ॐ
साङ्ख्ययोगः
At the end of the first chapter of the Bhagavad Gītā, what is truly required is the recognition that “I am that Arjuna”. If we read the Gītā as though it is merely a dialogue between Lord Kṛṣṇa and a troubled warrior named Arjuna, we miss its true purpose. The text is not about Arjuna’s isolated crisis; it is about the human condition. Each of us must see ourselves in Arjuna, for we all face moments of moral conflict, indecision, and emotional collapse. Like Arjuna, we all have our responsibilities (धर्म), we are engaged in various actions (कर्म), and regardless of our station in life—be it of any varṇa or āśrama—we are occasionally overcome by confusion and sorrow.
The difference is only in visibility. Arjuna's failure became known because it was captured by Vyāsa in the Mahābhārata, whereas our personal failures often go unnoticed beyond our immediate circles. But this does not make us any different. We each have our own inner history filled with emotions similar to Arjuna's: grief (शोक), delusion (मोह), and inner conflict. These emotions stem from a deeper, unexamined assumption—identifying the non-Self as the Self (अनात्मनि आत्मबुद्धिः) and taking the transient world to be ultimately real (जगति सत्यबुद्धिः). As long as this basic ignorance (अविद्या) persists, our life will be subject to confusion and suffering.
External structures—such as ethics, societal norms, parental expectations, teachers’ instructions, and our inner conscience—keep our impulses in check. Our sense of modesty, ideas of right and wrong, and the fear of being judged sustain a delicate balance. But beneath the surface, our suppressed tendencies, ego assertions, and personal dramas lie waiting to erupt. At times, they do. We may still appear to be "good people" in the eyes of society, but within ourselves, we are aware of the fragility of this balance. Our inner world is not always in harmony. Good and bad coexist, and our past is filled with instances of both. The mere appearance of goodness today does not guarantee moral clarity tomorrow.
Therefore, Arjuna’s breakdown in the battlefield is not an anomaly; it is an illustration. We must be grateful that it was brought to light, for it serves as a mirror to our own inner struggles. Arjuna is not to be looked down upon; we are Arjuna. And just as Arjuna rises from his weakness through the teaching of Brahmavidyā (ब्रह्मविद्या), we too must aspire to rise. Arjuna’s character, even in his fall, reveals nobility—his concern for society and family, his detachment from personal ambition, and his capacity to accept personal loss for a larger good. These qualities—cultural refinement, moral strength, and spiritual maturity—made him an adhikārī (अधिकारी), one qualified to receive and absorb the teaching of the highest knowledge.
Even his grief was not ordinary. It was born of self-reflection, of a deep sense of moral and spiritual anguish, not selfish desire. Like Nārada approaching Sanatkumāra in the Chāndogya Upaniṣad, saying, “O Lord, I am grieving. Please take me across this sorrow,” Arjuna too stood as a sincere seeker in crisis. Spiritual sorrow (आध्यात्मिक दुःख) is not like mundane sadness—it is existential, arising from the realization of one’s limitation as an individual (जीवभावः), despite success, fame, or knowledge. This sorrow is difficult to grasp unless one has touched that inner space.
The solution to such sorrow lies not in external disciplines or sciences—not in Dhanurveda, Āyurveda, or any other śāstra. Arjuna had the best training available to his era, having studied under revered teachers and mastered multiple fields of knowledge. Yet even he faltered. That should humble us, for our own failures are also rooted in the same identification with the body (देहाभिमानः).
The second chapter of the Bhagavad Gītā offers the remedy. Here begins the teaching of Sāṅkhya (साङ्ख्य), which derives from the root khyā (ख्या) meaning “to explain”. Sam + khyā refers to that which is well-expounded—namely the knowledge of the Self as taught in the Upaniṣads. Thus, Sāṅkhya in this context refers to Brahmavidyā, the liberating knowledge of the Self. It addresses not superficial problems, but the ultimate human problem—the existential discomfort of jīvabhāva, the mistaken identity of the individual self.
No other śāstra can resolve this core issue. Dharmaśāstra may offer ethical and societal solutions to practical problems, but the deeper problem of dehābhimāna requires ātmajñāna—knowledge of one’s true nature. Hence, Kṛṣṇa recognizes that Arjuna is ready (an adhikārī) for this teaching. The problem is universal, but the solution is not universally accepted or appreciated. Only those who are inwardly prepared will value the message of the Gītā and seek its application.
The second chapter begins with the clear presentation of Arjuna’s despondent state. Initially, Kṛṣṇa advises him to rise and perform his duty according to Dharmaśāstra. But seeing that this will not resolve Arjuna’s inner turmoil, Kṛṣṇa shifts to the higher teaching of Brahmaśāstra. The first chapter thus served as an adhikārī-nirṇaya (determination of qualification), while the second begins with guru-upasādana (approach to the teacher), as Arjuna surrenders and seeks guidance. Only then does the sacred teaching of Brahmavidyā begin.
सञ्जय उवाच ।
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।
विषीदन्तमिदं वाक्यमुवाच मधुसूदन:॥२-१॥
सञ्जय उवाच - तथा मधुसूदनः कृपया आविष्टम् अश्रुपूर्णाकुलेक्षणम् विषीदन्तम् तम् इदं वाक्यम् उवाच
सञ्जय = Sanjaya, उवाच = said, तम् = to him, तथा = thus, कृपया = by compassion, आविष्टम् = overcome, अश्रु-पूर्ण-आकुल-ईक्षणम् = agitated with tear-filled eyes, विषीदन्तम् = grieving, इदम् = this, वाक्यम् = statement, उवाच = said, मधुसूदन: = Madhusudana.
Sanjaya said: Thus, to him who was overcome by (attachment driven) compassion and grieving with tear-filled eyes, Madhusudana said this statement.
सञ्जय - सञ्जय, पु, सं, एक
उवाच - ब्रू, परस्मैपदम्, कर्तरि प्रयोगः, लिट् लकारः, प्र-पु, एक, धातुरूपाणि - ब्रूञ् व्यक्तायां वाचि - अदादिः
तम् - तत्, पु, द्वि, एक
तथा - अव्यय
कृपया - कृपा, स्त्री, तृ, एक
आविष्टम् - आविष्ट, पु, द्वि, एक, कृदन्त - आङ् + विष् + क्त - विषुँ सेचने - भ्वादिः - सेट्
अश्रुपूर्णाकुलेक्षणम् - अश्रुपूर्णाकुलेक्षण, पु, द्वि, एक
विषीदन्तम् - विषीदत्, पु, द्वि, एक, कृदन्त - वि + सद् + शतृ - भ्वादिः - सेट्
इदम् - इदम्, नपु, द्वि, एक
वाक्यम् = वाक्य, नपु, द्वि, एक
उवाच = ब्रू, परस्मैपदम्, कर्तरि प्रयोगः, लिट् लकारः, प्र-पु, एक, धातुरूपाणि - ब्रूञ् व्यक्तायां वाचि - अदादिः
मधुसूदन: = मधुसूदन, पु, प्र, एक
Notes
This graphic description of valorous Arjuna, who is an expert warrior, shows how great the internal turmoil he was in. An exemplary brave warrior who has fought Lord Shiva, defeated all the Kauravas single-handedly just after Pandavas’ incognito, whom even his enemies respect and fear, is now filled with tears in his eyes and is agitated, unable to even hold the bow and arrow.
श्रीभगवानुवाच ।
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥२-२॥
श्रीभगवान् उवाच - अर्जुन! विषमे त्वा इदं अनार्यजुष्टम् अस्वर्ग्यम् अकीर्तिकरम् कश्मलम् कुतः समुपस्थितम् ।
श्रीभगवान् = Sri Bhagavan, उवाच = said, कुतः = from where, त्वा = to you, कश्मलम् = delusion, इदम् = this, विषमे = in dangerous situation, समुपस्थितम् = has been brought about, अनार्यजुष्टम् = not resorted to by respectable persons, अस्वर्ग्यम् = does not lead to heaven, अकीर्तिकरम् = leads to infamy, अर्जुन = O Arjuna!
कुतः - अव्यय, किम् + तसिल्
त्वा - युष्मद्, द्वि, एक
कश्मलम् - कश्मल, नपु, प्र, एक
इदं - इदम्, नपु, प्र, एक
विषमे - विषम, नपु, स, एक
समुपस्थितम् - समुपस्थित, नपु, प्र, एक, कृदन्तरूपाणि - सम् + उप + स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्
अनार्यजुष्टम् - अनार्यजुष्ट, नपु, प्र, एक
अस्वर्ग्यम् - अस्वर्ग्य, नपु, प्र, एक
अकीर्तिकरम् - अकीर्तिकर, नपु, प्र, एक
अर्जुन - अर्जुन, पु, सं एक
Sri Bhagavan said: O Arjuna! From where this delusion -- which is not resorted to by respectable persons, does not lead to heaven and leads to infamy -- has been brought about to you in this perilous situation?
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥२-३॥
पार्थ! क्लैब्यम् मा स्म गमः, एतत् त्वयि न उपपद्यते। परन्तप! क्षुद्रम् हृदयदौर्बल्यम् त्यक्त्वा, उत्तिष्ठ।
क्लैब्यम् = cowardice, मा स्म = do not, गमः = get, पार्थ = O Partha!, एतत् = this, त्वयि = in you, न उपपद्यते = does not befit, क्षुद्रम् = petty, हृदयदौर्बल्यम् = weakness of the heart, त्यक्त्वा = after giving up, उत्तिष्ठ = get up, परन्तप = O scorcher of foes!
O Partha! Do not get (such) cowardice, (this cowardice) does not befit you. O scorcher of foes! After giving up (this) petty weakness of the heart, get up (and fight).
क्लैब्यम् - क्लैब्य, नपु, द्वि, एक
मा - अव्यय
स्म - अव्यय
गमः
पार्थ - पार्थ, पु, सं, एक
न - अव्यय
एतत् - एतद्, नपु, प्र, एक
त्वयि - युष्मद्, स, एक
उपपद्यते - उप + पद् धातुरूपाणि - पदँ गतौ - दिवादिः - कर्तरि प्रयोगः लट् लकारः आत्मने पदम्, प्र-पु, एक,
क्षुद्रम् - क्षुद्र, नपु, द्वि, एक
हृदयदौर्बल्यं - हृदयदौर्बल्य, नपु, द्वि, एक
त्यक्त्वा - अव्यय, त्यज् + क्त्वा
उत्तिष्ठ - उत् + स्था धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम्, ष्ठा गतिनिवृत्तौ - भ्वादिः - म-पु, एक
परन्तप - परन्तप, पु, सं, एक
अर्जुन उवाच ।
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥२-४॥
अर्जुन उवाच - मधुसूदन! अरिसूदन! अहम् सङ्ख्ये पूजार्हौ भीष्मम् द्रोणम् च इषुभिः कथम् प्रतियोत्स्यामि।
अर्जुन = Arjuna, उवाच = said, कथम् = how, भीष्मम् = Bhishma, अहम् = I, सङ्ख्ये = in war, द्रोणम् = Drona, च = and, मधुसूदन = Madhusudana, इषुभिः = with arrows, प्रतियोत्स्यामि = approach, पूजार्हौ = worthy of worship, अरिसूदन = O slayer of enemies!
कथं - अव्ययम्
भीष्मम् - भीष्म, पुं, द्वि, एक
अहं - अस्मद्, प्र, एक
सङ्ख्ये - सङ्ख्य, पुं, स, एक
द्रोणं - द्रोण, पुं, द्वि ,एक
च - अव्ययम्
मधुसूदन - मधुसूदन, पुं, सं, एक
इषुभिः - इषु, पुं, तृ, बहु
प्रतियोत्स्यामि - प्रति + युध् धातुरूपाणि - युधँ सम्प्रहारे - दिवादिः - कर्तरि प्रयोगः परस्मैपदम्, उ-पु, एक
पूजा - पूजा, स्त्री, प्र, एक
अर्हौ - अर्ह, पुं, प्र, द्वि
अरिसूदन - अरिसूदन, पुं, सं, एक
Arjuna said: O Madhusudana! O slayer of enemies! How can I approach Bhisma and Arjuna, who are worthy of worship, with arrows in war?
Notes
Arjuna’s confidence that he may have given clinching arguments of not to wage a war which will be supported by Krishna were shattered by the previous two verses. Those statements of Krishna may not have propelled Arjuna to fight the war, but at least it gave him a chance to re-evaluate his position and also present arguments more cogently without diversions of other larger issues that he presented in Chapter-1.
In this verse, he states Bhishma and Drona are reverential and so how could he really fight against them? However, the underlying feeling of Arjuna’s attachment towards them is not expressed explicitly any more.
गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैव
भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥२-५॥
इह लोके महानुभावान् गुरून् अहत्वा भोक्तुं भैक्ष्यम् अपि हि श्रेयः। इह गुरून् हत्वा रुधिः अप्रदिग्धान् भोगान् अर्थकामान् तु एव भुञ्जीय
गुरून् = Gurus, अहत्वा = instead of killing, हि = indeed, महानुभावान् = great, श्रेयः = better, भोक्तुम् = to enjoy, भैक्ष्यम् = food from bhiksha, अपि = even, इह = here, लोके = in this world, हत्वार्थकामान् = after having killed for wealth and desires, तु = but, गुरून् = Gurus, इह = here, एव = indeed, भुञ्जीय = enjoying, भोगान् = enjoyments, रुधिः = blood, अप्रदिग्धान् = filled with
Here, in this world, instead of killing great Gurus, it is even better to enjoy the alms indeed. But, after having killed Gurus for wealth and desires, here indeed enjoy the enjoyments filled with blood.
गुरून् - गुरु, पुं, द्वि, बहु
अहत्वा - अव्ययम्
हि - अव्ययम्
महानुभावान् - महानुभाव, पुं, द्वि, बहु
श्रेयः - श्रेयस्, नपुं, प्र, एक
भोक्तुं - अव्ययम्
भैक्ष्यम् - भैक्ष्य, नपुं, द्वि, एक
अपि - अव्ययम्
इह - अव्ययम्
लोके - लोक, पुं, स, एक
हत्वा - अव्ययम्
अर्थकामान् - अर्थकाम, पुं, द्वि, बहु
तु - अव्ययम्
गुरून् - गुरु, पुं, द्वि, बहु
इह - अव्ययम्
एव - अव्ययम्
भुञ्जीय - भुज् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः आत्मने पदम् - भुजँ पालनाभ्यवहारयोः - रुधादिः, उ-पु, एक
भोगान् - भोग, पुं, द्वि, बहु
रुधिरप्रदिग्धान् - रुधिरप्रदिग्ध, पुं, द्वि, बहु
Notes
Arjuna says teachers in plural implying all elders from whom he has learnt - which includes Bhisma also. These teachers are called महानुभाव - a great respectable person with dharma nishtha, knowledge and nobility.
Arjuna states it is better to live off alms than kill such great reverential ones. Why so? Because what do we get after having killed them? Only wealth and fulfillment of desire! And even enjoying them there will be a guilt in him that he is doing so only after having killed his beloved reverential teachers.
The important point missed by him is that he will be following dharma by fighting the war while ironically he is suggesting to avoid bloodshed he should take up paradharma of a mendicant life by giving up war which is his svadharma. Shoka - grief arising from anticipation of losing relatives leads to moha - delusion about what is right and wrong.
न चैतद्विद्मः कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषाम-
स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ २-६॥
च (वयम्) एतत् न विद्मः, कतरन् नः गरीयः, यदि यत् जयेम वा नः जयेयुः वा। यान् एव हत्वा न जिजीविषामः ते अवस्थिताः धार्तराष्ट्राः प्रमुखे (सन्ति)।
न = not, च = moreover, एतत् = this, विद्मः = we know, कतरन् = which of the two, नः = us, गरीयः = better, यत् = if, वा = or, जयेम = we should win, यदि = if, वा = or, नः = us, जयेयुः = they should win over, यान् = whom, एव = indeed, हत्वा = having killed, न = not, जिजीविषामः = desire to live, ते = they, अवस्थिताः = assembled, प्रमुखे = in front, धार्तराष्ट्राः = sons of Dhritarashtra
Moreover, we do not know which is better of these two: if we should win or they should win over us. The sons of Dhritarashtra, after killing whom, we will have no desire to live indeed, they are assembled in front.
न - अव्ययम्
च - अव्ययम्
एतत् - एतद्, नपुं, प्र, एक
विद्मः - विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - विदँ ज्ञाने - अदादिः, उ-पु, बहु
कतरत् - कतर, नपुं, प्र, एक
नः - अस्मद्, द्वि, बहु
गरीयः - गरीयस्, नपुं, द्वि, एक
यत् - यद्, बपुं, प्र, एक
वा - अव्ययम्
जयेम - जि धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - जि अभिभवे - भ्वादिः, उ-पु, बहु
यदि - अव्ययम्
वा - अव्ययम्
नः - अस्मद्, द्वि, बहु
जयेयुः - जि धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - जि अभिभवे - भ्वादिः, प्र-पु, बहु
यान् - यद्, पुं, द्वि, बहु
एव - अव्ययम्
हत्वा - अव्ययम्
न - अव्ययम्
जिजीविषामः - जीव् + सन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - जीवँ प्राणधारणे - भ्वादिः, उ-पु, बहु
ते - तद्, पुं, प्र, बहु
अवस्थिताः - अवस्थित, पुं, प्र, बहु
प्रमुखे - प्रमुख, नपुं, स, एक
धार्तराष्ट्राः - धार्तराष्ट्र, पुं, प्र, बहु
Notes
Till now, he was somewhat sure of his stance of not fighting the war and although underlined with doubt given that he expounds various viewpoints to defend his stance betraying his certainty. But for the first time here, he professes his ignorance of what is the better outcome of the war - whether the enemies should win or they should win. Even this uncertainty of what is the better outcome of the war is coming through delusion - dharma is on his side and so it is obvious Pandava winning the war is a better outcome for the overall good of the society.
When Arjuna states Kauravas winning - he implies Pandavas not even waging the war while when he states the other part of Pandavas winning, he implies they waging the war and actually winning by eliminating the Kauravas. Arjuna is not considering the scenario where the war is waged and Kauravas winning it - this is true to his kshatriya spirit of confidence in one’s own and one’s own army’s capabilities and also he is clear that Kauravas are evil (he called them aatataayin in Chapter-1) and so they winning after having waged a war will not be a good outcome obviously.
S Arjuna’s confusion is: Fight the war, follow dharma and kill the relatives and win kingdom, pleasures, happiness, etc. but have guilty of having been the cause for kiling relatives and many others OR don’t fight war, be adharmic (although he fails to see this as adharma) and not kill the relatives thereby losing the war - this way all kulakshaya, kuladharma, varnasankara, papa of kulaghna, etc. are also gone - and he will not incur sin (which is incorrect).
So he is clearly confused about dharma-adharma.
कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वां धर्मसम्मूढचेताः ।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ २-७॥
कार्पण्यदोषोपहतस्वभावः = fault of compassion having wasted away my nature (valor), पृच्छामि = I ask, त्वाम् = you, धर्मसम्मूढचेताः = mind in confusion about Dharma, यत् = which, श्रेयः= better, स्यात् = perhaps is, निश्चितम् = definitely, ब्रूहि = tell, तत् = that, मे = to me, शिष्यः = disciple, ते = your, अहम् = I am, शाधि = instruct, माम् = me, त्वाम् = you, प्रपन्नम् = taken refuge
The fault of compassion has wasted my valor with my mind confused about dharma, I ask you which perhaps is definitely better to tell me that. I am your shishya and have taken refuge under you, please instruct me.
कार्पण्यदोषोपहतस्वभावः - कार्पण्यदोषोपहतस्वभाव, पुं, प्र, एक
पृच्छामि - प्रच्छ् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - प्रछँ ज्ञीप्सायाम् - तुदादि, उ-पु, एक
त्वां - युष्मद्, द्वि, एक
धर्मसम्मूढचेताः - धर्मसम्मूढचेतस्, पुं, प्र, एक
यत् - यद्, नपुं, प्र, एक
श्रेयः - श्रेयस्, नपुं, प्र, एक
स्यात् - अस् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम्, असँ भुवि - अदादिः, प्र-पु, एक
निश्चितं - निश्चित, नपुं, द्वि, एक
ब्रूहि - ब्रू धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, म-पु, एक
तत् - तद्, नपुं, प्र, एक
मे - अस्मद्, द्वि, एक
शिष्यः - शिष्य, प्ं, प्र, एक
ते - युष्मद्, ष, एक
अहं - अस्मद्, प्र, एक
शाधि - शास् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम्, शासुँ अनुशिष्टौ - अदादिः, म-पु, एक
मां - अस्मद्, द्वि, एक
त्वां - युष्मद्, द्वि, एक
प्रपन्नम् - प्रपन्न, नपुं, द्वि, एक
Notes
Here Arjuna take a very important leap - he recognizes few things about himself:
His compassion is faulty and is wasting him away.
What is dharma?
The worst part of delusion is not knowing one is deluded, and the first step is to recognize the possibility that one can be deluded even though one feels experientially and mentally convinced that he may be right otherwise. Arjuna was never convinced of his stance completely as he was looking for approval from Sri Krishna till now otherwise he would have left by now, why talk so much? But he was also not recognizing his stance as faulty either until this verse. Here Arjuna transforms from a relative or friend of Krishna to a student of Krishna. This is the biggest turning point in the attitude of Arjuna in his life and in Gita too. To take a friend, a cousin who is of the same age with whom he has played, joked, etc as one’s own Guru is extraordinary. This shows Arjuna had trusted Krishna completely - either as a very noble knowledgeable human or avatara etc.
Even Sri Krishna has not advised him anything about Self-Knowledge. A teacher teaches only to a student who is eager to learn.
नापृष्टः कस्यचिद्ब्रूयान्न चान्यायेन पृच्छतः । जानन्नपि हि मेधावी जडवल्लोक आचरेत् ।
When not asked or asked with improper attitude, a wise man even though knowing does not speak and behaves likes a dull fellow in this world.
When you become a student, guru’s responsibility is to convince you. Shishya has to obey, but shishya’s right is also to ask guru to explain the direction as it is knowledge to be disseminated. Shishya has that freedom and it is up to Guru - whether to accept shishya or not (Ekalavya by Drona, Karna by Paarasurama, etc.), what advice to give that is suited for shishya - recall Satyakama was not taught conventionally, so also Indra and Virochana, etc.
First
Identification of the problem (कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः),
Know the solution (श्रेयः)
Then understand that we don't have a solution (न चैतद्विद्मः, न जानामि),
Know that we are incapable by our own means (कार्पण्यदोषोपहतस्वभावः, धर्मसम्मूढचेताः),
Then find someone in whom you have faith (that the person speaks truth, and has no ulterior motive except to help) and who you think has the knowledge to help you (भगवान्),
Surrender to such a person (शिष्यः ते, प्रपन्नम्),
Ask for help from that person (पृच्छामि, निश्चितम् ब्रूहि, शाधि),
and lastly follow whatever he/she says
This is the place Arjuna needs lessons. Krishna has already told him to fight in the earlier two verses. So Arjuna is now asking again for advice to convince him somehow and make him see the same what Krishna is seeing as right. When the teacher's vision or experience becomes the student’s only then the teaching is complete. He expresses this in the next verse. So the whole Gitopdesha is to address this issue of Arjuna - what is the goal - the ultimate one, what needs to be done to achieve it and why Arjuna’s fighting the war will actually be him walking on this path to that highest goal.
न हि प्रपश्यामि ममापनुद्याद्
यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूमावसपत्नमृद्धं
राज्यं सुराणामपि चाधिपत्यम् ॥२-८॥
न = not, हि = indeed, प्रपश्यामि = I see, मम = my, अपनुद्यात् = remove, यत् = which, शोकम् = grief, उच्छोषणम् = drying, इन्द्रियाणाम् = of senses, अवाप्य = having obtained, भूमौ = land, असपत्नम् = bereft of enmity, ऋद्धम् = fully prosperous, राज्यम् = kingdom, सुराणाम् = gods, अपि = even, च = and, आधिपत्यम् = lordship
Indeed, I don't see that having obtained prosperous land bereft of enmity and even lordship over devas removes my grief and drying of senses.
न - अव्ययम्
हि - अव्ययम्
प्रपश्यामि - प्र + दृश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - दृशिँर् प्रेक्षणे - भ्वादिः, उ-पु, एक
मम - अस्मद्, ष, एक
अपनुद्यात् - अप + नुद् धातुरूपाणि - कर्तरि प्रयोगः आशीर्लिङ् लकारः परस्मै पदम् - णुदँ प्रेरणे - तुदादिः, प्र-पु, एक
यत् - यद्, नपुं, प्र, एक
शोकम् - शोक, पुं, स, एक
उच्छोषणम् - उच्छोषण, नपुं, प्र, एक, कृदन्तरूपाणि - उत् + शुष् + ल्युट् - शुषँ शोषणे - दिवादिः - अनिट्
इन्द्रियाणाम् - इन्द्रिय, नपुं, ष, बहु
अवाप्य - अव्ययम्
भूमौ - भूमि, स्त्री, स, एक
असपत्नम् - असपत्न, नपुं, द्वि, एक
ऋद्धं - ऋद्ध, नपुं, द्वि, एक
राज्यं - राज्य, नपुं, द्वि, एक
सुराणाम् - सुर, पुं, ष, बहु
अपि - अव्ययम्
च - अव्ययम्
आधिपत्यम् - आधिपत्य, नपुं, द्वि, एक
Notes
Having surrendered to Sri Krishna, thereby showing his willingness to listen and change, this is Arjuna’s closing statement, reiterating that he sees no worth in getting kingdom and heavens even if he has to kill his own kinsmen for that.
Here Arjuna sees that the worldly pleasures are not a solution to his shoka because the problem is not of this world, it is deeper, it is adhyatmika, pertaining to the Self, not knowing who I am which leads to primary moha of ‘I am this individual’ which leads to then shoka and secondary moha between dharma and adharma. Thus ignorance is the root cause, so a worldly solution of dharma-adhamra upadehsa will not have an impact on Arjuna.
परीक्ष्य लोकान्कर्मचितान्ब्राह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन ।
तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥ 1.2.१२ ॥ Mundaka Upanishad
Let a Brahmana having examined the worlds produced by karma be free from desires, thinking, ‘that which is beyond action cannot be produced by karma? and in order to acquire the knowledge of the eternal, let him Samid (sacrificial fuel) in hand, approach a preceptor (preceptor?) alone, who is versed in the Vedas and established in Brahman.
सञ्जय उवाच ।
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप ।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥२-९॥
सञ्जय = Sanjaya, उवाच = said, एवम् = thus, उक्त्वा = having said, हृषीकेशम् = to Hrishikesha, गुडाकेशः = Gudakesha, परन्तप = scorcher of foes, न = not, योत्स्ये = like to fight, इति = thus, गोविन्दम् = to Govinda, उक्त्वा = having said, तूष्णीम् = silent, बभ ह = became.
Sanjaya said: O scorcher of foes! Gudakesha, having spoken thus to Hrishikesha, said thus to Govinda: “I will not fight” and became silent.
सञ्जय - सञ्जय, पुं, सं, एक
उवाच - ब्रू धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मैपदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, एक
एवम् - अव्ययम्
उक्त्वा - अव्ययम्
हृषीकेशं - हृषीकेश, पुं, द्वि, एक
गुडाकेशः - गुडाकेश, पुं, प्र, एक
परन्तप - परन्तप, पुं, सं, एक
न - अव्ययम्
योत्स्ये - युध् धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः आत्मने पदम् - युधँ सम्प्रहारे - दिवादिः, उ-पु, एक
इति - अव्ययम्
गोविन्दम् - गोविन्द, पुं, द्वि, एक
उक्त्वा - अव्ययम्
तूष्णीम् - अव्ययम्
बभूव - भू धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक
ह - निपातः
तमुवाच हृषीकेश: प्रहसन्निव भारत
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वच: ।। २-१०॥
तम् = to him, उवाच = said, हृषीकेश: = Hrishikesha, प्रहसन् = smiling, इव = as though, भारत = O Bharata! सेनयोः = of the armies, उभयोः = two, मध्ये = in the middle, विषीदन्तम् = grieving, इदम् = this, वच: = said.
O Bharata! To him who was grieving, Hrishikesha as though smiling, in the midst of two armies, said this.
तम् - तद्, पुं, द्वि, एक
उवाच - ब्रू धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मैपदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, एक
हृषीकेश: - हृषीकेश, पुं, प्र,एक
प्रहसन् - प्रहसत्, पुं, प्र, एक, कृदन्तरूपाणि - प्र + हस् + शतृँ - हसेँ हसने - भ्वादिः - सेट्
इव - अव्ययम्
भारत - भारत, पुं, सं, एक
सेनयोः - सेना, स्त्री, ष, द्वि
उभयोः - उभा, स्त्री, ष, द्वि
मध्ये - मध्य, पुं, सं, एक
विषीदन्तम् - विषीदत्, पुं, द्वि, एक, कृदन्तरूपाणि - वि + सद् + शतृँ - षदॢँ विशरणगत्यवसादनेषु - भ्वादिः - अनिट्
इदं - इदम्, नपुं, प्र, एक
वच: - वचस्, नपुं, द्वि, एक
अत्र दृष्ट्वा तु पाण्डवानीकम् (गीता 1.2) इत्यारभ्य यावत् न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह (गीता 2.9) इत्येतदन्तः प्राणिनां शोकमोहादिसंसारबीजभूतदोषोद्भवकारणप्रदर्शनार्थत्वेन व्याख्येयो ग्रन्थः। तथाहि अर्जुनेन राज्यगुरुपुत्रमित्रसुहृत्स्वजनसंबन्धिबान्धवेषु अहमेषाम् ममैते इत्येवंप्रत्ययनिमित्तस्नेहविच्छेदादिनिमित्तौ आत्मनः शोकमोहौ प्रदर्शितौ कथं भीष्ममहं संख्ये (गीता 2.4) इत्यादिना। शोकमोहाभ्यां ह्यभिभूतविवेकविज्ञानः स्वत एव क्षत्रधर्मे युद्धे प्रवृत्तोऽपि तस्माद्युद्धादुपरराम परधर्मं च भिक्षाजीवनादिकं कर्तुं प्रववृते। तथा च सर्वप्राणिनां शोकमोहादिदोषाविष्टचेतसां स्वभावत एव स्वधर्मपरित्यागः प्रतिषिद्धसेवा च स्यात्। स्वधर्मे प्रवृत्तानामपि तेषां वाङ्मनःकायादीनां प्रवृत्तिः फलाभिसंधिपूर्विकैव साहंकारा च भवति। तत्रैवं सति धर्माधर्मोपचयात् इष्टानिष्टजन्मसुखदुःखादिप्राप्तिलक्षणः संसारः अनुपरतो भवति। इत्यतः संसारबीजभूतौ शोकमोहौ। तयोश्च सर्वकर्मसंन्यासपूर्वकादात्मज्ञानात् नान्यतो निवृत्तिरिति तदुपदिदिक्षुः सर्वलोकानुग्रहार्थम् अर्जुनं निमित्तीकृत्य आह भगवान्वासुदेवः अशोच्यान् (गीता 2.11) इत्यादि।।
अत्र केचिदाहुः सर्वकर्मसंन्यासपूर्वकादात्मज्ञाननिष्ठामात्रादेव केवलात् कैवल्यं न प्राप्यत एव। किं तर्हि अग्निहोत्रादिश्रौतस्मार्तकर्मसहितात् ज्ञानात् कैवल्यप्राप्तिरिति सर्वासु गीतासु निश्चितोऽर्थ इति। ज्ञापकं च आहुरस्यार्थस्य अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि (गीता 2.33) कर्मण्येवाधिकारस्ते (गीता 2.47) कुरु कर्मैव तस्मात्त्वम् (गीता 4.15) इत्यादि। हिंसादियुक्तत्वात् वैदिकं कर्म अधर्माय इतीयमप्याशङ्का न कार्या। कथम् क्षात्रं कर्म युद्धलक्षणं गुरुभ्रातृपुत्रादिहिंसालक्षणमत्यन्तं क्रूरमपि स्वधर्म इति कृत्वा न अधर्माय तदकरणे च ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि (गीता 2.33) इति ब्रुवता यावज्जीवादिश्रुतिचोदितानां पश्वादिहिंसालक्षणानां च कर्मणां प्रागेव नाधर्मत्वमिति सुनिश्चितमुक्तं भवति इति।।
तदसत् ज्ञानकर्मनिष्ठयोर्विभागवचनाद्बुद्धिद्वयाश्रययोः। अशोच्यान् (गीता 2.11) इत्यादिना भगवता यावत् स्वधर्ममपि चावेक्ष्य (गीता 2.31) इत्येतदन्तेन ग्रन्थेन यत्परमार्थात्मतत्त्वनिरूपणं कृतम् तत्सांख्यम्। तद्विषया बुद्धिः आत्मनो जन्मादिषड्विक्रियाभावादकर्ता आत्मेति प्रकरणार्थनिरूपणात् या जायते सा सांख्यबुद्धिः। सा येषां ज्ञानिनामुचिता भवति ते सांख्याः। एतस्या बुद्धेः जन्मनः प्राक् आत्मनो देहादिव्यतिरिक्तत्वकर्तृत्वभोक्तृत्वाद्यपेक्षो धर्माधर्मविवेकपूर्वको मोक्षसाधनानुष्ठानलक्षणो योगः। तद्विषया बुद्धिः योगबुद्धिः। सा येषां कर्मिणामुचिता भवति ते योगिनः। तथा च भगवता विभक्ते द्वे बुद्धी निर्दिष्टे एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां श्रृणु (गीता 2.39) इति। तयोश्च सांख्यबुद्ध्याश्रयां ज्ञानयोगेन निष्ठां सांख्यानां विभक्तां वक्ष्यति पुरा वेदात्मना मया प्रोक्ता (गीता 3.3) इति। तथा च योगबुद्ध्याश्रयां कर्मयोगेन निष्ठां विभक्तां वक्ष्यति कर्मयोगेन योगिनाम् (गीता 3.3) इति। एवं सांख्यबुद्धिं योगबुद्धिं च आश्रित्य द्वे निष्ठे विभक्ते भगवतैव उक्ते ज्ञानकर्मणोः कर्तृत्वाकर्तृत्वैकत्वानेकत्वबुद्ध्याश्रययोः युगपदेकपुरुषाश्रयत्वासंभवं पश्यता। यथा एतद्विभागवचनम् तथैव दर्शितं शातपथीये ब्राह्मणे एतमेव प्रव्राजिनो लोकमिच्छन्तो ब्राह्मणाः प्रव्रजन्ति (बृ0 4.4.22) इति सर्वकर्मसंन्यासं विधाय तच्छेषेण किं प्रजया करिष्यामो येषां नोऽयमात्मायं लोकः (बृ0 4.4.22) इति। तत्र एव च प्राक् दारपरिग्रहात् पुरुषः आत्मा प्राकृतो धर्मजिज्ञासोत्तरकालं लोकत्रयसाधनम् पुत्रम् द्विप्रकारं च वित्तं मानुषं दैवं च तत्र मानुषं कर्मरूपं पितृलोकप्राप्तिसाधनं विद्यां च दैवं वित्तं देवलोकप्राप्तिसाधनम् सोऽकामयत (बृ0 1.4.17) इति अविद्याकामवत एव सर्वाणि कर्माणि श्रौतादीनि दर्शितानि। तेभ्यः व्युत्थाय प्रव्रजन्ति (बृ0 4.4.22) इति व्युत्थानमात्मानमेव लोकमिच्छतोऽकामस्य विहितम्। तदेतद्विभागवचनमनुपपन्नं स्याद्यदि श्रौतकर्मज्ञानयोः समुच्चयोऽभिप्रेतः स्याद्भगवतः।।
न च अर्जुनस्य प्रश्न उपपन्नो भवति ज्यायसी चेत्कर्मणस्ते (गीता 3.1) इत्यादिः। एकपुरुषानुष्ठेयत्वासंभवं
बुद्धिकर्मणोः भगवता पूर्वमनुक्तं कथमर्जुनः अश्रुतं बुद्धेश्च कर्मणो ज्यायस्त्वं भगवत्यध्यारोपयेन्मृषैव ज्यायसी चेत्कर्मणस्ते मता बुद्धिः (गीता 3.1) इति।।
किञ्च यदि बुद्धिकर्मणोः सर्वेषां समुच्चय उक्तः स्यात् अर्जुनस्यापि स उक्त एवेति यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् (गीता 5.1) इति कथमुभयोरुपदेशे सति अन्यतरविषय एव प्रश्नः स्यात् न हि पित्तप्रशमनार्थिनः वैद्येन मधुरं शीतलं च भोक्तव्यम् इत्युपदिष्टे तयोरन्यतत्पित्तप्रशमनकारणं ब्रूहि इति प्रश्नः संभवति।।
अथ अर्जुनस्य भगवदुक्तवचनार्थविवेकानवधारणनिमित्तः प्रश्नः कल्प्येत तथापि भगवता प्रश्नानुरूपं प्रतिवचनं देयम् मया बुद्धिकर्मणोः समुच्चय उक्तः किमर्थमित्थं त्वं भ्रान्तोऽसि इति। न तु पुनः प्रतिवचनमननुरूपं पृष्टादन्यदेव द्वे निष्ठे मया पुरा प्रोक्ते इति वक्तुं युक्तम्।।
नापि स्मार्तेनैव कर्मणा बुद्धेः समुच्चये अभिप्रेते विभागवचनादि सर्वमुपपन्नम्। किञ्च क्षत्रियस्य युद्धं स्मार्तं कर्म स्वधर्म इति जानतः तत्किं कर्मणि घोरे मां नियोजयसि (गीता 3.1) इति उपालम्भोऽनुपपन्नः।।
तस्माद्गीताशास्त्रे ईषन्मात्रेणापि श्रौतेन स्मार्तेन वा कर्मणा आत्मज्ञानस्य समुच्चयो न केनचिद्दर्शयितुं शक्यः। यस्य तु अज्ञानात् रागादिदोषतो वा कर्मणि प्रवृत्तस्य यज्ञेन दानेन तपसा वा विशुद्धसत्त्वस्य ज्ञानमुत्पन्नं परमार्थतत्त्वविषयम् एकमेवेदं सर्वं ब्रह्म अकर्तृ च इति तस्य कर्मणि कर्मप्रयोजने च निवृत्तेऽपि लोकसंग्रहार्थं यत्नपूर्वं यथा प्रवृत्तिः तथैव प्रवृत्तस्य यत्प्रवृत्तिरूपं दृश्यते न तत्कर्म येन बुद्धेः समुच्चयः स्यात् यथा भगवतो वासुदेवस्य क्षत्रधर्मचेष्टितं न ज्ञानेन समुच्चीयते पुरुषार्थसिद्धये तद्वत् तत्फलाभिसंध्यहंकाराभावस्य तुल्यत्वाद्विदुषः। तत्त्वविन्नाहं करोमीति मन्यते न च तत्फलमभिसंधत्ते। यथा च स्वर्गादिकामार्थिनः अग्निहोत्रादिकर्मलक्षणधर्मानुष्ठानाय आहिताग्नेः काम्ये एव अग्निहोत्रादौ प्रवृत्तस्य सामि कृते विनष्टेऽपि कामे तदेव अग्निहोत्राद्यनुतिष्ठतोऽपि न तत्काम्यमग्निहोत्रादि भवति। तथा च दर्शयति भगवान् कुर्वन्नपि न लिप्यते (गीता 5.1) न करोति न लिप्यते (गीता 13.31) इति तत्र तत्र।।
यच्च पूर्वैः पूर्वतरं कृतम् (गीता 4.15) कर्मणैव हि संसिद्धिमास्थिता जनकादयः (गीता 3.20) इति तत्तु प्रविभज्य विज्ञेयम्। तत्कथम् यदि तावत् पूर्वे जनकादयः तत्त्वविदोऽपि प्रवृत्तकर्माणः स्युः ते लोकसंग्रहार्थम् गुणा गुणेषु वर्तन्ते (गीता 3.28) इति ज्ञानेनैव संसिद्धिमास्थिताः कर्मसंन्यासे प्राप्तेऽपि कर्मणा सहैव संसिद्धिमास्थिताः न कर्मसंन्यासं कृतवन्त इत्यर्थः। अथ न ते तत्त्वविदः ईश्वरसमर्पितेन कर्मणा साधनभूतेन संसिद्धिं सत्त्वशुद्धिम् ज्ञानोत्पत्तिलक्षणां वा संसिद्धिम् आस्थिता जनकादय इति व्याख्येयम्। एतमेवार्थं वक्ष्यति भगवान् सत्त्वशुद्धये कर्म कुर्वन्ति इति। (गीता 5.11) स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः (गीता (18.46) इत्युक्त्वा सिद्धिं प्राप्तस्य पुनर्ज्ञाननिष्ठां वक्ष्यति सिद्धिं प्राप्तो यथा ब्रह्म (गीता 18.50) इत्यादिना।।
तस्माद्गीताशास्त्रे केवलादेव तत्त्वज्ञानान्मोक्षप्राप्तिः न कर्मसमुच्चितात् इति निश्चितोऽर्थः। यथा चायमर्थः तथा प्रकरणशो विभज्य तत्र तत्र दर्शयिष्यामः।।
तत्रैव धर्मसंमूढचेतसो मिथ्याज्ञानवतो महति शोकसागरे निमग्नस्य अर्जुनस्य अन्यत्रात्मज्ञानादुद्धरणमपश्यन् भगवान्वासुदेवः ततः कृपया अर्जुनमुद्दिधारयिषुः आत्मज्ञानायावतारयन्नाह
श्रीभगवानुवाच
तथाहि अर्जुनेन राज्यगुरुपुत्रमित्रसुहृत्स्वजनसंबन्धिबान्धवेषु अहमेषाम् मम एते इति एवम् प्रत्ययनिमित्तस्नेहविच्छेदादिनिमित्तौ आत्मनः शोकमोहौ प्रदर्शितौ कथं भीष्ममहं संख्ये (गीता 2.4) इत्यादिना। शोकमोहाभ्याम् बहि अभिभूतविवेकविज्ञानः स्वतः एव क्षत्रधर्मे युद्धे प्रवृत्तः अपि तस्मात् युद्धात् उपरराम परधर्मम् च भिक्षाजीवनादिकम् कर्तुम् प्रववृते। तथा च सर्वप्राणिनाम् शोकमोहादिदोषाविष्टचेतसाम् स्वभावतः एव स्वधर्मपरित्यागः प्रतिषिद्धसेवा च स्यात्। स्वधर्मे प्रवृत्तानाम् अपि तेषाम् वाङ्मनःकायादीनाम् प्रवृत्तिः फलाभिसंधिपूर्विका एव साहंकारा च भवति। तत्र एवम् सति धर्माधर्मोपचयात् इष्टानिष्टजन्मसुखदुःखादिप्राप्तिलक्षणः संसारः अनुपरतः भवति। इत्यतः संसारबीजभूतौ शोकमोहौ। तयोः च सर्वकर्मसंन्यासपूर्वकात् आत्मज्ञानात् न अन्यतः निवृत्तिः इति तदुपदिदिक्षुः सर्वलोकानुग्रहार्थम् अर्जुनम् निमित्तीकृत्य आह भगवान् वासुदेवः अशोच्यान् (गीता 2.11) इत्यादि।।
अत्र केचित् आहुः सर्वकर्मसंन्यासपूर्वकात् आत्मज्ञाननिष्ठामात्रात् एव केवलात् कैवल्यम् न प्राप्यतः एव। किम् तर्हि अग्निहोत्रादिश्रौतस्मार्तकर्मसहितात् ज्ञानात् कैवल्यप्राप्तिः इति सर्वासु गीतासु निश्चितः अर्थः इति। ज्ञापकम् च आहुः अस्य अर्थस्य अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि (गीता 2.33) कर्मण्येवाधिकारस्ते (गीता 2.47) कुरु कर्मैव तस्मात्त्वम् (गीता 4.15) इत्यादि। हिंसादियुक्तत्वात् वैदिकम् कर्म अधर्माय इति इयम् अपि अशङ्का न कार्या। कथम् क्षात्रम् कर्म युद्धलक्षणम् गुरुभ्रातृपुत्रादिहिंसालक्षणमत्यन्तं क्रूरम् अपि स्वधर्मः इति कृत्वा न अधर्माय तत् अकरणे च ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि (गीता 2.33) इति ब्रुवता यावत् जीवादिश्रुतिचोदितानाम् पश्वादिहिंसालक्षणानाम् च कर्मणाम् प्राक् एव न अधर्मत्वम् इति सुनिश्चितमुक्तम् भवति इति।।
तत् असत् ज्ञानकर्मनिष्ठयोः विभागवचनात् बुद्धिद्वयाश्रययोः। अशोच्यान् (गीता 2.11) इत्यादिना भगवता यावत् स्वधर्ममपि चावेक्ष्य (गीता 2.31) इति एतत् अन्तेन ग्रन्थेन यत्परमार्थात्मतत्त्वनिरूपणम् कृतम् तत् साङ्ख्यम्। तत् विषया बुद्धिः आत्मनः जन्मादिषड्विक्रियाभावात् अकर्ता आत्मा इति प्रकरणार्थनिरूपणात् या जायते सा सांख्यबुद्धिः। सा येषाम् ज्ञानिनाम् उचिता भवति ते सांख्याः। एतस्याः बुद्धेः जन्मनः प्राक् आत्मनः देहादिव्यतिरिक्तत्वकर्तृत्वभोक्तृत्वाद्यपेक्षः धर्माधर्मविवेकपूर्वकः मोक्षसाधनानुष्ठानलक्षणः योगः। तत् विषया बुद्धिः योगबुद्धिः। सा येषाम् कर्मिणाम् उचिता भवति ते योगिनः। तथा च भगवता विभक्ते द्वे बुद्धी निर्दिष्टे एषा ते अभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां श्रृणु (गीता 2.39) इति। तयोः च साङ्ख्यबुद्ध्याश्रयाम् ज्ञानयोगेन निष्ठाम् सांख्यानाम् विभक्ताम् वक्ष्यति पुरा वेदात्मना मया प्रोक्ता (गीता 3.3) इति। तथा च योगबुद्ध्याश्रयाम् कर्मयोगेन निष्ठाम् विभक्ताम् वक्ष्यति कर्मयोगेन योगिनाम् (गीता 3.3) इति। एवम् सांख्यबुद्धिम् योगबुद्धिम् च आश्रित्य द्वे निष्ठे विभक्ते भगवता एव उक्ते ज्ञानकर्मणोः कर्तृत्वाकर्तृत्वैकत्वानेकत्वबुद्ध्याश्रययोः युगपदेकपुरुषाश्रयत्वासंभवं पश्यता। यथा एतत् विभागवचनम् तथा एव दर्शितम् शातपथीये ब्राह्मणे एतम् एव प्रव्राजिनः लोकम् इच्छन्तः ब्राह्मणाः प्रव्रजन्ति (बृ0 4.4.22) इति सर्वकर्मसंन्यासं विधाय तत् शेषेण किम् प्रजया करिष्यामः येषाम् नोऽयमात्मायं लोकः (बृ0 4.4.22) इति। तत्र एव च प्राक् दारपरिग्रहात् पुरुषः आत्मा प्राकृतः धर्मजिज्ञासोत्तरकालम् लोकत्रयसाधनम् पुत्रम् द्विप्रकारम् च वित्तम् मानुषम् दैवम् च तत्र मानुषम् कर्मरूपम् पितृलोकप्राप्तिसाधनम् विद्याम् च दैवम् वित्तम् देवलोकप्राप्तिसाधनम् सोऽकामयत (बृ0 1.4.17) इति अविद्याकामवतः एव सर्वाणि कर्माणि श्रौतादीनि दर्शितानि। तेभ्यः व्युत्थाय प्रव्रजन्ति (बृ0 4.4.22) इति व्युत्थानम् आत्मानम् एव लोकम् इच्छतः अकामस्य विहितम्। तत् एतत् विभागवचनम् अनुपपन्नम् स्यात् यदि श्रौतकर्मज्ञानयोः समुच्चयोः अभिप्रेतः स्यात् भगवतः।।
न च अर्जुनस्य प्रश्नः उपपन्नः भवति ज्यायसी चेत्कर्मणस्ते (गीता 3.1) इत्यादिः। एकपुरुषानुष्ठेयत्वासंभवम्
बुद्धिकर्मणोः भगवता पूर्वम् अनुक्तम् कथम् अर्जुनः अश्रुतम् बुद्धेः च कर्मणः ज्यायः त्त्वम् भगवत्यध्यारोपयेन्मृषैव ज्यायसी चेत्कर्मणस्ते मता बुद्धिः (गीता 3.1) इति।।
किञ्च यदि बुद्धिकर्मणोः सर्वेषाम् समुच्चय उक्तः स्यात् अर्जुनस्य अपि सः उक्तः एव इति यत् श्रेयः एतयोः एकम् तत् मे ब्रूहि सुनिश्चितम् (गीता 5.1) इति कथम् उभयोः उपदेशे सति अन्यतरविषयः एव प्रश्नः स्यात् न हि पित्तप्रशमनार्थिनः वैद्येन मधुरम् शीतलम् च भोक्तव्यम् इति उपदिष्टे तयोः अन्यतत्पित्तप्रशमनकारणम् ब्रूहि इति प्रश्नः संभवति।।
अथ अर्जुनस्य भगवदुक्तवचनार्थविवेकानवधारणनिमित्तः प्रश्नः कल्प्येत तथापि भगवता प्रश्नानुरूपम् प्रतिवचनम् देयम् मया बुद्धिकर्मणोः समुच्चय उक्तः किमर्थमित्थम् त्वम् भ्रान्तः असि इति। न तु पुनः प्रतिवचनमननुरूपं पृष्टात् अन्यत् एव द्वे निष्ठे मया पुरा प्रोक्ते इति वक्तुम् युक्तम्।।
न अपि स्मार्तेन एव कर्मणा बुद्धेः समुच्चये अभिप्रेते विभागवचनादि सर्वम् उपपन्नम्। किञ्च क्षत्रियस्य युद्धम् स्मार्तम् कर्म स्वधर्मः इति जानतः तत्किं कर्मणि घोरे मां नियोजयसि (गीता 3.1) इति उपालम्भः अनुपपन्नः।।
तस्मात् गीताशास्त्रे ईषन्मात्रेण अपि श्रौतेन स्मार्तेन वा कर्मणा आत्मज्ञानस्य समुच्चयः न केनचित् दर्शयितुम् शक्यः। यस्य तु अज्ञानात् रागादिदोषतः वा कर्मणि प्रवृत्तस्य यज्ञेन दानेन तपसा वा विशुद्धसत्त्वस्य ज्ञानम् उत्पन्नम् परमार्थतत्त्वविषयम् एकम् एव इदम् सर्वम् ब्रह्म अकर्तृ च इति तस्य कर्मणि कर्मप्रयोजने च निवृत्ते अपि लोकसंग्रहार्थम् यत्नपूर्वम् यथा प्रवृत्तिः तथैव प्रवृत्तस्य यत्प्रवृत्तिरूपम् दृश्यते न तत्कर्म येन बुद्धेः समुच्चयः स्यात् यथा भगवतः वासुदेवस्य क्षत्रधर्मचेष्टितम् न ज्ञानेन समुच्चीयते पुरुषार्थसिद्धये तद्वत् तत्फलाभिसंध्यहंकाराभावस्य तुल्यत्वात् विदुषः। तत्त्ववित् न अहम् करोमि इति मन्यते न च तत् फलम् अभिसंधत्ते। यथा च स्वर्गादिकामार्थिनः अग्निहोत्रादिकर्मलक्षणधर्मानुष्ठानाय आहिताग्नेः काम्ये एव अग्निहोत्रादौ प्रवृत्तस्य सामि कृते विनष्टे अपि कामे तदेव अग्निहोत्रादि अनुतिष्ठतः अपि न तत्काम्यम् अग्निहोत्रादि भवति। तथा च दर्शयति भगवान् कुर्वन् अपि न लिप्यते (गीता 5.1) न करोति न लिप्यते (गीता 13.31) इति तत्र तत्र।।
यच्च पूर्वैः पूर्वतरं कृतम् (गीता 4.15) कर्मणैव हि संसिद्धिमास्थिता जनकादयः (गीता 3.20) इति तत् तु प्रविभज्य विज्ञेयम्। तत् कथम् यदि तावत् पूर्वे जनकादयः तत्त्वविदः अपि प्रवृत्तकर्माणः स्युः ते लोकसंग्रहार्थम् गुणा गुणेषु वर्तन्ते (गीता 3.28) इति ज्ञानेन एव संसिद्धिम् आस्थिताः कर्मसंन्यासे प्राप्ते अपि कर्मणा सह एव संसिद्धिम् आस्थिताः न कर्मसंन्यासम् कृतवन्तः इत्यर्थः। अथ न ते तत्त्वविदः ईश्वरसमर्पितेन कर्मणा साधनभूतेन संसिद्धिम् सत्त्वशुद्धिम् ज्ञानोत्पत्तिलक्षणाम् वा संसिद्धिम् आस्थिता जनकादयः इति व्याख्येयम्। एतम् एव अर्थम् वक्ष्यति भगवान् सत्त्वशुद्धये कर्म कुर्वन्ति इति। (गीता 5.11) स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः (गीता (18.46) इति उक्त्वा सिद्धिम् प्राप्तस्य पुनः ज्ञाननिष्ठाम् वक्ष्यति सिद्धिं प्राप्तो यथा ब्रह्म (गीता 18.50) इत्यादिना।।
तस्मात् गीताशास्त्रे केवलात् एव तत्त्वज्ञानान् मोक्षप्राप्तिः न कर्मसमुच्चितात् इति निश्चितः अर्थः। यथा च अयम् अर्थः तथा प्रकरणशः विभज्य तत्र तत्र दर्शयिष्यामः।।
तत्रैव धर्मसंमूढचेतसः मिथ्याज्ञानवतः महति शोकसागरे निमग्नस्य अर्जुनस्य अन्यत्रात्मज्ञानात् उद्धरणम् अपश्यन् भगवान् वासुदेवः ततः कृपया अर्जुनम् उद्दिधारयिषुः आत्मज्ञानाय अवतारयन् आह
श्रीभगवान् उवाच
अत्र ‘दृष्ट्वा तु पाण्डवानीकम्’ (भ. गी. १ । २) इत्यारभ्य यावत् ‘न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह’ (भ. गी. २ । ९) इत्येतदन्तः प्राणिनां शोकमोहादिसंसारबीजभूतदोषोद्भवकारणप्रदर्शनार्थत्वेन व्याख्येयो ग्रन्थः ।
The grantha has to be commented this way (व्याख्येयो ग्रन्थः) - Verses 1.2 to 2.9 are for the presentation that for all living beings, the defects of शोक-मोह are the cause for seeds of samsara (प्राणिनां शोकमोहादिसंसारबीजभूतदोषोद्भवकारणप्रदर्शनार्थत्वेन).
