perception etc. are seen to belong to the organ eye, therefore false perception etc. or their causes, viz. defects like blindness etc., do not belong to the perceiver. Just as blindness of the eyes does not pertain to the perceiver since on being cured through treatment it is not seen in the perceiver, similarly notions like non-perception, false perception, doubt, and their causes should, in all cases, pertain to some organ; not to the perceiver, the Knower of the field.
संवेद्यत्वाच्च तेषां प्रदीपप्रकाशवत् न ज्ञातृधर्मत्वम् – संवेद्यत्वादेव स्वात्मव्यतिरिक्तसंवेद्यत्वम्, सर्वकरणवियोगे च कैवल्ये सर्ववादिभिः अविद्यादिदोषवत्त्वानभ्युपगमात्। आत्मनः यदि क्षेत्रज्ञस्य अग्न्युष्णवत् स्वः धर्मः, ततः न कदाचिदपि तेन वियोगः स्यात्। अविक्रियस्य च व्योमवत् सर्वगतस्य अमूर्तस्य आत्मनः केनचित् संयोगवियोगानुपपत्तेः, सिद्धं क्षेत्रज्ञस्य नित्यमेव ईश्वरत्वम्, ‘अनादित्वान्निर्गुणत्वात्’ (BhG.13.31) इत्यादीश्वरवचनाच्च। And since they are objects of perception, they are not qualities of the Knower in the same way that light is of a lamp
[•Again, the better translation of words like ‘pradīpa’ should be ‘flame’ – so here it would be ‘light of a flame’ – cf. BhG.6.19, etc. We can have a turned-off or broken electric lamp today just like we could have an unlit or broken oil lamp in the past. It is the flame, the perceived form of the energy of the lighting apparatus, that alone is being illustrated, not a ‘lamp’.•]
Just because they are objects of perception, they are cognized as different from one’s own Self. Besides, it is denied by all schools of thought that in Liberation, when all the organs depart, there is any association with such defects as ignorance etc. If they (the defects) be the qualities of the Self Itself, the Knower of the field, as heat is of fire, then there can never be a dissociation from them. Again, since there can be no association with or dissociation from anything for the immutable, formless Self which is all-pervading like space, therefore it is established that the Knower of the field is ever identical with Bhagavān. This follows also from the utterance of the Bhagavān, ‘Being without beginning and without qualities’ (BhG.13.31), etc.
ननु एवं सति संसारसंसारित्वाभावे शास्त्रानर्थक्यादिदोषः स्यादिति चेत्, Objection: Well, if this be so, then, owing to the non-existence of the world and the mundane creatures, there will arise the defect of the uselessness of the scriptures, etc.
न, सर्वैरभ्युपगतत्वात्। सर्वैर्हि आत्मवादिभिः अभ्युपगतः दोषः न एकेन परिहर्तव्यः भवति। कथम् अभ्युपगतः इति? मुक्तात्मनां हि संसारसंसारित्वव्यवहाराभावः सर्वैरेव आत्मवादिभिः इष्यते। न च तेषां शास्त्रानर्थक्यादिदोषप्राप्तिः अभ्युपगता। तथा नः क्षेत्रज्ञानाम् ईश्वरैकत्वे सति, शास्त्रानर्थक्यं भवतु, अविद्याविषये च अर्थवत्त्वम् – यथा द्वैतिनां सर्वेषां बन्धावस्थायामेव शास्त्राद्यर्थवत्त्वम्, न मुक्तावस्थायाम्, एवम्। Reply: No, since this (defect) is admitted by all. A defect that is admitted by all who believe in the Self is not to be explained by one alone! Objection: How has this been admitted by all? Reply: People of all schools of thought who believe in the Self admit that there is no worldly behaviour or the behaviour of a worldling in the liberated ones. Yet, in their case (that is in those various schools), it is not admitted that there is any possibility of such a defect as the scriptures becoming useless, etc. Similarly, in our case let the scriptures be useless when the knowers of the field become identified with Bhagavān; and purposeful within the sphere of ignorance. This is just as in the case of all the dualists, where it is admitted that the scriptures etc. become useful in the state of bondage, not in the state of Liberation.
ननु आत्मनः बन्धमुक्तावस्थे परमार्थत एव वस्तुभूते द्वैतिनां सर्वेषाम्। अतः हेयोपादेयतत्साधनसद्भावे शास्त्राद्यर्थवत्त्वं स्यात्। अद्वैतिनां पुनः, द्वैतस्य अपरमार्थत्वात्, अविद्याकृतत्वात् बन्धावस्थायाश्च आत्मनः अपरमार्थत्वे निर्विषयत्वात्, शास्त्राद्यानर्थक्यम् इति चेत्, Objection: Well, for us all dualists, bondage and Liberation of the Self are real in the truest sense. So, when things to be renounced or accepted as also the means thereto are real, the scriptures etc. become meaningful. On the other hand, may it not be that for the non-dualists, since duality does not exist in truest sense, it being the creation of ignorance, therefore the state of bondage of the Self is not ultimately real, and hence the scriptures etc. become purposeless as they remain shorn of a subject-matter?
न, आत्मनः अवस्थाभेदानुपपत्तेः। यदि तावत् आत्मनः बन्धमुक्तावस्थे, युगपत् स्याताम्, क्रमेण वा। युगपत् तावत् विरोधात् न सम्भवतः स्थितिगती इव एकस्मिन्। क्रमभावित्वे च, निर्निमित्तत्वे अनिर्मोक्षप्रसङ्गः। अन्यनिमित्तत्वे च स्वतः अभावात् अपरमार्थत्वप्रसङ्गः। तथा च सति अभ्युपगमहानिः। Reply: No, since it is not logical that the Self should have different states. If this were possible at all, then the states of bondage and freedom of the Self should be simultaneous, or successive. As to that, they cannot occur simultaneously, since they are contradictory – like rest and motion in the same object. Should they occur successively and without being caused, then there will arise the contingency of there being no Liberation; if they occur through some cause, then, since they do not exist inherently, there arises the contingency of their being ultimately unreal. In this case also the assumption becomes falsified.
किञ्च, बन्धमुक्तावस्थयोः पौर्वापर्यनिरूपणायां बन्धावस्था पूर्वं प्रकल्प्या, अनादिमती अन्तवती च, तच्च प्रमाणविरुद्धम्। तथा मोक्षावस्था आदिमती अनन्ता च प्रमाणविरुद्धैव अभ्युपगम्यते। न च अवस्थावतः अवस्थान्तरं गच्छतः नित्यत्वम् उपपादयितुं शक्यम्। अथ अनित्यत्वदोषपरिहाराय बन्धमुक्तावस्थाभेदो न कल्प्यते, अतः द्वैतिनामपि शास्त्रानर्थक्यादिदोषः अपरिहार्य एव, इति समानत्वात् न अद्वैतवादिना परिहर्तव्यः दोषः। Moreover, when ascertaining the precedence and succession of the states of bondage and Liberation, the state of bondage will have to be considered as being the earlier and having no beginning, but an end. And that is contrary to valid means of knowledge. Similarly it will have to be admitted that the state of Liberation has a beginning, but no end – which is certainly opposed to valid means of knowledge. And it is not possible to establish eternality for something that has states and undergoes a change from one state to another. On the other hand, if for avoiding the defect of non-eternality the different states of bondage and Liberation be not assumed, then, even for the dualists such defects as the purposelessness of the scriptures become certainly unavoidable. Thus, the situation being similar (for both), it is not for the Advaitin (alone) to refute the objection.
न च शास्त्रानर्थक्यम्, यथाप्रसिद्धाविद्वत्पुरुषविषयत्वात् शास्त्रस्य। अविदुषां हि फलहेत्वोः अनात्मनोः आत्मदर्शनम्, न विदुषाम्, विदुषां हि फलहेतुभ्याम् आत्मनः अन्यत्वदर्शने सति, तयोः अहमिति आत्मदर्शनानुपपत्तेः। न हि अत्यन्तमूढः उन्मत्तादिरपि जलाग्न्योः छायाप्रकाशयोर्वा ऐकात्म्यं पश्यति, किमुत विवेकी। Nor do the scriptures become purposeless, because the scriptures are applicable to the commonly known unenlightened person. It is indeed in the case of the ignorant person – not in the case of the enlightened one – that there occurs the perception of identity of the Self with the effect (that is enjoyership) and the cause (that is agentship) which are not-Self. For, in the case of the enlightened persons, it is impossible that, after the dawn of the realization of non-identity of the Self with effect and cause, they can have Self-identification with these as ‘I’. Surely, not even a downright fool, or a lunatic and such others, see water and fire or shade and light as identical; what to speak of a discriminating person!
तस्मात् न विधिप्रतिषेधशास्त्रं तावत् फलहेतुभ्याम् आत्मनः अन्यत्वदर्शिनः भवति। न हि ‘देवदत्त, त्वम् इदं कुरु’ इति कस्मिंश्चित् कर्मणि नियुक्ते, विष्णुमित्रः ‘अहं नियुक्तः’ इति तत्रस्थः नियोगं शृण्वन्नपि प्रतिपद्यते। वियोगविषयविवेकाग्रहणात् तु उपपद्यते प्रतिपत्तिः, तथा फलहेत्वोरपि। Therefore, such being the case, the scriptures dealing with injunction and prohibition do not concern a person who sees the distinction of the Self from effect and cause. For, when Deva-datta is ordered to do some work with the words, ‘You do this,’ Viṣṇu-mitra who happens to be there does not, even on hearing the command, conclude, ‘I have been ordered.’ But this conclusion is reasonable when the person for whom the order is meant is not understood. So also with regard to cause and effect.
ननु प्राकृतसम्बन्धापेक्षया युक्तैव प्रतिपत्तिः शास्त्रार्थविषया – फलहेतुभ्याम् अन्यात्मविषयदर्शनेऽपि सति – इष्टफलहेतौ प्रवर्तितः अस्मि, अनिष्टफलहेतोश्च निवर्तितः अस्मीति, यथा पितृपुत्रादीनाम् इतरेतरात्मान्यत्वदर्शने सत्यपि अन्योन्यनियोगप्रतिषेधार्थप्रतिपत्तिः। Objection: Can it not be that, even after having realized the Self as different from effect and cause, it is quite reasonable from the standpoint of natural relationship,
[•Natural relationship – Self-identification with the body through ignorance.•]
that with regard to the scriptures one should have the understanding, ‘I am enjoined to adopt the means that yields a desired result, and am prohibited from adopting the means that leads to an undesirable result’? As for instance, in the case of a father and son, or between others, even though there exists the awareness of the distinction between each other, still there is the comprehension of the implication of the injunctions and prohibitions meant for one as being also meant for the other.
[•In the BrhUEng.1.5.17) we read, ‘Now therefore the entrusting: When a man thinks he will die, he says to his son, “You are Brahman, you are the sacrifice, and you are the world,”’ etc. It has been enjoined here in this manner that the son should accept as his own all the duties thus entrusted to him by the father. Similarly, it is understood that when a son in unable to perform his own duties, the father has to accept them. So also in the case of brothers and others. Thus, in the case of the enlightened person also, though there is a comprehension of his own distinction from effect and cause, still, owing to his earlier relationship with ignorance, body, etc., there is no contradiction in his understanding that the injunctions and prohibitions are meant for him.•]
न, व्यतिरिक्तात्मदर्शनप्रतिपत्तेः प्रागेव फलहेत्वोः आत्माभिमानस्य सिद्धत्वात्। प्रतिपन्ननियोगप्रतिषेधार्थो हि फलहेतुभ्याम् आत्मनः अन्यत्वं प्रतिपद्यते, न पूर्वम्। तस्मात् विधिप्रतिषेधशास्त्रम् अविद्वद्विषयम् इति सिद्धम्। Reply: No, since identification of the Self with effect and cause is possible only before attaining the knowledge of the Self as distinct (from them). It is only after one has followed (or eschewed) what is enjoined or prohibited by the scriptures that he comprehends his own distinction from the effect and cause; not before.
[•In BrSEng.3.4.26-7 it is said that the merit earned by the performance of scriptural duties helps to generate knowledge of Brahman. Therefore these duties are not meant for the enlightened. (By following what is enjoined, and avoiding what is prohibited, one’s mind becomes purified, and then only one understands he is different from cause and effect – agentship and enjoyership.–Tr.)•]
Therefore it is established that the scriptures dealing with injunctions and prohibitions are meant for the ignorant.
ननु ‘स्वर्गकामो यजेत’ (?) ‘न कलञ्जं भक्षयेत्’ (?) इत्यादौ आत्मव्यतिरेकदर्शिनाम् अप्रवृत्तौ, केवलदेहाद्यात्मदृष्टीनां च, अतः कर्तुः अभावात् शास्त्रानर्थक्यमिति चेत्, Objection: Well, if (injunctions and prohibitions) such as, ‘One who desires heaven shall perform sacrifices’, ‘One should not eat poisoned meat,’ etc. be not observed by those who have realized the Self as distinct and by those who view only the body as the Self, then, from the absence of any observer of those (injunctions etc.) there would follow the uselessness of the scriptures.
न, यथाप्रसिद्धित एव प्रवृत्तिनिवृत्त्युपपत्तेः। ईश्वरक्षेत्रज्ञैकत्वदर्शी ब्रह्मवित् तावत् न प्रवर्तते। तथा नैरात्म्यवाद्यपि नास्ति परलोकः इति न प्रवर्तते। यथाप्रसिद्धितस्तु विधिप्रतिषेधशास्त्रश्रवणान्यथानुपपत्त्या अनुमितात्मास्तित्वः आत्मविशेषानभिज्ञः कर्मफलसञ्जाततृष्णः श्रद्दधानतया च प्रवर्तते। इति सर्वेषां नः प्रत्यक्षम्। अतः न शास्त्रानर्थक्यम्। Reply: No, because engagement in or abstention from actions follows from what is ordained by the scriptures. As for one who has realized the identity of the Bhagavān and the knower of the field, one who has realized Brahman – he does not engage in action. Similarly, even the person who does not believe in the Self does not engage in action, under the idea that the other world does not exist. However, one who has inferred the existence of the Self on the ground of the well-known fact that study of the scriptures dealing with injunctions and prohibitions becomes otherwise purposeless, who has no knowledge of the essential nature of the Self, and in whom has arisen hankering for the results of actions – he faithfully engages in action. This is a matter of direct perception to all of us. Hence, the scriptures are not purposeless.
विवेकिनाम् अप्रवृत्तिदर्शनात् तदनुगामिनाम् अप्रवृत्तौ शास्त्रानर्थक्यम् इति चेत्, Objection: May it not be that the scriptures will become meaningless when, by noticing abstention from action in the case of men with discrimination, their followers too will abstain?
न, कस्यचिदेव विवेकोपपत्तेः। अनेकेषु हि प्राणिषु कश्चिदेव विवेकी स्यात्, यथेदानीम्। न च विवेकिनम् अनुवर्तन्ते मूढाः, रागादिदोषतन्त्रत्वात् प्रवृत्तेः, अभिचरणादौ च प्रवृत्तिदर्शनात्, स्वाभाव्याच्च प्रवृत्तेः – ‘स्वभावस्तु प्रवर्तते’ (BhG.5.14) इति हि उक्तम्। Reply: No, because discrimination arises in some rare person only. For, as at present, some rare one among many people comes to possess discrimination. Besides, fools do not follow one who has discrimination, because (their) engagement in action is impelled by defects such as attachment etc. And they are seen to get engaged in such acts as black magic. Moreover, engagement in action is natural. Verily has it been said (by the Bhagavān), ‘But it is Nature that acts’ (BhG.5.14).
तस्मात् अविद्यामात्रं संसारः यथादृष्टविषयः एव। न क्षेत्रज्ञस्य केवलस्य अविद्या तत्कार्यं च। न च मिथ्याज्ञानं परमार्थवस्तु दूषयितुं समर्थम्। न हि ऊषरदेशं स्नेहेन पङ्कीकर्तुं शक्नोति मरीच्युदकम्। तथा अविद्या क्षेत्रज्ञस्य न किञ्चित् कर्तुं शक्नोति। अतश्चेदमुक्तम् – ‘क्षेत्रज्ञं चापि मां विद्धि’ (BhG.13.2), ‘अज्ञानेनावृतं ज्ञानम्’ (BhG.5.15) इति च। Therefore, the mundane state consists of nothing but ignorance, and is an object of perception (to the ignorant man who sees it) just as it appears to him. Ignorance and its effects do not belong to the Knower of the field, the Absolute. Moreover, false knowledge cannot taint the supreme Reality. For, water in a mirage cannot make a desert muddy with its moisture. Similarly, ignorance cannot act in any way on the Knower of the field. Hence has this been said, ‘And understand Me to be knower of the field,’ as also, ‘Knowledge remains covered by ignorance’ (BhG.5.15).
अथ किमिदं संसारिणामिव ‘अहमेवं’ ‘ममैवेदम्’ इति पण्डितानामपि? Objection: Then, what is this that even the learned say like the worldly people, ‘Thus [•Possessed of aristocracy, etc.•] am I,’ ‘This [•Body, wife, etc.•] verily belongs to Me’?
शृणु, इदं तत् पाण्डित्यम्, यत् क्षेत्रे एव आत्मदर्शनम्। यदि पुनः क्षेत्रज्ञम् अविक्रियं पश्येयुः, ततः न भोगं कर्म वा आकाङ्क्षेयुः ‘मम स्यात्’ इति। विक्रियैव भोगकर्मणी। अथ एवं सति, फलार्थित्वात् अविद्वान् प्रवर्तते। विदुषः पुनः अविक्रियात्मदर्शिनः फलार्थित्वाभावात् प्रवृत्त्यनुपपत्तौ कार्यकरणसङ्घातव्यापारोपरमे निवृत्तिः उपचर्यते। Reply: Listen. This is that learnedness which consists in seeing the field as the Self! On the contrary, should they realize the unchanging Knower of the field, then they will not crave for enjoyment or action with the idea, ‘May this be mine.’ Enjoyment and action are mere perversions. This being so, the ignorant man engages in action owing to his desire for results. On the other hand, in the case of an enlightened person who has realized the changeless Self, engagement in action is impossible because of the absence of desire for results. Hence, when the activities of the aggregate of body and organs cease, his withdrawal from action is spoken of in a figurative sense.
इदं च अन्यत् पाण्डित्यं केषाञ्चित् अस्तु – क्षेत्रज्ञः ईश्वर एव। क्षेत्रं च अन्यत् क्षेत्रज्ञस्यैव विषयः। अहं तु संसारी सुखी दुःखी च। संसारोपरमश्च मम कर्तव्यः क्षेत्रक्षेत्रज्ञविज्ञानेन, ध्यानेन च ईश्वरं क्षेत्रज्ञं साक्षात्कृत्वा तत्स्वरूपावस्थानेनेति। यश्च एवं बुध्यते, यश्च बोधयति, नासौ क्षेत्रज्ञः इति। एवं मन्वानः यः सः पण्डितापशदः, संसारमोक्षयोः शास्त्रस्य च अर्थवत्त्वं करोमीति, आत्महा स्वयं मूढः अन्यांश्च व्यामोहयति शास्त्रार्थसम्प्रदायरहितत्वात्, श्रुतहानिम् अश्रुतकल्पनां च कुर्वन्। तस्मात् असम्प्रदायवित् सर्वशास्त्रविदपि मूर्खवदेव उपेक्षणीयः। Some may have this other kind of learnedness: ‘The Knower of the field is Bhagavān Himself; and the field is something different and an object of knowledge to the Knower of the field. But I am a mundane being, happy and sorrowful. And it is my duty to bring about the cessation of worldly existence through the knowledge of the field and the Knower of the field, and by continuing to dwell in His true nature after directly perceiving through meditation Bhagavān, the Knower of the field.’ And he who, understands thus, and he who teaches that ‘he (the taught) is not the Knower of the field,’ and he who, being under such an idea, thinks, ‘I shall render meaningful the scriptures dealing with the worldly state and Liberation’ – is the meanest among the learned. That Self-immolator, being devoid of any link with the traditional interpreters of the purport of the scriptures, misinterprets what is enjoined in the scriptures and imagines what is not spoken there, and thereby himself becoming deluded, befools others too. Hence, one who is not a knower of the traditional interpretation is to be ignored like a fool, though he may be versed in all the scriptures.
यत्तूक्तम् ‘ईश्वरस्य क्षेत्रज्ञैकत्वे संसारित्वं प्राप्नोति, क्षेत्रज्ञानां च ईश्वरैकत्वे संसारिणः अभावात् संसाराभावप्रसङ्गः’ इति, एतौ दोषौ प्रत्युक्तौ ‘विद्याविद्ययोः वैलक्षण्याभ्युपगमात्’ इति। कथम्? अविद्यापरिकल्पितदोषेण तद्विषयं वस्तु पारमार्थिकं न दुष्यतीति। तथा च दृष्टान्तः दर्शितः – मरीच्यम्भसा ऊषरदेशो न पङ्कीक्रियते इति। संसारिणः अभावात् संसाराभावप्रसङ्गदोषोऽपि संसारसंसारिणोः अविद्याकल्पितत्वोपपत्त्या प्रत्युक्तः। As for the objection that, if Bhagavān be one with the knower of the field, He will then become a mundane being, and that, if the knowers of the fields are one with Bhagavān, then from the nonexistence of mundane beings will follow the absence of the mundane state, – these two objections have been refuted by admitting Knowledge and ignorance as having different characteristics. Objection: How? Reply: By saying that any defect imagined through ignorance does not affect the supreme Reality which is the substratum of that (imagination). In accordance with this, an illustration was cited that a desert is not made muddy by water in a mirage. Even the defect of the possibility of non-existence of the mundane state, consequent on the non-existence of individual Ātman(s), stands refuted by the explanation that the mundane state and the individual Ātman(s) are imagined through ignorance.
ननु अविद्यावत्त्वमेव क्षेत्रज्ञस्य संसारित्वदोषः। तत्कृतं च सुखित्वदुःखित्वादि प्रत्यक्षम् उपलभ्यते इति चेत्, Objection: The defect of mundane existence in the knower of the field consists in his being possessed of ignorance. And sorrowfulness etc. which are its products are matters of direct experience.
न, ज्ञेयस्य क्षेत्रधर्मत्वात्, ज्ञातुः क्षेत्रज्ञस्य तत्कृतदोषानुपपत्तेः। यावत् किञ्चित् क्षेत्रज्ञस्य दोषजातम् अविद्यमानम् आसञ्जयसि, तस्य ज्ञेयत्वोपपत्तेः क्षेत्रधर्मत्वमेव, न क्षेत्रज्ञधर्मत्वम्। Reply: No, since whatever is known is an attribute of the field, therefore the knower – the knower of the field – cannot reasonably be tainted by the defects arising from it. Whatsoever blemish – not existing in the knower of the field – you attribute to It is logically an object of experience, and hence it is verily a quality of the field; not the quality of the knower of the field.
न च तेन क्षेत्रज्ञः दुष्यति, ज्ञेयेन ज्ञातुः संसर्गानुपपत्तेः। यदि हि संसर्गः स्यात्, ज्ञेयत्वमेव नोपपद्येत। यदि आत्मनः धर्मः अविद्यावत्त्वं दुःखित्वादि च कथं भोः प्रत्यक्षम् उपलभ्यते, कथं वा क्षेत्रज्ञधर्मः। ‘ज्ञेयं च सर्वं क्षेत्रं ज्ञातैव क्षेत्रज्ञः’ इति अवधारिते, ‘अविद्यादुःखित्वादेः क्षेत्रज्ञविशेषणत्वं क्षेत्रज्ञ धर्मत्वं तस्य च प्रत्यक्षोपलभ्यत्वम्’ इति विरुद्धम् उच्यते अविद्यामात्रावष्टम्भात् केवलम्। Nor does the knower of the field become tainted thereby, because of knower cannot possibly have any conjunction with an object of knowledge. Should there be a conjunction, then there will be no possibility at all of its (the latter’s) becoming a knowable. Oh! Sir, if being ignorant, sorrowful, etc. be qualities of the Self, how is it that they are directly perceived? Or how can they be qualities of the Knower of the field? If the conclusion be that all that is known constitutes the field, and that the one who knows is verily the knower of the field, then, to say that being ignorant, sorrowful, etc. are the qualities of the knower of the field and that they are directly perceived is a contradictory statement having only ignorance as its basis.
अत्र आह – सा अविद्या कस्य इति। यस्य दृश्यते तस्य एव। कस्य दृश्यते इति। अत्र उच्यते – ‘अविद्या कस्य दृश्यते? ’ इति प्रश्नः निरर्थकः। कथम्? दृश्यते चेत् अविद्या, तद्वन्तमपि पश्यसि। न च तद्वति उपलभ्यमाने ‘सा कस्य? ’ इति प्रश्नो युक्तः। न हि गोमति उपलभ्यमाने ‘गावः कस्य? ’ इति प्रश्नः अर्थवान् भवति। Here, (the opponent) asks: To whom does ignorance belong? (The answer is that) it belongs verily to him by whom it is experienced! Objection: In whom is it perceived? Reply: Here the answer is: It is pointless to ask, ‘In whom is ignorance experienced?’ Objection: How? Reply: If ignorance be perceived (by you), then you perceive its possessor as well. Moreover, when that possessor of ignorance is perceived it is not reasonable to ask, ‘In whom is it perceived?’ For, when an owner of cattle is seen, the question, ‘To whom do the cattle belong’, does not become meaningful.
ननु विषमो दृष्टान्तः। गवां तद्वतश्च प्रत्यक्षत्वात् तत्सम्बन्धोऽपि प्रत्यक्ष इति प्रश्नो निरर्थकः। न तथा अविद्या तद्वांश्च प्रत्यक्षौ, यतः प्रश्नः निरर्थकः स्यात्। अप्रत्यक्षेण अविद्यावता अविद्यासम्बन्धे ज्ञाते, किं तव स्यात्? Objection: Well, is not the illustration dissimilar? Since, the cattle and their owner are directly perceived, their relation also is directly perceived. Hence the question is meaningless. Ignorance and its possessor are not directly perceived in that manner, in which case the question would have been meaningless. Reply: What will it matter to you if you know the relation of ignorance with a person who is not directly perceived as possessed of ignorance?
अविद्यायाः अनर्थहेतुत्वात् परिहर्तव्या स्यात्। यस्य अविद्या, सः तां परिहरिष्यति। ननु ममैव अविद्या। जानासि तर्हि अविद्यां तद्वन्तं च आत्मानम्। जानामि, न तु प्रत्यक्षेण। अनुमानेन चेत् जानासि, कथं सम्बन्धग्रहणम्? न हि तव ज्ञातुः ज्ञेयभूतया अविद्यया तत्काले सम्बन्धः ग्रहीतुं शक्यते, अविद्याया विषयत्वेनैव ज्ञातुः उपयुक्तत्वात्। Opponent: Since ignorance is a source of evil, therefore it should be got rid of. Reply: He to whom ignorance belongs will get rid of it! Opponent: Indeed, ignorance belongs to myself. Reply: In that case, you know ignorance as also yourself who possess it? Opponent: I know, but not through direct perception. Reply: If you know through inference, then how is the connection (between yourself and ignorance) known? Surely it is not possible for you the knower to have at that time
[•‘When you are knowing your own ignorance.’•]
the knowledge of the relation (of the Self) with ignorance which is an object of knowledge;
[•‘After having perceived ignorance as an object of your knowledge, how can you who continue to be the knower cognize yourself as the knower of that ignorance? For this would lead to the contradiction of the same person becoming the subject and the object of cognition.’•]
because the cognizer is then engaged in cognizing ignorance as an object.
न च ज्ञातुः अविद्यायाश्च सम्बन्धस्य यः ग्रहीता, ज्ञानं च अन्यत् तद्विषयं सम्भवति, अनवस्थाप्राप्तेः। यदि ज्ञात्रापि ज्ञेयसम्बन्धो ज्ञायते, अन्यः ज्ञाता कल्प्यः स्यात्, तस्यापि अन्यः, तस्यापि अन्यः इति अनवस्था अपरिहार्या। यदि पुनः अविद्या ज्ञेया, अन्यद्वा ज्ञेयं ज्ञेयमेव। तथा ज्ञातापि ज्ञातैव, न ज्ञेयं भवति। यदा च एवम्, अविद्यादुःखित्वाद्यैः न ज्ञातुः क्षेत्रज्ञस्य किञ्चित् दुष्यति। Besides, there cannot be someone who is a (separate) cognizer of the relation between the knower and ignorance, and a separate cognition of that (relation), for this would lead to infinite regress. If the knower and the relation between the knower and the thing known be cognizable, then a separate cognizer has to be imagined. Of him, again, another knower has to be imagined; of him again a separate cognizer would have to be imagined! Thus, an infinite regress becomes unavoidable. Again, whether the knowable be ignorance or anything else, a knowable is verily a knowable; similarly, even a knower is surely a knower; he does not become a knowable. And when this is so,
[•Since the knower cannot be known, therefore his relation with ignorance also cannot be known by himself or by anybody else.•]
nothing of the cognizer – the knower of the field – is tainted by such defects as ignorance, sorrowfulness, etc.
ननु अयमेव दोषः, यत् दोषवत्क्षेत्रविज्ञातृत्वम्, Objection: May it not be said that the (Self’s) defect is surely this, that the field, which is full of defects, is cognized (by It)?
न च विज्ञानस्वरूपस्यैव अविक्रियस्य विज्ञातृत्वोपचारात्, यथा उष्णतामात्रेण अग्नेः तप्तिक्रियोपचारः तद्वत्। यथा अत्र भगवता क्रियाकारकफलात्मत्वाभावः आत्मनि स्वत एव दर्शितः – अविद्याध्यारोपितः एव क्रियाकारकादिः आत्मनि उपचर्यते, तथा तत्र तत्र ‘य एवं वेत्ति हन्तारम्’ (BhG.2.19), ‘प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः’ (BhG.3.27), ‘नादत्ते कस्यचित्पापम्’ (BhG.5.15) इत्यादिप्रकरणेषु दर्शितः। तथैव च व्याख्यातम् अस्माभिः। उत्तरेषु च प्रकरणेषु दर्शयिष्यामः। Reply: No, because it is the Immutable, which is consciousness, by nature, that is figuratively spoken of as the cognizer. It is just like figuratively attributing the act of heating to fire merely because of its (natural) heat. Just as it has been shown here by the Bhagavān Himself that identification with action, cause and effect are absent in the Self, and that action, cause, etc. are figuratively attributed to the Self owing to their having been superimposed (on It) through ignorance, so has it been shown by Him in various places: ‘He who thinks of this One as the killer...’ (BhG.2.19), ‘While actions are being done in every way by the guṇas of Nature’ (BhG.3.27), ‘The Omnipresent neither accepts anybody’s sin...’ (BhG.5.15), etc. It has been explained by us, too, in that very way, and in the following contexts also we shall explain accordingly.
हन्त। तर्हि आत्मनि क्रियाकारकफलात्मतायाः स्वतः अभावे, अविद्यया च अध्यारोपितत्वे, कर्माणि अविद्वत्कर्तव्यान्येव, न विदुषाम् इति प्राप्तम्। Objection: Well, in that case, if identification with action, cause and effect be naturally absent in the Self, and if they be superimpositions through ignorance, then it amounts to this that actions are meant for being undertaken only by the ignorant, not by the enlightened.
सत्यम् एवं प्राप्तम्, एतदेव च ‘न हि देहभृता शक्यम्’ (BhG.18.11) इत्यत्र दर्शयिष्यामः। सर्वशास्त्रार्थोपसंहारप्रकरणे च ‘समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा’ (BhG.18.50) इत्यत्र विशेषतः दर्शयिष्यामः। अलम् इह बहुप्रपञ्चनेन, इति उपसंह्रियते॥ Reply: It is true that it comes to this. This very fact we shall explain under the verse, ‘Since it is not possible for one who holds on to a body...’ (BhG.18.11). And, in the context dealing with the conclusion of the purport of the whole Scripture, we shall explain this elaborately under the verse, ‘...in brief indeed, O son of Kuntī, ... which is the supreme consummation of Knowledge’ (BhG.18.50). It is needless here to expatiate further. Hence we conclude.
‘इदं शरीरम्’ इत्यादिश्लोकोपदिष्टस्य क्षेत्राध्यायार्थस्य सङ्ग्रहश्लोकः अयम् उपन्यस्यते ‘तत्क्षेत्रं यच्च’ इत्यादि, व्याचिख्यासितस्य हि अर्थस्य सङ्ग्रहोपन्यासः न्याय्यः इति – The next verse, ‘(Hear about)... what that field is,’ etc., summarizing the purport of the chapter dealing with the ‘field’ taught in the verses beginning from ‘This body...’ etc., is being presented. For it is proper to introduce briefly the subject-matter that is sought to be explained:
tad, kṣetra, yad, ca, yā-dṛś, ca, yad-vikārin, yatas, ca, yad; tad, ca, yad, yad-prabhāva, ca, tad, samāsena, asmad, √śru. यद् तद् क्षेत्रं, या-दृक् च, यद्-विकारि च, यतः च यद्, यः च सः, यत्-प्रभावः च – तद् समासेन मे शृणु॥ What is that kṣetra. (What is) its appearance, having which modifications. From what (source does) it (arise). And what is that (source, the kṣetra-jña, which is Me), and what glories is (that source) having. About that, in brief, listen to Me.
What is that kṣetra (तद् क्षेत्रम्). What is its appearance (यद् च या-दृक् च),
and having which modifications (यद्-विकारि). And what is that (source, which is the kṣetra-jña, Me) (यतः च यद्),
and what glories is (that source) having (सः च यः यत्-प्रभावः च).
