UpasanaYoga.org श्रीमद्-भगवद्-गीता Bhagavad Gītā with शाङ्कर-भाष्यम् Verses translation by A.K. Aruna Bhāṣyam translation adapted from Sw. Gambhirananda (1983)
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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; dhātra-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, etcetera, 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, etcetera (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, etcetera, 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-sakhāḥ, 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; jamna-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 being endowed with this attitude (कर्म-जं बुद्धि-युक्ताः हि),
after discarding the (pressure for) result born of action (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).
यदा यस्मिन् काले ते तव मोह-कलिलं मोहात्मकम् अ-विवेक-रूपं कालुष्यं, येनात्मानात्म-विकेक-बोधं कलुषी-कृत्य विषयं प्रत्य् अन्तः-करणं प्रवर्तते तत्, तव बुद्धिर् व्यतितरिष्यति व्यतिक्रमिष्यति। शुद्ध-भावम् आपत्स्यत इत्यर्थः। Yadā, when, [•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.•] becomes fruitless.
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.•] pratiṣṭhitā, becomes steadfast.
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!
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 [•Here, Ast. adds ‘upalambho vā, accusation, or’.-Tr.•] 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।