तथाहि — अर्जुनेन राज्यगुरुपुत्रमित्रसुहृत्स्वजनसम्बन्धिबान्धवेषु ‘अहमेतेषाम्’ ‘ममैते’ इत्येवंप्रत्ययनिमित्तस्नेहविच्छेदादिनिमित्तौ आत्मनः शोकमोहौ प्रदर्शितौ ‘कथं भीष्ममहं सङ्ख्ये’ (भ. गी. २ । ४) इत्यादिना ।
Due to the tought of loss of attachment (इत्येवंप्रत्ययनिमित्तस्नेहविच्छेदादिनिमित्तौ) of ‘I am theirs’ (ahamkara)(‘अहमेतेषाम्’) and they are mine (mamakara) (‘ममैते’) in kingdom, teacher, friend, well-wisher, one’s own family, in-laws and relatives (राज्यगुरुपुत्रमित्रसुहृत्स्वजनसम्बन्धिबान्धवेषु) by Arjuna (अर्जुनेन), their loss arises sorrow and delusion in oneself (आत्मनः शोकमोहौ प्रदर्शितौ) as shown in ‘कथं भीष्ममहं सङ्ख्ये’ (भ. गी. २ । ४) etc.
शोकमोहाभ्यां ह्यभिभूतविवेकविज्ञानः स्वत एव क्षत्रधर्मे युद्धे प्रवृत्तोऽपि तस्माद्युद्धादुपरराम; परधर्मं च भिक्षाजीवनादिकं कर्तुं प्रववृते ।
From sorrow and delusion (शोकमोहाभ्यां), wisdom of discrimination is clouded (कार्य-अकार्य-अविवेक and धर्म-अधर्म-अविवेक sets in) (ह्यभिभूतविवेकविज्ञानः). On his own gives up warrior duty in the war (स्वत एव क्षत्रधर्मे युद्धे प्रवृत्तोऽपि). Therefore, he withdrew from that war (end of first chapter) (तस्माद्युद्धादुपरराम). He wanted to engage in paradharma, living a life of mendicant begging of alms (second chapter beginning) (परधर्मं च भिक्षाजीवनादिकं कर्तुं प्रववृते).
तथा च सर्वप्राणिनां शोकमोहादिदोषाविष्टचेतसां स्वभावत एव स्वधर्मपरित्यागः प्रतिषिद्धसेवा च स्यात् ।
And similarly (तथा च), all living beings whose minds are engulfed with sorrow and delusion (सर्वप्राणिनां शोकमोहादिदोषाविष्टचेतसां), by their very nature (स्वभावत एव) will give up svadharma (स्वधर्मपरित्यागः) and take up paradharma (प्रतिषिद्धसेवा च स्यात्).
स्वधर्मे प्रवृत्तानामपि तेषां वाङ्मनःकायादीनां प्रवृत्तिः फलाभिसन्धिपूर्विकैव साहङ्कारा च भवति ।
Even if they engage in svadharma (स्वधर्मे प्रवृत्तानामपि), their actions of speech, mind and body (तेषां वाङ्मनःकायादीनां प्रवृत्तिः) are motivated by expectation of the fruits alone (फलाभिसन्धिपूर्विकैव) which reinforces ego (साहङ्कारा).
तत्रैवं सति धर्माधर्मोपचयात् इष्टानिष्टजन्मसुखदुःख़ादिप्राप्तिलक्षणः संसारः अनुपरतो भवति ।
This being so (तत्रैवं सति), there is incessant (अनुपरतो) cycle of birth and death (संसारः) characterised by attainment of happiness and sorrow through favourable or unfavourable births (ष्टानिष्टजन्मसुखदुःख़ादिप्राप्तिलक्षणः) due to increase of dharma and adharma (धर्माधर्मोपचयात्).
इत्यतः संसारबीजभूतौ शोकमोहौ तयोश्च सर्वकर्मसंन्यासपूर्वकादात्मज्ञानात् नान्यतो निवृत्तिरिति तदुपदिदिक्षुः सर्वलोकानुग्रहार्थम् अर्जुनं निमित्तीकृत्य आह भगवान्वासुदेवः — ‘अशोच्यान्’ (भ. गी. २ । ११) इत्यादि ॥
Therefore, sorrow and delusion are the seeds for transmigration (due to avidya in the first place) (इत्यतः संसारबीजभूतौ शोकमोहौ). And the destruction of those two (तयोश्च निवृत्तिः) is only through Self-knowledge preceded by renunciation of all srauta-smarta-karma (सर्वकर्मसंन्यासपूर्वकादात्मज्ञानात्) and not from anything else (नान्यतः) - desirous of teaching that (इति तदुपदिदिक्षुः) for the benefit of the entire world (सर्वलोकानुग्रहार्थम्), having made Arjuna as an instrument (अर्जुनं निमित्तीकृत्य), Bhagavan Krishna says (आह भगवान्वासुदेवः) - verse 11.
अत्र केचिदाहुः — सर्वकर्मसंन्यासपूर्वकादात्मज्ञाननिष्ठामात्रादेव केवलात् कैवल्यं न प्राप्यत एव । किं तर्हि ? अग्निहोत्रादिश्रौतस्मार्तकर्मसहितात् ज्ञानात् कैवल्यप्राप्तिरिति सर्वासु गीतासु निश्चितोऽर्थ इति । ज्ञापकं च आहुरस्यार्थस्य — ‘अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि’ (भ. गी. २ । ३३) ‘कर्मण्येवाधिकारस्ते’ (भ. गी. २ । ४७) ‘कुरु कर्मैव तस्मात्त्वम्’ (भ. गी. ४ । १५) इत्यादि । हिंसादियुक्तत्वात् वैदिकं कर्म अधर्माय इतीयमप्याशङ्का न कार्या । कथम् ? क्षात्रं कर्म युद्धलक्षणं गुरुभ्रातृपुत्रादिहिंसालक्षणमत्यन्तं क्रूरमपि स्वधर्म इति कृत्वा न अधर्माय ; तदकरणे च ‘ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि’ (भ. गी. २ । ३३) इति ब्रुवता यावज्जीवादिश्रुतिचोदितानां पश्वादिहिंसालक्षणानां च कर्मणां प्रागेव नाधर्मत्वमिति सुनिश्चितमुक्तं भवति — इति ॥
Here some say (अत्र केचिदाहुः) from Self-knowledge alone preceded by renunciation of all obligatory actions (सर्वकर्मसंन्यासपूर्वकादात्मज्ञाननिष्ठामात्रादेव) liberation is not attained (कैवल्यं न प्राप्यते). Then what (किं तर्हि)? The attainment of liberation (कैवल्यप्राप्तिः) is from Knowledge together with srauta-smarta-karma beginning from agnihotra etc. (अग्निहोत्रादिश्रौतस्मार्तकर्मसहितात् ज्ञानात्) - this is decisive meaning in all versions of Gita (इति सर्वासु गीतासु निश्चितोऽर्थ इति). And the indicator of this meaning, they say (ज्ञापकं च आहुरस्यार्थस्य): अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि’ (भ. गी. २ । ३३) ‘कर्मण्येवाधिकारस्ते’ (भ. गी. २ । ४७) ‘कुरु कर्मैव तस्मात्त्वम्’ (भ. गी. ४ । १५). Even the doubt that (अपि आशङ्का) 'Vedic actions, because they involve violence and the like, are unrighteous (adharma)' (हिंसादियुक्तत्वात् वैदिकं कर्म अधर्माय इति) should not be entertained (न कार्या). Why (कथम्)?
The kṣatriya’s duty (क्षात्रं कर्म) is characterized by warfare (युद्धलक्षणं), which involves violence toward teachers, brothers, sons, and others (गुरु-भ्रातृ-पुत्र-आदि-हिंसा-लक्षणम्). Even though it is extremely cruel (अत्यन्तं क्रूरम् अपि), since it is one’s own prescribed duty (स्वधर्म), it is not considered unrighteous (न अधर्माय). And in the event of its non-performance (तदकरणे), the statement — “Then, abandoning your duty and your fame, you shall incur sin” (ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि — भ. गी. २.३३) — declares clearly that even before (प्राग् एव) such actions involving violence toward animals (e.g., Vedic rituals) (यावज्जीव-आदि-श्रुति-चोदितानां पश्वादि-हिंसा-लक्षणानां च कर्मणां), there is no unrighteousness (न अधर्मत्वम्). Thus, it is firmly and clearly stated (सुनिश्चितम् उक्तं भवति).
तदसत् ; ज्ञानकर्मनिष्ठयोर्विभागवचनाद्बुद्धिद्वयाश्रययोः ।
That is false (तदसत्); because the pursuit of knowledge and the pursuit of action (ज्ञानकर्मनिष्ठयोः) are spoken of as distinct (विभागवचनात्), since they are based on two different kinds of understanding (बुद्धिद्वयाश्रययोः).
‘अशोच्यान्’ (भ. गी. २ । ११) इत्यादिना भगवता यावत् ‘स्वधर्ममपि चावेक्ष्य’ (भ. गी. २ । ३१) इत्येतदन्तेन ग्रन्थेन यत्परमार्थात्मतत्त्वनिरूपणं कृतम् , तत्साङ्ख्यम् । तद्विषया बुद्धिः आत्मनो जन्मादिषड्विक्रियाभावादकर्ता आत्मेति प्रकरणार्थनिरूपणात् या जायते, सा साङ्ख्या बुद्धिः । सा येषां ज्ञानिनामुचिता भवति, ते साङ्ख्याः ।
Beginning with the verse (अशोच्यान्) (Bh. Gī. 2.11) and continuing up to (स्वधर्ममपि चावेक्ष्य) (Bh. Gī. 2.31), the teaching given by Bhagavān regarding the highest truth of the Self (भगवता यत् परमार्थ आत्मतत्त्व निरूपणं कृतम्) — that is called साङ्ख्यम् (तत् साङ्ख्यम्). The understanding regarding that subject (तत् विषया बुद्धिः) — namely, that the Self is free from birth and the sixfold modifications (आत्मनो जन्मादि षड्विक्रिया-भावात्), and that the Self is not an agent (अकर्ता) — based on the clarification of the topic in the context (प्रकरण-अर्थ-निरूपणात्), that is called साङ्ख्या बुद्धिः. Those for whom that knowledge is appropriate (सा येषाम् उचिता भवति) — the knowers (ज्ञानिनाम्) — they are called साङ्ख्याः (ते साङ्ख्याः).
एतस्या बुद्धेः जन्मनः प्राक् आत्मनो देहादिव्यतिरिक्तत्वकर्तृत्वभोक्तृत्वाद्यपेक्षो धर्माधर्मविवेकपूर्वको मोक्षसाधनानुष्ठानलक्षणो योगः । तद्विषया बुद्धिः योगबुद्धिः । सा येषां कर्मिणामुचिता भवति ते योगिनः ।
The discipline (योगः), which precedes the rise of this knowledge (एतस्या बुद्धेः जन्मनः प्राक्), and which involves the performance of actions conducive to liberation (मोक्षसाधन-अनुष्ठान-लक्षणः), preceded by discrimination between dharma and adharma (धर्म-अधर्म-विवेक-पूर्वकः), and dependent on the notions of agency and enjoyership (कर्तृत्व–भोक्तृत्व–आदि–अपेक्षः), rooted in the idea that the ष्elf is distinct from the body and so on (आत्मनः देहादि–व्यतिरिक्तत्व), is called yoga (योगः). The understanding related to that (तद्विषया बुद्धिः) is called the yogic intellect (योगबुद्धिः). Those for whom this is appropriate — the performers of action (कर्मिणाम्) — they are called (योगिनः).
तथा च भगवता विभक्ते द्वे बुद्धी निर्दिष्टे ‘एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु’ (भ. गी. २ । ३९) इति । तयोश्च साङ्ख्यबुद्ध्याश्रयां ज्ञानयोगेन निष्ठां साङ्ख्यानां विभक्तां वक्ष्यति ‘पुरा वेदात्मना मया प्रोक्ता’ (भ. गी. ३ । ३) इति । तथा च योगबुद्ध्याश्रयां कर्मयोगेन निष्ठां विभक्तां वक्ष्यति — ‘कर्मयोगेन योगिनाम्’ इति । एवं साङ्ख्यबुद्धिं योगबुद्धिं च आश्रित्य द्वे निष्ठे विभक्ते भगवतैव उक्ते ज्ञानकर्मणोः कर्तृत्वाकर्तृत्वैकत्वानेकत्वबुद्ध्याश्रययोः युगपदेकपुरुषाश्रयत्वासम्भवं पश्यता ।
Thus, Bhagavān has indicated the two distinct types of understanding (बुद्धी) as separate:
“This [understanding] has been declared to you from the standpoint of sāṅkhya; now hear it from the standpoint of yoga” (एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु) (Bh. Gī. 2.39). And of these two (तयोश्च), He will describe (वक्ष्यति) the firm commitment (निष्ठा) of the sāṅkhyas, which is based on the sāṅkhya-buddhi (साङ्ख्यबुद्ध्याश्रयां), as being through the path of knowledge (ज्ञानयोगेन), and as distinct (विभक्तां): “Formerly, I taught this twofold path through the Vedas” (पुरा वेदात्मना मया प्रोक्ता) (Bh. Gī. 3.3).
Likewise, He will describe (वक्ष्यति) the distinct commitment (निष्ठा) of the yogins, which is based on the yoga-buddhi (योगबुद्ध्याश्रयां), as being through the path of action (कर्मयोगेन): “For the yogins, [I taught the path] through karma-yoga” (कर्मयोगेन योगिनाम्).
Thus, these two distinct commitments (द्वे निष्ठे विभक्ते), rooted in the sāṅkhya-buddhi and yoga-buddhi, respectively (साङ्ख्यबुद्धिं योगबुद्धिं च आश्रित्य), have been taught by Bhagavān Himself (भगवता एव उक्ते). And seeing that knowledge and action (ज्ञानकर्मणोः), which are based on opposing ideas — agency and non-agency, unity and multiplicity (कर्तृत्व–अकर्तृत्व–एकत्व–अनेकत्व–बुद्ध्याश्रययोः) — cannot logically co-exist simultaneously in the same person (युगपद् एकपुरुषाश्रयत्व–असम्भवम्), the division is properly established.
यथा एतद्विभागवचनम् , तथैव दर्शितं शातपथीये ब्राह्मणे — ‘एतमेव प्रव्राजिनो लोकमिच्छन्तो ब्राह्मणाः प्रव्रजन्ति’ इति सर्वकर्मसंन्यासं विधाय तच्छेषेण ‘किं प्रजया करिष्यामो येषां नोऽयमात्मायं लोकः’ (बृ. उ. ४ । ४ । २२) इति । तत्र च प्राक् दारपरिग्रहात् पुरुषः आत्मा प्राकृतो धर्मजिज्ञासोत्तरकालं लोकत्रयसाधनम् — पुत्रम् , द्विप्रकारं च वित्तं मानुषं दैवं च ; तत्र मानुषं कर्मरूपं पितृलोकप्राप्तिसाधनं विद्यां च दैवं वित्तं देवलोकप्राप्तिसाधनम् — ‘सोऽकामयत’ (बृ. उ. १ । ४ । १७) इति अविद्याकामवत एव सर्वाणि कर्माणि श्रौतादीनि दर्शितानि । तेभ्यः ‘व्युत्थाय, प्रव्रजन्ति’ इति व्युत्थानमात्मानमेव लोकमिच्छतोऽकामस्य विहितम् । तदेतद्विभागवचनमनुपपन्नं स्याद्यदि श्रौतकर्मज्ञानयोः समुच्चयोऽभिप्रेतः स्याद्भगवतः ॥
Just as this division is stated (यथा एतद्विभागवचनम्), so too is it demonstrated in the Śatapatha Brāhmaṇa, where it is said: “Desiring only this world (of the Self), the Brahmins renounce and go forth” (एतमेव प्रव्राजिनो लोकमिच्छन्तो ब्राह्मणाः प्रव्रजन्ति), thereby enjoining complete renunciation of all action (सर्वकर्मसंन्यासं विधाय). And following that, it states: “What shall we do with progeny, we who have this Self as our world?” (किं प्रजया करिष्यामो येषां नोऽयमात्मायं लोकः) (Bṛ. U. 4.4.22).
Therein, before the taking of a wife (प्राक् दारपरिग्रहात्), a man is said to seek the Self (पुरुषः आत्मा प्राकृतः) and only afterward (धर्मजिज्ञासोत्तरकालं), he pursues the three-world goals, beginning with a son (लोकत्रयसाधनं — पुत्रम्). Also, wealth is of two kinds (द्विप्रकारं च वित्तं):
Human wealth (मानुषं) — which is in the form of action (कर्मरूपं) and leads to the attainment of the world of ancestors (पितृलोकप्राप्तिसाधनम्);
and divine wealth (दैवं) — which is in the form of meditation (विद्या) and leads to the world of the gods (देवलोकप्राप्तिसाधनम्).
And in the statement (सोऽकामयत) (Bṛ. U. 1.4.17), all Vedic actions (श्रौतादीनि कर्माणि) are shown to be intended only for one who has desires (अविद्या–कामवत्).
From all of these, it is said: “They rise up and renounce” (व्युत्थाय प्रव्रजन्ति), where renunciation (व्युत्थानम्) is enjoined only for one who desires the Self alone as his world (अत्मानम् एव लोकमिच्छतः) and is without desire (अकामस्य विहितम्). This statement of division (तदेतद्विभागवचनम्) would become untenable (अनुपपन्नं स्यात्) if a combination of Vedic ritual and knowledge (श्रौतकर्म–ज्ञानयोः समुच्चयः) were intended by Bhagavān (अभिप्रेतः स्यात् भगवतः).
न च अर्जुनस्य प्रश्न उपपन्नो भवति ‘ज्यायसी चेत्कर्मणस्ते’ (भ. गी. ३ । १) इत्यादिः । एकपुरुषानुष्ठेयत्वासम्भवं बुद्धिकर्मणोः भगवता पूर्वमनुक्तं कथमर्जुनः अश्रुतं बुद्धेश्च कर्मणो ज्यायस्त्वं भगवत्यध्यारोपयेन्मृषैव ‘ज्यायसी चेत्कर्मणस्ते मता बुद्धिः’ (भ. गी. ३ । १) इति ॥
किञ्च — यदि बुद्धिकर्मणोः सर्वेषां समुच्चय उक्तः स्यात् अर्जुनस्यापि स उक्त एवेति, ‘यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम्’ (भ. गी. ५ । १) इति कथमुभयोरुपदेशे सति अन्यतरविषय एव प्रश्नः स्यात् ? न हि पित्तप्रशमनार्थिनः वैद्येन मधुरं शीतलं च भोक्तव्यम् इत्युपदिष्टे तयोरन्यतरत्पित्तप्रशमनकारणं ब्रूहि इति प्रश्नः सम्भवति ॥
And Arjuna’s question too would not be appropriate (न च अर्जुनस्य प्रश्न उपपन्नो भवति) — such as (ज्यायसी चेत्कर्मणस्ते) (भ. गी. ३ । १) and so on. Since knowledge and action (बुद्धिकर्मणोः) cannot both be performed simultaneously by the same person (एकपुरुष–अनुष्ठेयत्व–असंभवम्), and since Bhagavān had not previously stated (भगवता पूर्वम् अनुक्तं) this, how could Arjuna falsely attribute to Bhagavān a statement he had not heard (कथम् अर्जुनः अश्रुतं) — namely, that knowledge is superior to action (बुद्धेः च कर्मणः ज्यायस्त्वं) — and ask, without basis: "If You consider knowledge superior to action..." (ज्यायसी चेत्कर्मणस्ते मता बुद्धिः) (भ. गी. ३ । १)?
Moreover (किञ्च) — if the combination (समुच्चयः) of knowledge and action (बुद्धिकर्मणोः) had been taught for all (सर्वेषां), then Arjuna too would have accepted that very instruction (अर्जुनस्य अपि सः उक्त एव इति). In that case, how could he, when both have been taught (उभयोरुपदेशे सति), ask a question pertaining to just one (अन्यतरविषय एव प्रश्नः), saying: "Of these two, tell me decisively the one that is superior" (यच्छ्रेय एतयोः एकं तन्मे ब्रूहि सुनिश्चितम्) (भ. गी. ५ । १)?
Indeed, it is just like this: a patient seeking a remedy for bile (पित्तप्रशमनार्थिनः), if told by a physician (वैद्येन), “You should consume sweet and cooling things” (मधुरं शीतलं च भोक्तव्यम् इति उपदिष्टे), it would not be reasonable to then ask, “Of these two, tell me which alone removes the bile?” (तयोः अन्यतरत् पित्तप्रशमन–कारणं ब्रूहि इति प्रश्नः सम्भवति).
अथ अर्जुनस्य भगवदुक्तवचनार्थविवेकानवधारणनिमित्तः प्रश्नः कल्प्येत, तथापि भगवता प्रश्नानुरूपं प्रतिवचनं देयम् — मया बुद्धिकर्मणोः समुच्चय उक्तः, किमर्थमित्थं त्वं भ्रान्तोऽसि — इति । न तु पुनः प्रतिवचनमननुरूपं पृष्टादन्यदेव ‘द्वे निष्ठे मया पुरा प्रोक्ते’ (भ. गी. ३ । ३) इति वक्तुं युक्तम् ॥
Now, if it were supposed (अथ...कल्प्येत) that Arjuna's question arose due to his failure to correctly understand the meaning of Bhagavān's earlier words (भगवदुक्त–वचन–अर्थ–विवेक–अनवधारण–निमित्तः), even then, Bhagavān ought to have given a response in line with that question (तथापि भगवता प्रश्न–अनुरूपं प्रतिवचनं देयम्) — namely:
“I had spoken of the combination of knowledge and action” (मया बुद्धिकर्मणोः समुच्चयः उक्तः),
and: “Why then are you confused in this way?” (किमर्थम् इत्थं त्वं भ्रान्तः असि — इति).
But instead, to give a response that does not correspond to the question (न तु पुनः प्रतिवचनम् अननुरूपं), and to state something entirely different from what was asked (पृष्टात् अन्यद् एव), such as:
“I have declared the twofold path earlier” (द्वे निष्ठे मया पुरा प्रोक्ते) (भ. गी. ३ । ३) —
that would not be appropriate (वक्तुं युक्तम्).
नापि स्मार्तेनैव कर्मणा बुद्धेः समुच्चये अभिप्रेते विभागवचनादि सर्वमुपपन्नम् । किञ्च — क्षत्रियस्य युद्धं स्मार्तं कर्म स्वधर्म इति जानतः ‘तत्किं कर्मणि घोरे मां नियोजयसि’ (भ. गी. ३ । १) इति उपालम्भोऽनुपपन्नः ॥
तस्माद्गीताशास्त्रे ईषन्मात्रेणापि श्रौतेन स्मार्तेन वा कर्मणा आत्मज्ञानस्य समुच्चयो न केनचिद्दर्शयितुं शक्यः । यस्य तु अज्ञानात् रागादिदोषतो वा कर्मणि प्रवृत्तस्य यज्ञेन दानेन तपसा वा विशुद्धसत्त्वस्य ज्ञानमुत्पन्नम्परमार्थतत्त्वविषयम् ‘एकमेवेदं सर्वं ब्रह्म अकर्तृ च’ इति, तस्य कर्मणि कर्मप्रयोजने च निवृत्तेऽपि लोकसङ्ग्रहार्थं यत्नपूर्वं यथा प्रवृत्तिः, तथैव प्रवृत्तस्य यत्प्रवृत्तिरूपं दृश्यते न तत्कर्म येन बुद्धेः समुच्चयः स्यात् ; यथा भगवतो वासुदेवस्य क्षत्रधर्मचेष्टितं न ज्ञानेन समुच्चीयते पुरुषार्थसिद्धये, तद्वत् तत्फलाभिसन्ध्यहङ्काराभावस्य तुल्यत्वाद्विदुषः । तत्त्वविन्नाहं करोमीति मन्यते, न च तत्फलमभिसन्धत्ते । यथा च स्वर्गादिकामार्थिनः अग्निहोत्रादिकर्मलक्षणधर्मानुष्ठानाय आहिताग्नेः काम्ये एव अग्निहोत्रादौ प्रवृत्तस्य सामि कृते विनष्टेऽपि कामे तदेव अग्निहोत्राद्यनुतिष्ठतोऽपि न तत्काम्यमग्निहोत्रादि भवति । तथा च दर्शयति भगवान् — ‘कुर्वन्नपि न लिप्यते’ (भ. गी. ५ । ७) ‘न करोति न लिप्यते’ (भ. गी. १३ । ३१) इति तत्र तत्र ॥
यच्च ‘पूर्वैः पूर्वतरं कृतम्’ (भ. गी. ४ । १५) ‘कर्मणैव हि संसिद्धिमास्थिता जनकादयः’ (भ. गी. ३ । २०) इति, तत्तु प्रविभज्य विज्ञेयम् । तत्कथम् ? यदि तावत् पूर्वे जनकादयः तत्त्वविदोऽपि प्रवृत्तकर्माणः स्युः, ते लोकसङ्ग्रहार्थम् ‘गुणा गुणेषु वर्तन्ते’ (भ. गी. ३ । २८) इति ज्ञानेनैव संसिद्धिमास्थिताः, कर्मसंन्यासे प्राप्तेऽपि कर्मणा सहैव संसिद्धिमास्थिताः, न कर्मसंन्यासं कृतवन्त इत्यर्थः । अथ न ते तत्त्वविदः ; ईश्वरसमर्पितेन कर्मणा साधनभूतेन संसिद्धिं सत्त्वशुद्धिम् , ज्ञानोत्पत्तिलक्षणां वा संसिद्धिम् , आस्थिता जनकादय इति व्याख्येयम् । एवमेवार्थं वक्ष्यति भगवान् ‘सत्त्वशुद्धये कर्म कुर्वन्ति’ (भ. गी. ५ । ११) इति । ‘स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः’ (भ. गी. १८ । ४६) इत्युक्त्वा सिद्धिं प्राप्तस्य पुनर्ज्ञाननिष्ठां वक्ष्यति — ‘सिद्धिं प्राप्तो यथा ब्रह्म’ (भ. गी. १८ । ५०) इत्यादिना ॥
Nor again (नापि) is it appropriate to say that the combination (समुच्चयः) of knowledge (बुद्धेः) with only smārta karma (स्मार्तेन एव कर्मणा) is intended. Because even in that case, the statements about the division (विभागवचनादि) — between knowledge and action — remain fully applicable (सर्वम् उपपन्नम्).
Moreover (किञ्च), for one who knows that fighting is smārta karma (स्मार्तं कर्म) and part of his own duty as a kṣatriya (स्वधर्म इति जानतः), Arjuna’s objection —
“Then why do You engage me in this terrible action?” (तत्किं कर्मणि घोरे मां नियोजयसि) (भ. गी. ३ । १) — would be inappropriate (उपालम्भः अनुपपन्नः).
Therefore (तस्मात्), in the teaching of the Gītā (गीताशास्त्रे), it is not possible for anyone (न केनचित्) to demonstrate even the slightest combination (ईषन्मात्रेण अपि समुच्चयः) of śrauta or smārta karma (श्रौतेन स्मार्तेन वा कर्मणा) with Self-knowledge (आत्मज्ञानस्य).
But for someone who, due to ignorance or defects like attachment (अज्ञानात् रागादि दोषतः वा), engages in karma — whether in sacrifice, charity, or austerity (यज्ञेन दानेन तपसा वा) — when his mind becomes purified (विशुद्धसत्त्वस्य), and knowledge arises (ज्ञानम् उत्पन्नम्) concerning the highest truth (परमार्थतत्त्वविषयम्), such as “All this is only Brahman; the Self is actionless” (एकमेवेदं सर्वं ब्रह्म अकर्तृ च इति), then, even though karma and its motive have ceased (कर्मणि कर्मप्रयोजने च निवृत्ते अपि), if he continues to act (यथा प्रवृत्तिः तथैव प्रवृत्तस्य) deliberately (यत्नपूर्वं), for the sake of loka-saṅgraha (लोकसङ्ग्रहार्थं), that action — although it appears to be activity (यत् प्रवृत्तिरूपं दृश्यते) — is not karma in the sense that it could constitute a combination with knowledge (न तत्कर्म येन बुद्धेः समुच्चयः स्यात्).
Just as the actions of Bhagavān Vāsudeva (भगवतो वासुदेवस्य), performed in accordance with kṣatriya-dharma (क्षत्रधर्मचेष्टितं), are not combined with knowledge (न ज्ञानेन समुच्चीयते) for the sake of attaining life’s goal (पुरुषार्थसिद्धये), so too is it with the knower of truth (विदुषः), because of the absence of desire for results and ego (फलाभिसन्धि-अहङ्कार-अभावस्य तुल्यत्वात्).
The knower of Reality (तत्त्ववित्) thinks, “I do nothing” (न अहं करोमि इति मन्यते), and he does not seek any result (न च तत्फलम् अभिसन्धत्ते).
And just as a ritualist (आहिताग्निः), who originally undertook agnihotra and other actions out of desire for heaven (स्वर्गादि कामार्थिनः अग्निहोत्रादिकर्मलक्षण धर्मानुष्ठानाय), even after his desire has been eliminated (कामे विनष्टे अपि), may continue to perform the same ritual (तदेव अग्निहोत्रादि अनुतिष्ठतः अपि), yet it no longer counts as kāmya karma (न तत् काम्यम् अग्निहोत्रादि भवति), since the motivating desire is gone (सामि कृते विनष्टे अपि कामे).
In the same way (तथा च), Bhagavān points this out at various places —
“Though acting, he is not tainted” (कुर्वन् अपि न लिप्यते) (भ. गी. ५ । ७),
“He neither acts nor is tainted” (न करोति न लिप्यते) (भ. गी. १३ । ३१).
And as for the verses:
“The ancients performed it thus” (पूर्वैः पूर्वतरं कृतम्) (भ. गी. ४ । १५),
and “Even Janaka and others attained perfection through karma alone” (कर्मणैव हि संसिद्धिम् आस्थिताः जनकादयः) (भ. गी. ३ । २०) —
these should be properly interpreted (प्रविभज्य विज्ञेयम्).
How so (तत् कथम्)? If indeed those ancients like Janaka (पूर्वे जनकादयः), though knowers of the truth (तत्त्वविदः अपि), continued to act (प्रवृत्तकर्माणः स्युः), they did so only for the sake of loka-saṅgraha (लोकसङ्ग्रहार्थम्), and through the knowledge “guṇā guṇeṣu vartante” (गुणा गुणेषु वर्तन्ते) (भ. गी. ३ । २८), they attained perfection (संसिद्धिम् आस्थिताः) —
that is, they attained perfection through knowledge alone (ज्ञानेनैव संसिद्धिम् आस्थिताः), even while continuing with karma due to circumstances (कर्मसंन्यासे प्राप्ते अपि कर्मणा सहैव), and not because they failed to renounce karma (न कर्मसंन्यासं कृतवन्त इति अर्थः).
Or else, if they were not knowers of truth (अथ न ते तत्त्वविदः), then they attained perfection (संसिद्धिम्) — meaning purity of mind (सत्त्वशुद्धिम्), or a state conducive to the rise of knowledge (ज्ञानोत्पत्तिलक्षणां वा संसिद्धिम्) — through ritual actions offered to God (ईश्वर–समर्पितेन कर्मणा साधनभूतेन), and this is how it should be explained (इति व्याख्येयम्).
Bhagavān confirms this meaning as well:
“They act for the purification of the mind” (सत्त्वशुद्धये कर्म कुर्वन्ति) (भ. गी. ५ । ११).
And after saying, “By worshipping Him through one’s own duty, a person attains perfection” (स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः) (भ. गी. १८ । ४६),
He then proceeds to describe the path of knowledge (ज्ञाननिष्ठा) for one who has attained that perfection (सिद्धिं प्राप्तस्य), beginning with:
“Having attained perfection, how he reaches Brahman…” (सिद्धिं प्राप्तः यथा ब्रह्म) (भ. गी. १८ । ५०) and so on (इत्यादिना).
तस्माद्गीताशास्त्रे केवलादेव तत्त्वज्ञानान्मोक्षप्राप्तिः न कर्मसमुच्चितात् , इति निश्चितोऽर्थः । यथा चायमर्थः, तथा प्रकरणशो विभज्य तत्र तत्र दर्शयिष्यामः ॥
तत्रैवं धर्मसंमूढचेतसो मिथ्याज्ञानवतो महति शोकसागरे निमग्नस्य अर्जुनस्य अन्यत्रात्मज्ञानादुद्धरणमपश्यन् भगवान्वासुदेवः ततः कृपया अर्जुनमुद्दिधारयिषुः आत्मज्ञानायावतारयन्नाह —
Therefore (तस्मात्), in the Gītā-śāstra (गीताशास्त्रे), liberation (mokṣa) is attained only through the knowledge of the truth (tattva-jñāna) alone (केवलात् एव तत्त्वज्ञानात् मोक्षप्राप्तिः), not through a combination with karma (न कर्म–समुच्चितात्) — this is the settled conclusion (निश्चितः अर्थः).
And just as this meaning is established (यथा च अयम् अर्थः), we shall demonstrate (तथा...दर्शयिष्यामः) it by dividing the text contextually (प्रकरणशः विभज्य), and pointing it out at the appropriate places (तत्र तत्र).
Now (तत्र), seeing that Arjuna, whose mind was confused regarding dharma (धर्मसंमूढचेतसः), and who was afflicted with false understanding (मिथ्याज्ञानवतः), had become submerged in a vast ocean of sorrow (महति शोकसागरे निमग्नस्य), and finding no means of uplifting him other than Self-knowledge (अन्यत्र आत्मज्ञानात् उद्धरणम् अपश्यन्), Bhagavān Vāsudeva (भगवान् वासुदेवः), wishing out of compassion (कृपया) to raise up Arjuna (अर्जुनम् उद्दिधारयिषुः), preparing to initiate him into Self-knowledge (आत्मज्ञानाय अवतारयन्), said (आह) —
Notes:
ज्ञान-कर्म-समुच्चय
This can be seen in three ways. The first one is jnana and sakama/kamya karma samuccaya.
Jnana pursuit and kaamya karma pursuit -- cannot be done together.
Goals are different: one is for moksha and the other is for materialistic objects
Result: one if for negation of individuality and the other is an encrustation of I
The next two are jnana-yoga and karma-yoga samuccaya:
Traditional setting: Jnana yoga and karma yoga cannot be done together (jnana-yoga as sravana-manana-nididhyasana and karma yoga as panca-maha-yajna selflessly). Reasons:
Jnana yoga is for a sannyasi (either unmarried or married but in sannyasa ashrama) who has done sarva-karma-sannyasa and the other is for a grihastha who is engaged in karma. There are rare exceptional cases of grihastha jnanis also like Janaka, etc.
Introvert minded - nivrtti dominant, extrovert - pravrtti dominant
Modern setting: Jnana yoga and karma yoga is done together - a sannyasi serving humanity through lectures, admin in ashrams, pujas, bhajans, etc. Reasons being:
Purification of mind is a life-long progress now as the youngsters join ashrams at a young age where they need to purify themselves further. They don’t undertake grihasta ashrama like in the older set-up where this purification was achieved through karma-yoga by performing vedic karma after which grihasta used to become sannysi. One must note that Vedic rishis are all grihastas - so it was not common to be an unmarried sannyasi at that time.
In old times, the society used to support renunciates with material support taking it as a privilege, blessing etc., but now even sannysis need to give back something to the society for getting help in return. Hence they need to work for the society to get support.
A person has both pravrtti and nivrtti tendencies and so both jnana and karma yogas are applicable and necessary.
श्रीभगवानुवाच
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिता:॥११॥
त्वम् अशोच्यान् अन्वशोचः प्रज्ञावादान् च भाषसे। पण्डिताः गतासून् अगतासून् च न अनुशोचन्ति।
श्रीभगवान् = Sri Bhagavan, उवाच = said, अशोच्यान् = those who ought not to be grieved for, अन्वशोचः = have grieved, त्वम् = you, प्रज्ञावादान् = words of wise person, च = and, भाषसे = speak, गतासून् = those who are dead, अगतासून् = those who are living, च = and, न = not, अनुशोचन्ति = grieve for. पण्डिता: = wise ones
Sri Bhagavan said, You have grieved for those who ought not be grieved for, yet you speak the words of wise. The wise ones grieve not for the living or the dead.
श्रीभगवान् - श्रीभगवत्, पुं, प्र, एक
उवाच - ब्रू धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मैपदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, एक
अशोच्यान् - अशोच्यः, पुं, द्वि, बहु
अन्वशोचः - अनु + शुच् धातुरूपाणि - कर्तरि प्रयोगः लङ् लकारः परस्मै पदम् शुचँ शोके - भ्वादिः, म-पु, एक
त्वम् - युष्मद्, प्र, एक
प्रज्ञावादान् - प्रज्ञावाद, पुं, द्वि, बहु, प्रज्ञायाः वादः
च - अव्ययम्
भाषसे - भाष् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - भाषँ व्यक्तायां वाचि - भ्वादिः, म-पु, एक
गतासून् - गतासु, पुं , द्वि, बहु, गतः असुः यस्य सः
अगतासून् - अगतासु, पुं, द्वि, बहु, न गतः असुः यस्य सः
च - अव्ययम्
न - अव्ययम्
अनुशोचन्ति - अनु + शुच् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - शुचँ शोके - भ्वादिः, प्र-पु, बहु
पण्डिताः - पण्डित, पुं, प्र, बहु
अशोच्यान् इत्यादि । न शोच्या अशोच्याः भीष्मद्रोणादयः, सद्वृत्तत्वात् परमार्थस्वरूपेण च नित्यत्वात्, तान् अशोच्यान् अन्वशोचः अनुशोचितवानसि ‘ते म्रियन्ते मन्निमित्तम् , अहं तैर्विनाभूतः किं करिष्यामि राज्यसुखादिना’ इति । त्वं प्रज्ञावादान् प्रज्ञावतां बुद्धिमतां वादांश्च वचनानि च भाषसे | तदेतत् मौढ्यं पाण्डित्यं च विरुद्धम् आत्मनि दर्शयसि उन्मत्त इव इत्यभिप्रायः । यस्मात् गतासून् गतप्राणान् मृतान्, अगतासून् अगतप्राणान् जीवतश्च न अनुशोचन्ति पण्डिताः आत्मज्ञाः । पण्डा आत्मविषया बुद्धिः येषां ते हि पण्डिताः, ‘पाण्डित्यं निर्विद्य’ (बृ. उ. ३ । ५ । १) इति श्रुतेः । परमार्थतस्तु तान् नित्यान् अशोच्यान् अनुशोचसि अतो मूढोऽसि इत्यभिप्रायः॥ कुतस्ते अशोच्याः, यतो नित्याः । कथम् ?
अशोच्यान् इत्यादि । न शोच्याः अशोच्याः = not worthy to be grieved for, भीष्मद्रोणादयः = Bhishma and Drona, etc., सद्वृत्तत्वात् = due to their being noble character, परमार्थस्वरूपेण = by their nature of being real, च नित्यत्वात् = and due to being eternal, तान् = them, अशोच्यान् = those who are not worthy to be grieved for, अन्वशोचः अनुशोचितवान् असि = you grieved, ‘ते म्रियन्ते मन्निमित्तम्, अहं तैर्विनाभूतः किं करिष्यामि राज्यसुखादिना’ इति = ‘they will die because of me, without them what will I do with kingdom and happiness?’, त्वं = you, प्रज्ञावादान् प्रज्ञावतां बुद्धिमतां वादान् च वचनानि च भाषसे = you spoke words of wisdom and intelligence, तत् = that, एतत् = this, मौढ्यं = foolishness, पाण्डित्यं च = and wisdom, विरुद्धम् = are contradiction, आत्मनि = in oneself, दर्शयसि = you show, उन्मत्तः इव = like a mad person, इति अभिप्रायः = this is the meaning, यस्मात् = since, गतासून् गतप्राणान् मृतान् = whose life has departed, the dead, अगतासून् अगतप्राणान् जीवतः च = whose life has not left, the living, न अनुशोचन्ति = do not grieve, पण्डिताः आत्मज्ञाः = those who realised the Self, पण्डा आत्मविषया बुद्धिः = पण्डा is knowledge of the Self, येषां ते हि पण्डिताः = those who have that are पण्डिताः, ‘पाण्डित्यं निर्विद्य’ (बृ. उ. ३ । ५ । १) इति श्रुतेः = ‘the knowers of Self having known about scholarship’ from shruits, परमार्थतः तु = even from the standpoint of the Self, तान् नित्यान् अशोच्यान् = those who are eternal and not worthy to be grieved for, अनुशोचसि = you grieved, अतः = therefore, मूढः असि इति = you are a fool, अभिप्रायः- this is the meaning, कुतः ते अशोच्याः = why they are not worthy to be grieved for, यतः नित्याः = because they are eternal, कथम् = how.
"Those who are not to be grieved for" (अशोच्यान्)—such as Bhishma, Drona, and others (भीष्मद्रोणादयः)—are not deserving of sorrow (न शोच्याः) because:
of their noble conduct (सद्वृत्तत्वात्), and
they are, in reality, eternal (परमार्थस्वरूपेण च नित्यत्वात्).
Yet, you grieve for them (तान् अशोच्यान् अन्वशोचः)—you have lamented, thinking: "They are dying because of me (ते म्रियन्ते मन्निमित्तम्), and without them, what will I do with kingship, pleasures, etc.?" (अहं तैर्विनाभूतः किं करिष्यामि राज्यसुखादिना इति).
You speak words that sound wise and intelligent (त्वं प्रज्ञावादान् भाषसे)—as though you are a knower of truth (प्रज्ञावतां वचनानि च), but you show foolishness and learning (मौढ्यं पाण्डित्यं च) in oneself (आत्मनि) which is a contradiction (विरुद्धम्)—just like a madman (उन्मत्तः इव), such is the implication (इति अभिप्रायः).
Why? Because (यस्मात्), the wise (पण्डिताः), those who know the Self (आत्मज्ञाः), do not grieve for (न अनुशोचन्ति) those who have passed away (गतासून्) and even those still living (अगतासून्). The word "पण्डा" means knowledge of the Self (पण्डा आत्मविषया बुद्धिः), and those who possess it (येषां ते हि पण्डिताः) are called "पण्डिताः". As the Śruti also says, "Having known scholarship, one becomes disillusioned" (पाण्डित्यं निर्विद्य, बृ. उ. ३ । ५ । १ इति श्रुतेः).
Thus, even from the ultimate standpoint of Self (परमार्थतः तु), you are grieving (अनुशोचसि) for those who are eternal and not subject to sorrow (तान् नित्यान् अशोच्यान्), and therefore, the meaning is—"You are a fool" (अतः मूढः असि इति अभिप्रायः).
Why are they not worthy of sorrow (कुतः ते अशोच्याः)? Because they are eternal (यतः नित्याः). How? (कथम्).
Notes:
This verse is focused on tvam-pada (Self). Two standpoints to be considered for who they are: Are you grieving for upadhis of bodies (jaDa, vacyartha) or Chaitanya (Consciousness, lakshyartha) - only these two are the choices available for grieving.
If for upadhis:
jivatma perspective - They have lived a noble life, so you are not grieving over their actions. Their destiny hereafter will be good.
deha perspective - We know they will have an end, so why grieve over the inevitable fact?
If for chaitanya - we know it has no end.
The word पण्डा is आत्मविषया बुद्धिः - the knowledge of the Self and those who have it are पण्डिताः. Sruti says: ‘पाण्डित्यं निर्विद्य’ (बृ. उ. ३ । ५ । १) - ‘the knowers of Self having known about scholarship’. This means the wise who have realised the Self have no craving whatsoever for any enjoyments. Another definition of पण्डित as Self-realised person is: विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि । शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥ ५-१८॥
Two contradictory behavioural facets of Arjuna:
Arjuna is speaking the words of a पण्डित - meaninglessness of the pleasures of this world and hereafter, ready to sacrifice life also because I see the bigger picture of futility of pleasures while Kauravas are overcome by greed, war leads to society degradation and therefore we should give it up even if we lose the material benefits by not waging the war, etc.
Arjuna also speaks the words of a fool or ignorant person - I am the killer and my relatives will be killed. He is also grieving on account of it. A पण्डित knows the Self is neither a killer nor is it killed - hence Arjuna is an ignronat fool as his knowledge is opposite to that of a पण्डित.
True natural dispassion can come only from Self-knowledge. Arjuna has no Self-knowledge as shown by his grieving, but is also showing dispassion as though he has Self-knowledge - the basis for these two behaviours - grieving and dispassion - are contradictory. Now since Arjuna is displaying wisdom like a Self-realised person and at the same time also displaying foolishness which is due to lack of Self-knowledge - he is said to be behaving like a mad person according to Sankaracharya. Thus the attachment - राग - to relatives led to शोक which gave rise to मोह in Arjuna.
What would actually the wise do? They will not grieve like Arjuna - neither for the dead nor for the living because they are not worth grieving. Why they are not worth grieving?
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः
न चैव न भविष्याम: सर्वे वयमत: परम् ॥१२॥
न तु एव अहम् जातु न आसम्, (तथा) न त्वं (जातु न आसीः), (तथा) न इमे जनाधिपाः (जातु न आसन्), (तथा) च अतः परम् न एव वयम् सर्वे न भविष्याम:।
न = not, तु = But, एव = indeed, अहम् = I, जातु = at any time, न = not, आसम् = was there, न = not, त्वम् = you, न = not, इमे = these, जनाधिपाः = rulers of people, न = not, च = and, एव न = not, भविष्याम: = will be, सर्वे = all, वयम् = we, अत: परम् = hereafter
But indeed there was not any time that I was not there, nor you or these rulers of men and hereafter never we all shall cease to be.
न - अव्ययम्
तु - अव्ययम्
एव - अव्ययम्
अहम् - अस्मद्, प्र, एक
जातु - अव्ययम्
न - अव्ययम्
आसम् - आङ् + अस् धातुरूपाणि - कर्तरि प्रयोगः लङ् लकारः परस्मैपदम्, - असँ गतिदीप्त्यादानेषु - भ्वादिः, म-पु, एक
न - अव्ययम्
त्वम् - युष्मद्, प्र, एक
न - अव्ययम्
इमे - इदम्, पुं, प्र, बहु
जनाधिपाः - जनधिप, पुं, प्र, बहु, जनानाम् अधिपः, अधिपः = कृदन्तरूपाणि - अधि + पा + क - पा रक्षणे - अदादिः - अनिट्
न - अव्ययम्
च - अव्ययम्
एव - अव्ययम्
न - अव्ययम्
भविष्याम: - भू धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मै पदम् - भू सत्तायाम् - भ्वादिः, उ-पु, बहु
सर्वे - सर्व, पुं, प्र, बहु
वयम् - अस्मद्, प्र, बहु
अत: परम् - अव्ययम्
न तु एव जातु कदाचिद् अहं नासम् किं तु आसमेव। अतीतेषु देहोत्पत्तिविनाशेषु घटादिषु वियदिव नित्य एव अहमासमित्यभिप्रायः। तथा न त्वं न आसीः किं तु आसीरेव। तथा न इमे जनाधिपाः न आसन् किं तु आसन्नेव। तथा न च एव न भविष्यामः किं तु भविष्याम एव सर्वे वयम् अतः अस्मात् देहविनाशात् परम् उत्तरकाले अपि। त्रिष्वपि कालेषु नित्या आत्मस्वरूपेण इत्यर्थः। देहेभेदानुवृत्त्या बहुवचनं नात्मभेदाभिप्रायेण।।
तत्र कथमिव नित्य आत्मेति दृष्टान्तमाह
न तु एव जातु कदाचिद् = never a time, अहं = I, नासम् = was not, किं तु = but, आसम् एव = I indeed was, अतीतेषु देहोत्पत्तिविनाशेषु = beyond the destruction and creation of the bodies, घटादिषु वियत् इव = like the space in the pots, नित्यः = eternal, एव अहम् = I, आसम् = was, इति अभिप्रायः = this is the meaning, तथा = similarly, न = not, त्वम् = you, न आसीः = were not, किम् तु = but, आसीः = were. एव= indeed, तथा = similarly, न इमे जनाधिपाः = not these rulers of men, न = not, आसन् = were, किम् तु = but, आसन् = were, एव= indeed, तथा = similarly, न च = and not, एव = indeed, न भविष्यामः = will not be there, किम् तु = but, भविष्यामः = will be, एव = indeed, सर्वे वयम् = we all, अतः = therefore, अस्मात् देहविनाशात् = this destruction of the body, परम् उत्तरकालेअपि = even after, त्रिषु अपि कालेषु = even in all three times, नित्याः = eternal, आत्मस्वरूपेण = by the nature of the Self, इति अर्थः = this is the meaning, देहेभेदानुवृत्त्या = with respect to bodies, बहुवचनम् = plurality, न आत्मभेदाभिप्रायेण = intention is not difference in the Self
तत्र = in this matter, कथम् इव = how, नित्यः आत्मा इति = the Self is eternal, दृष्टान्तम् = an analogy, आह = says
Never was there a time (न तु एव जातु कदाचिद्) when I (अहं) was not (नासम्); rather (किं तु), I indeed was (आसम् एव)—beyond the creation and destruction of bodies (अतीतेषु देहोत्पत्तिविनाशेषु), like space in pots (घटादिषु वियत् इव), I am eternal (नित्यः एव अहम्), this is the meaning (इति अभिप्रायः). Similarly (तथा), you (त्वम्) were not non-existent (न न आसीः); rather, you indeed were (किं तु आसीः एव). Likewise (तथा), not these rulers of men (न इमे जनाधिपाः) were absent (न आसन्); rather, they indeed were (किं तु आसन् एव). And also (तथा न च एव), never shall we cease to be (न भविष्यामः); rather (किं तु), we shall surely be (भविष्यामः एव), all of us (सर्वे वयम्). Therefore (अतः), beyond this destruction of the body (अस्मात् देहविनाशात्), even in the future (परम् उत्तरकाले अपि), in all three times (त्रिषु अपि कालेषु), we are eternal (नित्याः), by the very nature of the Self (आत्मस्वरूपेण), this is the meaning (इति अर्थः). The plural form (बहुवचनम्) is used in accordance with the plurality of bodies (देहेभेदानुवृत्त्या), not with the intention of multiplicity in the Self (न आत्मभेदाभिप्रायेण).
In this matter (तत्र), how exactly is the Self eternal (कथम् इव नित्यः आत्मा इति)? An illustration (दृष्टान्तम्) is given (आह).
Notes:
Bhagavan has hinted at the महावाक्य pointing the sameness in himself and jivas which is the Self. Although sentient beings are used, one can consider insentient beings also here: ishvara, jiva and jagat.
This is tat-padartha shloka (Ishvara).
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥२-१३॥
यथा अस्मिन् देहे देहिनः कौमारम् यौवनम् जरा तथा देहान्तरप्राप्तिः । तत्र धीरः न मुह्यति ।
देहिनः = The Self, अस्मिन् = in this, यथा = just as, देहे = body, कौमारम् = childhood, यौवनम् = youth, जरा = old age, तथा = so as, देहान्तरप्राप्तिः = obtaining another body, धीरः = wise person, तत्र = that being so, न = not, मुह्यति = grieves (is deluded)
In this body, just as the embodied (attains) childhood, youth and old age, so also is obtaining another body. That being so, the wise person grieves (is deluded) not.