About that, in brief (तद् समासेन), listen to Me (मे शृणु).
यत् निर्दिष्टम् ‘इदं शरीरम्’ इति तत् तच्छब्देन परामृशति। यच् च इदं निर्दिष्टं क्षेत्रं तत् यादृक् यादृशं स्वकीयैः धर्मैः। च-शब्दः समुच्चयार्थः। यद्-विकारि यः विकारः यस्य तत् यद्विकारि, यतः यस्मात् च यत्, कार्यम् उत्पद्यते इति वाक्यशेषः। स च यः क्षेत्रज्ञः निर्दिष्टः सः यत्प्रभावः ये प्रभावाः उपाधिकृताः शक्तयः यस्य सः यत्प्रभावश्च। तत् क्षेत्रक्षेत्रज्ञयोः याथात्म्यं यथाविशेषितं समासेन सङ्क्षेपेण मे मम वाक्यतः शृणु, श्रुत्वा अवधारय इत्यर्थः॥ Śṛṇu, hear, that is, having heard, understand; me, from Me, from My utterance; samāsena, in brief; about (all) tat, that – the true nature of the field and the Knower of the field, as they have been described; as to yat, what; tat, that – tat stands for that which has been indicated as ‘This body’ (in BhG.13.1); kṣetram, field is, which has been referred to as ‘this’; ca, and; yā-dṛk, how it is along with its own qualities; yad-vikāri, what its changes are; ca, and; yataḥ, from what cause; arises yat, what effect (–arises is understood–); saḥ ca yah, and who He, the Knower of the field indicated above, is; ca, and; yat-prabhāvaḥ, what His powers are. Yat-prabhāvaḥ is He who is possessed of the powers arising from the adjuncts. The word ca has been used (throughout) in the sense of ‘and’.
तत् क्षेत्रक्षेत्रज्ञयाथात्म्यं विवक्षितं स्तौति श्रोतृबुद्धिप्ररोचनार्थम् – For making the intellect of the hearer interested the Bhagavān praises that true nature of the field and the Knower of the field which is intended to be taught:
ṛṣi, bahudhā, gīta, chandas, vividha, pṛthak; brahma-sūtra-pada, ca, eva, hetumat, viniścita. ऋषिभिः विविधैः छन्दोभिः, विनिश्चितैः हेतुमद्भिः ब्रह्म-सूत्र-पदैः एव च बहुधा पृथक् गीतम्॥ (Each, the kṣetra and its source) has been sung as distinct (from each other) in many ways by the seers/sages – in various Veda mantras and through concise statements that revealbrahman (reality) with (supporting) logic and which are well ascertained (without doubt).
By the seers/sages in many ways (ऋषिभिः बहुधा) (each, the kṣetra and its source) has been sung (गीतम्)
in various Veda mantras (छन्दोभिः विविधैः), as distinct (from each other) (पृथक्),
and through concise statements that reveal brahman (reality) (ब्रह्म-सूत्र-पदैः च एव),
with (supporting) logic (हेतुमद्भिः) (and) which are well ascertained (without doubt) (विनिश्चितैः).
ऋषिभिः वसिष्ठादिभिः बहुधा बहुप्रकारं गीतं कथितम्। छन्दोभिः छन्दांसि ऋगादीनि तैः छन्दोभिः विविधैः नानाभावैः नानाप्रकारैः पृथक् विवेकतः गीतम्। किञ्च, ब्रह्म-सूत्र-पदैश्च एव ब्रह्मणः सूचकानि वाक्यानि ब्रह्मसूत्राणि तैः पद्यते गम्यते ज्ञायते इति तानि पदानि उच्यन्ते तैरेव च क्षेत्रक्षेत्रज्ञयाथात्म्यम् ‘गीतम्’ इति अनुवर्तते। ‘आत्मेत्येवोपासीत’ (BrhUEng.1.4.7) इत्येवमादिभिः ब्रह्मसूत्रपदैः आत्मा ज्ञायते, हेतुमद्भिः युक्तियुक्तैः विनिश्चितैः निःसंशयरूपैः निश्चितप्रत्ययोत्पादकैः इत्यर्थः॥ Gītam, It has been sung of, spoken of; bahudhā, in various ways; ṛṣibhiḥ, by the ṛṣis, by Vasiṣṭha and others; sung pṛthak, separately; vividhaiḥ, by the different kinds of;
[•The different branches of Veda texts.•]
chandobhiḥ, Veda texts – chandas mean the Ṛg-veda etc.; by them; ca, and; besides, hetumadbhiḥ, by the rational; and viniścitaiḥ, by the convincing, that is by those which are productive of certain knowledge – not by those which are in an ambiguous form; brahma-sūtra-padaiḥ eva, sentences themselves which are indicative of and lead to Brahman. Brahma-sūtras are the sentences indicative of Brahman. They are called padāni since Brahman is reached (padyate), known, through them. By them indeed has been sung the true nature of the field and the Knower of the field (–this is understood). The Self is verily known through such sentences as, ‘The Self alone is to be meditated upon’ (BrhUEng.1.4.7) which are indicative of and lead to Brahman.
स्तुत्या अभिमुखीभूताय अर्जुनाय आह भगवान् – To Arjuna who had become interested as a result of the eulogy, the Bhagavān says:
mahā-bhūta, aham-kāra, buddhi, a-vyakta, eva, ca; indriya, daśan, eka, ca, pañcan, ca, indriya-go-cara. icchā, dveṣa, sukha, duḥkha, saṅghāta, cetanā, dhṛti; etad, kṣetra, samāsena, sa-vikāra, udāhṛta. महा-भूतानि, अहङ्कारः, बुद्धिः, अ-व्यक्तम् एव च, दश इन्द्रियाणि, एकं च [मनः], पञ्च च इन्द्रिय-गो-चराः, इच्छा, द्वेषः, सुखं, दुःखं, सङ्घातः, चेतना, धृतिः – एतद् क्षेत्रं स-विकारं समासेन उदाहृतम्॥ The (five distinct) pervasive (subtle) elements, ahaṅkāra (the I) (the universe’s ahaṅkāra as Lord Brahmā, the author, kartā, of the universe), buddhi (the intellect) (the universe’s intellect as the saṅkalpa, intension, of the Lord at the time of manifestation, wherein the laws are determined by which everything is manifest), and a-vyakta (unmanifest cause, Iśvara-śakti, māyā) (– all eight aforementioned constitute prakṛti), (and then prakṛti’s modifications, including) the ten organs, the one (mind including the intellect), the five (gross) sense objects (as the physical universe), desire, aversion, pleasure, pain, this physical body, cognition, and resolve – (all) this is in brief called the kṣetra (field) along with its modifications.
The (five) pervasive (subtle) elements (महा-भूतानि), (the universe’s) ahaṅkāra (as Lord Brahmā) (अहङ्कारः),
(the Lord’s) intellect (बुद्धिः), and a-vyakta (Iśvara-śakti, māyā) (अ-व्यक्तम् एव च),
(and that prakṛti’s modifications:) the ten bodily functions (इन्द्रियाणि दश) plus the one (mind) (एकं च),
the five sense objects (as the physical universe) (पञ्च च इन्द्रिय-गो-चराः),
the बुद्धि [i.e., the universe’s intellect = the सङ्कल्प of the Lord at the time of manifestation, wherein the laws are determined by which everything is manifest]
महा-भूतानि महान्ति च तानि सर्वविकारव्यापकत्वात् भूतानि च सूक्ष्माणि। स्थूलानि तु इन्द्रियगोचरशब्देन अभिधायिष्यन्ते अहङ्कारः महाभूतकारणम् अहंप्रत्ययलक्षणः। अहङ्कारकारणं बुद्धिः अध्यवसायलक्षणा। तत्कारणम् अव्यक्तम् एव च, न व्यक्तम् अव्यक्तम् अव्याकृतम् ईश्वरशक्तिः ‘मम माया दुरत्यया’ (BhG.7.14) इत्युक्तम्। एवशब्दः प्रकृत्यवधारणार्थः एतावत्येव अष्टधा भिन्ना प्रकृतिः। च - शब्दः भेदसमुच्चयार्थः। इन्द्रियाणि दश, श्रोत्रादीनि पञ्च बुद्ध्युत्पादकत्वात् बुद्धीन्द्रियाणि, वाक्पाण्यादीनि पञ्च कर्मनिवर्तकत्वात् कर्मेन्द्रियाणि, तानि दश। एकं च, किं तत्? मनः एकादशं सङ्कल्पाद्यात्मकम्। पञ्च च इन्द्रिय-गोचराः शब्दादयो विषयाः। तानि एतानि साङ्ख्याः चतुर्विंशतितत्त्वानि आचक्षते॥ Mahā-bhūtāni, the (five) great elements: Those elements which are great owing to their pervasion of all modifications, and which are subtle. As for the gross elements, they will be spoken of by the word indriya-gocarāḥ, objects of the senses. Ahaṅkāraḥ, egoism, which is the source of the great elements and consists of the idea of ‘I’. Buddhiḥ, intellect, the source of egoism and consisting of the faculty of judgement; Ca, and; its cause, the a-vyaktam eva, Unmanifest itself, the Undifferentiated, the power of Bhagavān spoken of in, ‘Māyā of Mine ... difficult to cross’ (BhG.7.14). The word eva (itself) is used for singling out Prakṛti (Nature). The Prakṛti divided eightfold
[•(In reverse is the order of manifestation:) The undifferentiated (a-vyakta), mahat, egoism and the five uncompounded subtle elements.•]
is this much alone. The word ca (and) is used for joining the various categories. The daśa, ten; indriyāṇi, organs: The five organs, ear etc., which are called sense-organs since they produce perception, and the (other) five organs – organ of speech, hands, etc. – which are called motor-organs since they accomplish actions. They are ten. Ekam ca, and the one – which is that? – the mind, the eleventh, possessed of the power of thinking etc. Ca, and; the pañca, five; indriya-gocarāḥ, objects of the senses – such objects as sound etc. The followers of the Sāṅkhya call these which are such the twenty-four categories.
अथ इदानीम् आत्मगुणा इति यान् आचक्षते वेशेषिकाः ते अपि क्षेत्रधर्मा एव न तु क्षेतज्ञस्य इति आह भगवान् – Thereafter, the Bhagavān now says that even those qualities which the Vaiśeṣikas speak of as the attributes of the Ātman are certainly the attributes of the field, but not of the Knower of the field:इच्छा, यज्जातीयं सुखहेतुमर्थम् उपलब्धवान् पूर्वम्, पुनः तज्जातीयमुपलभमानः तमादातुमिच्छति सुखहेतुरिति, सा इयं इच्छा अन्तःकरणधर्मः ज्ञेयत्वात् क्षेत्रम्। तथा द्वेषः, यज्जातीयमर्थं दुःखहेतुत्वेन अनुभूतवान्, पुनः तज्जातीयमर्थमुपलभमानः तं द्वेष्टि, सोऽयं द्वेषः ज्ञेयत्वात् क्षेत्रमेव। तथा सुखम् अनुकूलं प्रसन्नसत्त्वात्मकं ज्ञेयत्वात् क्षेत्रमेव। दुःखं प्रतिकूलात्मकम्, ज्ञेयत्वात् तदपि क्षेत्रम्। सङ्घातः देहेन्द्रियाणां संहतिः। तस्यामभिव्यक्तान्तःकरणवृत्तिः, तप्त इव लोहपिण्डे अग्निः आत्मचैतन्याभासरसविद्धा चेतना, सा च क्षेत्रं ज्ञेयत्वात्। धृतिः यया अवसादप्राप्तानि देहेन्द्रियाणि ध्रियन्ते, सा च ज्ञेयत्वात् क्षेत्रम्। सर्वान्तःकरणधर्मोपलक्षणार्थम् इच्छादिग्रहणम्। Icchā, desire: Having experienced again an object of that kind which had given him the feeling of pleasure earlier, a man wants to have it under the idea that it is a source of pleasure. That is this desire which is an attribute of the internal organ, and is the ‘field’ since it is an object of knowledge. So also dvesah, repulsion: Having experienced again an object of that kind which he had earlier felt as a cause of sorrow, he hates it. That is this repulsion, and it is surely the ‘field’ since it is an object of knowledge. Similarly, sukham, happiness – which is favourable, tranquil, having the quality of sattva – is the ‘field’ since it is an object of knowledge. Duhkham, sorrow – which is by nature adverse–, that, too, is the ‘field’ since it is a knowable. Sanghātah is the aggregate, the combination, of body and organs. Cetanā, sentience, is a state of the internal organ, manifest in that aggregate like fire in a heated lump of iron, and pervaded by an essence in the form of a semblance of Consciousness of the Self. That too is the ‘field’ because it is an object of knowledge. Dhrtih, fortitude, by which are sustained the body and organs when they get exhausted – that too is the ‘field’ because it is an object of knowledge. Desire etc. have been selected as suggestive of all the qualities of the internal organ.
यत उक्तमुपसंहरति – एतत् क्षेत्रं समासेन स-विकारं सह विकारेण महदादिना उदाहृतम् उक्तम्॥ Bhagavān concludes what has been said: Etat, this; kṣetram, field; sa-vikāram, together with its modifications beginning from mahat (buddhi); has been samāsena, briefly; udāhṛtam, spoken of.
यस्य क्षेत्रभेदजातस्य संहतिः ‘इदं शरीरं क्षेत्रम्’ (BhG.13.1) इति उक्तम्, तत् क्षेत्रं व्याख्यातं महाभूतादिभेदभिन्नं धृत्यन्तम्। That ‘field’ which was referred to as, ‘This body is called the field’ (BhG.13.1), and is constituted by the aggregate of the constituents of the field has been explained in its different forms beginning from the great elements etc.
[•The cosmic categories of Prakṛti starting with A-vyakta.•]
ending with fortitude [•Of individuals.•].
क्षेत्रज्ञः वक्ष्यमाणविशेषणः – यस्य सप्रभावस्य क्षेत्रज्ञस्य परिज्ञानात् अमृतत्वं भवति, तम् ‘ज्ञेयं यत्तत्प्रवक्ष्यामि’ (BhG.13.12) इत्यादिना सविशेषणं स्वयमेव वक्ष्यति भगवान्। अधुना तु तज्ज्ञानसाधनगणममानित्वादिलक्षणम्, यस्मिन् सति तज्ज्ञेयविज्ञाने योग्यः अधिकृतः भवति, यत्परः संन्यासी ज्ञाननिष्ठः उच्यते, तम् अमानित्वादिगणं ज्ञानसाधनत्वात् ज्ञानशब्दवाच्यं विदधाति भगवान् – The Knower of the field whose qualities are going to be described, and by realizing which Knower of the field along with His majesty Immortality follows – of Him, together with His attributes, the Bhagavān Himself will narrate in the verse, ‘I shall speak of that which is to be known’ (BhG.13.12). But, for the present, the Bhagavān enjoins the group of disciplines characterized as humility etc. which lead one to the knowledge of That (Knower of the field) – that group of humility etc. which are referred to by the word Knowledge since they lead to Knowledge, and owing to the existence of which one becomes appropriately competent for the realization of that Knowable, and being endued with which a monk is said to be steadfast in Knowledge:
a-mānitva, a-dambhitva, a-hiṃsā, kṣānti, ārjava; ācārya-upāsana, śauca, sthairya, ātma-vinigraha. indriya-artha, vairāgya, an-aham-kāra, eva, ca; janma-mṛtyu-jarā-vyādhi-duḥkha-doṣa-anudarśana. [यद् ज्ञानम् इति –] अ-मानित्वम्, अ-दम्भित्वम्, अ-हिंसा, क्षान्तिः, आर्जवम्, आचार्य-उपासनं, शौचं, स्थैर्यम्, आत्म-विनिग्रहः, इन्द्रिय-अर्थेषु वैराग्यम्, अन्-अहङ्कारः एव च, जन्म-मृत्यु-जरा-व्याधि-दुःख-दोष-अनुदर्शनम्॥ (What is also jñāna, knowledge, is) absence of conceit (not demanding that others know one’s virtues), absence of hypocrisy (not demanding that others recognize virtues that one does not have), harmlessness, accommodation (as patience and understanding), straightforwardness, reverence for (and attendance to) the teacher, cleanliness, steadfastness, self-discipline, dispassion toward sense objects, absence of arrogance (not presenting oneself in the reflection of some glory in one’s possession), and seeing the problem of sorrow (which is guilt and hurt) in birth, death, ageing, and diseases.
(What is also jñāna, knowledge, is) absence of conceit (अ-मानित्वम्), absence of hypocrisy (अ-दम्भित्वम्),
fr. जन्म-मृत्यु-जरा-व्याधि-दुःख-दोष-अनुदर्शन n. sg. nom.
अमानित्वं मानिनः भावः मानित्वमात्मनः श्लाघनम्, तदभावः अमानित्वम्। अदम्भित्वं स्वधर्मप्रकटीकरणं दम्भित्वम्, तदभावः अदम्भित्वम्। अहिंसा अहिंसनं प्राणिनामपीडनम्। क्षान्तिः परापराधप्राप्तौ अविक्रिया। आर्जवम् ऋजुभावः अवक्रत्वम्। आचार्योपासनं मोक्षसाधनोपदेष्टुः आचार्यस्य शुश्रूषादिप्रयोगेण सेवनम्। शौचं कायमलानां मृज्जलाभ्यां प्रक्षालनम्, अन्तश्च मनसः प्रतिपक्षभावनया रागादिमलानामपनयनं शौचम्। स्थैर्यं स्थिरभावः, मोक्षमार्गे एव कृताध्यवसायत्वम्। आत्म-विनिग्रहः आत्मनः अपकारकस्य आत्मशब्दवाच्यस्य कार्यकरणसङ्घातस्य विनिग्रहः स्वभावेन सर्वतः प्रवृत्तस्य सन्मार्गे एव निरोधः आत्मविनिग्रहः॥ A-mānitvam, humility – the quality of a vain person is mānitvam, boasting about oneself; the absence of that is a-mānitvam. A-dambhitvam, unpretentiousness – proclaiming one’s own virtues is dambhitvam; the absence of that is a-dambhitvam. A-hiṃsā, non-injury, absence of cruelty towards creatures. Kṣāntiḥ, forbearance, remaining undisturbed when offended by others. Ārjavam, sincerity, uprightness, absence of crookedness [•In character•]. Ācārya-upāsanam, service of the teacher, attending on the teacher who instructs in the disciplines for Liberation, through acts of service etc. Śaucam, cleanliness – washing away the dirt from the body with earth and water, and internally, removing the ‘dirt’ of the mind such as attachment etc. by thinking of their opposites. Sthairyam, steadiness, perseverance in the path to Liberation alone. Ātma-vinigrahaḥ, control of the aggregate of body and organs which is referred to by the word ‘self’, but which is inimical to the Self; restricting only to the right path that (aggregate) which naturally strays away in all directions.
किञ्च – Furtherइन्द्रियार्थेषु शब्दादिषु दृष्टादृष्टेषु भोगेषु विरागभावो वैराग्यम् अनहङ्कारः अहङ्काराभावः एव च जन्म-मृत्यु-जरा-व्याधि-दुःख-दोषानुदर्शनं जन्म च मृत्युश्च जरा च व्याधयश्च दुःखानि च तेषु जन्मादिदुःखान्तेषु प्रत्येकं दोषानुदर्शनम्। जन्मनि गर्भवासयोनिद्वारनिःसरणं दोषः, तस्य अनुदर्शनमालोचनम्। तथा मृत्यौ दोषानुदर्शनम्। तथा जरायां प्रज्ञाशक्तितेजोनिरोधदोषानुदर्शनं परिभूतता चेति। तथा व्याधिषु शिरोरोगादिषु दोषानुदर्शनम्। तथा दुःखेषु अध्यात्माधिभूताधिदैवनिमित्तेषु। Vairāgyam, non-attachment, the attitude of dispassion; indriya-artheṣu, with regard to objects of the senses, viz. sound etc., with regard to seen or unseen objects of enjoyment. Eva ca, and also; an-ahaṅkāraḥ, absence of egotism, absence of pride. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣa-anudarśanam, seeing the evil in birth, death, old age, diseases and miseries – seeing the evil in each one of them from ‘birth’ to ‘miseries’. The evil in birth consists in lying in the womb and coming out of it; seeing, i.e. thinking, of it. Similarly, thinking of the evil in death; so also, seeing in old age the evil in the form of deprivation of intelligence, strength and vigour, and becoming an object of contempt. In the same way, thinking of the evil in diseases like headache etc.; so also with regard to miseries arising from causes physical, natural and supernatural.
अथवा दुःखान्येव दोषः दुःखदोषः तस्य जन्मादिषु पूर्ववत् अनुदर्शनम् – दुःखं जन्म, दुःखं मृत्युः, दुःखं जरा, दुःखं व्याधयः। दुःखनिमित्तत्वात् जन्मादयः दुःखम्, न पुनः स्वरूपेणैव दुःखमिति। एवं जन्मादिषु दुःखदोषानुदर्शनात् देहेन्द्रियादिविषयभोगेषु वैराग्यमुपजायते। ततः प्रत्यगात्मनि प्रवृत्तिः करणानामात्मदर्शनाय। एवं ज्ञानहेतुत्वात् ज्ञानमुच्यते जन्मादिदुःखदोषानुदर्शनम्॥ Or, duḥkha-doṣa may mean the miseries themselves which are evil. Seeing, as before, that (evil in the form of miseries) in birth etc. – birth is miserable, death is miserable, old age is miserable, diseases are miserable. Birth etc. are miserable because they cause misery; not that they are miseries in themselves.
[•Birth etc. are perceivable events, and as such are not miseries in themselves.•]
Thus, when one thinks of the evil in the form of miseries in birth etc. dispassion arises with regard to the pleasures in the body, organs and objects. From that follows the tendency of the organs towards the indwelling Self for the realization of the Self. The seeing of the evil in the form of misery in birth etc. is called Knowledge because it thus becomes a cause of the rise of Knowledge.
a-sakti, an-abhiṣvaṅga, putra-dāra-gṛha-ādi; nityam, ca, sama-cittatva, iṣṭa-an-iṣṭa-upapatti. asmad, ca, an-anya-yoga, bhakti, a-vyabhicārinī; vivikta-deśa-sevitva, a-rati, jana-saṃsad. adhi-ātma-jñāna-nityatva, tattva-jñāna-artha-darśana; etad, jñāna, iti, prokta, a-jñāna, yad, atas, anyathā. [किं च] अ-सक्तिः, पुत्र-दार-गृह-आदिषु अन्-अभिष्वङ्गः, इष्ट-अन्-इष्ट-उपपत्तिषु च नित्यं सम-चित्तत्वं, मयि अन्-अन्य-योगेन च अ-व्यभिचारिणी भक्तिः, विविक्त-देश-सेवित्वं, जन-संसदि अ-रतिः, अध्यात्म-ज्ञान-नित्यत्वं, तत्त्व-ज्ञान-अर्थ-दर्शनम् – एतद् ज्ञानम् इति प्रोक्तं, यद् अतः अन्यथा अ-ज्ञानम्॥ (Also) absence of ownership; lack of identification toward son (offspring), wife (spouse), house, etc.; continual equanimity of mind toward occurrences of the desirable and the undesirable; unswerving devotion in Me through a yoga (vision of identity, samādhi) in which there is no other; the disposition to (or a value to) repair to a quiet place (where I do not have to fear, do not feel I have to change, and do not have to escape from); not longing for the company of people (not needing to escape from myself through others); being always centered on the knowledge of the I; and seeing the goal of the knowledge of truth (that goal being complete freedom) – (all) this is also called jñāna (an expression of knowledge and, thus, a means of gaining knowledge). What is other than this is an obstacle to knowledge (a-jñāna).
(Also) absence of ownership (अ-सक्तिः), lack of identification (अन्-अभिष्वङ्गः)
toward son (offspring), wife (spouse), house, etc. (पुत्र-दार-गृह-आदिषु),
continual equanimity of mind (नित्यं च सम-चित्तत्वम्)
toward occurrences of the desirable and the undesirable (इष्ट-अन्-इष्ट-उपपत्तिषु),
in Me through a yoga (vision of identity) in which there is no other (मयि च अन्-अन्य-योगेन)
unswerving devotion (भक्तिः अ-व्यभिचारिणी),
the disposition to (or a value to) repair to a quiet place (विविक्त-देश-सेवित्वम्),
not longing (अ-रतिः) for the company of people (जन-संसदि),
being always centered on the knowledge of the I (अध्यात्म-ज्ञान-नित्यत्वम्),
(and) seeing the goal of the knowledge of truth (तत्त्व-ज्ञान-अर्थ-दर्शनम्),
(all) this is also called jñāna (एतद् ज्ञानं इति प्रोक्तम्).
What is other than this is an obstacle to knowledge (a-jñāna) (अ-ज्ञानं यद् अतः अन्यथा).
असक्तिः सक्तिः सङ्गनिमित्तेषु विषयेषु प्रीतिमात्रम्, तदभावः असक्तिः। अनभिष्वङ्गः अभिष्वङ्गाभावः। अभिष्वङ्गो नाम आसक्तिविशेष एव अनन्यात्मभावनालक्षणः, यथा अन्यस्मिन् सुखिनि दुःखिनि वा ‘अहमेव सुखी, दुःखी च,’ जीवति मृते वा ‘अहमेव जीवामि मरिष्यामि च’ इति। क्व इति आह – पुत्र-दार-गृहादिषु, पुत्रेषु दारेषु गृहेषु आदिग्रहणात् अन्येष्वपि अत्यन्तेष्टेषु दासवर्गादिषु। तच्च उभयं ज्ञानार्थत्वात् ज्ञानमुच्यते। नित्यं च समचित्तत्वं तुल्यचित्तता। क्व? इष्टानिष्ठोपपत्तिषु इष्टानामनिष्टानां च उपपत्तयः सम्प्राप्तयः तासु इष्टानिष्ठोपपत्तिषु नित्यमेव तुल्यचित्तता। इष्टोपपत्तिषु न हृष्यति, न कुप्यति च अनिष्टोपपत्तिषु। तच्च एतत् नित्यं समचित्तत्वं ज्ञानम्॥ A-saktiḥ, non-attachment – attachment means merely the liking for things arising from association; the absence of that is a-saktiḥ; And an-abhiṣvaṅgaḥ, absence of fondness – abhiṣvaṅgaḥ is in fact a special kind of attachment consisting of the idea of self-identification; as for instance, thinking ‘I myself am happy,’ or, ‘I am sorrowful,’ when somebody else is happy or unhappy, and thinking ‘I live’, or, ‘I shall die,’ when somebody else lives or dies – With regard to what? In answer the Bhagavān says: putra-dāra-gṛhādiṣu, with regard to sons, wives, homes, etc. From the use of ‘etc.’ (it is understood that this fondness is) even with regard to others who are liked very much – retinue of servants and so on. And since both these (absence of attachment and fondness) lead to Knowledge, therefore they are called Knowledge. And nityam, constant; sama-cittatvam, equanimity of mind, mental equipoise; – with regard to what? – iṣṭa-aniṣṭa-upapattiṣu, the attainment of the desirable and the undesirable; mental equipoise with regard to them, always, without exception. One does not become happy on the attainment of the desirable, nor does he become angry on the attainment of the undesirable. And that constant equanimity of mind which is of this kind is Knowledge.
किञ्च – Furtherमयि च ईश्वरे अनन्य-योगेन अपृथक्समाधिना ‘न अन्यो भगवतो वासुदेवात् परः अस्ति, अतः स एव नः गतिः’ इत्येवं निश्चिता अव्यभिचारिणी बुद्धिः अनन्ययोगः, तेन भजनं भक्तिः न व्यभिचरणशीला अव्यभिचारिणी। सा च ज्ञानम्। विविक्त-देश-सेवित्वम्, विविक्तः स्वभावतः संस्कारेण वा अशुच्यादिभिः सर्पव्याघ्रादिभिश्च रहितः अरण्य-नदी-पुलिन-देव-गृहादिभिः विविक्तो देशः, तं सेवितुं शीलमस्य इति विविक्तदेशसेवी, तद्भावः विविक्तदेशसेवित्वम्। विविक्तेषु हि देशेषु चित्तं प्रसीदति यतः ततः आत्मादिभावना विविक्ते उपजायते। अतः विविक्तदेशसेवित्वं ज्ञानमुच्यते। अरतिः अरमणं जन-संसदि, जनानां प्राकृतानां संस्कारशून्यानाम् अविनीतानां संसत् समवायः जनसंसत्, न संस्कारवतां विनीतानां संसत्, तस्याः ज्ञानोपकारकत्वात्। अतः प्राकृतजनसंसदि अरतिः ज्ञानार्थत्वात् ज्ञानम्॥ Ca, and; a-vyabhicāriṇī, unwavering – not having any tendency to deviate; bhaktiḥ, devotion; mayi, to Me, to Bhagavān; an-anya-yogena, with single-minded concentration, with undivided concentration – an-anya-yogaḥ is the decisive, unswerving conviction of this kind: ‘There is none superior to Bhagavān Vāsu-deva, and hence He alone is our Goal’; adoration with that. That too is Knowledge. Vivikta-deśa-sevitvam, inclination to repair into a clean place – a place (deśa) naturally free (vivikta) or made free from impurity etc. and snakes, tigers, etc.; or, a place made solitary (vivikta) by being situated in a forest, on a bank of a river, or in a temple; one who is inclined to seek such a place is vivikta-deśa-sevī, and the abstract form of that is vivikta-deśa-sevitvam. Since the mind becomes calm in places that are indeed pure (or solitary), therefore meditation on the Self etc. occurs in pure (or solitary) places. Hence the inclination to retire into clean (or solitary) places is called Knowledge. A-ratiḥ, lack of delight, not being happy; jana-saṃsadi, in crowd of people – an assemblage, a multitude of people without culture, lacking in purity and immodest –, (but) not (so) in a gathering of pure and modest persons since that is conducive to Knowledge. Hence, lack of delight in an assembly of common people is Knowledge since it leads to Knowledge.
किञ्च – Besidesअध्यात्म-ज्ञान-नित्यत्वम् आत्मादिविषयं ज्ञानम् अध्यात्मज्ञानम्, तस्मिन् नित्यभावः नित्यत्वम्। अमानित्वादीनां ज्ञानसाधनानां भावनापरिपाकनिमित्तं तत्त्वज्ञानम्, तस्य अर्थः मोक्षः संसारोपरमः, तस्य आलोचनं तत्त्व-ज्ञानार्थ-दर्शनम्, तत्त्वज्ञानफलालोचने हि तत्साधनानुष्ठाने प्रवृत्तिः स्यादिति। Adhyātma-jñāna-nityatvam, steadfastness in the knowledge of the Self: adhyātma-jñānam is the knowledge of the Self, etc.; constant dwelling in that is nityatvam. Tattva-jñāna-artha-darśanam, contemplating on the Goal of the knowledge of Reality: Tattva-jñānam is that (realization of Truth) which arises from the fruition of application to the disciplines like humility etc. which are the means to knowledge. Its Goal (artha) is Liberation, the cessation of mundane existence. Contemplation (darśana) on that is tattva-jñāna-artha-darśanam. For, when one engages in contemplation on the result of the knowledge of Reality, one gets the urge to undertake the disciplines which are its means.एतत् अमानित्वादि-तत्त्व-ज्ञानार्थ-दर्शनान्तम् उक्तं ज्ञानम् इति प्रोक्तं ज्ञानार्थत्वात्। अज्ञानं यत् अतः अस्मात् यथोक्तात् अन्यथा विपर्ययेण। मानित्वं दम्भित्वं हिंसा अक्षान्तिः अनार्जवम् इत्यादि अज्ञानं विज्ञेयं परिहरणाय, संसारप्रवृत्तिकारणत्वात् इति॥ Etat, this – those that have been stated from ‘humility’ etc. to ‘contemplation on the Goal of the knowledge of Reality’; proktam, is spoken of; iti, as; jñānam, Knowledge, because they are meant to lead one to Knowledge. A-jñānam, ignorance; is yat, that which is; an-yathā, other; ataḥ, than this – what has been stated above. Contrarily, arrogance, pretentiousness, cruelty, revenge, insincerity, etc. are to be known as ignorance so that, since they are the cause of the origination of worldly existence, they can be avoided.
यथोक्तेन ज्ञानेन ज्ञातव्यं किम् इत्याकाङ्क्षायामाह – ‘ज्ञेयं यत्तत्’ इत्यादि। To the question as to what is to be known through the aforesaid Knowledge, the Bhagavān says, ‘I shall speak of that which is to be known,’ etc.
ननु यमाः नियमाश्च अमानित्वादयः। न तैः ज्ञेयं ज्ञायते। न हि अमानित्वादि कस्यचित् वस्तुनः परिच्छेदकं दृष्टम्। सर्वत्रैव च यद्विषयं ज्ञानं तदेव तस्य ज्ञेयस्य परिच्छेदकं दृश्यते। न हि अन्यविषयेण ज्ञानेन अन्यत् उपलभ्यते, यथा घटविषयेण ज्ञानेन अग्निः। Objection: Do not humility etc. constitute yama and niyama? The Knowable is not known through them. For humility etc. are not seen to determine the nature of anything. Moreover, everywhere it is observed that whatever knowledge reveals its own object, that itself ascertains the nature of that object of knowledge (the knowable). Indeed, nothing else is known through a knowledge concerning some other object. As for instance, fire is not known through the knowledge of a pot.