देहिनः - देहिन्, पुं, ष, एक
अस्मिन् - इदम्, पुं, स, एक
यथा - अव्ययम्
देहे - देह, पुं, स, एक
कौमारम् - कौमार, नपुं, प्र, एक
यौवनम् - यौवन, नपुं, प्र, एक
जरा - जरा, स्त्री, प्र, एक
तथा - अव्ययम्
देहान्तरप्राप्तिः - देहान्तरप्राप्ति, स्त्री, प्र, एक
धीरः - धीर, पुं, प्र, एक
तत्र - अव्ययम्
न - अव्ययम्
मुह्यति - मुह् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - मुहँ वैचित्त्ये - दिवादिः, प्र-पु, एक
देहः अस्य अस्तीति देही तस्य देहिनो देहवतः आत्मनः अस्मिन् वर्तमाने देहे यथा येन प्रकारेण कौमारं कुमारभावो बाल्यावस्था यौवनं यूनो भावो मध्यमावस्था जरा वयोहानिः जीर्णावस्था इत्येताः तिस्रः अवस्थाः अन्योन्यविलक्षणाः। तासां प्रथमावस्थानाशे न नाशः द्वितीयावस्थोपजने न उपजननम् आत्मनः। किं तर्हि अविक्रियस्यैव द्वितीयतृतीयावस्थाप्राप्तिः आत्मनो दृष्टा। तथा तद्वदेव देहाद् अन्यो देहो देहान्तरं तस्य प्राप्तिः देहान्तरप्राप्तिः अविक्रियस्यैव आत्मन इत्यर्थः। धीरो धीमान् तत्र एवं सति न मुह्यति न मोहमापद्यते।।
यद्यपि आत्मविनाशनिमित्तो मोहो न संभवति नित्य आत्मा इति विजानतः तथापि शीतोष्णसुखदुःखप्राप्तिनिमित्तो मोहो लौकिको दृश्यते सुखवियोगनिमित्तो मोहः दुःखसंयोगनिमित्तश्च शोकः। इत्येतदर्जुनस्य वचनमाशङ्क्य भगवानाह
देहः = body, अस्य = of this, अस्ति = is, इति देही = is देही, तस्य = of that, देहिनः देहवतः = of the one with body, आत्मनः = of the Self, अस्मिन् वर्तमाने देहे = in the present body, यथा = just as, येन प्रकारेण = in what way, कौमारम् कुमारभावः बाल्यावस्था = the state of childhood, pre-adolesence, यौवनम् यूनः भावः मध्यमावस्था = the state of youth, जरा वयोहानिः जीर्णावस्था = the state of oldage, इति एताः तिस्रः अवस्थाः = these three states, अन्योन्यविलक्षणाः = are mutually exclusive, तासाम् = of those three, प्रथमावस्थानाशे = when the first state is destroyed, न नाशः = no destruction, द्वितीयावस्थोपजने = when the second state is born, न उपजनः = no birth, आत्मनः = of the Self, किम् तर्हि? अविक्रियस्य एव = indeed of the unchangeable, द्वितीयतृतीयावस्थाप्राप्तिः = obtaining of second and third states, आत्मनः = of the Self, दृष्टा = is seen, तथा तद्वत् एव = like that indeed, देहात् अन्यः देहः देहान्तरम् = another body from the body is देहान्तर, तस्य प्राप्तिः देहान्तरप्राप्तिः = obtaining of that is देहान्तरप्राप्तिः, अविक्रियस्य एव आत्मनः = of the unchangeable Self, इत्यर्थः = this is the meaning, धीरः धीमान् = the wise person, तत्र एवम्सति = being in this way, न मुह्यति न मोहम् आपद्यते= does not get deluded, यद्यपि = even so, आत्मविनाशनिमित्तः = the cause of destruction of the Self, मोहः = delusion, न सम्भवति = not possible, नित्यः = eternal, आत्मा इति = the Self, विजानतः = the knower, तथापि = even then, शीतोष्णसुखदुःखप्राप्तिनिमित्तः = the cause of attainment of cold, heat, happiness, sorrow, मोहः = delusion, लौकिकः = world, दृश्यते = seen, सुखवियोगनिमित्तः = cause of separation from happiness, मोहः = delusion, दुःखसंयोगनिमित्तः = cause of attainment of sorrow, च शोकः = and grief, इति एतत् = this, अर्जुनस्य = of Arjuna, वचनम् = words, आशङ्क्य = having anticipated, भगवान् = the Lord, आह = says
The body (देहः) exists (अस्ति) for this one (अस्य); therefore, the one who possesses the body is called the embodied Self (देही). Of that Self who is the indweller of the body (देहिनः), in the present body (अस्मिन् वर्तमाने देहे), just as (यथा), in whatever way (येन प्रकारेण), childhood (कौमारम् = कुमारभावः = बाल्यावस्था), youth (यौवनम् = यूनः भावः = मध्यमावस्था), and old age (जरा = वयोहानिः = जीर्णावस्था)—these three states (एताः तिस्रः अवस्थाः)—occur, and are mutually distinct (अन्योन्यविलक्षणाः), when the first state ends (तासाम् प्रथमावस्थानाशे), there is no destruction (न नाशः), and when the next arises (द्वितीयावस्थोपजने), there is no new creation (न उपजनः) of the Self (आत्मनः). Then what? (किम् तर्हि?) These changes of state—entry into the second and third (द्वितीयतृतीयावस्थाप्राप्तिः)—are of the Self (आत्मनः) who is indeed changeless (अविक्रियस्य एव).
In the same way (तथा तद्वत् एव), just as there is a new body (देहात् अन्यः देहः = देहान्तरम्), so too, the obtaining of another body (तस्य प्राप्तिः = देहान्तरप्राप्तिः) happens for the Self who is changeless (अविक्रियस्य एव आत्मनः), this is the meaning (इत्यर्थः). The wise person (धीरः = धीमान्), being thus (तत्र एवम्सति), does not get deluded (न मुह्यति = न मोहम् आपद्यते). Even though (यद्यपि) delusion arising from destruction of the Self (आत्मविनाशनिमित्तः मोहः) is not possible (न सम्भवति), since the Self is eternal (नित्यः आत्मा इति विजानतः), still (तथापि), delusion (मोहः) caused by the experience of cold, heat, happiness, and sorrow (शीतोष्णसुखदुःखप्राप्तिनिमित्तः), is seen in the world (लौकिकः दृश्यते). The grief caused by separation from happiness (सुखवियोगनिमित्तः मोहः), and union with sorrow (दुःखसंयोगनिमित्तः च शोकः)—this (इति एतत्), having anticipated these words of Arjuna (अर्जुनस्य वचनम् आशङ्क्य), the Lord (भगवान्) speaks (आह).
Notes:
The first line is dr̥ṣṭāntabhāgaḥ - the illustration and the second line is dārṣṭāntabhāgaḥ - that which is being illustrated. The verse tries to show the three changes in body happen naturally with no sorrow or elation in the individual and the same must be carried over for the last change which is taking up a new body or in other words giving up the new body called death.
देहे - in this body, देहिन् - the consciousness that is the witness of the body - साक्षी. देहः यस्य अस्ति सः देही - this is जीव definition. देहम् प्रकाशयति इति देही - this is the Self definition. One can consider either definition for this verse.
Why is this आत्मा called देही?
To say it is different from देह
To present in each देह as pure I
To take to the truth of देह as देही.
The ‘I' is the same in all changes seen in the body - the “I” when the body is in childhood, is the same when the body is in youth and also the same “I” when the body is in old age. With the destruction of childhood, there was no destruction of “I” and with the arrival of youth, there was no birth of “I” either. So if this is acceptable for all the changes in the body as a part of the natural process, why not see the play of nature in the change of body which is called as death wrt the current body, but also as birth wrt new body?
Again see it in two standpoints and do not grieve: as upadhi of the body, these changes are inevitable and as consciousness these changes do not exist.
For a jnani, this explanation of atma being without vikara is understood and for an ajnani who is unaware of atma and suffering from the effects of identifying with anatma, this information has no value. How should such an ajnani then deal with the sorrow due to ajnana?
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥२-१४॥
कौन्तेय मात्रास्पर्शाः तु शीतोष्णसुखदुःखदाः आगमापायिनः अनित्याः (सन्ति)। भारत तान् तितिक्षस्व।
मात्रास्पर्शाः = contact with sense objects, तु = indeed, कौन्तेय = O Kaunteya!, शीतोष्णसुखदुःखदाः = cold-hot and happiness-sorrow, आगमापायिनः = with beginning and end, अनित्याः = not permanent, तान् = them, तितिक्षस्व = forbear, भारत = O Bharata!
O Kaunteya! Indeed contact with sense objects gives cold-hot and happiness-sorrow, which are with a beginning and an end, and impermanent. O Bharata! forbear them.
मात्रास्पर्शाः - मात्रास्पर्श्, पुं, प्र, बहु
तु - अव्ययम्
कौन्तेय - कौन्तेय, पुं, सं, एक
शीतोष्णसुखदुःखदाः - शीतोष्णसुखदुःखद, पुं, प्र, बहु
आगमापायिनः - आगमापायिन्, पुं, प्र, बहु
अनित्याः - अनित्य, पुं, प्र, बहु
तान् - तद्, पुं, द्वि, बहु
तितिक्षस्व - तिज् धातुरूपाणि - तिजँ निशाने - भ्वादिः - कर्तरि प्रयोगः लोट् लकारः आत्मने पदम्, म-पु, एक
भारत - भारत, पुं, सं, एक
मात्रा आभिः मीयन्ते शब्दादय इति श्रोत्रादीनि इन्द्रियाणि। मात्राणां स्पर्शाः शब्दादिभिः संयोगाः। ते शीतोष्णसुखदुःखदाः शीतम् उष्णं सुखं दुःखं च प्रयच्छन्तीति। अथवा स्पृश्यन्त इति स्पर्शाः विषयाः शब्दादयः। मात्राश्च स्पर्शाश्च शीतोष्णसुखदुःखदाः। शीतं कदाचित् सुखं कदाचित् दुःखम्। तथा उष्णमपि अनियतस्वरूपम्। सुखदुःखे पुनः नियतरूपे यतो न व्यभिचरतः। अतः ताभ्यां पृथक् शीतोष्णयोः ग्रहणम्। यस्मात् ते मात्रास्पर्शादयः आगमापायिनः आगमापायशीलाः तस्मात् अनित्याः । अतः तान् शीतोष्णादीन् तितिक्षस्व प्रसहस्व। तेषु हर्षं विषादं वा मा कार्षीः इत्यर्थः।।
शीतोष्णादीन् सहतः किं स्यादिति श्रृणु
मात्राः आभिः = by those, मीयन्ते = measure or experience, शब्दादयः इति = sound etc., श्रोत्रादीनि = ear etc., इन्द्रियाणि = the sense organs, मात्राणाम् = of the sense organs, स्पर्शाः शब्दादिभिः = with sound etc., संयोगाः = the interactions, ते = they, शीतोष्णसुखदुःखदाः शीतम् = cold, उष्णम् = heat, सुखम् = happiness, दुःखम् च = and sorrow, प्रयच्छन्ति इति= give, अथवा = or, स्पृश्यन्तः इति स्पर्शाः = those that are contacted, विषयाः = objects, शब्दादयः = sound etc., मात्राः च = the sense organs, स्पर्शाः च = and the contacts or the objects, शीतोष्णसुखदुःखदाः शीतम् कदाचित् = sometimes cold, सुखम् कदाचित् दुःखम्।= sometimes happiness and sorrow, तथा उष्णम् अपि = and also heat, अनियतस्वरूपम् = are of ephemeral nature, सुखदुःखे = happiness-sroow, पुनः = again, नियतरूपे = are of same nature, यतः = since, न व्यभिचरतः = not variable, अतः = therefore, ताभ्याम् = those two, पृथक् = seprately, शीतोष्णयोः = of cold and heat, ग्रहणम् = mentioned, यस्मात् = since, ते = they, मात्रास्पर्शादयः = the contacts or objects and sense organs, आगमापायिनः आगमापायशीलाः = are of the nature of coming and going, तस्मात् = therefore, अनित्याः = impermanent, अतः = therefore, तान् शीतोष्णादीन् = the cold-heat, तितिक्षस्व प्रसहस्व = forbear, तेषु = in them, हर्षम् = extreme happiness, विषादम् वा = or deep sorrow, मा = do not, कार्षीः = have, इत्यर्थः = this is the meaning.
शीतोष्णादीन् = cold-heat, सहतः = forbear, किम् = what, स्यात् = may be, इति श्रृणु = listen
मात्राः are those (आभिः) through which sound and the rest (शब्दादयः) are measured or experienced (मीयन्ते)—namely, the sense organs such as the ear, etc. (श्रोत्रादीनि इन्द्रियाणि)—the interactions (संयोगाः) between the objects (शब्दादयः = sound etc.) and the senses (मात्राणाम्) are called contacts (स्पर्शाः). These (ते) contacts (स्पर्शाः), by means of sound and the like (शब्दादिभिः), give rise to (प्रयच्छन्ति) cold (शीतम्), heat (उष्णम्), happiness (सुखम्), and sorrow (दुःखम्). Alternatively (अथवा), the objects (विषयाः) are called contacts (स्पर्शाः) because they are contacted or perceived (स्पृश्यन्तः इति) such as sound, etc. (शब्दादयः). The senses (मात्राः) as well as the contacts or sense objects (स्पर्शाः), sometimes give cold (शीतम् कदाचित्), sometimes happiness or sorrow (सुखम् कदाचित् दुःखम्), and likewise (तथा) also heat (उष्णम् अपि). They are of inconsistent nature (अनियतस्वरूपम्), but happiness and sorrow (सुखदुःखे) are of fixed nature (नियतरूपे), since (यतः) they are not variable (न व्यभिचरतः). Therefore (अतः), the text mentions cold and heat (शीतोष्णयोः) separately (पृथक् ग्रहणम्).
Since (यस्मात्) these contacts or objects and sense-organs (ते मात्रास्पर्शादयः) are of the nature of coming and going (आगमापायिनः = आगमापायशीलाः), therefore (तस्मात्) they are impermanent (अनित्याः). Hence (अतः), you must forbear (तितिक्षस्व = प्रसहस्व) cold, heat, and so on (तान् शीतोष्णादीन्). In those (तेषु), do not (मा) yield to (कार्षीः) extreme delight (हर्षम्) or dejection (विषादम् वा)—this is the meaning (इत्यर्थः).
Now, what could come from forbearance (शीतोष्णादीन् सहतः किम् स्यात्)? Listen (श्रृणु).
Notes
For any experience, three are required - indriya, vishaya, sambandha. The first interpretation (षष्ठी-तत्पुरुष-समास - मात्राणाम् स्पर्शः) focuses on indriya and sambandha. The second one focuses on indriya and vishaya (द्वन्द्वसमास - मात्राश्च स्पर्शाश्च). The missing one needs to be supplied.
There is a variability in heat and cold - sometimes they are sought for and sometimes avoided for happiness and sorrow, respectively. On the other hand, there is no such variability in happiness and sorrow - happiness is always sought for and sorrow is always avoided.
Heat and cold represent all external inputs from sense organs, happiness and sorrow represent the internal reactions to those inputs. Hence the sparsha, which are sense objects or interactions with them give rise to happiness and sorrow within. Also, one can have happiness and sorrow even without external inputs from sense organs. Therefore a separate description of heat-cold and happiness-sorrow is required.
Sukha-dukha come and go - keep them and I separate, i.e. be a witness of them also. Don't make the sukha-dukha as harsha-shoka - then we consider I am sukhi or I am dukhi.
It is important to note that the advice is to forbear even happiness also: don't get carried away by it as:
the object apparently from which happiness is felt is itself impermanent
The person’s interest itself towards the object is impermanent
loss of that happiness (due to loss of object itself or loss of happiness from that object due to person losing interest) leaves sorrow in its wake
The mind gets used to happiness from that object which makes it not as happy as it was earlier when interacting with that object and so it tries to indulge in that object more to get that same or better happiness than earlier but such happiness which was as intense as earlier will not come again
the continuous happiness over a period of time itself becomes painful as the mind looks for change
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥२-१५॥
पुरुषर्षभ यम् समदुःखसुखम् धीरम् पुरुषम् हि एते न व्यथयन्ति, सः अमृतत्वाय कल्पते।
यं = whom, हि = indeed, न = not, व्यथयन्ति = trouble, एते = these, पुरुषम् = person, पुरुषर्षभ = O foremost among men!, समदुःखसुखम् = equi-poised in happiness and sorrow, धीरम् = wise person, सः = he, अमृतत्वाय = for immortality, कल्पते = fit
O foremost among men! The one, who is equipoised in happiness and sorrow, whom indeed these trouble not, such a wise person is fit for immortality.
यं - यत्, पुं, द्वि, एक
हि - अव्ययम्
न - अव्ययम्
व्यथयन्ति - व्यथ् + णिच् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - व्यथँ भयसञ्चलनयोः - भ्वादिः, प्र-पु, बहु
एते - एतद्, पुं, प्र, बहु
पुरुषं - पुरुष, पुं, द्वि, एक
पुरुषर्षभ - पुरुषर्षभ, पुं, सं, एक
समदुःखसुखं - समदुःखसुख, पुं, द्वि, एक
धीरं - धीर, पुं, द्वि, एक
सः - तद्, पुं, प्र, एक
अमृतत्वाय - अमृतत्व, नपुं, च, एक
कल्पते - कृप् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - कृपूँ सामर्थ्ये - भ्वादिः, प्र-पु, एक
यं हि पुरुषं समे दुःखसुखे यस्य तं समदुःखसुखं सुखदुःखप्राप्तौ हर्षविषादरहितं धीरं धीमन्तं न व्यथयन्ति न चालयन्ति नित्यात्मदर्शनात् एते यथोक्ताः शीतोष्णादयः, सः नित्यात्मस्वरूपदर्शननिष्ठो द्वन्द्वसहिष्णुः अमृतत्वाय अमृतभावाय मोक्षायेत्यर्थः, कल्पते समर्थो भवति ॥ १५ ॥
यं हि पुरुषं समे दुःखसुखे यस्य तम् = the one of who is equipoised in happiness and sorrow, समदुःखसुखम् सुखदुःखप्राप्तौ = in the attainment of happiness and sorrow, हर्षविषादरहितम् = devoid of excitement-despondency, धीरम् धीमन्तम् = the wise person, न व्यथयन्ति न चालयन्ति = do not perturb, नित्यात्मदर्शनात् = due to the focus on the Self, एते यथोक्ताः = as stated, शीतोष्णादयः = the heat-cold, etc., सः नित्यात्मस्वरूपदर्शननिष्ठः = the one who is ever-focused on the eternal Self, द्वन्द्वसहिष्णुः = forbears the dualities, अमृतत्वाय अमृतभावाय = for Self-realisation, मोक्षाय = for the liberation, इत्यर्थः = this is the meaning, कल्पते समर्थः भवति = becomes fit for
The dualities such as heat and cold (शीतोष्णादयः), as earlier described (एते यथोक्ताः), do not disturb (न व्यथयन्ति) that wise person (यं पुरुषं) who remains the same in sorrow and joy (समे दुःखसुखे), who is equipoised in the experience of pleasure and pain (समदुःखसुखं), who is free from elation and dejection (हर्षविषादरहितम्), and who is wise (धीरं) due to the constant vision of the eternal Self (नित्यात्मदर्शनात्). Such a person, established in the vision of the Self (सः नित्यात्मस्वरूपदर्शननिष्ठः), bearing the opposites (द्वन्द्वसहिष्णुः), becomes fit for immortality (अमृतत्वाय कल्पते), that is, for liberation (मोक्षाय).
Notes:
The changes cause sukha-dukha to a person, but the person must forbear both. By forbearing them, being detached from happiness-sorrow, this समत्व-भाव helps one to maintain साक्षी-भाव. This is conducive for liberation. One should remind and train that sukha-dukha is temporary to maintain equanimity. Dhirah - wise, one who can protect his mind धीयम् राति इति धीरः - no one can protect it except through wisdom.
नासतो विद्यते भावो नाभावो विद्यते सतः।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः।।2.16।।
असतः भावः न विद्यते, सतः अभावः न विद्यते, अनयोः उभयोः अन्तः अपि तु तत्त्वदर्शिभिः दृष्टः
There is no being/reality/presence of non-existence and there is no non-being/non-reality/absence of existence. The final conclusion/ontological status (their nature) of these two has been realised by the seers of Truth.
न - अव्ययम्
असतः - असत्, पुं, ष, एक
विद्यते - विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - विदँ सत्तायाम् - दिवादिः, प्र-पु, एक
भावः -ं भाव, पुं, प्र, एक
न - अव्ययम्
अभावः - अभाव, पुं, प्र, एक
विद्यते - विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - विदँ सत्तायाम् - दिवादिः, प्र-पु, एक
सतः - सत्, पुं, ष, एक
उभयोः- उभ, पुं, ष, द्वि
अपि - अव्ययम्
दृष्टः - दृष्ट, पुं, प्र, एक, कृदन्तरूपाणि - दृश् + क्त - दृशिँर् प्रेक्षणे - भ्वादिः - अनिट्
अन्तः - अन्त, पुं, प्र, एक
तु - अव्ययम्
अनयोः - इदम्, पुं, ष, द्वि
तत्त्वदर्शिभिः - तत्त्वदर्शिन्, पुं, तृ, बहु
न असतः अविद्यमानस्य शीतोष्णादेः सकारणस्य न विद्यते नास्ति भावो भवनम् अस्तिता।
न हि शीतोष्णादि सकारणं प्रमाणैर्निरूप्यमाणं वस्तु सम्भवति। विकारो हि सः विकारश्च व्यभिचरति। यथा घटादिसंस्थानं चक्षुषा निरूप्यमाणं मृद्वयतिरेकेणानुपलब्धेरसत् तथा सर्वो विकारः कारणव्यतिरेकेणानुपलब्धेरसन्।
जन्मप्रध्वंसाभ्यां प्रागूर्ध्वं च अनुपलब्धेः कार्यस्य घटादेः मृदादिकारणस्य च तत्कारणव्यतिरेकेणानुपलब्धेरसत्त्वम्।
तदसत्त्वे सर्वाभावप्रसङ्ग इति चेत् न सर्वत्र बुद्धिद्वयोपलब्धेः सद्बुद्धिरसद्बुद्धिरिति। यद्विषया बुद्धिर्न
व्यभिचरति तत् सत् यद्विषया व्यभिचरति तदसत् इति सदसद्विभागे बुद्धितन्त्रे स्थिते सर्वत्र द्वे बुद्धी सर्वैरुपलभ्येते समानाधिकरणे न नीलोत्पलवत् सन् घटः सन् पटः सन् हस्ती इति। एवं सर्वत्र। तयोर्बुद्धयोः घटादिबुद्धिः व्यभिचरति। तथा च दर्शितम्। न तु सद्बुद्धिः। तस्मात् घटादिबुद्धिविषयः असन् व्यभिचारात् न तु सद्बुद्धिविषयः अव्यभिचारात्।
घटे विनष्टे घटबुद्धौ व्यभिचरन्त्यां सद्बुद्धिरपि व्यभिचरतीति चेत् न पटादावपि सद्बुद्धिदर्शनात्। विशेषणविषयैव सा सद्बुद्धिः।
सद्बुद्धिवत् घटबुद्धिरपि घटान्तरे दृश्यत इति चेत् न पटादौ अदर्शनात्।
सद्बुद्धिरपि नष्टे घटे न दृश्यत इति चेत् न विशेष्याभावात्। सद्बुद्धिः विशेषणविषया सती विशेष्याभावे विशेषणानुपपत्तौ किंविषया स्यात् न तु पुनः सद्बुद्धेः विषयाभावात्।
एकाधिकरणत्वं घटादिविशेष्याभावे न युक्तमिति चेत् न इदमुदकम् इति मरीच्यादौ अन्यतराभावेऽपि सामानाधिकरण्यदर्शनात्।
तस्माद्देहादेः द्वन्द्वस्य च सकारणस्य असतो न विद्यते भाव इति। तथा सत श्च आत्मनः अभावः अविद्यमानता न विद्यते सर्वत्र अव्यभिचारात् इति अवोचाम।
एवम् आत्मानात्मनोः सदसतोः उभयोरपि दृष्टः उपलब्धः अन्तो निर्णयः सत् सदेव असत् असदेवेति तु अनयोः यथोक्तयोः तत्त्वदर्शिभिः। तदिति सर्वनाम् सर्वं च ब्रह्म तस्य नाम तदिति तद्भावः तत्त्वम् ब्रह्मणो याथात्म्यम्। तत् द्रष्टुं शीलं येषां ते तत्त्वदर्शिनः तैः तत्त्वदर्शिभिः। त्वमपि तत्त्वदर्शिनां दृष्टिमाश्रित्य शोकं मोहं च हित्वा शीतोष्णादीनि नियतानियतरूपाणि द्वन्द्वानि विकारोऽयमसन्नेव मरीचिजलवन्मिथ्यावभासते इति मनसि निश्चित्य तितिक्षस्व इत्यभिप्रायः।
किं पुनस्तत् यत् सदेव सर्वदा इति उच्यते।
न असतः अविद्यमानस्य = of the unreal, शीतोष्णादेः = cold-heat etc., सकारणस्य = along with their causes, न विद्यते न अस्ति = not there, भावः भवनम् अस्तिता = the state of being, is-ness, न = not, हि = because, शीतोष्णादि सकारणम् = cold-heat etc. along with their causes, प्रमाणैः = by the methods, निरूप्यमाणम् = inquiry, वस्तु = existence, सम्भवति = there, विकारः = effect, हि = because, सः = that, विकारः = effect, च = and, व्यभिचरति = deviates, यथा = just as, घटादिसंस्थानम् = perceivable characteristics of pot etc., चक्षुषा = by the eyes, निरूप्यमाणम् = inquiry, मृद्वयतिरेकेण = different from clay, अनुपलब्धेः = due to not being perceived, असत् = मिथ्या, तथा = similarly, सर्वः विकारः = all effects, कारणव्यतिरेकेण = different from its cause, अनुपलब्धेः = due to being perceived, असन् = मिथ्या, जन्मप्रध्वंसाभ्याम् = of the birth and destruction, प्राक् = before, ऊर्ध्वम् = after, च = and
अनुपलब्धेः = due to not being perceived, कार्यस्य घटादेः = of the effect, pot, etc., मृदादिकारणस्य च = and of the cause of clay etc., तत् = that, कारणव्यतिरेकेण = different from cause, अनुपलब्धेः = due to not being perceived, असत्त्वम् = unreality, तत् असत्त्वे = in all that is unreal, सर्वाभावप्रसङ्गः = everything is non-existent, इति चेत् = if so,
न = no, सर्वत्र = everywhere, बुद्धिद्वयोपलब्धेः = experience is of two-fold, सत् बुद्धिः = experience of is-ness or existence attribute, असत् बुद्धिः इति = experience of object characteristics, मिथ्या, यत् विषया बुद्धिः = the experience of that object, न व्यभिचरति = does not change, तत् सत् = that is सत्, यत् विषया व्यभिचरति = the (experience of the) object which changes, तत् असत् इति = that is असत्, सत् असत् विभागे = the division of सत् and असत्, बुद्धितन्त्रे = is dependent on experience, स्थिते = being, सर्वत्र = everywhere, द्वे बुद्धी = two experiences, सर्वैः = by all, उपलभ्यः = experienced, एते = these two, समानाधिकरणे = the same locus, न = not, नीलोत्पलवत् = like the blue lotus, सन् घटः = a pot is, सन् पटः = a cloth is, सन् हस्ती = an elephant is, इतिएवम् सर्वत्र = in this way, तयोः बुद्धयोः = of those two experiences, घटादिबुद्धिः = the experience of the pot etc., व्यभिचरति = changes, तथा च दर्शितम् = so it is seen, न तु सत् बुद्धिः = but not the is-ness experience, तस्मात् = therefore, घटादिबुद्धिविषयः = the experience of pot etc., असन् = मिथ्या, व्यभिचारात् = due to changefulness, न तु = but not, सद्बुद्धिविषयः = the experience of is-ness, अव्यभिचारात् = due to its non-changefulness,
घटे विनष्टे = in the destruction of the pot, घटबुद्धौ = the experience of the pot, व्यभिचरन्त्याम् = is lost, सत् बुद्धिः = the experience of is-ness, अपि = also, व्यभिचरति इति = loses, चेत् = if so,
न = no, पटादौ अपि = in cloth etc. also, सत् = is-ness, बुद्धिदर्शनात् = due to seeing the experience, विशेषणविषया = attribute-substance, एव = indeed, सा = that, सत् बुद्धिः = experience of is-ness,
सत् बुद्धिवत् = like the experience of is-ness, घटबुद्धिः अपि = the experience of the pot, घटान्तरे = in other pot, दृश्यते इति = is seen, चेत् = if so,
न = no, पटादौ = in cloth etc., अदर्शनात् = due to its not being seen,
सत् बुद्धिः अपि = the experience of is-ness also, नष्टे घटे = when pot is destroyed, न दृश्यते इति = not seen, चेत् = if so,
न = no, विशेष्य अभावात् = due to lack of substance, सत् बुद्धिः = the experience of is-ness, विशेषणविषया सती = being of attribute-substance, विशेष्य अभावे = when the substance is not there, विशेषण अनुपपत्तौ = the attribute is also not available, किं विषया स्यात् = what object will be there,
न तु = but not, पुनः = again, सत् बुद्धेः = of the experience of is-ness, विषयाभावात् = due to lack of substance, एकाधिकरणत्वम् = the state of being the same locus, घटादिविशेष्य अभावे = in the non-existence of objects such as pot, etc., न = not, युक्तम् इति चेत् = appropriate if so,
न = no, इदम् उदकम् इति = this water, मरीच्यादौ = in mirage etc., अन्यतराभावे = in the non-existence of other, अपि = also, सामानाधिकरण्यदर्शनात् = due to being seen in the same locus, तस्मात् = therefore, देहादेः = of the body, etc., द्वन्द्वस्य = of the dualities, etc., च = and, सकारणस्य = of their causes, असतः = of the unreal, न विद्यते भावः इति = have no existence, तथा = similarly, सतः च आत्मनः = of the Self, अभावः अविद्यमानता = non-existence, न = not, विद्यते सर्वत्र अव्यभिचारात् इति = due to being unchanging everywhere, अवोचाम = we said,
एवम् = in this way, आत्मानात्मनोः = of the Self and and non-Self, सदसतोः = of the existence and non-existence, उभयोरपि = these two, दृष्टः उपलब्धः = understood, अन्तो निर्णयः = real nature, सत् सत् एव = existence is indeed existence, असत् असत् एव इति = non-existence is non-existence, तु अनयोः = but of the two, यथा उक्तयोः = just as stated of the two, तत्त्वदर्शिभिः तत् इति सर्वनाम् = that is pronoun, सर्वम् च = and सर्वम् is, ब्रह्म = Brahman, तस्य नाम = the name of that (Brahman), तत् इति = is that, तद्भावः = that-ness, तत्त्वम् = tattva, ब्रह्मणः = of Brahman, याथात्म्यम् = nature, तत् द्रष्टुम् = to see that, शीलम् = nature, येषाम् ते = those whose, तत्त्वदर्शिनः = are तत्त्वदर्शिनः, तैः तत्त्वदर्शिभिः = by them are तत्त्वदर्शिभिः, त्वम् अपि = you also, तत्त्वदर्शिनाम् = of तत्त्वदर्शी, दृष्टिम् = vision, आश्रित्य = having resorted to, शोकम् मोहम् = grief and delusion, च हित्वा = and having given up, शीतोष्णादीनि = cold-heat etc., नियतानियतरूपाणि = of the nature of variability and invariability, द्वन्द्वानि = dualities, विकारः = effect, अयम् = this, असन् = असन्, एव = indeed, मरीचिजलवत् = like mirage water, मिथ्या = unreal, अवभासते इति = appear (and disappear), मनसि = in the mind, निश्चित्य = with thi vision, तितिक्षस्व = forbear, इत्यभिप्रायः= this is the import
किम् = why, पुनः = again, तत् = that, यत् = which, सत् = सत्, एव = indeed, सर्वदा इति = always, उच्यते = said
Of the ones that do not always exist like heat-cold and their causes, they do not have existence (असत् is heat-cold, etc. and their sources, i.e. the entire जगत्, कार्य-कारण-प्रपञ्च, all that is experienced. असत् here implies मिथ्या, which is experienced, but has only borrowed existence, not an intrinsic one).
Heat-cold etc. along with their causes has no intrinsic existence (वस्तु) upon inquiring (निरूप्यमाणं) with pramanas (This is प्रतिज्ञा-वाक्य which will be elaborated later).
Because they are the effects and effects (व्यभिचरति) are changeful (In dharma-shastra, व्यभिचरति means deviation from धर्म, i.e. अधर्म. In Vedanta, it is a deviation from its सत्ता - status of reality. It is existence in reality, which is permanent, but that appears to be lost, appears to be temporary as, because the perceivable existence attribute associated with it comes and goes with it. All that is perceived as the world including one’s own body and mind is a product and product deviates from its ontological status).
Just as nama-rupa of the pot etc., upon closer inquiry with eyes, is not perceivable as different from clay, so also all जगत् is not perceivable as different from its material cause (माया). Before creation and after destruction, the pot being unperceivable, the causes of clay etc. and their causes (up to माया), are all not perceivable to be different from their causes hence they are all मिथ्या.
(Three ways to see pot as non-existent always: pot existence is not before its creation, isn’t after its destruction and upon inquiry when existing, it is found to be dependent on clay -- therefore it is मिथ्या, असत्. Here Sankara is emphasising the last point, that even when pot is perceived as existing, it is non-existent, because it has no intrinsic existence of its own, it is dependent on clay for its existence. Pot is मिथ्या, while clay is सत् - because there is no pot without clay, only when clay exists, pot exists. Pot, although experienced now, has a dependent, borrowed, temporary existence status and hence it is मिथ्या.
All the above discussion is to establish that the existence status of characteristics of an entity based on SSRRG is व्यभिचरति- deviates from its true existence, and it is temporary, borrowed, therefore मिथ्या. So also the causes that gave rise to this entity because effect is nothing but a cause in different form. So we can extend this up to उपादान-कारण, Maya. Maya is also मिथ्या, but it is not a विकार (product), it is the ultimate cause, as there is no preceding cause to it like other विकार such as pots etc. It is, unlike other causes, primordial, and hence अनादि. But Maya is मिथ्या because it is negated by ज्ञान - ज्ञानान्तरमभावात्. So all कार्य-कारण-प्रपञ्च and Maya has losable/negtable existence and hence it is all मिथ्या. जगत्-मिथ्या has been proven. Now only Brahman as विलक्षण from कार्य-कारण-प्रपञ्च and Maya has to be established to call it as सत्).
पूर्वपक्षी - If it is stated that all that is created such as pot etc. and their causes, earth, etc., due to their not being perceived different from their causes, and these causes being असत्, then all will be only non-existence.
सिद्धान्ती - No.
Everywhere, due to the availability of two experiences - pure existence (is-ness) and non-existence (object specific characteristics with name and form or SSRRG). That whose experience is unchanging is सत्, that whose experience is changing is असत्. Everywhere, experience is dependent on this सत् and असत् classification. Everywhere, the two experiences are obtained in the same locus (समानाधिकरण). Like the blue lotus. Pot existence, cloth existence, elephant existence. Everywhere, of these two experiences, the pot experience etc. changes. This has been shown. But not the experience of is-ness. Therefore, the object of pot-experience is मिथ्या because it is changeful, while the object of experience of is-ness is सत्, because it is not changeful.
(Here the changeful/not changeful nature of the experience of the object in mind is transferred to the outside object itself to call that as मिथ्या and also the experience of unchangeable nature of is-ness seen in object is transferred to pure existence itself as unchangeable.
Whenever we experience an object, we experience two things - विषय-गुण/विषय - the object’s name and form and विषय-सत्ता - the existence-attribute/is-ness of the object itself.
Both these अनुभव are in the same locus - समानाधिकरण and hence both these अनुभव are seen as a single experience.
For an object to be experienced it should be existent first, so the existence attribute (विषय-सत्ता) is universal to entire कार्य-कारण-प्रपञ्च unlike the विषय which is specific to the object.
विषय-अनुभव is व्यभचारिणी in nature - i.e. changeful whereas विषय-सत्ता-अनुभव is अव्यभचारिणी - unchanging. Since विषय-अनुभव is changeful, so विषय itself is changeful. Similarly, since विषय-सत्ता-अनुभव is unchanging, विषय-सत्ता itself is unchanging. After all, the experience of the characteristics of an object and the experience of the object as an entity outside to be experienced which has those characteristics are both experiences. Hence if the experience of the characteristics of the object is changeful, that means the object itself, which is nothing but the experience of its characteristics, is changeful.
Therefore, विषय and विषय-अनुभव are mithyaa while विषय-सत्ता and विषय-सत्ता-अनुभव are sat.)
How is the is-ness experience unchangeful? Why is the birth-death of the pot associated with only the pot (defined by its characteristics, SSRRG), but not with the is-ness attribute associated with it?
पूर्वपक्षी - Upon destruction of pot, due to the experience of pot being lost, the is-ness of the pot is also lost, if said so.
सिद्धन्ती - No. Due to having the experience of is-ness in the cloth, etc. That experience of is-ness is always there as the quality or attribute of the qualified substance.
(Pot-characteristics of that specific pot are gone, but is-ness experience, which is undifferentiated wrt the object, is still there. The qualified has changed, but the quality remains.
But then one can say changeful pot-experience is seen in other pots also like is-ness experience).
पूर्वपक्षी - Like the experience of the is-ness, the pot experience also is seen in other pots, if said so?
सिद्धन्ती - No. Due to it (existence of the pot) not being seen in the cloth etc.
(Is-ness experience is pervasive, but not the pot-experience).
पूर्वपक्षी - When the pot is destroyed, the experience of is-ness is also not seen, if said so?
सिद्धन्ती - No. Due to the loss of the qualified, the experience of is-ness (existence attribute) is lost because it is the quality (attributive existence) of the qualified. When the qualified is gone, the attributive existence stopped being so, what object can be perceived? But again the lack of experience of is-ness is due to the lack of the qualified.
(Existence attribute requires substance to qualify - in this case to perceive. It can be perceived only when associated with an object.
Another way: pot is destroyed, existence attribute is with the shards that remains, etc. Existence attribute itself is not destroyed, but the qualified with which it associates changes. Matter can only change form, but cannot be created or destroyed).
पूर्वपक्षी - The co-existence of non-existent objects such as pot etc. (with Existence) is illogical, if said.
सिद्धन्ती - No. Example: ‘This is water’ इदम् उदकम् (here इदम् is (existent) dry sand. उदकम् is (non-existent) mirage water) (is possible) due to experience (दर्शन) of coexistence of opposites (dryness and wetness) in the same locus, even though the other is non-existent.
(Unreal is experienced, only because the real is not. Snake is seen only because rope is not. आवरण-शक्ति covers सत्य, then विक्षेप-शक्ति projects जगत्/मिथ्या. So where is the co-existence of सत्य and मिथ्या? Actually, सत्य is never completely lost - it is being perceived as an appearance, मिथ्या, but it is there as its substratum. Without substratum, no superimposition or appearance is feasible. So we are always in fact experiencing सत्य, but not as सत्य, as मिथ्या.)
Therefore, of the two (matra and sparsha of verse 14) along with its cause (up to and including माया), all that is मिथ्या, has no intrinsic existence (borrowed like mirage water). Similarly, of the existence, the Self, non-existence or destruction is not there, because it is invariable everywhere.
In this way, the knowers of Truth have realised the nature (अन्तः) of the Self and the non-Self, of existence and non-existence: existence as existence and non-existence as non-existence, of the two as just stated earlier.
(What is तत्त्वम्? तत् + त्व - thatness. सर्वनाम is a name that represents all, What is the common thing in all that can be given a single name? The common thing of all creation is “is-ness”. Therefore, तत् is Brahman. तत्त्वम् is ब्रह्मत्वम् or ब्रह्मस्वरूपम्).
तत् is pronoun - सर्वनाम, सर्व in सर्वनाम is ब्रह्म, the name of ब्रह्म is that, therefore ‘that’-ness is तत्त्वम्, nature (याथात्म्यम्) of ब्रह्म. Those who know ब्रह्म, they are तत्त्वदर्शी. As साधना, throughout life, in every experience they saw both मिथ्या and सत्, and now it is clear to them having realised that I am sat. शीलम् means those who have practiced it and now it is natural to them - realised.
You also should develop this vision of the wise (sat-asat-viveka), having given up grief and delusion, having forborn the pairs of opposites of cold-heat etc., of variable (cold-heat) and invariable nature (sukha-dukha), ‘products of creation are all मिथ्या like mirage water appear and disappear’ - in this way having practised.
Why is that सत् always there - it is said.
Notes:
In this verse, the main teaching of Upanishad is given. Pure existence सत् here is Brahman and असत् is जगत् - all that is experienced. So this shloka is a reiteration of ब्रह्म सत्यम्, जगत् मिथ्या. We have to be clear about what is सत्, असत्, भाव, अभाव.
All is simply an experience
The whole world of its objects - both internal ones like thought, feelings, memories, wishes, imaginations, etc. and the external ones perceived by the sense organs including one’s own body and mind are simply an experience for the individual which are called वृत्ति - a modification of अन्तः-करण. World appears to us in a certain way because of our disposition of mind and senses. Change that equipment and our world will be different - like ant’s is diff from ours. So what we see the world is only a mental reconstruction of the signals that come to us. What the world actually is - we don't even know from our mind and senses which themselves are असत्. Vedanta proceeds to study only these experiences called the world as a whole.
Two components in each experience - qualified विशेष्य or substance वस्तु AND quality विशेषण or object characteristics मिथ्या
Consider the perception - this chair is. This experience has two components: one is the sensory characteristics of the chair, with sound-touch-form-taste-smell properties called nama-rupa, and the other is the more subtle existence attribute which renders the chair to exist. So also in experience of every object - I am, you are, she is, etc. The common feature in all these experiences is this is-ness or existence attribute while the object characteristics of I, you, she, chair, etc. vary. The object characteristics vary with object while this existence attribute is the same in all experiences. This existence attribute is a qualifier of the object - that's why it is an adjective when we state “existent chair” “existent plant” etc. Also the object characteristics change with space and time, whereas the existence attribute remains the same. Even when the object is destroyed, whatever entity it transformed to like shreds, etc. have the existence attribute - matter can neither be destroyed or created. Even if one disregards the remnants of the destroyed object, the space where the object existed continues to exist with the existence attribute. So the existence attribute continues to exist but the object with which it is associated changes.
Pure Existence - Unqualified
Now consider the existence attribute of all objects without their qualified, i.e., instance of an object with which they are associated. This abstract existence, which is no longer an attribute associated with an object, is called Pure Existence. This Pure Existence devoid of any object is the substance or noun or वस्तु. This pure existence is not experienceable by senses and mind, while the existence attribute, the pure existence instanced as an object, is experienceable by senses and mind as the existence of that object. Applying the criterion of reality which is unchanging, every object experience is essentially the unchanging existence attribute, which is pure existence, and the changing object characteristics are a mere superimposition on it.
सत् is that pure existence:
Pure Existence is not a property of any object, i.e. it is not dependent on an object.
It pervades space and in fact it renders existence to space itself. देश-अपरिच्छिन्न (unlimited by space)
Not limited by the boundaries of the object. वस्तु-अपरिच्छिन्न (unlimited by object)
It is before the object’s creation and also survives the object’s destruction. काल-अपरिच्छिन्न (unlimited by time)
It cannot be experienced as there is no instrument or medium to experience it as an object - it cannot be objectified.
Existence Attribute and Pure Existence
उपाधिः - उपसमीपे स्थित्वा स्वीयान् गुणान् अन्यत्र आदधाति.
उपसमीपे स्थित्वा (having stayed near) स्वीयान् गुणान् (its own nature) अन्यत्र (elsewhere) आदधाति (places)
उपाधिः - उप (near) + आङ् + धा (to place or put) like in समाधि.
Example - a जपाकुसुम hibiscus flower placed near स्फटिक crystal.
When hibiscus petals are close to a crystal, the "redness" (which comes from the pigment in the red hibiscus flower) acts as the conditioning or influencing element that "colors" the crystal. In this scenario:
The hibiscus flower would be considered the उपाधि because it is the source or agent responsible for transferring the red color.
The crystal, which is colorless and remains so, appears colored due to the hibiscus in its proximity.
As long as the उपाधि of जपाकुसुम is there, the colourless स्फटिक appears colourful (सोपाधिक-अध्यास).
An object is a उपाधि for Pure Existence because it acts as a limiting adjunct that veils or appears to modify the nature of Pure Existence. The object possesses specific qualities like shape, color, size, and other attributes. These attributes are superimposed upon Pure Existence to limit that attributeless Pure Existence and make it appear as the existence attribute of that object. This phenomenon of superimposition of the object characteristics is called अध्यास and Pure Existence is the substratum अधिष्ठान upon which superimposition happens and that which is being superimposed, i.e., the object characteristics, is called अध्यस्त.
Pure existence, which is not experienceable by itself, is निरूपाधिक-सत्य - i.e. existence not associated with any limitation. The existence associated with an object (existence-attribute) which is experienceable is सोपाधिक-सत्य - existence in association or in reference with a limitation due to its is-ness called existence attribute. So when we experience an object we are actually experiencing the object as name and form along with the is-ness of the object, the attributive existence, which is the same Pure Existence, but called an existence attribute with a reference to the object for indication purpose.
असत् and मिथ्या
असत् is two kinds: not experienced and non-negatable (permanent), experienced and negatable (impermanent) which is called मिथ्या. The first category is like the biological son of a non-mother वन्ध्यापुत्र while the second one is like a mirage मृगमरिचिका, horns of a hare शशविषाण, rope seen as snake रज्जुसर्प. Sri Krishna is using मिथ्या as असत् in this श्लोक. मिथ्या has no intrinsic existence, but only a borrowed one from सत्. That's why मिथ्या is said to have no existence or presence or reality or being. So the boldest statement ever said - what you experience as the object does not exist!!
The 14th verse शीतोष्णसुखदुख - is being called असत् or मिथ्या here. But we can extend this further to include all their causes also - that is the entire gamut of कार्य-करण-सङ्घात and the objects that are experienced by it along with their causes - which is the entire अनात्म-प्रपञ्च or कार्य-कारण-प्रपञ्च - all that is created by प्रकृति. So even the people do not exist - carefully note that we are denying the name and form of the people, but not their essence, the Pure Existence itself - in fact the denial of borrowed existence can be done only in reference to Pure Existence. To even deny anything, Pure Existence must be there as the reference to deny it. Otherwise non-existence cannot even be denied because by its very nature being non-existent!
भाव - means भवनम् - the state of coming into being, the state of existing. It is also called अस्तिता or अस्तित्व, i.e. स्वरूप-सत्ता, स्वतन्त्र-सत्ता. मिथ्या-प्रपञ्च has no intrinsic existence upon closer scrutiny or analysis through pramana - 5 methods of attaining knowledge. It is not वस्तु - that which has intrinsic independent existence. This is declaration - प्रतिज्ञा-वाक्य, a proposition that needs to be elaborated or proved.
The हेतु or cause for that declaration is:
All that is perceived as the world including one’s own body and mind is a product and product deviates from the ontological status of reality - that it has no permanence.
वाचारम्भणम् विकारो नामधेयम् || छान्दोग्योपनिषत् ६-१-४ ||
An effect or product (creation) is only a name initiated by your tongue.
विकारः means product, all कार्य-प्रपञ्च.
In other words, all products even though appearing existing now will become non-existent later and also were non-existent before. Whatever is intrinsic, of its nature, it cannot be lost, so here existence perceived in the object is not intrinsic, it is borrowed one and hence it appears to be gained and lost. Heat is the nature of fire and so it can never be lost. A pot is appearing to exist now, but it is always non-existent:
It was not existent before creation
It will not be existent after destruction
Even when it exists now, upon inquiry it is found to be non-existent in its name and form because it was, is and will be only as long as its substratum clay exists.
A pot is never experienced different from clay, and it was non-existent before and later, so it is said to have never existed. That which does not exist but is experienced is मिथ्या. But we can go further back and take clay also as a product of Earth. Which itself is a product of Water, etc. as given in पञ्चीकरण. Finally we arrive at the root cause for all - उपादान-कारण, माया, and that also we deny as मिथ्या. Why? Maya is not a विकार (product), it is the ultimate cause, as there is no preceding cause to it like other विकार such as pots etc. It is, unlike other causes, primordial, and hence अनादि. But Maya is मिथ्या because it is negated by ज्ञान - ज्ञानान्तरमभावात्. So all कार्य-कारण-प्रपञ्च and its primordial material cause Maya has losable/negtable existence and hence they are all मिथ्या. But note that maya cannot be denied by 5 pramanas. It can be denied only by ज्ञान which comes from the 6th pramana: shabda/shastra. We have thus established जगत्-मिथ्या. Now only Brahman as distinct (विलक्षण) from कार्य-कारण-प्रपञ्च and Maya has to be established to call it as सत्.
Now brahma-satyam is explained.
We have seen that all experiences are dual in nature - विषय-गुण-अनुभव and विषय-सत्ता-अनुभव. Whenever we experience an object, we experience the changing name and form called object, विषय-गुण-अनुभव, and the existence of the object, the is-ness, विषय-सत्ता-अनुभव.
But these two experiences are not seen distinctly because they appear in the same locus at the same time - समानाधिकरणम्. The noun and adjective are coupled together. Red chair - red and chair are seen together as a single entity. So the entity with name and form, and the is-ness or its existence attribute appear together. How do we know there is is-ness experience, because if it is not there, then the entity itself does not exist and it is not experienceable. समानाधिकरणम् is only feasible if the ontological status of the two entities is different. If they are of the same status, then it is not feasible. Hence this shows that is-ness, which is unchanging, is the substratum of the changing name and form.
Of these two dual experiences, one is a changing one, while the other is not. The name and form of the entity keeps changing, but the is-ness of it will not change. Since the experiences of the objects are of that nature, the experienced are also of that very nature. After all, the experience of the characteristics of an object and the experience of the object as an entity outside to be experienced which has those characteristics are both experiences. Hence if the experience of the characteristics of the object is changeful, that means the object itself, which is nothing but the experience of its characteristics, is also changeful. Similarly for the experience of existence attribute and existence attribute itself. From विषय-अनुभव, we are moving to विषय itself and from विषय-सत्ता-अनुभव to विषय-सत्ता. Therefore, विषय is मिथ्या and विषय-सत्ता is सत्.
Practice
Thus the practice is to do सत्-असत्-विभाग called विवेक. In every object see the changing characteristics but also have focus on the permanent is-ness or existence that underlies its existence.
How are two contradictory notions: unreal and real at the same time? Illustration - This is water (mirage) - ‘this is’ is सामान्य-अंश and wateris विशेष-अंश. सामान्य-अंश is always there. It can never be covered. विशेष-अंश is मिथ्या which can be negated. Focus on सामान्य-अंश.
Also know that the Pure Existence is I, the Self. So Arjuna is being asked to forbear the pairs of opposites of cold-heat etc., of variable (cold-heat) and invariable nature (sukha-dukha), ‘products of creation are all मिथ्या like mirage water appear and disappear’ - therefore, fight the war seeing that Bhishma and Drona as bodies are मिथ्या. The Self, their true nature, which is I also, is eternal.
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥२-१७॥
येन सर्वमिदं ततम् (त्वम्) तत् तु अविनाशि विद्धि । अस्य अव्ययस्य विनाशम् कर्तुम् कश्चित् न अर्हति ॥२-१७॥
अविनाशि = indestructible, तु = but, तत् = that, विद्धि = know, येन = by which, सर्वम् = all, इदम् = this, ततम् = pervaded, विनाशम् = destruction, अव्ययस्य = of immutable, अस्य = of this, न = not, कश्चित् = anyone, कर्तुम् = to do, अर्हति = is able
But know that by which all this is pervaded is indestructible. No one is able to do destruction of this immutable.
अविनाशि - अविनाशिन्, नपुं, प्र, एक
तु - अव्ययम्
तत् - तद्, नपुं, प्र, एक
विद्धि - विद् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम्, विदँ ज्ञाने - अदादिः, म-पु, एक
येन - यद्, नपुं, तृ, एक
सर्वम् - सर्व, नपुं, प्र, एक
इदम् - इदम्, नपुं, प्र, एक
ततम् - तत, नपुं, प्र, एक, कृदन्तरूपाणि - तन् + क्त - तनुँ विस्तारे - तनादिः - सेट्
विनाशम् - विनाश, पुं, द्वि, एक
अव्ययस्य - अव्यय, नपुं, ष, एक
अस्य - इदम्, नपुं, ष, एक
न - अव्ययम्
कश्चित् - अव्ययम्
कर्तुम् - अव्ययम्
अर्हति - अर्ह् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - अर्हँ पूजायाम् - भ्वादिः, प्र-पु, एक
अविनाशि न विनष्टुं शीलं यस्येति। तु शब्दः असतो विशेषणार्थः। तत् विद्धि विजानीहि। किम् येन सर्वम् इदं जगत् ततं व्याप्तं सदाख्येन ब्रह्मणा साकाशम् आकाशेनेव घटादयः। विनाशम् अदर्शनम् अभावम्। अव्ययस्य न व्येति उपचयापचयौ न याति इति अव्ययं तस्य अव्ययस्य। नैतत् सदाख्यं ब्रह्म स्वेन रूपेण व्येति व्यभिचरति निरवयवत्वात् देहादिवत्। नाप्यात्मीयेन आत्मीयाभावात्। यथा देवदत्तो धनहान्या व्येति न तु एवं ब्रह्म व्येति। अतः अव्ययस्य अस्य ब्रह्मणः विनाशं न कश्चित् कर्तुमर्हति न कश्चित् अत्मानं विनाशयितुं शक्नोति ईश्वरोऽपि। आत्मा हि ब्रह्म स्वात्मनि च क्रियाविरोधात्॥
किं पुनस्तदसत् यत्स्वात्मसत्तां व्यभिचरतीति उच्यते
अविनाशि न = not, विनष्टुम् = to destroy, शीलम् = nature, यस्य इति = one whose, तु = तु, शब्दः = word, असतः = of the unreal, विशेषणः = adjective, अर्थः = meaning, तत् विद्धि विजानीहि = you know, किम् = what, येन सर्वम् इदं जगत् = all that is experienced, ततं व्याप्तम् = pervaded, सदाख्येन = known by सत्, ब्रह्मणा = ब्रह्म, साकाशम् = with space, आकाशेन एव = with space alone, घटादयः = pots, etc., विनाशम् अदर्शनम् = not visible, अभावम् = non-existence, अव्ययस्य = of the imperishable, न व्येति = not change, उपचयापचयौ = expand and contract, न याति इति = does not go, अव्ययम् = imperishable, तस्य अव्ययस्य = of that imperishable, न = doesn’t, एतत् = this, सदाख्यम् = known as सत्, ब्रह्म = Brahman, स्वेन रूपेण = by itself, व्येति व्यभिचरति = change, निरवयवत्वात् = due to being without parts, देहादिवत्= like the body, etc., न = not, अपि = also, आत्मीयेन = by external factor, आत्मीयाभावात् = due to lack of external agent, यथा देवदत्तः = like देवदत्त, धनहान्या = loss of wealth, व्येति = changes, न = not, तु = but, एवम् = in this manner, ब्रह्म = Brahman, व्येति = changes, अतः = therefore, अव्ययस्य = of the immutable, अस्य ब्रह्मणः = of Brahman, विनाशम् = destruction, न कश्चित् कर्तुमर्हति न = not, कश्चित् = anyone, अत्मानम् विनाशयितुम् = to destroy the Self, शक्नोति = possible, ईश्वरः अपि = even the Lord, आत्मा = the Self, हि = indeed, ब्रह्म = Brahman, स्वात्मनि च क्रियाविरोधात् = due to the impossibilty of acting upon oneself, किम् पुनः = why again, तत् = that, असत् = असत्, यत् = which, स्वात्मसत्ताम् = its own status of existence, व्यभिचरति = changes, इति उच्यते = is said.
That which has the nature of not being destructible (अविनाशि न विनष्टुं शीलं यस्य), you must know that alone (तत् विद्धि). The word ‘तु’ (तु शब्दः) is intended to mark a distinction of the word असत् (असतः विशेषणः). What (किम्) (is that indestructible)? It is that by which all this world is pervaded (येन सर्वम् इदं जगत् ततं). That which is known as ‘sat’ (सदाख्येन), namely Brahman (ब्रह्मणा), just like pots etc. (घटादयः) are pervaded by space itself (साकाशम् आकाशेन एव).
Destruction (विनाशम्), meaning non-visibility (अदर्शनम्) or non-existence (अभावम्), does not apply to the imperishable (अव्ययस्य न व्येति). The imperishable (अव्ययम्) is that which neither expands nor contracts (उपचयापचयौ न याति इति). That (तस्य अव्ययस्य) which is called ‘sat’ (एतत् सदाख्यम्), that Brahman (ब्रह्म), does not change (व्योभिचरति) even by its own nature (स्वेन रूपेण), because it is without parts (निरवयवत्वात्), unlike the body, etc. (देहादिवत्).
Nor does it change by something that belongs to it (अपि आत्मीयेन), since there is nothing connected to it (आत्मीयाभावात्). Just as a person named Devadatta (यथा देवदत्तः) undergoes change due to loss of wealth (धनहान्या व्येति), not by himself, so too (न तु), Brahman (ब्रह्म) does not undergo any change (व्योभिचरति).
Therefore (अतः), of this immutable Brahman (अव्ययस्य अस्य ब्रह्मणः), destruction (विनाशम्) cannot be effected by anyone (न कश्चित् कर्तुमर्हति). No one (न कश्चित्) can destroy the Self (आत्मानं विनाशयितुं शक्नोति), not even the Lord (ईश्वरः अपि). Because the Self (आत्मा हि) is Brahman (ब्रह्म), and it is not possible to perform any action upon one’s own Self (स्वात्मनि च क्रियाविरोधात्).
What again is that असत् which loses its own existence, is said -
Notes: Why is सत् eternal? Reason is indestructibility (अविनाशि), unchangeable (अव्यय) - all six vikaras are denied. Impermanent bodies (verse 12) are in essence this indestructible Self
अविनाशि is that which does not have various types of destruction as given below:
स्वतः नाशः - Any object, when left to itself, will eventually decompose or degrade. This process is called स्वतः नाशः (self-destruction). This degradation occurs because an object is made up of various parts or aspects, and when these aspects separate or disassemble, the object ceases to exist in its original form. This is only possible for entities with parts—अवयव (composed of parts). On the other hand, an object without parts, निरवयव (without parts) like the Self, does not decompose in this way.
परतः नाशः - refers to destruction caused by something external to the object. However, the Self cannot be destroyed by anything outside itself, as there is nothing beyond the Self. The Self is अद्वितीय (non-dual), and if something external were to attempt to destroy the Self, the Self would already be present in that external force also. Chandogya Upanishad says: सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् ॥ ६.२.१ ॥ Hence, it would be a contradiction—कर्तृ-कर्म-विरोध (the contradiction of being both the subject and the object simultaneously), and thus, परतः नाशः is not possible for the Self.
आश्रयनाशः - This refers to the destruction of the substrate or the vessel in which something exists (आश्रय). For example, if a vessel containing milk is destroyed, the milk is also destroyed. However, the Self is not dependent on any external substrate (आश्रय), as it is the very substratum or अधिष्ठान (foundation) of all things. For finite objects, an आश्रय is necessary, but the Self is self-established—svayam pratisthita (established in itself). As the Chandogya Upanishad (स भगवः कस्मिन्प्रतिष्ठितः स्वे महिम्नि ॥७.२४.१॥) and Brihadaranyaka Upanishad (?) state, the Self is not dependent on any external support or foundation. It is established in itself and cannot be destroyed by the destruction of anything else.
सम्बन्धी-नाश - refers to the destruction of something due to its association with something else. Relationship between different entities is given in न्याय-शास्त्र
समवाय - inherent relationship.
Parts-Whole: anga-angi or ansha-anshi
Particular-Universal: cow-cowness
Substance-Quality: shirt-red
Substance-Action: person-running
Particular time-eternal: its presence mapped on to eternal time
सम्योग - conjunction relationship, one in contact with another. Book is on the table.
स्वरूप - cause-effect relationship, governor-governed relationship. Example: senses controlled by mind
कारण-नाश - destruction of the cause - this refers to the idea that if the cause ceases, the effect also ceases. For example, when water is dried up, the bubbles created in it disappear.
कार्य-नाश - destruction of the effect - this refers to the destruction of the cause when the effect is destroyed.
However, the Self is neither an effect of anything nor a cause of anything. As the Svetashvatara Upanishad states, "न चास्य जनिता" (there is no creator of the Self), because the Self has no cause. The Self is beyond the cycle of creation and destruction, and thus, it cannot be destroyed by the cessation of any cause or effect.
तादात्म्य or अभेद - no distinction between the two entities. One is the identity of another, one is अधिष्ठान and other is अध्यास.
The Self is not associated with anything else - so it has no समवाय, सम्योग, or स्वरूप सम्बन्ध. It is एकमेव (the One without a second), and thus cannot be destroyed. It has only तादात्म्य-संबन्ध with व्यवहार-सत्ता.
The Self is Brahman and even Ishvara cannot destroy it. Why? His inability is due to Ishvara being Brahman Himself - He cannot to do action upon Himself - कर्तृ-कर्म-विरोध. One who is partless, cannot act upon himself. Only an entity with parts can act upon itself when one part acts on the other.
अव्यय is यः न व्येति सः अव्ययः - that which does not change.
In summary, the Self is eternal and indestructible because it is independent of parts, external forces, associations, and causes. All perceived phenomena are only appearances and do not represent the actual nature of the Self. The Self remains unaffected and unchanged by any form of destruction.
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ २-१८॥
इमे अन्तवन्तः देहाः नित्यस्य अनाशिनः अप्रमेयस्य शरीरिणः उक्ताः। भारत तस्मात् (त्वम्) युध्यस्व।
अन्तवन्तः = destructible, इमे = these, देहाः = bodies, नित्यस्य = of eternal, उक्ताः = is said, शरीरिणः = of the Self, अनाशिनः = indestructible, अप्रमेयस्य = unknowable, तस्मात् = therefore, युध्यस्व = fight, भारत = O Bharata!
These destructible bodies are said to be of the eternal indestructible unknowable Self. O Bharata! therefore fight.
अन्तवन्तः - अन्तवत्, पुं, प्र, बहु
इमे - इदम्, पुं, प्र, बहु
देहाः - देह, पुं, प्र, बहु
नित्यस्य - नित्य, पुं, ष, एक
उक्ताः- उक्त, पुं, प्र, बहु, कृदन्तरूपाणि - ब्रू + क्त - ब्रूञ् व्यक्तायां वाचि - अदादिः - सेट्
शरीरिणः - शरीरिन्, पुं, ष, एक
अनाशिनः - अनाशिन्, पुं, ष, एक
अप्रमेयस्य - अप्रमेय, पुं, ष, एक
तस्मात् - अव्ययम्
युध्यस्व - युध् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः आत्मने पदम् - युधँ सम्प्रहारे - दिवादिः, म-पु, एक
भारत - भारत, पुं, सं, एक
अन्तः विनाशः विद्यते येषां ते अन्तवन्तः । यथा मृगतृष्णिकादौ सद्बुद्धिः अनुवृत्ता प्रमाणनिरूपणान्ते विच्छिद्यते स तस्य अन्तः तथा इमे देहाः स्वप्नमायादेहादिवच्च अन्तवन्तः नित्यस्य शरीरिणः शरीरवतः अनाशिनः अप्रमेयस्य आत्मनः अन्तवन्त इति उक्ताः विवेकिभिरित्यर्थः। नित्यस्य अनाशिनः इति न पुनरुक्तम् नित्यत्वस्य द्विविधत्वात् लोके नाशस्य च। यथा देहो भस्मीभूतः अदर्शनं गतो नष्ट उच्यते। विद्यमानोऽपि यथा अन्यथा परिणतो व्याध्यादियुक्तो जातो नष्ट उच्यते। तत्र नित्यस्य अनाशिनः इति द्विविधेनापि नाशेन असंबन्धः अस्येत्यर्थः। अन्यथा पृथिव्यादिवदपि नित्यत्वं स्यात् आत्मनः तत् मा भूदिति नित्यस्य अनाशिनः इत्याह। अप्रमेयस्य न प्रमेयस्य प्रत्यक्षादिप्रमाणैः अपरिच्छेद्यस्येत्यर्थः।,
ननु आगमेन आत्मा परिच्छिद्यते प्रत्यक्षादिना च पूर्वम्। न आत्मनः स्वतःसिद्धत्वात्। सिद्धे हि आत्मनि प्रमातरि प्रमित्सोः प्रमाणान्वेषणा भवति। न हि पूर्वम् इत्थमहम् इति आत्मानमप्रमाय पश्चात् प्रमेयपरिच्छेदाय प्रवर्तते। न हि आत्मा नाम कस्यचित् अप्रसिद्धो भवति। शास्त्रं तु अन्त्यं प्रमाणम् अतद्धर्माध्यारोपणमात्रनिवर्तकत्वेन प्रमाणत्वम् आत्मनः प्रतिपद्यते न तु अज्ञातार्थज्ञापकत्वेन। तथा च श्रुतिः यत्साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरः इति।।
यस्मादेवं नित्यः अविक्रियश्च आत्मा तस्मात् युध्यस्व युद्धात् उपरमं मा कार्षीः इत्यर्थः।।
न हि अत्र युद्धकर्तव्यता विधीयते युद्धे प्रवृत्त एव हि असौ शोकमोहप्रतिबद्धः तूष्णीमास्ते। अतः तस्य प्रतिबन्धापनयनमात्रं भगवता क्रियते। तस्मात् युध्यस्व इति अनुवादमात्रम् न विधिः।।
शोकमोहादिसंसारकारणनिवृत्त्यर्थं गीताशास्त्रम् न प्रवर्तकम् इत्येतस्यार्थस्य साक्षिभूते ऋचौ आनिनाय भगवान्।यत्तु मन्यसे युद्धे भीष्मादयो मया हन्यन्ते अहमेव तेषां हन्ता इति एषा बुद्धिः मृषैव ते। कथम्
अन्तः = end, विनाशः = destruction, विद्यते = have (are), येषाम् ते = those which, अन्तवन्तः, यथा = just as, मृगतृष्णिकादौ = in the mirage, etc., सद्बुद्धिः = experience of existence, अनुवृत्ता = associated with body, प्रमाणनिरूपणान्ते = upon inquiry using प्रमाण, विच्छिद्यते = destroyed, सः = that, तस्य = of that, अन्तः = end, तथा = so also, इमे देहाः = these bodies, स्वप्नमायादेहादिवत् च = and like the bodies in dream and magic, अन्तवन्तः = those which have an end, नित्यस्य = of the eternal, शरीरिणः शरीरवतः = of the one with body, अनाशिनः = of the indestructible, अप्रमेयस्य = of the one which cannot be objectified, आत्मनः अन्तवन्तः इति = of the Self with no end, उक्ताः विवेकिभिः = by those who have discernment, इत्यर्थः = this is the meaning, नित्यस्य अनाशिनः इति = नित्यस्य अनाशिनः, न = not, पुनः = repetition, उक्तम् = said, नित्यत्वस्य = of the eternality, द्विविधत्वात् = due to being of two types, लोके = in this world, नाशस्य च = and of the destruction also, यथा = just as, देहः = the body, भस्मीभूतः = having become ashes, अदर्शनम् गतः = becomes invisible, नष्टः = destruction, उच्यते = is said, विद्यमानः = while being present, अपि = also, यथा = just as, अन्यथा = some other, परिणतः = transforms, व्याध्यादियुक्तः = associated with disease, etc., जातः = new body is born, नष्टः = destruction, उच्यते= is said, तत्र = that being so, नित्यस्य अनाशिनः इति = नित्यस्य अनाशिनः, द्विविधेन = two ways, अपि = also, नाशेन = by destruction, असंबन्धः = unassocaited, अस्य = of this, इत्यर्थः।= this is the meaning, अन्यथा = otherwise, पृथिव्यादिवत् = like the earth, etc., अपि = also, नित्यत्वम् = eternality, स्यात् = may be, आत्मनः = of the Self, तत् = that, मा = not, अभूत् इति = be, नित्यस्य अनाशिनः = नित्यस्य अनाशिनः, इत्याह = says
अप्रमेयस्य न प्रमेयस्य = not by means, प्रत्यक्षादिप्रमाणैः = by direct perception and other means, अपरिच्छेद्यस्य = of the unknowable one, इत्यर्थः = this is the meaning
ननु = isn’t, आगमेन = by scriptures, आत्मा = the Self, परिच्छिद्यते = is known, प्रत्यक्षादिना च = and with direct perception, etc., पूर्वम् = before,
न = no, आत्मनः = of the Self, स्वतःसिद्धत्वात् = due to it being self-evident, सिद्धे = becomes, हि = because, आत्मनि = when the Self, प्रमातरि = the knower, प्रमित्सोः = of the one desiring to know, प्रमाणान्वेषणा = the search for means, भवति= is, न = not, हि = because, पूर्वम् = before, इत्थम् अहम् इति = ‘I am so-and-so’, आत्मानम् = oneself, अप्रमाय = without knowing, पश्चात् प्रमेयपरिच्छेदाय = to know the object, प्रवर्तते = proceed, न = not, हि = because, आत्मा नाम = that which is called I, कस्यचित् = of anyone, अप्रसिद्धः = unknown, भवति = is, शास्त्रम् = scripture, तु = but, अन्त्यम् = final, प्रमाणम् = is the means, अतद्धर्माध्यारोपणम् = superimposition of attributes of non-Self, अत्रनिवर्तकत्वेन = by its removal of, प्रमाणत्वम् = means, आत्मनः = of the Self, प्रतिपद्यते = becomes, न = not, तु = but, अज्ञातार्थज्ञापकत्वेन = by revealing something that is unknown, तथा च = and, श्रुतिः = scripture, ‘यत्साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरः’ (3.4.1, Brhad U) इति = ‘Immediate and direct Brahman is the indwelling Self of all’.
यस्मात् = since, एवं = in this way, नित्यः = eternal, अविक्रियः च = and without change, आत्मा = the Self, तस्मात् = therefore, युध्यस्व = fight, युद्धात् = from war, उपरमम् = withdrawal, मा = don’t, कार्षीः = do, इत्यर्थः = this is the meaning
न = not, हि = indeed, अत्र = here, युद्धकर्तव्यता = the duty of war, विधीयते = enjoined, युद्धे = in the war, प्रवृत्तः = engaged, एव हि = indeed, असौ = this, शोकमोहप्रतिबद्धः = obstructed by delusion and sorrow, तूष्णीम् = silent, आस्ते = is, अतः = therefore, तस्य = of that, प्रतिबन्धापनयनमात्रम् = for the removal of that obstacle alone, भगवता = by Bhagavan, क्रियते = done, तस्मात् युध्यस्व इति = ‘therefore fight’, अनुवादमात्रम् = merely stating the obvious, न विधिः = not an injunction
शोकमोहादिसंसारकारणनिवृत्त्यर्थंम् = for the removal of samsara that gives delusion and grief, गीताशास्त्रम् = the scripture of Gita, न = not प्रवर्तकम् = a promoter, इत्येतस्य अर्थस्य = of this meaning, साक्षिभूते = in support, ऋचौ = two mantra, आनिनाय = brings, भगवान् = Bhagavan
But you think, ‘in this war, Bhisma etc. will be killed and I am the killer’, this understanding of yours, is false indeed. How?
Those which have an end are अन्तवन्तः.
When we normally use the word destroy, it means going back to its कारण-अवस्था - its causal state. But that means there is a possibility of that which is destroyed to reappear. This is सान्वय-नाशः. Here the word अन्तवत् means that which has destruction permanently and this is only through knowledge of Reality. Its very potential to exist separately or independently is destroyed by that knowledge which negates its independent existence and hence it is मिथ्या. This is निरन्वय-नाशः.
The idea/experience of existence associated with the body ends only at the end of analysis by वेदान्त-प्रमाण. The end of this notion is called अन्तवत् like mirage water. So also these bodies like the bodies in dream and magic have an end and are of the eternal, embodied one, the indestructible, the unknowable, the Self - thus said by the ones who have discernment.
नित्य and अनाशी are not in vain repetition. Due to permanence being two-fold in this world, therefore, so also is destruction. Just as the body burnt to ashes has become invisible and is said to have been destroyed (ध्वम्सरूप-नाशः). Also when living due to disease etc. it changes its state to something else giving rise to a new state and is said to have undergone destruction (of the old state, परिणाम-नाशः). There नित्य and अनाशी are two different types of destruction - this is the meaning. Otherwise, the permanence of the Self may be taken like earth etc. (अणु of vaisheshika/nyaya, प्रकृति of sankhya/yoga, माया of vedanta, having परिणाम-नाशः without ध्वम्सरूप-नाशः) - let that no be so, that’s why नित्य and अनाशी are used. Self is not knowable by प्रत्यक्ष and other प्रमाण - this is the meaning.
प्रमित्सुः - the one desirous of knowing
पूर्वपक्षी - Isn’t the Self known by the scriptures (through शब्द-प्रमाण and hence the Self is called औपनिषद-पुरुषः) and before (coming to scriptures) through प्रत्यक्ष as myself?
So why call it अप्रमेय?
No. the relative Self is self-evident (to know oneself, the प्रमाता, i.e., I am an individual, one does not need any means, प्रमाण). Only when the knower is known (even before taking up other means of knowing), then other means of investigation are taken up. Because the जीव is never unknown. If this holds for even relative Consciousness चिदाभास, then it holds for Pure Consciousness also, साक्षी (कैमूतिक-न्याय).
But shastra is the final प्रमाण by negating all the attributes of अतत्, अनात्मा (that I identify with and superimpose on myself) but not by revealing anything unknown (I am the Self, there is nothing new to reveal about me to myself when I am already that, besides subject can never be described as an object, there is no object equivalent to the Self because it has no characteristics to describe, etc. Why shastra is final प्रमाण? Because it removes the प्रमाता status and therefore, one goes beyond the त्रिपुटी - प्रमाता, प्रमाण, प्रमेय, to realise the Self).
So the shruti says - Immediate and direct Brahman is the indwelling Self of all. There is no mystic experience or a special event as such, there is no travelling to any place after death, there is no special action that needs to be done, etc. - I am Brahman always, how can I be different from myself, can you ever separate from yourself? NEVER. You are the Self always. Only relaistion of this fact is what is called as Self-knowledge.
The Self, in this way, is eternally unchangeful. Therefore, do not withdraw from the fight - this is the meaning. To make it clear that ‘fight the war’ is not a commandment, because if it is so, then it can be interpreted that karma needs to be done to attain the Self - ज्ञान-कर्म-समुच्चय, Sankaracharya says it is to be understood as do not withdraw from the war for which you have come.
Because here there is no injunction of fighting the war. (Arjuna was) engaged in the war indeed but due to obstacles of delusion and sorrow became silent. Therefore, for removal of obstacles alone, this was told by Bhagavan - therefore you fight, restatement (of स्वधर्म) alone, but not an injunction (for ज्ञान).
Gita-shastra is for removal of samsara created by shoka-moha - not for enjoining action. You have this thought (O Arjuna): “In war, Bhishma etc are killed by me”, “I am indeed their killer” etc. - this is your false notion. How?
Notes: Why is असत् non-existent? Destructibility (अन्तवत्). Also Self is नित्य, अनाशी, अप्रमेय. Because the bodies will anyway perish, but their essence is eternal, therefore, fight as that is what you have come for.
अन्तवन्त - destructible - देश-काल-वस्तु-अपरिच्छिन्न
सत्ता-अदर्शन - its presence is no more experienced due to out of sense purview currently. Hiding a kerchief, it is not seen, it is a type of loss. Self is सर्वव्यापी- cannot hide anywhere else, देश-अपरिच्छिन्न.
वस्तुगत-परिच्छेद - limitation due to object boundaries, this is also a destruction. Each vastu not being the other (वस्तुगत-परिच्छेद). An object has ended another object as it is not there in the other one. This object has limited another object, therefore putting an end to it. Self is अद्वितीय - no other, वस्तु-अपरिच्छिन्न
तदभाव - absence of that, total negation. Self is Sat - always there, नित्य, काल-अपरिच्छिन्न
अन्तवत् - that which has an end, basically that which can undergo destruction. When we normally use the word destroy, it means going back to its कारण-अवस्था - its causal state. But that means there is a possibility of that which is destroyed to reappear. This is सान्वय-नाशः. Here the word अन्तवत् means that which has destruction permanently and this is only through knowledge of Reality. Its very potential to exist separately or independently is destroyed by that knowledge which negates its independent existence and hence it is मिथ्या. This is निरन्वय-नाशः. The idea/experience of existence associated with the body ends only at the end of analysis by वेदान्त-प्रमाण. The end of this notion is called अन्तवत् like mirage water.
अप्रमेय - Cannot be comprehended by any means accepted by Vedanta
प्रत्यक्ष - direct perception through senses and mind - To become an object for प्रत्यक्ष, the object should have shabda, sparsha, rasa, gandha, drshya. Self does not have any of these. Blue sky, world is solid, mirage, etc. are all not correct going against प्रत्यक्ष. If प्रत्यक्ष is itself shaky, then all other pramana are also shaky because everything else depends on this pramana and hence it is called ज्येष्ठ-प्रमाण.
अनुमान - inference - you will need लिङ्ग a characteristic of co-presence with the object to be perceived/inferred. This co-presence has been true always whenever observed, therefore, that लिङ्ग has got व्याप्ति, a sense of pervasiveness all the time (यत्र यत्र धूमः तत्र तत्र अग्निः). But Self is अलिङ्ग - it has no लिङ्ग because it is अद्वितीय and hence it does not become विषय for अनुमान.
कठोपनिषत् - 2.3.8
अव्यक्तात्तु परः पुरुषो व्यापकोऽलिङ्ग एव च ।
यं ज्ञात्वा मुच्यते जन्तुरमृतत्वं च गच्छति ॥८॥
Chandogya Upanishad 6.2.1
सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्।
उपमान - simile - requires सादृश्य - similarity (गो सदृशः गवयः) - Brahman has no similarity. It is निरुपम्.
अर्थापत्ति - Postulation - (पीनो देवदत्तः दिवा न भुङ्क्ते रात्रे भुङ्क्ते वा) - अन्यथा अनुपपत्तेः - known by something else. Self cannot be objectified, there is nothing incongruent that you can explain by postulation. Incongruence is not a requirement. The point is conditions must have prevailed earlier to affect the object and now when the object is perceived, those conditions are no longer there, but the effects remain. Difference between अर्थापत्ति and अनुमान is:
In अनुमान, cause is right at that time as the effect - लिङ्ग, while in अर्थापत्ति cause is at some other time than the effect.
अर्थापत्ति talks of plausibility among the various options, while अनुमान is definite as long as व्याप्ति holds upon which it stands.
अनुपलब्धि - non-perception. अदर्शन - non-perception of it, you are able to ascertain it. Conspicuous by absence. For प्रत्यक्ष you need वृत्ति-व्यप्ति and फल-व्याप्ति. To acknowledge absence of an object there is a different mechanism required. So अनुपलब्धि is taken as a separate pramana. Non-existence of a thing cannot be perceived by the senses for there is nothing with which the senses could come into contact in order to perceive the non-existence. Not seeing a pot, you ascertain pot is not there. प्रत्यक्ष is acknowledging the presence and अनुपलब्धि is acknowledging the absence. Some schools don’t consider this to be a separate pramana as they consider that sense organs can also perceive the abhava of the object. One cannot say Self as non-perceived to sense and mind, does not exist, because the one is asserting that non-perception only due to the presence of the Self. How can I deny myself when I am there?
शब्द - Shastra actually deals with Brahman. So it is revealing Brahman, but not by objectifying it, but by negating all objectification of it. It indicates it by denying all the changing superimpositions that one identifies with. Shabda pramana is a special case as it helps one to realize Brahman through indication. त्रिपुटी of प्रमाता, प्रमेय and प्रमाण exists for shastra-jnana, but by practising what it says as given by guru, one realises one’s nature as अप्रमेय where त्रिपुटी vanishes. Therefore, then shastra itself becomes irrelevant.
Yajnavalkya tells this to Maitreyi (Br. U, 2.4.14)
येनेदं सर्वं विजानाति तं केन विजानीयात्?
विज्ञातारमरे केन विजानीयादिति (२।४।१४)
By what means should (one) know that through which all this is known? How should (one) know the Knower, my dear?
Self is self-effulgent and yourself. What means are there to know yourself? No.
You don’t need a medium to realise yourself - it is अपरोक्ष. Currently we assume various identities, but for each such identity we don’t use a medium to have identification with that identity. Example: I am this body - do we need a medium to know that I am this body? Do we observe or think or infer or compare or postulate etc. to know that I am this body? No. The same way it holds for when we realise our true identity to be the Self. But as long as we are identified with any superimposed non-Self entities, the Self will be only परोक्ष - i.e. as what is given in शास्त्र.
So the shruti says - Immediate and direct Brahman is the indwelling Self of all. There is no mystic experience or a special event as such, there is no travelling to any place after death, there is no special action that needs to be done, etc. - I am Brahman always, how can I be different from myself, can you ever separate from yourself? NEVER. You are the Self always. Only relaistion of this fact is what is called as Self-knowledge.
Science shares three प्रमाण with Vedanta: Direct Observations or Induction - प्रत्यक्ष, Inference or Deduction - अनुमान and Postulation called Abduction अर्थापत्ति
नित्य and अनाशी are not in vain repetition. Due to permanence being two-fold in this world, therefore, so also is destruction. Just as the body burnt to ashes has become invisible and is said to have been destroyed (ध्वम्सरूप-नाशः). Also when living due to disease etc. it changes its state to something else giving rise to a new state and is said to have undergone destruction (of the old state, परिणाम-नाशः). There नित्य and अनाशी are two different types of destruction - this is the meaning. Otherwise, the permanence of the Self may be taken like earth etc. (अणु of vaisheshika/nyaya, प्रकृति of sankhya/yoga, माया of vedanta, having परिणाम-नाशः without ध्वम्सरूप-नाशः) - let that no be so, that’s why नित्य and अनाशी are used.
The Self, in this way, is eternally unchangeful. Therefore, do not withdraw from the fight - this is the meaning.
युध्यस्व is not an injunction for war. Gita is moksha-shastra that removes संसार by giving the knowledge of Self, not by giving an injunction of action. युध्यस्व is being given because Arjuna was already a yoddha who was a yuyutsu to have come there to fight the war. Lord is simply asking him to fulfill that objective as स्वधर्म for which he came there by giving up shoka-moha. It is not meant as an injunction for Self-realisation.
Another reason why Gita is moksha-shastra but not dharma-shastra with karma vidhi is due to the next verse where it is said the Self is अकर्ता - so if that is the knowledge being given, why will there be an injunction of action with कर्तृत्व involved? The Lord Himself quotes two Upanishad mantras in this regard.
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥२-१९॥
यः एनम् हन्तारम् वेत्ति यः एनम् हतम् मन्यते च उभौ तौ न विजानीतः। अयम् न हन्ति न हन्यते (च)।
यः = one who, एनम् = this, वेत्ति = knows, हन्तारम् = killer, यः = one who, च = and, एनम् = this, मन्यते = thinks, हतम् = is killed, उभौ = both, तौ = they, न = not, विजानीतः = understand, न = not, अयम् = this, हन्ति = kills, न = not, हन्यते = killed.
One who knows this as a killer and one who thinks this as is killed, they both do not know - this does not kill or is killed.
यः - यत्, पुं, प्र, एक
एनम् - इदम्, पुं, द्वि, एक
वेत्ति - विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - विदँ ज्ञाने - अदादिः, प्र-पु, एक
हन्तारम् - हन्तृ, पुं, द्वि, एक
यः - यत्, पुं, प्र, एक
च - अव्ययम्
एनम् - इदम्, पुं, द्वि, एक
मन्यते - मन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - मनँ ज्ञाने - दिवादिः, प्र-पु, एक
हतम् - हत, नपुं, प्र, एक, कृदन्तरूपाणि - हन् + क्त - हनँ हिंसागत्योः - अदादिः - अनिट्
उभौ - उभ, पुं, प्र, द्वि
तौ - तद्, पुं, प्र, द्वि
न - अव्ययम्
विजानीतः - वि + ज्ञा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम्, ज्ञा अवबोधने - क्र्यादिः, प्र-पु, द्वि
न - अव्ययम्
अयम् - इदम्, पुं, प्र, एक
हन्ति - हन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - हनँ हिंसागत्योः - अदादिः, प्र-पु, एक
न - अव्ययम्
हन्यते - हन् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् - हनँ हिंसागत्योः - अदादिः, प्र-पु, एक
य एनं प्रकृतं देहिनं वेत्ति विजानाति हन्तारं हननक्रियायाः कर्तारं यश्च एनम् अन्यो मन्यते हतं देहहननेन ‘हतः अहम्’ इति हननक्रियायाः कर्मभूतम् , तौ उभौ न विजानीतः न ज्ञातवन्तौ अविवेकेन आत्मानम् । ‘हन्ता अहम्’ ‘हतः अस्मि अहम्’ इति देहहननेन आत्मानमहं प्रत्ययविषयं यौ विजानीतः तौ आत्मस्वरूपानभिज्ञौ इत्यर्थः । यस्मात् न अयम् आत्मा हन्ति न हननक्रियायाः कर्ता भवति, न च हन्यते न च कर्म भवतीत्यर्थः, अविक्रियत्वात् ॥ १९ ॥
कथमविक्रय आत्मेति द्वितीयो मन्त्रः —
यः = the one who, एनम् प्रकृतम् = under consideration, देहिनम् = the Self, वेत्ति विजानाति = knows, हन्तारम् हननक्रियायाः = of the act of killing, कर्तारम् = the doer, यः च एनम् अन्यः = the other, मन्यते हतम् देहहननेन = by the killing of the body, ‘हतः अहम्’ इति = ‘I am killed’, हननक्रियायाः = of the act of killing, कर्मभूतम् = becomes object, तौ उभौ न विजानीतः न ज्ञातवन्तौ = do not know, अविवेकेन = by not discerning,आत्मानम् = the Self, ‘हन्ता अहम्’ = ‘I am the killed’, ‘हतः अस्मि अहम्’ इति = ‘I am killed’, देहहननेन = with the killing of the body, आत्मानम् = the Self, अहम् = I, प्रत्ययविषयम्= the real, यौ विजानीतः = those who know, तौ = they, आत्मस्वरूपानभिज्ञौ इत्यर्थः । यस्मात् = since, न = not, अयम् आत्मा = the Self, हन्ति न हननक्रियायाः कर्ता = doer of the act of killing, भवति = is, न च = and not, हन्यते न च कर्म भवति = is not an object, इत्यर्थः = this is the meaning, अविक्रियत्वात् = due to it being unchanging
कथम् =how, अविक्रय = unchanging, आत्मा इति = the Self, द्वितीयः मन्त्रः = the second mantra
Those who know this Self under discussion to be doer of the act of killing, and those others who consider by the killing of this body as ‘I am killed’ - the object of the act of killing - they both do not know due to non-discernment of the Self.
‘I am the killer; ‘I am killed’ - by the killing of the body, the object of thought of I - those who know (this way), they both do not know the real nature of I - this is the meaning. Because this Self neither kills, nor is the doer of the act of killing. It is not an object of killing due to being free of modifications - this is the meaning.
How is this Self free of modifications, the second mantra (from Kathopanishad) -
Notes: Why do we take the Self to be an agent of action? Ignorance
Arjuna’s concern was that killing Bhisma etc. will lead to their destruction and this has been addressed till now by stating that the Self, which is the substratum of all these bodies, is indestructible (6th षड्विकार is negated) and in general, it is changeless (all षड्विकार are negated). So the Self not being an object of action in the case of killing or in general any action has been indirectly dealt with till now although it was not explicitly stated that way. Now, the focus of this verse and the next two verses is on the truth that the Self is not an agent of action along with the already dealt with topic of it not being an object of action. Arjuna’s concern that he has to indulge in the terrible action of killing them is in focus by stating that Self is not an agent of action at all. Also this way, even the sin that Arjuna thought he would indulge in has been addressed as the Self is beyond doership and hence no sin applies to it.
This verse is प्रतिज्ञा-वाक्य stating that the Self is not an agent or an object of action. Why is Self not an agent or object of action is given in the next verse as हेतु-वाक्य stating that it is changeless. The 21st verse will be the उपसंहार conclusion of this topic and so it will repeat this verse.
This shloka is similar to a mantra from Kathopanishad and hence this shloka is also called mantra (मननात् त्रायते इति मन्त्रः - that which protects us from samsara by repeated contemplation). The next shloka is also from the same Upanishad - only the order in which they appear is the reverse of what is given here.
हन्ता चेन्मन्यते हन्तुँ हतश्चेन्मन्यते हतम् ।
उभौ तौ न विजानीतो नायँ हन्ति न हन्यते ॥१.२.१९॥
Two kinds of people who consider the Self to be a killer (doer) and the Self to be killed (object of action, acted upon) do not have knowledge of I. They both hold the incorrect view of “I am the killer” or “I am killed”.
न हन्तारं - Self does not kill as it is not कर्ता or कर्म-आश्रय.
न हतम् - Self is not killed as it is not कर्म (कर्म-विषय) and भोक्ता.
Here the verb “kill” represents all actions.
Why is ignorance of the Self the cause of this idea of I am a doer or being acted upon? In Vedanta, ignorance (अविद्या) is two-fold capacity:
आवरणशक्ति - the capacity of not knowing the true nature
विक्षेपशक्ति - the capacity of assuming a false identity, superimposition
That’s why ignorance in Vedanta is simply not lack of correct knowledge as seen in ignorance of any other entity or field, but there is also a positive assertion also of incorrect knowledge. Hence due to ignorance, the doership and other agency factors are superimposed.
We see the upadhis doing action or acted upon and in ignorance take it as I am acting or I am being acted upon. The second line - jnani’s description - is a repetition of the first line - a statement of fact.
न जायते म्रियते वा कदाचिन्
नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥२-२०॥
(अयम्) कदाचित् न जायते (कदाचित्) न म्रियते वा। अयम् भूत्वा भूयः (कदाचित्) न भविता वा। अयम् अजः नित्यः शाश्वतः पुराणः (च अस्ति)। शरीरे हन्यमाने (अयम् कदाचित्) न हन्यते।
(अयम्) कदाचित् न जायते (कदाचित्) म्रियते वा। अयम् भूत्वा भूयः (कदाचित्) न (अभविता अभूत्वा भूयः कदाचित्) न भविता वा। अयम् अजः नित्यः शाश्वतः पुराणः (च अस्ति)। शरीरे हन्यमाने (अयम् कदाचित्) न हन्यते।
न = not, जायते = is born, म्रियते = dies, वा = and, कदाचित् = never, न = not, अयम् = this, भूत्वा = having come into existence, भविता = becomes, वा न = not, भूयः = again, अजः = unborn, नित्यः = eternal, शाश्वतः = unchanging, अयम् = this, पुराणः = ancient, न = not, हन्यते = killed, हन्यमाने = when killed, शरीरे = body.
This is ever not born, and ever not dies. This having come into existence ever again will not become (available for change). This is unborn, does not mature, decay-less, growthless. When body is killed, this is ever not killed.
This is ever not born, and ever not dies. This having come into existence ever again will not become non-existent and this having become non-existent ever again will not become existent. This is unborn, does not die, decay-less, growthless. When body matures, this ever not matures.
न - अव्ययम्
जायते - जन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - जनीँ प्रादुर्भावे मित् १९३७ - दिवादिः, प्र-पु, एक
म्रियते - मृ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - मृङ् प्राणत्यागे - तुदादिः, प्र-पु, एक
वा - अव्ययम्
कदाचित् - अव्ययम्
न - अव्ययम्
अयम् - इदम्, पुं, प्र, एक
भूत्वा - अव्ययम्, कृदन्तरूपाणि - भू + क्त्वा - भू सत्तायाम् - भ्वादिः - सेट्
भविता - भवितृ, पुं, प्र, एक
अभविता - अभवितृ, पुं, प्र, एक
वा - अव्ययम्
न - अव्ययम्
भूयः - अव्ययम्
अजः - अज, पुं, प्र, एक
नित्यः - नित्य, पुं, प्र, एक
शाश्वतः - शाश्वत, पुं, प्र, एक
अयम् - इदम्, पुं, प्र, एक
पुराणः - पुराण, पुं, प्र, एक
न - अव्ययम्
हन्यते - हन् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् - हनँ हिंसागत्योः - अदादिः, प्र-पु, एक
हन्यमाने - कृदन्तरूपाणि - हन् + शानच् - हनँ हिंसागत्योः - भ्वादिः - सेट्
शरीरे - शरीर, पुं, स, एक
न जायते न उत्पद्यते जनिलक्षणा वस्तुविक्रिया न आत्मनो विद्यते इत्यर्थः। तथा न म्रियते वा । वाशब्दः चार्थे। न म्रियते च इति अन्त्या विनाशलक्षणा विक्रिया प्रतिषिध्यते। कदाचिच्छब्दः सर्वविक्रियाप्रतिषेधैः संबध्यते न कदाचित् जायते न कदाचित् म्रियते इत्येवम्। यस्मात् अयम् आत्मा भूत्वा भवनक्रियामनुभूय पश्चात् अभविता अभावं गन्ता न भूयः पुनः तस्मात् न म्रियते। यो हि भूत्वा न भविता स म्रियत इत्युच्यते लोके। वाशब्दात् न शब्दाच्च अयमात्मा अभूत्वा वा भविता देहवत् न भूयः। तस्मात् न जायते। यो हि अभूत्वा भविता स जायत इत्युच्यते। नैवमात्मा। अतो न जायते। यस्मादेवं तस्मात् अजः यस्मात् न म्रियते तस्मात् नित्य श्च। यद्यपि आद्यन्तयोर्विक्रिययोः प्रतिषेधे सर्वा विक्रियाः प्रतिषिद्धा भवन्ति तथापि मध्यभाविनीनां विक्रियाणां स्वशब्दैरेव प्रतिषेधः कर्तव्यः अनुक्तानामपि यौवनादिसमस्तविक्रियाणां प्रतिषेधो यथा स्यात् इत्याह शाश्वत इत्यादिना। शाश्वत इति अपक्षयलक्षणा विक्रिया प्रतिषिध्यते। शश्वद्भवः शाश्वतः। न अपक्षीयते स्वरूपेण निरवयवत्वात्। नापि गुणक्षयेण अपक्षयः निर्गुणत्वात्। अपक्षयविपरीतापि वृद्धिलक्षणा विक्रिया प्रतिषिध्यते पुराण इति। यो हि अवयवागमेन उपचीयते स वर्धते अभिनव इति च उच्यते। अयं तु आत्मा निरवयवत्वात् पुरापि नव एवेति पुराणः न वर्धते इत्यर्थः। तथा न हन्यते । हन्तिः अत्र विपरिणामार्थे द्रष्टव्यः अपुनरुक्ततायै। न विपरिणम्यते इत्यर्थः।
हन्यमाने विपरिणम्यमानेऽपि शरीरे । अस्मिन् मन्त्रे षड् भावविकारा लौकिकवस्तुविक्रिया आत्मनि प्रतिषिध्यन्ते। सर्वप्रकारविक्रियारहित आत्मा इति वाक्यार्थः। यस्मादेवं तस्मात् उभौ तौ न विजानीतः इति पूर्वेण मन्त्रेण अस्य संबन्धः।।
य एनं वेत्ति हन्तारम् इत्यनेन मन्त्रेण हननक्रियायाः कर्ता कर्म च न भवति इति प्रतिज्ञाय न जायते इत्यनेन अविक्रियत्वं हेतुमुक्त्वा प्रतिज्ञातार्थमुपसंहरति
न जायते न उत्पद्यते = not born, जनिलक्षणा वस्तुविक्रिया = the modification characterised as birth, न = not, आत्मनः = of the Self, विद्यते = is, इत्यर्थः = this is the meaning, तथा = similarly, न = does not, म्रियते = die, वा वाशब्दः = the word वा, चार्थे = is in the meaning of and, न = does not, म्रियते = die, च इति = and, अन्त्या विनाशलक्षणा विक्रिया = the final modification characterised as destruction, प्रतिषिध्यते = is negated, कदाचिच्छब्दः = the word कदाचित्, सर्वविक्रियाप्रतिषेधैः = the negation of all modifications, सम्बध्यते = connected with, न कदाचित् जायते = is not born at any time, न कदाचित् म्रियते = does not die at any time, इत्येवम् = in this way, यस्मात् = since, अयम् आत्मा = the Self, भूत्वा भवनक्रियाम् अनुभूय = having experienced existence, पश्चात् = after, अभविता अभावम् गन्ता = becomes non-existent, न = not, भूयः पुनः = again, तस्मात् = therefore, न म्रियते = does not die, यः = the one who, हि भूत्वा = having become existent, न भविता = will be non-existent, सः = that, म्रियते = dies, इत्युच्यते = is said, लोके = in this world, वा शब्दात् = from the word वा, न शब्दात् च = and from the word न, अयम् आत्मा = this Self, अभूत्वा = having become non-existent, वा भविता = will be existent, देहवत् = like the body, न भूयः = not again, तस्मात् = therefore, न = not, जायते = born, यः = the one, हि अभूत्वा = having become non-existent, भविता = will be existent, सः = that, जायते = is born, इत्युच्यते = this is the meaning, न एवम् आत्मा = the Self is not like this, अतः न जायते = therefore is not born, यस्मात् = since, एवम् = (it is) this way, तस्मात् = therefore, अजः = unborn, यस्मात् = since, न म्रियते = does not die, तस्मात् = therefore, नित्यः = eternal, च = and, यद्यपि = moreover, आद्यन्तयोः = of the first and last, विक्रिययोः = modifications, प्रतिषेधे = negation, सर्वाः विक्रियाः = all modifications, प्रतिषिद्धाः = negation, भवन्ति = is, तथापि मध्यभाविनीनाम् विक्रियाणाम् स्वशब्दैः एव प्रतिषेधः कर्तव्यः अनुक्तानाम् अपि यौवनादिसमस्तविक्रियाणाम् प्रतिषेधः यथा स्यात् इत्याह — शाश्वतः इत्यादिना । शाश्वतः इति अपक्षयलक्षणा विक्रिया = change, प्रतिषिध्यते = negated, शश्वद्भवः शाश्वतः । न अपक्षीयते स्वरूपेण, निरवयवत्वात् = due to being partless, न = not, अपि = also, गुणक्षयेण = by the decay of qualities, अपक्षयः, निर्गुणत्वात् = due to being without qualities, अपक्षयविपरीतापि वृद्धिलक्षणा = the characteristic of old age, विक्रिया = change, प्रतिषिध्यते = negated, पुराणः इति = पुराण, यः = the one which, हि = because, अवयवागमेन = by the addition, उपचीयते = expands, सः = that, वर्धते = grows, अभिनवः इति = new, च उच्यते = and is said, अयम् = this, तु = but, आत्मा = the Self, निरवयवत्वात् = due to partlessness, पुरा अपि नव एव = even though old yet new, इति पुराणः = पुराण, न वर्धते = does not grow, इत्यर्थः = this is the meaning, तथा = similarly, न हन्यते = is not killed, हन्ति = kills, अत्र = here, विपरिणाम् = change, अर्थे = in the meaning, द्रष्टव्यः = should be seen, अपुनरुक्ततायै = for avoiding repetition, न विपरिणम्यते = does not change, इत्यर्थः = this is the meaning, हन्यमाने विपरिणम्यमाने = is changing, अपि = even, शरीरे = when body, अस्मिन् = in this, मन्त्रे = mantra, षड् भावविकाराः = the six modifications of an existent being, लौकिकवस्तुविक्रिया = the change in all created things, आत्मनि = in the Self, प्रतिषिध्यन्ते = are absent, सर्वप्रकारविक्रियारहितः = free of all types of changes, आत्मा इति = the Self, वाक्यार्थः = the meaning of this verse, यस्मात् = since, एवम् = it is this way, तस्मात् = therefore, ‘उभौ तौ न विजानीतः’ इति = ‘those two are not known’, पूर्वेण मन्त्रेण = by th previous verse, अस्य सम्बन्धः = this is the connection
‘य एनं वेत्ति हन्तारम्’ (भ. गी. २ । १९) इति = ’the one who knows this as killer’, अनेन मन्त्रेण = by this mantra, हननक्रियायाः = of the action of killing, कर्ता = the doer, कर्म च = and the object, न = not, भवति इति = becomes, प्रतिज्ञाय = for the hypothesis, ‘न जायते’ इति = ‘not born’, अनेन = by this, अविक्रियत्वम् = changelessness, हेतुम् = as the cause, उक्त्वा = having said, प्रतिज्ञातार्थम् = for the sake of declaration, उपसंहरति = concludes
वस्तुविक्रिया - modification
The Self has no modification characterised as birth. In tarkashastra - bhaava means existent and abhaava means non-existent. It does not have death either. Here the word वा is and. The final modification (of death) characterised as destruction is also negated. कदाचित् is ‘at any time’ and it should be connected to all negated modifications - not born at any time, not dead at any time. Because this Self after having experienced existence will not again become nonexistent. Therefore, (the Self) does not die. In this world, whatever, having come into existence becomes non-existent, is called death. Due to words वा and न, having become non-existent does not become existent should also be applied for the Self unlike the body. Therefore, (the Self) is not born. Due to (the negation of birth) in this way, therefore it is birthless (अजः). Since it does not die, it is eternal (नित्यः).
The birth-death is negated three times in this verse. Why? It is following the tarka-shastra method. प्रतिज्ञा (proposition), हेतु (reason), निगमनम् (conclusion).
Even though when the first and the last modifications are negated, all in between are also negated, the unstated other modifications as youth etc. should also be negated similarly (for greater emphasis). He says शाश्वत etc. शाश्वत, modification in the form of decay (जरा), is negated. That which is always the same is शाश्वत. Due to being part-less, it does not generate by its very nature. Due to being without attributes, it does not undergo degeneration of attributes either (Both dravya-apakshaya and guna-apakshaya, i.e. material and powers/qualities degeneration are denied). Opposite to decay, the modification in the form of growth is negated by पुराण. Expanding by addition of parts is said to be growth and it is said to be new. But this Self is due to being partless, is old yet new and hence पुराण, does not grow - this is the meaning.
Similarly न हन्यते. हन्ति - here it should be seen in the meaning of no change (विपरिणाम) for non-repetition. Does not change - this is the meaning. Does not change even when the body changes. In this mantra, the six modifications of any created thing in the Self is negated. The Self is devoid of all modifications is the meaning. Therefore, in this way this mantra is connected to the previous one (previous one said Self is akarta as a declaration - प्रतिज्ञा, this one says Self is nirvikara as the reason - हेतु - for it).
‘य एनं वेत्ति हन्तारम्’ (भ. गी. २ । १९) इति ‘the one who knows this as killer’ - by this mantra, of (the Self) is not the doer or object of the action of killing as the hypothesis, ‘न जायते’ इति = ‘not born’ - by this the changelessness (of the Self) as the cause having been said and (the next verse) concludes the (earlier) stated declaration.
Notes: Why is the Self not an agent of action? - Changelessness
This verse is called a mantra because it is almost the same as Kathopanishad mantra which is its reference:
न जायते म्रियते वा विपश्चिन्
नायं कुतश्चिन्न बभूव कश्चित् ।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥१.२.१८॥
This mantra states the reason for declaration of the previous verse of the Self being not an agent or object of action as changelessness. Saṅgati-grahaṇam means understanding the connection between the previous and the current one and the current one and the next one. There are various connections: sūtra saṅgatiḥ, adhikaraṇa saṅgatiḥ, pāda saṅgatiḥ, adhyāya saṅgatiḥ and śāstra saṅgatiḥ - all these are connections.
The mantra denies the 6 modifications for Self that any gross entity goes through. शीर्यमानत्वं इति शरीरः (शॄ धातुरूपाणि - शॄ हिंसायाम् - क्र्यादिः) - that which undergoes modifications and decay.
जायते - born
अस्ति - it exists/stays and available for change
वर्धते - it grows
विपरिणमते - it stays but with some changes or matures
अपक्षीयते - decays
विनश्यति - perishes
Sometimes अस्ति is given as fetal existence - then it can be used first as in Vedanta Sara. But यास्काचार्य in निरुक्त (etymology of words) uses it differently where it appears second in the list as given above.
There are two ways to interpret this mantra.
First interpretation:
न जायते - अयम् कदाचित् न जायते and अजः - it is never born - it does not have parts, nor cause - avayava upacaya - addition of parts.
न अस्ति - भूत्वा (कदाचित्) न भविता वा भूयः - having come into being it never becomes again (available for change). अस्ति means not to disappear after being born, it should remain for changes to happen, i.e., becoming available for further transformations.
न वर्धते - पुराणः - पुरा अपि नव - there is no vrddhi or growth. अवयव-उपचय - expansion, addition of parts.
न विपरिणमते - नित्यः - एकरूप, there is no विपरिणमते (becoming mature)
न अपक्षीयते - शाश्वतः - शश्वत् भवति इति शाश्वतः - शश्वत् means of the same nature, remaining without अपक्षीयते (decay). Both द्रव्य-अपक्षय (material degeneration, being partless) and गुण-अपक्षय (attribute degeneration, being attributeless) are denied.
न म्रियते - कदाचित् न म्रियते - अवयव अपचय - disintegration into parts is not feasible as it is partlessWhen the उपाधि of body is killed, the Self is not killed - here कर्म-विषय or भोक्तृत्व is denied, object of action. Denial of कर्तृत्व for the Self, which was also highlighted in the previous verse, is implied.
Sankara’s description:
The word वा needs to be seen as “and”. In तर्कशास्त्र - classification is of two - भाव, that which is existent, अभाव that which is non-existent. That’s why the modifications are called भावविकार - as they exist only for existent things.
Just as verses 19, 20 and 21 follow प्रतिज्ञा-हेतु-उपसंहार of तर्कशास्त्र, the three lines in this verse also follow that pattern as follows.
The first line is the declaration (प्रतिज्ञा-निषेद)
न जायते - कदाचित् न जायते - it is never born
न म्रियते - कदाचित् न म्रियते
The second line is the cause of the first line (हेतु).
भूत्वा अभविता न भूयः - having come into being, does not become non-existent, therefore, does not die.
The word वा is vice-versa. So अभूत्वा भविता न भूयः - having become nonexistent, it will not again become existent, therefore, does not born. अभूत्वा भविता are supplied here (अध्याहार).
The third line also reiterates the first line as conclusion (निगमनम्):
अजः - since it has no birth as given in second line, it is birthless
नित्यः - since it has no death as given in the second line, it is eternal
न अपक्षीयते - शाश्वतः - शश्वत् भवति इति शाश्वतः - शश्वत् means of the same nature, remaining without अपक्षीयते (decay). Both द्रव्य-अपक्षय (material degeneration, being partless) and गुण-अपक्षय (attribute degeneration, being attributeless) are denied.
न वर्धते - पुराणः - पुरा अपि नव - there is no vrddhi or growth. अवयव-उपचय - expansion, addition of parts.
To avoid the defect of repetition and also to add another modification, हन्, which means to kill, is taken as to change (mature), विपरिणाम.
न हन्यते - हन्यमाने शरीरे - when the body changes, this Self does not change.
In this version of interpretation, the sixth modification अस्ति is implied because the 5 modifications are denied. Or we resort to the first interpretation and accept the second line as denying this अस्ति modification.
Sankaracharya’s interpretation has the same structure of प्रतिज्ञा-हेतु-उपसंहार of the section of verses 19-21. The birth and death denial of the Self is presented that way.
Why changelessness of the Self leads to denial of any facet of action for the Self? Every action induces a change in the facet of action involved. For example, in the action of eating -
the eater (कर्ता) loses hunger and adds weight,
the food changes its form,
the plate or spoon which are used as an instrument (करण) to eat the food become soiled etc.
So every कारक of an action undergoes a change in action and hence it follows that if there is no change at all feasible in an entity then it cannot be a facet of an action. Therefore, Self being changeless, cannot be a कारक of any action.
वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २-२१॥
पार्थ यः एनम् अविनाशिनम् नित्यम् अजम् अव्ययम् (इति) वेद, सः पुरुषः कथम् हन्ति कम् (हन्ति) कम् घातयति ।
वेद = knows, अविनाशिनम् = indestructible, नित्यम् = eternal, यः = one who, एनम् = this (Self), अजम् = unborn, अव्ययम् = immutable (no loss of its nature), कथम् = how, सः = that, पुरुषः = a person, पार्थ = O Partha!, कम् = whom, घातयति = cause to kill, हन्ति = kill, कम् = whom
O Partha! One who knows this indestructible eternal unborn immutable, how that person kills, whom he kills and whom he causes to kill?