नैष दोषः, ज्ञाननिमित्तत्वात् ज्ञानमुच्यते इति हि अवोचाम, ज्ञानसहकारिकारणत्वाच्च – Reply: This is not a defect, for we have said that they are called ‘Knowledge’ because they lead one to Knowledge, and because they are auxiliary causes of Knowledge:
jñeya, yad, tad, pra-√vac, yad, jñātvā, a-mṛta, √aś; an-ādimat, para, brahman, na, sat, tad, na, a-sat, √vac. यद् ज्ञेयं तद् प्रवक्ष्यामि। यद् ज्ञात्वा अ-मृतम् अश्नुते, तद् अन्-आदिमत् परं ब्रह्म, न सत् न अ-सत् उच्यते॥ What is vjñeya (to be known), that I (will) tell (you). Knowing which one gains immortality (called mokṣa, freedom, the reason it is to be known) – that (jñeya) is beginningless and limitless brahman (reality, My nature), said to be neither (an object) that is, nor is not.
What is vjñeya (to be known) (ज्ञेयं यद्), that I (will) tell (you) (तद् प्रवक्ष्यामि).
Knowing which (यद् ज्ञात्वा) one gains immortality (called mokṣa, freedom) (अ-मृतम् अश्नुते)
(which is) beginningless and limitless brahman (reality, My nature) (अन्-आदिमत् परं ब्रह्म),
that is (jñeya), said to be neither (an object) that is, nor is not (न सत् तद् न अ-सत् उच्यते).
1. यद् ज्ञेयं
what is ज्ञेय (to be known)
fr. यद् prn. n. sg. nom.; ज्ञेय pp. of √ज्ञा n. sg. nom. (SG.6.8:)
2. तद् प्रवक्ष्यामि
that I will [now] tell [you]
fr. तद् prn. n. sg. acc.; प्र + √वच् P. fut. 1st sg. (SG.2.80: & SG.5.5.a:)
3. यद् ज्ञात्वा
knowing which
fr. यद् prn. n. sg. acc.; ज्ञात्वा in. pt. of √ज्ञा
5. अ-मृतम्
immortality [called मोक्ष (the reason it’s to be known)]
ज्ञेयं ज्ञातव्यं यत् तत् प्रवक्ष्यामि प्रकर्षेण यथावत् वक्ष्यामि। किम्फलं तत् इति प्ररोचनेन श्रोतुः अभिमुखीकरणाय आह – यत् ज्ञेयं ज्ञात्वा अमृतम् अमृतत्वम् अश्नुते, न पुनः म्रियते इत्यर्थः। अनादिमत् आदिः अस्य अस्तीति आदिमत्, न आदिमत् अनादिमत्, किं तत्? परं निरतिशयं ब्रह्म, ‘ज्ञेयम्’ इति प्रकृतम्। Pravakṣyāmi, I shall speak of, fully describe just as it is; tat, that; yat, which; is jñeyam, to be known. In order to interest the hearer through inducement, the Bhagavān speaks of what its result is: Jñātvā, by realizing; yat, which Knowable; aśnute, one attains; a-mṛtam, Immortality, that is; he does not die again. An-ādimat, without beginning – one having a beginning (ādi) is ādimat; one not having a beginning is an-ādimat. What is that? The param, supreme, unsurpassable; brahma, Brahman, which is under discussion as the Knowable.अत्र केचित् ‘अनादि मत्परम्’ इति पदं छिन्दन्ति, बहुव्रीहिणा उक्ते अर्थे मतुपः आनर्थक्यम् अनिष्टं स्यात् इति। अर्थविशेषं च दर्शयन्ति – अहं वासुदेवाख्या परा शक्तिः यस्य तत् मत्परम् इति। सत्यमेवमपुनरुक्तं स्यात्, अर्थः चेत् सम्भवति। न तु अर्थः सम्भवति, ब्रह्मणः सर्वविशेषप्रतिषेधेनैव विजिज्ञापयिषितत्वात् ‘न सत्तन्नासदुच्यते’ इति। विशिष्टशक्तिमत्त्वप्रदर्शनं विशेषप्रतिषेधश्च इति विप्रतिषिद्धम्। तस्मात् मतुपः बहुव्रीहिणा समानार्थत्वेऽपि प्रयोगः श्लोकपूरणार्थः। Here, some split up the phrase anādi-matparam as an-ādi and mat-param because, if the word an-ādimat is taken as a Bahu-vrīhi compound,
[•‘That which has no (a) beginning (ādi) is an-ādi.’ Matup is used to denote possession. Since the idea of possession is already implied in an-ādi, therefore matup, if added after it, becomes redundant.•]
then the suffix mat (matup) becomes redundant, which is undesirable. And they show a distinctive meaning: (Brahman is an-ādi, beginningless, and is) mat-param, that of which I am the supreme (para) power called Vāsu-deva. Truly, the redundance could be avoided in this way if that meaning were possible. But that meaning is not possible, because what is intended is to make Brahman known only through a negation of all attributes by saying, ‘It is called neither being nor non-being.’ It is contradictory to show a possession of a distinctive power and to negate attributes. Therefore, although matup and a bahu-vrīhi compound convey the same meaning of ‘possession’, its (matup’s) use is for completing the verse.
[•The Commentator accepts an-ādimat as a nañ-tatpurusa compound. If, however, the Bahu-vrīhi is insisted on, then the mat after an-ādi should be taken as completing the number of syllables needed for versification. So, mat need not be compounded with param.•]
अमृतत्वफलं ज्ञेयं मया उच्यते इति प्ररोचनेन अभिमुखीकृत्य आह – न सत् तत् ज्ञेयमुच्यते इति न अपि असत् तत् उच्यते। Having aroused an interest through inducement by saying, ‘The Knowable which has Immortality as its result is being spoken of by Me,’ the Bhagavān says: Tat, that Knowable; ucyate, is called; na sat, neither being; nor is it called a-sat, non-being.ननु महता परिकरबन्धेन कण्ठरवेण उद्घुष्य ‘ज्ञेयं प्रवक्ष्यामि’ इति, अननुरूपमुक्तं ‘न सत्तन्नासदुच्यते’ इति। Objection: After strongly girding up the loins and declaring with a loud voice, ‘I shall speak of the Knowable,’ is it not incongruous to say, ‘That is called neither being nor non-being’?
न, अनुरूपमेव उक्तम्। कथम्? सर्वासु हि उपनिषत्सु ज्ञेयं ब्रह्म ‘नेति नेति’ (BrhUEng.2.3.6) ‘अस्थूलमनणु’ (BrhUEng.3.8.8) इत्यादिविशेषप्रतिषेधेनैव निर्दिश्यते, न ‘इदं तत्’ इति, वाचः अगोचरत्वात्। Reply: No. What has been said is surely consistent. Objection: How? Reply: For in all the Upaniṣads, the Knowable, that is Brahman, has been indicated only by negation of all attributes – ‘Not this, not this’ (BrhUEng.4.4.22), ‘Not gross, not subtle’ (BrhUEng.3.8.8), etc.; but not as ‘That is this’, for It is beyond speech.ननु न तदस्ति, यद्वस्तु अस्तिशब्देन नोच्यते। अथ अस्तिशब्देन नोच्यते, नास्ति तत् ज्ञेयम्। विप्रतिषिद्धं च – ‘ज्ञेयं तत्,’ ‘अस्तिशब्देन नोच्यते’ इति च। Objection: Is it not that a thing which cannot be expressed by the word ‘being’ does not exist? Likewise, if the Knowable cannot be expressed by the word ‘being’, It does not exist. And it is contradictory to say, ‘It is the Knowable’, and ‘It cannot be expressed by the word “being”.’
न तावन्नास्ति, नास्तिबुद्ध्यविषयत्वात्। Counter-objection: As to that, not that It does not exist, because It is not the object of the idea, ‘It is non-being.’ननु सर्वाः बुद्धयः अस्तिनास्तिबुद्ध्यनुगताः एव। तत्र एवं सति ज्ञेयमपि अस्तिबुद्ध्यनुगतप्रत्ययविषयं वा स्यात्, नास्तिबुद्ध्यनुगतप्रत्ययविषयं वा स्यात्। Objection: Do not all cognitions verily involve the idea of being or non-being? This being so, the Knowable should either be an object of a cognition involving the idea of existence, or it should be an object of a cognition involving the idea of non-existence.
न, अतीन्द्रियत्वेन उभयबुद्ध्यनुगतप्रत्ययाविषयत्वात्। यद्धि इन्द्रियगम्यं वस्तु घटादिकम्, तत् अस्तिबुद्ध्यनुगतप्रत्ययविषयं वा स्यात्, नास्तिबुद्ध्यनुगतप्रत्ययविषयं वा स्यात्। इदं तु ज्ञेयम् अतीन्द्रियत्वेन शब्दैकप्रमाणगम्यत्वात् न घटादिवत् उभयबुद्ध्यनुगतप्रत्ययविषयम् इत्यतः ‘न सत्तन्नासत्’ इति उच्यते। Reply: No, because, by virtue of Its being super-sensuous, It is not an object of cognition involving either of the two ideas. Indeed, any object perceivable by the senses, such as pot etc., can be either an object of cognition involving the idea of existence, or it can be an object of cognition involving the idea of non-existence. But this Knowable, being super-sensuous and known from the scriptures, which are the sole means of (Its) knowledge, is not, like pot etc., an object of cognition involving either of the two ideas. Therefore It is called neither being nor non-being.यत्तु उक्तम् – विरुद्धमुच्यते, ‘ज्ञेयं तत्’ ‘न सत्तन्नासदुच्यते’ इति – न विरुद्धम्, ‘अन्यदेव तद्विदितादथो अविदितादधि’ (KenU.1.4) इति श्रुतेः। As for your objection that it is contradictory to say, ‘It is the Knowable, but it is neither called being nor non-being,’ – it is not contradictory; for the Upaniṣad says, ‘That (Brahman) is surely different from the known and, again, It is above the unknown’ (KenU.1.4).
श्रुतिरपि विरुद्धार्था इति चेत् – यथा यज्ञाय शालामारभ्य ‘यद्यमुष्मिंल्लोकेऽस्ति वा न वेति’ (तै. सं. ६-१-१-१) इत्येवमिति चेत्, Objection: May it not be that even the Upaniṣad is contradictory in its meaning? May it not be (contradictory) as it is when, after beginning with the topic of a shed for a sacrifice,
[•Cf. ‘Prācīna-vaṃśam karoti, he constructs (that is shall construct) (the sacrificial shed) with its supporting beam turned east-ward’ (Tai. Saṃ.; also see Sanskrit-English Dictionary, Monier Williams).–Tr.•]
it is said, ‘Who indeed knows whether there exists anything in the other world or not!’ (Tai. Saṃ. 6.1.1)?
न, विदिताविदिताभ्यामन्यत्वश्रुतेः अवश्यविज्ञेयार्थप्रतिपादनपरत्वात् ‘यद्यमुष्मिन्’ इत्यादि तु विधिशेषः अर्थवादः। Reply: No, since the Upaniṣad speaking of something that is different from the known and the unknown is meant for establishing an entity that must be realized.
[•The Upaniṣad text is not to be rejected on the ground that it is paradoxical, for it is meant to present Brahman as identical with one’s own inmost Self.•]
But, ‘...whether there exists anything in the other world,’ etc. is merely an artha-vāda
[•See note on p. 46. Here, the passage, ‘…whether there exists…,’ etc. is to be interpreted as an artha-vāda emphasizing the need of raising a shed, irrespective of any other consideration.–Tr.•]
connected with an injunction.
उपपत्तेश्च सदसदादिशब्दैः ब्रह्म नोच्यते इति। सर्वो हि शब्दः अर्थप्रकाशनाय प्रयुक्तः, श्रूयमाणश्च श्रोतृभिः, जातिक्रियागुणसम्बन्धद्वारेण सङ्केतग्रहणसव्यपेक्षः अर्थं प्रत्याययति, न अन्यथा, अदृष्टत्वात्। तत् यथा – ‘गौः’ ‘अश्वः’ इति वा जातितः, ‘पचति’ ‘पठति’ इति वा क्रियातः, ‘शुक्लः’ ‘कृष्णः’ इति वा गुणतः, ‘धनी’ ‘गोमान्’ इति वा सम्बन्धतः। From reason also it follows that Brahman cannot be expressed by such words as being, non-being, etc. For, every word used for expressing an object, when heard by listeners, makes them understand its meaning through the comprehension of its significance with the help of genus, action, quality and relation; not in any other way, because that is not a matter of experience. To illustrate this: a cow, or a horse, etc. (is comprehended) through genus; cooking or reading, through action; white or black, through quality; a rich person or an owner of cows, through relation.
न तु ब्रह्म जातिमत्, अतः न सदादिशब्दवाच्यम्। नापि गुणवत्, येन गुणशब्देन उच्येत, निर्गुणत्वात्। नापि क्रियाशब्दवाच्यं निष्क्रियत्वात् ‘निष्कलं निष्क्रियं शान्तम्’ (SvetU.6.19) इति श्रुतेः। न च सम्बन्धी, एकत्वात्। अद्वयत्वात् अविषयत्वात् आत्मत्वाच्च न केनचित् शब्देन उच्यते इति युक्तम्, ‘यतो वाचो निवर्तन्ते’ (TaitU.2.4.1 & .9.1) इत्यादिश्रुतिभिश्च॥ But Brahman does not belong to any genus. Hence it is not expressible by words like ‘being’ etc.; neither is It possessed of any quality with the help of which It could be expressed through qualifying words, for It is free from qualities; nor can It be expressed by a word implying action, It being free from actions – which accords with the Upaniṣad text, ‘Partless, actionless, calm’ (SvetU.6.19). Nor has It any relation, since It is one, non-dual, not an object of the senses, and It is the Self. Therefore it is logical that It cannot be expressed by any word. And this follows from such Upaniṣad texts as, ‘From which, words turn back’ (TaitU.2.4.1 & .9.1), etc.
सच्छब्दप्रत्ययाविषयत्वात् असत्त्वाशङ्कायां ज्ञेयस्य सर्वप्राणिकरणोपाधिद्वारेण तदस्तित्वं प्रतिपादयन् तदाशङ्कानिवृत्त्यर्थमाह – Since the Knowable (Brahman) is not an object of the word or thought of ‘being’, there arises the apprehension of Its nonexistence. Hence, for dispelling that apprehension by establishing Its existence with the help of the adjuncts in the form of the organs of all creatures, the Bhagavān says:
sarvatas-pāṇi-pāda, tad, sarvatas-akṣi-śiras-mukha; sarvatas-śrutimat, loka, sarva, āvṛtya, √sthā. सर्वम् आवृत्य तद् लोके सर्वतः-पाणि-पादं सर्वतो-[अ]क्षि-शिरो-मुखं सर्वतः-श्रुतिमन् तिष्ठति॥ (Not that it is not, since) that (reality to be known, jñeyaṃbrahman) remains (motionless, yet) pervading all in the loka (universe) (as each being’s reality) – with (all beings’) hands and feet everywhere; with their eyes, heads, and mouths everywhere; and with their ears everywhere.
(Not that it is not, since) with (all beings’) hands and feet everywhere (सर्वतः-पाणि-पादं) is that (jñeyaṃbrahman) (तद्),
(and) with their eyes, heads, and mouths everywhere (सर्वतो-[अ]क्षि-शिरो-मुखम्),
and with their ears everywhere (सर्वतः-श्रुतिमन्), in the loka (universe) (as each being’s reality) (लोके),
it remains (motionless, yet) pervading all (सर्वम् आवृत्य तिष्ठति).
सर्वतः-पाणि-पादं सर्वतः पाणयः पादाश्च अस्य इति सर्वतःपाणिपादं तत् ज्ञेयम्। Tat, That – the Knowable; sarvataḥ-pāṇi-pādam, which has hands and feet everywhere–
सर्वप्राणिकरणोपाधिभिः क्षेत्रज्ञस्य अस्तित्वं विभाव्यते। क्षेत्रज्ञश्च क्षेत्रोपाधितः उच्यते। क्षेत्रं च पाणिपादादिभिः अनेकधा भिन्नम्। क्षेत्रोपाधिभेदकृतं विशेषजातं मिथ्यैव क्षेत्रज्ञस्य, इति तदपनयनेन ज्ञेयत्वमुक्तम् ‘न सत्तन्नासदुच्यते’ इति। उपाधिकृतं मिथ्यारूपमपि अस्तित्वाधिगमाय ज्ञेयधर्मवत् परिकल्प्य उच्यते ‘सर्वतःपाणिपादम्’ इत्यादि। The existence of the Knower of the field is revealed through the adjuncts (upādhis) in the form of the organs of all creatures. And the Knower of the field is spoken of as such because of the limiting adjuncts of the field. The field, too, is diversely differentiated as hands, feet, etc. All diversity in the Knower of the field, caused by the differences in the adjunct – the field–, is certainly unreal. Hence, by denying it, the nature of the Knowable has been stated in, ‘That is called neither being nor non-being.’ Although the unreal form is caused by the limiting adjuncts, still, for the comprehension of Its existence it is said, ‘(It) has hands and feet everywhere’, etc., by assuming this as a quality of the Knowable.
तथा हि सम्प्रदायविदां वचनम् – ‘अध्यारोपापवादाभ्यां निष्प्रपञ्चं प्रपञ्च्यते’ (?) इति। सर्वत्र सर्वदेहावयवत्वेन गम्यमानाः पाणिपादादयः ज्ञेयशक्तिसद्भावनिमित्तस्वकार्याः इति ज्ञेयसद्भावे लिङ्गानि ‘ज्ञेयस्य’ इति उपचारतः उच्यन्ते। तथा व्याख्येयम् अन्यत्। सर्वतःपाणिपादं तत् ज्ञेयम्। Thus, as is well known, there is a saying of the people versed in tradition, ‘The Transcendental is described with the help of superimposition (adhyāropa) and its refutation (apavāda)’. Everywhere the hands, feet, etc., which are perceived as limbs of all bodies, perform their duties due to the presence of the power of the Knowable (Brahman). Thus the grounds for the inference of the existence of the Knowable are metaphorically spoken of as belonging to the Knowable. The others have to be explained similarly. That Knowable has hands and feet everywhere.सर्वतोक्षि-शिरो-मुखं सर्वतः अक्षीणि शिरांसि मुखानि च यस्य तत् सर्वतोक्षिशिरोमुखम्, सर्वतः-श्रुतिमत् श्रुतिः श्रवणेन्द्रियम्, तत् यस्य तत् श्रुतिमत्, लोके प्राणिनिकाये, सर्वम् आवृत्य संव्याप्य तिष्ठति स्थितिं लभते॥ That which has eyes, heads, and mouths everywhere is sarvato-'kṣi-śiro-mukham. That which has ears everywhere is sarvataḥ-śrutimat: śruti means the organ of hearing; that which has it is śruti-mat. Tiṣṭhati, It exists, remains established; loke, in the multitude of creatures; āvrtya, by pervading; sarvam, them all.
उपाधिभूतपाणिपादादीन्द्रियाध्यारोपणात् ज्ञेयस्य तद्वत्ताशङ्का मा भूत् इत्येवमर्थः श्लोकारम्भः – With this purpose in view, that as a result of the superimposition of the organs like hands, feet, etc., which are adjuncts, there may not be the misconception that the Knowable is possessed of them (adjuncts), the (next) verse is begun:
sarva-indriya-guṇa-ābhāsa, sarva-indriya-vivarjita; a-sakta, sarva-bhṛt, ca, eva, nis-guṇa, guṇa-bhoktṛ, ca. सर्व-इन्द्रिय-गुण-आभासं सर्व-इन्द्रिय-विवर्जितम्, अ-सक्तं सर्व-भृत् एव च, निर्-गुणं गुण-भोक्तृ च॥ (Not that it is, since that reality to be known, jñeyaṃ brahman, merely) appears as the attributes (the functioning – seeing, etc.) of all the organs (in these bodies, yet) is free from all the organs, is unattached (yet) sustains all, and is free from the guṇas (constituents of nature) (yet) is the experiencer of the guṇas.
(Not that it is, since it merely) appears as the attributes of all the organs (सर्व-इन्द्रिय-गुण-आभासम्),
(yet) is free from all the organs (सर्व-इन्द्रिय-विवर्जितम्),
is unattached (yet) sustains all (अ-सक्तं सर्व-भृत् च एव),
(and) is free from the guṇas (निर्-गुणं), (yet) is the experiencer of the guṇas (गुण-भोक्तृ च).
2. सर्व-इन्द्रिय-
of all the organs [in these bodies]
1. -गुण-आभासं
[it merely] appears as the attributes [i.e., the functioning—seeing, etc.]
सर्वेन्द्रिय-गुणाभासं सर्वाणि च तानि इन्द्रियाणि श्रोत्रादीनि बुद्धीन्द्रियकर्मेन्द्रियाख्यानि, अन्तःकरणे च बुद्धिमनसी, ज्ञेयोपाधित्वस्य तुल्यत्वात्, सर्वेन्द्रियग्रहणेन गृह्यन्ते। अपि च, अन्तःकरणोपाधिद्वारेणैव श्रोत्रादीनामपि उपाधित्वम् इत्यतः अन्तःकरणबहिष्करणोपाधिभूतैः सर्वेन्द्रियगुणैः अध्यवसायसङ्कल्पश्रवणवचनादिभिः अवभासते इति सर्वेन्द्रियगुणाभासं सर्वेन्द्रियव्यापारैः व्यापृतमिव तत् ज्ञेयम् इत्यर्थः, ‘ध्यायतीव लेलायतीव’ (BrhUEng.4.3.7) इति श्रुतेः। Sarva-indriya-guṇa-ābhāsam, shining through the functions of all the organs: By the use of the words all the organs are understood ears etc., known as the sense-organs and motor-organs, as also the internal organs – the intellect and the mind, for they are equally the limiting adjuncts of the Knowable. Besides, the organs of hearing etc. become the limiting adjuncts from the very fact of the internal organ becoming so. Hence, the Knowable gets expressed through determination, thinking, hearing, speaking, etc. that are the functions of all the organs, internal and external, which are the limiting adjuncts. In this way, It is manifest through the functions of all the organs. The idea is that, that Knowable appears to be as though active owing to the functions of all the organs, as it is said in the Upaniṣad text, ‘It thinks, as it were, and shakes, as it were’ (BrhUEng.4.3.7).
कस्मात् पुनः कारणात् न व्यापृतमेवेति गृह्यते इत्यतः आह – सर्वेन्द्रिय-विवर्जितम्, सर्वकरणरहितमित्यर्थः। अतः न करणव्यापारैः व्यापृतं तत् ज्ञेयम्। यस्तु अयं मन्त्रः – ‘अपाणिपादो जवनो ग्रहीता पश्यत्यचक्षुः स शृणोत्यकर्णः’ (SvetU.3.19) इत्यादिः, स सर्वेन्द्रियोपाधिगुणानुगुण्यभजनशक्तिमत् तत् ज्ञेयम् इत्येवं प्रदर्शनार्थः, न तु साक्षादेव जवनादिक्रियावत्त्वप्रदर्शनार्थः। ‘अन्धो मणिमविन्दत्’ (तै. आ. १-११) इत्यादिमन्त्रार्थवत् तस्य मन्त्रस्य अर्थः। For what reason, again, is It not perceived as being actually active? In answer the Bhagavān says: It is sarva-indriya-vivarjitam, devoid of all the organs, that is bereft of all the instruments of action. Hence the Knowable is not active through the functioning of the instruments of action. As for the Upaniṣad verse, ‘Without hands and feet He moves swiftly and grasps; without eyes He sees, without ears He hears’ (SvetU.3.19), etc. – that is meant for showing that that Knowable has the power of adapting Itself to the functions of all the organs which are Its limiting adjuncts; but it is not meant to show that It really has such activity as moving fast etc. The meaning of that verse is like that of the Veda text, ‘The blind one discovered a gem’ (Tai. Ār. 1.11).
[•This is an artha-vāda, which is not to be taken literally but interpreted in accordance with the context.•]
यस्मात् सर्वकरणवर्जितं ज्ञेयम्, तस्मात् असक्तं सर्वसंश्लेषवर्जितम्। यद्यपि एवम्, तथापि सर्व-भृच् च एव। सदास्पदं हि सर्वं सर्वत्र सद्बुद्ध्यनुगमात्। न हि मृगतृष्णिकादयोऽपि निरास्पदाः भवन्ति। अतः सर्वभृत् सर्वं बिभर्ति इति। Since the Knowable is devoid of all the instruments of actions, therefore It is a-saktam, unattached, devoid of all associations. Although It is of this kind, yet it is ca eva, also verily; the sarva-bhṛt, supporter of all. Indeed, everything has existence as its basis, because the idea of ‘existence’ is present everywhere. Verily, even mirage etc. do not occur without some basis. Therefore, It is sarva-bhṛt, the supporter of all – It upholds everything.
स्यात् इदं च अन्यत् ज्ञेयस्य सत्त्वाधिगमद्वारम् – निर्गुणं सत्त्वरजस्तमांसि गुणाः तैः वर्जितं तत् ज्ञेयम्, तथापि गुण-भोक्तृ च गुणानां सत्त्वरजस्तमसां शब्दादिद्वारेण सुखदुःखमोहाकारपरिणतानां भोक्तृ च उपलब्धृ च तत् ज्ञेयम् इत्यर्थः॥ There can be this other means as well for the realization of the existence of the Knowable: Nir-guṇam, without quality – the qualities are sattva, rajas and tamas; that Knowable is free from them; and yet It is the guṇa-bhoktṛ, perceiver of qualities; that is, that Knowable is the enjoyer and experiencer of the qualities, sattva, rajas and tamas, which, assuming the forms of sound etc., transform themselves into happiness, sorrow, delusion, etc.
bahis, antar, ca, bhūta, a-cara, cara, eva, ca; sūkṣmatva, tad, a-vijñeya, dūra-stham, ca, antike, ca, tad. भूतानां बहिः अन्तः च, चरम् अ-चरम् एव च। सूक्ष्मत्वात् तद् अ-विज्ञेयं। तद् दूर-स्थं च अन्तिके च॥ It is (with reference to these bodies) outside and inside of (all) beings, and is whatever does and does not move (in the universe). Since it is subtle (innermost, as “I”), it is not knowable (as a “this or that,” an object). It is (as) far (as the farthest, imagined object) and (as) near (as “I”).
It is (with reference to these bodies) outside and inside of (all) beings (बहिः अन्तः च भूतानाम्),
and is whatever does and does not move (अ-चरं चरम् एव च).
Since it is subtle (innermost, as “I”) (सूक्ष्मत्वात्), it is not knowable (as a “this or that,” an object) (तद् अ-विज्ञेयम्).
(It) is (as) far (as the farthest, imagined object) (दूर-स्थं च), and it is (as) near (as “I”) (अन्तिके च तद्).
बहिः त्वक्पर्यन्तं देहम् आत्मत्वेन अविद्याकल्पितम् अपेक्ष्य तमेव अवधिं कृत्वा बहिः उच्यते। तथा प्रत्यगात्मानमपेक्ष्य देहमेव अवधिं कृत्वा अन्तः उच्यते। ‘बहिरन्तश्च’ इत्युक्ते मध्ये अभावे प्राप्ते, इदमुच्यते – अचरं चरम् एव च, यत् चराचरं देहाभासमपि तदेव ज्ञेयं यथा रज्जुसर्पाभासः। Existing bahiḥ, outside – the word bahiḥ is used with reference to the body including the skin, which is misconceived through ignorance to be the Self, and which is itself taken as the boundary. Similarly, the word antaḥ, inside, is used with reference to the indwelling Self, making the body itself as the boundary. When ‘outside’ and ‘inside’ are used, there may arise the contingency of the non-existence of That in the middle. Hence this is said: a-caram caram eva ca, moving as well as not moving – even that which appears as the body, moving or not moving, is nothing but the Knowable, in the same way as the appearance of a snake on a rope (is nothing but the rope).
यदि अचरं चरमेव च स्यात् व्यवहारविषयं सर्वं ज्ञेयम्, किमर्थम् ‘इदम्’ इति सर्वैः न विज्ञेयम् इति? उच्यते – सत्यं सर्वाभासं तत्, तथापि व्योमवत् सूक्ष्मम्। अतः सूक्ष्मत्वात् स्वेन रूपेण तत् ज्ञेयमपि अविज्ञेयम् अविदुषाम्। विदुषां तु, ‘आत्मैवेदं सर्वम्’ (ChanU.7.25.2) ‘ब्रह्मैवेदं सर्वम्’ इत्यादिप्रमाणतः नित्यं विज्ञातम्। अविज्ञाततया दूरस्थं वर्षसहस्रकोट्यापि अविदुषाम् अप्राप्यत्वात्। अन्तिके च तत्, आत्मत्वात् विदुषाम्॥ If all empirical things, moving as also non-moving, be the Knowable, why should It not be known by all as such? In answer it is said: It is true that It shines through everything; still it is subtle like space. Therefore, although It is the Knowable, tat, It; is a-vijñeyam, incomprehensible to the ignorant people; sūkṣmatvāt, due to Its intrinsic subtleness. But to the enlightened It is ever known from the valid means of knowledge such as (the texts), ‘All this is verily the Self’ (ChanU.7.25.2), ‘Brahman alone is all this’ (Nr. Ut.7), etc. It is dūra-stham, far away, since, to the unenlightened, It is unattainable even in millions of years. And tat, That; is antike, near, since It is the Self of the enlightened.
a-vibhakta, ca, bhūta, vibhakta, iva, ca, sthita; bhūta-bhartṛ, ca, tad, jñeya, grasiṣṇu, prabhaviṣṇu, ca. भूतेषु च अ-विभक्तं विभक्तम् इव च स्थितं, भूत-भर्तृ ग्रसिष्णु च प्रभविष्णु च तद् ज्ञेयम्॥ Thatjñeya (the to-be-known) remains undivided (as one only) yet is seemingly divided (as many) in all beings, (this one and only) is the one who sustains (all these) beings (the embodiments and objects), and is their devourer and creator.
What is undivided (as one only) (अ-विभक्तं च) in all beings (भूतेषु),
yet remains seemingly divided (as many) (विभक्तम् इव च स्थितम्),
and is the one who sustains (all these) beings (भूत-भर्तृ च), that is the jñeya (to-be-known) (तद् ज्ञेयम्),
and is their devourer (ग्रसिष्णु) and creator (प्रभविष्णु च).
fr. तद् prn. n. sg. nom.; ज्ञेय pot. ps. pt. of √ज्ञा n. sg. nom. (SG.6.8:)
अविभक्तं च प्रतिदेहं व्योमवत् तदेकम्। भूतेषु सर्वप्राणिषु विभक्तम् इव च स्थितं देहेष्वेव विभाव्यमानत्वात्। भूत-भर्तृ च भूतानि बिभर्तीति तत् ज्ञेयं भूतभर्तृ च स्थितिकाले। प्रलयकाले गृसिष्णु ग्रसनशीलम्। उत्पत्तिकाले प्रभविष्णु च प्रभवनशीलं यथा रज्ज्वादिः सर्पादेः मिथ्याकल्पितस्य॥ Tat, that; jñeyam, Knowable; though a-vibhaktam, undivided, remaining the same in all beings like space; iva sthitam, appears to be existing; as vibhaktam, divided; bhūteṣu, in all beings, because It is perceived as existing in the bodies themselves. And just as a rope etc. are with regard to a snake etc. that are falsely imagined, similarly that Knowable is bhūta-bhartṛ, the sustainer of all beings, since It sustains all during the period of their existence; gṛsiṣṇu, the devourer, at the time of dissolution; and prabhaviṣṇu, the originator, at the time of creation.
किञ्च, सर्वत्र विद्यमानमपि सत् न उपलभ्यते चेत्, ज्ञेयं तमः तर्हि? न। किं तर्हि? – Further, if the Knowable is not perceived though existing everywhere, then It is darkness? No! What then?
jyotis, api, tad, jyotis, tamas, para, √vac; jñāna, jñeya, jñāna-gamya, hṛd, sarva, viṣṭhita. तद् ज्योतिषाम् अपि ज्योतिः, तमसः परम् उच्यते। [तद्] ज्ञानं ज्ञेयं ज्ञान-गम्यम्। [तद्] सर्वस्य हृदि विष्ठितम्॥ It is the light of lights (the solely self-revealing conscious-being by which even the sun is revealed) and is said to be beyond darkness (or ignorance, as it reveals both). It is jñāna (see 13.2 and 13.7–11), jñeya, and the result to be attained by jñāna. It abides in the center of everything (and is to be known in this intellect).
It is the (solely self-revealing) light of lights (ज्योतिषाम् अपि तद् ज्योतिः),
said to be beyond darkness (as it reveals both) (तमसः परम् उच्यते).
It is jñāna, jñeya, and the result to be attained by jñāna (ज्ञानं ज्ञेयं ज्ञान-गम्यम्).
It abides in the center of everything (हृदि सर्वस्य विष्ठितम्).
1. तद्
it [is]
fr. तद् prn. n. sg. nom.
3. ज्योतिषाम्
of lights [i.e., the solely self-revealing conscious being by which even the sun is revealed]
fr. ज्ञेय pot. ps. pt. of √ज्ञा n. sg. nom. (SG.6.8:)
10. ज्ञान-गम्यम्
and the result to be attained by ज्ञान
fr. ज्ञान-गम्य n. sg. nom.