वेद - विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - विदँ ज्ञाने - अदादिः, प्र-पु, एक
अविनाशिनम् - अविनाशिन्, पुं, द्वि, एक
नित्यम् - नित्य, पुं, द्वि, एक
यः - यत्, पुं, प्र, एक
एनम् - इदम्, पुं, द्वि, एक
अजम् - अज, पुं, द्वि, एक
अव्ययम् - अव्यय, पुं, द्वि, एक
कथम् - अव्ययम्
सः - तद्, पुं, प्र, एक
पुरुषः - पुरुष, पुं, प्र, एक
पार्थ - पार्थ, पुं, सं, एक
कम् - किम्, पुं, द्वि, एक
घातयति - हन् + णिच् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - हनँ हिंसागत्योः - अदादिः, प्र-पु, एक
हन्ति - हन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - हनँ हिंसागत्योः - अदादिः, प्र-पु, एक
कम् - किम्, पुं, द्वि, एक
वेद विजानाति अविनाशिनम् अन्त्यभावविकाररहितं नित्यं विपरिणामरहितं यो वेद इति सम्बन्धः । एनं पूर्वेण मन्त्रेणोक्तलक्षणम् अजं जन्मरहितम् अव्ययम् अपक्षयरहितं कथं केन प्रकारेण सः विद्वान् पुरुषः अधिकृतः हन्ति हननक्रियां करोति, कथं वा घातयति हन्तारं प्रयोजयति । न कथञ्चित् कञ्चित् हन्ति, न कथञ्चित् कञ्चित् घातयति इति उभयत्र आक्षेप एवार्थः, प्रश्नार्थासम्भवात् । हेत्वर्थस्य च अविक्रियत्वस्य तुल्यत्वात् विदुषः सर्वकर्मप्रतिषेध एव प्रकरणार्थः अभिप्रेतो भगवता । हन्तेस्तु आक्षेपः उदाहरणार्थत्वेन कथितः ॥
विदुषः कं कर्मासम्भवहेतुविशेषं पश्यन् कर्माण्याक्षिपति भगवान् ‘कथं स पुरुषः’ इति । ननु उक्त एवात्मनः अविक्रियत्वं सर्वकर्मासम्भवकारणविशेषः । सत्यमुक्तः । न तु सः कारणविशेषः, अन्यत्वात् विदुषः अविक्रियादात्मनः । न हि अविक्रियं स्थाणुं विदितवतः कर्म न सम्भवति इति चेत् , न ; विदुषः आत्मत्वात् । न देहादिसङ्घातस्य विद्वत्ता । अतः पारिशेष्यात् असंहतः आत्मा विद्वान् अविक्रियः इति तस्य विदुषः कर्मासम्भवात् आक्षेपो युक्तः ‘कथं स पुरुषः’ इति । यथा बुद्ध्याद्याहृतस्य शब्दाद्यर्थस्य अविक्रिय एव सन् बुद्धिवृत्त्यविवेकविज्ञानेन अविद्यया उपलब्धा आत्मा कल्प्यते, एवमेव आत्मानात्मविवेकज्ञानेन बुद्धिवृत्त्या विद्यया असत्यरूपयैव परमार्थतः अविक्रिय एव आत्मा विद्वानुच्यते । विदुषः कर्मासम्भववचनात् यानि कर्माणि शास्त्रेण विधीयन्ते तानि अविदुषो विहितानि इति भगवतो निश्चयोऽवगम्यते ॥
ननु विद्यापि अविदुष एव विधीयते, विदितविद्यस्य पिष्टपेषणवत् विद्याविधानानर्थक्यात् । तत्र अविदुषः कर्माणि विधीयन्ते न विदुषः इति विशेषो नोपपद्यते इति चेत् ,
न ; अनुष्ठेयस्य भावाभावविशेषोपपत्तेः । अग्निहोत्रादिविध्यर्थज्ञानोत्तरकालम् अग्निहोत्रादिकर्म अनेकसाधनोपसंहारपूर्वकमनुष्ठेयम् ‘कर्ता अहम् , मम कर्तव्यम्’ इत्येवंप्रकारविज्ञानवतः अविदुषः यथा अनुष्ठेयं भवति, न तु तथा ‘न जायते’ इत्याद्यात्मस्वरूपविध्यर्थज्ञानोत्तरकालभावि किञ्चिदनुष्ठेयं भवति ; किं तु ‘नाहं कर्ता, नाहं भोक्ता’ इत्याद्यात्मैकत्वाकर्तृत्वादिविषयज्ञानात् नान्यदुत्पद्यते इति एष विशेष उपपद्यते । यः पुनः ‘कर्ता अहम्’ इति वेत्ति आत्मानम् , तस्य ‘मम इदं कर्तव्यम्’ इति अवश्यंभाविनी बुद्धिः स्यात् ; तदपेक्षया सः अधिक्रियते इति तं प्रति कर्माणि सम्भवन्ति । स च अविद्वान् , ‘उभौ तौ न विजानीतः’ (भ. गी. २ । १९) इति वचनात् , विशेषितस्य च विदुषः कर्माक्षेपवचनाच्च ‘कथं स पुरुषः’ इति । तस्मात् विशेषितस्य अविक्रियात्मदर्शिनः विदुषः मुमुक्षोश्च सर्वकर्मसंन्यासे एव अधिकारः । अत एव भगवान् नारायणः साङ्ख्यान् विदुषः अविदुषश्च कर्मिणः प्रविभज्य द्वे निष्ठे ग्राहयति — ‘ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम्’ (भ. गी. ३ । ३) इति । तथा च पुत्राय आह भगवान् व्यासः — ‘द्वाविमावथ पन्थानौ’ (शां. २४१ । ६) इत्यादि । तथा च क्रियापथश्चैव पुरस्तात् पश्चात्संन्यासश्चेति । एतमेव विभागं पुनः पुनर्दर्शयिष्यति भगवान् — अतत्त्ववित् ‘अहङ्कारविमूढात्मा कर्ताहमिति मन्यते’ (भ. गी. ३ । २७), तत्त्ववित्तु नाहं करोमि इति । तथा च ‘सर्वकर्माणि मनसा संन्यस्यास्ते’ (भ. गी. ५ । १३) इत्यादि ॥
तत्र केचित्पण्डितंमन्या वदन्ति — ‘जन्मादिषड्भावविक्रियारहितः अविक्रियः अकर्ता एकः अहमात्मा’ इति न कस्यचित् ज्ञानम् उत्पद्यते, यस्मिन् सति सर्वकर्मसंन्यासः उपदिश्यते इति । तन्न ; ‘न जायते’ (भ. गी. २ । २०) इत्यादिशास्त्रोपदेशानर्थक्यप्रसङ्गात् । यथा च शास्त्रोपदेशसामर्थ्यात् धर्माधर्मास्तित्वविज्ञानं कर्तुश्च देहान्तरसम्बन्धविज्ञानमुत्पद्यते, तथा शास्त्रात् तस्यैव आत्मनः अविक्रियत्वाकर्तृत्वैकत्वादिविज्ञानं कस्मात् नोत्पद्यते इति प्रष्टव्याः ते । करणागोचरत्वात् इति चेत् , न ; ‘मनसैवानुद्रष्टव्यम्’ (बृ. उ. ४ । ४ । १९) इति श्रुतेः । शास्त्राचार्योपदेशशमदमादिसंस्कृतं मनः आत्मदर्शने करणम् । तथा च तदधिगमाय अनुमाने आगमे च सति ज्ञानं नोत्पद्यत इति साहसमात्रमेतत् । ज्ञानं च उत्पद्यमानं तद्विपरीतमज्ञानम् अवश्यं बाधते इत्यभ्युपगन्तव्यम् । तच्च अज्ञानं दर्शितम् ‘हन्ता अहम् , हतः अस्मि’ इति ‘उभौ तौ न विजानीतः’ इति । अत्र च आत्मनः हननक्रियायाः कर्तृत्वं कर्मत्वं हेतुकर्तृत्वं च अज्ञानकृतं दर्शितम् । तच्च सर्वक्रियास्वपि समानं कर्तृत्वादेः अविद्याकृतत्वम् , अविक्रियत्वात् आत्मनः । विक्रियावान् हि कर्ता आत्मनः कर्मभूतमन्यं प्रयोजयति ‘कुरु’ इति । तदेतत् अविशेषेण विदुषः सर्वक्रियासु कर्तृत्वं हेतुकर्तृत्वं च प्रतिषेधति भगवान्वासुदेवः विदुषः कर्माधिकाराभावप्रदर्शनार्थम् ‘वेदाविनाशिनं . . . कथं स पुरुषः’ इत्यादिना । क्व पुनः विदुषः अधिकार इति एतदुक्तं पूर्वमेव ‘ज्ञानयोगेन साङ्ख्यानाम्’ (भ. गी. ३ । ३) इति । तथा च सर्वकर्मसंन्यासं वक्ष्यति ‘सर्वकर्माणि मनसा’ (भ. गी. ५ । १३) इत्यादिना ॥
ननु मनसा इति वचनात् न वाचिकानां कायिकानां च संन्यासः इति चेत् , न ; सर्वकर्माणि इति विशेषितत्वात् । मानसानामेव सर्वकर्मणामिति चेत् , न ; मनोव्यापारपूर्वकत्वाद्वाक्कायव्यापाराणां मनोव्यापाराभावे तदनुपपत्तेः । शास्त्रीयाणां वाक्कायकर्मणां कारणानि मानसानि कर्माणि वर्जयित्वा अन्यानि सर्वकर्माणि मनसा संन्यस्येदिति चेत् , न ; ‘नैव कुर्वन्न कारयन्’ (भ. गी. ५ । १३) इति विशेषणात् । सर्वकर्मसंन्यासः अयं भगवता उक्तः मरिष्यतः न जीवतः इति चेत् , न ; ‘नवद्वारे पुरे देही आस्ते’ (भ. गी. ५ । १३) इति विशेषणानुपपत्तेः । न हि सर्वकर्मसंन्यासेन मृतस्य तद्देहे आसनं सम्भवति । अकुर्वतः अकारयतश्च देहे संन्यस्य इति सम्बन्धः न देहे आस्ते इति चेत् , न ; सर्वत्र आत्मनः अविक्रियत्वावधारणात् , आसनक्रियायाश्च अधिकरणापेक्षत्वात् , तदनपेक्षत्वाच्च संन्यासस्य । सम्पूर्वस्तु न्यासशब्दः अत्र त्यागार्थः, न निक्षेपार्थः । तस्मात् गीताशास्त्रे आत्मज्ञानवतः संन्यासे एव अधिकारः, न कर्मणि इति तत्र तत्र उपरिष्टात् आत्मज्ञानप्रकरणे दर्शयिष्यामः ॥ २१ ॥
वेद विजानाति = knows, अविनाशिनम् अन्त्यभावविकाररहितम् = devoid of the final modification, नित्यं विपरिणामरहितम् = devoid of change, यो वेद इति सम्बन्धः = the connection between one who and knows, एनम् = this, पूर्वेण मन्त्रेण = by the previous mantra, उक्तलक्षणम् = stated characteristics, अजम् जन्मरहितम् = devoid of birth, अव्ययम् अपक्षयरहितम् = devoid of decay, कथम् केन प्रकारेण = by what way, सः विद्वान् = wise person, पुरुषः अधिकृतः = qualified, हन्ति = kills, हननक्रियाम् करोति = does the act of killing, कथम् = how, वा = or, घातयति हन्तारम् प्रयोजयति = instigates to kill, न = doesn’t, कथञ्चित् = how, कञ्चित् = whom, हन्ति = kill, न = doesn’t, कथञ्चित् = how, कञ्चित् = whom, घातयति इति = instigate to kill, उभयत्र = in both these cases, आक्षेपः एवार्थः = the meaning of negation alone, प्रश्नार्थासम्भवात् = due to the meaning of questioning being non-applicable, हेत्वर्थस्य = of the meaning of the reason, च = and, अविक्रियत्वस्य = of the nature of being actionless, तुल्यत्वात् = due to similarity, विदुषः = of the wise person, सर्वकर्मप्रतिषेधः एव = negation of all action alone, प्रकरणार्थः = the meaning of this section, अभिप्रेतः = intended, भगवता = by the Lord, हन्तेः = of the action of killing, तु = indeed, आक्षेपः = negation, उदाहरणार्थत्वेन = by being the meaning of an example, कथितः = said
विदुषः = the wise person, कम् = which, कर्मासम्भवहेतुविशेषम् = specific reason for the impossibility of action, पश्यन् = seeing, कर्माणि = the actions, आक्षिपति = negates, भगवान् = the Lord, ‘कथं स पुरुषः’ इति = ‘how that person’,
ननु = isn’t, उक्तः एव = indeed said, आत्मनः = of the Self, अविक्रियत्वम् = due to the changelessness, सर्वकर्मासम्भवकारणविशेषः = the specific reason for impossibility of doing all actions,
सत्यम् = true, उक्तः = said, न = not, तु = but, सः = that, कारणविशेषः = the specific reason अन्यत्वात् = due to something else, विदुषः = the wise person, अविक्रियात् आत्मनः = from the changeless Self, न = not, हि = because, अविक्रियम् स्थाणुम् = changeless object, विदितवतः = of the knower, कर्म = action, न सम्भवति = not possible, इति चेत् = if so,
न = no, विदुषः = of the wise person, आत्मत्वात् = due to being the Self, न देहादिसङ्घातस्य = not of the body-mind assemblage, विद्वत्ता = the knowership, अतः = therefore, पारिशेष्यात् = due to exclusion, असंहतः = different, आत्मा = the Self, विद्वान् = the wise person, अविक्रियः इति = changeless, तस्य विदुषः = of that wise person, कर्मासम्भवात् = due to impossibility of action, आक्षेपः = negation, युक्तः = appropriate, ‘कथं स पुरुषः’ इति = ‘how that person’, यथा = just as, बुद्ध्यात् आहृतस्य = of grapsed from बुद्धि, शब्दादि = sense objects, अर्थस्य = of the meaning अविक्रियः एव सन् = being changeless alone, बुद्धिवृत्त्यविवेकविज्ञानेन = due to wrong knowledge of intellect, अविद्यया = by ignorance, उपलब्धा = knower, आत्मा = the Self, कल्प्यते = imagined, एवम् एव = in this way indeed, आत्मानात्मविवेकज्ञानेन = by the knowledge of discerning the Self and the non-Self, बुद्धिवृत्त्या विद्यया = through the knowledge which is the buddhi-vrtti, असत्यरूपया एव = indeed false vrtti, परमार्थतः = from the standpoint of reality, अविक्रियः = changeless, एव = indeed, आत्मा = the Self, विद्वान् = the wise person, उच्यते = is said, विदुषः = of the wise person, कर्मासम्भववचनात् = the statement of impossibility of action, यानि कर्माणि = those actions which, शास्त्रेण = by scriptures, विधीयन्ते = enjoined, तानि = those, अविदुषः = of the ignorant person, विहितानि इति = prescribed, भगवतः = of the Lord, निश्चयः = conclusion, अवगम्यते = is understood
ननु = isn’t, विद्या अपि = enlightenment also, अविदुषः = of the ignorant, एव = indeed, विधीयते = enjoined, विदितविद्यस्य = of the one who is knower of the knowledge, पिष्टपेषणवत् = like grinding that which has already been ground, विद्याविधानानर्थक्यात् = due to futility of prescribing knowledge, तत्र = that being so, अविदुषः = of the ignorant person, कर्माणि = actions, विधीयन्ते = are enjoined, न विदुषः इति = but not of the wise person, विशेषः = specification, न = not, उपपद्यते इति = obtainable, चेत् = if so,
न = no, अनुष्ठेयस्य भावाभावविशेषोपपत्तेः = because of the reason of distinction of presence and absence of ritualistic practices, अग्निहोत्रादिविध्यर्थज्ञानोत्तरकालम् = after gaining the knowledge of the details of practices of agnihotra etc., अग्निहोत्रादिकर्म = the action of agnihotra practice, अनेकसाधनोपसंहारपूर्वकम् = after the collection of various accessories, अनुष्ठेयम् = to be practised, ‘कर्ता अहम् , मम कर्तव्यम्’ इति = ‘I am the doer, this is my duty’, एवम् = in this way, प्रकारविज्ञानवतः = of the one who has knowledge of rituals, अविदुषः = the ignorant, यथा = just as, अनुष्ठेयम् = to be practised, भवति = is, न = not, तु = but, तथा = similarly, ‘न जायते’ इत्यादि = ‘not born’ etc., आत्मस्वरूपविध्यर्थज्ञानोत्तरकालभावि = after the knowledge of the content of the nature of the Self, किञ्चित् = any kind, अनुष्ठेयम् = to be practised, भवति = is, किम् तु ‘नाहं कर्ता, नाहं भोक्ता’ इत्यादि = ‘I’m not the doer, I’m not the experiencer’, आत्मा = the Self, एकत्वाकर्तृत्वादिविषयज्ञानात् = from the knowledge of the topic of non-dulaity and non-doer, न = no, अन्यत् = other, उत्पद्यते इति = arises, एषः विशेषः = this distinction, उपपद्यते = arises, यः = the one who, पुनः = again, ‘कर्ता अहम्’ इति = ‘I am the doer’, वेत्ति = knows, आत्मानम् = the Self, तस्य = of that person, ‘मम इदं कर्तव्यम्’ इति = ‘this is my duty’, अवश्यम् = surely, भाविनी = arises, बुद्धिः = mindset, स्यात् =will, तत् = that, अपेक्षया = by the standpoint, सः = the person, अधिक्रियते इति = is ordained, तम् प्रति = towards him, कर्माणि = various actions, सम्भवन्ति = are possible, सः = he, च = and, अविद्वान् = ignorant, ‘उभौ तौ न विजानीतः’ (भ. गी. २ । १९) इति वचनात् = due to the words of ‘they both do not know’, विशेषितस्य च = and of the one specifically mentioned, विदुषः = the wise person, कर्म = action, अक्षेपवचनात् च = and due to the words of negation, ‘कथं स पुरुषः’ इति = ‘how that person’, तस्मात् = therefore, विशेषितस्य = of those specifically mentioned, अविक्रियात्मदर्शिनः = the one who has knowledge of actionlessness, विदुषः = of the wise person, मुमुक्षोः च = and of the seeker of liberation, सर्वकर्मसंन्यासे एव = in the renunciation of all actions, अधिकारः = qualified person, अतः = therefore, एव = indeed, भगवान् नारायणः = Lord Narayana, साङ्ख्यान् = practitioners of jnana-yoga, विदुषः = the wise persons, अविदुषः च = and the ignorant persons, कर्मिणः = practitioners of karma-yoga, प्रविभज्य = having separated, द्वे निष्ठे = two disciplines, ग्राहयति = teaches, ‘ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम्’ (भ. गी. ३ । ३) इति = ‘for the discerning ones by jnana-yoga, and for the action-oriented ones, by karma yoga’, तथा च = and similarly, पुत्राय = to the son, आह = says, भगवान् व्यासः = Bhagavan Vyasa, ‘द्वाविमावथ पन्थानौ’ (शां. २४१ । ६) इत्यादि = ]there are two paths’, etc., तथा च = and also, क्रियापथः च एव = the path of action alone, पुरस्तात् = before, पश्चात् = later, संन्यासः च इति = and renunciation, एतम् = in this way, एव = indeed, विभागम् = distinction, पुनः पुनः = again and again, दर्शयिष्यति = shows, भगवान् = the Lord, अतत्त्ववित् = the ignorant ones, ‘अहङ्कारविमूढात्मा कर्ताहमिति मन्यते’ (भ. गी. ३ । २७) = ‘consider I am the doer taking the individual as the Self in ignorance’, तत्त्ववित् = the knower of Truth, तु न = not, अहम् = I’m, करोमि इति = doing, तथा च = and similarly, ‘सर्वकर्माणि मनसा संन्यस्यास्ते’ (भ. गी. ५ । १३) इत्यादि = ‘having renounced all actions mentally, I remain (in practising सत्-असत्-विवेक)’,
तत्र केचित् = there are some, पण्डितंमन्या = consider to be wise, वदन्ति = say, ‘जन्मादिषड्भावविक्रियारहितः अविक्रियः अकर्ता एकः अहमात्मा’ इति = ‘I’m that one changeless Self which is not a doer, devoid of six modifications of birth etc.’, न = doesn’t, कस्यचित् = for anyone, ज्ञानम् = knowledge, उत्पद्यते = arise, यस्मिन् सति = in such a case, सर्वकर्मसंन्यासः = the renunciation of all actions, उपदिश्यते इति = is advised,
तन्न = not that, ‘न जायते’ (भ. गी. २ । २०) = ‘not born’, इत्यादिशास्त्रोपदेशानर्थक्यप्रसङ्गात् = due to the teaching of shastra becoming useless, यथा च = and just as, शास्त्रोपदेशसामर्थ्यात् = due to the capability of the teaching of shastra, धर्माधर्मास्तित्वविज्ञानम् = the knowledge of existence of dharma and adharma, कर्तुः = of the doer, च = and, देहान्तरसम्बन्धविज्ञानम् = knowledge connected with attainment of another body, उत्पद्यते = arises, तथा = so also, शास्त्रात् = from scripture, तस्य एव आत्मनः = of that Self alone, अविक्रियत्वाकर्तृत्वैकत्वादिविज्ञानम् = the knowledge of changelessness, the non-doership, the non-duality, कस्मात् न उत्पद्यते इति = why not arise from it, प्रष्टव्याः ते = they should be asked,
करणागोचरत्वात् इति चेत् = if stated due to being imperceptible to instruments,
न = no, ‘मनसैवानुद्रष्टव्यम्’ (बृ. उ. ४ । ४ । १९) इति श्रुतेः = the scripture states ‘should be seen with mind’, शास्त्राचार्योपदेशशमदमादिसंस्कृतम् मनः = the mind purified by control of sense organs and mind, teachings of scripture and teacher’, आत्मदर्शने करणम् = is an instrument in realising the Self, तथा च = therefore, तदधिगमाय = for understanding that (Brahman), अनुमाने आगमे च सति = and when shastra and logic, ज्ञानं न उत्पद्यतः इति = knowledge is not produced, साहसमात्रम् एतत् = this is a foolish statement, ज्ञानम् च उत्पद्यमानम् = knowledge that arises, तद्विपरीतम् = its opposite, अज्ञानम् = ignorance, अवश्यम् = surely, बाधते इति = negates, अभ्युपगन्तव्यम् = has to be accepted, तत् च = and that, अज्ञानम् = ignorance, दर्शितम् = shown, ‘हन्ता अहम् , हतः अस्मि’ इति = ‘I am the killer, I am killed’, ‘उभौ तौ न विजानीतः’ इति = ‘they both don’t know’, अत्र च = and here, आत्मनः = of the Self, हननक्रियायाः = of the action of killing, कर्तृत्वम् = the doership, कर्मत्वम् = the objecthood, हेतुकर्तृत्वम् च = and the cause for doership, अज्ञानकृतम् = is product of ignorance, दर्शितम् = shown, तत् च = and that, सर्वक्रियासु = in all actions, अपि = also, समानम् = same, कर्तृत्वादेः = of the doership, अविद्याकृतत्वम् = nature of being born of ignorance, अविक्रियत्वात् = due to changelessness, आत्मनः = of the Self, विक्रियावान् = has changes, हि = because, कर्ता = doer, आत्मनः कर्मभूतम् = becoming an object other than oneself, अन्यम् = someone else, प्रयोजयति = instigates, ‘कुरु’ इति तत् एतत् = do this that, अविशेषेण विदुषः = of the wise with no exceptions, सर्वक्रियासु = in all actions, कर्तृत्वम् = doership, हेतुकर्तृत्वम् च = and cause of doership, प्रतिषेधति = negates, भगवान् वासुदेवः = the Lord Vasudeva, विदुषः = of the wise person, कर्माधिकाराभावप्रदर्शनार्थम् = for the sake of showing lack of eligibility of doing action, ‘वेदाविनाशिनं . . . कथं स पुरुषः’ इत्यादिना = ‘know the indestructible …’ etc., क्व पुनः = then again, विदुषः = of the wise person, अधिकारः इति = qualified, एतत् उक्तम् = this is said, पूर्वम् एव = before indeed, ‘ज्ञानयोगेन साङ्ख्यानाम्’ (भ. गी. ३ । ३) इति = ‘jnanayoga for those who understood Vedanta’ तथा च = and so, सर्वकर्मसंन्यासं वक्ष्यति = renunciation of all actions will be said, ‘सर्वकर्माणि मनसा’ (भ. गी. ५ । १३) इत्यादिना = ‘all actions with mind’, etc.
ननु = isn’t, मनसा = with mind, इति वचनात् = from the words, न = not, वाचिकानाम् = of the speech, कायिकानाम् च = and of the body, संन्यासः = renunciation, इति चेत् = if so?
न = no, सर्वकर्माणि = all actions, इति विशेषितत्वात् = due to specific mentioning
मानसानाम् = of the mind, एव = only, सर्वकर्मणाम् = all actions, इति चेत् = if so?
न =no, मनोव्यापारपूर्वकत्वात् = due to being preceded by mental actions, वाक्कायव्यापाराणाम् = the activities of speech and body, मनोव्यापाराभावे = in the lack of action of mind, तदनुपपत्तेः = they are not possible
शास्त्रीयाणाम् = scriptural, वाक्कायकर्मणाम् = of the speech and body, कारणानि = causes, मानसानि = mental, कर्माणि = actions, वर्जयित्वा = having excluded, अन्यानि सर्वकर्माणि = some other actions, मनसा = of the mind, संन्यस्येत् = should be renounced, इति चेत् = if so?
न = no, ‘नैव कुर्वन्न कारयन्’ (भ. गी. ५ । १३) इति विशेषणात् = due to specific (mention) of ‘without doing and causing others to do’,
सर्वकर्मसंन्यासः = renunciation of all actions, अयं = this, भगवता = by the Lord, उक्तः = said, मरिष्यतः = dead person, न जीवतः = but not living, इति चेत् = if so,
न =no, ‘नवद्वारे पुरे देही आस्ते’ (भ. गी. ५ । १३) इति विशेषणानुपपत्तेः = due to specific mention of ‘the embodied stays in the city of nine gates’, न = not, हि = because, सर्वकर्मसंन्यासेन = by the renunciation of all actions, मृतस्य = of the dead, तद्देहे = in that body, आसनम् = seat, सम्भवति = possible,
अकुर्वतः = of the one who does not do, अकारयतः च = and the one who does not cause to do, देहे = in the body, संन्यस्य = of the renunciation, इति सम्बन्धः = connection, न = not, देहे = in body, आस्ते = seating, इति चेत् = if so,
न =no, सर्वत्र = everywhere, आत्मनः = of the Self, अविक्रियत्वावधारणात् = due to understanding of it being changeless, आसनक्रियायाः = the action of sesting, च = and, अधिकरणापेक्षत्वात् = due to requirement of locus, तदनपेक्षत्वात् = due to being independent, च = and, संन्यासस्य = of renunciation, सम्पूर्वस्तु = the prefix ‘सम्’, न्यासशब्दः = word न्यास, अत्र = here, त्यागार्थः = in the meaning of sacrifice, न निक्षेपार्थः = not in the meaning of depositing, तस्मात् = therefore, गीताशास्त्रे = in Gita-shastra, आत्मज्ञानवतः = the one with Self-knowledge, संन्यासे = in renunciation, एव = alone, अधिकारः = qualified, न = not, कर्मणि इति = in actions, तत्र तत्र = later, उपरिष्टात् = relevant, आत्मज्ञानप्रकरणे = in the topic of Self-knowledge, दर्शयिष्यामः = we will show
The one who knows this (Self) of the stated characteristics by the previous mantra---devoid of birth, devoid of decay---as devoid of the final modification (अविनाशिन) and devoid of change (नित्य) - the connection between one who and knows, such a qualified wise person, by what way he kills - does the act of killing or how he instigates to kill. How and whom he doesn’t kill and how and whom he doesn’t instigate to kill - in both these cases, the meaning of negation alone is to be considered due to the meaning of questioning being non-applicable. Due to the meaning of reason i.e., the nature of it being actionless, being common (to all actions), the negation of all actions in the case of wise persons is the intended meaning of this section by the Lord. Indeed, the negation of the action of killing is said in the meaning of stating an example.
(The commentary for the verse is over here. The rest is clarification provided through doubts of an opponent)
पूर्वपक्षी - Seeing what specific reason for the impossibility of action of the wise person, does the Lord negate the actions stating: ‘how that person slay’ etc.?
सिद्धान्ती - Indeed hasn’t it been said that due to the changelessness of the Self as the specific reason for the impossibility of doing all actions?
पूर्वपक्षी - True, that has been said. But not due to that specific reason of the wise person being not different from the changeless Self because (it) cannot be (stated that) action is not possible of a person who knows a changeless pillar/stump of a tree. Verses 19 and 20 talked about the Self being non-doer and also the reason for it to be so, respectively. So why is this verse, as the conclusion of this section of Self as non-doer, talks about the knower of the Self as non-doer? Following Vedanta’s principle of drg-drshya-viveka:
A knower and known are different
A knower has to undergo a change to know something and hence cannot be changeless
hētōḥ pakṣadharmatā jñānam (tarkashastra) - the cause and conclusion must be in the same locus. The rock is changeless, therefore the knower of the rock is changeless - how can it be?
सिद्धान्ती - No. Due to the wise person being the knower of Self, the knowership is not of the body-mind assemblage.
The Self is the knower, because if the knower is not the Self, then the knower is non-Self, which means it is inert, and an inert entity cannot be a knower. Therefore, by exclusion, the wise person is the Self.
Therefore, due to it being the only alternative, the wise person as the Self is changeless. Thus due to the impossibility of action of that wise person, the negation ‘how that person’ is appropriate. Hence kartrtva-bhoktrtva-kaarayitrtva is denied for the Self and the knower of the Self, because they both are the same.
The following section shows that the knowerhood as subject-object belongs to cidabhasa, buddhi-vrtti associated with reflected consciousness. The Self as knower is not of this kind. Here the knowership is without any mediacy, it is aparoksha whereas in the knowership through cidabhasa governed by subject-object relationship, the knowership happens due to the process of knowing requiring a means like pratyaksha etc. Here we are stating that buddhi is used as an instrument to arrive at the Self as knower. Then what is the samabandha between buddhi and the Self? It is adhyasa sambandha - superimposition. The Self, I, has been attributed as knower of all perceived objects due to identification of the ahamkara (knowership) with cidabhasa (I) - hence we all state ‘I know’. This is adhyasa of the knowership of ahamkara on the cidabhasa. But the same ahamkara, due to brahmakara-vrtti of buddhi, finally gives up the notion that it is the Self, and then the Self is then said to be the knower of itself. This conclusion that Self becoming a knower of itself, is also a misconception, just as it was said to be the knower when it was perceiving objects being identified with cidabhasa. The Self is ever changeless and it was/is never a knower of either the objects before enlightenment or of itself after enlightenment. So the mithya karana, buddhi, is used to get mithya knowledge of ‘I am the Self’ to remove the mithya bondage of ‘I am non-Self’. Seventh mantra of māṇḍūkya is pāramārthika dr̥ṣṭyā pramātr̥tva niṣēdhaḥ - there we state Self is not the knower. This twenty-first Gītā verse is vyāvahārika dr̥ṣṭyā pramātr̥tva aṅgikāraḥ - here we state it to be the knower. tatra niṣēdhaḥ atra aṅgikāraḥ. The technical word we use is anuvādaḥ. Is there a contradiction? When we state Self is not the knower, we mean it is not a knower as something different from known. When we state the Self is knower, we mean it is the illuminator, i.e. self-effulgent or Consciousness.
By the wrong knowledge of intellect due to ignorance, the knower, the Self, is imagined to be perceiving the object’s sound etc. through the intellect. In this way indeed, by the knowledge of discerning the Self and the non-Self, through the knowledge which is a buddhi-vrtti, indeed a false vrtti from the standpoint of reality, indeed the changeless Self is said to have become the knower. From the statement of impossibility of action of the wise person, it is understood that the Lord’s conclusion is that the actions enjoined in the scriptures are for the ignorant person.
पूर्वपक्षी - Isn’t enlightenment also indeed of the ignorant? Due to the futility of prescribing knowledge to the one who is knower of the knowledge is like grinding that which has already been ground. That being so, actions are enjoined for the ignorant person, but not for the wise person - this specification is not tenable.
सिद्धान्ती - No. Because of the reason for the distinction of presence and absence of ritualistic practices. After gaining the knowledge of the details of practices of agnihotra etc., after the collection of various accessories, the action of agnihotra etc. need to be practised - ‘I am the doer, this is my duty’ - the (awareness) of the one who has knowledge of rituals is in this way, just as the ignorant, (rituals need) to be practised. But not the one after the knowledge of the content of the nature of the Self ‘न जायते’ इत्यादि ‘not born’ etc., is there any kind of action to be done. Anything else from the knowledge ‘I’m not the doer, I’m not the experiencer’, does not arise other than the knowledge of the Self to be the nature of non-duality and non-doer. This is the distinction that arises (between karmakanda and jnanakanda knowledge).
Again, in the one who knows the Self as ‘I am the doer’ etc., surely the mindset of ‘this is my duty’ arises. From that standpoint, the person is eligible for action. And various actions are ordained for him. He is an ignorant person due to the words of ‘उभौ तौ न विजानीतः’ (भ. गी. २ । १९) ‘they both do not know’. (The words) ‘कथं स पुरुषः’ इति ‘how that person’ is regarding the wise person specifically due to mentioning of the words of negation of action. Therefore, such a specifically mentioned wise person (विद्वान्), who has knowledge of actionlessness and the seeker of liberation (मुमुक्षु), is qualified only for the renunciation of all actions. मुमुक्षु - seeker of liberation is vividisha-sannyasa and विद्वान् is vidvat-sannyasa. For a grihastha, two things should be done if following the jnana-marga. 1. Reduce - PORT, Possession, Obligatory duty, Relation, Transaction. 2. Switch to atma-anatma viveka from jiva-jagat-ishvara view.
Therefore, indeed Lord Narayana, having distinguished the wise and ignorant people, teaches two disciplines: jnana-yoga for the analytically inclined and karma yoga for the action-oriented ones: ‘ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम्’ (भ. गी. ३ । ३) इति ‘for the discerning ones by jnana-yoga, and for the action-oriented ones, by karma yoga’. And similarly to son Bhagavan Vyasa says: ‘द्वाविमावथ पन्थानौ’ (शां. २४१ । ६) इत्यादि there are two paths’, etc. And similarly (it is said): the path of action is before and renunciation is later (paraphrasing Mahānārāyaṇōpaniṣat). In this way, the Lord has shown the distinction again and again: the ignorant ones ‘अहङ्कारविमूढात्मा कर्ताहमिति मन्यते’ (भ. गी. ३ । २७) ‘consider I am the doer taking the individual as the Self in ignorance’ while the knower of Truth ‘I am not doing’ and ‘सर्वकर्माणि मनसा संन्यस्यास्ते’ (भ. गी. ५ । १३) इत्यादि = ‘having renounced all actions mentally, I remain (in practising सत्-असत्-विवेक)’.
(Sankaracharya paraphrases a purvamimasaka’s objection himself below)
पूर्वपक्षी - There are some, consider to be wise, say: ‘जन्मादिषड्भावविक्रियारहितः अविक्रियः अकर्ता एकः अहमात्मा’ इति ‘I’m that one changeless Self which is not a doer, devoid of six modifications of birth etc.’ - such knowledge does not arise for anyone. If such knowledge is there, then the renunciation of all actions is advised.
(Sankaracharya refutes that objection)
सिद्धान्ती - No, due to teachings such as ‘न जायते’ (भ. गी. २ । २०) ‘not born’, of shastra becoming useless. (if you don’t accept Vedanta, the implication is dharma with karma and its phala as focus given by the same Veda shastra will also be useless for purvamimasaka. Brahmam, Ishvara, dharma, punya, etc. are all aupaurusheya, and not directly perceivable by senses).
And they should be asked: just as the knowledge of existence of dharma and adharma and knowledge connected with attainment of another body of the doer due to the capability of the teaching of shastra arises, so also from the scripture alone why not the knowledge of changelessness, the non-doership, the non-duality of the Self arise?
पूर्वपक्षी - If it is stated that it is due to it being imperceptible to instruments (the experience of karmakanda can be had through antahkarana although bahyendriya may not be applicable to appreciate it, but for jnanakanda even antahkarana is not applicable, so what instrument is there to verify it?)
सिद्धान्ती - No. The scripture states: मनसैवानुद्रष्टव्यम्’ (बृ. उ. ४ । ४ । १९) ‘should be seen with mind’. (But the very same scripture states Self-knowledge is beyond mind -
yanmanasā na manutēyēnāhurmanō matam || kēnōpaniṣat 1-6 ||
यतो वाचो निवर्तन्ते। अप्राप्य मनसा सह। आनन्दं ब्रह्मणो विद्वान्। Taittirīyopaniṣad 2.9.1
If such a doubt is raised, Sankaracharya answers - )
The mind, which is purified by control of sense organs and itself through the teachings of scripture by a teacher, is an instrument in realising the Self.
(The mind and sense-organs give knowledge empirically - paurusheya. But when they join with shastra and are refined then they give the knowledge of Brahman - apaurusheya अपरोक्ष. Logic is a supportive mechanism, not a proving mechanism. Logic takes sensory data and then works upon it, without questioning the sensory data. In the same way, logic will take the Vedic teachings and then work on it guided by Vedic teaching itself, it does not question the validity of Vedic teaching. You cannot validate sensory data also, you can only use it).
Therefore, there being shastra and logic for understanding that (Brahman), this is a foolish statement - ‘knowledge is not produced’. This has to be accepted that when knowledge arises, it negates its opposite, ignorance, surely. And that ignorance is shown: ‘हन्ता अहम् , हतः अस्मि’ इति ‘I am the killer, I am killed’, ‘उभौ तौ न विजानीतः’ इति ‘they both don’t know’. And here it has been shown that the action of killing, the doership, the objecthood, and the cause of doership of the Self is a product of ignorance. And Self being changeless, the doership being born of ignorance is the same in all actions also because a doer who is changeful can instigate someone else (saying) ‘do’ as an object who is different from oneself (Even instigation is an action, and the Self is actionless).
In this regard, the Lord Vasudeva for the sake of showing ineligibility of action of a wise person says ‘वेदाविनाशिनं . . . कथं स पुरुषः’ इत्यादिना’ ‘know the indestructible …’ etc., negating the doership and the cause of doership of the wise person in all actions with no exceptions. For what again is the wise person qualified? It is said earlier (by Sankara in his bhashya) indeed ज्ञानयोगेन साङ्ख्यानाम्’ (भ. गी. ३ । ३) इति ‘jnanayoga for those who understood Vedanta’. Similarly the renunciation of all actions will be said, ‘सर्वकर्माणि मनसा’ (भ. गी. ५ । १३) इत्यादिना ‘all actions with mind’, etc.
(The following is the discussion of 5.13 whether jivanmukta is feasible)
sarva-karmāṇi manasā sannyasya āstē sukham vaśī |
nava-dvārē purē dēhī na ēva kurvan na kārayan || gītā 5-13 ||
पूर्वपक्षी - Isn’t from the word मनसा (by mind), renunciation of the (actions of) speech and the body is not meant, if stated so? (sarva manasaa-karmaani instead of manasaa sarva-karmaani).
सिद्धान्ती - No. Due to specific mentioning of सर्वकर्माणि (all actions).
पूर्वपक्षी - It is all actions of the mind only, if stated so?
सिद्धान्ती - No. Due to the activities of speech and body being preceded by mental actions. When there is a lack of action of mind, they are not possible.
पूर्वपक्षी - All the actions of the mind except those which are causes for scriptural rites and actions of speech and body to be renounced, if stated so? (laukika karma to be renounced, but not vaidika karma)
सिद्धान्ती - No. Due to specific mention of नैव कुर्वन्न कारयन्’ (भ. गी. ५ । १३) ‘without doing and causing others to do’.
पूर्वपक्षी - This renunciation of all actions said by the Lord is for the dead person but not for the living one, if stated so?
सिद्धान्ती - No. Due to specific mention of ‘नवद्वारे पुरे देही आस्ते’ (भ. गी. ५ । १३) ‘the embodied stays in the city of nine gates’. Because renunciation of all actions by a dead person remaining in that body is not possible. (here “remaining in the body” does not imply physically remaining in the body, but from a karma point of view implying that the results of actions don’t apply to the jnani, but they remain only for the body, because jnani is Brahman).
पूर्वपक्षी - Of the one who does not do and the one who does not cause to do - can it be connection is between देहे संन्यस्य and not between देहे and आस्ते? (‘he deposits actions in the body’ but not ‘he remains in the body by renouncing (actions)’. Argument is jnani has been doing karma till death, and at the time of death transfers all karma to the body thereby denying jivanmukta as feasibility).
सिद्धान्ती - No. Everywhere (in all shastra), due to understanding of the Self being changeless. Besides, due to the requirement of the locus for the action of seating, while renunciation being independent. Here, the prefix ‘सम्’ with the word न्यास, is in the meaning of sacrifice, but not in the meaning of depositing. Therefore, in Gita-shastra, the one with Self-knowledge, is qualified in renunciation alone, but not in actions. Later, we will show this in the relevant topic of Self-knowledge.
The root word of आस्ते is आस् - धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - आसँ उपवेशने - अदादिः. It means placing, depositing, like in करन्यासः, अङ्गन्यासः, etc. There, deities are placed on fingers or limbs of the body, respectively.
Transference to a body also is an action, and we say jnani is actionless, so there is no question of transference.
When karma is transferred to the body, jnani remaining without body, there is no feasibility of action. In such a case the second line of 5.13 - that he will remain in the body without acting or causing to act - will become redundant (aprāptapratiṣēdha dōṣaḥ)
The prefix सम् changes the meaning of आस् as placing or depositing to withdrawing or renouncing.
In withdrawal, we don’t need अधिकरण (locus) unlike in depositing.
Notes: Deny all action of the knower of the Self because Self is actionless
This is the conclusion (nigamanam) of this section beginning with pratijna of verse 19 and hetu of verse 20. That’s why the denial of kartrtvam is repeated here. Here कारयित्वम् - the instigation to make someone else act is also additionally denied. Here also, the sixth change of षड्विकार is denied specially and then general change is denied. Self is नित्य - changeless and अविनाशिन - deathless (no last change).
Again in the context of Arjuna, an example of killing is used to represent any action. One who comes to know the following fact through gurupadesha after sravana-manana-nididhyasana in the form of Lord’s blessings as chitta shuddhi and chitta ekagrata, He knows “I am:
अविनाशिन - indestructible
नित्य - eternal
अज - unborn
अव्यय - immutable (no loss of its nature)”
In this verse, it is stated that the knower of the Self is also the non-doer, not an object and causative agent of action, since the Self itself is the same as mentioned in previous verses. This is unique - knower of the stump of a tree does not become inactive like that stump. Here it is different, because in the case of knowing an object (different form oneself) the knowership is of subject-object kind, within त्रिपुटी, but in the case of Self this subject-object relationship is transcended because the knower and known are the same. Here the object to know is oneself, that involves disidentification with non-Self and realising the true changeless identity of oneself. ब्रह्मविद् ब्रह्मैव भवति - the knower of Brahman becomes Brahman (यः ब्रह्म वेद सः ब्रह्मैव भवति - मुण्डक ३.२.९). The usage of the word “becoming” is figurative - we are Brahman always, the word becoming implies we realise that we are Brahman. The movement is recognition of identity, not in any actual physical (action oriented) or mental change (subject-object thought).
Denial of all कारक is called सर्व-कर्म-सन्न्यास - renunciation of all action which is the focus of this verse - to deny all action of the knower of the Self because Self is actionless which is due to its changelessness as stated in the previous verse. First कर्ता is dropped, then all कारक are dropped automatically as they are associated with कर्ता and therefore the knower of Self is said to be actionless. After this, the person’s उपाधि of body and mind acts in the world, but he/she/it remains unaffected as there is no kartrtva/bhoktrtva’kaarayitrtva etc.
There are three questions in this verse as आक्षेप (negations) implying their impossibility:
कथम् हन्ति - how will he kill (kena saadhanena, kena prakaarena)?
साधन-आक्षेप - negation of any means for the Self to act. With what instrument he will kill?
It can also be seen as negation of कर्ता - because Self is अकर्ता how will He kill?
कम् हन्ति - whom will he kill?
विषय-आक्षेप - negation of the Self as an object. From the reference of the body that is killing - How can Self become विषय of killing (कर्म)?
भोक्ता-आक्षेप - negation of the Self as an experiencer. From the point of view of the body that is killed, the Self is not an experiencer - भोक्ता -of that action of killing.
It can also be seen as negation of कर्ता - because Self is अकर्ता whom will He kill?
कम् घातयति - whom is he going to cause to kill. It may appear that Sri Krishna is causing Arjuna to kill - but he is not. प्रयोज्य-आक्षेप (prayojya is one who is propelled) - negation of causative action for the Self. Whom is he causing to kill?
These are काकु - rhetorical questions asserting what has already been stated - conclusion. Interrogative pronouns of how and whom have the primary meaning as questioning (प्रश्नार्थ), but their secondary meaning is of negation (आक्षेपार्थ). Here it is of negation because:
Krishna is the teacher and he will not ask question to Arjuna
Even if he asks a question, neither he or Arjuna answers that question later
Verse 19 declares the Self is actionless, verse 20 gives the reason for it b y stating that the Self is changeless and verse 21 concludes saying the Self is actionless
वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णा-
न्यन्यानि संयाति नवानि देही ॥२-२२॥
यथा नरः वासांसि जीर्णानि विहाय अपराणि नवानि गृह्णाति तथा देही जीर्णानि शरीराणि विहाय अन्यन्यानि नवानि संयाति।
वासांसि = clothes, जीर्णानि = worn out, यथा = just as, विहाय = discarded, नवानि = new, गृह्णाति = takes, नरः = a person, अपराणि = some other, तथा = so also, शरीराणि = bodies, विहाय = casts away, जीर्णानि = worn out, अन्यानि = some other, संयाति = takes up, नवानि = new, देही = the embodied Self
Just as a person having discarded worn out clothes takes some other new clothes, so also the embodied Self casts away worn out bodies and takes up new ones.
वासांसि - वासस्, नपुं, द्वि, बहु
जीर्णानि - जीर्ण, नपुं, द्वि, बहु, कृदन्तरूपाणि - जॄ + क्त - जॄष् वयोहानौ मित् १९३८ - दिवादिः - सेट्
यथा - अव्ययम्
विहाय - अव्ययम्, कृदन्तरूपाणि - वि + हा + ल्यप् - ओँहाक् त्यागे - जुहोत्यादिः - अनिट्
नवानि - नव, नपुं, द्वि, बहु
गृह्णाति - ग्रह् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - ग्रहँ उपादाने - क्र्यादिः, प्र-पु, एक
नरः - नर, पुं, प्र, एक, कृदन्तरूपाणि - नॄ + अच् - नॄ नये - भ्वादिः - सेट्
अपराणि - अपर, नपुं, द्वि, बहु
तथा - अव्ययम्
शरीराणि - शरीर, नपुं, द्वि, बहु
विहाय - अव्ययम्
जीर्णानि - जीर्ण, नपुं, द्वि, बहु, कृदन्तरूपाणि - जॄ + क्त - जॄष् वयोहानौ मित् १९३८ - दिवादिः - सेट्
अन्यानि - अन्य, नपुं, द्वि, बहु
संयाति - सम् + या धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - या प्रापणे - अदादिः, प्र-पु, एक
नवानि - नव, नपुं, द्वि, बहु
देही - देहिन्, पुं, प्र, एक, तद्धितान्तरूपाणि - देह + इनि
वासांसि वस्त्राणि जीर्णानि दुर्बलतां गतानि यथा लोके विहाय परित्यज्य नवानि अभिनवानि गृह्णाति उपादत्ते नरः पुरुषः अपराणि अन्यानि तथा तद्वदेव शरीराणि विहाय जीर्णानि अन्यानि संयाति संगच्छति नवानि देही आत्मा पुरुषवत् अविक्रिय एवेत्यर्थः।।
कस्मात् अविक्रिय एवेति आह
वासांसि वस्त्राणि = clothes, जीर्णानि दुर्बलतां गतानि = the worn out ones, यथा = just as, लोके = in this world, विहाय परित्यज्य = having discarded, नवानि अभिनवानि = new ones, गृह्णाति उपादत्ते = puts on, नरः पुरुषः = a person, अपराणि अन्यानि = other, तथा तद्वदेव = in the same way, शरीराणि विहाय जीर्णानि = old bodies having discarded, अन्यानि संयाति संगच्छति = goes into other, नवानि = new ones, देही आत्मा = the Self, पुरुषवत् = like the person, अविक्रियः = changeless, एव = indeed, इत्यर्थः = this is the meaning
कस्मात् = why, अविक्रियः एव इति = changeless indeed, आह = says
Just as in this world, having discarded the worn out clothes, new ones are put on, in the same way, a person having discarded old bodies, goes into other new ones. The Self, (un)like the person, is changeless indeed - this is the meaning.
Why, (the Self is) changeless indeed? (The Lord) says …
Notes: Focus on sixth modification - death not having an effect on the Self
This is an example of how a sixth change of the body (death) happens without affecting the Self. This verse focuses only on the 6th modification as that is what Arjuna does not want to indulge in during this war - killing Bhishma and others. Also that specific change to the body is what bothers almost to all of us.
This verse can be interpreted in two ways:
The jiva transmigrates, taking a new body and dropping the old gross body, but the Self is untouched and unaffected.
The new body is illuminated by the Self while the jiva undergoes experiences in the new body.
But we consider the Self perspective as that is the focus of Gita, it being moksha-shastra.
An example is given to illustrate how a sixth change of the body happens without affecting the Self - upama.
Self is unaffected by changes to the body as the body is unaffected when changes happen to clothes - just as when old worn out clothes are changed with no effect on the person who is changing it, so also the Self is being denied any changes during death and rebirth of body. By extension, just as the body is unaffected when the clothes are worn and they get worn out, so also the Self is unaffected from birth to death of the body.
A jiva gives up and takes up bodies based on their utility value just as person discards and accepts clothes - Also the person giving up the clothes has a motive to give up and take up new clothes - utility value is seen diminished in the old clothes and new are acquired based on one’s tastes and requirements. So also the jiva gives up the body when it does not meet the requirements or fulfillment of desires and takes up new bodies in new environments that are suitable for the unfulfilled desires to have their fulfillment. Self illuminates the fact of jiva giving up and taking up the bodies due to karma.
A body being worn out implies its prarabdha karma is over - it is not necessarily the body getting old. That's why even babies and young people die - through accidents or diseases.
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ २-२३॥
शस्त्राणि एनम् न छिन्दन्ति। पावकः एनम् न दहति । आपः च एनम् न क्लेदयन्ति। मारुतः (एनम्) न शोषयति।
न = not, एनम् = this, छिन्दन्ति = cut, शस्त्राणि = weapons, न = not, एनम् = this, दहति = burns, पावकः = the fire, न = not, च = and, एनम् = this, क्लेदयन्ति = wet, आपः = the waters, न = not, शोषयति = dries, मारुतः = air
Weapons do not cut this, Fire does not burn, Water does not wet and Air does not dry.
न - अव्ययम्
एनम् - अव्ययम्
छिन्दन्ति - छिद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - छिदिँर् द्वैधीकरणे - रुधादिः, प्र-पु, बहु
शस्त्राणि - शस्त्र, नपुं, प्र, बहु
न - अव्ययम्
एनम् - अव्ययम्
दहति - दह् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - दहँ भस्मीकरणे - भ्वादिः, प्र-पु, एक
पावकः - पावक, पुं, प्र, एक
न - अव्ययम्
च - अव्ययम्
एनम् - अव्ययम्
क्लेदयन्ति - क्लिद् + णिच् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम्, क्लिदूँ आद्रीभावे - दिवादिः, प्र-पु, बहु
आपः - अप्, स्त्री, प्र, बहु
न - अव्ययम्
शोषयति - शुष् + णिच् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - शुषँ शोषणे - दिवादिः, प्र-पु, एक
मारुतः - मारुत, पुं, प्र, एक
एनं प्रकृतं देहिनं न च्छिन्दन्ति शस्त्राणि निरवयवत्वात् न अवयवविभागं कुर्वन्ति। शस्त्राणि अस्यादीनि। तथा न एनं दहति पावकः अग्निरपि न भस्मीकरोति। तथा न च एनं क्लेदयन्ति आपः। अपां हि सावयवस्य वस्तुनः आर्द्रीभावकरणेन अवयवविश्लेषापादने सामर्थ्यम्। तत् न निरवयवे आत्मनि संभवति। तथा स्नेहवत् द्रव्यं स्नेहशोषणेन नाशयति वायुः। एनं तु आत्मानं न शोषयति मारुतोऽपि।।
यतः एवं तस्मात्
एनं प्रकृतं देहिनं = the Self which is the topic of discussion, न च्छिन्दन्ति शस्त्राणि निरवयवत्वात् = due to being without parts, न अवयवविभागम् = not do dismemberment, कुर्वन्ति = do, शस्त्राणि = the weapons, अस्यादीनि= like, तथा = in the same way, न एनं दहति पावकः अग्निरपि = the fire also, न भस्मीकरोति = does not make it ashes, तथा = in the same way, न च एनं क्लेदयन्ति आपः। अपां = the water, हि = because, सावयवस्य वस्तुनः = of the object with parts, आर्द्रीभावकरणेन = by wetting the material, अवयवविश्लेषापादने = in causing the separation of the parts, सामर्थ्यम्= capability, तत् = that (disintegration), न = not, निरवयवे आत्मनि = in the partless Self, संभवति = is possible, तथा = so also, स्नेहवत् द्रव्यं = the material that glues, स्नेहशोषणेन = due to drying of the glue, नाशयति = destroys, वायुः= the wind, एनं = this, तु = but, आत्मानं = the Self, न शोषयति मारुतोऽपि = even the wind cannot dry
यतः एवम् = since it is this way, तस्मात् = therefore
The weapons and as such, do not do dismemberment of the Self, which is the topic of discussion, due to it being without parts. In the same way, the fire also does not make it into ashes. In the same way, the water does not wet it. Because the capability of water is in causing the separation of the parts by wetting the material of the object with parts. That (disintegration) is not possible in the partless Self. So also, the wind which destroys by drying the glue that glues the material (of an object), even that wind, cannot dry the Self.
Since it is this way, therefore -
Notes: Why is the Self changeless? The cause is given here as it is partless and the next verse is conclusion as principle
This verse is the cause and the next one is the effect or it can be taken in the reverse way, this verse is stating a fact as an effect and the next one is giving the principle as a cause. Because the Self cannot be destroyed by the four of the five sthula panca-maha-bhutas, it is indestructible by anything else as all are the product of these maha-bhutas. Note that space has no corresponding action element and hence it is not mentioned here. This verse emphasises the partlessness or homogeneity of the Self.