11. [तद्]
[it]
13. सर्वस्य हृदि
in the center of everything [and is to be known in this intellect]
fr. सर्व prn. a. n. sg. gen.; हृद् n. sg. loc. (SG.3.6:)
12. विष्ठितम्
abides
fr. विष्ठित pp. of वि + √स्था pt. n. sg. nom. (SG.6.6: & SG.2.101:)
ज्योतिषाम् आदित्यादीनाम् अपि तत् ज्ञेयं ज्योतिः। आत्मचैतन्यज्योतिषा इद्धानि हि आदित्यादीनि ज्योतींषि दीप्यन्ते, ‘येन सूर्यस्तपति तेजसेद्धः’ (तै. ब्रा. ३-१२-९) ‘तस्य भासा सर्वमिदं विभाति’ (MunU.2.2.11) इत्यादिश्रुतिभ्यः, स्मृतेश्च इहैव – ‘यदादित्यगतं तेजः’ (BhG.15.12) इत्यादेः। Tat, that Knowable; is the jyotiḥ, Light; api, even; jyotiṣām, of the lights – of the sun etc. For the lights like the sun etc. shine because they are enkindled by the light of consciousness of the Self, as is known from Upaniṣad texts like, ‘Illumined by whose light the sun shines’ (Tai. Br. 3.12.9.7), ‘By Its light all this shines variously’ (SvetU.6.14), and from the Smṛti also, as here (in the Gītā) itself: ‘That light in the sun…’ (BhG.15.12), etc.तमसः अज्ञानात् परम् अस्पृष्टम् उच्यते। ज्ञानादेः दुःसम्पादनबुद्ध्या प्राप्तावसादस्य उत्तम्भनार्थमाह – ज्ञानम् अमानित्वादि, ज्ञेयम् ‘ज्ञेयं यत् तत् प्रवक्ष्यामि’ (BhG.13.12) इत्यादिना उक्तम्, ज्ञान-गम्यं ज्ञेयमेव ज्ञातं सत् ज्ञानफलमिति ज्ञानगम्यमुच्यते, ज्ञायमानं तु ज्ञेयम्। तत् एतत् त्रयमपि हृदि बुद्धौ सर्वस्य प्राणिजातस्य विष्ठितं विशेषेण स्थितम्। तत्रैव हि त्रयं विभाव्यते॥ It is ucyate, spoken of as; param, beyond, untouched by; tamasaḥ, darkness, ignorance. For cheering up anyone who may become disheartened by thinking that Knowledge etc. is difficult to attain, the Bhagavān says: It is jñānam, Knowledge – humility etc. (verse 7, etc.); jñeyam, the Knowable, which has been spoken of in, ‘I shall speak of that which is to be known’ (BhG.13.12); and jñāna-gamyam, the Known. The Knowable itself is referred to as jñāna-gamyam, when after being known, It becomes the result of Knowledge. But when It is an object to be known, It is called jñeyam. All these three which are such, viṣṭhitam, specially exist;
[•A variant reading is dhiṣṭhitam.–Tr.•]
hṛdi, in the hearts, in the intellects; sarvasya, of all, of all creatures. For these three are, indeed, perceived there.
यथोक्तार्थोपसंहारार्थः अयं श्लोकः आरभ्यते – This verse is begun for concluding the topic under discussion:
iti, kṣetra, tathā, jñāna, jñeya, ca, ukta, samāsatas; mad-bhakta, etad, vijñāya, mad-bhāva, upa-√pad. इति क्षेत्रं तथा ज्ञानं ज्ञेयं च समासतः उक्तम्। एतद् विज्ञाय, मद्-भक्तः मद्-भावाय उपपद्यते॥ Thus the field, the knowledge, and the to-be-known (the kṣetra-jña, the jñāna, and the jñeya) have been briefly told. Clearly knowing this, one who is devoted to Me (who is this jñeya) is fit for My nature (called mokṣa, complete freedom).
Thus (इति), the field (क्षेत्रं), the knowledge (तथा ज्ञानम्),
and the to-be-known (ज्ञेयं च) have been briefly told (उक्तं समासतः).
One who is devoted to Me (this jñeya) (मद्-भक्तः), clearly knowing this (एतद् विज्ञाय),
is fit for My nature (called mokṣa) (मद्-भावाय उपपद्यते).
इति एवं क्षेत्रं महाभूतादि धृत्यन्तं तथा ज्ञानम् अमानित्वादि तत्त्वज्ञानार्थदर्शनपर्यन्तं ज्ञेयं च ‘ज्ञेयं यत् तत्’ (BhG.13.12) इत्यादि ‘तमसः परमुच्यते’ (BhG.13.17) इत्येवमन्तम् उक्तं समासतः सङ्क्षेपतः। Iti, thus; uktam, has been spoken – commencing from ‘I shall speak of that which is to be known’ (BhG.13.12) and ending with ‘It is spoken of as beyond darkness’ (BhG.13.17); samāsataḥ, in brief; the kṣetram, field – beginning with the ‘great elements’ and ending with ‘fortitude’ (BhG.13.5-6); tathā, as also; jñānam, Knowledge – beginning from ‘humility’ (BhG.13.7) and ending with ‘contemplation on the Goal of the knowledge of Reality’ (BhG.13.11); and the jñeyam, Knowable.
एतावान् सर्वः हि वेदार्थः गीतार्थश्च उपसंहृत्य उक्तः। अस्मिन् सम्यग्दर्शने कः अधिक्रियते इति उच्यते – मद्भक्तः मयि ईश्वरे सर्वज्ञे परमगुरौ वासुदेवे समर्पितसर्वात्मभावः, यत् पश्यति शृणोति स्पृशति वा ‘सर्वमेव भगवान् वासुदेवः’ इत्येवंग्रहाविष्टबुद्धिः मद्भक्तः स एतत् यथोक्तं सम्यग्दर्शनं विज्ञाय, मद्भावाय मम भावः मद्भावः परमात्मभावः तस्मै मद्भावाय उपपद्यते मोक्षं गच्छति॥ All this has been stated by way of summarizing the purport of the Vedas and the Gītā. Who is fit for this true knowledge? The answer is: mad-bhaktaḥ, My devotee, who attributes the fact of being the Self of all to Me who am Bhagavān, Vāsu-deva, the Omniscient, the supreme Teacher, (and) whose conviction has been saturated with the idea that whatever he sees, hears or touches, all that verily is Bhagavān Vāsu-deva. Vijñāya, by understanding; etat, this, the aforesaid true knowledge; he upapadyate, becomes qualified; mad-bhāvāya, for My State (bhāva) – the State of being the supreme Self; for that State of Mine. He attains Liberation.
तत्र सप्तमे ईश्वरस्य द्वे प्रकृती उपन्यस्ते, परापरे क्षेत्रक्षेत्रज्ञलक्षणे, ‘एतद्योनीनि भूतानि’ (BhG.7.6) इति च उक्तम्। क्षेत्रक्षेत्रज्ञप्रकृतिद्वययोनित्वं कथं भूतानामिति अयमर्थः अधुना उच्यते – There in the Seventh Chapter have been presented the two aspects of Bhagavān, viz. the higher and the lower, characterized as the field and the Knower of the field. And it has also been said, ‘(Understand thus) that all things have these as their source’ (7.6). The explanation as to how creatures have the two aspects, the field and the Knower of the field, as their source is now being stated:
prakṛti, puruṣa, ca, eva, √vid, an-ādi, ubha, api; vikāra, ca, guṇa, ca, eva, √vid, prakṛti-sambhava. प्रकृतिं पुरुषम् एव च उभौ अपि अन्-आदी विद्धि। गुणान् च विकारान् एव च प्रकृति-सम्भवान् विद्धि॥ May you know that both nature and the person (prakṛti and puruṣa) are beginningless. And may you know that the guṇas (the mental dispositions – not the three unmodified guṇas, the constituents of prakṛti) and other modifications (from intellects to all physical bodies) are born of prakṛti.
Nature and the person (prakṛti and puruṣa) (प्रकृतिं पुरुषं च एव),
may you know that both are beginningless (विद्धि अन्-आदी उभौ अपि).
The guṇas (the mental dispositions) and all other modifications (of the guṇas) (विकारान् च गुणान् च एव)
may you know (विद्धि) are born of prakṛti (प्रकृति-सम्भवान्).
प्रकृतिं पुरुषं च एव ईश्वरस्य प्रकृती तौ प्रकृतिपुरुषौ उभौ अपि अनादी विद्धि, न विद्यते आदिः ययोः तौ अनादी। नित्येश्वरत्वात् ईश्वरस्य तत्प्रकृत्योरपि युक्तं नित्यत्वेन भवितुम्। प्रकृतिद्वयवत्त्वमेव हि ईश्वरस्य ईश्वरत्वम्। याभ्यां प्रकृतिभ्याम् ईश्वरः जगदुत्पत्तिस्थितिप्रलयहेतुः, ते द्वे अनादी सत्यौ संसारस्य कारणम्। Viddhi, know; ubhau, both; prakṛtim Nature; and also the puruṣam, individual Ātman;
[•Prakṛti is sometimes translated as matter, and puruṣa as spirit.–Tr.•]
– these two; Nature and the Ātman, the aspects of Bhagavān – to be api, verily; an-ādī, without beginning. Those two that have no beginning (ādi), are an-ādī. Since the Bhagavān-hood of Bhagavān is eternal, therefore it is logical that even His aspects also should have eternality. For Bhagavān’sBhagavān-hood consists verily in having the two aspects. Those two aspects through which Bhagavān becomes the cause of creation, continuance and dissolution of the Universe, and which are beginningless, are the sources of mundane existence.
न आदी अनादी इति तत्पुरुषसमासं केचित् वर्णयन्ति। तेन हि किल ईश्वरस्य कारणत्वं सिध्यति। यदि पुनः प्रकृतिपुरुषावेव नित्यौ स्यातां तत्कृतमेव जगत् न ईश्वरस्य जगतः कर्तृत्वम्। Some interpret the phrase an-ādī in the tat-puruṣa
[•Tat-puruṣa: Name of a class of compounds in which the first member determines the sense of the other members, or in which the last member is defined or qualified by the first, without losing its original independence.–V.S.A.•]
sense of na ādī, not primeval (not cause). (According to them) thereby indeed is established the causality of Bhagavān. Again, if Nature and Ātman themselves be eternal, the mundane existence would surely be their creation, and the causality of the mundane existence would not be Bhagavān’s.
तत् असत्, प्राक् प्रकृतिपुरुषयोः उत्पत्तेः ईशितव्याभावात् ईश्वरस्य अनीश्वरत्वप्रसङ्गात्, संसारस्य निर्निमित्तत्वे अनिर्मोक्षप्रसङ्गात् शास्त्रानर्थक्यप्रसङ्गात् बन्धमोक्षाभावप्रसङ्गाच्च। नित्यत्वे पुनः ईश्वरस्य प्रकृत्योः सर्वमेतत् उपपन्नं भवेत्। कथम्? That is wrong because, there being nothing to rule over before the emergence of Nature and Ātman, there will arise the contingency of Bhagavān ceasing to be Bhagavān! And if the mundane state be uncaused
[•Uncaused, that is not caused by Nature and Ātman, but by Bhagavān independently of those two aspects.•]
there arises the contingency of the absence of Liberation,
[•If Bhagavān were Himself the sole cause of mundane existence, independently of His two aspects, then it would be endless because there would be nothing to prevent liberated Ātman(s) from being put under bondage again.•]
the scriptures becoming useless, and the absence of bondage and freedom. On the other hand, all these become justifiable if Bhagavān and the two aspects be eternal. How?विकारांश्च गुणांश्च एव वक्ष्यमाणान्विकारान् बुद्ध्यादिदेहेन्द्रियान्तान् गुणांश्च सुखदुःखमोहप्रत्ययाकारपरिणतान् विद्धि जानीहि प्रकृति-सम्भवान्, प्रकृतिः ईश्वरस्य विकारकारणशक्तिः त्रिगुणात्मिका माया, सा सम्भवो येषां विकाराणां गुणानां च तान् विकारान् गुणांश्च विद्धि प्रकृतिसम्भवान् प्रकृतिपरिणामान्॥ Viddhi, know; the vikārān, modifications that will be spoken of – the intellect etc., the body and the organs; ca eva, as also; guṇān, the qualities (sattva etc.) – manifest in the form of the mental states of happiness, sorrow and attachment; as prakṛti-sambhavān, born of Nature. Nature, Māyā, is the power of Bhagavān, which is the cause of the modifications and which consists of the three qualities. Those modifications and qualities, which have that Nature as their source, – know those modifications and qualities as ‘born of Nature’, as transformations of Nature.
के पुनः ते विकाराः गुणाश्च प्रकृतिसम्भवाः – Which again, are those modifications and qualities born of Nature?
kārya-karaṇa-kartṛtva, hetu, prakṛti, √vac; puruṣa, sukha-duḥkha, bhoktṛtva, hetu, √vac. प्रकृतिः कार्य-करण-कर्तृत्वे हेतुः उच्यते। पुरुषः सुख-दुःखानां भोक्तृत्वे हेतुः उच्यते॥ Prakṛti (nature) is said to be the cause of the origination of the physical body and its instruments (the mind, senses, etc.). The puruṣa (the knower of the field, the kṣetra-jña or, in this case, the individual jīva, living entity) is said to be the cause of being the experiencer of pleasant and unpleasant situations.
Of the origination of the physical body and its instruments (the mind, senses, etc.) (कार्य-करण-कर्तृत्वे),
prakṛti (nature) is said to be the cause (हेतुः प्रकृतिः उच्यते).
The puruṣa (here the individual jīva) (पुरुषः), of pleasant and unpleasant situations (सुख-दुःखानां)
is said to be the cause of being the experiencer (of them) (भोक्तृत्वे हेतुः उच्यते).
कार्य-करण-कर्तृत्वे – कार्यं शरीरं करणानि तत्स्थानि त्रयोदश। देहस्यारम्भकाणि भूतानि पञ्च विषयाश्च प्रकृतिसम्भवाः विकाराः पूर्वोक्ताः इह कार्यग्रहणेन गृह्यन्ते। गुणाश्च प्रकृतिसम्भवाः सुखदुःखमोहात्मकाः करणाश्रयत्वात् करणग्रहणेन गृह्यन्ते। तेषां कार्यकरणानां कर्तृत्वम् उत्पादकत्वं यत् तत् कार्यकरणकर्तृत्वं तस्मिन् कार्यकरणकर्तृत्वे हेतुः कारणम् आरम्भकत्वेन प्रकृतिः उच्यते। Kārya-karaṇa-kartṛtve, with regard to the source of body and organs: Kārya is the body, and karaṇa are the thirteen
[•Five sense organs, five motor organs, mind, intellect and ego.•]
organs existing in it. Here, by the word kārya are understood the aforesaid elements that produce the body as also the objects which are modifications born of Nature. And since the qualities – which are born of Nature and manifest themselves as happiness, sorrow and delusion – are dependent on the organs, (therefore) they are implied by the word karaṇa, organs. The kartṛtvam, (lit.) agentship, with regard to these body and organs consists in being the source of the body and organs. With regard to this source of the body and organs, prakṛtiḥ, Nature; ucyate, is said to be; the hetuḥ, cause, in the sense of being the originator.
एवं कार्यकरणकर्तृत्वेन संसारस्य कारणं प्रकृतिः। कार्यकारणकर्तृत्वे इत्यस्मिन्नपि पाठे, कार्यं यत् यस्य परिणामः तत् तस्य कार्यं विकारः विकारि कारणं तयोः विकारविकारिणोः कार्यकारणयोः कर्तृत्वे इति। अथवा, षोडश विकाराः कार्यं सप्त प्रकृतिविकृतयः कारणम् तान्येव कार्यकारणान्युच्यन्ते तेषां कर्तृत्वे हेतुः प्रकृतिः उच्यते, आरम्भकत्वेनैव। Thus, by virtue of being the source of body and organs, Nature is the cause of mundane existence. Even if the reading be kārya-kāraṇa-kartṛtva, kārya (effect, modification) will mean anything that is the transformation of something; and kāraṇa (cause, with a long ‘ā’) will be that which becomes transformed. So the meaning of the compound will be: ‘with regard to the source of the effect and the cause’. Or, kārya means the sixteen
[•The eleven organs (five sensory, five motor, and mind) and the five objects (sound etc.).•]
modifications, and kāraṇa means the seven
[•Mahat, egoism, and the five subtle elements.•]
transformations of Nature. They themselves are called effect and cause. So far as the agentship with regard to these is concerned Nature is said to be the cause, because of the same reason of being their originator.
पुरुषश्च संसारस्य कारणं यथा स्यात् तत् उच्यते – पुरुषः जीवः क्षेत्रज्ञः भोक्ता इति पर्यायः, सुख-दुःखानां भोग्यानां भोक्तृत्वे उपलब्धृत्वे हेतुः उच्यते। As to how the Ātman can be the cause of mundane existence is being stated: Puruṣaḥ, the Ātman, the empirical being, the knower of the field – all these are synonymous; is the hetuḥ, cause; bhoktṛtve, so far as enjoyership, the fact of being the perceiver; sukha-duḥkhānām, of happiness and sorrow – which are objects of experience, is concerned.
कथं पुनः अनेन कार्यकरणकर्तृत्वेन सुखदुःखभोक्तृत्वेन च प्रकृतिपुरुषयोः संसारकारणत्वमुच्यते इति, अत्र उच्यते – How, again, is it asserted with respect to Nature and Ātman that, they are the causes of mundane existence (saṃsāra) by virtue of this fact of their (respectively) being the source of body and organs, and the perceiver of happiness and sorrow? As to this the answer is being stated:
कार्यकरणसुखदुःखरूपेण हेतुफलात्मना प्रकृतेः परिणामाभावे, पुरुषस्य च चेतनस्य असति तदुपलब्धृत्वे, कुतः संसारः स्यात्? यदा पुनः कार्यकरणसुखदुःखस्वरूपेण हेतुफलात्मना परिणतया प्रकृत्या भोग्यया पुरुषस्य तद्विपरीतस्य भोक्तृत्वेन अविद्यारूपः संयोगः स्यात्, तदा संसारः स्यात् इति। अतः यत् प्रकृतिपुरुषयोः कार्यकरणकर्तृत्वेन सुखदुःखभोक्तृत्वेन च संसारकारणत्वमुक्तम्, तत् युक्तम्। How can there be any mundane existence if there be no modification of Nature in the form of body and organs, happiness and sorrow, and cause and effect, and there be no Ātman, the conscious being, to experience them? On the other hand, there can be mundane existence when there is a contact, in the form of ignorance, between Nature – modified in the form of body and organs, and cause and effect as an object of experience and the Ātman opposed to it as the experiencer. Therefore it was reasonable to have said that, Nature and Ātman become the cause of mundane existence by (respectively) becoming the originators of the body and organs, and the perceiver of happiness and sorrow.
कः पुनः अयं संसारो नाम? सुखदुःखसम्भोगः संसारः। पुरुषस्य च सुखदुःखानां सम्भोक्तृत्वं संसारित्वमिति॥ What again is this that is called worldly existence (saṃsāra)? Worldly existence consists in the experience of happiness and sorrow; and the state of mundane existence of the Ātman consists in its being the experiencer of happiness and sorrow.
यत् पुरुषस्य सुखदुःखानां भोक्तृत्वं संसारित्वम् इति उक्तं तस्य तत् किंनिमित्तमिति उच्यते – It has been asserted that the state of mundane existence of the Ātman consists in its being the experiencer of happiness and sorrow. How does it come about? This is being answered:
puruṣa, prakṛti-stha, hi, √bhuj, prakṛti-ja, guṇa; kāraṇa, guṇa-saṅga, idam, sat-asat-yoni-janman. प्रकृति-स्थः हि (=यस्मात्) पुरुषः प्रकृति-जान् गुणान् भुङ्क्ते। सद्-अ-सद्-योनि-जन्मसु कारणम् अस्य गुण-सङ्गः॥ Because the puruṣa (the person) abides in prakṛti, it experiences (the modifications of) the guṇas born of prakṛti. In regard to births in virtuous and nonvirtuous wombs (in saṃsāra), one’s (the ignorant jīva’s) attachment to (the modifications of) the guṇas is the cause.
Because the puruṣa (the person) abides in prakṛti (पुरुषः प्रकृति-स्थः हि),
it experiences (भुङ्क्ते) (the modifications of) the guṇas born of prakṛti (प्रकृति-जान् गुणान्).
One’s (the ignorant jīva’s) attachment to the guṇas is the cause (कारणम् गुण-सङ्गः अस्य)
in regard to births in virtuous and nonvirtuous wombs (in saṃsāra) (सद्-अ-सद्-योनि-जन्मसु).
पुरुषः भोक्ता प्रकृतिस्थः प्रकृतौ अविद्यालक्षणायां कार्यकरणरूपेण परिणतायां स्थितः प्रकृतिस्थः, प्रकृतिमात्मत्वेन गतः इत्येतत्, हि यस्मात्, तस्मात् भुङ्क्ते उपलभते इत्यर्थः। प्रकृतिजान् प्रकृतितः जातान् सुखदुःखमोहाकाराभिव्यक्तान् गुणान् ‘सुखी, दुःखी, मूढः, पण्डितः अहम्’ इत्येवम्। सत्यामपि अविद्यायां सुखदुःखमोहेषु गुणेषु भुज्यमानेषु यः सङ्गः आत्मभावः संसारस्य सः प्रधानं कारणं जन्मनः, ‘सः यथाकामो भवति तत्क्रतुर्भवति’ (BrhU.4.4.5) इत्यादिश्रुतेः। Hi, since; puruṣaḥ, the Ātman, the experiencer; is prakṛti-sthaḥ, seated in Nature, which is characterized as ignorance and gets transformed into body and organs, that is, (since the Ātman) has become identified with Nature; therefore, bhuṅkte,
[•Bhuṅkte, lit. enjoys, here means ‘experiences’.–Tr.•]
it enjoys, that is experiences; guṇān, the qualities – manifest as happiness, sorrow and delusion; prakṛti-jān, born of Nature, thinking thus, ‘I am happy, sorrowful, deluded, learned.’ Even though ignorance continues as a cause, still the main cause of worldly existence, of birth, is the contact, the self-identification, with the qualities – happiness, sorrow, and delusion – when they are experienced, as is affirmed by the Upaniṣad text, ‘What it desires, it resolves’ (BrhUEng.4.4.5 [See Śaṅkarācārya’s Comm. on this.–Tr.]).
तदेतत् आह – कारणं हेतुः गुण-सङ्गः गुणेषु सङ्गः अस्य पुरुषस्य भोक्तुः सद्-असद्-योनि-जन्मसु, सत्यश्च असत्यश्च योनयः सदसद्योनयः तासु सदसद्योनिषु जन्मानि सदसद्योनिजन्मानि, तेषु सदसद्योनिजन्मसु विषयभूतेषु कारणं गुणसङ्गः। अथवा, सद्-असद्-योनि-जन्मसु अस्य संसारस्य कारणं गुणसङ्गः इति संसार-पद-मध्याहार्यम्। सद्योनयः देवादियोनयः, असद्योनयः पश्वादियोनयः। सामर्थ्यात् सदसद्योनयः मनुष्ययोनयोऽपि अविरुद्धाः द्रष्टव्याः। That very fact is stated here: Guṇa-saṅgaḥ, contact with the qualities; is kāraṇam, the cause; asya, of its, the Ātman’s, the experiencer’s; sad-asad-yoni-janmasu, births in good and evil wombs. Self-identification with the qualities is the cause of the experience of births in good and evil wombs. Or the meaning is, ‘Self-identification with the qualities is the cause or its worldly existence through birth in good and evil wombs,’ where the words ‘of worldly existence’ have to be supplied. The good wombs are the wombs of gods and others; evil wombs are the wombs of beasts etc. From the force of the context it is to be understood that there is no contradiction in including even human wombs among ‘good and evil wombs’.
एतत् उक्तं भवति – प्रकृतिस्थत्वाख्या अविद्या, गुणेषु च सङ्गः कामः, संसारस्य कारणमिति। तच्च परिवर्जनाय उच्यते। अस्य च निवृत्तिकारणं ज्ञानवैराग्ये ससंन्यासे गीताशास्त्रे प्रसिद्धम्। तच्च ज्ञानं पुरस्तात् उपन्यस्तं क्षेत्रक्षेत्रज्ञविषयम् ‘यज्ज्ञात्वामृतमश्नुते’ (BhG.13.12) इति। उक्तं च अन्यापोहेन अतद्धर्माध्यारोपेण च॥ It amounts to saying that ignorance – called ‘being seated in Nature’ – and the contact with, that is the desire for, the qualities are the causes of worldly existence. And this is said so that they can be avoided. And in the scripture Gītā it is a well-known fact that knowledge and dispassion, accompanied with renunciation, are the causes of removing this (ignorance and self-identification with the qualities). That knowledge about the field and the Knower of the field, too, has been presented earlier. This has also been said in, ‘… by realizing which one attains Immortality’ (BhG.13.12), etc., through the process of refutation of elements alien (to the Self) and superimposition of qualities belonging to others (that are not the Self).
[•Verse 12 deals with the refutation of alien elements, and verse 13 with the superimposition of qualities belonging to others.•]
तस्यैव पुनः साक्षात् निर्देशः क्रियते – A direct presentation is again being made of that (knowledge) itself:
upadraṣṭṛ, anumantṛ, ca, bhartṛ, bhoktṛ, mahā-īśvara; parama-ātman, iti, ca, api, ukta, deha, idam, puruṣa, para. अस्मिन् देहे पुरुषः परः, उपद्रष्टा, अनुमन्ता च, भर्ता, भोक्ता, महा-ईश्वरः, परम-आत्मा च इति अपि उक्तः॥ (But in fact) the puruṣa even while in this body is limitless, the immediate witness, the permitter, the sustainer, the (unattached) experiencer, the (very) Lord (Myself), and is indeed called the Paramātmā (the limitless I).
(But in fact, the puruṣa) is the immediate witness (उपद्रष्टा), the permitter (अनुमन्ता च),
the sustainer (भर्ता), the (unattached) experiencer (भोक्ता), the (very) Lord (Myself) (महा-ईश्वरः),
and is indeed called the Paramātmā (the limitless I) (परम-आत्मा इति च अपि उक्तः).
Even while in the body (देहे अस्मिन्), the puruṣa is limitless (पुरुषः परः).
उपद्रष्टा समीपस्थः सन् द्रष्टा स्वयम् अव्यापृतः। यथा ऋत्विग्यजमानेषु यज्ञकर्मव्यापृतेषु तटस्थः अन्यः अव्यापृतः यज्ञविद्याकुशलः ऋत्विग्यजमानव्यापारगुणदोषाणाम् ईक्षिता, तद्वच्च कार्यकरणव्यापारेषु अव्यापृतः अन्यः तद्विलक्षणः तेषां कार्यकरणानां सव्यापाराणां सामीप्येन द्रष्टा उपद्रष्टा। He who is the upadraṣṭā, Witness, who while staying nearby does not Himself become involved: As when the priests and the performer of a sacrifice remain engaged in duties connected with the sacrifice, there is another (called Brahmā) remaining nearby who is unengaged, is versed in the science of sacrifices and witnesses the merit or demerit of the activities of the priest and the performer of the sacrifice, similarly, He who is not engaged in the activities of and is different from the body and organs, who has characteristics other than theirs, and is the proximate (upa) observer (draṣṭā) of the body and organs engaged in their duties, is the upadraṣṭā.
अथवा, देहचक्षुर्मनोबुद्ध्यात्मानः द्रष्टारः, तेषां बाह्यः द्रष्टा देहः, ततः आरभ्य अन्तरतमश्च प्रत्यक् समीपे आत्मा द्रष्टा, यतः परः अन्तरतमः नास्ति द्रष्टा, सः अतिशयसामीप्येन द्रष्टृत्वात् उपद्रष्टा स्यात्। यज्ञोपद्रष्टृवद्वा सर्वविषयीकरणात् उपद्रष्टा। Or: The observers are the body, eyes, mind, intellect and the Ātman. Of them the body is the external observer. Proceeding inwards from that (body), the Self (Ātmā) is the inmost as also the proximate observer, compared with which there is no other higher and inner observer. The Self, because of being the most proximate observer, is the upadraṣṭā. Or, It is the upadraṣṭā since, like the onlooker of a sacrifice, It witnesses everything.अनुमन्ता च, अनुमोदनम् अनुमननं कुर्वत्सु तत्क्रियासु परितोषः, तत्कर्ता अनुमन्ता च। अथवा, अनुमन्ता, कार्यकरणप्रवृत्तिषु स्वयम् अप्रवृत्तोऽपि प्रवृत्त इव तदनुकूलः विभाव्यते, तेन अनुमन्ता। And He (Ātmā) is the anumantā, Permitter: Anu-mananam, approval, means satisfaction with those performers (viz. body and organs) as also their performances. The agent of that (approval) is the anumantā.
अथवा, प्रवृत्तान् स्वव्यापारेषु तत्साक्षिभूतः कदाचिदपि न निवारयति इति अनुमन्ता। Or, He is the anumantā since, even though Himself not engaged in the activities of the body and organs, He appears to be favourably disposed towards and engaged in them. Or, He is the anumantā because, when the body and organs are engaged in their own functions, He remains as a witness and never dissuades them.भर्ता, भरणं नाम देहेन्द्रियमनोबुद्धीनां संहतानां चैतन्यात्मपारार्थ्येन निमित्तभूतेन चैतन्याभासानां यत् स्वरूपधारणम्, तत् चैतन्यात्मकृतमेव इति भर्ता आत्मा इति उच्यते। It is the bhartā, Sustainer: Bharaṇam means the continuance in their own state of the body, organs, mind and intellect, which reflect consciousness and have become aggregated owing to the need of serving the purpose [•viz. enjoyment, or Liberation.–Tr.•] of some other entity, viz. the conscious Self. And that (continuance) is verily due to the consciousness that is the Self. In this sense the Self is said to be the Sustainer.भोक्ता, अग्न्युष्णवत् नित्यचैतन्यस्वरूपेण बुद्धेः सुखदुःखमोहात्मकाः प्रत्ययाः सर्वविषयविषयाः चैतन्यात्मग्रस्ता इव जायमानाः विभक्ताः विभाव्यन्ते इति भोक्ता आत्मा उच्यते। It is the bhoktā, Experiencer: As heat is by fire, similarly, the experiences of the intellect – in the form of happiness, sorrow and delusion in relation to all objects–, when born as though permeated by the consciousness that is the Self, are manifested differently by the Self which is of the nature of eternal Consciousness. In this sense the Self is said to be the Experiencer.महेश्वरः, सर्वात्मत्वात् स्वतन्त्रत्वाच्च महान् ईश्वरश्च इति महेश्वरः। He is maheśwarah, the great Bhagavān, because, as the Self of all and independent, He is the great Ruler.परमात्मा, देहादीनां बुद्ध्यन्तानां प्रत्यगात्मत्वेन कल्पितानाम् अविद्यया परमः उपद्रष्टृत्वादिलक्षणः आत्मा इति परमात्मा। He is parama-ātmā, the transcendental Self, because He is the Self which has the characteristics of being the supreme Witness etc. of (all) those – beginning from the body and ending with the intellect – which are imagined through ignorance to be the indwelling Self.
सः अतः ‘परमात्मा’ इत्यनेन शब्देन च अपि उक्तः कथितः श्रुतौ। He is api ca, also; uktaḥ, spoken of, referred to, in the Upaniṣads; iti, as, with the words; ‘He is the indwelling One, the paramātmā, the transcendental Self.’
[•Asṭ reads ataḥ in place of antaḥ. So the translation of the sentence will be: Therefore He is also referred to as the transcendental Self in the Upaniṣads.–Tr.•]
क्व असौ? अस्मिन् देहे पुरुषः परः अव्यक्तात्, ‘उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः’ (BhG.15.17) इति यः वक्ष्यमाणः॥ Where is He? The paraḥ, supreme; puruṣaḥ, Person, who is higher than the Unmanifest and who will be spoken of in, ‘But different is the supreme Person who is spoken of as the transcendental Self’ (BhG.15.17); is asmin, in this; dehe, body.
‘क्षेत्रज्ञं चापि मां विद्धि’ (BhG.13.2) इति उपन्यस्तः व्याख्याय उपसंहृतश्च, तमेतं यथोक्तलक्षणम् आत्मानम् – What has been presented in, ‘…also understand Me to be the Knower of the field’ (BhG.13.2), has been explained and concluded:
yad, evam, √vid, puruṣa, prakṛti, ca, guṇa, saha; sarvathā, vartamāna, api, na, tad, bhūyas, abhi-√jan. यः एवं पुरुषं गुणैः सह प्रकृतिं च वेत्ति, सः सर्वथा वर्तमानः अपि भूयः न अभिजायते॥ The one who in this way knows puruṣa and prakṛti with its guṇas – that one, even though performing action in all ways (whether as a student, householder, retiree, or sannyāsī) is not born again.
The one who in this way knows puruṣa (यः एवं वेत्ति पुरुषम्)
and prakṛti (प्रकृतिं च) with its guṇas (गुणैः सह),
even though performing action in all ways (as a student, householder, retiree or sannyāsī) (सर्वथा वर्तमानः अपि),
fr. वर्तमान pr. mid. pt. of √वृत् pt. m. sg. nom. (SG.6.5:); अपि in.
10. भूयः
again
fr. भूयस् in.