Self cannot be:
छिन्दन्ति - cut by शस्त्राणि - शस्त्र works on objects that are made of parts by breaking them into parts. शस्त्र is from शसति - शस् धातुरूपाणि - शसुँ हिंसायाम् - भ्वादिः - कर्तरि प्रयोगः परस्मैपदम्, that which cuts. शस्त्र is made of metals, पृथिवीकार. So पृथिवी has no effect on Self.
दहति - burnt by पावकः - Agni takes away the inner rasa, moisture - in a dramatic way than air which will be described later.
क्लेदयन्ति - wet by आपः - Water destroys by loosening up the connections between parts due to wetting and then breaks them apart.
शोषयति - dried by मारुतः - Air destroys by taking away moisture slowly, destroys by dehydration. The dehydration looses the bonds between parts and separates them.
Two reasons can be given for why the panca-mahabhutas cannot act on the Self:
Only that which has parts can be cut, burnt, wet or dried up - if it is a single homogeneous entity, these 4 elements cannot play a role in its destruction.
Moreover, the Self cannot be affected by these elements, because Self is self of these elements too. A fire cannot burn itself. कर्तृ-कर्म-विरोध - the same entity cannot be a कर्ता and कर्म simultaneously - subject and object at the same time- because for that to happen that single entity must be made of parts.
An example is fire, all these elements can be seen doing their acts in a movie on the screen, but the underlying screen upon which these are projected is unaffected. Screen has no same level of reality as the images projected on it.
Advaita Makaranda says, if these four gross great elemental entities cannot act on another gross great elemental entity space which has the same level of reality as these, then what to speak of Self which is their substratum (कैमुतिक-न्याय)?
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २-२४॥
अयम् अच्छेद्यः (अस्ति)। अयम् अदाह्यः अक्लेद्यः अशोष्यः एव च (अस्ति)। अयम् नित्यः सर्वगतः स्थाणुः अचलः सनातनः (अस्ति)।
अच्छेद्यः = cannot be cut, अयम् = this, अदाह्यः = cannot be burnt, अक्लेद्यः = cannot be wet, अशोष्यः = cannot be dried, एव = indeed, च = and, नित्यः = eternal, सर्वगतः = all pervading, स्थाणुः = stable, अचलः = unmoving, अयम् = this, सनातनः= from beginning
This cannot be cut, cannot be burnt, cannot be wet, cannot be dried indeed. This is from beginning, eternal, all pervading, stable and unmoving.
अच्छेद्यः - अच्छेद्य, पुं, प्र, एक
अयम् - इदम्, पुं, प्र, एक
अदाह्यः - अदाह्य, पुं, प्र, एक
अयम् - इदम्, पुं, प्र, एक
अक्लेद्यः - अक्लेद्य, पुं, प्र, एक
अशोष्यः - अशोष्य, पुं, प्र, एक
एव - अव्ययम्
च - अव्ययम्
नित्यः - नित्य, पुं, प्र, एक
सर्वगतः - सर्वगत, पुं, प्र, एक
स्थाणुः - स्थाणु, पुं, प्र, एक
अचलः - अचल, पुं, प्र, एक
अयम् - इदम्, पुं, प्र, एक
सनातनः - सनातन, पुं, प्र, एक
यस्मात् अन्योन्यनाशहेतुभूतानि एनमात्मानं नाशयितुं नोत्सहन्ते अस्यादीनि तस्मात् नित्यः। नित्यत्वात् सर्वगतः। सर्वगतत्वात् स्थाणुः इव स्थिर इत्येतत्। स्थिरत्वात् अचलः अयम् आत्मा। अतः सनातनः चिरंतनः न कारणात्कुतश्चित् निष्पन्नः अभिनव इत्यर्थः।।
नैतेषां श्लोकानां पौनरुक्त्यं चोदनीयम् यतः एकेनैव श्लोकेन आत्मनः नित्यत्वमविक्रियत्वं चोक्तम् न जायते म्रियते वा इत्यादिना। तत्र यदेव आत्मविषयं किञ्चिदुच्यते तत् एतस्मात् श्लोकार्थात् न अतिरिच्यते किञ्चिच्छब्दतः पुनरुक्तम् किञ्चिदर्थतः इति। दुबोर्धत्वात् आत्मवस्तुनः पुनः पुनः प्रसङ्गमापाद्य शब्दान्तरेण तदेव वस्तु निरूपयति भगवान् वासुदेवः कथं नु नाम संसारिणामसंसारित्वबुद्धिगोचरतामापन्नं सत् अव्यक्तं तत्त्वं संसारनिवृत्तये स्यात् इति।।
किञ्च
यस्मात् = since, अन्योन्यनाशहेतुभूतानि = the mutually destroyable elements, एनम् आत्मानम् = this Self, नाशयितुम् = to destroy, न उत्सहन्ते = are not capable, अस्य आदीनि तस्मात् = therefore, नित्यः = deathless (eternal), नित्यत्वात् = due to its eternality, सर्वगतः = it is all pervasive, सर्वगतत्वात् = due to its all-pervasiveness, स्थाणुः इव स्थिरः = it is stationary like the stump of a tree, इत्येतत् = this is the import, स्थिरत्वात् = due to its stationariness, अचलः अयम् आत्मा = this Self is unmoving, अतः = therefore, सनातनः चिरंतनः = birthless (eternal), न कारणात् कुतश्चित् निष्पन्नः = not born from any cause, अभिनवः = ever fresh, इत्यर्थः = this is the meaning, न = not, एतेषाम् श्लोकानाम् = of these verses, पौनरुक्त्यम् = the repetition, चोदनीयम् = should not be questioned, यतः = since, एकेन एव श्लोकेन = by one verse alone, आत्मनः = of the Self, नित्यत्वम् = eternality, अविक्रियत्वम् = the changelessness, च = and, उक्तम् = has been said, न जायते म्रियते वा इत्यादिना= by ‘न जायते म्रियते वा’ etc., तत्र यत् एव = that being so, आत्मविषयम् = the topic of the Self, किञ्चित् = whatever, उच्यते = has been said, तत् = that, एतस्मात् श्लोकार्थात् = from the meaning of this verse, न अतिरिच्यते = is not different, किञ्चित् = some, शब्दतः = from words, पुनः = again, उक्तम् = said, किञ्चित् = some, अर्थतः इति = from meaning, दुबोर्धत्वात् = due to its difficulty in understanding, आत्मवस्तुनः = the reality of I, पुनः पुनः = again and again, प्रसङ्गम् = the discussion, आपाद्य = having obtained, शब्दान्तरेण = through some other words, तत् = that, एव = alone, वस्तु = reality, निरूपयति = explains, भगवान् वासुदेवः = Lord Vasudeva, कथम् = how, नु नाम = indeed can, संसारिणाम् = of the ignorant, असंसारित्वबुद्धिगोचरताम् = for understanding by intellect of that which is beyond duality, आपन्नम् सत् = obtained, अव्यक्तम् तत्त्वम् = the unmanifested truth, संसारनिवृत्तये = for the removal of duality, स्यात् इति = may be
किञ्च = moreover
Since the mutually destroyable elements are not capable of destroying this Self, therefore, (it is) deathless (eternal). Due to its eternality, (it is) all pervasive. Due to its all-pervasiveness, it is stationary like the stump of a tree - this is the import. Due to its stationariness, this Self is unmoving. Therefore, it is birthless (eternal), not born from any cause, ever fresh - this is the meaning.
The repetition of these verses should not be questioned, since by one verse alone, the eternality and the changelessness of the Self has been said: by ‘न जायते म्रियते वा’ etc. That being so, whatever topic of the Self has been said, that is not different from the meaning of this verse - some words are said again (while) some repetition is from meaning. The reality of I, due to its difficulty in understanding, the opportunity for repetition having obtained, through some other words explains that reality alone. Lord Vasudeva (is repeating due to his thinking): ‘how indeed one may obtain the understanding of that unmanifested truth, which is beyond duality, by intellect for the removal of duality of the ignorant’.
Notes:
Self is:
अच्छेद्यः - cannot be cut - effect of element earth on it denied
अदाह्यः - cannot be burnt - effect of element fire on it denied
अक्लेद्यः - cannot be wetted - effect of element water on it denied
अशोष्यः - cannot be dried - effect of element air on it denied
Why? Because Self has no property to be cut, burnt, wetted or dried. Self is not a material object made of mutually destructible pancha-mahabhutas to be acted upon. Mutually destructible because fire is extinguished by water or water is dried by fire based on the intensity of fire or quantity and temperature of water. In other words, panca-mahabhutas can act on each other or the objects that are made of them. Since the Self is not a product of these bhuta, they cannot act upon it.
Therefore, Self is देश-काल-वस्तु-अपरिच्छिनः - unlimited by space-time-object.
With respect to time - all three - past, present and future:
नित्यः - eternal, no destruction in future
स्थाणुः - स्थिरस्वभावः - stable always, beyond present. It literally means stump of a tree.
यस्मात्परं नापरमस्ति किञ्चित् यस्मान्नाणीयो न ज्यायोऽस्ति कश्चित् । वृक्ष इव स्तब्धो दिवि तिष्ठत्येकस्तेनेदं पूर्णं पुरुषेण सर्वम् ॥ श्वेताश्वतरोपनिषद् ३.९ ॥ There is naught higher than or different from Him; naught greater or more minute than Him. Rooted in His own glory He stands like a tree, one without a second and immovable. By that Being the whole universe is filled. न कर्मणा न प्रजया धनेन त्यागेनैके अम्रृतत्वमानशुः ॥।महानारायणोपनिषत् १२-१४॥
The Self is compared to स्थाणुः here.
सनातनः - अविकार्य - not a product, eternal, had no beginning/past
With respect to object:
सर्वगतः - सर्वेषु गतः - that which has gone into every entity, present in every object an transcends object limitation.
With respect to space:
अचलः - unmoving, beyond space as it is infinite, you can only go to where you are not there, if you are everywhere then there is nowhere to go either, hence unmoving.
The previous shloka and this shloka has some repetition - so there may be a पुनरुक्ति-दोषः - fault of repetition. So Sankaracharya clarifies: the previous verse is the cause and this verse is the consequence, i.e. the previous verse was observation and this is the principle - because the weapons cannot cut, it is uncuttable.
The indestructibility and unchangeableness of the Self even though expressed in verse 20 have been repeated by the Lord till now so that we somehow get it and go beyond ignorance. Repetition is for deep registration in the mind which needs years of listening and contemplation, while simply understanding can be done with one verse also. In other words, sadhana is important to make this intellectual understanding our own experience - a harmony between what is felt and thought - heart and intellect - emotions and analytical thinking.
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २-२५॥
अयम् अव्यक्तः अयम् अचिन्त्यः (च अस्ति) अयम् अविकार्यः (च) उच्यते । तस्मात् एनम् एवम् विदित्वा (त्वम्॒) अनुशोचितुम् न अर्हसि।
अव्यक्तः = unmanifested, अयम् = this, अचिन्त्यः = unthinkable, अविकार्यः = unchangeable, उच्यते = is said, तस्मात् = therefore, एवम् = in this manner, विदित्वा = having known, एनम् = this, न = not, अनुशोचितुम् = to grieve, अर्हसि = you ought to
This is said to be unmanifested, unthinkable, unchangeable. In this manner, having known this you ought not to grieve.
अव्यक्तः - अव्यक्त, पुं, प्र, एक, व्यक्त - कृदन्तरूपाणि - वि + अञ्ज् + क्त - अञ्जूँ व्यक्तिम्रक्षणकान्तिगतिषु व्यक्तिमर्षणकान्तिगतिषु - रुधादिः - वेट्
अयम् - इदम्, पुं, प्र, एक
अचिन्त्यः - अचिन्त्य, पुं, प्र, एक, चिन्त्य - कृदन्तरूपाणि - चिन्त् + यत् - चितिँ स्मृत्याम् - चुरादिः - सेट्
अयम् - इदम्, पुं, प्र, एक
अविकार्यः - अविकार्य, पुं, प्र, एक, विकार्य - कृदन्तरूपाणि - वि + कृ + ण्यत् - डुकृञ् करणे - तनादिः - अनिट्
अयम् - इदम्, पुं, प्र, एक
उच्यते - वच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक
तस्मात् - अव्ययम्
एवम् - अव्ययम्
विदित्वा - अव्ययम्
एनम् - अव्ययम्
न - अव्ययम्
अनुशोचितुम् - अव्ययम्
अर्हसि - अर्ह् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - अर्हँ पूजायाम् - भ्वादिः, म-पु, एक
सर्वकरणाविषयत्वात् न व्यज्यत इति अव्यक्तः अयम् आत्मा। अत एव अचिन्त्यः अयम्। यद्धि इन्द्रियगोचरः तत् चिन्ताविषयत्वमापद्यते। अयं त्वात्मा अनिन्द्रियगोचरत्वात् अचिन्त्यः। अत एव अविकार्यः यथा क्षीरं
दध्यातञ्चनादिना विकारि न तथा अयमात्मा। निरवयवत्वाच्च अविक्रियः। न हि निरवयवं किञ्चित् विक्रियात्मकं दृष्टम्। अविक्रियत्वात् अविकार्यः अयम् आत्मा उच्यते। तस्मात् एवं यथोक्तप्रकारेण एनम् आत्मानं विदित्वा त्वं न अनुशोचितुमर्हसि हन्ताहमेषाम् मयैते हन्यन्त इति।।
आत्मनः अनित्यत्वमभ्युपगम्य इदमुच्यते
सर्वकरणाविषयत्वात् = due to it not being an object for all instruments, न व्यज्यतः इति = does not manifest, अव्यक्तः अयम् आत्मा = this Self, अतः = therefore, एव = indeed, अचिन्त्यः अयम् = this is unthinkable, यत् = since, हि = indeed, इन्द्रियगोचरः = that which is grasped by sense organs, तत् = that, चिन्ताविषयत्वम् = object of thought, आपद्यते = becomes, अयम् = this, तु = but, आत्मा = Self, अनिन्द्रियगोचरत्वात् = due to being not graspable by the sense-organs, अचिन्त्यः= unthinkable, अतः = therefore, एव = indeed, अविकार्यः यथा = just as, क्षीरम् = the milk, दध्यातञ्चनादिना = by cuddling into curd, विकारि = change, न तथा = not so, अयम् आत्मा = this Self, निरवयवत्वात् = due to partlessness, च = and, अविक्रियः = changeless, न = is not, हि = because, निरवयवम् = partless, किञ्चित् = something, विक्रियात्मकम् = of the nature of changing, दृष्टम् = seen, अविक्रियत्वात् = due to changelessness, अविकार्यः = it is not a product, अयम् आत्मा = this Self, उच्यते= is said, तस्मात् एवम् यथा उक्तप्रकारेण = just in the manner said, एनम् आत्मानम् = this Self, विदित्वा = having known, त्वम् = you, न अनुशोचितुम् अर्हसि = not ought to grieve, हन्ता = kiler, अहम् = I am, एषाम् = of these, मया = by me, एते = these, हन्यन्ते इति = are killed
आत्मनः = of the Self, अनित्यत्वम् = mortality, अभ्युपगम्य = having assumed, इदम् = this is, उच्यते = said.
Due to it not being an object for all instruments, this Self does not manifest. Therefore, this is indeed unthinkable, since that which is grasped by sense organs, indeed that becomes an object of thought. But this Self, due to being not graspable by the sense-organs, is unthinkable. Therefore, this Self, due to being partlessness and changeless, is indeed not a changer as milk that cuddles into curd. Because something that is not partless, is seen to be of the nature of changing. Due to changelessness, this Self is said to be not a product. Just in the manner said, you having known this Self, you ought not to grieve, ‘I am, killer of these and these are killed by me’.
Having assumed, mortality of the Self, this is said.
Notes: The Self is beyond three sharira.
The following is from Tattvabodha.
स्थूलशरीरं किम्? पञ्चीकृतपञ्चमहाभूतैः कृतं सत्कर्मजन्यं सुखदुःखादिभोगायतनं शरीरम् अस्ति जायते वर्धते विपरिणमते अपक्षीयते विनश्यतीति षड्विकारवदेतत् स्थूलशरीरम् ।
आयतनम् - residence, abode, hutment, षड्विकारवत् - possessing these 6 modifications.
What is a gross body? The one with five elements having undergone modifications, borne out of Prarabdha, is a residence for experiencing the joy-sorrow and other pairs of opposites, the one that undergoes six modifications of birth, existence, growth, modifications, decay and death - that one is called gross body.
सूक्ष्मशरीरं किम्? अपञ्चीकृतपञ्चमहाभूतैः कृतं सत्कर्मजन्यं सुखदुःखादिभोगसाधनं पञ्चज्ञानेद्रियाणि पञ्चकर्मेन्द्रियाणि पञ्चप्राणादयः मनश्चैकं-बुद्धिश्चैका एवं सप्तदशकलाभिः सह यत्तिष्ठति तत्सूक्ष्मशरीरम् ।।
What is a subtle body? That which is composed of five elements with no modifications, born out of actions of the past (prarabdha karma), act as an instrument for experiencing joy-sorrow and other pairs of opposites, has 17 facets of 5 organs of perception, 5 organs of action, mind and intellect - that is the subtle body.
संकल्पविकल्पात्मकं मनः। निश्चयात्मिका बुद्धिः। अहंकर्ता अहंकारः । चिन्तनकर्तृ चित्तम् ।
Manas is the nature of vacillation and resolution. Buddhi is the thought that determines. Ahamkara is the notion that I am the doer. Chitta is the nature of recollection.
कारणशरीरम् किम्? अनिर्वाच्यानाद्यविद्यारूपं शरीरद्वयस्य कारणमात्रं सत्स्वरूपाज्ञानम् । निर्विकल्पकरूपं यदस्ति तद्कारणशरीरम् ।।
What is a causal body? That which is inexplicable, beginningless, form of ignorance, the sole cause of two bodies, ignorance of one’s own true nature, free from duality, that is the causal body.
Self is:
अव्यक्तः - no manifestation or is not perceivable by senses and mind (even as a thought).
अहङ्कारममकारादिभिः व्यज्यते इति व्यक्तम् सूक्ष्मशरीरमित्यर्थः। Every thought is tinged with I-and-mine. These thoughts, which are सूक्ष्मशरीर, are simply the manifestation of “I” and “mine” and hence they are called व्यक्त. The concept of “I” and “mine” also involves “not I” and “not mine”. First we identify with some upadhi or dharma to be called as I. I am this body, I am eating, etc. Then associated with this I, we then form relationships to call mine. Sometimes, if the feeling of mine is intense, then that mine becomes I also. That’s why the sorrows or enjoyments of whom we are attached become ours also. So by stating that the Self is अव्यक्त - it is beyond सूक्ष्मशरीर is implied. It is in fact the illuminator of these as Consciousness and their very substratum as Existence.
Also whatever has no sense object characteristics of shabda etc. is not perceivable by senses and conceivable by mind, and hence it is अव्यक्त.
अशब्दमस्पर्शमरूपमव्ययं तथाऽरसं नित्यमगन्धवच्च यत् ।
अनाद्यनन्तं महतः परं ध्रुवं निचाय्य तन्मृत्युमुखात् प्रमुच्यते ॥१५॥
कठोपनिषद् 1.3.15
कामः सङ्कल्पो विचिकित्सा श्रद्धाश्रद्धा धृतिरधृतिर्ह्रीर्धीर्भीः are qualities of mind (Brihadaranyaka 1.5.3) - Desire, resolve, doubt, faith, want of faith, steadiness, unsteadiness, shame, intelligence and fear.
आन्ध्य-मान्द्य-पटुत्वम् - qualities of senses (Drg drshya viveka, verse 3) - blindness, dullness and sharpness.
प्राणोऽपानो व्यान उदानः समानः - prana (Brihadaranyaka 1.5.3) - अन् means to breathe or move, representing the action aspect.
Prana: breathing - inhalation and exhalation
Apana: excretion process not just from anus, but also every cell in the body.
Vyana: circulation of blood, lymph, etc, to every cell in the body - so basically it is food intake of the cells.
Udana: reverse functions or processes like vomiting, burping, tears, sneezing, etc. that help the body to keep itself clean and protected. Also the emergence of continuous thoughts in the mind is due to this prana. This prana also provides energy for transmigration to the subtle body.
SamAna: The prana controls the digestion and assimilation of food (samiikaraNa).
जायते-अस्ति-वर्धते-विपरिणमते-अपक्षीयते-म्रियते - qualities of body (Tattvabodha)
अचिन्त्य - अमेय - न मेय इति अमेय (मा माने, मीयते) - That which cannot be inferred.
There is ignorance (माया or अविद्या) which is अव्यक्त unmanifested, which cannot be thought of, but its effects can be seen and hence it is inferred - चिन्त्य or मेय. The causal body, which is the embodiment of ajnana and vasanas, can only be inferred and that is being denied as Self here. Causal body has also विकार, in deep sleep there is only आवरण, while in other two states there is विक्षेप as well - so this is a change, and hence it is changeful.
Example: पाप-पुण्य, which are कर्मफल based on धर्म-अधर्म, are अदृष्ट - invisible, but its effects are seen as सुख-दुःख in life.
Vasanas are placed either in subtle body or in casual body.
When vasana is seen as an irresistible sudden surge of emotion, then it is placed in the subtle body- काम-वासना, क्रोध-वासना.
When vasana is seen as the seed of a thought or propensity in character, then it is placed in the causal body as संस्कार.
अविकार्य - this is negation of Self as gross body - the six modifications which have been denied before.
अविकार्य means that which cannot undergo modification. Action can only bring these 4 effects:
आप्य - obtained by reaching (going to a room)
उत्पाद्य - creation (cultivation of crops)
संस्कार्य - purification (cleaning vessels)
विकार्य - modification (milk turning to curd)
By stating that Self is अविकार्य, denying one of the 4 effects, the negation of all other effects are also implied. Therefore, Self cannot be acted upon by any action. It can also mean that the Self is not any effect of the action either to have been created by those four effects - कार्य-प्रयोजन is denied.
Why should you not grieve? Because the Self is beyond all these, unchangeable, having known this fact, you should not grieve. Here, Arjuna is not being asked to become a realised person, but he is being given a clear intellectual understanding so that he has no confusion of what to do due to grief. So this shows that even a clear intellectual understanding is a good beginning for sadhakas - they will have no more confusion in the transactions of the world and by assuming the right kind of identities at the right time, they will rise above all assumed identities eventually to become a jnani.
Atma-anatma-viveka is over with this verse. Next is abhyupētya vādaḥ - hypothetical argument.
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ २-२६॥
महाबाहो अथ च (चेत् त्वम्) एनम् नित्यजातम् नित्यम् मृतम् वा मन्यसे, तथापि त्वम् एवम् शोचितुम् न अर्हसि।
अथ च = even if, एनम् = this, नित्यजातम् = constantly born, नित्यम् = constantly, वा = and, मन्यसे = you consider, मृतम् = dead, तथा = then, अपि = even, त्वम् = you, महाबाहो = o might-armed, न = not, एवम् = in this manner, शोचितुम् = to gieve, अर्हसि = you ought to
Even if you consider this constantly born and constantly dead, even then O mighty armed one, you ought not to grieve in this manner.
अथ - अव्ययम्
च - अव्ययम्
एनम् - इदम्, पुं, द्वि, एक
नित्यजातम् - नित्यजात, पुं, द्वि, एक
नित्यम् - नित्य, पुं, द्वि, एक
वा - अव्ययम्
मन्यसे - मन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - मनँ ज्ञाने - दिवादिः, म-पु, एक
मृतम् - मृत, नपुं, प्र, एक, कृदन्तरूपाणि - मृ + क्त - मृङ् प्राणत्यागे - तुदादिः - अनिट्
तथा - अव्ययम्
अपि - अव्ययम्
त्वम् - युष्मद्, प्र, एक
महाबाहो - महाबाहु, पुं, सं, एक
न - अव्ययम्
एवम् - अव्ययम्
शोचितुम् - अव्ययम्, कृदन्तरूपाणि - शुच् + तुमुँन् - शुचँ शोके - भ्वादिः - सेट्
अर्हसि - अर्ह् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - अर्हँ पूजायाम् - भ्वादिः, म-पु, एक
अथ च इति अभ्युपगमार्थः। एनं प्रकृतमात्मानं नित्यजातं लोकप्रसिद्ध्या प्रत्यनेकशरीरोत्पत्ति जातो जात इति मन्यसे तथा प्रतितत्तद्विनाशं नित्यं वा मन्यसे मृतं मृतो मृत इति तथापि तथाभावेऽपि आत्मनि त्वं महाबाहो न एवं शोचितुमर्हसि जन्मवतो नाशो नाशवतो जन्मश्चेत्येताववश्यंभाविनाविति।।
तथा च सति
अथ च इति अभ्युपगमार्थः = for the sake of hypothesis, एनम् प्रकृतम् आत्मानम् = this Self under discussion, नित्यजातं लोकप्रसिद्ध्या = by popular notion, प्रत्यनेकशरीरोत्पत्ति = birth of every body, जातः जातः इति मन्यसे = is considered to be born, तथा प्रतितत्तद्विनाशम् = similarly with the destruction of that every body, नित्यम् वा मन्यसे मृतम् मृतः मृतः इति = considered to be dead, तथापि तथा भाविनि अपि आत्मनि = even when that Self is of such nature, त्वम् महाबाहो = O strong-armed one, you, न = not, एवम् = in this way, शोचितुम् अर्हसि = ought to grieve, जन्मवतः नाशः = destruction of that which is born, नाशवतः जन्मः च इति = and birth of that which is destroyed, एतौ = these two, अवश्यम् भाविनौ इति = are bound to happen
तथा च सति = that being so.
For the sake of hypothesis, this Self under discussion, by popular notion, is considered to be born with the birth of every body. Similarly with the destruction of that body, it is considered to be dead. Even when that Self is of such nature, O strong-armed one, you ought not to grieve in this way. Destruction of that which is born and birth of that which is destroyed - these two are bound to happen.
That being so.
Notes: Hypothetical argument if Self is the born and dies with physical body
Self-knowledge has been presented up to the previous verse. Now a hypothetical argument of if Self is considered to be an entity that undertakes birth and death - even then one must not grieve. Verse 22 presented Self as a jiva that continuously takes bodies and gives them up - i.e. jiva outlives the body and gives up the current body and takes up a new one as and when guided by karma while the Self illuminates that taking up and giving up the body. In this verse, the hypothesis is that Self itself is born with the physical body and dead with it and again to be reborn with a new body and dead again and so on - so here a hypothetical argument of Self is presented as constantly being born and dead along with the birth and death of physical body in the series of births and deaths. This is क्षणिक-विज्ञान-वादिक presented here.
Sri Krishna simply says one must not grieve even in such a case. Why? He gives the reason in the next verse.
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २-२७॥
जातस्य हि ध्रुवः मृत्युः मृतस्य ध्रुवम् जन्म च (भवति) । तस्मात् अपरिहार्ये अर्थे त्वम् शोचितुम् न अर्हसि।
जातस्य = of that which is born, हि = indeed, ध्रुवः = certain, मृत्युः = death, ध्रुवम् = certain, जन्मः = birth, मृतस्य = of the dead, च = and, तस्मात् = therefore, अपरिहार्ये = uncontrollable, अर्थे = in this matter, न = not, त्वम् = you, शोचितुम् = to grieve, अर्हसि = you ought to
Of that which is born, death is certain and of that which dies, birth. Therefore, in this uncontrollable matter, you ought not to grieve.
जातस्य - जात, पुं, ष, एक, कृदन्तरूपाणि - जन् + क्त - जनीँ प्रादुर्भावे मित् १९३७ - दिवादिः - सेट्
हि - अव्ययम्
ध्रुवः - ध्रुव, पुं, प्र, एक, कृदन्तरूपाणि - ध्रु + अच् - ध्रु गतिस्थैर्ययोः ध्रुव इत्येके - तुदादिः - अनिट्
मृत्युः - मृत्यु, पुं, प्र, एक
ध्रुवम् - ध्रुव, नपुं, प्र, एक, कृदन्तरूपाणि - ध्रु + अच् - ध्रु गतिस्थैर्ययोः ध्रुव इत्येके - तुदादिः - अनिट्
जन्म - जन्मन्, नपुं, प्र, एक
मृतस्य - मृत, पुं, ष, एक, कृदन्तरूपाणि - मृ + क्त - मृङ् प्राणत्यागे - तुदादिः - अनिट्
च - अव्ययम्
तस्मात् - तद्, पुं, पं, एक
अपरिहार्ये - अपरिहार्य, पुं, स, एक
अर्थे - अर्थ, पुं, स, एक
न - अव्ययम्
त्वम् - युष्मद्, प्र, एक
शोचितुम् - अव्ययम्, कृदन्तरूपाणि - शुच् + तुमुँन् - शुचँ शोके - भ्वादिः - सेट्
अर्हसि - अर्ह् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - अर्हँ पूजायाम् - भ्वादिः, म-पु, एक
जातस्य हि लब्धजन्मनः ध्रुवः अव्यभिचारी मृत्युः मरणं ध्रुवं जन्म मृतस्य च। तस्मादपरिहार्योऽयं जन्ममरणलक्षणोऽर्थः। तस्मिन्नपरिहार्येऽर्थे न त्वं शोचितुमर्हसि।।
कार्यकरणसंघातात्मकान्यपि भूतान्युद्दिश्य शोको न युक्तः कर्तुम् यतः
जातस्य हि लब्धजन्मनः = of the one who has got birth, ध्रुवः अव्यभिचारी = certain, मृत्युः मरणम् = death, ध्रुवम् जन्म मृतस्य च = and of that which is dead, birth is certain, तस्मात् = therefore, अपरिहार्यः = inevitable, अयम् = this, जन्ममरणलक्षणः = the characteristics of birth and death, अर्थः = meaning, तस्मिन् अपरिहार्ये अर्थे न त्वम् शोचितुम् अर्हसि = in this inevitable fact, you ought not to grieve.
कार्यकरणसंघातात्मकानि = are of the nature of inert assemblage, अपि = even if, भूतानि = beings, उद्दिश्य = with regard to, शोकः = grief, न युक्तः = not appropriate, कर्तुम् = to do, यतः = since
For the one who has got birth, death is certain, and for that which is dead, birth is certain. Therefore, this characteristic of birth and death is inevitable - (this is the) meaning, In this inevitable fact, you ought not to grieve.
Even if all the beings are of the nature of inert assemblage, with regard to (that supposition), it is not appropriate to grieve, since -
Notes: Reason being given why one must not grieve if Self is considered to be a physical body
Change is constant in this gross world - matter changes forms. Matter cannot be destroyed, but it only changes forms. So this change of form is called death from the perspective of the current state and birth from the perspective of the new state. So whatever is born (as matter) has to die (change) and whatever is dead (has changed) has to be reborn (in a new form). So if the Self is constantly changing with the gross body, and as that changefulness is my invariable nature, so change is inevitable. What is invariable - there is no need to grieve about it.
But I do feel grief even though knowing the inevitability of the fact, then the only thing we can do is change ourselves to accept it with the heart also. Spiritual practice is to harmonise both the heart - emotions and the intellect - analytical thinking. The habit of grieving, an emotion driven, has to be curtailed by using the knowledge of Vedanta that one has accumulated. The वासना triggers the grief, and पुरुषकार/पुरुषार्थ - effort sustains it. So the way to curtail this habit of grieving for change is to put an end to वासना which can be done through repeated actions counteractively. The counter effort in not indulging in grief will slowly weaken the वासना. Although this has been shown in the context of death, one can extend this argument of grieving for any change as change is an inevitability of relative existence. And additionally, not just grieving for change, but feeling about the change also must be curtailed in the same way. So one should apply effort in not grieving or feeling excited about any change in life - seeing that the change is a part of life, we simply be an observer of that fact and not respond to it or be a participant in it.
Change what you can change, if you cannot endure. But in cases where you have no power to change, endure it. Ultimately, we come to a state where we see no need to change anything externally as all happens according to the will of the Lord or the universal will and so all is स्थाने as said in Chapter-11 of Gita - everything is perfect as it is. The desperate need to change something inevitable is also a reflection of the unfulfillment within, lack of acceptance of Reality and the changeful nature of mithyaa.
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २-२८॥
भारत भूतानि अव्यक्तादीनि व्यक्तमध्यानि अव्यक्तनिधनानि एव (सन्ति)। तत्र का परिदेवना ।
अव्यक्तादीनि = unmanifested before birth, भूतानि = the beings, व्यक्तमध्यानि = manifested in the middle, भारत = O Bharata!, अव्यक्तनिधनानि = unmanifested after death, एव = alone, तत्र = that being the matter, का = why (what), परिदेवना = wailing
O Bharata! The beings are unmanifested before birth, manifested in the middle and unmanifested after death. That being the matter, why wailing?
अव्यक्तादीनि - अव्यक्तादिन्, नपुं, प्र, बहु
भूतानि - भूत, नपुं, प्र, बहु
व्यक्तमध्यानि - व्यक्तमध्य, नपुं, प्र, बहु
भारत - भारत, पुं, सं, एक
अव्यक्तनिधनानि - अव्यक्तनिधन, नपुं, प्र, बहु
एव - अव्ययम्
तत्र - अव्ययम्
का - किम्, स्त्री, प्र, एक
परिदेवना - परिदेवना, स्त्री, प्र, एक
अव्यक्तादीनि अव्यक्तम् अदर्शनम् अनुपलब्धिः आदिः येषां भूतानां पुत्रमित्रादिकार्यकरणसंघातात्मकानां तानि अव्यक्तादीनि भूतानि प्रागुत्पत्तेः उत्पन्नानि च प्राङ्मरणात् व्यक्तमध्यानि। अव्यक्तनिधनान्येव पुनः अव्यक्तम् अदर्शनं निधनं मरणं येषां तानि अव्यक्तनिधनानि। मरणादूर्ध्वमप्यव्यक्ततामेव प्रतिपद्यन्ते इत्यर्थः। तथा चोक्तम्
अदर्शनादापतितः पुनश्चादर्शनं गतः। नासौ तव न तस्य त्वं वृथा का परिदेवना इति। तत्र का परिदेवना को वा प्रलापः अदृष्टदृष्टप्रनष्टभ्रान्तिभूतेषु भूतेष्वित्यर्थः।।
दुर्विज्ञेयोऽयं प्रकृत आत्मा किं त्वामेवैकमुपालभे साधारणे भ्रान्तिनिमित्ते। कथं दुर्विज्ञेयोऽयमात्मा इत्यत आह
अव्यक्तादीनि अव्यक्तम् = unmanifest, अदर्शनम् = invisible, अनुपलब्धिः = not perceivable, आदिः = beginning, येषाम् = those who, भूतानाम् = of the beings, पुत्रमित्रादिकार्यकरणसंघातात्मकानाम् = inert assemblage in the form of son, friend, etc., तानि अव्यक्तादीनि = those are अव्यक्तादीनि भूतानि = beings, प्राक् उत्पत्तेः = before creation, उत्पन्नानि = those created ones, च = and, प्राक् मरणात् = before death, व्यक्तमध्यानि = those are व्यक्तमध्यानि, अव्यक्तनिधनानि एव पुनः अव्यक्तम् = again unmanifest, अदर्शनम् = invisible, निधनम् मरणम् = death, येषाम् = of which, तानि अव्यक्तनिधनानि = those are अव्यक्तनिधनानि, मरणात् ऊर्ध्वम् अपि = after death also, अव्यक्तताम् एव = unmanifestedness indeed, प्रतिपद्यन्ते = attain, इत्यर्थः = this is the meaning, तथा च उक्तम् = and so it has been said, ‘अदर्शनादापतितः पुनः च आदर्शनम् गतः। न असौ तव न तस्य त्वम् वृथा का परिदेवना’ इति = bodies appear from invisibility, and go into invisibility again. That does not belong to you and you don’t belong to it. So your grieving is a waste’. तत्र का परिदेवना कः वा प्रलापः = why lamentation, अदृष्टदृष्टप्रनष्टभ्रान्तिभूतेषु = of the nature of invisible-visible-invisible, भूतेषु = in beings, इत्यर्थः - this is the meaning, दुर्विज्ञेयः = difficult to be known, अयम् = this, प्रकृतः आत्मा = the Self which is the topic of discussion, किम् त्वाम् एव एकम् = why should you alone be held, उपालभे = critically, साधारणे भ्रान्तिनिमित्ते = when the cause for this delusion is common to all, कथम् = how, दुर्विज्ञेयः = difficult to know, अयम् आत्मा = this Self, इत्यतः = therefore, आह = says
The beginning of the beings who are inert assemblage in the form of son, friend, etc., is unmanifest, invisible, not perceivable. They are unmanifest before birth, and after birth are manifest before death, and again attain unmanifested state after death - this is the meaning. And so it has been said - अदर्शनादापतितः पुनः च आदर्शनम् गतः। न असौ तव न तस्य त्वम् वृथा का परिदेवना’ इति ‘bodies appear from invisibility, and go into invisibility again. That does not belong to you and you don’t belong to it. So your grieving is a waste’. Why lamentation for beings that have invisible-visible-invisible nature - this is the meaning. The Self, which is the topic of discussion, is difficult to be known - ‘why should you alone be held critically when the cause for this delusion is common to all’. How is this Self difficult to be known? Therefore, (the Lord) says -
Notes: If Self is considered as a body of only this life.
The standpoint of this verse is if Self is considered as an inert assemblage (body-mind complex) of only this life with no past births or future rebirths. This is the current awareness of most of humanity who consider themselves to be born with the body and dead with it and so also with science. So Self also, being this assemblage, is unmanifest before birth, manifest with birth and then unmanifest again after death - this is a natural law which you cannot change. So accept it and don’t be sorrowful. Acceptance of what is inevitable is the message here as given in verses 26 and 27 where Self is considered to undertake repeated births and deaths.
नामरुपगुणादिभिः व्यञ्ज्यते इति व्यक्तः - व्यक्तः is that which is manifested by name, form, or defined by लक्षण such as गुण (red rose), जाति (cowness), क्रिया (eater), सम्बन्ध (brother-in-law), रूढी (Gopal). व्यक्तः is perceivable by sense organs or by mind as it has characteristics of शब्द-स्पर्श-रूप-रस-गन्ध. Whatever is not व्यक्त, is अव्यक्त - माया. All व्यक्त comes out of माया which is the उपादान-कारण, material cause for all that is manifested and dissolves into it after its destruction. माया is अव्यक्त (to senses and mind), अनादि - does not have a beginning as time is within it, but it is मिथ्या because it can be denied or negated by Self-knowledge. Self is beyond both व्यक्त and अव्यक्त as it is the substratum for both.
But if we consider the Self to be born with this body and dead when it dies, then this fact being inevitable, one must not grieve - this is the message of this verse. Sankaracharya gives a quote- from Mahabharata as a quote - अदर्शनादापतितः पुनः च आदर्शनम् गतः। न असौ तव न तस्य त्वम् वृथा का परिदेवना’ इति ‘bodies appear from invisibility, and go into invisibility again. That does not belong to you and you don’t belong to it. So your grieving is a waste’. So no one belongs to us and we don’t belong to anyone - for a very short moment of duration in the infinite timespan we are together and we were not together for a very vast infinite time and we will not be together for a very vast infinite time. The duration we are together is insignificant in that time span of non-togetherness.
Some commentators like Madhusudana Sarasvati interpret this verse as forwarding the argument that if Self is considered to be kaarana for srshti, sthiti and laya - called maya/upadana karana. But this is not correct. Dhanapati Suri, author of Bhāṣyōtkarṣa Dīpikā, which compares various commentaries, dismisses this view because in this verse, the middle state is vyakta. If the argument being forwarded here is that the Self were karana, then all three would have been avyakta (maya). It can be seen that even if it is vyakta, avyakta as karana is still the unperceivable cause for this vyakta.
In either case, Self as sthula or karana is denied here.
Up to verse 25 - nitya-atma viewpoint (Self is beyond birth and death), 26 and 27 - hypothetical anitya kshanika atma viewpoint (Self undergoing repeated births and deaths) and this one - anitya sariraa viewpoint (Self taking up only one birth and death). Based on all these three viewpoints, one should not grieve. So grief has no logical basis and therefore it should not be intellectually supported - that's the first step. Once this intellectual basis is withdrawn, this attachment to one’s body as aham and to other bodies as mama will weaken. Then the emotional indulgence in passing entities will weaken to reduce grief. In the same way, one must also note that the excitement for when avyakta becomes vyakta, i.e. birth of an entity, is also to be avoided - as that too is only a change of state as death is. Here entity can be seen not just of the gross body, even a thought or an idea has its rise and fall for which one must not be excited or grieving about, respectively.
This knowledge of the Self is very subtle and difficult to grasp if one does not get deep into aham satyam and jagat mithyaa. Even those who understand it, but in practical terms, when sorrow comes, we are unable to use this knowledge - that’s why jiva-jagat-ishvara standpoint is appropriate for many of us, rather than atma-anatma-viveka. Even if you practise it, the people around you will notice that you are different from all - you are not showing grief such as death or excitement such as birth as much as others do when something valuable is lost or gained. So you need to put on a show of sympathy if you want to be a part of the society. That’s why even Swamijis have to show some feelings towards मिथ्या even though inwardly they may be entirely unaffected by it. This is more difficult for a grihstha-jnani who is expected to be deeply involved with samsara and show strong outward emotions unlike a sannyasi whose lifestyle will obviate him from such expectations to a large extent.
But the delusion is common to all as given in the next verse, so Arjuna need not be hel critically for this.`
आश्चर्यवत्पश्यति कश्चिदेन-
माश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः शृणोति
श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २-२९॥
(यः) कश्चित् एनम् पश्यति (सः) आश्चर्यवत् (अस्ति), तथा (यः) अन्यः (एनम्) वदति (सः) आश्चर्यवत् एव (अस्ति) च। (यः) अन्यः एनम् शृणोति (सः) आश्चर्यवत् (अस्ति) च, कश्चित् एनम् श्रुत्वा अपि एव न वेद च।
कश्चित् एनम् आश्चर्यवत् पश्यति तथा अन्यः (एनम्) आश्चर्यवत् एव वदति च। अन्यः एनम् आश्चर्यवत् शृणोति च, कश्चित् एनम् श्रुत्वा अपि एव न वेद च ।
आश्चर्यवत् = like a wonder, पश्यति = sees, कश्चित् = someone, एनम् = this, वदति = speaks, तथा = so also, एव = verily, च = and, अन्यः = another, शृणोति = listens, श्रुत्वा = having listened, अपि = also, एनम् वेद = know, न = not, एव = indeed, कश्चित् = someone
Someone sees this as a wonder, so also someone speaks of this as a wonder indeed, another listens to this as a wonder. Having listened to this, someone else does not even know it.
आश्चर्यवत् - अव्ययम्
पश्यति - दृश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - दृशिँर् प्रेक्षणे - भ्वादिः, प्र-पु, एक
कश्चित् - कश्चित्, पुं, प्र, एक
एनम् - अव्ययम्
आश्चर्यवत्- अव्ययम्
वदति - वद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - वदँ व्यक्तायां वाचि - भ्वादिः, प्र-पु, एक
तथा - अव्ययम्
एव - अव्ययम्
च - अव्ययम्
अन्यः - अन्य, पुं, प्र, एक
आश्चर्यवत् - अव्ययम्
च - अव्ययम्
एनम् - अव्ययम्
अन्यः - अन्य, पुं, प्र, एक
शृणोति - श्रु धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - श्रु श्रवणे - भ्वादिः, प्र-पु, एक
श्रुत्वा - अव्ययम्
अपि - अव्ययम्
एनम् - अव्ययम्
वेद - विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - विदँ ज्ञाने - अदादिः, प्र-पु, एक
न - अव्ययम्
च - अव्ययम्
एव - अव्ययम्
कश्चित् - कश्चित्, पुं, प्र, एक
आश्चर्यवत् आश्चर्यम् अदृष्टपूर्वम् अद्भुतम् अकस्माद्दृश्यमानं तेन तुल्यं आश्चर्यवत् आश्चर्यमिव एनम् आत्मानं पश्यति कश्चित्। आश्चर्यवत् एनं वदति तथैव च अन्यः। आश्चर्यवच्च एनमन्यः श्रृणोति। श्रुत्वा दृष्ट्वा उक्त्वापि एनमात्मानं वेद न चैव कश्चित्। अथवा योऽयमात्मानं पश्यति स आश्चर्यतुल्यः यो वदति यश्च श्रृणोति सः अनेकसहस्रेषु कश्चिदेव भवति। अतो दुर्बोध आत्मा इत्यभिप्रायः।।
अथेदानीं प्रकरणार्थमुपसंहरन्ब्रूते
आश्चर्यवत् आश्चर्यम् = आश्चर्यम् is, अदृष्टपूर्वम् = not experienced before, अद्भुतम् = strange, अकस्मात् = suddenly, दृश्यमानम् = seen very rarely, तेन तुल्यम् = comparable with that, आश्चर्यवत् = आश्चर्यवत्, आश्चर्यम् इव = like surprise, एनम् आत्मानम् = this Self, पश्यति कश्चित् = someone sees, आश्चर्यवत् = like wonder, एनम् = this, वदति = speaks, तथा = similarly, एव = indeed, च = and, अन्यः = another, आश्चर्यवत् = like a wonder, च = and, एनम् = this, अन्यः = another, श्रृणोति = listens, श्रुत्वा = having listened, दृष्ट्वा = having seen, उक्त्वा = having heard, अपि = even, एनम् आत्मानम् = this Self, वेद न = doesn’t know, च = and, एव = indeed, कश्चित् = someone, अथवा = or, यः = the one who, अयम् आत्मानम् = this Self, पश्यति = sees, सः = he, आश्चर्यतुल्यः = is same as wonder, यः = one who, वदति = speaks, यः = one who, च = and, श्रृणोति = listens, सः = he, अनेकसहस्रेषु = among the thousands, कश्चित् = someone, एव भवति = becomes indeed, अतः = therefore, दुर्बोधः = difficult to know, आत्मा = the Self, इत्यभिप्रायः = this is the import.
अथ = then, इदानीम् = now, प्रकरणार्थम् = of the meaning of this section, उपसंहरन्ब्रूते = says the conclusion
आश्चर्यम् is that which is not experienced before, strange and seen very rarely. आश्चर्यवत् is comparable with that, like surprise. Someone sees this Self as surprise, someone else speaks this of as a surprise indeed, someone listens to it with wonder. Someone having heard, seen, spoken it, does not know the Self indeed (as an object). Or, the one who sees this Self is the same as wonder. The one who speaks and the one who listens - he becomes one among the thousands. Therefore, the Self is difficult to know - this is the import.
Now, (the Lord) says the conclusion of the meaning of this section.
Notes
Kathopanishad has a similar mantra:
श्रवणायापि बहुभिर्यो न लभ्यः
शृण्वन्तोऽपि बहवो यं न विद्युः ।
आश्चर्यो वक्ता कुशलोऽस्य लब्धा
आश्चर्यो ज्ञाता कुशलानुशिष्टः ॥१.२.७॥
One which is not even available for hearing by many, having heard many do not understand. The expert speaker is a wonder, the one who understands is a wonder, the one who is a knower instructed by an expert teacher is a wonder.
Rarity invokes wonder and that’s why this mantra dwells upon the theme of wonder. The quest for Self-realisaton is rare has been told in Gita later:
मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये।
यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वत: ॥७.३॥
Among thousands of humans, someone strives for perfection, even among the striving ones, someone knows Me in truth.
This verse can be interpreted in two ways:
आश्चर्यवत् is connected with कश्चित् - A jnani, guru and shishya are being called a wonder/rare when the OR
आश्चर्यवत् is connected with एनम् - The Self is seen by jnani as a wonder, taught by a guru as a wonder and listened to by a sadhaka as a wonder.
Why is the Self seen (experienced), heard or spoken as a wonder? आश्चर्यम् is that which is not experienced before, strange and seen very rarely. Because:
It was never experienced before.
It is unique. All else that is experienced is matter, मिथ्या, while this is Consciousness, the substratum of all matter.
It is not experienced by many.
The following are interpretations of this verse:
आश्चर्यवत् पश्यति -
A person seeing this Self is a wonder - how a jnani, being that infinite Brahman, no longer identified with body-mind still functions in this world doing transactions with all entities?
OR
A realised person sees this Self as a wonder - jnani sees this as a wonder because there is nothing else besides oneself is experienced as real by the jnani. That uniqueness itself is being called a wonder for a jnani.
आश्चर्यवत् वदति -
A person speaks of the Self is a wonder because sharing the Upanishadic knowledge about Self to a shishya with whom one has no real connection in the realm of vyavahara is a wonder. A teacher, who has experienced the Self - ब्रह्मनिष्ठ and also has the knowledge of scriptures - श्रोत्रीय, teaching about Self which is beyond subject-object relationship to a student who is is embedded in subject-object relationship, without making the Self not objectified is a wonder indeed
OR
A person speaks of the Self as a wonder because it involves the difficulty in giving up the individuality or objectification of oneself and hence it is taught as a wonder to keep it not objectified as done in Kenopanishad.
आश्चर्यवत् शृणोति -
One who listens to this Self-knowledge is a wonder as there are various other avenues many people resort to, but to reject all avenues of sense-indulgences that give immediate pleasure and to pursue Self-knowledge whose gains of happiness are not immediate is a wonder. Kathopanishad 2.1.1 -
पराञ्चि खानि व्यतृणत् स्वयम्भू-
स्तस्मात्पराङ्पश्यति नान्तरात्मन् ।
कश्चिद्धीरः प्रत्यगात्मानमैक्ष-
दावृत्तचक्षुरमृतत्वमिच्छन् ॥१॥
The Creator destroyed the outgoing sense organs and therefore, one sees outwards but not the inner Self. Some rare discriminating person sees the inner Self, having controlled all the sense organs and desiring immortality.
Even though the design of sense organs and mind is to focus on sense objects to have that inner eye awakened to seek the Self is rare indeed.
OR
A person listens to the Self as a wonder. The teaching given by guru is that Self is infinite, ever blissful, one who realises his/her own nature becomes immortal - with no more transmigration, etc. The nature of the Self and the result of realising it as one’s identity is truly a wonder to a person beset with sorrows of samsara now.
श्रुत्वाप्येनं वेद न चैव कश्चित् - Even with above three: the desire, guru and sravana being available,
There is no Self-realization is a wonder because it is after all knowing about oneself not something else other than me! The main obstacle is that the mind and senses objectify and the Self cannot be objectified. A lot of preparation needs to happen for a sadhaka such as sadhana-chatushtaya, guru-upasadana, guru-upadesha, sravana-manana-nididhyasana, and then Lord’s grace for Self-realisation to happen
OR
A wise person does not know it as an object. Kenopanishad states: अविज्ञातं विजानतां विज्ञातमविजानताम् २.३ - the one who knows it as an object does not know and the one who does not know it as an object (knows as oneself) knows.
देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ २-३०॥
भारत सर्वस्य देहे अयम् नित्यम् अवध्यः देही (अस्ति)। तस्मात् त्वम् सर्वाणि भूतानि (उद्दिश्य) शोचितुम् न अर्हसि।
देही = the embodied Self, नित्यम् = eternal, अवध्यः = cannot be killed, अयम् = this, देहे = in body, सर्वस्य = of all, भारत = O Bharata!, तस्मात् = therefore, सर्वाणि = all, भूतानि = beings, न = not, त्वम् = you, शोचितुम् = to grieve, अर्हसि = you ought to
O Bharata! This eternal embodied Self in the body of all cannot be killed. Therefore, you ought not to grieve (considering) all beings.
देही - देहिन्, पुं, प्र, एक
नित्यम् - अव्ययम्
अवध्यः - अवध्य, पुं, प्र, एक
अयम् - इदम्, पुं, प्र, एक
देहे - देह, पुं, स, एक
सर्वस्य - सर्व, पुं, ष, एक
भारत - भारत, पुं, सं, एक
तस्मात् - अव्ययम्
सर्वाणि - सर्व, नपुं, द्वि, बहु
भूतानि - भूत, नपुं, द्वि, बहु
न - अव्ययम्
त्वम् - युष्मद्, प्र, एक
शोचितुम् - अव्ययम्
अर्हसि - अर्ह् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - अर्हँ पूजायाम् - भ्वादिः, म-पु, एक
देही शरीरी नित्यं सर्वदा सर्वावस्थासु अवध्यः निरवयवत्वान्नित्यत्वाच्च तत्र अवध्योऽयं देहे शरीरे सर्वस्य सर्वगतत्वात्स्थावरादिषु स्थितोऽपि सर्वस्य प्राणिजातस्य देहे वध्यमानेऽपि अयं देही न वध्यः यस्मात् तस्मात् भीष्मादीनि सर्वाणि भूतानि उद्दिश्य न त्वं शोचितुमर्हसि।।
इह परमार्थतत्त्वापेक्षायां शोको मोहो वा न संभवतीत्युक्तम्। न केवलं परमार्थतत्त्वापेक्षायामेव। किं तु
देही शरीरी = the Self, नित्यं सर्वदा = always, सर्वावस्थासु = in all states, अवध्यः = non-killable, निरवयवत्वात् = due to partlessness, नित्यत्वात् च = and due to eternality, तत्र = that being so, अवध्यः = non-killable, अयम् = this, देहे शरीरे = in the body, सर्वस्य = of all, सर्वगतत्वात् = due to being present in all, स्थावरादिषु = in those stationary etc., स्थितः = being, अपि = also, सर्वस्य प्राणिजातस्य = of living beings, देहे वध्यमाने अपि = even when the body is killed, अयम् = this, देही = Self, न वध्यः = is not killable, यस्मात् =since, तस्मात् = therefore, भीष्मादीनि = Bhisma etc., सर्वाणि भूतानि = all beings, उद्दिश्य = with regard to them, न त्वम् शोचितुम् अर्हसि = you ought not to grieve
इह = here, परमार्थतत्त्वापेक्षायाम् = from the standpoint of absolute reality, शोकः = grief, मोहः वा = and delusion, न = not, संभवति = is possible, इत्युक्तम् = has been said, न = not, केवलम् परमार्थतत्त्वापेक्षायाम् एव = from the standpoint of absolute reality alone, किम् तु = but.