9. न अभिजायते
is not born
fr. न in.; अभि + √जन् 4.Ā. pr. 3rd sg. (SG.5.16.4:)
यः एवं यथोक्तप्रकारेण वेत्ति पुरुषं साक्षात् अहमिति प्रकृतिं च यथोक्ताम् अविद्यालक्षणां गुणैः स्वविकारैः सह निवर्तिताम् अभावम् आपादितां विद्यया, सर्वथा सर्वप्रकारेण वर्तमानोऽपि सः भूयः पुनः पतिते अस्मिन् विद्वच्छरीरे देहान्तराय न अभिजायते न उत्पद्यते, देहान्तरं न गृह्णाति इत्यर्थः। अपिशब्दात् किमु वक्तव्यं स्ववृत्तस्थो न जायते इति अभिप्रायः। Saḥ yaḥ, he who; vetti, knows, in the manner described; the puruṣam, Person, that Self possessed of the characteristics stated above, as ‘I myself (am That)’; and knows prakṛtim, Nature as described above, which is characterized as ignorance; to have been eradicated by Knowledge, saha, along with; guṇaiḥ, the qualities which are its modifications; na abhijāyate, will not be born; bhūyaḥ, again – after the fall of this body of the man of realization, he does not become born again for (taking) another body, that is he does not take up another body; sarvathā api, in whatever way; vartamānaḥ, he may live. From the word api it is understood that, it goes without saying that one who is firm in his own duty is not reborn.
ननु, यद्यपि ज्ञानोत्पत्त्यनन्तरं पुनर्जन्माभाव उक्तः, तथापि प्राक् ज्ञानोत्पत्तेः कृतानां कर्मणाम् उत्तरकालभाविनां च, यानि च अतिक्रान्तानेकजन्मकृतानि तेषां च, फलमदत्त्वा नाशो न युक्त इति, स्युः त्रीणि जन्मानि, कृतविप्रणाशो हि न युक्त इति, यथा फले प्रवृत्तानाम् आरब्धजन्मनां कर्मणाम्। Objection: Though it has been said that there is absence of rebirth after the dawn of Knowledge, still it is not illogical that actions done (in the present life) before the rise of Knowledge and those done subsequently, as also those done in the many past lives, should be destroyed without yielding their results? Hence there should be three births! For destruction of acquired merit is not logical, to the same extent as actions that have produced the present birth and are yielding their proper results (cannot be destroyed).
न च कर्मणां विशेषः अवगम्यते। तस्मात् त्रिप्रकाराण्यपि कर्माणि त्रीणि जन्मानि आरभेरन्, संहतानि वा सर्वाणि एकं जन्म आरभेरन्। अन्यथा कृतविनाशे सति सर्वत्र अनाश्वासप्रसङ्गः, शास्त्रानर्थक्यं च स्यात्। इत्यतः इदमयुक्तमुक्तम् ‘न स भूयोऽभिजायते’ इति। Besides, it is not understood that actions have distinctions.
[•Since all actions arise from ignorance, they are on the same level so far so they are opposed to Knowledge; that is, there can be no such distinction among actions as ‘those which have started yielding results’ and ‘those that have not’.•]
Therefore, the actions of the three kinds, without exception, will produce three births or they all collectively will produce one birth. Otherwise, if the acquired merits become destroyed, it will lead to loss of faith everywhere as well as to the purposelessness of scriptures. Therefore it has been illogical to say, ‘he will not be born again.’
न, ‘क्षीयन्ते चास्य कर्माणि’ (MunU.2.2.8) ‘ब्रह्म वेद ब्रह्मैव भवति’ (MunU.3.2.9) ‘तस्य तावदेव चिरम्’ (ChanU.6.14.2) ‘इषीकातूलवत् सर्वाणि कर्माणि प्रदूयन्ते’ (ChanU.5.24.3) इत्यादिश्रुतिशतेभ्यः उक्तो विदुषः सर्वकर्मदाहः। Reply: No, for the burning away of all the actions of the man of knowledge has been stated in hundreds of Upaniṣad texts such as: ‘And all one’s actions become dissipated’ (MunU.2.2.8); ‘Anyone who knows (that supreme) Brahman, becomes Brahman’ (MunU.2.2.9); ‘For him the delay is for so long only (as he does not become freed)’ (ChanU.6.14.2); ‘As the fibres at the tip of a blade of reed (become completely burnt...,’ so) all actions ‘get completely burnt’ (ChanU.5.24.3).
इहापि च उक्तः ‘यथैधांसि’ (BhG.4.37) इत्यादिना सर्वकर्मदाहः, वक्ष्यति च। Here too the burning of all actions has been stated in, ‘as a blazing fire reduces pieces of wood to ashes,...’etc. (BhG.4.37), and He will also say so (later).
[•See BhG.18.66: ‘I shall free you from all sins,’ etc.–Tr.•]
उपपत्तेश्च – अविद्याकामक्लेशबीजनिमित्तानि हि कर्माणि जन्मान्तराङ्कुरम् आरभन्ते, इहापि च ‘साहङ्काराभिसन्धीनि कर्माणि फलारम्भकाणि, न इतराणि’ इति तत्र तत्र भगवता उक्तम्। ‘बीजान्यग्न्युपदग्धानि न रोहन्ति यथा पुनः। ज्ञानदग्धैस्तथा क्लेशैर्नात्मा सम्पद्यते पुनः’ (मो. २११-१७) इति च। This accords with reason also. Verily, actions, which arise from the seed of evils [•Kleśas, evils – see note under 8.19–Tr.•] like ignorance and desires, germinate the sprout of rebirth. Here also it has been said by the Bhagavān in various places that actions which are associated with egoism and desire for results bear fruits, not the others. And there is also the verse: ‘As seeds burnt by fire do not germinate, so also the Self does not acquire another body due to evils that have been burnt by Knowledge (cf. Mbh. Va. 199. 107).
अस्तु तावत् ज्ञानोत्पत्त्युत्तरकालकृतानां कर्मणां ज्ञानेन दाहः ज्ञानसहभावित्वात्। न तु इह जन्मनि ज्ञानोत्पत्तेः प्राक् कृतानां कर्मणां अतीतजन्मकृतानां च दाहः युक्तः। Objection: It may be granted for the present that actions performed after the rise of Knowledge are burnt by Knowledge, since they coexist with Knowledge. But the burning away of actions done in this life prior to the rise of Knowledge and those done in the many past lives is not reasonable.
न, ‘सर्वकर्माणि’ (BhG.4.37) इति विशेषणात्। Reply: No, because of the qualification, ‘all actions’ (BhG.4.37).
ज्ञानोत्तरकालभाविनामेव सर्वकर्मणाम् इति चेत्, Objection: May it not be that ‘all actions’ means those that are undertaken after Illumination?
न, सङ्कोचे कारणानुपपत्तेः। यत्तु उक्तम् ‘यथा वर्तमानजन्मारम्भकाणि कर्माणि न क्षीयन्ते फलदानाय प्रवृत्तान्येव सत्यपि ज्ञाने, तथा अनारब्धफलानामपि कर्मणां क्षयो न युक्तः’ इति, तत् असत्। Reply: No, for there is no reason for the restriction (of the meaning). On the other hand, as for the statement, ‘just as actions that have produced the present birth and are already active in producing their results do not get dissipated even after Illumination, similarly it is not reasonable that actions which have not commenced producing their results should get dissipated,’ – that is wrong.
कथम्? तेषां मुक्तेषुवत् प्रवृत्तफलत्वात्। यथा पूर्वं लक्ष्यवेधाय मुक्तः इषुः धनुषः लक्ष्यवेधोत्तरकालमपि आरब्धवेगक्षयात् पतनेनैव निवर्तते, एवं शरीरारम्भकं कर्म शरीरस्थितिप्रयोजने निवृत्तेऽपि, आ संस्कारवेगक्षयात् पूर्ववत् वर्तते एव। Objection: Why? Reply: Since they have already begun producing results, like an arrow that has been shot: As an arrow, freed earlier from a bow for hitting a target, even after piercing through the target comes to a stop only after falling down as a result of the dissipation of its initial momentum, similarly, actions that produced the (present) body verily continue, even after fulfilling the purpose of maintaining the body, to exist as before until the dissipation of their inherent tendencies.
यथा स एव इषुः प्रवृत्तिनिमित्तानारब्धवेगस्तु अमुक्तो धनुषि प्रयुक्तोऽपि उपसंह्रियते, तथा अनारब्धफलानि कर्माणि स्वाश्रयस्थान्येव ज्ञानेन निर्बीजीक्रियन्ते इति, पतिते अस्मिन् विद्वच्छरीरे ‘न स भूयोऽभिजायते’ इति युक्तमेव उक्तमिति सिद्धम्॥ But, as that very arrow, when it has not acquired the momentum needed for action, when it has not been shot even though fixed on the bow, can be withdrawn, similarly, actions which have not begun yielding their results may be rendered unproductive by Knowledge, even while existing in their receptacle
[•The internal organ bearing the reflection of Consciousness.•]
Hence, it is established that, it has been reasonable to state that on the fall of the present body of an enlightened person, ‘He is not born again.’
अत्र आत्मदर्शने उपायविकल्पाः इमे ध्यानादयः उच्यन्ते – Here are being presented these meditation etc. which are the alternative means for the realization of the Self:
dhyāna, atman, √dṛś, ka-cid, ātman, ātman; anya, sāṅkhya, yoga, karma-yoga, ca, apara. के-चिद् ध्यानेन (=श्रवण-मनन-निदिध्यासनेन) आत्मनि आत्मना आत्मानं पश्यन्ति, अन्ये साङ्ख्येन योगेन (=श्रवणेन एव), अपरे [कर्म-योगिनः] च कर्म-योगेन॥ Some (wise people, jñānīs) see the self – in the mind, by the mind – along with contemplation (after study to remove obstacles to assimilation of knowledge), (a rare few) others (simply) by inquiry (simply by study of the teaching), and some others (by this teaching) while engaged in their duties.
(Some) see in the mind along with contemplation (ध्यानेन आत्मनि पश्यन्ति)
the self by their mind (के-चिद् आत्मानम् आत्मना),
(a rare few) others (simply) by inquiry (into the teathing) (अन्ये साङ्ख्येन योगेन),
and some others (by this teaching) while engaged in their duties (कर्म-योगेन च अपरे).
ध्यानेन, ध्यानं नाम शब्दादिभ्यो विषयेभ्यः श्रोत्रादीनि करणानि मनसि उपसंहृत्य, मनश्च प्रत्यक्चेतयितरि, एकाग्रतया यत् चिन्तनं तत् ध्यानम्, तथा, ध्यायतीव बकः, ध्यायतीव पृथिवी, ध्यायन्तीव पर्वताः इति उपमोपादानात्। तैलधारावत् सन्ततः अविच्छिन्नप्रत्ययो ध्यानम्, तेन ध्यानेन आत्मनि बुद्धौ पश्यन्ति आत्मानं प्रत्यक्चेतनम् आत्मना स्वेनैव प्रत्यक्चेतनेन ध्यानसंस्कृतेन अन्तःकरणेन केचित् योगिनः। Dhyānena, through meditation: Meditation means contemplation (on the Self) after withdrawing into the mind with concentration the organs of hearing etc. from the objects like sound etc., and then withdrawing the mind into the indwelling conscious Self. Thus, from the citation of such illustrations as, ‘the crane meditates, as it were’, ‘the earth meditates, as it were’, ‘the mountains meditate, as it were’ (ChanU.7.6.1), it follows that meditation is a constant and uninterrupted current of thought like a line of pouring oil. Through that meditation, kecit, some yogīs; paśyanti, realize; the indwelling conscious ātmānam, Self; ātmani, in (their) intellect; ātmanā, with the help of the internal organ that has been purified by meditation.अन्ये साङ्ख्येन योगेन, साङ्ख्यं नाम ‘इमे सत्त्वरजस्तमांसि गुणाः मया दृश्या अहं तेभ्योऽन्यः तद्व्यापारसाक्षिभूतः नित्यः गुणविलक्षणः आत्मा’ इति चिन्तनम् एषः साङ्ख्यो योगः, तेन ‘पश्यन्ति आत्मानमात्मना’ इति वर्तते। Anye, others; sāṅkhyena yogena, through Sāṅkhya-Yoga: Sāṅkhya means thinking, ‘These qualities, viz. sattva, rajas and tamas, are objects of my perception; I am the Self, distinct from them, a witness of their functions, eternal and different from the qualities.’ This Sāṅkhya [•see 2.11 through 2.39•] is Yoga.
[•By Sāṅkhya is meant that knowledge which arises from the foregoing reflection. This knowledge is itself called Yoga (concentration of mind) inasmuch as it is similar to Yoga in leading to the realization of the Self.•]
Through that they realize the Self with the help of the internal organ (paśyanti ātmānam ātmanā). This is how it is to be construed.कर्म-योगेन, कर्मैव योगः, ईश्वरार्पणबुद्ध्या अनुष्ठीयमानं घटनरूपं योगार्थत्वात् योगः उच्यते गुणतः, तेन सत्त्वशुद्धिज्ञानोत्पत्तिद्वारेण च अपरे॥ And anye, others; karma-yogena, through Karma-Yoga – action itself being the Yoga: Action performed with the idea of dedication to Bhagavān is figuratively called Yoga since it leads to Yoga. (Others realize) with the help of that (action), through purification of the mind and rise of Knowledge.
[•The best among (After śravaṇa and manana) the yogīs are competent for meditation (dhyāna); the mediocre for others simply have a need for reflection (Sāṅkhya, i.e. śravaṇa and manana); and the lowest the others (after śravaṇa and manana) for Karma-Yoga.•]
anya, tu, evam, a-jānat, śrutvā, anya, upa-√ās; tad, api, ca, ati-√tṝ, eva, mṛtyu, śruti-para-ayana. अन्ये तु एवम् अ-जानन्तः अन्येभ्यः श्रुत्वा उपासते। ते अपि च श्रुति-परायणाः मृत्युम् अतितरन्ति एव॥ Whereas others, not (yet) accordingly knowing (this teaching), worship (Me) in keeping with they have heard from others (from gurus who tell them to initially do prayers, pūjyā, mental chanting, japa, etc.). They also, being ones for whom listening (to the teaching) is the ultimate end, (eventually) cross over death.
अन्ये तु एषु विकल्पेषु अन्यतमेनापि एवं यथोक्तम् आत्मानम् अजानन्तः अन्येभ्यः आचार्येभ्यः श्रुत्वा ‘इदमेव चिन्तयत’ इति उक्ताः उपासते श्रद्दधानाः सन्तः चिन्तयन्ति। तेऽपि च अतितरन्ति एव अतिक्रामन्त्येव मृत्युम्, मृत्युयुक्तं संसारम् इत्येतत्। श्रुति-परायणाः श्रुतिः श्रवणं परम् अयनं गमनं मोक्षमार्गप्रवृत्तौ परं साधनं येषां ते श्रुतिपरायणाः, केवलपरोपदेशप्रमाणाः स्वयं विवेकरहिताः इत्यभिप्रायः। Anye tu, others again; a-jānantaḥ, who do not know the Self as described above; evam, thus, even in one of these alternative ways; upāsate, take to thinking, take to reflection, being imbued with faith; śrutvā, after hearing; anyebhyaḥ, from others, from the teachers, having been told, ‘Think only of this.’ Te api ca, they, too; śruti-parāyaṇāḥ, who are devoted to hearing, to whom hearing is the supreme course, the best discipline for starting on the path to Liberation, that is, those who, themselves lacking in discrimination, accept only others’ advice as most authoritative; eva, certainly; atitaranti, overcome; mṛtyum, death, that is the mundane existence which is fraught with death.
किमु वक्तव्यम् प्रमाणं प्रति स्वतन्त्राः विवेकिनः मृत्युम् अतितरन्ति इति अभिप्रायः॥ The implication is; It goes without saying that those discriminating people who are independent in the application of the valid means of knowledge, cross over death.
क्षेत्रज्ञेश्वरैकत्वविषयं ज्ञानं मोक्षसाधनम् ‘यज्ज्ञात्वामृतमश्नुते’ (BhG.13.12) इत्युक्तम्, तत् कस्मात् हेतोरिति, तद्धेतुप्रदर्शनार्थं श्लोकः आरभ्यते – That the knowledge of the identity of the Knower of the field and Bhagavān leads to Liberation has been stated in, ‘…by realizing which one attains Immortality’ (BhG.13.12). For what reason is it so? To point out that reason the (next) verse is begun:
yāvat, sam-√jan, ka-cid, sattva, sthāvara-jaṅgama; kṣetra-kṣetra-jña-saṃyoga, tad, √vid, bharata-ṛṣabha. यावत् किञ्-चिद् स्थावर-जङ्गमं सत्त्वं सञ्जायते, तद् क्षेत्र-क्षेत्रज्ञ-संयोगात् विद्धि, भरत-ऋषभ॥ As long as anyone (a jīva, continues to) be (re-)born as an immobile or mobile being – know that to be due to the saṃyoga (association – due to a lack of viveka, knowing the difference) between the kṣetra and the kṣetra-jña, O Arjuna.
As long as anyone (a jīva, continues to) be (re-)born (यावत् सञ्जायते किञ्-चिद्)
as a being (सत्त्वं) immobile or mobile (स्थावर-जङ्गमम्),
due to the saṃyoga (association – not knowing the difference) between the kṣetra and the kṣetra-jña (क्षेत्र-क्षेत्रज्ञ-संयोगात्)
know that to be (तद् विद्धि), O prominent among the descendants of Bharata (भरत-ऋषभ = अर्जुन).
यावत् यत् किञ्चित् सञ्जायते समुत्पद्यते सत्त्वं वस्तु, किम् अविशेषेण? नेत्याह – स्थावर-जङ्गमं स्थावरं जङ्गमं च क्षेत्र-क्षेत्रज्ञ-संयोगात् तत् जायते इत्येवं विद्धि जानीहि भरतर्षभ। Bharata-ṛṣabha, O scion of the Bharata dynasty; yāvat kiñcit, whatever; sattvam, object; – as to whether they are without exception, the Bhagavān says – sthāvara-jaṅgamam, moving or non-moving; sañjāyate, comes into being; viddhi, know; tat, that; as originating kṣetra-kṣetrajña-saṃyogāt, from the association of the field and the Knower of the field.
कः पुनः अयं क्षेत्रक्षेत्रज्ञयोः संयोगः अभिप्रेतः? न तावत् रज्ज्वेव घटस्य अवयवसंश्लेषद्वारकः सम्बन्धविशेषः संयोगः क्षेत्रेण क्षेत्रज्ञस्य सम्भवति, आकाशवत् निरवयवत्वात्। नापि समवायलक्षणः तन्तुपटयोरिव क्षेत्रक्षेत्रज्ञयोः इतरेतरकार्यकारणभावानभ्युपगमात् इति, Objection: What, again, is meant by this ‘association of the field and the Knower of the field’? Since the Knower of the field is partless like space, therefore Its conjunction with the field cannot be a kind of relationship like coming together of a rope and a pot through the contact of their parts. Nor can it be an intimate and inseparable relation as between a thread and a cloth, since it is not admitted that the field and the Knower of the field are mutually related by way of being cause and effect.
उच्यते – क्षेत्रक्षेत्रज्ञयोः विषयविषयिणोः भिन्नस्वभावयोः इतरेतरतद्धर्माध्यासलक्षणः संयोगः क्षेत्रक्षेत्रज्ञस्वरूपविवेकाभावनिबन्धनः, रज्जुशुक्तिकादीनां तद्विवेकज्ञानाभावात् अध्यारोपितसर्परजतादिसंयोगवत्। Reply: The answer is: The association of the field and the Knower of the field – which are the object and the subject, respectively, and are of different natures – is in the form of superimposition of each on the other as also of their qualities, as a consequence of the absence of discrimination between the real natures of the field and the Knower of the field. This is like the association of a rope, nacre, etc. with the superimposed snake, silver, etc. owing to the absence of discrimination between them.
सः अयं अध्यासस्वरूपः क्षेत्रक्षेत्रज्ञसंयोगः मिथ्याज्ञानलक्षणः। This association of the field and the Knower of the field in the form of superimposition is described as false knowledge.
यथाशास्त्रं क्षेत्रक्षेत्रज्ञलक्षणभेदपरिज्ञानपूर्वकं प्राक् दर्शितरूपात् क्षेत्रात् मुञ्जादिव इषीकां यथोक्तलक्षणं क्षेत्रज्ञं प्रविभज्य ‘न सत्तन्नासदुच्यते’ (BhG.13.12) इत्यनेन निरस्तसर्वोपाधिविशेषं ज्ञेयं ब्रह्मस्वरूपेण यः पश्यति, क्षेत्रं च मायानिर्मितहस्ति-स्वप्नदृष्टवस्तु-गन्धर्वनगरादिवत् ‘असदेव सदिव अवभासते’ इति एवं निश्चितविज्ञानः यः, तस्य यथोक्तसम्यग्दर्शनविरोधात् अपगच्छति मिथ्याज्ञानम्। After having known the distinction between and the characteristics of the field and the Knower of the field according to the scriptures, and having separated, like a stalk from the Muñja-grass, the above-described Knower of the field from the field whose characteristics have been shown earlier, he who realizes the Knowable (that is the Knower of the field) – which, in accordance with ‘That is neither called being nor non-being’ (BhG.13.12), is devoid of all distinctions created by adjuncts – as identical with Brahman; and he who has the firm realization that the field is surely unreal like an elephant created by magic, a thing seen in a dream, an imaginary city seen in the sky, etc., and it appears as though real – for him false knowledge becomes eradicated, since it is opposed to the right knowledge described above.
तस्य जन्महेतोः अपगमात् ‘य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह’ (BhG.13.23) इत्यनेन ‘विद्वान् भूयः न अभिजायते’ इति यत् उक्तम्, तत् उपपन्नमुक्तम्॥ Since the cause of his rebirth has been eliminated, therefore what was said in, ‘He who knows thus the Person and Nature along with the qualities…’, that the man of realization is not born again (BhG.13.23), has been a reasonable statement.
‘न स भूयोऽभिजायते’ (BhG.13.23) इति सम्यग्दर्शनफलम् अविद्यादिसंसारबीजनिवृत्तिद्वारेण जन्मभावः उक्तः। जन्मकारणं च अविद्यानिमित्तकः क्षेत्रक्षेत्रज्ञसंयोगः उक्तः, अतः तस्याः अविद्यायाः निवर्तकं सम्यग्दर्शनम् उक्तमपि पुनः शब्दान्तरेण उच्यते – In ‘He … will not be born again’ (BhG.13.23) has been stated the result of right knowledge, which is the absence of birth owing to the destruction of ignorance etc., the seeds of worldly existence. The cause of birth, viz. the association of the field and the Knower of the field brought about by ignorance, has also been stated. Hence, although right knowledge, which is the remover of that ignorance, has been spoken of, still it is being stated over again in other words:
sama, sarva, bhūta, tiṣṭhat, parama-īśvara; vinaśyat, a-vinaśyat, yad, √dṛś, tad, √dṛś. यः परम-ईश्वरं सर्वेषु भूतेषु समं तिष्ठन्तं, विनश्यत्सु [च] अ-विनश्यन्तं पश्यति, सः पश्यति॥ The one who sees the Lord (Me) as remaining the same in all beings and as not being destroyed among those (bodies) being destroyed – that one (alone) sees.
The same (समं) in all beings (सर्वेषु भूतेषु)
as remaining (तिष्ठन्तं), the Lord (Me) (परम-ईश्वरम्),
(and) as not being destroyed among those (bodies) being destroyed (विनश्यत्सु अ-विनश्यन्तम्),
– that one who sees (in this way) (यः पश्यति), that one (alone) sees (सः पश्यति).
1. यः
the one who
fr. यद् prn. m. sg. nom.
3. परम-ईश्वरं
the Lord [Me] [as]
fr. परम-ईश्वर m. sg. acc.
6. सर्वेषु भूतेषु
in all beings
fr. सर्व prn. a. n. pl. loc.; भूत pp. of √भू n. pl. loc. (SG.6.6:)
fr. तद् prn. m. sg. nom.; √दृश् 1.P. pr. 3rd sg. (SG.5.15.6:)
समं निर्विशेषं तिष्ठन्तं स्थितिं कुर्वन्तम्, क्व? सर्वेषु समस्तेषु भूतेषु ब्रह्मादिस्थावरान्तेषु प्राणिषु, कम्? परमेश्वरं देहेन्द्रियमनोबुद्ध्यव्यक्तात्मनः अपेक्ष्य परमेश्वरः, तं सर्वेषु भूतेषु समं तिष्ठन्तम्। तानि विशिनष्टि विनश्यत्सु इति, तं च परमेश्वरम् अविनश्यन्तम् इति, भूतानां परमेश्वरस्य च अत्यन्तवैलक्षण्यप्रदर्शनार्थम्। कथम्? सर्वेषां हि भावविकाराणां जनिलक्षणः भावविकारो मूलम्, जन्मोत्तरकालभाविनः अन्ये सर्वे भावविकाराः विनाशान्ताः, विनाशात् परो न कश्चित् अस्ति भावविकारः, भावाभावात्। सति हि धर्मिणि धर्माः भवन्ति। अतः अन्त्यभावविकाराभावानुवादेन पूर्वभाविनः सर्वे भावविकाराः प्रतिषिद्धाः भवन्ति सह कार्यैः। तस्मात् सर्वभूतैः वैलक्षण्यम् अत्यन्तमेव परमेश्वरस्य सिद्धम्, निर्विशेषत्वम् एकत्वं च। यः एवं यथोक्तं परमेश्वरं पश्यति, सः पश्यति। Saḥ, he; paśyati, sees; yaḥ, who; paśyati, sees; – whom? – Parama-īśvaram, the supreme Bhagavān – the Bhagavān who is supreme as compared with the body, organs, mind, intellect, the Unmanifest and the individual Ātman; as tiṣṭhantam, existing, having His presence; samam, equally, without distinction; – where? – sarveṣu, in all; bhūteṣu, beings, all living things from Brahmā to the non-moving; – he who sees Him existing equally in all living things. The Bhagavān specifies them by the word vinaśyatsu, among the perishable; and He also specifies Him, the supreme Bhagavān, by the word a-vinaśyantam, the Imperishable. This is meant for showing the absolute difference between the living things and Bhagavān. How? For, all the modifications of an existing thing have as their root that modification of an existing thing described as birth. All other modifications of existing things that follow birth end with destruction. After destruction there is no modification of an existing thing, because the object itself becomes non-existent. Indeed, qualities can exist so long as the thing qualified exists. Therefore, by the reiteration of the absence of the last modification of an existing thing, all its preceding modifications become negated along with their effects. Hence it is established that the supreme Bhagavān is very greatly different from all beings, and is also Unconditioned
[•Free from all modifications that things are subject to.•]
and One. He sees who thus sees the supreme Bhagavān as described.
ननु सर्वोऽपि लोकः पश्यति, किं विशेषणेन इति। Objection: Is it not that all people see? What is the need of specification?
सत्यं पश्यति, किं तु विपरीतं पश्यति। अतः विशिनष्टि – स एव पश्यतीति। यथा तिमिरदृष्टिः अनेकं चन्द्रं पश्यति, तमपेक्ष्य एकचन्द्रदर्शी विशिष्यते – स एव पश्यतीति, तथा इहापि एकम् अविभक्तं यथोक्तं आत्मानं यः पश्यति, सः विभक्तानेकात्मविपरीतदर्शिभ्यः विशिष्यते – स एव पश्यतीति। इतरे पश्यन्तोऽपि न पश्यन्ति, विपरीतदर्शित्वात् अनेकचन्द्रदर्शिवत् इत्यर्थः॥ Reply: True, they see; but they see contrarily! Hence the Bhagavān specifies, ‘He alone sees’. As in comparison with one who, suffering from the (eye) disease called Timira, sees many moons, the person who sees one moon is distinguished by saying, ‘He alone sees,’ similarly, here as well, the man who sees the one undivided Self as described above is distinguished from those who contrarily see many and differentiated selves, by saying ‘He alone sees’. Others, though seeing, do not see because they see contrarily like the person who sees many moons. This is the meaning.
यथोक्तस्य सम्यग्दर्शनस्य फलवचनेन स्तुतिः कर्तव्या इति श्लोकः आरभ्यते – The above-described true knowledge has to be praised by stating its result. Hence the verse begins:
sama, paśyat, hi, sarvatra, samavasthita, īśvara; na, √hiṃs, ātman, ātman, tatas, √yā, parā, gati. ईश्वरं हि (=यस्मात्) सर्वत्र समं समवस्थितं पश्यन्, आत्मना आत्मानं न हिनस्ति, ततः परां गतिं याति॥ Because seeing (Me) the Lord as remaining the same (sama) everywhere (as the self of all), one does not by oneself (through the mind) destroy (lose sight of) the self (since that self is the all-pervasive Me) and, hence, attains the ultimate end (the end of saṃsāra, unbecoming becoming).
Because, seeing (Me) as the same (sama) everywhere (as the self of all) (समं पश्यन् हि सर्वत्र),
remaining (समवस्थितम्) as the Lord (ईश्वरम्),
one does not by oneself (through the mind) destroy (lose sight of) this self (न हिनस्ति आत्मना आत्मानम्),
hence that one attains the ultimate end (ततः याति परां गतिम्).
fr. परा prn. a. f. sg. acc. (SG.4.16.3:); गति f. sg. acc.
11. याति
attains
fr. √या 2.P. pr.3rd sg.
समं पश्यन् उपलभमानः हि यस्मात् सर्वत्र सर्वभूतेषु समवस्थितं तुल्यतया अवस्थितम् ईश्वरम् अतीतानन्तरश्लोकोक्तलक्षणम् इत्यर्थः। समं पश्यन् किम्? न हिनस्ति हिंसां न करोति आत्मना स्वेनैव स्वम् आत्मानम्। ततः तद् अहिंसनात् याति परां प्रकृष्टां गतिं मोक्षाख्याम्। Hi, since; paśyan, by seeing, by realizing; samam, equally; īśvaram, Bhagavān, that is, (by realizing Him) as described in the immediately preceding verse; who is samavasthitam, present alike; sarvatra, everywhere, in all beings; – what follows from seeing equally? – he na, does not; hinasti, injure; his own ātmānam, Self; ātmanā, by the Self, by his own Self; tataḥ, therefore, as a result of that non-injuring; yāti, he attains; the parām, supreme; gatim, Goal, called Liberation.
ननु नैव कश्चित् प्राणी स्वयं स्वम् आत्मानं हिनस्ति। कथम् उच्यते अप्राप्तम् ‘न हिनस्ति’ इति? यथा ‘न पृथिव्यामग्निश्चेतव्यो नान्तरिक्षे’ (तै. सं. ५-२-७) इत्यादि। Objection: Is it not that no creature whatsoever injures himself by himself? Why do you refer to an irrelevant thing by saying, ‘He does not injure …’, which is like saying, ‘Fire should neither be lit on the earth nor in the sky,’ etc.?
नैष दोषः, अज्ञानाम् आत्मतिरस्करणोपपत्तेः। सर्वो हि अज्ञः अत्यन्तप्रसिद्धं साक्षात् अपरोक्षात् आत्मानं तिरस्कृत्य अनात्मानम् आत्मत्वेन परिगृह्य, तमपि धर्माधर्मौ कृत्वा उपात्तम् आत्मानं हत्वा अन्यम् आत्मानम् उपादत्ते नवं तं चैवं हत्वा अन्यमेव तमपि हत्वा अन्यम् इत्येवम् उपात्तमुपात्तम् आत्मानं हन्ति, इति आत्महा सर्वः अज्ञः। यस्तु परमार्थात्मा, असावपि सर्वदा अविद्यया हत इव, विद्यमानफलाभावात्, इति सर्वे आत्महनः एव अविद्वांसः। Reply: This defect does not arise, because it is logical with reference to an unenlightened person’s ignoring the Self. For, all unillumined people ignore the very well-known Self which is manifest and directly perceptible, and regard the non-Self as the Self. By performing righteous and unrighteous acts they destroy even that self which has been accepted, and adopt another new self. And destroying even that, they take up another. Similarly, destroying even that, they adopt another. In this way they destroy the self that had been accepted successively. Thus, all unillumined persons are destroyers of the Self. But that which is the Self in reality, even that remains as though destroyed for ever by ignorance, because of the absence of any benefit from Its presence. So, all unenlightened persons are, verily, destroyers of the Self.
यस्तु इतरः यथोक्तात्मदर्शी, सः उभयथापि आत्मना आत्मानं न हिनस्ति न हन्ति। ततः याति परां गतिम् यथोक्तं फलं तस्य भवति इत्यर्थः॥ On the contrary, the other person who has realized the Self as described does not injure in either way
[•i.e. either through superimposition or through non-superimposition.•]
the Self by his own Self. Therefore he attains the supreme Goal, that is, the result stated above comes to him.
सर्वभूतस्थम् ईश्वरं समं पश्यन् ‘न हिनस्ति आत्मना आत्मानम्’ इति उक्तम्। तत् अनुपपन्नं स्वगुणकर्मवैलक्षण्यभेदभिन्नेषु आत्मसु, इत्येतत् आशङ्क्य आह – Lest it be doubted that what was said in, ‘seeing equally Bhagavān who is present in all beings, he does not injure the Self by the Self’, is improper with regard to the selves which are diverse according to the differences created by the variety in their own qualities and actions, the Bhagavān says:
prakṛti, eva, ca, karman, kriyamāṇa, sarvaśas; yad, √dṛś, tathā, ātman, a-kartṛ, tad, √dṛś. यः च कर्माणि प्रकृत्या एव सर्वशः क्रियमाणानि, तथा आत्मानम् अ-कर्तारं पश्यति, सः पश्यति॥ And the one who sees actions being done in every way by nature (prakṛti) alone and, in that way, (sees) that the self is not a doer – that one alone correctly sees.
By nature (prakṛti) alone (प्रकृत्या एव च) actions (कर्माणि)
are being done in every way (क्रियमाणानि सर्वशः),
the one who sees in that way (यः पश्यति तथा) the self (आत्मानम्)
is not a doer (अ-कर्तारं), that one alone (correctly) sees (सः पश्यति).
fr. तद् prn. m. sg. nom.; √दृश् 1.P. pr. 3rd sg. (SG.5.15.6:)
प्रकृत्या प्रकृतिः भगवतः माया त्रिगुणात्मिका, ‘मायां तु प्रकृतिं विद्यात्’ (SvetU.4.10) इति मन्त्रवर्णात्, तया प्रकृत्या एव च न अन्येन महदादिकार्यकारणाकारपरिणतया कर्माणि वाङ्मनःकायारभ्याणि क्रियमाणानि निर्वर्त्यमानानि सर्वशः सर्वप्रकारैः यः पश्यति उपलभते, तथा आत्मानं क्षेत्रज्ञम् अकर्तारं सर्वोपाधिविवर्जितं सः पश्यति, सः परमार्थदर्शी इत्यभिप्रायः, निर्गुणस्य अकर्तुः निर्विशेषस्य आकाशस्येव भेदे प्रमाणानुपपत्तिः इत्यर्थः॥ And yaḥ, he who; paśyati, sees, realizes; karmāṇi, actions, those performed through speech, mind and body; as kriyamānāṇi, being done, being accomplished; sarvaśaḥ, in various ways; prakṛtyā, by Nature – Nature is Bhagavān’s Māyā consisting of the three qualities, as is said in the Upaniṣad text, ‘However, know Māyā as Nature’ (SvetU.4.10); by that Nature; eva, itself – not by the other
[•Not by the Pradhāna of the Sāṅkhyas, known otherwise as Prakṛti.•]
which transforms itself in the form of cause and effects such as Mahat etc.; tathā, and also; ātmānam, the Self, the Knower of the field; as a-kartāram, the non-agent, devoid of all adjuncts; saḥ, he; paśyati, sees – he is the one who has realized the supreme Reality. This is the idea. What is implied is that there is no valid proof about differences in the Non-agent who is devoid of qualities and is unconditioned like space.
पुनरपि तदेव सम्यग्दर्शनं शब्दान्तरेण प्रपञ्चयति – The Bhagavān elaborates again in other words that very true knowledge:
yadā, bhūta-pṛthak-bhāva, eva-stha, anu-√dṛś; tatas, eva, ca, vistāra, brahman, sam-√pad, tadā. यदा भूत-पृथग्-भावम् एक-स्थं, ततः एव च विस्तारम् अनुपश्यति, तदा ब्रह्म सम्पद्यते॥ When one according (to the teaching) sees that the (apparent) separateness of beings resolves into one (and that all these apparently separate beings) are a projection (a manifestation) from that (one) alone – then he (or she) attains (that same) brahman (as himself or herself).
When the (apparent) separateness of beings (यदा भूत-पृथग्-भावम्)
one sees according (to the teaching) as resolving into one (एक-स्थम् अनुपश्यति),
and (that these) are a projection (a manifestation) from that (one) alone (ततः एव च विस्तारम्),
then he (or she) attains (that same) brahman (as himself or herself) (ब्रह्म सम्पद्यते तदा).
यदा यस्मिन् काले भूत-पृथग्भावं भूतानां पृथग्भावं पृथक्त्वम् एकस्मिन् आत्मनि स्थितं एकस्थम् अनुपश्यति शास्त्राचार्योपदेशम्, अनु आत्मानं प्रत्यक्षत्वेन पश्यति ‘आत्मैव इदं सर्वम्’ (ChanU.7.25.2) इति, तत एव च तस्मादेव च विस्तारं उत्पत्तिं विकासम् ‘आत्मतः प्राण आत्मत आशा आत्मतः स्मर आत्मत आकाश आत्मतस्तेज आत्मत आप आत्मत आविर्भावतिरोभावावात्मतोऽन्नम्’ (ChanU.7.26.1) इत्येवमादिप्रकारैः विस्तारं यदा पश्यति, ब्रह्म सम्पद्यते ब्रह्मैव भवति तदा तस्मिन् काले इत्यर्थः॥ Yadā, when, at the time when; anupaśyati, one realizes – having reflected in accordance with the instructions of the scriptures and the teachers, one realizes as a matter of one’s own direct experience that ‘All this is but the Self’ (ChanU.7.25.2); that bhūta-pṛthak-bhāvam, the state of diversity of living things; is eka-stham, rooted in the One, existing in the one Self; and their vistāram, manifestation, origination; tataḥ, eva, is also from That – when he realizes that origination in such diverse ways as, ‘the vital force is from the Self, hope is from the Self, memory
[•Smara, memory; see Śaṅkarācārya’s Comm. on Ch. 7.13.1.–Tr.•]
is from the Self, space is from the Self, fire is from the Self, water is from the Self, coming into being and withdrawal are owing to the Self, food is from the Self’ (ChanU.7.26.1); tadā, then, at that time; brahma sampadyate, one becomes identified with Brahman Itself. This is the import.
एकस्य आत्मानः सर्वदेहात्मत्वे तद्दोषसम्बन्धे प्राप्ते, इदम् उच्यते – If the same Self be the Self in all the bodies, then there arises the possibility of Its association with their defects. Hence this is said:
an-āditva, nis-guṇatva, parama-ātman, idam, a-vyāya; śarīra-stha, api, kaunteya, na, √kṛ, na, √lip. कौन्तेय, अन्-आदित्वात् निर्-गुणत्वात् अयम् अ-व्ययः परम-आत्मा शरीर-स्थः अपि न करोति, न लिप्यते॥ O Arjuna, since it is beginningless (uncaused/un-effected) and since it is without attributes, this changeless Paramātmā (limitless I) does not do action – even though obtaining in the body – nor is it affected (by the results of action).
Since it is beginningless (uncaused/un-effected) (अन्-आदित्वात्) (and) since it is without attributes (निर्-गुणत्वात्),
this changeless Paramātmā (limitless I) (परम-आत्मा अयम् अ-व्ययः),
even though obtaining in the body (शरीर-स्थः अपि), O son of Kuntī (कौन्तेय = अर्जुन),
does not do action (न करोति), nor is it affected (by the results of action) (न लिप्यते).
1. कौन्तेय
(अर्जुन) O Son of कुन्ती
fr. कौन्तेय m. sg. voc.
2. अन्-आदित्वात्
since it is beginningless [i.e., uncaused/uneffected]
अनादित्वात् अनादेः भावः अनादित्वम्, आदिः कारणम्, तत् यस्य नास्ति तत् आनादि। यद्धि आदिमत् तत् स्वेन आत्मना व्येति, अयं तु अनादित्वात् निरवयव इति कृत्वा न व्येति। An-āditvāt, being without beginning: Ādiḥ means cause; that which has no cause is an-ādiḥ. That which has a cause undergoes loss of its own characteristics. But this One, being causeless, has no parts. This being so, It does not suffer loss.
तथा निर्गुणत्वात्। सगुणो हि गुणव्ययात् व्येति, अयं तु निर्गुणत्वाच्च न व्येति, इति परमात्मा अयम् अव्ययः, न अस्य व्ययो विद्यते इति अव्ययः। यत एवमतः शरीरस्थोऽपि, शरीरेषु आत्मनः उपलब्धिः भवतीति शरीरस्थः उच्यते, तथापि न करोति। तदकरणादेव तत्फलेन न लिप्यते। यो हि कर्ता, सः कर्मफलेन लिप्यते। अयं तु अकर्ता, अतः न फलेन लिप्यते इत्यर्थः। So also, nir-guṇatvāt, being without qualities: Indeed, It is only something possessing qualities that perishes owing to the loss of its qualities. But this One, being without qualities, does not perish. Hence, ayam, this; paramātmā, supreme Self; is a-vyayaḥ, immutable. It suffers no depletion. Therefore It is immutable. Since this is so, therefore, api, although; śarīra-sthaḥ, existing in the body – since the perception of the Self occurs in the bodies, It is said to be ‘existing in the body’; even then, It na, does not; karoti, act. From the very fact that It does not act, It na, is not; lipyate, affected
[•Also translated as tainted.–Tr.•]
by the result of any action. For, one who is an agent of action becomes affected by its result. But this One is not an agent. Hence It is not affected by any result. This is the meaning.
कः पुनः देहेषु करोति लिप्यते च? यदि तावत् अन्यः परमात्मनो देही करोति लिप्यते च, ततः इदम् अनुपपन्नम् उक्तं क्षेत्रज्ञेश्वरैकत्वम् ‘क्षेत्रज्ञं चापि मां विद्धि’ (BhG.13.2) इत्यादि। अथ नास्ति ईश्वरादन्यो देही, कः करोति लिप्यते च? इति वाच्यम्, परो वा नास्ति इति सर्वथा दुर्विज्ञेयं दुर्वाच्यं च इति भगवत्प्रोक्तम् औपनिषदं दर्शनं परित्यक्तं वैशेषिकैः साङ्ख्यार्हतबौद्धैश्च। Objection: Who is it, again, that acts in the body and becomes affected? On the one hand, if there be some embodied being other than the supreme Self who acts and becomes affected, then it has been improper to say in, ‘And also understand Me to be the Knower of the field,’ etc., that the Knower of the field and Bhagavān are one. Again, if there be no embodied being who is different from Bhagavān, then it has to be stated who is it that acts and gets affected. Or it has to be asserted that the supreme One does not exist.
[•If the supreme One also acts like us, then He is no Bhagavān.•]
Thus, since the Upaniṣad philosophy as stated by the Bhagavān is in every way difficult to understand and difficult to explain, it has therefore been abandoned by the Vaiśeṣikas, the Sāṅkhyas, the Jainas (the Ārhatas), and the Buddhists.
तत्र अयं परिहारो भगवता स्वेनैव उक्तः ‘स्वभावस्तु प्रवर्तते’ (BhG.5.14) इति। अविद्यामात्रस्वभावो हि करोति लिप्यते इति व्यवहारो भवति, न तु परमार्थत एकस्मिन् परमात्मनि तत् अस्ति। Reply: As to that, the following refutation has been stated by the Bhagavān Himself in, ‘But it is Nature that acts’ (BhG.5.14). Indeed, Nature, which is nothing but ignorance, acts and becomes affected. In this way empirical dealing becomes possible; but in reality it does not occur in the one supreme Self.
अतः एतस्मिन् परमार्थसाङ्ख्यदर्शने स्थितानां ज्ञाननिष्ठानां परमहंसपरिव्राजकानां तिरस्कृताविद्याव्यवहाराणां कर्माधिकारो नास्ति इति तत्र तत्र दर्शितं भगवता॥ It has been accordingly shown by the Bhagavān in various places that there is no duty to be performed by those who adhere to this philosophy of discriminating knowledge of the supreme Reality, who are steadfast in Knowledge, who have spurned actions arising out of ignorance, and who are mendicants belonging to the highest Order of monks.
किमिव न करोति न लिप्यते इति अत्र दृष्टान्तमाह – The Bhagavān cites an illustration to show like what It does not act and is not affected:
yathā, sarva-gata, saukṣmya, ākāśa, na, upa-√lip; sarvatra, avasthita, deha, tathā, ātman, na, upa-√lip. यथा सर्व-गतम् आकाशं सौक्ष्म्यात् न उपलिप्यते, तथा सर्वत्र देहे अवस्थितः आत्मा न उपलिप्यते॥ Just as the all-pervasive (element called) space is not affected (by movements of objects within space) because it is subtle (it is innermost/pervasive, in and through and outside of objects, without itself moving), similarly, the self (ātmā, puruṣa), obtaining in (each) body everywhere, is not affected.
Just as (यथा) the all-pervasive (सर्व-गतं), because it is subtle (innermost) (सौक्ष्म्यात्),
space (आकाशं) is not affected (by objects within space) (न उपलिप्यते),
obtaining in (each) body everywhere (सर्वत्र अवस्थितः देहे)
the self similarly is not affected (तथा आत्मा न उपलिप्यते).
यथा सर्व-गतं व्यापि अपि सत् सौक्ष्म्यात् सूक्ष्मभावात् आकाशं खं न उपलिप्यते न सम्बध्यते, सर्वत्र अवस्थितः देहे तथा आत्मा न उपलिप्यते॥ Yathā, as; sarva-gatam, the all-pervading; ākāśam, space; – though pervasive, still, na upalipyate, is not defiled, does not come into contact; saukṣmyāt, because of its subtlety; tathā, similarly; ātmā, the Self; avasthitaḥ, present, sarvatra, everywhere; dehe, in the body; na, is not; upalipyate, defiled.
yathā, pra-√kāś, eka, kṛtsna, loka, idam, ravi; kṣetra, kṣetrin, tathā, kṛtsna, pra-√kāś, bhārata. यथा एकः रविः इमं कृत्स्नं लोकं प्रकाशयति, तथा क्षेत्री कृत्स्नं क्षेत्रं प्रकाशयति, भारत॥ Just as the one sun illumines (by itself alone) this entire world, similarly, this one obtaining in the kṣetra illumines (lights up, as the conscious being, all thoughts in all minds, which thoughts alone reflect) the entire (known and inferred) kṣetra (field of the universe), O Arjuna.
Just as (यथा) this one thing illumines (by itself alone) (प्रकाशयति एकः)
that entire world (कृत्स्नं लोकम् इमं), as this sun (रविः),
similarly, this one alone obtaining in every kṣetra that entire kṣetra (क्षेत्रं क्षेत्री तथा कृत्स्नम्)
illumines (प्रकाशयति), O (brilliant) son of India (भारत = अर्जुन).
(अर्जुन) O Descendant of Emperor भरत, (Brilliant) Son of India
fr. भारत m. sg. voc.
यथा प्रकाशयति अवभासयति एकः कृत्स्नं लोकम् इमं रविः सविता आदित्यः, तथा तद्वत् महाभूतादि धृत्यन्तं क्षेत्रम् एकः सन् प्रकाशयति। कः? क्षेत्री परमात्मा इत्यर्थः। रविदृष्टान्तः अत्र आत्मनः उभयार्थोऽपि भवति – रविवत् सर्वक्षेत्रेषु एक एव आत्मा, अलेपकश्च इति॥ Yathā, as; ekam, the one; raviḥ, sun; prakāśayati, illumines; imam, this; kṛtsnam, whole; lokam, world tathā, similarly; – who? – kṣetrī, the Knower of the field, that is the supreme Self, though one; prakāśayati, illumines; kṛtsnam, the whole; kṣetram, field, from the ‘great elements’ to ‘fortitude’ (BhG.13.5-6). Here the illustration of the sun serves to highlight two aspects of the Self, viz. that, like the sun, the Self is one in all the fields, and that It remains unaffected.
समस्ताध्यायार्थोपसंहारार्थः अयं श्लोकः – This verse is meant for summarizing the idea of the whole of this chapter:
kṣetra-kṣetra-jña, evam, antara, jñāna-cakṣus; bhūta-prakṛti-mokṣa, ca, yad, √vid, √yā, tad, para. ये एवं क्षेत्र-क्षेत्र-ज्ञयोः अन्तरं, भूत-प्रकृति-मोक्षं च ज्ञान-चक्षुषा विदुः, ते परं यान्ति॥ Those who thus know, through the eye of wisdom, the distinction between the kṣetra and the kṣetra-jña (the object and the subject – the subject being the substance of all objects, of all names and forms), and (their inherent) freedom from prakṛti (the cause) of (all) beings – they attain the ultimate.
In this way between the kṣetra and the kṣetra-jña (the object and the innermost subject) (क्षेत्र-क्षेत्र-ज्ञयोः एवम्)
the distinction (अन्तरं) (known) through the eye of wisdom (ज्ञान-चक्षुषा),
and (their inherent) freedom from prakṛti (the cause) of (all) beings (भूत-प्रकृति-मोक्षं च),
those who know (this) (ये विदुः), they attain the ultimate (यान्ति ते परम्).
fr. पर n. sg. acc. (SG.4.16.3:); √या 2.P. pr. 3rd pl.
क्षेत्र-क्षेत्रज्ञयोः यथाव्याख्यातयोः एवं यथाप्रदर्शितप्रकारेण अन्तरम् इतरेतरवैलक्षण्यविशेषं ज्ञान-चक्षुषा शास्त्राचार्यप्रसादोपदेशजनितम् आत्मप्रत्ययिकं ज्ञानं चक्षुः, तेन ज्ञानचक्षुषा, भूत-प्रकृति-मोक्षं च, भूतानां प्रकृतिः अविद्यालक्षणा अव्यक्ताख्या, तस्याः भूतप्रकृतेः मोक्षणम् अभावगमनं च ये विदुः विजानन्ति, यान्ति गच्छन्ति ते परं परमात्मतत्त्वं ब्रह्म, न पुनः देहं आददते इत्यर्थः॥ Ye, those who; viduḥ, know; evam, thus, in the manner described above; jñāna-cakṣuṣā, through the eye of wisdom – the eye is the realization in the form of the knowledge of the Self, which arises from following the instructions of the scriptures and teachers; through that eye of wisdom; antaram, the distinction, the particular mutual distinction; ksetra-ksetrajñayoḥ, between the field and the Knower of the field as they have been explained; and bhūta-prakṛti-mokṣam, the annihilation of the Matrix of beings – the Matrix of beings is that which is described as ignorance and is called the Unmanifest; (those who know) the annihilation (mokṣaṇam) of that Matrix of beings; te, they; yānti, reach, go to; param, the Supreme, to Brahman, the Reality which is the supreme Goal. The idea is that they do not take up a body again.
om, tad, sat. iti, śrīmat-bhagavat-gītā, upaniṣad, brahma-vidyā, yoga-śāstra, śrī-kṛṣṇa-arjuna-saṃvāda, kṣetra-kṣetra-jña-vibhāga-yoga, nāma, trayas-daśa, adhyāya. Om (brahman, the witness of all) is that (only) reality. Thus ends the thirteenth chapter, called “The Topic of the Distinction between the Field and the Knower of the Field,” of the (eighteen chapters of) Songs of the Glorious Lord, which is (looked upon as) sacred teaching (Upaniṣad) and (whose teaching is) in (the form of) a dialogue between Śrī Kṛṣṇa and Arjuna, (the subject matter being) knowledge of brahman and yoga.
सर्वम् उत्पद्यमानं क्षेत्रक्षेत्रज्ञसंयोगात् उत्पद्यते इति उक्तम्। तत् कथमिति, तत्प्रदर्शनार्थम् ‘परं भूयः’ इत्यादिः अध्यायः आरभ्यते। अथवा, ईश्वरपरतन्त्रयोः क्षेत्रक्षेत्रज्ञयोः जगत्कारणत्वं न तु साङ्ख्यानामिव स्वतन्त्रयोः इत्येवमर्थम्। It has been said that whatever comes into being does so through the association between the field and the Knower of the field. This Chapter commencing with ‘I shall speak again of the supreme…,’ etc. is begun to show how that happens, or to show that the field and the Knower of the field become the cause of the world while remaining subservient to Bhagavān, but not independently as is held by the Sāṅkhya school.
प्रकृतिस्थत्वं गुणेषु च सङ्गः संसारकारणम् इति उक्तम्। कस्मिन् गुणे कथं सङ्गः? के वा गुणाः? कथं वा ते बध्नन्ति इति? गुणेभ्यश्च मोक्षणं कथं स्यात्? मुक्तस्य च लक्षणं वक्तव्यम्, इत्येवमर्थं च भगवान् उवाच – It has been stated that ‘being seated in Nature’ and the association with the qualities are the causes of mundane existence. (This Chapter is begun) also to show with which quality and how the association occurs, and which are the qualities and how they bind; and also because it has to be stated how freedom from the qualities comes about, and what the characteristics of a liberated person are.
śrī-bhagavat, √vac: para, bhūyas, pra-√vac, jñāna, jñāna, uttama; yad, jñātvā, muni, sarva, parā, siddhi, itas, gata. श्री-भगवान् उवाच। ज्ञानानाम् उत्तमं परं ज्ञानं भूयः प्रवक्ष्यामि, यद् ज्ञात्वा सर्वे मुनयः इतः परां सिद्धिं गताः॥ The Lord said: I will again tell (you) the ultimate knowledge – the most profound of (disciplines of) knowledge – knowing which, all the sages (being released by this knowledge) from this (body) have attained the ultimate accomplishment.
श्री-भगवान् उवाच। I will again tell (you) the ultimate (परं भूयः प्रवक्ष्यामि)
knowledge, the most profound of (disciplines of) knowledge (ज्ञानानां ज्ञानम् उत्तमम्),
knowing which all the sages (यद् ज्ञात्वा मुनयः सर्वे)
(being released by this knowledge) from this (body) have attained the ultimate accomplishment (परां सिद्धिम् इतः गताः).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
4. ज्ञानानाम् उत्तमं
the most profound of [disciplines of] knowledge
fr. ज्ञान n. pl. gen.; उत्तम spv. a. n. sg. acc. (SG.6.25:)
3. परं ज्ञानं
the ultimate knowledge
fr. पर prn. a. n. sg. acc. (SG.4.16.3:); ज्ञान n. sg. acc.
परं ज्ञानम् इति व्यवहितेन सम्बन्धः, The word param should be connected with the remote word jñānam.भूयः पुनः पूर्वेषु सर्वेष्वध्यायेषु असकृत् उक्तमपि प्रवक्ष्यामि। तच्च परं परवस्तुविषयत्वात्। किं तत्? ज्ञानं सर्वेषां ज्ञानानाम् उत्तमम्, उत्तमफलत्वात्। ज्ञानानाम् इति न अमानित्वादीनाम्, किं तर्हि? यज्ञादिज्ञेयवस्तुविषयाणाम् इति। तानि न मोक्षाय, इदं तु मोक्षाय इति परोत्तमशब्दाभ्यां स्तौति श्रोतृबुद्धिरुच्युत्पादनार्थम्। Pravakṣyāmi, I shall speak; bhūyaḥ, again – even though spoken of more than once in all the preceding chapters; of the param, supreme – it is supreme because it is concerned with the supreme Reality; – which is that? – jñānam, Knowledge; uttamam, the best – since it has the best result; jñānānām, of all knowledges–. ‘Of all knowledges’ does not mean ‘of humility’ etc. (BhG.13.7-11). What then? It means ‘among knowledges of all knowable [•To be known.•] things like sacrifice etc.’ They do not lead to Liberation, but this (Knowledge) leads to Liberation. Hence the Bhagavān praises it with the words ‘supreme’ and ‘best’, so as to arouse interest in the intellect of the listener.यत् ज्ञात्वा यत् ज्ञानं ज्ञात्वा प्राप्य मुनयः संन्यासिनः मननशीलाः सर्वे परां सिद्धिं मोक्षाख्याम् इतः अस्मात् देहबन्धनात् ऊर्ध्वं गताः प्राप्ताः॥ Yat jñātvā, by realizing which, by attaining which Knowledge; sarve, all; munayaḥ, the contemplatives, the monks
[•But not those who (simply?) espoused monasticism as a formality in the fourth stage of life.•]
gatāḥ, reached, attained; itaḥ, from here – when this bondage of the body had ceased; parām, the highest; siddhim, Perfection, called Liberation.
अस्याश्च सिद्धेः ऐकान्तिकत्वं दर्शयति – And the Bhagavān shows the infallibility of this Perfection:
idam, jñāna, upāśritya, asmad, sādharmya, āgata; sarga, api, na, upa-√jan, pralaya, na, √vyath, ca. इदं ज्ञानम् उपाश्रित्य, मम साधर्म्यम् आगताः सर्गे अपि न उपजायन्ते, प्रलये न च व्यथन्ति॥ Following this knowledge (this teaching), they, having attained My same nature (identity with Me, timeless reality), do not arise even at the manifestation (of a new universe), nor fall at the dissolution (of this or succeeding universes).
Following this knowledge (this teaching) (इदं ज्ञानम् उपाश्रित्य),
they, having attained My same nature (identity with Me, timeless reality) (मम साधर्म्यम् आगताः),
do not arise even at the manifestation (of a new universe) (सर्गे अपि न उपजायन्ते),
nor fall at the dissolution (of this or succeeding universes) (प्रलये न व्यथन्ति च).
2. इदं ज्ञानम्
this knowledge [i.e., teaching]
fr. इदम् prn. n. sg. acc.; ज्ञान n. sg. acc.
1. उपाश्रित्य
following
fr. उपाश्रित्य in. pt. of उप + आ + √श्रि (SG.6.9:)
fr. न in.; उप + √जन् 4.Ā. pr. 3rd pl. (SG.5.16.4:)
8. प्रलये
at the dissolution [of this or succeeding universes]
fr. प्रलय m. sg. loc.
7. न च व्यथन्ति
nor fall
fr. न in.; च in.; √व्यथ् 4.P. pr. 3rd pl.
इदं ज्ञानं यथोक्तम् उपाश्रित्य, ज्ञानसाधनम् अनुष्ठाय इत्येतत्, मम परमेश्वरस्य साधर्म्यं मत्स्वरूपताम् आगताः प्राप्ताः इत्यर्थः। न तु समानधर्मता साधर्म्यम्, क्षेत्रज्ञेश्वरयोः भेदानभ्युपगमात् गीताशास्त्रे। फलवादश्च अयं स्तुत्यर्थम् उच्यते। सर्गेऽपि सृष्टिकालेऽपि न उपजायन्ते। न उत्पद्यन्ते। प्रलये ब्रह्मणोऽपि विनाशकाले न व्यथन्ति च व्यथां न आपद्यन्ते, न च्यवन्ति इत्यर्थः॥ Āgatāḥ, those who attain; mama sādharmyam, identity with Me the supreme Bhagavān, unity with My real nature – sādharmyam, however, does not mean similarity of attributes, for, in the scripture Gītā, distinction between the Knower of the field and Bhagavān is not admitted; and this statement of the result is by way of eulogy–; upāśritya, by resorting to that is by following; idam, this; jñānam, Knowledge as described, that is, by following the means to Knowledge; na, are not; upajāyante, born, produced; api, even; sarge, during creation; nor do they vyathanti, suffer pain, that is they do not perish; pralaye, during dissolution, when even Brahmā perishes.
क्षेत्रक्षेत्रज्ञसंयोगः ईदृशः भूतकारणम् इत्याह – The Bhagavān says that association of this kind between the field and the Knower of the field is the origin of all beings:
asmad, yoni, mahat, brahman, tad, garbha, √dhā, asmad; sambhava, sarva-bhūta, tatas, √bhū, bhārata. मम योनिः महत् ब्रह्म। तस्मिन् अहं गर्भं दधामि। ततः सर्व-भूतानां सम्भवः भवति, भारत॥ My womb (prakṛti) (is not different from Me, who) is reality (manifesting) as the vast subtle universe (mahat brahman) (also called Hiraṇya-garbha). Into that (mahat brahman, as the womb) I implant the seed [Iśvara is a masculine word and prakṛti is a feminine word, hence, the impregnation metaphor]. From that is the manifestation of all beings, O Arjuna.
My womb (prakṛti) (is not different from Me, who) is reality (manifesting) as the vast subtle universe (mahat brahman) (मम योनिः महत् ब्रह्म).
Into that (mahat brahman, as the womb) I implant the seed (तस्मिन् गर्भं दधामि अहम्).
The manifestation of all beings (सम्भवः सर्व-भूतानाम्)
is from that (ततः भवति), O (brilliant) son of India (भारत = अर्जुन).
मम स्वभूता मदीया माया त्रिगुणात्मिका प्रकृतिः योनिः सर्वभूतानां कारणम्। सर्वकार्येभ्यो महत्त्वात् भरणाच्च स्वविकाराणां महत् ब्रह्म इति योनिरेव विशिष्यते। तस्मिन् महति ब्रह्मणि योनौ गर्भं हिरण्यगर्भस्य जन्मनः बीजं सर्वभूतजन्मकारणं बीजं दधामि निक्षिपामि क्षेत्रक्षेत्रज्ञप्रकृतिद्वयशक्तिमान् ईश्वरः अहम्, अविद्याकामकर्मोपाधिस्वरूपानुविधायिनं क्षेत्रज्ञं क्षेत्रेण संयोजयामि इत्यर्थः। सम्भवः उत्पत्तिः सर्वभूतानां हिरण्यगर्भोत्पत्तिद्वारेण ततः तस्मात् गर्भाधानात् भवति हे भारत॥ Mama, My own Māyā, that is Prakṛti consisting of the three qualities, which belongs to Me; is the yoniḥ, womb
[•Here Asṭ. adds ‘kāraṇam, cause’ (–of all the creatures).–Tr.•]
for all the creatures. Since it (Prakṛti) is great (mahat) as compared with all its effects, and it is the sustainer (brahma)
[•Prakṛti is brahma since it permeates all of its own products.–Ā.G. It is brahma because it sustains all of its own products, or because it is an adjunct of Brahman.–Ś.•]
of all its own transformations, therefore the womb itself is qualified as mahat brahma. Tasmin, in that, in the womb which is the great-sustainer; aham, I, Bhagavān, possessed of the power in the form of the two aspects, viz. the field and the Knower of the field; dadhāmi, place, deposit; garbham, the seed – the seed of the birth of Hiraṇya-garbha, the seed which is the cause of the birth of all things–; that is, I bring the field into association with the Knower of the field who conforms to the nature of the limiting adjuncts, viz. ignorance, desire and activity. Tataḥ, from that, from that deposition of the seed; O scion of the Bharata dynasty, bhavati, occurs; sambhavaḥ, the birth, origination; sarva-bhūtānām, of all things, following the birth of Hiraṇya-garbha.
sarva-yoni, kaunteya, mūrti, sam-√bhū, yad; tad, brahman, mahat, yoni, asmad, bīja-prada, pitṛ. कौन्तेय, सर्व-योनिषु याः मूर्तयः सम्भवन्ति, तासां योनिः महत् ब्रह्म, अहं बीज-प्रदः पिता॥ O Arjuna, for those forms which arise in all wombs (of gods, humans, etc.), the (original) womb is mahat brahman (Me). And I am (also) the father who implants the seed (which seed, being existence and conscious being, satyaṃ jñānam, gives prakṛti, nature-womb, the capacity to create).
In all wombs (of gods, humans, etc.) सर्व-योनिषु, O son of Kuntī (कौन्तेय = अर्जुन),
the forms which arise (मूर्तयः सम्भवन्ति याः),
for those, the (original) womb is mahat brahman (Me) (तासां ब्रह्म महत् योनिः).
I am (also) the father who implants the seed (अहं बीज-प्रदः पिता).
देवपितृमनुष्यपशुमृगादि-सर्व-योनिषु कौन्तेय, मूर्तयः देहसंस्थानलक्षणाः मूर्छिताङ्गावयवाः मूर्तयः सम्भवन्ति याः, तासां मूर्तीनां ब्रह्म महत् सर्वावस्थं योनिः कारणम् अहम् ईश्वरः बीज-प्रदः गर्भाधानस्य कर्ता पिता॥ O son of Kuntī, yāḥ, whatever; mūrtayaḥ, forms – that have their parts and limbs integrated, which is characteristic of the formation of bodies; sambhavanti, are born; sarva-yoniṣu, from all wombs – from the wombs of gods, manes, humans, cattle, beasts, etc.; tāsām, of them, of those forms; mahat brahma, the great-sustainer, which exists as all the (various) forms; is the yoniḥ, womb, source. Aham, I, Bhagavān; am the pitā, father; bīja-pradaḥ, who deposits the seed, the agent of impregnation.
के गुणाः कथं बध्नन्तीति, उच्यते – (Now) is being stated which are the qualities and how they bind:
sattva, rajas, tamas, iti, guṇa, prakṛti-sambhava; ni-√bandh, mahā-bāhu, deha, dehin, a-vyaya. महा-बाहो, सत्त्वं रजः तमः इति प्रकृति-सम्भवाः गुणाः देहे अ-व्ययं देहिनं निबध्नन्ति॥ O Arjuna, the guṇas, which exist in (constitute) prakṛti, are (called) sattva, rajas, and tamas and (they, apparently, like notional ropes) bind the changeless embodied one (the jīva, the kṣetra-jña) into the body.
(Called) sattva, rajas, and tamas (सत्त्वं रजः तमः इति),
the guṇas which exist in (constitute) prakṛti (गुणाः प्रकृति-सम्भवाः)
(apparently, like notional ropes) bind (निबध्नन्ति), O mighty armed one (महा-बाहो = अर्जुन),
the changeless embodied one (the jīva, the kṣetra-jña) into the body (देहे देहिनम् अ-व्ययम्).
1. महा-बाहो
(अर्जुन) O Mighty Armed One
fr. महा-बाहु m. sg. voc.
4. सत्त्वं रजः तमः इति
are [called] सत्त्व, रजस्, [and] तमस्
fr. सत्त्व n. sg. nom.; रजस् n. sg. nom. (SG.3.6:); तमस् n. sg. nom. (SG.3.6:); इति in.
3. प्रकृति-सम्भवाः
which exist in [i.e., constitute] प्रकृति
fr. प्रकृति-सम्भव a. m. pl. nom.
2. गुणाः
the गुण-s
fr. गुण m. pl. nom.
7. देहे
into the body
fr. देह m. sg. loc.