The non-killable Self is always there in all states due to its partlessness and eternality. That being so, this is non-killable due to being all-pervasive, being in the body of all in those stationary etc. also. Since even when the body of living beings is killed, this Self is not killable, therefore, with regard to all beings such as Bhisma etc., you ought not to grieve
Here, from the standpoint of absolute reality, it has been said that grief and delusion is not possible. Not from the standpoint of absolute reality alone, but also -
Notes
This verse is उपसंहार (conclusion). So it will repeat the main topic that has been stated in the beginning as उपक्रम, 12th verse, which stated that the Self is नित्य. So does this verse. Hence the main topic of this whole section from verses 11 to 30 is आत्मा नित्यः.
Self is indestructible due to it being partless and changeless.
It is all pervasive being the substratum of anything that is perceived and hence when bodies like Bhishma die, there is no actual death of the actual entity.
Also Self is not a doer or has any facets of action due to it being changeless, so Arjuna, you are not the killer either. So you should not grieve either for those whom you are apparently killing or for yourself for the apparent act of killing - therefore, fight.
This reference to not grieve comes in Kathopanishad also:
स्वप्नान्तं जागरितान्तं चोभौ येनानुपश्यति ।
महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥२.१.४॥
By which one sees both in dream and in waking, having realized that vast all pervading Atman, a wise one does not grieve.
इन्द्रियाणां पृथग्भावमुदयास्तमयौ च यत् ।
पृथगुत्पद्यमानानां मत्वा धीरो न शोचति ॥२.३.६॥
A wise person having known the difference of senses from Me, their being produced differently, their rising and dissolution, does not grieve.
But even though philosophically it has been shown that Arjuna in essence is not the killer and Bhishma in essence is not being killed, still to clear the doubt that killing in war involves any transgressions of moral standards, Sri Krishna presents the dharmika perspective of why the war should be fought from the next verse onwards.
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ २-३१॥
स्वधर्मम् अवेक्ष्य अपि च (त्वम्) विकम्पितुम् न अर्हसि । क्षत्रियस्य हि धर्म्यात् युद्धात् अन्यत् श्रेयः न विद्यते ॥
स्वधर्मम् = own duty, अपि = even, च = and, अवेक्ष्य = having considered, न = not, विकम्पितुम् = to swerve, अर्हसि = ought, धर्म्यात् युद्धात् = from Dharmic war, हि = because, श्रेयः = better, अन्यत् = other, क्षत्रियस्य = for a kshatriya, न = not, विद्यते = is.
And even having considered your own duty, you ought not to swerve from righteous war, because there is not anything other better for a warrior.
स्वधर्मम् - स्वधर्म, पुं, द्वि, एक
अपि - अव्ययम्
च - अव्ययम्
अवेक्ष्य - अव्ययम्, कृदन्तरूपाणि - अव + ईक्ष् + ल्यप् - ईक्षँ दर्शने - भ्वादिः - सेट्
न - अव्ययम्
विकम्पितुम् - अव्ययम्, कृदन्तरूपाणि - वि + कम्प् + तुमुँन् - कपिँ चलने - भ्वादिः - सेट्
अर्हसि - अर्ह् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - अर्हँ पूजायाम् - भ्वादिः, म-पु, एक
धर्म्यात् - धर्म्य, नपुं, पं, एक
हि - अव्ययम्
युद्धात् - युद्ध, नपुं, पं, एक
श्रेयः - श्रेयस्, नपुं, प्र, एक
अन्यत् - अव्ययम्
क्षत्रियस्य - क्षत्रिय, पुं, ष, एक
न - अव्ययम्
विद्यते - विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - - विदँ सत्तायाम् - दिवादिः, प्र-पु, एक
स्वधर्ममपि स्वो धर्मः क्षत्रियस्य युद्धं तमपि अवेक्ष्य त्वं न विकम्पितुं प्रचलितुम् नार्हसि क्षत्रियस्य स्वाभाविकाद्धर्मात् आत्मस्वाभाव्यादित्यभिप्रायः। तच्च युद्धं पृथिवीजयद्वारेण धर्मार्थं प्रजारक्षणार्थं चेति धर्मादनपेतं परं धर्म्यम्। तस्मात् धर्म्यात् युद्धात् श्रेयः अन्यत् क्षत्रियस्य न विद्यते हि यस्मात्।।
कुतश्च तत् युद्धं कर्तव्यमिति उच्यते
स्वधर्ममपि स्वः धर्मः = one’s own duty, क्षत्रियस्य = of the warrior, युद्धं = war, तम् अपि अवेक्ष्य = having considered that also, त्वम् = you, न विकम्पितुं प्रचलितुम् = not deviate, न अर्हसि = should not, क्षत्रियस्य = of the warrior, स्वाभाविकात् धर्मात् = from natural duty, आत्मस्वाभाव्यात् = due to one’s own nature, इत्यभिप्रायः= this is the meaning, तत् च युद्धम् = and that war, पृथिवीजयद्वारेण धर्मार्थम् = for the purpose of (upholding) dharma through winning the earth, प्रजारक्षणार्थम् च इति = and for the protection of the people, धर्मादनपेतम् = in line with dharma, परम् धर्म्यम् = righteous, तस्मात् = therefore, धर्म्यात् युद्धात् = than this righteous war, श्रेयः = beneficial, अन्यत् = another, क्षत्रियस्य = of the warrior, न विद्यते = does not exist, हि यस्मात् = because
कुतः = why, च तत् = and that, युद्धम् = war, कर्तव्यम् = should be done, इति उच्यते = is said
Warrior’s own duty is war. Having considered that also, you ought not deviate from the natural duty of the warrior (arising) due to one’s own nature - this is the meaning. And that war - for the purpose of (upholding) dharma through winning the earth and for the protection of the people being in line with dharma - is righteous. Therefore, there is nothing beneficial than this righteous war for a warrior.
Why should that (righteous) war be waged? It is said -
Notes
Dhaarmika drshti of punya-papa regarding war is covered in verses 31-33. This and next verse talks about punya one gains by waging a righteous war. Verse 33 talks of the negative effects of not waging the war due to incurring sin.
Arjuna’s argument of war should be at any cost due to its involving general violence is being negated here. Also, his clouded thinking made him argue that fighting a war was sinful as it involved killing one’s own relatives - he overlooked the dharma point of view completely which in fact justifies the war.
Svadharma is being highlighted as it is through performance of svadharma one becomes eligible for Self-knowledge. What is svadharma - it is duties based on one’s position of life - वर्णाश्रम. The classification of वर्ण captures the mental tendencies of the person while आश्रम captures the stage of life of the person. These two determine what the person needs to do. It is only those who perform their duties well with a proper attitude (Karma Yoga), gain चित्तशुद्धि, and hence will even get the desire to know the Self. That's why Bhagavan brings it up immediately after atma-vidya as a requirement for all.
Arjuna’s duty as a क्षत्रीय is to wage a righteous war - dharmayuddha - which is the greatest duty for kshatriya - because by that
one is giving up any sense of individuality (no likes and dislikes in waging the war as it is for dharma),
one is invoking caliber and mettle for which one has prepared for the whole life,
one is invoking the greatest selflessness and nobility in fighting such a war.
By not fighting a dharmic war, Arjuna will lose opportunity to purify himself and realize Self.
Reasons given for a war to be righteous:
All diplomacy was exhausted - War was waged after all non-violent means were exhausted. It is said before waging a war one should try these three methods to avoid war:
साम - negotiations
दान - yield whatever one can
भेद - create discord in enemies to break them apart
Only when the above three fail, then दण्ड - physical force like war needs to be taken up.
For the purpose of (upholding) dharma when the king is adharmic. War is not for any personal gain or for mere enjoyment
For the protection of people
Result of waging a righteous war:
There is nothing beneficial to move a warrior towards moksha than waging such a righteous war.
Note this verse clearly states that the war should be waged by a warrior alone, not by any other kind of citizen of the country. The reason is due to the natural tendency of a warrior due to the gunas which makes a war a suitable means for moksha.
The word धर्म is used in two ways in this verse. Let us dive deeper into the meaning of the word धर्म. Derived from the root "धृ" (dhṛ) meaning "to uphold, support, sustain."
धारणात् धर्मः - due to its upholding it is धर्म
धारयति इति धर्मः - that which upholds is dharma
धारणाद्धर्ममित्याहुर्धर्मो धारयति प्रजाः । महाभारत - ८.४९.५०
That which holds and supports is called dharma. Such dharma holds the society together.
It is a way of life of the society that is governed by rules and code of conduct for each individual such that it sustains and satisfies the individual and the society also.
ऋतम् धर्मः - cosmic law of the Lord
At the cosmic level, it is the sustenance for all beings as the Lord that creates, sustains and dissolves all of them.
स्वभावः धर्मः - that which is the essence of the thing is धर्म
न च पदार्थस्वभावो नास्ति (शङ्करभाष्यम्, बृहदारण्यकोपनिषत्, ४.३.६)
A substance does not exist without its nature or essence.
न हि अग्ने उष्णस्वाभाव्यम् अन्यनिमित्तम्, उदकस्य वा शैत्यम्
For example heat is the dharma of fire (which is called धर्मी), so also coldness for water.
यतोऽभ्युदय-निःश्रेयस-सिद्धिः सः धर्मः - Vaisheshika Sutra 1.1.2
That from which one obtains अभ्युदय, प्रेय - material prosperity and निःश्रेय, श्रेय, मोक्ष - liberation.
कर्तव्यं धर्मः - one’s duty is धर्म, that which ought to be done (not based on likes and dislikes). One’s own duty is called स्वधर्म which is based on वर्णाश्रम - mental disposition along with physical age or status in society. In this verse, Arjuna’s duty is described as धर्म in this context.
नैतिकता धर्मः - righteousness is धर्म based on ethical and moral values. In this verse the war is described in this context.
धर्मो रक्षति रक्षितः - the one who protects dharma, that is follows it, it protects him from misdeeds and also by getting punya for better life hereafter.
पुण्यः धर्मः - the result of doing what is right as per shastra is पुण्य and that is also called धर्म
धर्मो मित्रं मृतस्य च - for the dead, dharma (punya) is the friend.
Question asked: Drona and Bhishma are on side of adharma, but apparently following dharma in their own way - is this not conflicting?
Drona -
Want to be indebted to masters who paid
Was loving Ashvatthaama a lot, gave up fighting as soon as he heard son died - where is his commitment?
Violated varna-ashrama. Being a brahmana, participated in the war due to reasons above. Actually followed varna by technical definition as his mental disposition was of warrior - revenge on Drupada, stealijng the cows of Virat, etc.
Bhishma -
Could have stayed neutral as the conflict was internal between grandsons, so his vow of serving the throne can be argued to be only from external enemies, but not when legitimacy of the one who sits on it itself is questionable.
Was adamant of keeping his word even though knew Bhagavan, dharma is on other side.
Never committed to war- vowed to kill 10000 per day after Duryodahana questioned his commitment. So in fact proved that he was not committed after all. Gave away also how to kill him to Pandavas. So if he really wanted to serve the throne, why not do it with full commitment dispassionately?
Both these people due to their weaknesses and limited view have brought havoc and bloodshed on so many people. The war would not have happened without their participation perhaps.
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥२-३२॥
पार्थ सुखिनः क्षत्रियाः यदृच्छया उपपन्नम् स्वर्गद्वारम् अपावृतम् च ईदृशम् युद्धम् लभन्ते।
यदृच्छया = unsought, च = and, उपपन्नम् = came, स्वर्गद्वारम् = doors of heaven, अपावृतम् = opened, सुखिनः = happy, क्षत्रियाः = warriors, पार्थ = O Partha, लभन्ते = obtain, युद्धम् = war, ईदृशम् = of this kind
O Partha! Warriors are happy to obtain war of this kind which came unsought and is an open doorway to heaven.
यदृच्छया - यदृच्छा, स्त्री, तृ, एक
च - अव्ययम्
उपपन्नम् - उपपन्न, नपुं, द्वि, एक, कृदन्तरूपाणि - उप + पद् + क्त - पदँ गतौ - दिवादिः - अनिट्
स्वर्गद्वारम् - स्वर्गद्वार, नपुं, द्वि, एक
अपावृतम् - अपावृत, नपुं, द्वि, एक, कृदन्तरूपाणि - अप + आङ् + वृ + क्त - वृञ् वरणे - स्वादिः - सेट्
सुखिनः - सुखिन्, पुं, प्र, बहु, तद्धितान्तरूपाणि - सुख + इनि
क्षत्रियाः - क्षत्रिय, पुं, प्र, बहु
पार्थ - पार्थ, पुं, सं, एक
लभन्ते - लभ् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - डुलभँष् प्राप्तौ - भ्वादिः, प्र-पु, बहु
युद्धम् - युद्ध, नपुं, द्वि, एक
ईदृशम् - ईदृश, नपुं, द्वि, एक
यदृच्छया च अप्रार्थिततया उपपन्नम् आगतं स्वर्गद्वारम् अपावृतम् उद्धाटितं ये एतत् ईदृशं युद्धं लभन्ते क्षत्रियाः हे पार्थ किं न सुखिनः ते
एवं कर्तव्यताप्राप्तमपि
यदृच्छया च अप्रार्थिततया = by unsought, उपपन्नम् आगतम् = has come, स्वर्गद्वारम् = gateway to heaven, अपावृतम् उद्धाटितम् = wide open, ये = those who, एतत् = this, ईदृशम् युद्धम् = the war of this kind, लभन्ते = obtain, क्षत्रियाः = warriors, हे पार्थ = O Partha, किम् न = are not, सुखिनः ते = they fortunate?
एवम् = in this way, कर्तव्यताप्राप्तम् = obtained as duty, अपि = even
O Partha! Aren’t they fortunate warriors who obtain a war of this kind (righteous one), by unsought means, which is a wide open gateway to heaven?
In this way, even obtained as duty -
Notes
This war is unsought due to the exhaustion of all options of avoiding the war by Pandavas. By backing away from war, they would be following adharma - and hence to follow dharma, war became inevitable - so it is unsought.
Such an opportunity to fight a righteous war is not often a warrior gets and they will love to have this opportunity as there is only gain in such a war - by dying they go to heaven, but by winning it, having performed duty in a righteous war, they will gain punya which will give them heaven later.
Till now न्याय-नीति - the results of following dharma was shown, the next verse shows भय-नीति - the fear instilled by not performing one’s duty.
अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ २-३३॥
अथ चेत् त्वम् इमम् धर्म्यम् सङ्ग्रामम् न करिष्यसि । ततः स्वधर्मम् कीर्तिम् च हित्वा पापम् अवाप्स्यसि।
अथ = now, चेत् = if, त्वम् = you, इमम् धर्म्यम् सङ्ग्रामम् = this dharmic war, न = not, करिष्यसि = fight (do), ततः = then, स्वधर्मम् = own dharma, कीर्तिम् = fame, च = and, हित्वा = having given up, पापम् = sin, अवाप्स्यसि = will incur
Now, if you don't fight this righteous war, then having given up your own duty and fame, you will incur sin.
अथ - अव्ययम्
चेत् - अव्ययम्
त्वम् - युष्मद्, प्र, एक
इमम् - इदम्, पुं, द्वि, एक
धर्म्यम् - धर्म्य, पुं, द्वि, एक
सङ्ग्रामम् - सङ्ग्राम, पुं, द्वि, एक
न - अव्ययम्
करिष्यसि - कृ धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम् - डुकृञ् करणे - तनादिः, म-पु, एक
ततः - अव्ययम्
स्वधर्मम् - स्वधर्म, पुं, द्वि, एक
कीर्तिम् - कीर्ति, स्त्री, द्वि, एक
च - अव्ययम्
हित्वा - अव्ययम्
पापम् - पाप, नपुं, द्वि ,एक
अवाप्स्यसि - अव + आप् धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम् - आपॢँ व्याप्तौ - स्वादिः, म-पु, एक
अथ चेत् त्वम् इमं धर्म्यं धर्मादनपेतं विहितं संग्रामं युद्धं न करिष्यसि चेत् ततः तदकरणात् स्वधर्मं कीर्तिं च महादेवादिसमागमनिमित्तां हित्वा केवलं पापम् अवाप्स्यसि।।
न केवलं स्वधर्मकीर्तिपरित्यागः
अथ = then, चेत् = if, त्वम् = you, इमं = this, धर्म्यं धर्मात् अनपेतम् = in line with dharma, विहितम् संग्रामं युद्धम् = war, न करिष्यसि = will not do, चेत् = if, ततः = then, तदकरणात् = due to that non-performance, स्वधर्मं = one’s own duty, कीर्तिं = fame, च = and, महादेवादिसमागमनिमित्ताम् = because of fight against Siva etc., हित्वा = having given up, केवलम् = only, पापम् = sin, अवाप्स्यसि = will attain
न = not, केवलम् = only, स्वधर्मकीर्तिपरित्यागः = giving up one’s own duty and fame
Then if you will not do this war which is in line with dharma, then due to that non-performance of one’s own duty, having given up the fame you have got because of fighting Lord Shiva etc., you will attain only sin.
Not just giving up one’s own duty and fame …
Notes
In this verse, the negative effects of not waging the war have been given. With this the dhaarmika drshti of punya-papa regarding war in verses 31-33 is completed.
By not waging a righteous war, a warrior will incur sin due to negligence of one’s own duty - called प्रत्यवाय. Fame is also given up, but this will be taken up in detail in the next verse from which the laukika-drishti begins.
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ २-३४॥
भूतानि अपि च ते अव्ययाम् अकीर्तिम् कथयिष्यन्ति । सम्भावितस्य च अकीर्तिः मरणात् अतिरिच्यते ॥ २-३४॥
अकीर्तिम् = ill-fame, च = and, अपि = also, भूतानि = beings, कथयिष्यन्ति = will speak, ते = of your, अव्ययाम् = endless, सम्भावितस्य = of the honourable, च = and, अकीर्तिः = ill-fame, मरणात् = than death, अतिरिच्यते = worse (exceeds)
The beings will speak of your endless ill-fame. And for the one who is honourable, ill-fame is worse than death.
अकीर्तिम् - अकीर्ति, स्त्री, द्वि ,एक
च - अव्ययम्
अपि - अव्ययम्
भूतानि - भूत, नपुं, प्र, बहु
कथयिष्यन्ति - कथ धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम् - कथ वाक्यप्रबन्धे वाक्यप्रबन्धने - चुरादिः, प्र-पु, बहु
ते - युष्मद्, ष, एक
अव्ययाम् - अव्यया, स्त्री, द्वि ,एक
सम्भावितस्य - सम्भावित, पुं, ष, एक
च - अव्ययम्
अकीर्तिः - अकीर्ति, स्त्री, प्र, एक
मरणात् - मरण, नपुं, पं, एक
अतिरिच्यते - अति + रिच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् - रिचिँर् विरेचने - रुधादिः, प्र-पु, एक
अकीर्तिं चापि युद्धे भूतानि कथयिष्यन्ति ते तव अव्ययां दीर्घकालाम्। धर्मात्मा शूर इत्येवमादिभिः गुणैः संभावितस्य च अकीर्तिः मरणात् अतिरिच्यते संभावितस्य च अकीर्तेः वरं मरणमित्यर्थः।।
किञ्च
अकीर्तिं = ill fame, चापि = and also, युद्धे = in the war, भूतानि = the beings, कथयिष्यन्ति = will say, ते तव = your, अव्ययां दीर्घकालाम् = for very long, धर्मात्मा = a dharmika person, शूर = courageous, इत्येवम् आदिभिः गुणैः = by such qualities, संभावितस्य = of the honourable, च = and, अकीर्तिः = the ill-fame, मरणात् = than death, अतिरिच्यते = is worse, संभावितस्य च = and of the honourable, अकीर्तेः = than ill-fame, वरम् मरणम् = death is preferable, इत्यर्थः = this is the meaning
किञ्च = moreover
And also people will speak of your ill fame for a very long time. For an honourable person by qualities such as one who follows dharma, courageous, ill-fame is worse than death, i.e. even death is preferable to ill-fame - this is the meaning.
Moreover …
Notes
From verses 34-36, laukika drishti is taken up. Punya-papa are apaurusheya belonging to karma-kanda. So if Arjuna is not swayed by adhyatmika drishti and dharmika drishti given earlier - both of which are aupaurusheya, therefore needs shraddha, he should be moved by the laukika drishti as power, prestige, etc. are valued by all and is easily tangible than atma and dharma.
प्राणम् वापि परित्यज्य मानमेवाभिरक्षतु।
अनित्य भवति प्राणो मानस्त्वाचन्द्रतारकम्॥
Even having given up one’s life one must protect their reputation, because life is impermanent, but fame is as lasting as the moon and stars.
सम्भावित - an honourable person, who is dharmika. And Arjuna is not only सम्भावित, but कीर्तिमान् - well-known also. For such a person, ill fame is the most horrible thing to have, even worse than death.
अकीर्ति lasts very long and hence अव्यय - so one must avoid it at any cost.
अतिरिच्यते means exceeds, but here it is taken in the negative sense as becoming worse when compared to death.
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ २-३५॥
महारथाः त्वाम् भयात् रणात् उपरतम् (इति) मंस्यन्ते । येषाम् च त्वम् बहुमतः भूत्वा लाघवम् यास्यसि ।
भयात् = due to fear, रणात् = from war, उपरतम् = withdrew, मंस्यन्ते = will consider, त्वाम् = of you, महारथाः = Great warriors, येषाम् = of whom, च त्वम् = you, बहुमतः = consider endowed with many great qualities, भूत्वा = having become, यास्यसि = will become, लाघवम् = small
Great warriors will consider you withdrew from the war due to fear. Those who consider you endowed with many great qualities, you will become small (in their view).
भयात् - भय, नपुं, पं, एक
रणात् - रण, नपुं,पं, एक
उपरतम् - उपरत, नपुं, प्र, एक, कृदन्तरूपाणि - उप + रम् + क्त - रमुँ क्रीडायाम् रमँ इति माधवः - भ्वादिः - अनिट्
मंस्यन्ते - मन् धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः आत्मनेपदम् - मनँ ज्ञाने - दिवादिः, प्र-पु, बहु
त्वाम् - युष्मद्, द्वि, एक
महारथाः - महारथ, पुं, प्र, बहु
येषाम् - यद्, पुं, ष, बहु
च - अव्ययम्
त्वम् - युष्मद्, प्र, एक
बहुमतः - बहुमत, पुं, प्र, एक
भूत्वा - अव्ययम्, कृदन्तरूपाणि - भू + क्त्वा - भू सत्तायाम् - भ्वादिः - सेट्
यास्यसि - या धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम् - या प्रापणे - अदादिः, म-पु, एक
लाघवम् - लाघव, नपुं, द्वि ,एक
भयात् कर्णादिभ्यः रणात् युद्धात् उपरतं निवृत्तं मंस्यन्ते चिन्तयिष्यन्ति न कृपयेति त्वां महारथाः दुर्योधनप्रभृतयः। येषां च त्वं दुर्योधनादीनां बहुमतो बहुभिः गुणैः युक्तः इत्येवं मतः बहुमतः भूत्वा पुनः यास्यसि लाघवं लघुभावम्।।
किञ्च
भयात् = due to fear, कर्णादिभ्यः = by Karna and others, रणात् युद्धात् = from the war, उपरतं निवृत्तम् = withdrew, मंस्यन्ते चिन्तयिष्यन्ति = think, न = not, कृपया इति = with compassion, त्वां = you, महारथाः दुर्योधनप्रभृतयः = Duryodhana etc., येषां = whose, च = and, त्वं = you, दुर्योधनादीनाम् = of Duryodhana and others, बहुमतो बहुभिः गुणैः युक्तः = endowed with great qualities, इति एवम् = in this way, मतः = the opinion, बहुमतः = is बहुमतः, भूत्वा = having become, पुनः = again, यास्यसि = will become, लाघवं लघुभावम् = small
किञ्च= moreover
Your withdrawal from the war is due to fear of Karna and others and not because of compassion - this will be thought so by Duryodhana etc. And in this way, you will become small in the view of Duryodhana and others who consider you endowed with many great qualities.
Moreover …
Notes
Arjuna may withdraw from the war on compassionate grounds, but the world, specifically, the Kauravas will taunt him stating that he was afraid of Karna and others. Till now they regarded Arjuna in high regard given his past valor, but this one act of withdrawal from the war will be seen as cowardice negating the effect of all those glorious past actions.
Earlier verse had अपकीर्ति - ill fame, this verse has अवमति - dishonor. Ill fame is परोक्ष, which spreads far and wide and that leads to अवमति - dishonor is प्रत्यक्ष in the presence of the person.
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥ २-३६॥
तव सामर्थ्यम् निन्दन्तः तव अहिताः बहून् अवाच्यवादान् च वदिष्यन्ति ततः किम् नु दुःखतरम् (अस्ति)?
अवाच्यवादान् = unspeakable words, च बहून् = many, वदिष्यन्ति = will say, तव = your, अहिताः = enemies, निन्दन्तः = criticising, तव = your, सामर्थ्यम् = ability, ततः = than that, दुःखतरम् = greater sorrow, नु किम् = what
Your enemies criticising your ability will say many unspeakable words. What is greater sorrow than that?
अवाच्यवादान् - अवाच्यवाद, पुं, द्वि, बहु
च - अव्ययम्
बहून् - बहु, पुं, द्वि, बहु
वदिष्यन्ति - वद् धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम् - वदँ व्यक्तायां वाचि - भ्वादिः, प्र-पु, बहु
तव - युष्मद्, ष, एक
अहिताः - अहित, पुं, प्र, बहु
निन्दन्तः - निन्दन्, पुं, प्र, बहु, कृदन्तरूपाणि - निन्द् + शतृँ - णिदिँ कुत्सायाम् - भ्वादिः - सेट्
तव - युष्मद्, ष, एक
सामर्थ्यम् - सामर्थ्य, नपुं, द्वि, एक
ततः - अव्ययम्
दुःखतरम् - दुःखतर, नपुं, प्र, एक, तद्धितान्तरूपाणि - दुःख + तरप्
किम् नु - अव्ययम्
अवाच्यवादान् अवक्तव्यवादां श्च बहून् अनेकप्रकारान् वदिष्यन्ति तव अहिताः शत्रवः निन्दन्तः कुत्सयन्तः तव त्वदीयं सामर्थ्यं निवातकवचादियुद्धनिमित्तम्। ततः तस्मात् निन्दाप्राप्तेर्दुःखात् दुःखतरं नु किम् ततः कष्टतरं दुःखं नास्तीत्यर्थः।।
युद्धे पुनः क्रियमाणे कर्णादिभिः
अवाच्यवादान् अवक्तव्यवादान् = unspeakable words च = and, बहून् अनेकप्रकारान् = various kinds, वदिष्यन्ति = will speak, तव = your, अहिताः शत्रवः = enemies, निन्दन्तः कुत्सयन्तः = critics, तव = your, त्वदीयम् सामर्थ्यं = capability, निवातकवचादियुद्धनिमित्तम् = the cause for war against निवातकवच, ततः तस्मात् = therefore, निन्दाप्राप्तेः दुःखात् = than the sorrow obtained from criticism, दुःखतरं नु किम् ततः कष्टतरम् दुःखम् न = no greater sorrow than that, अस्ति = is, इत्यर्थः = this is the meaning
युद्धे = in war, पुनः = again, क्रियमाणे = performing, कर्णादिभिः= with Karna and others
Your enemies will speak unspeakable words of various kinds as criticising your capability which was seen in the war against निवातकवच. Therefore, there is no greater sorrow than that obtained from that criticism - this is the meaning.
Again in fighting the war against Karna and others …
Notes
Here the words of criticism are now spoken right in his presence - अवमति unlikeअकीर्ति in verse 34 which lasts forever beyond one’s life and is not in one’s presence. They speak of his cowardice disregarding the intention of Arjuna because it is a convenient narrative for them, they being his अवहित -- enemies. Arjuna has generated fame though his valorous acts like defeating निवातकवच, waging a battle against Lord Shiva, single-handedly defeated Kauravas when they attacked Virat kingdom, etc., but all those valorous will be disregarded by this one act of withdrawing from the war.
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ २-३७॥
कौन्तेय (त्वम् युद्धे) हतः (सन्) स्वर्गम् वा प्राप्स्यसि जित्वा महीम् वा भोक्ष्यसे । तस्मात् युद्धाय कृतनिश्चयः उत्तिष्ठ ।
हतः = you die, वा = if, प्राप्स्यसि = you will obtain, स्वर्गम् = heaven, जित्वा = having won, वा = or, भोक्ष्यसे = you will enjoy, महीम् = earth, तस्मात् = therefore, उत्तिष्ठ = arise, कौन्तेय = Kaunteya, युद्धाय = to fight, कृतनिश्चयः = decide firmly
O Kaunteya! If you die, you will obtain heaven, or having won you will enjoy earth. Therefore, arise and decide firmly to fight.
हतः - हत, पुं, प्र, एक, कृदन्तरूपाणि - हन् + क्त - हनँ हिंसागत्योः - अदादिः - अनिट्
वा - अव्ययम्
प्राप्स्यसि - प्र + आप् धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम् - आपॢँ व्याप्तौ - स्वादिः, म-पु, एक
स्वर्गम् - स्वर्ग, पुं, द्वि, एक
जित्वा - अव्ययम्
वा - अव्ययम्
भोक्ष्यसे - भुज् धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः आत्मनेपदम् - भुजँ पालनाभ्यवहारयोः - रुधादिः, म-पु, एक
महीम् - मही, स्त्री, द्वि, एक
तस्मात् - अव्ययम्
उत्तिष्ठ - उत् + स्था धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - ष्ठा गतिनिवृत्तौ - भ्वादिः, म-पु, एक
कौन्तेय - कौन्तेय, पुं, सं, एक
युद्धाय - युद्ध, नपुं, च, एक
कृतनिश्चयः - कृतनिश्चय, पुं, प्र, एक
हतो वा प्राप्स्यसि स्वर्गम् हतः सन् स्वर्गं प्राप्स्यसि। जित्वा वा कर्णादीन् शूरान् भोक्ष्यसे महीम् । उभयथापि तव लाभ एवेत्यभिप्रायः। यत एवं तस्मात् उत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः जेष्यामि शत्रून् मरिष्यामि वा इति निश्चयं कृत्वेत्यर्थः।।
तत्र युद्धं स्वधर्म इत्येवं युध्यमानस्योपदेशमिमं श्रृणु
हतो वा प्राप्स्यसि स्वर्गम् हतः सन् = being killed, स्वर्गं = heaven, प्राप्स्यसि = will gain, जित्वा वा कर्णादीन् शूरान् = courageous Karna and others, भोक्ष्यसे = will enjoy, महीम् = earth, उभयथा = both ways, अपि = also, तव लाभः = your gain, एव = indeed, इत्यभिप्रायः = this is the meaning, यतः = since, एवं = this way, तस्मात् उत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः जेष्यामि = I will win, शत्रून् = over enemies, मरिष्यामि = I will die, वा इति = or, निश्चयम् = determination, कृत्वा = having done, इत्यर्थः = this is the meaning
तत्र = that being so, युद्धं स्वधर्मः = war is my duty, इत्येवं = in this way, युध्यमानस्य = fighting, उपदेशम् = teaching, इमं = this, श्रृणु = listen
Being killed, you will gain heaven, having won over the courageous Karna and others, you will enjoy earth - both ways also is your gain indeed - this is the meaning. Since it is this way, having done (such a) determination - ‘I will win over enemies or I will die’, (fight) - this is the meaning
That being so, (for those) in this way fighting ‘war is my duty’ - listen to this teaching …
Notes
In war there is only gain - even if the war is lost and one gives up life.
If you win the war, you get:
Kingdom, i.e. power
Wealth
Fame
Punya for having done duty and hence heaven later
Establishing dharma
If you lose the war and get killed, you get:
Punya for having done duty and therefore, immediate heaven
Fame for having stood up to what is dharma
So Krishna exhorts Arjuna to fight the war given that he will only gain by fighting the war - he will either get the kingdom or heaven.
So it has been now proved by Sri Krishna why Arjuna needs to fight the war from Adhyatma-drishti, Anubhava-drishti, Dharmika-drishti, Laukika-drishti. Now with this the focus of Sri Krishna changes from convincing Arjuna about why to fight the war to how to fight the war. Why should there be a particular way to fight the war? This is the difference between धर्म-शास्त्र and मोक्ष-शास्त्र. धर्म-शास्त्र is not concerned about the mental attitude one needs to have behind doing the duty - as long as the duty is done, you are following your svadharma, you will get punya and hence sukha. On the same lines, if you don’t perform the duty, you will get papa and therefore, dukha.
But Gita is मोक्ष-शास्त्र, so it is not concerned about punya-papa or sukha-dukha and therefore even when with the injunction of the performance of duty covering dharma, it enjoins one to do that duty employing a certain attitude to rise above duty and ultimately be free of all actions itself. This attitude in performing duties in a certain way to become free of bondages of actions ultimately is called Karma Yoga. Sri Krishna now glorifies Karma Yoga initially with a few details of how to do it in the next verse, but more details are given in the next chapter.
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥२-३८॥
सुखदुःखे लाभालाभौ जयाजयौ च समे कृत्वा । ततः (त्वम्) युद्धाय युज्यस्व एवम् पापम् न अवाप्स्यसि ॥२-३८॥
सुखदुःखे = joy and sorrow, समे = with equanimity, कृत्वा = having done, लाभालाभौ = gain and loss, जयाजयौ = victory and defeat, ततः = then, युद्धाय = in war, युज्यस्व = you engage, न = not, एवम् = in this way, पापम् = sin, अवाप्स्यसि = will not gain
Having treated victory and defeat, gain and loss, joy and sorrow with equanimity, then you engage in the war. In this way, you will not gain sin.
सुखदुःखे - सुखदुःख, नपुं, द्वि, द्वि
समे - सम, नपुं, द्वि, द्वि
कृत्वा - अव्ययम्
लाभालाभौ - लाभालाभ, पुं, द्वि, द्वि
जयाजयौ - जयाजय, पुं, द्वि, द्वि
ततः - अव्ययम्
युद्धाय - युद्ध, नपुं, च, एक
युज्यस्व - युज् धातुरूपाणि - कर्मणि प्रयोगः लोट् लकारः आत्मने पदम् - युजँ समाधौ - दिवादिः, म-पु, एक
न - अव्ययम्
एवम् - अव्ययम्
पापम् - पाप, नपुं, द्वि, एक
अवाप्स्यसि - अव + आप् धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम् - आपॢँ व्याप्तौ - स्वादिः, म-पु, एक
सुखदुःखे समे तुल्ये कृत्वा रागद्वेषावप्यकृत्वेत्येतत्। तथा लाभालाभौ जयाजयौ च समौ कृत्वा ततो युद्धाय युज्यस्व घटस्व। न एवं युद्धं कुर्वन् पापम् अवाप्स्यसि । इत्येष उपदेशः प्रासङ्गिकः।।
शोकमोहापनयनाय लौकिको न्यायः स्वधर्ममपि चावेक्ष्य इत्याद्यैः श्लोकैरुक्तः न तु तात्पर्येण। परमार्थदर्शनमिह प्रकृतम्। तच्चोक्तमुपसंह्रियते एषा तेऽभिहिता (गीता 2.39) इति शास्त्रविषयविभागप्रदर्शनाय। इह हि प्रदर्शिते पुनः शास्त्रविषयविभागे उपरिष्टात् ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम् इति निष्ठाद्वयविषयं शास्त्रं सुखं प्रवर्तिष्यते श्रोतारश्च विषयविभागेन सुखं ग्रहीष्यन्ति इत्यत आह
सुखदुःखे = pain and pleasure, समे तुल्ये = same, कृत्वा = having done, रागद्वेषौ = attraction and hatred, अपि = also, अकृत्वा = not considering, इत्येतत् = this is the meaning, तथा = similarly, लाभालाभौ = gain and loss, जयाजयौ = victory and defeat, च = and, समौ = same, कृत्वा = having done, ततो = then, युद्धाय = for the war, युज्यस्व घटस्व = you prepare, न = not, एवं = in this way, युद्धं कुर्वन् = waging war, पापम् = sin, अवाप्स्यसि = will get, इत्येषः = this is, उपदेशः = the teaching, प्रासङ्गिकः = incidental
शोकमोहापनयनाय = for the elimination of sorrow and delusion, लौकिकः न्यायः = worldly principle, स्वधर्मम् = one’s duty, अपि = also, च = and, आवेक्ष्य = इत्याद्यैः श्लोकैः = by such verses, उक्तः = said, न तु तात्पर्येण = but not as the primary teaching, परमार्थदर्शनम् = the realisation of Supreme Reality, इह = here, प्रकृतम् = discussion, तत् च = and that, उक्तम् = said, उपसंह्रियते = concluded, एषा ते अभिहिता (गीता 2.39) इति = ‘this wisdom has been imparted’, शास्त्रविषयविभागप्रदर्शनाय = for presenting the distinction in the topic of the scripture, इह = here, हि = because, प्रदर्शिते = presented, पुनः = again, शास्त्रविषयविभागे = when the distinction of topic of the scripture, उपरिष्टात् = later, ज्ञानयोगेन सांख्यानां = jnana-yoga for those who are of intellectually minded, कर्मयोगेन योगिनाम् इति = karma-yoga for those who are action oriented, निष्ठाद्वयविषयं = two subjects as focus, शास्त्रं = scripture, सुखं = clearly, प्रवर्तिष्यते = introduced, श्रोतारः = listeners, च = and, विषयविभागेन = by distinction of two topics, सुखं ग्रहीष्यन्ति = will easily grasp, इत्यतः = therefore, आह = says
Having considered the happiness and sorrow as the same, and not considering attraction and hatred also - this is the meaning. Similarly, considering the gain and loss, and victory and defeat as the same, then you prepare for the war. In this way, not waging the war, you will incur sin - this is incidental teaching.
The worldly principle and also doing one’s duty considered by the verses for the elimination of sorrow and delusion have been said not as the primary teaching, but for the realisation of Supreme Reality which is the topic of discussion here. And those said verses have been presented here concluding एषा ते अभिहिता (गीता 2.39) इति ‘this wisdom has been imparted’ for showing the distinction in the topic of the scripture because when the distinction of topic of the scripture is again introduced later ‘ज्ञानयोगेन सांख्यानां jnana-yoga for those who are of intellectually minded, कर्मयोगेन योगिनाम् इति karma-yoga for those who are action oriented’ as two subjects of focus of the scripture, the listeners will easily grasp the distinction of two topics. Therefore (the Lord) says -
Notes
The word sama is used in verses 14-15 also. There are slight differences:
Verse-14 and 15 have given the yoga practice for the Self-knowledge to be gained - sensual experiences are pleasurable and painful and one needs to be patiently forborn them, treating them the same to be fit for Self-knowledge. The same is stated here but not merely for sense perceptions, but for results of actions done by oneself - so it includes sensory perceptions and also mental states due to conditions of life.
Moreover in verses 14-15 it was a generic statement, here it is a direct injunction to Arjuna.
Victory and defeat results in gain and loss which gives happiness and sorrow. Three tiers of results are given, but the teaching is to be calm in all these scenarios. Let not happiness and sorrow become हर्ष and शोक within - the responses to the scenario of happiness and sorrow. One can never make happiness and sorrow the same because they are in the nature of sense-organ and sense-object interaction. The same interaction may change the status of it being a happiness and sorrow over time to a given person, but at any given time, what is happiness is happiness and sorrow is sorrow to a person - they cannot be swapped by any amount of willpower. So what does the sameness mean? Here the sameness implies treating all the three tiers of results - (1) external actions - no likes and dislikes in what actions to do
(2) giving certain results - no craving for only a particular result
(3) treating the happiness and sorrow from the results to be the same, i.e. the response to the results or stimuli of sense perception in simple sense interactions like heat-cold, should be controlled in such a way that one is not excited by happiness (हर्ष) and depressed by sorrow (शोक) - that is the equipoise, समत्व-भाव, which will be called yoga later in Gita (समत्वम् योग उच्यते).
What is meant by equipoise? The sense-organs and mind will give pleasure and pain from sense interactions, but the person maintains distance from them without getting fully engrossed and engulfed within happiness and sorrow as the case may be.
How do you cultivate and maintain such an equipoise? Offer all actions as worship of the Lord and take all results as the blessings of the Lord. This is the basis of Karma Yoga which will be explained in detail later.
Purity and peace go together - when there is serenity of mind, then there is purity of mind and vice versa. One will remain untouched by the ups and downs of the world if one is pure - that is if one is less identified with upadhis. Every result, forbearing that and treating it as Lord’s will, will give us more maturity, equipoise, etc.
A person will not incur sin by having equanimity in results because the person no longer is seeking the results of actions as they are treated as Lord’s blessing and thereby the person goes beyond the karmaphala of punya-papa.
The word सम is used as a neuter gender. सुखदुःख is neuter while लाभालाभ and जयाजय are both masculine gender. A general rule in Sanskrit is adjective gender follows this hierarchy: neuter > masculine > feminine
एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु ।
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ २-३९॥
पार्थ एषा साङ्ख्ये बुद्धिः ते अभिहिता इमाम् योगे (बुद्धिम्) तु शृणु यया बुद्ध्या युक्तः (त्वम्) कर्मबन्धम् प्रहास्यसि।
एषा = This, ते = to you, अभिहिता = has been explained, साङ्ख्ये बुद्धिः = knowledge wrt Brahman, योगे = (knowledge) wrt Karma Yoga, तु = but, इमाम् = to this, शृणु = listen, बुद्ध्या = by understanding, युक्तः = united with this (Karma Yoga), यया = by which, पार्थ = O Partha!, कर्मबन्धम् = the bondage of karma, प्रहास्यसि = you will be freed
This knowledge of Brahman has been explained to you, but listen to this knowledge of Karma Yoga. United with the understanding of this Karma Yoga, you will be free of bondage of karma.
एषा - एतद्, स्त्री, प्र, एक
ते - युष्मद्, च, एक
अभिहिता - अभिहिता, स्त्री, प्र, एक, कृदन्तरूपाणि - अभि + धा + क्त - डुधाञ् धारणपोषणयोः दान इत्यप्येके - जुहोत्यादिः - अनिट्
साङ्ख्ये - साङ्ख्य, नपुं, स, एक
बुद्धिः - बुद्धि, स्त्री, प्र, एक
योगे - योग, पुं, स, एक
तु - अव्ययम्
इमाम् - इदम्, स्त्री, द्वि, एक
शृणु - श्रु धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - श्रु श्रवणे - भ्वादिः, म-पु, एक
बुद्ध्या - बुद्धि, स्त्री, तृ, एक
युक्तः - युक्त, पुं, प्र, एक, कृदन्तरूपाणि - युज् + क्त - युजिँर् योगे - रुधादिः - अनिट्
यया - यद्, स्त्री, तृ, एक
पार्थ - पार्थ, पुं, सं, एक
कर्मबन्धम् - कर्मबन्ध, पुं, द्वि, एक
प्रहास्यसि - प्र + हा धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम् - ओँहाक् त्यागे - जुहोत्यादिः, म-पु, एक
एषा ते तुभ्यम् अभिहिता उक्ता सांख्ये परमार्थवस्तुविवेकविषये बुद्धिः ज्ञानं साक्षात् शोकमोहादिसंसारहेतुदोषनिवृत्तिकारणम्। योगे तु तत्प्राप्त्युपाये निःसङ्गतया द्वन्द्वप्रहाणपूर्वकम् ईश्वराराधनार्थे कर्मयोगे कर्मानुष्ठाने समाधियोगे च इमाम् अनन्तरमेवोच्यमानां बुद्धिं शृणु । तां च बुद्धिं स्तौति प्ररोचनार्थम् बुद्धया यया योगविषयया युक्तः हे पार्थ कर्मबन्धं कर्मैव धर्माधर्माख्यो बन्धः कर्मबन्धः तं प्रहास्यसि ईश्वरप्रसादनिमित्तज्ञानप्राप्त्यैव इत्यभिप्रायः।।
किञ्च अन्यत्
एषा = this (teaching) ते तुभ्यम् = for you, अभिहिता उक्ता = said, सांख्ये परमार्थवस्तुविवेकविषये = with respect to the topic of discrimination of Supreme Reality, बुद्धिः ज्ञानं साक्षात् = verily knowledge, शोकमोहादिसंसारहेतुदोषनिवृत्तिकारणम् = cause for the elimination of sorrow and delusion which is the fault for the cause of bondage (samsara) etc., योगे = wrt Yoga, तु = but, तत्प्राप्त्युपाये = wrt to means of attaining that (Knowledge), निःसङ्गतया = with detachment, द्वन्द्वप्रहाणपूर्वकम् = reduction of dualities, ईश्वराराधनार्थे = wrt for the worship of the Lord, कर्मयोगे = wrt karma yoga, कर्मानुष्ठाने = following karma, समाधियोगे = wrt practice of meditation, च = and, इमाम् अनन्तरम् = hereafter, एव = indeed, उच्यमानाम् = saying, बुद्धिम् = knowledge, शृणु = listen, ताम् = that, च = and, बुद्धिम् = knowledge, स्तौति = praises, प्ररोचनार्थम् = for creating interest, बुद्धया यया योगविषयया = with that topic of yoga, युक्तः = engaged, हे पार्थ = O Partha!, कर्मबन्धं कर्म एव = action indeed, धर्माधर्माख्यः = called dharma and adharma, बन्धः = bondage, कर्मबन्धः = bondage of action, तम् = that, प्रहास्यसि = will give up, ईश्वरप्रसादनिमित्तज्ञानप्राप्त्या = with the attainment of knowledge through the grace of the Lord, एव इत्यभिप्रायः = this is the meaning
किञ्च अन्यत् = moreover …
This teaching wrt the topic of discrimination of Supreme Reality taught for you is directly the knowledge for the cause for elimination of sorrow and delusion which is the fault for the cause of samsara (bondage). But listen to that knowledge wrt (Karma) Yoga which will be presented hereafter - which is the means for attaining that (Self-Knowledge) with detachment and reduction of the effects of dualities, for the worship of the Lord, Karma Yoga, following karma and practise of meditation. And that knowledge (of Karma Yoga) the Lord praises for creating interest with that topic of Yoga. O Partha! Action is verily the bondage called dharma and adharma. That you will give up with the attainment of Knowledge through the grace of the Lord - this is the meaning.
Moreover …
Notes
This verse is the formal introduction of Karma Yoga by Bhagavan in Gita.
सङ्ख्या - सम्यक् ख्याते - that which explains well. In the context of Self, it is Upanishad.
साङ्ख्य is that which is in Upanishad, that which is explained well in Upanishad, the Self or Brahman. That परमार्थात्मतत्त्व, the nature of the Self, the highest truth, is therefore साङ्ख्य.
बुद्धि is knowledge. The knowledge of the Self: the Self is non-doer due to being devoid of the six modifications such as birth etc., and the analysis of the teaching of this portion gives rise to that knowledge called साङ्ख्या बुद्धिः or साङ्ख्ये बुद्धिः - This is विषय-सप्तमी.
Those who are worthy for this knowledge (renounce all actions) are called साङ्ख्याः.
Before the rise of this knowledge (Self-knowledge, साङ्ख्या बुद्धिः), distinct from the body based on the notion of doership-experiencership, endowed with dharma-adharma, characteristic of performance as a means for moksha (indirectly), is योग - this is karma-yoga.
Knowledge pertaining to Yoga is योगबुद्धिः or योगे बुद्धिः.
Those who perform this Yoga are योगिनः - yogis.
Here साङ्ख्य and योग are not दर्शन.
So साङ्ख्ये बुद्धिः is knowledge pertaining to Self, this is
Hence साङ्ख्य-बुद्धिः is the knowledge of the Self and साङ्ख्य-योगः is the practice of abiding in the Self which is jnana-yoga where you assert your true nature and live accordingly. The Lord says, till now knowledge of the Self as साङ्ख्ये बुद्धिः has been taught to you, along with the associated practice of discrimination which is jnana-yoga has been taught to you. This included the presentation of the nature of Self and pondering deeply upon which, and acting accordingly, you can realise the Self.
Now listen to the practice of Karma Yoga. Lord has already presented Karma Yoga practice briefly in verses 15 and 38 - having equipoise in all actions and their results, but more details will be given next. Verses 40-46 are praising Karma Yoga and criticising desire-motivated actions and then Karma Yoga is presented in verses 47 and 48. What is Karma Yoga? Sankaracharya defines it as कर्मानुष्ठानम् समाधियोगः च - practising one’s duties along with meditation on (or worship of) God. So कर्मयोग is कर्म and उपासना done together. That’s why even a गृहस्थ should practise meditation to keep the focus on God while doing duties although this practice of meditation is more predominant in the later two आश्रम.
General discussion
In any person, one finds 4 dominant propensities of antah-karana with each of its facet that deals with that propensity given a name:
Act with sense and motor organs - ahamkara
Emotional feelings towards objects - mana
Analyse - buddhi
Will power to control thoughts - chitta
Only the first propensity needs engagement with external objects, the others deal with internal objects although emotional feelings need a vent to express and hence external objects will be required initially. So we can say the first two will need some actions to be done - प्रवृत्ति-धर्म, while the latter two require refraining from actions - निवृत्ति-धर्म.
The regulation of these 4 propensities to guide one towards मोक्ष is called योग.
So we have 4 popularly known yogas as follows:
Act with sense and motor organs - ahamkara - karma yoga
Analyse - buddhi - jnana yoga
Emotional feelings towards objects - mana - bhakti yoga
Will power to control thoughts - chitta - raja yoga
Usually karma and bhakti yogas align well with each other and are practised together - that’s why niyata karma of karma yoga is done with ishvara-arpana and ishvara-prasada buddhi while those following bhakti yoga do karma such as puja, bhajans, tirtha, etc. Ultimately, advanced karma yogis will be called bhaktas eventually with the attitude towards God they have developed and even their activities may become more God-specific rather than laukika activity - Gita 12.10 - मत्कर्म मदर्थम् कर्माणि - my actions, and actions for my sake (both God-centric and niyata karma are implied). Karma basically deals with karakas that involve multiplicity and one has to get over this multiplicity to experience that oneness. That's why indulgence in karma will be a hindrance for those who are in advanced stages (Sri Ramakrishna said God will reduce duties for those who want to be engaged in contemplation). So even karma yoga and bhakti yoga will morph into meditative and contemplative states in advanced stages. And after having experienced oneness, then one may or may not indulge in activity - that is Divine will.
The same way, jnana and raja yogas align with each other and are also practiced together - nididhyasana in jnana yoga is dhyana in raja yoga. Moreover the will power, the prime tool in raja yoga, is used to drop obstacles in jnana yoga too while one uses vicara, the prime tool of jnana yoga, in raja yoga to see the futility in acquisition of objects that attract them thereby facilitating controlling of mind and senses. That’s why scriptures present only karmayoga and jnanayoga predominantly with the other two yogas subsumed in each of them.
Both these yogas have the same prerequisite - dispassion to pleasurable objects. Jnana Yoga deals directly with the Self whose realisation is the goal and thereby drops the craving for pleasurable objects using viveka to differentiate between the Self and non-Self along with will power to apply oneself to discard the non-Self.
Karma Yoga takes a graded approach of developing love for God through actions thereby weaning oneself away from the pleasurable objects naturally as they become insipid in the blissful love for God.
#
Karma Yoga with Bhakti Yoga
Jnana Yoga with Raja Yoga
1.
Bhavana - requires imagination
Vicara of Anubhava - requires analysis and will power
2.
Upasana - superimposition of higher ideal on something tangible
Jnana - knowing the true nature of oneself and abiding in it
3.
Saguna Brahma - Ishvara. Rooted in duality to begin with
Nirguna Brahma - Self. Rooted in non-duality.
4.
Focus on the object of thought - requires alambana
Focus on the nature of thought itself
5.
Purusha tantra
Vastu tantra
6.
Partial engagement with upasya and partial engagement with karya
Fully engaged in karya
7.
Krama-mukti or Videha-mukti Gita 10.10, 12.7 - assurance of liberation for Saguna Brahma bhaktas.
Jivan-mukti
8.
Grihastha ashrama
Sannyasa ashrama
9.
Karakas are needed for sadhana
No karaka except karta as one who does vicara is required for sadhana
Path-1: Karma Yoga with Ishvara as focus is a preliminary step to Jnana Yoga with Atma as focus.
Why is chittashuddhi as karma yoga phala needed to even begin Jnana Yoga? Desires for fruits of actions (niyata karma) or pleasurable objects of the world (kaamya karma) is natural and until that natural tendency is curbed to a certain extent, interest in Self-knowledge will not even arise. Henec karma yoga is to be practiced before jnana yoga.
How does the object of reverence and worship as Ishvara in Karma Yoga switch to pursuit of impersonal Atma-jnana in Jnana Yoga? Karma Yoga grows in stages:
Aham kartaa - ishvara-arpana-buddhi and ishvara-prasad-buddhi is applicable. Here God is distinct from me with a name, form and location different from me and I have a free will. Ekarupa Ishvara - dvaita vedanta
Aham karana - I am an instrument in God’s hands and all my activities are as per God’s will. Here I am a part of God with my will being a part of His will. Anekarupa Ishvara as God is manifesting as all these beings - vishistha advaita.
God is antaryami - God is within oneself as my inner essence and everything of this inert assemblage works due to His control - Arupa Ishvara, advaita vedanta - mere presence of God is what is meant as control here. This is akin to sakshi bhava and so here the switch to jnana-yoga with the focus on impersonal form happens.
This sakshi-bhaava practice is where the switch to jnana-yoga practice seems feasible as the impersonal aspect begins to appeal more. But some people say as long as the individuality is there, all yoga is karma yoga, so even jnana yoga where sravana-manana-nididhyasana itself is karma will then be karma yoga in that viewpoint. But if we stick to a very specific definition of Karma Yoga - ishavara-arpana and ishvara-prasada buddhi with niyata karma as karma, then this transition to jnana yoga after maturing in karma yoga is feasible.
An example of switching from Saguna to Nirguna Brahma: Sri Ramakrishna cutting Kali ma image mentally to practice Atma-jnana-nishtha.