6. अ-व्ययं देहिनं
the changeless embodied one [i.e., the जीव, the क्षेत्रज्ञ]
fr. अव्यय a. m. sg. acc.; देहिन् m. sg. acc. (SG.3.15:)
सत्त्वं रजः तमः इति एवंनामानः। गुणाः इति पारिभाषिकः शब्दः, न रूपादिवत् द्रव्याश्रिताः गुणाः। न च गुणगुणिनोः अन्यत्वमत्र विवक्षितम्। तस्मात् गुणा इव नित्यपरतन्त्राः क्षेत्रज्ञं प्रति अविद्यात्मकत्वात् क्षेत्रज्ञं निबध्नन्तीव। तम् आस्पदीकृत्य आत्मानं प्रतिलभन्ते इति निबध्नन्ति इति उच्यते। ते च प्रकृति-सम्भवाः भगवन्मायासम्भवाः निबध्नन्ति इव हे महाबाहो, महान्तौ समर्थतरौ आजानुप्रलम्बौ बाहू यस्य सः महाबाहुः, हे महाबाहो देहे शरीरे देहिनं देहवन्तम् अव्ययम्, अव्ययत्वं च उक्तम् ‘अनादित्वात्’ (BhG.13.31) इत्यादिश्लोकेन। O mighty-armed one – who are possessed of hands which are great and mighty, and extend to the knees, guṇāḥ, the qualities are named sattva, rajas and tamas. And they, prakṛti-sambhavāḥ, born of Nature, born of Māyā which belongs to Bhagavān; nibadhnanti, bind, as it were; the a-vyayam, immutable – the immutability has been spoken of in the verse, ‘Being without beginning...,’ etc. (BhG.13.31); dehinam, embodied being; dehe, to the body. The word guṇa is a technical term, and is not a quality like colour etc. which inhere in some substance. Nor is it meant here that quality and substance are different. Therefore they are ever dependent on the Knower of the field, just as qualities are dependent (on some substance). Being of the nature of ignorance, they bind the Knower of the field, as it were. They come into being, making That (Knower) their sustainer. In this sense it is said that they bind.
ननु ‘देही न लिप्यते’ (BhG.13.31) इत्युक्तम्। तत् कथम् इह निबध्नन्ति इति अन्यथा उच्यते? Objection: Was it not said that the embodied one does not become defiled (see BhG.13.31-32)? So, why is it contrarily said here that ‘they bind’?
परिहृतम् अस्माभिः इवशब्देन निबध्नन्ति इव इति॥ Reply: We have rebutted this objection by using the word iva (as it were) in ‘they bind, as it were’.
tatra, sattva, nis-malatva, prakāśaka, an-āmaya; sukha-saṅga, √bandh, jñāna-saṅga, ca, an-agha. तत्र निर्-मलत्वात् प्रकाशकम् अन्-आमयं सत्त्वं सुख-सङ्गेन ज्ञान-सङ्गेन च बध्नाति, अन्-अघ॥ Among these, sattva – since it is free from impurity – is illuminating and free from affliction – (yet) binds by (one’s) attachment to pleasure and by (one’s) attachment to knowing (attachment/identity is the problem, not the pleasure or knowledge), O Arjuna.
Among these, sattva, since it is free from impurity (तत्र सत्त्वं निर्-मलत्वात्),
is illuminating (प्रकाशकम्) and free from affliction (अन्-आमयम्),
(yet) binds by (one’s) attachment to pleasure (सुख-सङ्गेन बध्नाति)
and by (one’s) attachment to knowing (attachment/identity being the problem) (ज्ञान-सङ्गेन च), O sinless one (अन्-अघ = अर्जुन).
तत्र सत्त्वादीनां सत्त्वस्यैव तावत् लक्षणम् उच्यते – निर्मलत्वात् स्फटिकमणिरिव प्रकाशकम् अनामयं निरुपद्रवं सत्त्वं तन् निबध्नाति। Tatra, among them, among sattva etc.; – the characteristics of sattva itself is being stated first – sattva, nir-malatvāt, being pure like a crystal stone;
[•Nir-mala, pure – transparent, that is, capable of resisting any form of ignorance, and hence an illuminator, that is a revealer of Consciousness (i.e. unlike a rock, the sattva mind can know its Self).•]
is prakāśakam, an illuminator; and an-āmayam, harmless. An-agha, O sinless one; badhnāti, it binds.
कथम्? सुख-सङ्गेन ‘सुखी अहम्’ इति विषयभूतस्य सुखस्य विषयिणि आत्मनि संश्लेषापादनं मृषैव सुखे सञ्जनम् इति। How? Sukha-saṅgena, through attachment to happiness. Bringing about the association of happiness, which is the object, with the Self, which is the subject, in the form of the idea, ‘I am happy’, is certainly an unreal contact with happiness.
सैषा अविद्या। न हि विषयधर्मः विषयिणः भवति। इच्छादि च धृत्यन्तं क्षेत्रस्यैव विषयस्य धर्मः इति उक्तं भगवता। अतः अविद्ययैव स्वकीयधर्मभूतया विषयविषय्यविवेकलक्षणया अस्वात्मभूते सुखे सञ्जयति इव, आसक्तमिव करोति, असङ्गं सक्तमिव करोति, असुखिनं सुखिनमिव। This as such is nescience, for the quality of an object cannot belong to a subject. And it has been said by the Bhagavān that all the qualities, from ‘desire’ to ‘fortitude’ (see BhG.13.6), are, indeed, of the field, which is the object. Therefore, it is certainly through nescience, which is an attribute
[•In reality, though nescience has no connection with the Self, yet, since there is none other with which it can become associated and since it has no independence, therefore the Commentator imagines it as an attribute of the Self.•]
of the Self and has the characteristics of non-discrimination between object and subject, that sattva apparently brings about the association with happiness, which is not the Self. It makes (the Self) attached, as it were;
[•Here Asṭ. adds ‘a-saṅgam saktam iva, (makes) the Unattached attached, as it were’.–Tr.•]
makes one not possessed of happiness as though possessed of it!
तथा ज्ञान-सङ्गेन च, ज्ञानमिति सुखसाहचर्यात् क्षेत्रस्यैव विषयस्य अन्तःकरणस्य धर्मः, न आत्मनः, आत्मधर्मत्वे सङ्गानुपपत्तेः, बन्धानुपपत्तेश्च। सुखे इव ज्ञानादौ सङ्गः मन्तव्यः। हे अनघ अव्यसन॥ Similarly, it binds also Jñāna-saṅgena, through attachment to knowledge.
[•Jñāna, derived in the sense of ‘that through which one knows,’ means an instrument of knowledge, and not Consciousness.-Ś.:) Knowledge arising from the study of the import of various scriptures; or, jñānam, means the scriptures, through which the supreme Bhagavān is known and which leads to devotional practices, but not to steadfastness in (the absolute) Brahman.•]
Because of its concomitance with happiness, knowledge here is an attribute of the internal organ, the field, but not of the Self. Were it an attribute
[•If knowledge were a natural attribute of the Self, then there can be no question of the latter again becoming bound through association with the former.•]
of the Self, there could be no contact (between it and the Self), and ‘bondage’ would become illogical. Association with knowledge etc. should be understood in the same sense as with happiness.
rajas, rāga-ātmaka, √vid, tṛṣṇa-āsaṅga-samudbhava; tad, ni-√bandh, kaunteya, karma-saṅga, dehin. राग-आत्मकं रजः तृष्ण-आसङ्ग-समुद्भवं विद्धि। कौन्तेय, तद् कर्म-सङ्गेन देहिनं निबध्नाति॥ Know rajas, which is of the nature of attraction (being an impurity to the natural clarity of the sāttvika mind – projecting virtues on things that they don’t have), as born of (increased by) longing and attachment. O Arjuna, it binds the embodied one by attachment to activity.
Know rajas, which is of the nature of attraction (being an impurity to the natural clarity of the sāttvika mind) (रजः राग-आत्मकं विद्धि),
as born of (increased by) longing and attachment (तृष्ण-आसङ्ग-समुद्भवम्).
It binds (तद् निबध्नाति), O son of Kuntī (कौन्तेय = अर्जुन),
the embodied one by attachment to activity (कर्म-सङ्गेन देहिनम्).
4. राग-
of attraction [i.e., it is an impurity to the natural clarity of the सत्त्व mind—projecting virtues on things that they don’t have]
रजः रागात्मकं रञ्जनात् रागः गैरिकादिवद्रागात्मकं विद्धि जानीहि। तृष्णासङ्ग-समुद्भवं तृष्णा अप्राप्ताभिलाषः, आसङ्गः प्राप्ते विषये मनसः प्रीतिलक्षणः संश्लेषः, तृष्णासङ्गयोः समुद्भवं तृष्णासङ्गसमुद्भवम्। तन् निबध्नाति तत् रजः निबध्नाति कौन्तेय कर्म-सङ्गेन, दृष्टादृष्टार्थेषु कर्मसु सञ्जनं तत्परता कर्मसङ्गः, तेन निबध्नाति रजः देहिनम्॥ Viddhi, know; rajas to be rāga-ātmakam, of the nature of passion (–rāga is derived in the sense of that which colours–), having the property of colouring, like the ochre pigment etc.; tṛṣṇā-āsaṅga-samudbhavam, born of hankering and attachment – hankering is the longing for things not acquired; attachment is the clinging – of the nature of fondness – of the mind to things in possession. O son of Kuntī, tat, that, that rajas; nibadhnāti, binds; dehinam, the embodied one; karma-saṅgena, through attachment to actions. Deep involvement in actions related to seen or unseen objects is karma-saṅgaḥ. Rajas binds through that.
tamas, tu, a-jñāna-ja, √vid, mohana, sarva-dehin; pramāda-ālasya-nidrā, tad, ni-√bandh, bhārata. तमः तु अ-ज्ञान-जं सर्व-देहिनां मोहनं विद्धि। तद् प्रमाद-आलस्य-निद्राभिः निबध्नाति, भारत॥ Whereas, know tamas – for all those identified with their body – as delusion (as the lack of discerning the difference between oneself and objects of desire) born of (perpetuated by) ignorance. It binds by carelessness, laziness, and sleepiness, O Arjuna.
Whereas, know tamas, born of (perpetuated by) ignorance (तमः तु अ-ज्ञान-जं विद्धि),
for all those identified with their body as delusion (the lack of discernment between oneself and objects of desire) (मोहनं सर्व-देहिनाम्).
By carelessness, laziness, and sleepiness (प्रमाद-आलस्य-निद्राभिः)
it binds (तद् निबध्नाति), O (brilliant) son of India (भारत = अर्जुन).
(अर्जुन) O Descendant of Emperor भरत, (Brilliant) Son of India
fr. भारत m. sg. voc.
तमः तृतीयः गुणः अज्ञानजम् अज्ञानात् जातम् अज्ञानजं विद्धि मोहनं मोहकरम् अविवेककरं सर्व-देहिनां सर्वेषां देहवताम्। प्रमादालस्य-निद्राभिः प्रमादश्च आलस्यं च निद्रा च प्रमादालस्यनिद्राः ताभिः प्रमादालस्यनिद्राभिः तत् तमः निबध्नाति भारत॥ Viddhi, know; tamas, the third quality; mohanam, which deludes, which is a cause of indiscrimination; sarva-dehinām, of all embodied beings; to be a-jñāna-jam, born of ignorance. O scion of the Bharata dynasty, tat, that tamas; nibadhnāti, binds; pramāda-ālasya-nidrābhiḥ, through inadvertence, laziness and sleep.
पुनः गुणानां व्यापारः सङ्क्षेपतः उच्यते – The activities of the qualities are again being briefly stated:
sattva, sukha, √sañj, rajas, karman, bhārata; jñāna, āvṛtya, tu, tamas, pramāda, √sañj, uta. भारत, सत्त्वं सुखे सञ्जयति, रजः कर्मणि, तमः तु ज्ञानम् आवृत्य प्रमादे सञ्जयति उत॥ O Arjuna, sattva (as though) binds one into pleasure and rajas (as though binds one) into activity, whereas tamas – covering knowledge (by being an impurity to the natural clarity of the sāttvika mind) – indeed (as though) binds one into carelessness.
Sattva (as though) binds one into pleasure (सत्त्वं सुखे सञ्जयति),
(and) rajas into activity (रजः कर्मणि), O (brilliant) son of India (भारत = अर्जुन),
whereas tamas, covering knowledge (by being an impurity to the natural clarity of the sāttvika mind) (ज्ञानम् आवृत्य तु तमः)
indeed (as though) binds one into carelessness (प्रमादे सञ्जयति उत).
सत्त्वं सुखे सञ्जयति संश्लेषयति, रजः कर्मणि हे भारत सञ्जयति इति अनुवर्तते। ज्ञानं सत्त्वकृतं विवेकम् आवृत्य आच्छाद्य तु तमः स्वेन आवरणात्मना प्रमादे सञ्जयति उत प्रमादः नाम प्राप्तकर्तव्याकरणम् O scion of the Bharata dynasty, sattva, Sañjayati, attaches one; sukhe, to happiness; rajas (–attaches is understood–) karmaṇi, to action; tu, while; tamas, āvṛtya, covering up, veiling; jñānam, knowledge, the discrimination produced by sattva; Sanjayati, leads pramāde, to inadvertence; uta, also. Pramāda means non-performance of a duty on hand.
उक्तं कार्यं कदा कुर्वन्ति गुणा इति उच्यते – When do the qualities produce the effects stated above? That is being answered:
rajas, tamas, ca, abhibhūya, sattva, √bhū, bhārata; rajas, sattva, tamas, ca, eva, tamas, sattva, rajas, tathā. भारत, रजः तमः च अभिभूय सत्त्वं भवति, सत्त्वं तमः च एव रजः, तथा सत्त्वं रजः (च) तमः॥ O Arjuna, sattva (throughout the day and one’s life) arises by overwhelming rajas and tamas. Rajas arises (by overwhelming) sattva and tamas. Similarly, tamas arises (by overwhelming) sattva and rajas.
By overwhelming rajas and tamas (रजः तमः च अभिभूय),
sattva (throughout the day and one’s life) arises (सत्त्वं भवति), O (brilliant) son of India (भारत = अर्जुन).
Rajas arises (by overwhelming) sattva and tamas (रजः सत्त्वं तमः च एव).
Similarly, tamas arises (by overwhelming) sattva and rajas (तमः सत्त्वं रजः तथा).
रजः तमः च उभौ अपि अभिभूयसत्त्वं भवति उद्भवति वर्धते यदा, तदा लब्धात्मकं सत्त्वं स्वकार्यं ज्ञानसुखादि आरभते हे भारत। O scion of the Bharata dynasty, sattva bhavati, increases, comes into being; abhibhūya, by subduing both rajas and tamas. When sattva increases, then, coming to its own, it produces its own effects – knowledge, happiness, etc.तथा रजो-गुणः सत्त्वं तमः च एव उभौ अपि अभिभूय वर्धते यदा, तदा कर्म कृष्यादि स्वकार्यम् आरभते। Similarly, when the quality of rajas increases by overpowering both sattva and tamas, then it produces its own effects – activity and hankering.तम-आख्यो गुणः सत्त्वं रजः च उभौ अपि अभिभूय तथैव वर्धते यदा, तदा ज्ञानावरणादि स्वकार्यम् आरभते॥ When the quality called tamas increases by similarly dominating over sattva and rajas, it then produces its own effects – obscuring of knowledge, etc.
यदा यो गुणः उद्भूतः भवति, तदा तस्य किं लिङ्गमिति उच्यते – When any quality preponderates, then what is its indication? This is being answered:
sarva-dvāra, deha, idam, prakāśa upa-√jan; jñāna, yadā, tadā, √vid, vivṛddha, sattva, iti, uta. यदा अस्मिन् देहे सर्व-द्वारेषु ज्ञानं प्रकाशः उपजायते, तदा सत्त्वं विवृद्धम् इति विद्यात् उत॥ When the brightness, which is knowledge, arises in all the sense organs in this body, then one should know indeed that sattva has increased.
In all the sense organs in this body (सर्व-द्वारेषु देहे अस्मिन्)
(when) arises the brightness (प्रकाशः उपजायते)
that is knowledge (ज्ञानं यदा), then one should know (तदा विद्यात्)
indeed that sattva has increased (विवृद्धं सत्त्वम् इति उत).
सर्व-द्वारेषु, आत्मनः उपलब्धिद्वाराणि श्रोत्रादीनि सर्वाणि करणानि, तेषु सर्वद्वारेषु अन्तःकरणस्य बुद्धेः वृत्तिः प्रकाशः देहे अस्मिन् उपजायते। तदा इव ज्ञानम्। यदा एवं प्रकाशो ज्ञानाख्यः उपजायते, तदा ज्ञानप्रकाशेन लिङ्गेन विद्यात् विवृद्धम् उद्भूतं सत्त्वम् इति उत अपि॥ Yadā, when; prakāśaḥ, the illumination – prakāśa, illumination, is a function of the internal organ, intelligence; that itself is jñānam, knowledge; when this illumination called knowledge upajāyate, radiates; asmin, in this; dehe, body; sarva-dvāreṣu, through all the doors – all the sense organs, (viz.) ear etc., are the Self’s doors of perception; through all those doors; tadā, then; through this indication, viz. the illumination that is knowledge, vidyāt, one should know; iti, that; sattva has vivṛddham, increased; uta, greatly.
लोभः परद्रव्यादित्सा, प्रवृत्तिः प्रवर्तनं सामान्यचेष्टा, आरम्भः, कस्य? कर्मणाम्। अशमः अनुपशमः, हर्षरागादिप्रवृत्तिः, स्पृहा सर्वसामान्यवस्तुविषया तृष्णा – रजसि गुणे विवृद्धे एतानि लिङ्गानि जायन्ते हे भरतर्षभ॥ O best of the Bharata dynasty, when the quality of rajas vivṛddhe, becomes predominant; etāni, these indications; jāyante, come into being; lobhaḥ, avarice, the desire to appropriate other’s possessions; pravṛttiḥ, movement in general; ārambhaḥ, undertaking; – of what? – karmaṇām, of actions; a-śamaḥ, unrest, lack of tranquillity – (that is) manifestation of joy, attachment, etc.; and spṛhā, hankering, desire in general for all things.
a-prakāśa, a-pravṛtti, ca, pramāda, moha, eva, ca; tamas, etad, √jan, vivṛddha, kuru-nandana. अ-प्रकाशः अ-प्रवृत्तिः च, प्रमादः मोहः एव च – एतानि तमसि विवृद्धे जायन्ते, कुरु-नन्दन॥ Dullness (here described as a darkness over the mind), absence of (physical) activity, carelessness, and delusion – these arise when tamas has increased, O Arjuna.
Dullness (of mind) (अ-प्रकाशः), absence of (physical) activity (अ-प्रवृत्तिः च),
carelessness (प्रमादः), and delusion (मोहः एव च),
these arise when tamas (तमसि एतानि जायन्ते)
has increased (विवृद्धे), O joy of the Kuru people (कुरु-नन्दन = अर्जुन).
1. अ-प्रकाशः
dullness [here described as a darkness over the mind]
अप्रकाशः अविवेकः, अत्यन्तम् अप्रवृत्तिः च प्रवृत्त्यभावः तत्कार्यं प्रमादो मोह एव च अविवेकः मूढता इत्यर्थः। तमसि गुणे विवृद्धे एतानि लिङ्गानि जायन्ते हे कुरु-नन्दन॥ Kuru-nandana, O descendant of the Kuru dynasty; when the quality of tamas vivṛddhe, predominates; etāni, these indications; eva, surely [•That is without exception.–M.S.•]; jāyante, come into being; extreme a-prakāśaḥ, non-discrimination; and a-pravṛttiḥ, inactivity; its [•That is of non-discrimination.•] effects, pramādaḥ, inadvertence; and mohaḥ, delusion, that is stupidity, which is a form of non-discrimination.
मरणद्वारेणापि यत् फलं प्राप्यते, तदपि सङ्गरागहेतुकं सर्वं गौणमेव इति दर्शयन् आह – Whatever result is achieved even after death, that is also owing to attachment and desire; everything is certainly caused by the qualities. By way of showing this the Bhagavān says:
yadā, sattva, pravṛddha, tu, pralaya, √yā, deha-bhṛt; tadā, uttama-vid, loka, a-mala, prati-√pad. यदा तु सत्त्वे प्रवृद्धे देह-भृत् प्रलयं याति, तदा उत्तम-विदाम् अ-मलान् लोकान् प्रतिपद्यते॥ But upon sattva being predominant, when an embodied one dies, that one goes to the virtuous worlds of those who know the most exalted (the heavens).
But upon sattva being predominant, when (यदा सत्त्वे प्रवृद्धे तु),
an embodied one dies (प्रलयं याति देह-भृत्),
then to the worlds of those who know the most exalted (the heavens) (तदा उत्तम-विदाम् लोकान्)
which are virtuous (अ-मलान्) this one goes (प्रतिपद्यते).
rajas, pralaya, gatvā, karma-saṅgin, √jan; tathā, pralīna, tamas, mūḍha-yoni, √jan. रजसि प्रलयं गत्वा कर्म-सङ्गिषु जायते। तथा तमसि प्रलीनः मूढ-योनिषु जायते॥ Upon rajas (being predominant), after dying, one is born among those committed to (the results of) actions (born among humans). Similarly, upon tamas (being predominant), having died, one is born in wombs of those who lack discriminative faculties (born among animals, plants, etc.).
Upon rajas (being predominant) ((रजसि), after dying (प्रलयं गत्वा),
one is born among those committed to (the results of) actions (born among humans) (कर्म-सङ्गिषु जायते).
Similarly (तथा), upon tamas (being predominant) having died (प्रलीनः तमसि),
one is born in wombs of those who lack discriminative faculties (born among animals, plants, etc.) (मूढ-योनिषु जायते).
रजसि गुणे विवृद्धे प्रलयं मरणं गत्वा प्राप्य कर्म-सङ्गिषु कर्मासक्तियुक्तेषु मनुष्येषु जायते। Pralayam gatvā, when one dies; rajasi, while the quality of rajas predominates; jāyate, he is born; karma-saṅgiṣu, among people attached to activity, among human beings having attachment to work.तथा तद्वदेव प्रलीनः मृतः तमसि विवृद्धे मूढ-योनिषु पश्वादियोनिषु जायते॥ Tathā, similarly, in that very way; pralīnaḥ, when one dies; tamasi, while tamas predominates; jāyate, he takes birth; mūḍha-yoniṣu, among the stupid species, such as animals etc.
अतीतश्लोकार्थस्यैव सङ्क्षेपः उच्यते – A summary of the idea of the preceding (three) verses is being stated:
karman, su-kṛta, √ah, sāttvika, nis-mala, phala; rajas, tu, phala, duḥkha, a-jñāna, tamas, phala. सु-कृतस्य कर्मणः निर्-मलं सात्त्विकं फलम् [इति] आहुः, रजसः तु दुःखं फलं, तमसः अ-ज्ञानं फलम्॥ They say that, for virtuous action, the result connected to sattva is being free from impurity; but for rajas (cutting corners to get results) the result is pain; and for tamas, the result is ignorance (the inability to get out of ignorance – birth as an animal, etc.).
They say that for virtuous action (कर्मणः सु-कृतस्य आहुः)
the sattva result is being free from impurity (सात्त्विकं निर्-मलं फलम्),
the result of rajas is pain (रजसः तु फलं दुःखं),
(and) the result of tamas is ignorance (the inability to get out of ignorance) (अ-ज्ञानं तमसः फलम्).
[is] ignorance [i.e., the inability to get out of ignorance—birth as an animal, etc.]
fr. अज्ञान n. sg. nom.
12. फलम्
the result
fr. फल n. sg. nom.
कर्मणः सु-कृतस्य सात्त्विकस्य इत्यर्थः, आहुः शिष्टाः सात्त्विकम् एव निर्मलं फलम् इति। Āhuḥ, they, the wise persons, say; that phalam, the result; su-kṛtasya, of good; karmaṇaḥ, work, that is acts having the sattva quality; is verily nir-malam, pure; and is sāttvikam, born of sattva.रजसः तु फलं दुःखं राजसस्य कर्मणः इत्यर्थः, कर्माधिकारात् फलम् अपि दुःखम् एव, कारणानुरूप्यात् राजसमेव। Tu, but; phalam, the result; rajasaḥ, of rajas, that is of acts that have the quality of rajas – for the topic relates to actions; is duḥkham, sorrow. In accordance with its cause, the result too is indeed sorrow, a product of rajas.
तथा अज्ञानं तमसः तामसस्य कर्मणः अधर्मस्य पूर्ववत्॥ So also a-jñānam, ignorance; is, as before, (the result) tamasaḥ, of tamas, of unrighteous acts that have the quality of tamas.
किञ्च गुणेभ्यो भवति – What else results from the qualities?
sattva, sam-√jan, jñāna, rajas, lobha, eva, ca; pramāda-moha, tamas, √bhū, a-jñāna, eva, ca. सत्त्वात् ज्ञानं सञ्जायते, रजसः लोभः एव च। तमसः प्रमाद-मोहौ भवतः अ-ज्ञानम् एव च॥ From sattva is born knowledge and from rajas is only greed. From tamas are born carelessness and delusion, and also (continuance) in ignorance.
From sattva is born knowledge (सत्त्वात् सञ्जायते ज्ञानम्),
and from rajas is only greed (रजसः लोभः एव च).
From tamas both carelessness and delusion (प्रमाद-मोहौ तमसः)
are born (भवतः), as well as (continuance) in ignorance (अ-ज्ञानम् एव च).
सत्त्वात् लब्धात्मकात् सञ्जायते समुत्पद्यते ज्ञानम्, रजसो लोभ एव च, प्रमाद-मोहौ च उभौ तमसो भवतः, अज्ञानम् एव च भवति॥ Sattvāt, from sattva, when it predominates; sañjāyate, is born; jñānam, knowledge [•Knowledge acquired through the sense-organs.•]; and rajasaḥ, from rajas; is verily born lobhaḥ, avarice. Tamasaḥ, from tamas; bhavataḥ, are born; both pramāda-mohau, inadvertence and delusion; as also a-jñānam, ignorance [•Absence of discrimination.•]; eva ca, to be sure.
ūrdhvam, √gam, sattva-stha, madhye, √sthā, rājasa; jaghanya-guṇa-vṛtta-stha, adhas, √gam, tāmasa. सत्त्व-स्थाः ऊर्ध्वं गच्छन्ति। राजसाः मध्ये तिष्ठन्ति। जघन्य-गुण-वृत्त-स्थाः तामसाः अधः गच्छन्ति॥ Those who live a life (predominantly) of sattva go up (get birth in heaven). Those predominantly rajas stay in the middle (get human birth). Those predominantly tamas, who are situated in the condition of this bottom guṇa, go down (get a lower birth).
Those who live a life (predominantly) of sattva go up (get birth in heaven) (ऊर्ध्वं गच्छन्ति सत्त्व-स्थाः).
Those predominantly rajas stay in the middle (get human birth) (मध्ये तिष्ठन्ति राजसाः).
Those who are situated in the condition of this bottom guṇa (जघन्य-गुण-वृत्त-स्थाः),
the predominantly tamas go down (get a lower birth) (अधः गच्छन्ति तामसाः).
ऊर्ध्वं गच्छन्ति देवलोकादिषु उत्पद्यन्ते सत्त्वस्थाः सत्त्वगुणवृत्तस्थाः। Sattva-sthāḥ, people who conform to sattva, to the actions of sattva quality; gacchanti, go, are born; ūrdhvam, higher up, in the worlds of gods and others.मध्ये तिष्ठन्ति मनुष्येषु उत्पद्यन्ते राजसाः। Rājasāḥ, those who conform to rajas;
[•Those who are endowed with sense-knowledge and actions consequent on the preponderance of rajas.•]
tiṣṭhanti, stay, are born; madhye, in the middle, among human beings.जघन्य-गुण-वृत्तस्थाः जघन्यश्च असौ गुणश्च जघन्यगुणः तमः, तस्य वृत्तं निद्रालस्यादि, तस्मिन् स्थिताः जघन्यगुणवृत्तस्थाः मूढाः अधः गच्छन्ति पश्वादिषु उत्पद्यन्ते तामसाः॥ Tāmasāḥ, those who conform to tamas, jaghanya-guṇa-vṛtta-sthāḥ,
[•A variant reading is vṛtti-sthāḥ.–Tr.•]
who conform to actions of the lowest quality of tamas, those who are attached to its actions – sleep, laziness, etc.–, the foolish; gacchanti, go; adhaḥ, down, (that is) they are born among cattle etc.
पुरुषस्य प्रकृतिस्थत्वरूपेण मिथ्याज्ञानेन युक्तस्य भोग्येषु गुणेषु सुखदुःखमोहात्मकेषु ‘सुखी दुःखी मूढः अहम् अस्मि’ इत्येवंरूपः यः सङ्गः तत्कारणं पुरुषस्य सदसद्योनिजन्मप्राप्तिलक्षणस्य संसारस्य इति समासेन पूर्वाध्याये यत् उक्तम्, The association, owing to the false ignorance in the form of ‘being seated in Nature’, that an individual Ātman has with the guṇas – in the form of happiness, sorrow and delusion, and which are matters of experience in such ways as, ‘I am happy,’ ‘I am sorrowful,’ ‘I am ignorant,’ – that (association) is the cause of the individual Ātman’s mundane existence characterized by coming to have births in good and bad species. This was stated briefly in the earlier chapter.
तत् इह ‘सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः’ (BhG.14.5) इति आरभ्य गुणस्वरूपम्, गुणवृत्तम्, स्ववृत्तेन च गुणानां बन्धकत्वम्, गुणवृत्तनिबद्धस्य च पुरुषस्य या गतिः, इत्येतत् सर्वं मिथ्याज्ञानमूलं बन्धकारणं विस्तरेण उक्त्वा, Elaborating that here in the text beginning with, ‘the qualities, viz. sattva, rajas and tamas, born of Nature’ (BhG.14.5), the Bhagavān has said that the nature of the qualities, the conduct conforming to the qualities, and the power to bind that the qualities have through actions conforming to them, and also the course of a person under the bondage of behaviour conforming to the qualities, – all this is false knowledge; it has ignorance as its root and is the cause of bondage.
अधुना सम्यग्दर्शनान्मोक्षो वक्तव्यः इत्यत आह भगवान् – Now, it is necessary to state that Liberation follows from right knowledge. Hence the Bhagavān says:
na, anya, guṇa, kartṛ, yadā, draṣṭṛ, anu-√dṛś; guṇa, ca, para, √vid, mad-bhāva, tad, adhi-√gam. यदा द्रष्टा न गुणेभ्यः अन्यं कर्तारम् अनुपश्यति, गुणेभ्यः च परं वेत्ति, [तदा] सः मद्-भावम् अधिगच्छति॥ When the seer sees (according to the teaching) that there is not a doer other than the guṇas and knows (the self, the seer) as beyond the guṇas, (then) that one attains My nature (called mokṣa).
(That) there is not a doer other than the guṇas (न अन्यं गुणेभ्यः कर्तारम्),
when the seer sees (according to the teaching) (यदा द्रष्टा अनुपश्यति),
and knows (the self, the seer) as beyond the guṇas (गुणेभ्यः च परं वेत्ति),
(then) that one attains My nature (called mokṣa) (मद्-भावं सः अधिगच्छति).
न अन्यं कार्यकरणविषयाकारपरिणतेभ्यः गुणेभ्यः कर्तारम् अन्यं यदा द्रष्टा विद्वान् सन् न अनुपश्यति, गुणा एव सर्वावस्थाः सर्वकर्मणां कर्तारः इत्येवं पश्यति, गुणेभ्यः च परं गुणव्यापारसाक्षिभूतं वेत्ति, मद्भावं मम भावं सः द्रष्टा अधिगच्छति॥ Yadā, when; draṣṭā, the witness, after becoming illumined; anupaśyati, sees; na anyam, none other; guṇebhyaḥ, than the qualities that have transformed into the shape of body, organs and objects; kartāram, as the agent – (that is) he sees thus that the qualities themselves, in all their modes, are the agents of all activities; ca, and; vetti, knows; that which, standing as the witness of the activities of the qualities, is param, superior [•i.e. different from.•]; guṇebhyaḥ, to the qualities; saḥ, he, the witness; adhigacchati, attains; mad-bhāvam, My nature.
कथम् अधिगच्छति इति, उच्यते – How does he attain? That is being stated:
guṇa, etad, atītya, tri, dehin, deha-samudbhava; janma-mṛtyu-jarā-duḥkha, vimukta, a-mṛta, √aś. एतान् देह-समुद्भवान् त्रीन् गुणान् अतीत्य, जन्म-मृत्यु-जरा-दुःखैः विमुक्तः देही अ-मृतम् अश्नुते॥ Transcending these three guṇas that give rise to the body – and freed from birth, death, ageing, and sorrow (guilt and hurt) – the embodied one attains immortality.
Transcending these three guṇas (गुणान् एतान् अतीत्य त्रीन्)
that give rise to the body, the embodied one (देही देह-समुद्भवान्)
from birth, death, ageing, and sorrow (guilt and hurt) (जन्म-मृत्यु-जरा-दुःखैः)
is freed (विमुक्तः), (and) attains immortality (अ-मृतम् अश्नुते).
2. एतान्
these
fr. एतद् prn. m. pl. acc.
4. देह-समुद्भवान्
that give rise to the body
fr. देह-समुद्भव a. m. pl. acc.
3. त्रीन् गुणान्
three गुण-s
fr. त्रि num. a. m. pl. acc. (SG.4.23.a:); गुण m. pl. acc.
गुणान् एतान् यथोक्तान् अतीत्य जीवन्नेव अतिक्रम्य मायोपाधिभूतान् त्रीन् देही देह-समुद्भवान् देहोत्पत्तिबीजभूतान् जन्म-मृत्यु-जरा-दुःखैः जन्म च मृत्युश्च जरा च दुःखानि च जन्ममृत्युजरादुःखानि तैः जीवन्नेव विमुक्तः सन् विद्वान् अमृतम् अश्नुते, एवं मद्भावम् अधिगच्छति इत्यर्थः॥ Atītya, having transcended, having gone beyond – even while living; etān, these; trīn, three; guṇān, qualities as have been described, which constitute the limiting adjunct Māyā; and deha-samudbhavān, which are the origin of the body, which are the seed of the birth of the body; dehī, the embodied one, the enlightened one; vimuktaḥ, becoming free – even in this life; janma-mṛtyu-jarā-duḥkhaiḥ, from birth, death, old age and sorrow; aśnute, experiences [•Some translate this as ‘attains’.–Tr.•]; a-mṛtam, Immortality. In this way he attains My nature. This is the idea.
जीवन्नेव गुणान् अतीत्य अमृतम् अश्नुते इति प्रश्नबीजं प्रतिलभ्य, अर्जुन उवाच – Getting a clue to a question from the statement that one experiences Immortality, even in this life, by going beyond the qualities:
arjuna, √vac: kim, liṅga, tri, guṇa, etad, atīta, √bhū, prabhu; kim-ācāra, katham, ca, etad, tri, guṇa, ati-√vṛt. अर्जुनः उवाच। कैः लिङ्गैः एतान् त्रीन् गुणान् अतीतः भवति, प्रभो। किम्-आचारः। कथं च एतान् त्रीन् गुणान् अतिवर्तते॥ Arjuna said: By what indications is (it known that) one has transcended these three guṇas, O Lord? What is (that one’s) conduct? And how does one transcend these three guṇas?
अर्जुनः उवाच। By what indications (is it known that) (कैः लिङ्गैः), these three guṇas (त्रीन् गुणान् एतान्)
one has transcended (अतीतः भवति), O Lord (प्रभो)?
What is (that one’s) conduct (किम्-आचारः)? And how these (कथं च एतान्)
three guṇas (त्रीन् गुणान्) does one transcend (अतिवर्तते)?
1. अर्जुनः उवाच
अर्जुन said
fr. अर्जुन m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
2. कैः लिङ्गैः
by what indications?
fr. किम् prn. n. pl. inst.; लिङ्ग n. pl. inst.
5. एतान्
these
fr. एतद् m. pl. acc.
6. त्रीन् गुणान्
three गुण-s
fr. त्रि num. a. m. pl. acc. (SG.4.23.a:); गुण m. pl. acc.
fr. त्रि num. a. m. pl. acc. (SG.4.23.a:); गुण m. pl. acc.
10. अतिवर्तते
does one transcend
fr. अति + √वृत् 1.Ā. pr. 3rd sg.
कैः लिङ्गैः चिह्नैः त्रीन् एतान् व्याख्यातान् गुणान् अतीतः अतिक्रान्तः भवति प्रभो, किम्-आचारः कः अस्य आचारः इति किमाचारः कथं केन च प्रकारेण एतान् त्रीन् गुणान् अतिवर्तते अतीत्य वर्तते॥ Prabho, O Bhagavān; kaiḥ, by what; liṅgaiḥ, signs; bhavati, is one (known); atītaḥ, who has gone beyond; etān, these; trīn, three; guṇān, qualities that have been explained? Kim, what; is his ācāraḥ, behaviour; ca, and; katham, how, in what way; ativartate, does he transcend;
[•Asṭ. adds here, ‘atītya vartate, (in what way) does he exist after transcending (the three qualities)?’–Tr.•]
गुणातीतस्य लक्षणं गुणातीतत्वोपायं च अर्जुनेन पृष्टः अस्मिन् श्लोके प्रश्नद्वयार्थं प्रतिवचनं भगवान् उवाच। यत् तावत् ‘कैः लिङ्गैः युक्तो गुणातीतो भवति’ इति, तत् शृणु – In this verse the signs of one who has gone beyond the qualities, and the means of transcending them have been asked by Arjuna. By way of replying to the two questions, the Bhagavān said: ‘As for the question, “With what signs does one who has gone beyond the qualities become endowed with?”, listen to them’:
śrī-bhagavat, √vac: prakāśa, ca, pravṛtti, ca, moha, eva, ca, pāṇḍava; na, √dviṣ, sampravṛtta, na, nivṛtta, √kāṅkṣ. udāsīnavat, āsīna, guṇa, yad, na, vi-√cal; guṇa, √vṛt, iti, eva, yad, ava-√sthā, na, √iṅg. sama-duḥkha-sukha, sva-stha, sama-loṣṭa-aśma-kāñcana; tulya-priya-a-priya, dhīra, tula-nindā-ātma-saṃstuti. māna-apamāna, tulya, tulya, mitra-ari-pakṣa; sarva-ārambha-parityāgin, guṇa-atīta, tad, √vac. श्री-भगवान् उवाच। पाण्डव, [यः] प्रकाशं च प्रवृत्तिं च मोहम् एव च सम्प्रवृत्तानि न द्वेष्टि, निवृत्तानि न काङ्क्षति, यः उदासीनवत् आसीनः गुणैः न विचाल्यते, यः ‘गुणाः वर्तन्ते’ इति एव अवतिष्ठति, न इङ्गते, सम-दुःख-सुखः, स्व-स्थः, सम-लोष्ट-अश्म-काञ्चनः, तुल्य-प्रिय-अ-प्रियः, धीरः, तुल्य-निन्दा-आत्म-संस्तुतिः, मान-अपमानयोः तुल्यः, मित्र-अरि-पक्षयोः तुल्यः, सर्व-आरम्भ-परित्यागी – सः गुण-अतीतः उच्यते॥ The Lord said: O Arjuna, brightness, (attachment-based) activity, and, indeed, delusion – the one who is not displeased when they wax, nor longs for them when they wane (throughout the day and one’s life); who, remaining seemingly indifferent, is not disturbed by the guṇas; who abides – (knowing) indeed that the guṇas act – and does not waiver (from this knowledge); who is the same in pleasure and pain and abides in the self; for whom a lump of clay, a stone, and gold (are transcended) as the same; for whom the pleasant and the unpleasant are (objectively viewed) the same (way); who is wise; for whom censure and praise of the self are alike (addressing only the mind or body – as the ātmā cannot be flattered nor damaged by any misconception of it); who is the same in respect and disrespect (which express only the others’ understanding and value structure, unrelated to the self); the same regarding the side of a friend or an enemy (seeing neither as friend nor enemy); and who has completely renounced (doership in) all activities – that one is called guṇātīta (beyond the guṇas).
is not disturbed by the guṇas (गुणैः यः न विचाल्यते),
(knowing) indeed that the guṇas act ‘गुणाः वर्तन्ते’ इति एव
who abides (यः अवतिष्ठति), and does not waiver (from this knowledge) (न इङ्गते),
who is the same in pleasure and pain (सम-दुःख-सुखः), (and) abides in the self (स्व-स्थः)
for whom a lump of clay, a stone, and gold (are transcended) as the same (सम-लोष्ट-अश्म-काञ्चनः),
for whom the pleasant and the unpleasant are (objectively viewed) the same (way) (तुल्य-प्रिय-अ-प्रियः), who is wise (धीरः),
for whom censure and praise of the self are alike (addressing only the mind or body, not oneself) (तुल्य-निन्दा-आत्म-संस्तुतिः),
who is the same in respect and disrespect (which express only the others’ understanding and value structure, unrelated to the self) (मान-अपमानयोः तुल्यः),
the same regarding the side of a friend or an enemy (seeing neither as friend nor enemy) (तुल्यः मित्र-अरि-पक्षयोः),
(and) who has completely renounced (doership in) all activities (सर्व-आरम्भ-परित्यागी),
that one is called guṇātīta (beyond the guṇas) (गुण-अतीतः सः उच्यते).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
प्रकाशं च सत्त्वकार्यं प्रवृत्तिं च रजःकार्यं मोहम् एव च तमःकार्यम् इत्येतानि न द्वेष्टि सम्प्रवृत्तानि सम्यग्विषयभावेन उद्भूतानि – Na dveṣṭi, he neither dislikes these; prakāśam, illumination (knowledge), an effect of sattva; pravṛttim, activity, an effect of rajas; and moham, delusion, an effect of tamas; sampravṛttāni, when they appear, when they fully emerge in the form of objects (of experience) –.
‘मम तामसः प्रत्ययो जातः, तेन अहं मूढः, तथा राजसी प्रवृत्तिः मम उत्पन्ना दुःखात्मिका, तेन अहं रजसा प्रवर्तितः प्रचलितः स्वरूपात्, कष्टं मम वर्तते यः अयं मत्स्वरूपावस्थानात् भ्रंशः, तथा सात्त्विको गुणः प्रकाशात्मा मां विवेकित्वम् आपादयन् सुखे च सञ्जयन् बध्नाति’ इति तानि द्वेष्टि असम्यग्दर्शित्वेन। ‘In me has arisen a perception which is a result of tamas; thereby I have become deluded’; so also, ‘In me has risen (the inclination to) action which is painful and is born of rajas. By that rajas I have been actuated, carried away from my own nature. This is a matter of sorrow to me that there has been a deviation from my own nature’; similarly, ‘The quality of sattva, in the form of illumination that is knowledge, binds me by attributing discrimination to me and making me attached to happiness’ – (by thinking) in these ways one dislikes them because of his being not fully enlightened.
तत् एवं गुणातीतो न द्वेष्टि सम्प्रवृत्तानि। The person who has transcended the qualities does not dislike them in this manner.
यथा च सात्त्विकादिपुरुषः सत्त्वादिकार्याणि आत्मानं प्रति प्रकाश्य निवृत्तानि काङ्क्षति, न तथा गुणातीतो निवृत्तानि काङ्क्षति इत्यर्थः। Unlike a person having sattva etc., who longs for the effects of sattva etc. which withdraw themselves after becoming manifest to him, the person who has gone beyond the qualities na kāṅkṣati, does not long for them in that way; nivṛttāni, when they disappear. This is the idea.
एतत् न परप्रत्यक्षं लिङ्गम्। किं तर्हि? स्वात्मप्रत्यक्षत्वात् आत्मार्थमेव एतत् लक्षणम्। न हि स्वात्मविषयं द्वेषमाकाङ्क्षां वा परः पश्यति॥ This is not an indication that can be perceived by others. What then? Since this characteristic is perceivable to oneself, it is merely subjective. For dislike or longing, which is a subjective experience of a person, is not seen by another.अथ इदानीम् ‘गुणातीतः किमाचारः? ’ इति प्रश्नस्य प्रतिवचनम् आह – Now, then, the Bhagavān gives the reply to the question, ‘What is the behaviour of one who has gone beyond the qualities?’:उदासीनवत् यथा उदासीनः न कस्यचित् पक्षं भजते, तथा अयं गुणातीतत्वोपायमार्गेऽवस्थितः आसीनः आत्मवित् गुणैः यः संन्यासी न विचाल्यते विवेकदर्शनावस्थातः। He, the Self-realized monk, yaḥ, who; āsīnaḥ, sitting; udāsīnavat, like one indifferent – as an indifferent man sides with nobody, similarly, this one, set on the path leading to the transcendence of the qualities; na, is not; vicālyate, distracted from the state of Knowledge arising out of discrimination; guṇaiḥ, by the qualities.
तदेतत् स्फुटीकरोति – गुणाः कार्यकरणविषयाकारपरिणताः अन्योन्यस्मिन् वर्तन्ते इति यः अवतिष्ठति। छन्दोभङ्गभयात् परस्मैपदप्रयोगः। योऽनुतिष्ठतीति वा पाठान्तरम्। न इङ्गते न चलति, स्वरूपावस्थ एव भवति इत्यर्थः॥ This point is being clarified as such: Yaḥ, he who; thinking iti, that; guṇāḥ, the qualities, which have transformed into body, organs and objects; vartante, act on one another; avatiṣṭhati, remains firm – avatiṣṭhati (instead of avatiṣṭhate) is used in the Parasmai-pada to avoid a break in the metre, or there is a different reading, ‘yaḥ anutiṣṭhati, who acts’–;
[•His apparent activity consists in the mere continuance of actions which have been subjectively sublated through enlightenment.•]
and na, does not; iṅgate, move; that is, becomes eva, surely settled in his own nature–.किञ्च – Moreover:सम-दुःख-सुखः समे दुःखसुखे यस्य सः समदुःखसुखः, स्वस्थः स्वे आत्मनि स्थितः प्रसन्नः, सम-लोष्टाश्म-काञ्चनः लोष्टं च अश्मा च काञ्चनं च लोष्टाश्मकाञ्चनानि समानि यस्य सः समलोष्टाश्मकाञ्चनः, तुल्य-प्रियाप्रियः प्रियं च अप्रियं च प्रियाप्रिये तुल्ये समे यस्य सोऽयं तुल्यप्रियाप्रियः, धीरः धीमान्, तुल्य-निन्दात्म-संस्तुतिः निन्दा च आत्मसंस्तुतिश्च निन्दात्मसंस्तुती, तुल्ये निन्दात्मसंस्तुती यस्य यतेः सः तुल्यनिन्दात्मसंस्तुतिः॥ Sama-duḥkha-sukhaḥ, he to whom sorrow and happiness are alike; sva-sthaḥ, who is established in his own Self, tranquil; sama-loṣṭa-aśma-kāñcanaḥ, to whom a lump of earth, iron and gold are the same; tulya-priya-apriyaḥ, to whom the agreeable and the disagreeable are the same; dhīraḥ, who is wise; tulya-nindā-ātma-saṃstutiḥ, to whom, to which monk, censure and his own praise are the same–.किञ्च – Further:मानापमानयोः तुल्यः समः निर्विकारः, तुल्यः मित्रारि-पक्षयोः, यद्यपि उदासीना भवन्ति केचित् स्वाभिप्रायेण, तथापि पराभिप्रायेण मित्रारिपक्षयोरिव भवन्ति इति तुल्यो मित्रारिपक्षयोः इत्याह। सर्वारम्भ-परित्यागी, दृष्टादृष्टार्थानि कर्माणि आरभ्यन्ते इति आरम्भाः, सर्वान् आरम्भान् परित्यक्तुं शीलम् अस्य इति सर्वारम्भपरित्यागी, देहधारणमात्रनिमित्तव्यतिरेकेण सर्वकर्मपरित्यागी इत्यर्थः। गुणातीतः सः उच्यते॥ Tulyaḥ, he who is the same, unperturbed; māna-apamānayoḥ, under honour and dishonour; tulyaḥ, who is equally disposed; mitra-ari-pakṣayoḥ, both towards the side of the friend and of the foe – although from their own standpoint some may be unattached, still, in others’ view they may appear to be siding either with friends or foes; hence it is said, ‘equally disposed both towards the side of the friend and of the foe’; sarva-ārambha-parityāgī, who has renounced all enterprise (–those which are undertaken are ārambhāh, actions intended for seen or unseen results–), that is who is apt to give up all undertakings, who has given up all actions other than those needed merely for the maintenance of the body; saḥ, he; ucyate, is said to have; guṇa-atītaḥ, gone beyond the qualities.
‘उदासीनवत्’ (BhG.14.23) इत्यादि ‘गुणातीतः स उच्यते’ (BhG.14.25) इत्येतदन्तम् उक्तं यावत् यत्नसाध्यं तावत् संन्यासिनः अनुष्ठेयं गुणातीतत्वसाधनं मुमुक्षोः, स्थिरीभूतं तु स्वसंवेद्यं सत् गुणातीतस्य यतेः लक्षणं भवति इति। The disciplines leading to the state of transcendence of the qualities, which have been stated (in the verses) beginning from ‘he who, sitting like one indifferent,’ and ending with ‘he is said to have gone beyond the qualities,’ have to be practised by a monk, a seeker of Liberation, so long as they are to be achieved through effort. But when they become firmly ingrained, they become the indications, perceivable to himself, of a monk who has transcended the qualities.
अधुना ‘कथं च त्रीन्गुणानतिवर्तते? ’ (BhG.14.21) इत्यस्य प्रश्नस्य प्रतिवचनम् आह – Now the Bhagavān gives the reply to the question, ‘And how does he transcend the qualities?’
asmad, ca, yad, a-vyabhicāra, bhakti-yoga, √sev; tad, guṇa, samatītya, etad, brahma-bhūya, √kḷp. यः च माम् अ-व्यभिचारेण भक्ति-योगेन सेवते, सः एतान् गुणान् समतीत्य ब्रह्म-भूयाय कल्पते॥ The one who seeks Me with unswerving devotion (commitment to attain Me through this teaching) – that one transcends these guṇas, becomes fit for being brahman.
The one who towards Me with unswerving (यः च माम् अ-व्यभिचारेण)
devotion (commitment through My teaching) seeks (भक्ति-योगेन सेवते),
that one transcends these guṇas (सः एतान् गुणान् समतीत्य),
(and) becomes fit for being brahman (ब्रह्म-भूयाय कल्पते).
मां च ईश्वरं नारायणं सर्वभूतहृदयाश्रितं यो यतिः कर्मी वा अव्यभिचारेण न कदाचित् यो व्यभिचरति भक्ति-योगेन भजनं भक्तिः सैव योगः तेन भक्तियोगेन सेवते, सः गुणान् समतीत्य एतान् यथोक्तान् ब्रह्म-भूयाय, भवनं भूयः, ब्रह्मभूयाय ब्रह्मभवनाय मोक्षाय कल्पते समर्थो भवति इत्यर्थः॥ And he – be he a monk or a man of action (rites and duties)–, yaḥ, who; sevate, serves; mām, Me, Bhagavān, Nāra-ayana residing in the hearts of all beings; a-vyabhicāreṇa, through the unswerving – that which never wavers–; bhakti-yogena, Yoga of Devotion – devotion
[•Bhakti (devotion), supreme Love, through which one becomes united (with Bhagavān) is Yoga.•]
itself being the Yoga–; saḥ, he; samatītya, having transcended; etān, these; guṇān, qualities as described; kalpate, qualifies, that is becomes fit; brahma-bhūyāya, – bhūyaḥ is the same as bhavanam–, for becoming Brahma, for Liberation.
कुत एतदिति उच्यते – How this is so is being stated:
brahman, hi, pratiṣṭhā, asmad, a-mṛta, a-vyaya, ca; śāśvata, ca, dharma, sukha, ekāntika, ca. अ-मृतस्य हि (=यस्मात्), अ-व्ययस्य च, शाश्वतस्य, धर्मस्य च, सुखस्य, ऐकान्तिकस्य च ब्रह्मणः प्रतिष्ठा अहम्॥ Because I (the “I” who is the knower, kṣetra-jña, and is the Lord, Maheśvara) am the basis (pratiṣṭhā) of (knowing and, thus, of becoming that) brahman – which is deathless, changeless, and ever the same; is dharma (that which supports); is fulfillment; and is unfailing (not subject to negation).
Because, I (the knower, the Lord) am the basis of (knowing and being that) brahman (ब्रह्मणः हि प्रतिष्ठा अहम्),
which is deathless (अ-मृतस्य), changeless (अ-व्ययस्य च),
ever the same (शाश्वतस्य), is dharma (that which supports) (च धर्मस्य),
is fulfillment (सुखस्य), and is unfailing (not subject to negation) (ऐकान्तिकस्य च).
5. अ-मृतस्य
which is deathless
fr. अमृत pp. of √मृ a. n. sg. gen.
1. हि (=यस्मात्)
because
fr. हि in.
6. अ-व्ययस्य च
[and] changeless
fr. अव्यय n. sg. gen.; च in.
7. शाश्वतस्य
ever the same
fr. शाश्वत a. n. sg. gen.
8. धर्मस्य च
[and] [is] धर्म (that which supports)
fr. धर्म m. sg. gen.; च in.
9. सुखस्य
[is] fulfillment
fr. सुख n. sg. gen.
10. ऐकान्तिकस्य च
and [is] unfailing [i.e., not subject to negation]
I [the “I” which is क्षेत्रज्ञ and is महेश्वर] [am]
fr. अहम् prn. sg. nom.
ब्रह्मणः परमात्मनः हि यस्मात् प्रतिष्ठा अहं प्रतितिष्ठति अस्मिन् इति प्रतिष्ठा अहं प्रत्यगात्मा। कीदृशस्य ब्रह्मणः? अमृतस्य अविनाशिनः अव्ययस्य अविकारिणः शाश्वतस्य च नित्यस्य धर्मस्य धर्मज्ञानस्य ज्ञानयोगधर्मप्राप्यस्य सुखस्य आनन्दरूपस्य ऐकान्तिकस्य अव्यभिचारिणः अमृतादिस्वभावस्य परमानन्दरूपस्य परमात्मनः प्रत्यगात्मा प्रतिष्ठा, सम्यग्ज्ञानेन परमात्मतया निश्चीयते। Hi, for; aham, I, the inmost Self; am the pratiṣṭhā brahmaṇaḥ, Abode – that in which something abides is pratiṣṭhā – of Brahman which is the supreme Self. Of Brahman of what kind? A-mṛtasya, of that which is indestructible; a-vyayasya, of that which is immutable; and śāśvatasya, of that which is eternal; dharmasya, of that which is the Dharma, realizable through the Yoga of Jñāna which is called dharma (virtue); and aikāntikasya sukhasya, of that which is the absolute, unfailing Bliss by nature. Since the inmost Self is the abode of the supreme Self – which by nature is immortal etc.–, therefore, through perfect Knowledge it (the former) is realized with certainty to be the supreme Self.
तदेतत् ‘ब्रह्मभूयाय कल्पते’ (BhG.14.26) इति उक्तम्। यया च ईश्वरशक्त्या भक्तानुग्रहादिप्रयोजनाय ब्रह्म प्रतिष्ठते प्रवर्तते, सा शक्तिः ब्रह्मैव अहम्, शक्तिशक्तिमतोः अनन्यत्वात् इत्यभिप्रायः। अथवा, ब्रह्मशब्दवाच्यत्वात् सविकल्पकं ब्रह्म। This has been stated in, ‘he qualifies for becoming Brahman’. The purport is this: Indeed, that power of Bhagavān through which Brahman sets out, comes forth, for the purpose of favouring the devotees, etc., that power which is Brahman Itself, am I. For, a power and the possessor of that power are non-different. Or, brahman means the conditioned Brahman, since It (too,) is referred to by that word.
तस्य ब्रह्मणो निर्विकल्पकः अहमेव नान्यः प्रतिष्ठा आश्रयः। किंविशिष्टस्य? अमृतस्य अमरणधर्मकस्य अव्ययस्य व्ययरहितस्य। किञ्च, शाश्वतस्य च नित्यस्य धर्मस्य ज्ञाननिष्ठालक्षणस्य सुखस्य तज्जनितस्य ऐकान्तिकस्य एकान्तनियतस्य च, ‘प्रतिष्ठा अहम्’ इति वर्तते॥ ‘Of that Brahman, I Myself, the unconditioned Brahman – and none else – am the Abode.’ (The abode of Brahman) of what qualities? Of that which is immortal; of that which has the quality of deathlessness; of that which is immutable; so also, of that which is the eternal; which is the dharma having the characteristics of steadfastness in Knowledge; of that which is the absolute, unquestionably certain Bliss born of that (steadfastness); – ‘I am the Abode’ is understood.
om, tad, sat. iti, śrīmat-bhagavat-gītā, upaniṣad, brahma-vidyā, yoga-śāstra, śrī-kṛṣṇa-arjuna-saṃvāda, guṇa-traya-vibhāga-yoga, nāma, catur-daśa, adhyāya. Om (brahman, the witness of all) is that (only) reality. Thus ends the fourteenth chapter, called “The Topic of the Distinction of the Three Guṇas,” of the (eighteen chapters of) Songs of the Glorious Lord, which is (looked upon as) sacred teaching (Upaniṣad) and (whose teaching is) in (the form of) a dialogue between Śrī Kṛṣṇa and Arjuna, (the subject matter being) knowledge of brahman and yoga.
यस्मात् मदधीनं कर्मिणां कर्मफलं ज्ञानिनां च ज्ञानफलम्, अतः भक्तियोगेन मां ये सेवंते ते मम प्रसादात् ज्ञानप्राप्तिक्रमेण गुणातीताः मोक्षं गच्छन्ति। किमु वक्तव्यम् आत्मनः तत्त्वमेव सम्यक् विजानन्तः इति अतः भगवान् अर्जुनेन अपृष्टोऽपि आत्मनः तत्त्वं विवक्षुः उवाच ‘ऊर्ध्वमूलम्’ इत्यादिना। ‘Since the result of actions of those who perform their rites and duties and the result of those who tread the path of Knowledge are at My disposal, therefore those who worship Me through the Yoga of Devotion, they, having transcended the qualities through the stages leading to Illumination, attain Liberation by My grace.’ It goes without saying that those who fully know the reality of the Self itself attain it (Liberation). Hence, though not asked by Arjuna, the Bhagavān said, ‘With roots above,’ etc., with the intention of speaking about the reality of the Self.
तत्र तावत् वृक्षरूपककल्पनया वैराग्यहेतोः संसारस्वरूपं वर्णयति – विरक्तस्य हि संसारात् भगवत्तत्त्वज्ञाने अधिकारः, न अन्यस्येति – Now then, for the sake of arousing dispassion He first describes the real nature of the world through the imagery of a tree; because of the competence for the knowledge of the nature of Bhagavān is only his who has become detached from the world; not of any other. Hence –
śrī-bhagavat, √vac: ūrdhva-mūla, adhas-śākha, aśva-ttha, pra-√ah, a-vyaya; chandas, yad, parṇa, yad, tad, √vid, tad, veda-vid. श्री-भगवान् उवाच। ऊर्ध्व-मूलम् [उत्कृष्ट-मूलम् इत्यर्थः], अधः-शाखम् [निकृष्ट-शाखम् इत्यर्थः], अ-व्ययम् अश्वत्थं प्राहुः, छन्दांसि यस्य पर्णानि। यः तं वेद, सः वेद-विद्॥ The Lord said: They say of the imperishable Aśvattha tree (peepul tree, the fig tree ficus religiosa) (depicting saṃsāra as that tree) that its (tap-)root is ūrdhva (superior) (grounded out of sight in the a-vyakta brahman, reality as the unmanifest), its branches are adhas (inferior) (within time–space), and its leaves are the Vedas. The one who knows that is one who is a knower of the Veda.
श्री-भगवान् उवाच। Whose (tap-)root is superior (in a-vyakta brahman) (ऊर्ध्व-मूलम्), whose branches are inferior (in time–space) (अधः-शाखम्),
they say is the imperishable Aśvattha tree (depicting saṃsāra) (अश्वत्थं प्राहुः अ-व्ययम्),
(and) its leaves are the Vedas (छन्दांसि यस्य पर्णानि).
The one who knows that (यः तं वेद) is a knower of the Veda (सः वेद-विद्).
1. श्री-भगवान् उवाच
the Lord said
fr. श्री-भगवत् m. sg. nom.; √वच् P. perf. 3rd sg. (SG.5.10.3:)
6. ऊर्ध्व-
is superior [i.e., grounded out of sight in the अव्यक्त ब्रह्मन्]
fr. तद् prn. m. sg. acc.; √विद् P. perf. 3rd sg. (SG.5.28:)
13. सः वेद-विद्
[is] one who is a knower of the वेद
fr. तद् prn. m. sg. nom.; वेद-विद् a. m. sg. nom. (SG.6.24:)
ऊर्ध्व-मूलं कालतः सूक्ष्मत्वात् कारणत्वात् नित्यत्वात् महत्त्वाच्च ऊर्ध्वम्, उच्यते ब्रह्म अव्यक्तं मायाशक्तिमत्, तत् मूलं अस्येति सोऽयं संसारवृक्षः ऊर्ध्वमूलः। श्रुतेश्च – ‘ऊर्ध्वमूलोऽवाक्शाख एषोऽश्वत्थः सनातनः’ (KathU.2.3.1) इति। पुराणे च – Ūrdhva-mūlam, that which has its roots upwards: – Brahman, possessed of the unmanifest power in the form of Māyā, is referred to by the word ‘upward’ because of Its subtleness in point of time by virtue of Its being the Cause, and also because of Its eternality and vastness; and That is the root (mūlam) of this world. The Tree of the World which is such, is ūrdhva-mūlam. This accords with the Upaniṣad text, ‘This has its roots above and branches below’ (KathU.2.3.1). In the Purāṇa also we have:
अव्यक्तमूलप्रभवस्तस्यैवानुग्रहोच्छ्रितः।
बुद्धिस्कन्धमयश्चैव इन्द्रियान्तरकोटरः॥ It sprouts from the Root in the form of the Unmanifest; it grows through the sturdiness of that very One. And it has abundance of intelligence as its trunk, and the apertures of the organs as the hollows.
महाभूतविशाखश्च विषयैः पत्रवांस्तथा।
धर्माधर्मसुपुष्पश्च सुखदुःखफलोदयः॥ The great elements are its boughs;
[•Ā.G. takes the word viśākha (boughs) in the sense of stambha, perhaps meaning the aerial roots.–Tr.•]
so also, it has the objects of perception as its leaves. It has virtue and vice as its beautiful flowers, and happiness and sorrow are the fruits it bears.
आजीव्यः सर्वभूतानां ब्रह्मवृक्षः सनातनः।
एतद्ब्रह्मवनं चैव ब्रह्माचरति नित्यशः॥ This eternal Tree presided over by Brahman is a means of livelihood to all creatures. And this verily is the resort of Brahman;
[•Or, etat brahma-vanam means: This Tree has Brahman as its object of adoration, its support. For, the world has nothing but Brahman as its support.•]
in it Brahman dwells for ever.
एतच्छित्त्वा च भित्त्वा च ज्ञानेन परमासिना।
ततश्चात्मरतिं प्राप्य तस्मान्नावर्तते पुनः॥ – इत्यादि। Having felled and split this Tree with the great sword of Knowledge, and then attaining the bliss of the Self, one does not return from that (bliss).’ (Cf. Mbh. Āś. 47.12-15.).
तम् ऊर्ध्वमूलं संसारं मायामयं वृक्षम् अधः-शाखं महदहङ्कारतन्मात्रादयः शाखा इव अस्य अधः भवन्तीति सोऽयं अधःशाखः, तम् अधःशाखम्। न श्वोऽपि स्थाता इति अश्वत्थः तं क्षणप्रध्वंसिनम् अश्वत्थं प्राहुः कथयन्ति अव्ययं संसारमायायाः अनादिकालप्रवृत्तत्वात् सोऽयं संसारवृक्षः अव्ययः, अनाद्यन्तदेहादिसन्तानाश्रयः हि सुप्रसिद्धः, तम् अव्ययम्। That Tree which has its roots upwards and is constituted by the enchantment of mundane existence, and adhaḥ-śākham, which has the branches downwards – mahat [•See under 7.4.–Tr.•], egoism, subtle elements, etc. are its branches (śākhāḥ), as it were, extending downwards (adhaḥ); so, it has its branches downwards–; that Tree with its branches downwards, which does not (a-) last (stha) even for the morrow (śvaḥ), is a-śva-tthaḥ (lit. Peepul tree). Āhuḥ, they say; that the a-śvattham, Peepul Tree, undergoing destruction every moment; is a-vyayam, imperishable, and constituted by the enchantments of mundane existence. Having been in existence from time without beginning, that Tree of the World is imperishable. It is, indeed, well known as the sustainer of the beginningless and ceaseless series of bodies etc. They call that the imperishable.
तस्यैव संसारवृक्षस्य इदम् अन्यत् विशेषणम् – छन्दांसि यस्य पर्णानि, छन्दांसि च्छादनात् ऋग्यजुःसामलक्षणानि यस्य संसारवृक्षस्य पर्णानीव पर्णानि। यथा वृक्षस्य परिरक्षणार्थानि पर्णानि, तथा वेदाः संसारवृक्षपरिरक्षणार्थाः, धर्माधर्मतद्धेतुफलप्रदर्शनार्थत्वात्। Of that very Tree of the World here is another qualification: Yasya, that Tree of the World of which; chandāṃsi – chandas being derived in the sense of covering (protecting)–, the Vedas in the form of Ṛk, Yajus and Sāma; are the parṇāni, leaves, as it were. As leaves serve as protectors of a tree, so the Vedas serve as the protectors of the world; for they reveal what are virtue and vice as also their causes and results.
यथाव्याख्यातं संसारवृक्षं समूलं यः तं वेद सः वेदवित्, वेदार्थवित् इत्यर्थः। Yaḥ, he who; veda, knows; tam, that – the Tree of the World along with its root, as has been explained; saḥ, he; is a veda-vit, knower of the Vedas, that is versed in the meaning of the Vedas.
न हि समूलात् संसारवृक्षात् अस्मात् ज्ञेयः अन्यः अणुमात्रोऽपि अवशिष्टः अस्ति इत्यतः सर्वज्ञः सर्ववेदार्थविदिति समूलसंसारवृक्षज्ञानं स्तौति॥ Since, apart from this Tree of the World along with its root, not even an iota of any other thing remains to be known, therefore he who knows the purport of the Vedas is omniscient. In this way the Bhagavān eulogizes the knowledge of the Tree together with its root.
तस्य एतस्य संसारवृक्षस्य अपरा अवयवकल्पना उच्यते – An imagery of the other parts of that very Tree of the World is being presented:
adhas, ca, ūrdhvam, prasṛtā, tad, śākhā, guṇa-pravṛddhā, viṣaya-pravālā; adhas, ca, mūla, anusantata, karma-anubandhin, manuṣa-loka. तस्य शाखाः अधः ऊर्ध्वं च प्रसृताः, गुण-प्रवृद्धाः, विषय-प्रवालाः। अधः च अनुसन्ततानि मूलानि मनुष्य-लोके कर्म-अनुबन्धीनि॥ Its branches (the bodies) extending adhas (below) (as humans, etc.) and ūrdhva (above) (as celestial beings) are nourished by the guṇas, and their buds (for new bodies) are the objects (in the world). The adhas (downward) (connected with humans) (secondary) roots spreading out (from the taproot) connect to (past) karma (inciting new karma) in the world of humans.
Extending below (as humans, etc.) and above (as celestial beings) (अधः च ऊर्ध