Brahma teaching Virochana and Indra after Karma Yoga - Chandogya Upanishad, 8.7-12
Path-2: Karma Yoga as an independent path
There are three ways for Karma Yoga to be an independent path:
Karma Yoga with Ishvara as focus alone. There is no need to switch to Jnana Yoga. Continuity in this path ensures one subsumes one’s individuality into Ishvara who is Brahman. Using the progress of Karma Yoga defined in Path-1, the final step after God is antaryami is to realise that I am Ishvara in true essence. This will lead to krama-mukti or videha-mukti. Numerous devotional poets who were grihastha (no sarva-karma-sannyasa as in jnana yoga) can be put in this category. Karma Yoga and Bhakti Yoga blend into each other in this path.
Another path is predominantly Karma Yoga with a tinge of Jnana yoga. This is predominantly seen in kings of Vedic times:
King Ashvapati teaching Brahmins in Chandogya 5.11.1
King Janasruti learning from Raikva who himself was a cartman Chapter 4 in Chandogya
King Janaka from Yajnavalkya in Brihadaranyaka
King Ikshvaku and further lineage एवं परम्पराप्राप्तमिमं राजर्षयो विदु: 4.2 Gita
Kabir
We can assume safely that all these did sravana. But there was no formal sannyasa like Vedic rishis and it is not known if there was any long duration of nididhyasana with complete withdrawal from the world either. Purity through Karma Yoga was perhaps so good that listening to Self-knoweldge once was enough perhaps. So we can consider this to be an independent path of Karma Yoga even though there is a bit of jnana yoga. And since they did royal duties after Self-realisation, it is perhaps that they were doing the same before Self-realisation too and hence no xternal renuncation like in jnana yoga - mind and habits have momentum of habit so what was done later should have been done before too. That’s why they are called karma yogis even if they have done sravana-manana-nidihyasana for a short while.
Satyakama had to listen from entities - could be his own mind speaking through those entities.
There is a third kind which Swami Vivekananda brings up in his Karma Yoga lectures. A few points from his lectures:
Self-abnegation is the key for Karma Yoga in his presentation - so in other words sarva-karmaphala-sannyasa is the main practice of Karma Yoga. Having no selfish motive at all in any work, that is the practice.
There are two attitudes in Karma Yoga - one is love for God which we have covered above and another is simply doing unselfish work with no connection to devotion or knowledge. Theoretically, it is feasible, where one denies identification with ego so much that when one is completely disidentified with it, the true nature Self reveals itself - after all the blockage is identification with upadhis. Just like when the clouds move away, sun shines by itself. What a jnana-yogi does through neti and neti in manana and then positive assertion of I am Brahman in nididhyasana, perhaps a karma yogi does similarly through active involvement in work with that vrtti of self-abnegation. In nididhyasana, there is only one vrtti with quieting the mind as the practice so that the focus on Self is feasible, but here in Karma Yoga with work involved there are multiple vrttis, so Jnana and Karma Yoga are not exactly the same. I don’t have any concrete examples of this scenario where no bhakti or jnana is involved, but only pure unselfish work has led to Self-realisation. The point is since this practice is devoid of any religious or spiritual support, the people who practised this will be rare and also not known in religious or spiritual circles. So maybe it is not easy to find people with Self-knowledge in this category as they remain unknown to the world. Example is Vyadha in Mahabharata.
Path-3: Jnana Yoga as an independent path
Jnana Yoga with Atma as focus alone. There is no need for karma yoga as a prerequisite. All chittashuddi is done within sravana-manana-nididhyasana. Some people call sravana and manana in this case as karma yoga itself and also add a caveat that this process of chittashuddhi is slower than what is achieved through karma yoga. OR the person must have done karma yoga in previous lives.
Path-4: Jnana Yoga preliminary to Karma Yoga
One sees all activities as interactions of sense objects and sense organs as a mere witness. This attitude will make one finally see that all that is seen as non-Self is also eventually the Self.
पराञ्चि खानि व्यतृणत् स्वयम्भूस्तस्मात्पराङ्पश्यति नान्तरात्मन् ।
कश्चिद्धीरः प्रत्यगात्मानमैक्षदावृत्तचक्षुरमृतत्वमिच्छन् ॥ कठोपनिषदत् - २.१.१॥
The Creator destroyed the outgoing sense organs and therefore, one sees outwards but not the inner Self. Some rare discriminating person sees the inner Self, having controlled all the sense organs and desiring immortality.
The above mantra shows that initially the mind is of an extrovert nature, so Karma Yoga is the only method feasible then. And only after having attained a certain level of control of mind and sense organs, does Jnana Yoga become feasible. Hence Paths-3 and 4 are unlikely practically.
Shankaracharya and other teachers subscribe to Path-1 and we will present all Gita in the same light.
Ultimately, all these categorisations are only for the purpose of understanding. Even Swami Vivekananda states the yogas are not water-tight, it is just that one is predominant in a person due to their mindset - predominant is that which they resort to for most of the time, which seems to be more natural and their go-to practice. One cannot force oneself into any of these yogas, they happen by themselves with the state of mind. Bhagavan will ultimately guide the person through these yogas as appropriately required. So we should not bother about which category of yoga we fit in or where we are in the hierarchy that has been presented.
Why is the Lord presenting Karma Yoga? Because Arjuna is not suited for jnana-yoga, therefore, he is presenting Karma Yoga. What is the difference in qualifications between the two? This is presented in Chapter-3 and later. But one can say briefly -
ज्ञान-योग-अधिकारी - those who can give up all actions - सर्वकर्मसन्न्यास and simply focus on श्रवण-मनन-निदिध्यासन of Self-knowledge are suitable for ज्ञान-योग. This is also called निवृत्ति-धर्म - the path of refraining from actions.
कर्म-योग-अधिकारी - those who cannot give up actions due to their वर्णाश्रम (specifically गृहस्थ) are suitable for कर्म-योग. This is also called प्रवृत्ति-धर्म - the path of engaging in actions.
Arjuna, due to his mental disposition, with his वर्णाश्रम as क्षत्रीय and गृहस्थ, is suitable for कर्म-योग. Generally speaking, only those in सन्नयास-आश्रम are suitable for ज्ञान-योग due to having given up all formal duties and responsibilities while all other three आश्रम have to do कर्म-योग to a great extent and perhaps coupled with ज्ञान-योग if suitable for their disposition.
The Lord says practice of कर्म-योग will release one from the bondage of karma. Why so?
An action has these facets:
Deciding the goal or objective of action - svadharma is what determines what goals one needs to achieve. There is no room for likes and dislikes here.
There are 5 kinds of karma - sakaama, nitya, naimittika, prayaschitta, nishiddha
Focus of Dharma - only sakaama, nitya, naimittika, prayaschitta. Nishiddha is avoided.
Focus of Artha and Kama - sakaama - all other karmas are converted into this due to sakaama-bhaava as the focus is on what I can get from any karma.
Focus of Moksha - nitya, naimittika with nishkaama bhaava - this is Karma Yoga
Nitya + naimittika = niyata karma
Niyata karma is based on svadharma which is based on varnashrama.
Attitude of doing the action - nishakama and sakaama bhava. Nishkama bhava is feasible only with niyata karma while all karma can be done with sakaama bhava.
The process of doing action - ishvara-arpana-buddhi is Karma Yoga
The results from action - ishvara-prasada-buddhi which is also called samatva-buddhi is Karma Yoga. This mindset has to be maintained before, during and after the performance of action.
For all these three facets - type of karma, how we do karma, what we do with karmaphala - one needs to pay attention properly to release from the bondage of karma.
As an individual, whenever an action is done, the result of action will come to that individual as पुण्य-पाप based on if it is धार्मिक-अधार्मिक action, respectively. This very result of action as पुण्य-पाप is bondage because one has to undergo cycles of birth and deaths to experience that baggage of पुण्य-पाप as सुख-दुःख - this bondage leading to cycle of birth and death is called संसार. But when the same action is done with कर्म-योग-भाव - action as an offering to the Lord and taking the result as blessing from the Lord - there is no more accruement of पुण्य-पाप and hence no bondage either, but only an increase in devotion to the Lord and purification of mind. Thus by doing Karma-Yoga one is freed from the bondage of karma.
So Sri Krishna is advising Arjuna to fight the war in the Yoga bhava, as a worship of the Lord and without any selfish motive of gaining kingdom or extracting revenge over his cousins.
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥२-४०॥
इह अभिक्रमनाशः न अस्ति प्रत्यवायः (च) न विद्यते । अस्य धर्मस्य स्वल्पम् अपि (अनुष्ठितम्) महतः भयात् त्रायते ।
न = not, इह = here (in Karma Yoga), अभिक्रमनाशः = loss of effort, अस्ति = is, प्रत्यवायः = no contrary results, न = not, विद्यते = exists, स्वल्पम् = a little, अपि = also, अस्य धर्मस्य = of this dharma (Karma Yoga), त्रायते = protects, महतः भयात् = from great danger
Here (in Karma Yoga) there is no loss of effort or no contrary results. A little of (following) this dharma (Karma Yoga) protects from great danger.
न - अव्ययम्
इह - अव्ययम्
अभिक्रमनाशः
अस्ति - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - असँ भुवि - अदादिः, प्र-पु, एक
प्रत्यवायः - प्रत्यवाय, पुं, प्र, एक
न - अव्ययम्
विद्यते - विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - विदँ सत्तायाम् - दिवादिः, प्र-पु, एक
स्वल्पम् - स्वल्प, नपुं, प्र, एक
अपि - अव्ययम्
अस्य - इदम्, पुं, ष, एक
धर्मस्य - धर्म, पुं, ष, एक
त्रायते - त्रै धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - त्रैङ् पालने - भ्वादिः, प्र-पु, एक
महतः - महत्, नपुं, पं, एक
भयात् - भय, नपुं, पं, एक
न इह मोक्षमार्गे कर्मयोगे अभिक्रमनाशः अभिक्रमणमभिक्रमः प्रारम्भः तस्य नाशः नास्ति यथा कृष्यादेः। योगविषये
प्रारम्भस्य न अनैकान्तिकफलत्वमित्यर्थः। किञ्चनापि चिकित्सावत् प्रत्यवायः विद्यते भवति। किं तु स्वल्पमपि अस्य धर्मस्य योगधर्मस्य अनुष्ठितं त्रायते रक्षति महतः भयात् संसारभयात् जन्ममरणादिलक्षणात्।।
येयं सांख्ये बुद्धिरुक्ता योगे च वक्ष्यमाणलक्षणा सा
न इह मोक्षमार्गे कर्मयोगे = in Karma Yoga which is path to liberation, अभिक्रमनाशः अभिक्रमणम् अभिक्रमः प्रारम्भः = venture, तस्य = of that, नाशः = destruction, नास्ति = not there, यथा = unlike (just as), कृष्यादेः = in agriculture, योगविषये = wrt the topic of Karma Yoga, प्रारम्भस्य = of the beginning, न = not, अनैकान्तिकफलत्वम् = the doubtfulness of the result, इत्यर्थः = this is the meaning, किञ्चन = moreover, अपि = also, चिकित्सावत् = like in medication, प्रत्यवायः = contrary result, विद्यते भवति = becomes, किं तु = indeed, स्वल्पमपि अस्य धर्मस्य = a little of this way of life, योगधर्मस्य = of following Karma Yoga, अनुष्ठितं = practice, त्रायते रक्षति = protects, महतः भयात् संसारभयात् = from the fear of bondage, जन्ममरणादिलक्षणात् = characterised by birth, death, etc.
या = which, इयम् = this, सांख्ये बुद्धिः उक्ताः = the knowledge of Self, योगे = wrt Karma Yoga, च = and, वक्ष्यमाणलक्षणा = with the mentioned characteristics, सा = that
In Karma Yoga, which is a path to liberation, there is no destruction of venture (effort), unlike (just as) in agriculture. The doubtfulness of the result regarding the topic Karma Yoga that has begun is not there - this is the meaning. Moreover, also there is no contrary result like in medication. Indeed, even a little of this way of life of following the practice of Karma Yoga, protects one from the fear of bondage characterised by birth, death, etc.
This which is the knowledge of Self has been taught. That Karma Yoga with the characteristics will be said.
Notes
Just as it was shown that in a dharmic war, there is only material benefit with no loss, this verse shows that in Karma Yoga there is only spiritual benefit without any loss. What is that benefit from Karma Yoga? Purification of mind as seen in less desires for the objects of the world, less assertion of one’s individuality, increased devotion to God, etc.
There is no loss of effort in Karma Yoga - implies the result of Karma Yoga is guaranteed. There are differences in the result of action - only karma and the result of Karma Yoga - karma with upasana as follows:
Every action needs a certain effort for it to be able to give its result. Partial effort leads to incompletion of the task and hence no result. However, any little effort in action done with the attitude of Karma Yoga gives the result of Karma Yoga even if the action itself is not yet complete. Whatever effort one has put in that incomplete action in Karma Yoga bhava will give its proportionate result of purification of mind.
An action may produce no result even if the effort is done perfectly by the doer because there are other factors beyond one’s control that influence the result of an action. For example, in agriculture, the farmer may do his role perfectly, but if there is no cooperation from natural elements like rain etc., the farmer may not yield the result. In Karma Yoga, there is no scope of no result at all because the attitude of doing an action will definitely bear the result of purification of mind.
Sometimes an action can produce contrary results called प्रत्यवाय such as in medication. Here in Karma Yoga there is no such contrary result - the result is always a gain.
Even the thought of doing an action in Karma Yoga leads to certain purification of mind. So Karma Yoga begins yielding the result even before the action actually begins.
An action can produce results with delay sometimes even beyond this birth (heaven etc.), but the result of Karma Yoga gives its result of purification of mind immediately.
Action leads to bondage of संसार as shown in previous verse while Karma Yoga leads to freedom from bondage.
Action may appear to be a chore and boring, but Karma Yoga always keeps the doer enthusiastic because after all it is a worship of his or her cherished God that one is doing.
Karma Yoga is called dharma here because that is the duty being enjoined to Arjuna and also Bhagavan is dharma svarupa, as Yoga is connected with Bhagavan it becomes dharma itself.
Why does a little bit of Yoga make one free from great fear? The cycles of birth and death, संसार, is the greatest fear. A little of this Yoga makes one release from samsara. Also within this life, one does not have any fear of failure in results of action as it is taken as ishvara prasada.
Pratyavaya - here it is the meaning of a contrary result. In technical terms, it is sin incurred by omission of not doing duty.
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥२-४१॥
कुरुनन्दन इह व्यवसायात्मिका बुद्धिः एका (अस्ति) । अव्यवसायिनाम् बुद्धयः हि अनन्ताः बहुशाखाः च (सन्ति)।
व्यवसायात्मिका = resolute, बुद्धिः = thought, एका = focussed on one goal, इह = here (in Karma Yoga), कुरुनन्दन = O delight of Kurus!, बहुशाखाः = many branched, हि = indeed, अनन्ताः = infinite, च = and, बुद्धयः = thoughts, अव्यवसायिनाम् = of the irresolute
O delight of Kurus! Here (in Karma Yoga) there is a resolute thought (mind) which is focussed on one goal (मोक्ष). Indeed, the thoughts (minds) are many-branched of the irresolute-minded.
व्यवसायात्मिका - व्यवसायात्मिका, स्त्री, प्र, एक, व्यव्साय - कृदन्तरूपाणि - वि + अव + सन् + ल्यप् - षनँ सम्भक्तौ - भ्वादिः - सेट्
बुद्धिः - बुद्धि, स्त्री, प्र, एक
एका - एका, स्त्री, प्र, एक
इह - अव्ययम्
कुरुनन्दन - कुरुननन्दन, पुं, प्र, एक
बहुशाखाः - बहुशाखा, स्त्री, प्र, बहु
हि - अव्ययम्
अनन्ताः - अनन्ता, स्त्री, प्र, बहु
च - अव्ययम्
बुद्धयः - बुद्धि, स्त्री, प्र, बहु
अव्यवसायिनाम् - अव्यवसायिन्, पुं, ष, बहु
व्यवसायात्मिका निश्चयस्वभावा एका एव बुद्धिः इतरविपरीतबुद्धिशाखाभेदस्य बाधिका सम्यक्प्रमाणजनितत्वात् इह श्रेयोमार्गे हे कुरुनन्दन । याः पुनः इतरा विपरीतबुद्धयः यासां शाखाभेदप्रचारवशात् अनन्तः अपारः अनुपरतः संसारो नित्यप्रततो विस्तीर्णो भवति प्रमाणजनितविवेकबुद्धिनिमित्तवशाच्च उपरतास्वनन्तभेदबुद्धिषु संसारोऽप्युपरमते ता बुद्धयः बहुशाखाः बह्व्यः शाखाः यासां ताः बहुशाखाः बहुभेदा इत्येतत्। प्रतिशाखाभेदेन हि अनन्ताश्च बुद्धयः । केषाम् अव्यवसायिनां प्रमाणजनितविवेकबुद्धिरहितानामित्यर्थः।।
येषां व्यवसायात्मिका बुद्धिर्नास्ति ते
व्यवसायात्मिका निश्चयस्वभावा = of the nature of firmness, एका एव = only focussed on one, बुद्धिः = thought, इतरविपरीतबुद्धिशाखाभेदस्य = of other many varied misconceptions, बाधिका = the negater, सम्यक्प्रमाणजनितत्वात् = due to being born out of the correct means (of knowledge, veda), इह = here, श्रेयोमार्गे = in the path to liberation, हे कुरुनन्दन = O dear one of the Kuru clan, याः = who, पुनः = again, इतराः = others, विपरीतबुद्धयः = contrary thoughts, यासां = in whom, शाखाभेदप्रचारवशात् = due to extending into various branches, अनन्तः = infinite, अपारः = endless, अनुपरतः = unceasing, संसारः = bondage, नित्यप्रततः = ever growing, विस्तीर्णः = extensive, भवति = is, प्रमाणजनितविवेकबुद्धिनिमित्तवशात् = due to discriminatory intellect born out of veda pramana, च = and, उपरतासु = reduce, अनन्तभेदबुद्धिषु = endless misconceptions, संसारः = bondage, अपि = also, उपरमते = weaken, ताः बुद्धयः = those thoughts, बहुशाखाः बह्व्यः शाखाः यासाम् ताः बहुशाखाः = बहुशाखाः are those in whom there are many branches, बहुभेदाः = of many varieties, इत्येतत् = this is the meaning, प्रतिशाखाभेदेन = by branch of every branch, हि = because, अनन्ताश्च = are endless, बुद्धयः = the thoughts, केषाम् = of whom? अव्यवसायिनां प्रमाणजनितविवेकबुद्धिरहितानाम् = of those whose intellect is devoid of discrimination born out of means of knowledge (veda), इत्यर्थः = this is the meaning.
येषां = of those, व्यवसायात्मिका = resolute, बुद्धिर्नास्ति = thought is not there, ते = they
O dear one of the Kuru clan! The thought (mind), of the nature of firmness, focussed only on one (the Self), the negater of many other varied misconceptions, due to being born out of the correct means (of knowledge, veda), here (in Karma Yoga), is in the path to liberation. Again, those others of contrary thoughts, whose thoughts are of contrary nature, due to extending into various branches, results in infinite, endless, unceasing, ever growing extensive bondage. But the bondage of various misconceptions also weaken due to discriminatory intellect born out of veda pramana. These minds are बहुशाखाः, those whose thoughts are of many branches, i.e. of many varieties. There is branching of branches because the desires are endless. Of whom? Of those whose intellect is devoid of discrimination born out of means of knowledge - this is the meaning.
They whose mind is not resolute …
Notes
The first line is about karma-yogi who has a clear vision of the purpose of life as मोक्ष, the value of action, and doing that action with a proper attitude to reach the goal. Karma Yogi knows clearly that:
vaidika karma of karma-kanda or laukika karma are for manojaya - controlling and disciplining the mind and
karma yoga bhava in doing that karma along with knowledge of jnana-kanda is for moxa - manonasha - losing identification with mind or individuality.
The resoluteness of the mind comes from single pointed focus on the goal as मोक्ष with shastra as its pramana and the consequent attitude as I am a devotee of God, all actions are for his worship and all the results of actions are His blessings. The mind is not bothered by the ease of difficulty of a task. The mind is not led astray by desire promptings, it remains uncompromised on the goal and devotion to God in all actions and in all difficulties.
The second line is about a कर्मी who simply wants desire-oriented results unlike the karma-yogi who has only मोक्ष as the purpose and hence the mind is focussed, the purposes or desires are many for the कर्मी because the desired objects are many and hence this person’s thoughts are also like the branches of a tree - infinitely branched. Karma Yogi is resolute-minded while a कर्मी is confused and variegated. That’s why बुद्धि is used in singular term for karma-yogi as व्ययसायात्मिका-बुद्धि while for karmis it is used in plural form as अव्यवसायानाम् बुद्दयः.
यो वा एतदक्षरं गार्ग्यविदित्वाऽस्मिल्लोके जुहोति यजते तपस्तप्यते बहूनि वर्षसहस्राण्यन्तवदेवास्य स तद्भवति यो वा एतदक्षरं गार्ग्यविदित्वास्माल्लोकात्प्रैति स कृपणोऽथ य एतदक्षरं गार्गि विदित्वास्माल्लोकात्प्रैति स ब्राह्मणः॥ (Br U 3.8.10). Whosoever in this world, O Gargi, without knowing this Imperishable, offers oblations, performs sacrifices and practises austerities, even for many thousands of years, finds all such acts but perishable. Whosoever, O Gargi, departs from this world without knowing this Imperishable is miserable. But he, O Gargi, who departs from this world after knowing the Imperishable is a knower of Brahman.
A karma yogi is always focussed on the goal and hence always thinks of God following the dictum given by the Lord:
तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च |
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम् ||8. 7||
Therefore, always remember Me and also do your duty of fighting the war. With mind and intellect surrendered to Me, you will definitely attain Me; of this, there is no doubt.
But if Karma Yoga is only beneficial and pleasant for the mind, why do not all perform actions in such an attitude? Because there is काम - desire for objects which arises from one’s sense of individuality and whose root is ignorance of the Self. Such persons only understand and perform सकाम-कर्म - desire-motivated actions to get objects of the world with even performing one’s duty as a result-oriented one. They are not interested or unable to do निष्काम-कर्म that involves doing one’s ordained duties as worship with no desires for objects of the world or rewards of performing the duty. The next set of three verses talks about these people who have desires for the objects of the world and therefore are interested in only those actions that result in fulfilling them.
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥२-४२॥
अन्वय - in verse 44
याम् = which, इमाम् = this, पुष्पिताम् = flowery, वाचम् = words, प्रवदन्ति = speak, अविपश्चितः = the unwise, वेदवादरताः = those who delight in the statements of Vedas (karma kanda), पार्थ = O Partha!, न = no, अन्यत् = other, अस्ति = is, इति = thus, वादिनः = saying always
O Partha! The unwise who delight in the statements of Vedas (karma kanda), speak flowery words always saying that there is nothing else other than this.
याम् - या, स्त्री, द्वि, एक
इमाम् - इदम्, स्त्री, द्वि ,एक
पुष्पिताम् - पुष्पिता, स्त्री, द्वि, एक
वाचम् - वाक्, स्त्री, द्वि ,एक
प्रवदन्ति - प्र + वद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - वदँ व्यक्तायां वाचि - भ्वादिः, प्र-पु, बहु
अविपश्चितः - अविपश्चित्, पुं, प्र, बहु
वेदवादरताः - वेदवादरत, पुं, प्र, बहु
पार्थ - पार्थ, पुं, प्र, एक
न - अव्ययम्
अन्यत् - अव्ययम्
अस्ति - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - असँ भुवि - अदादिः, प्र-पु, एक
इति - अव्ययम्
वादिनः - वादिन्, पुं, प्र, बहु
याम् इमां वक्ष्यमाणां पुष्पितां पुष्पित इव वृक्षः शोभमानां श्रूयमाणरमणीयां वाचं वाक्यलक्षणां प्रवदन्ति । के अविपश्चितः अमेधसः अविवेकिन इत्यर्थः। वेदवादरताः बह्वर्थवादफलसाधनप्रकाशकेषु वेदवाक्येषु रताः हे पार्थ न अन्यत् स्वर्गपश्वादिफलसाधनेभ्यः कर्मभ्यः अस्ति इति एवं वादिनः वदनशीलाः।।
ते च
याम् = which, इमां = this, वक्ष्यमाणां = will be stated, पुष्पितां पुष्पितः इव वृक्षः = like a flowery plant, शोभमानाम् = attractive, श्रूयमाणरमणीयाम् = very pleasant to hear, वाचं वाक्यलक्षणाम् = speech, प्रवदन्ति = speak, के = who, अविपश्चितः अमेधसः = the unintelligent ones, अविवेकिनः = the non-discriminatory ones, इत्यर्थः = this is the meaning, वेदवादरताः बह्वर्थवादफलसाधनप्रकाशकेषु वेदवाक्येषु = in many Vedic statements that reveal praising the means to attain desires and non-essential goals, रताः = revellers, हे पार्थ = O Partha, न = not, अन्यत् = other, स्वर्गपश्वादिफलसाधनेभ्यः कर्मभ्यः = than actions that are means to attain heaven as their results, अस्ति इति = is, एवम् = in this way, वादिनः वदनशीलाः = speak always.
ते च = and they
They speak very pleasant to hear speech like an attractive flowery plant which will be stated. Who? The unintelligent ones, non-discriminatory ones - this is the meaning. The revellers in Vedic statements that mention the means to attain desires and non-essential goals, O Partha, there is nothing other than actions that are means to attain heaven as their results - in this way (they) speak always.
And they …
Notes
This verse talks about the nature of speech that the सकाम-कर्मी indulge in along with their own nature.
वेदवादरत - reveller in the statements of Vedas. Here वाद means statement, not argument - उच्च्यन्ते इति वादः. They revel only in those statements that praise and reveal the means to attain desired objects of this world and hereafter. Why so? Because they are अविपश्चितः, i.e. अविवेकिनः - those who don’t discriminate between what is beneficial and pleasurable, long lasting over the impermanent, ultimate bliss over the temporary happiness that leads to sorrow, freedom from bondage of birth and death over more bondage, etc. They speak beautiful words about the importance of Vedic statements that deal with actions to fulfill desires. Their speech is like a beautiful flowering plant which looks attractive but does not yield any fruit of long lasting happiness.
There are षड्लिङ्ग - six characteristics that determine what is the main topic of a text:
उपक्रम-उपसंहार - declaration and conclusion
अभ्यास - repetition
अपूर्वता - uniqueness
फल - result
अर्थवाद - praise
उपपत्ति - illustration
The topic that has these six characteristics is the main topic. In Vedas, Self-Knowledge alone fits to be the main topic of the text and the rest is supportive towards that goal. But those who are interested in fulfillment of desires through attainment of objects, only take the अर्थवाद of the various actions to attain the desirables as the main topic of the Vedas disregarding all other aspects of षड्लिङ्ग which point to Self-Knowledge as the main topic of the Vedas. And they also consider ज्ञान-काण्ड, the Vedic statements related to Self-knowledge as only अर्थवाद with no real import.
The word याम् connects this verse and the next two to form one single sentence. Their flowery speech is described in the next two verses along with their nature.
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ २-४३॥
अन्वय - in verse 44
कामात्मानः = those whose minds are full of desires, स्वर्गपराः = those for whom heaven is the best, जन्मकर्मफलप्रदाम् = giver of births as results of actions, क्रियाविशेषबहुलाम् = various special rites, भोगैश्वर्यगतिं = attainment of pleasurables and prosperity, प्रति = towards
Those whose minds are full of desires with heaven as goal engage in various special rites towards attainment of enjoyment and possessions which gives them further births.
कामात्मानः - कामात्मन्, पुं, प्र, बहु, यस्य स्वभावः सर्वदा कामम् यच्छति सः कामात्मन्
स्वर्गपराः - स्वर्गपर, पुं, प्र, बहु, यस्य स्वर्गः परः अस्ति सः स्वर्गपरः
जन्मकर्मफलप्रदाम् - जन्मकर्मफलप्रदा, स्त्री, द्वि, एक
क्रियाविशेषबहुलाम् - क्रियाविशेषबहुला, स्त्री, द्वि, एक
भोगैश्वर्यगतिम् - भोगैश्वर्यगति, स्त्री, द्वि, एक
प्रति - अव्ययम्
कामात्मानः कामस्वभावाः कामपरा इत्यर्थः। स्वर्गपराः स्वर्गः परः पुरुषार्थः येषां ते स्वर्गपराः स्वर्गप्रधानाः। जन्मकर्मफलप्रदां कर्मणः फलं कर्मफलं जन्मैव कर्मफलं जन्मकर्मफलं तत् प्रददातीति जन्मकर्मफलप्रदा तां वाचम्। प्रवदन्ति इत्यनुषज्यते। क्रियाविशेषबहुलां क्रियाणां विशेषाः क्रियाविशेषाः ते बहुला यस्यां वाचि तां स्वर्गपशुपुत्राद्यर्थाः यया वाचा बाहुल्येन प्रकाश्यन्ते। भोगैश्वर्यगतिं प्रति भोगश्च ऐश्वर्यं च भोगैश्वर्ये तयोर्गतिः प्राप्तिः भोगैश्वर्यगतिः तां प्रति साधनभूताः ये क्रियाविशेषाः तद्बहुलां तां वाचं प्रवदन्तः मूढाः संसारे परिवर्तन्ते इत्यभिप्रायः।।
तेषां च
कामात्मानः कामस्वभावाः = of the nature of desires, कामपराः = desirables as the highest, इत्यर्थः = this is the meaning स्वर्गपराः स्वर्गः परः पुरुषार्थः येषां ते स्वर्गपराः = स्वर्गपराः are those who consider heaven as the highest purushartha, स्वर्गप्रधानाः = those for whom heaven is the most primary, जन्मकर्मफलप्रदां कर्मणः फलं कर्मफलं = result of action is कर्मफल, जन्म एव कर्मफलम् जन्मकर्मफलम् = जन्मकर्मफलम् is the result of action which is birth indeed, तत् = that, प्रददाति इति = gives, जन्मकर्मफलप्रदा = are जन्मकर्मफलप्रदा, तां वाचम्= those words, प्रवदन्ति इति = speak, अनुषज्यते। क्रियाविशेषबहुलां क्रियाणाम् = of actions, विशेषाः = specialities, क्रियाविशेषाः = are क्रियाविशेषाः, ते = they, बहुलाः = a lot, यस्याम् वाचि = in whose speech, ताम् = that (speech), स्वर्गपशुपुत्राद्यर्थाः = objects such as heaven, property, progeny, यया वाचा = by which speech, बाहुल्येन = predominantly, प्रकाश्यन्ते = revealed, भोगैश्वर्यगतिं प्रति भोगः च ऐश्वर्यम् च भोगैश्वर्ये = pleasurable objects and prosperity is भोगैश्वर्ये, तयोः = their, गतिः प्राप्तिः = attainment, भोगैश्वर्यगतिः = is भोगैश्वर्यगतिः, ताम् प्रति = for that (pleasurable objects and prosperity) साधनभूताः = being the means, ये क्रियाविशेषाः = those special acts, तत् बहुलाम् = full of that (special acts), ताम् वाचम् = speech, प्रवदन्तः = uttering, मूढाः = the fools, संसारे = in bondage, परिवर्तन्ते = continue, इत्यभिप्रायः = this is the intention
तेषां च = and of those
They are full of desires (considering) the desirables as the highest (goal) - this is the meaning. स्वर्गपराः are those who consider heaven as the highest goal - those for whom heaven is the most primary. Result of action is कर्मफल, जन्मकर्मफलम् is the result of action which is birth indeed, जन्मकर्मफलप्रदा is (that) action which gives birth as result - they speak of those actions attractively.
क्रियाविशेषाः are specialities of actions, in whose speech these (specialities of actions) are a lot, that speech by which objects such as heaven, property, progeny are revealed. Pleasurable objects and prosperity are भोगैश्वर्ये, their attainment is भोगैश्वर्यगतिः, the speech which talks a lot of those special acts, which are means for that भोगैश्वर्यगतिः - the fools uttering that speech continue in bondage - this is the intention.
And of those …
Notes
This verse talks about the nature of actions glorified by the flowery speech of सकाम-कर्मी along with their own nature.
These people who look only for fulfillment of desires consider their fulfilment to be the highest goal such as attainment of heaven etc. Their speech (based on कर्म-काण्ड) glorifies actions which are of this nature:
क्रियाविशेषबहुला - various special actions enjoined in scriptures
भोगैश्वर्यगति - actions that are for fulfillment of pleasures and prosperity
जन्मकर्मफलप्रदा - those actions whose result is rebirth. The actions cause पुण्य-पाप which need further embodiments to fructify as सुख-दुःख - continuity of bondage.
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥२-४४॥
पार्थ कामात्मानः स्वर्गपराः वेदवादरताः अन्यत् न अस्ति इति वादिनः अविपश्चितः जन्मकर्मफलप्रदाम् क्रियाविशेषबहुलाम् भोगैश्वर्यगतिम् प्रति याम् इमाम् पुष्पिताम् वाचम् प्रवदन्ति तया अपहृतचेतसाम् भोगैश्वर्यप्रसक्तानाम् समाधौ व्यवसायात्मिका बुद्धिः न विधीयते ।
भोगैश्वर्यप्रसक्तानाम् = of those who are strongly attached to sense enjoyments (bhoga) and owning objects that give such pleasures (aishvarya), तया = by that (speech ), अपहृतचेतसाम् = minds are stolen away, व्यवसायात्मिका बुद्धिः = decisiveness, समाधौ = in mind, न = not, विधीयते = established or arise
The minds of those, who are strongly attached to enjoyments and possessions, are stolen away by that (flowery words they speak). The resoluteness (of Karma Yoga) does not arise in (such a) mind.
भोगैश्वर्यप्रसक्तानाम् - भोगैश्वर्यप्रसक्त, पुं, ष, बहु
तया - तद्, स्त्री, तृ, एक
अपहृतचेतसाम् - अपहृतचेतस्, नपुं, ष, बहु
व्यवसायात्मिका - व्यवसायात्मिका, स्त्री, प्र, एक
बुद्धिः - बुद्धि, स्त्री, प्र, एक
समाधौ - समाधि, पुं, स, एक
न - अव्ययम्
विधीयते - वि + धी धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् -धीङ् आधारे - दिवादिः, प्र-पु, एक
भोगैश्वर्यप्रसक्तानां भोगः कर्तव्यः ऐश्वर्यं च इति भोगैश्वर्ययोरेव प्रणयवतां तदात्मभूतानाम्। तया क्रियाविशेषबहुलया वाचा अपहृतचेतसाम् आच्छादितविवेकप्रज्ञानां व्यवसायात्मिका सांख्ये योगे वा बुद्धिः समाधौ समाधीयते अस्मिन् पुरुषोपभोगाय सर्वमिति समाधिः अन्तःकरणं बुद्धिः तस्मिन् समाधौ न विधीयते न भवति इत्यर्थः।।
ये एवं विवेकबुद्धिरहिताः तेषां कामात्मनां यत् फलं तदाह
भोगैश्वर्यप्रसक्तानां भोगः कर्तव्यः = pleasurables have to be achieved, ऐश्वर्यं च इति = and prosperity, भोगैश्वर्ययोः एव = of only pleasurables and prosperity, प्रणयवताम् = desirous, तत् = that, आत्मभूतानाम् = beings of that nature, तया = by that, क्रियाविशेषबहुलया = by lots of special actions, वाचा = by speech, अपहृतचेतसाम् आच्छादितविवेकप्रज्ञानाम् = of those whose intelligence and wisdom is covered, व्यवसायात्मिका = nature of firmness, सांख्ये योगे वा = or in jnana yoga, बुद्धिः = thought, समाधौ समाधीयते अस्मिन् = placed in this, पुरुषोपभोगाय = for the experience of the person, सर्वम् इति = all, समाधिः = is समाधि, अन्तःकरणम् = inner instrument, बुद्धिः = intellect, तस्मिन् = in that, समाधौ = mind, न विधीयते न भवति = does not become, इत्यर्थः = this is the meaning
ये = those who, एवम् = in this way, विवेकबुद्धिरहिताः = are devoid of discriminatory intellect, तेषाम् = of them, कामात्मनाम् = the desiring people, यत् = what, फलम् = is the result, तत् = that, आह = (Lord) says
Of those beings whose nature is that pleasurables and prosperity has to be achieved and thus desirous of only pleasurables and prosperity alone, their intelligence and wisdom is covered by that speech about lots of special actions. The firmness of the thought (in Karma Yoga) or in jnana yoga does not arise in the mind - समाधीयते अस्मिन् पुरुषोपभोगाय सर्वमिति समाधिः अन्तःकरणं बुद्धिः that in which all the experience of a person is placed is the the inner instrument, the intellect - this is the meaning.
Those who in this way are devoid of discriminatory intellect, what is the result of those desiring people - (the Lord) says.
Notes
These people strongly desire pleasurables and prosperity only (भोगैश्वर्यप्रसक्त) and so their intelligence and wisdom is taken over by the speech on special actions (तया वाचा अपहृतचेतसाम्).
समाधि - सम् + धा - that which is placed well. This is mind here - because due to वासना it is fixated on objects of desire and hence it is called समाधि. To withdraw from objects of desire needs effort. Such a fixated mind has no firmness in Karma Yoga or interest in Jnana Yoga as it is branched into various thoughts for desires to be fulfilled unlike the one who is in Karma Yoga whose goal is only मोक्ष and hence is focused. These desire-oriented people may be very intelligent, but their intelligence is confined to the pleasures of the world and its objects and hence their minds are said to have been taken over by that speech which describes actions that lead to attainment of pleasurables and prosperity (कर्म-काण्ड).
All desires of a person can belong to one of these three categories of पुत्रैषणा, वित्तैषणा, लोकैषणा - together called एषणात्रय (three desires). Sources:
बृहदारण्यकोपनिषद् ४.४.२२ - तद्ध स्म वै तत् पूर्वे विद्वांसः प्रजां न कामयन्ते, किं प्रजया करिष्यामो येषां नोऽयमात्मायं लोक इति; ते ह स्म पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति; या ह्येव पुत्रैषणा सा वित्तैषणा, या वित्तैषणा सा लोकैषणा, उभे ह्येते एषणे एव भवतः। The ancient sages, it is said, did not desire children (thinking), ‘What shall we achieve through children, we who have attained this Self, this world (result).’ They, it is said, renounced their desire for sons, for wealth and for the worlds, and lived a mendicant life. That which is the desire for sons is the desire for wealth, and that which is the desire for wealth is the desire for the worlds, for both these are but desires.
बृहदारण्यकोपनिषद् ३.५.१ - एतं वै तमात्मानं विदित्वा ब्राह्मणाः पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्शाचर्यं चरन्ति; या ह्येव पुत्रैषणा सा वित्तैषणा, या वित्तैषणा सा लोकैषणा, उभे ह्येते एषणे एव भवत। Knowing this very Self the Brāhmaṇas renounce the desire for sons, for wealth and for the worlds, and lead a mendicant life. That which is the desire for sons is the desire for wealth, and that which is the desire for wealth is the desire for the worlds, for both these are but desires.
These three desires can be connected to only this world or all worlds as follows.
If एषणात्रय is connected to only this world:
पुत्रैषणा - desire for progeny and connections with family, friends and other social contacts
वित्तैषणा - desire for wealth and property
लोकैषणा - desire to be well-known in this world or experience various places in this world
If एषणात्रय is connected with all other worlds:
अथ त्रयो वाव लोकाः—मनुष्यलोकः पितृलोको देवलोक इति; सोऽयं मनुष्यलोकः पुत्रेणैव जय्यः, नान्येन कर्मणा; कर्मणा पितृलोकाः, विद्यया देवलोकः; देवलोको वै लोकानां श्रेष्ठः, तस्माद्विद्यां प्रशंसन्ति। बृहदारण्यकोपनिषद् १.५.१६
पुत्रैषणा - अयं मनुष्यलोकः पुत्रेणैव जय्यः - desire to be connected in this world. स यद्य् अनेन किंचिदक्ष्णयाऽकृतम् भवति, तस्मादेनं सर्वस्मात्पुत्रो मुञ्चति, तस्मात्पुत्रो नाम - बृहदारण्यकोपनिषद् १.५.१७ Bhashya of Sankara states: If the father, due to any oversight or minor omission, leaves any duty unfulfilled, the son redeems him by completing those duties, removing any obstacles to his attainment of the higher worlds. Hence, the son is called "Putra", meaning one who saves the father by fulfilling what was left undone. Through such a son, the father, though physically departed, remains immortal and continues to exist in this world. Thus, he secures his presence in the earthly realm through his progeny.
वित्तैषणा - कर्मणा पितृलोकः - पितृलोकः here is both भुवर्लोक and स्वर्गलोक, achieved through karma.
लोकैषणा - विद्यया देवलोकः - here devaloka means loka of Brahma-Vishunu-Shiva, achieved through karma+upasana
They are immersed in कामिनी-काञ्चन-कीर्ति - the एषणात्रय and hence cannot even do Karma Yoga for मोक्ष. So spiritually they are like children or fools although in the worldly sense they are respectful, famous, even perhaps rich and considered wise.
Even though the focus of the verses 42-44 is वैदिक-कर्म in कर्म-काण्ड, one can extend this to लौकिक-कर्म also which gives material benefits and pleasures of this world.
Summary of description of those with desires in verses 41-44:
avyavasāyī / avyavasāyinaḥ - those who are devoid of discrimination between real/unreal, pleasure/benefit and focus on karmakanda of Veda
avipaścit / avipaścitaḥ - those who are non-discriminatory between real/unreal, pleasure/benefit
vedavādarataḥ / vedavādaratāḥ - revellers in many Vedic statements that reveal praising the means to attain desires and non-essential goals
na anyat asti iti vādī / na anyat asti iti vādinaḥ - those who say there is nothing else in Veda other than actions that are means to attain heaven as their results
kāmātmā / kāmātmānaḥ - those who are full of desires (considering) the desirables as the highest (goal)
svargaparaḥ / svargaparāḥ - are those who consider heaven as the highest purushartha (goal)
bhogaiśvaryaprasaktaḥ / bhogaiśvaryaprasaktāḥ - those desirous of only pleasurables and prosperity alone
puṣpitayā janmakarmaphalapradayā kriyāviśeṣabahulayā vācā apahṛtacetaḥ / puṣpitayā janmakarmaphalapradayā kriyāviśeṣabahulayā vācā apahṛtacetāṃsi - those whose minds are taken away by the speech that is flowery, glorifies specialities of actions to attain objects such as heaven, property, progeny which result in repeated births.
Arjuna is being guided towards that goal of मोक्ष through Karma Yoga in the next few verses and later in Chapter-3.
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥२-४५॥
अर्जुन वेदाः त्रैगुण्यविषयाः (सन्ति त्वम् तु) निस्त्रैगुण्यः निर्द्वन्द्वः नित्यसत्त्वस्थः निर्योगक्षेमः आत्मवान् भव ।
त्रैगुण्यविषयाः = objects associated with three gunas, वेदाः = Vedas (karma kanda), निस्त्रैगुण्यः = be free of three gunas, भव = become, अर्जुन = O Arjuna!, निर्द्वन्द्वः = beyond duality, नित्यसत्त्वस्थः = ever in sattva, निर्योगक्षेमः = be free of yoga (acquisition of what one doesn't have) and kshema (protection of what has been acquired), आत्मवान् = be in self-control
O Arjuna! Vedas (karma kanda) deals with objects associated with three gunas. You become free of the three gunas, going beyond duality, ever in sattva, free of yoga-kshema and in self-control.
त्रैगुण्यविषयाः - त्रैगुण्यविषय, पुं, प्र, बहु, त्रयाणाम् गुणानाम् कार्यम् त्रैगुण्यम्, यस्य विषयः त्रैगुण्यम् सः त्रैगुण्यविषयः (कर्म-काण्ड)
वेदाः - वेद, पुं, प्र, बहु
निस्त्रैगुण्यः - निस्त्रैगुण्य, पुं, प्र, एक, यस्मात् निर्गतम् त्रैगुण्यम् सः निस्त्रैगुण्यः
भव - भू धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् भू सत्तायाम् - भ्वादिः, म-पु, एक
अर्जुन - अर्जुन, पुं, सं, एक
निर्द्वन्द्वः - निर्द्वन्द्व, पुं, प्र, एक, यम् द्वन्द्वगुणाः न व्यथयन्ति सः निर्द्वन्द्वः
नित्यसत्त्वस्थः - नित्यसत्त्वस्थ, पुं, प्र, एक, यः नित्यम् सत्त्वे तिष्ठति सः नित्यसत्त्वस्थः
निर्योगक्षेमः - निर्योगक्षेम, पुं, प्र, एक, यस्य योगः क्षेमः च नास्ति सः निर्योगक्षेमः
आत्मवान् - आत्मवत्, पुं, प्र, एक, तद्धितान्तरूपाणि आत्मन् + वतुप्
त्रैगुण्यविषयाः त्रैगुण्यं संसारो विषयः प्रकाशयितव्यः येषां ते वेदाः त्रैगुण्यविषयाः। त्वं तु निस्त्रैगुण्यो भव अर्जुन निष्कामो भव इत्यर्थः। निर्द्वन्द्वः सुखदुःखहेतू सप्रतिपक्षौ पदार्थौ द्वन्द्वशब्दवाच्यौ ततः निर्गतः निर्द्वन्द्वो भव। नित्यसत्त्वस्थः सदा सत्त्वगुणाश्रितो भव। तथा निर्योगक्षेमः अनुपात्तस्य उपादानं योगः उपात्तस्य रक्षणं क्षेमः
योगक्षेमप्रधानस्य श्रेयसि प्रवृत्तिर्दुष्करा इत्यतः निर्योगक्षेमो भव। आत्मवान् अप्रमत्तश्च भव। एष तव उपदेशः स्वधर्ममनुतिष्ठतः।।
सर्वेषु वेदोक्तेषु कर्मसु यान्युक्तान्यनन्तानि फलानि तानि नापेक्ष्यन्ते चेत् किमर्थं तानि ईश्वरायेत्यनुष्ठीयन्ते इत्युच्यते श्रृणु
त्रैगुण्यविषयाः त्रैगुण्यम् = of the three gunas, संसारः = samsara, विषयः = subject matter, प्रकाशयितव्यः = to be revealed, येषाम् = whose, ते = they, वेदाः त्रैगुण्यविषयाः = subject matter is three gunas, त्वम् तु = but you, निस्त्रैगुण्यो भव अर्जुन = Arjuna, निष्कामः भव = be desireless, इत्यर्थः = this is the meaning, निर्द्वन्द्वः सुखदुःखहेतू सप्रतिपक्षौ पदार्थौ = the objects that are sources of pairs of opposites such as joy and sorrow, द्वन्द्वशब्दवाच्यौ = referred to as द्वन्द्व, ततः निर्गतः = a person who transcended that, निर्द्वन्द्वः = is निर्द्वन्द्व, भव = you be, नित्यसत्त्वस्थः सदा सत्त्वगुणाश्रितः = always with sattvaguna as your primary nature, भव = you be, तथा = similarly, निर्योगक्षेमः अनुपात्तस्य उपादानम् योगः = attainment of what you don't have is योग, उपात्तस्य रक्षणम् क्षेमः = protection of what you got is क्षेम, योगक्षेमप्रधानस्य = of the one who has योगक्षेम as primary focus, श्रेयसि प्रवृत्तिः = engagement in shreyas, दुष्कराः = difficult, इत्यतः = therefore, निर्योगक्षेमः = निर्योगक्षेम, भव = you be, आत्मवान् अप्रमत्तः च भव = and may you be undistracted, एषः = this, तव = your, उपदेशः = teaching, स्वधर्मम् अनुतिष्ठतः = follow स्वधर्म, सर्वेषु वेदोक्तेषु कर्मसु = in the actions mentioned in all Vedic statements, यानि उक्तानि अनन्तानि फलानि = various results have been said, तानि = those, न अपेक्ष्यन्ते चेत् = if they are not sought, किमर्थम् = for what, तानि = those, ईश्वराय इति = for Ishvara, अनुष्ठीयन्ते = performed, इति उच्यते = is said, श्रृणु = listen
Vedas are those whose subject matter that is revealed is of three gunas, samsara. But you O Arjuna, be desireless - this is the meaning. You be निर्द्वन्द्व - a person who has transcended the objects that are sources of pairs of opposites such as joy and sorrow referred to as द्वन्द्व. You be नित्यसत्त्वस्थ - always with sattvaguna as your primary nature. Attainment of what you don't have is योग, protection of what you got is क्षेम. Engagement in shreyas is difficult for the one who has योगक्षेम as primary focus, therefore, you be निर्योगक्षेम. And may you not be distracted - this is the teaching for you.
Following one’s duty, in the actions mentioned in all Vedic statements, various results have been said, if those results are not sought, then for what purpose are those actions to be performed for the Lord, it is said. Listen -
Notes
This verse mentions what karma-kanda is about, what Arjuna should do and how he should be.
त्रैगुण्यविषयाः वेदाः
गुण - गुणवत् बध्यते - ties like a rope. The three gunas are:
Sattva - the quality of peaceful nature seeking knowledge,
Rajas - the quality of looking for desires to be fulfilled through actions,
Tamas - the quality of keeping one indolent, lethargy, etc. with desires unfulfilled
The three gunas bind a person because the person does not realise the true nature when identified with them. Therefore, they are called guNaaH. अव्ययम् देहिनं देहे निबध्नन्ति - The person whose nature is avayaya, imperishable, ties to a perishable entity (identification). Perishable because with knowledge, one realises they don’t have their own existence apart from Brahman.
Prakriti or Maya - are the three guna - त्रिगुणात्मिका माया, the upaadaana-kaaraNa for creation.
त्रयाणाम् गुणानाम् कार्यम् इति त्रैगुण्यम् - that which is an effect of three gunas is त्रैगुण्यम्. That is the entire prapanca which is संसार or bondage for a जीव as it is endowed with a subject-object relationship with pleasure as focus of that interaction. यस्य विषयः त्रैगुण्यम् सः त्रैगुण्यविषयः - that whose subject topic is त्रैगुण्यम् is त्रैगुण्यविषय, i.e. that whose subject topic is attainment of pleasures leading to संसार or bondage. त्रैगुण्यविषयाः वेदाः - The portion of Vedas that deals with the effect of the three gunas or in other words that portion of the Vedas that deals with the topic of attainment of pleasures is कर्म-काण्ड which is त्रैगुण्यविषयाः वेदाः. This section of Vedas deals with सकाम, नित्य, नैमित्तिक, प्रायश्चित्त कर्म.
निस्त्रैगुण्यः - यस्मात् निर्गतम् त्रैगुण्यम् सः निस्त्रैगुण्यः
One who has no focus of त्रैगुण्यम् or संसार is निस्त्रैगुण्य.
Two interpretations:
First interpretation (Sankaracharya) - Be like one who is desireless for the pleasures of this world or hereafter or in other words be निष्काम. Arjuna you be निस्त्रैगुण्य - you focus only on performing नित्य and नैमित्तिक कर्म (नियत-कर्म) just for the sake of duty in निष्काम way, be a karma-yogi.
Second interpretation:
Effects of three gunas can be seen as:
moha with gross body which is a product of tamas - dehaatmaa “I am this gross body”
raga-dvesha is due to rajas - kartrtva - doership, bhoktrtva - enjoyership to fulfill raga-dvesha
para-vidya (knowledge of Self) and apara-vidya (all secular knowledge) are due to sattva - jnaatrtva - knowership
So nistragunya means go beyond individuality to realise the Self - be gunaatiita
How should you achieve this निस्त्रैगुण्य? That is given here:
निर्द्वन्द्वः - द्वन्द्वात् निर्गतः निर्द्वन्द्वः
सुखदुःखहेतू सप्रतिपक्षौ पदार्थौ द्वन्द्वशब्दवाच्यौ ततः निर्गतः निर्द्वन्द्वः - द्वन्द्व are objects that are causes for the pairs of opposites like joy and sorrow. And one who has moved away from such dualities, is निर्द्वन्द्व. In other words, have समत्व-भाव which has been used earlier in verse 15 - समदुःखसुखम् धीरम् सोऽमृतत्वाय कल्पते and verse 38 - सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ. We have seen it means not seeking either pleasure or avoiding pain when doing नियत-कर्म, but accept both as they come as Bhagavan’s blessings and don't get excited or depressed by them. Know that it is the nature of subject-object interactions which are temporary and our true nature the Self is unaffected by them.
नित्यसत्त्वस्थः - सदा सत्त्वगुणाश्रितः
First interpretation: If one takes निस्त्रैगुण्यः as nishkaama, then नित्यसत्त्वस्थः means always be in sattva-guna - that trait of the mind which will help us maintain that समत्व-भाव. The equi-poise and calmness that comes to be able to handle all dualities of life is due to सत्त्व-गुण. How to generate it? We can change the deep rooted गुण by only repeated practice of regulating actions - both sensory and motor and the mind. Once that equanimity is practised through regulating these upadhis, then that calmness in all situations becomes a स्वभाव or natural to us a वासना whose quality is सत्त्व-गुण. This establishment in sattva guna will make you go beyond the dehatmaa (tamas) and kartrtva-bhoktrtva (rajas) - thus suitable for karma-yoga practice of nishkama.
Second interpretation: If one considers निस्त्रैगुण्यः to be गुणातीत, this नित्यसत्त्वस्थः means be in sattva guna which is done with effort, and once that becomes one’s nature, then one eventually becomes gunatita निस्त्रैगुण्यः without one’s own effort.
One can also consider सत्त्व as the nature of Existence (सत् + त्व) which means to be established in the Self.
निर्योगक्षेमः - योगक्षेमाभ्याम् निर्गतः निर्योगक्षेमः
अनुपात्तस्य उपादानम् योगः = attainment of what one doesn't have is योग,
उपात्तस्य रक्षणम् क्षेमः = protection of what one has got is क्षेम,
योगक्षेमप्रधानस्य श्रेयसि प्रवृत्तिर्दुष्करा इत्यतः निर्योगक्षेमः = of the one who has योगक्षेम as the goal, will have difficulty in focusing on मोक्ष, therefore be निर्योगक्षेम. Focus on pleasures through attainment of objects that are pleasurable and maintenance of them when one possesses it takes away valuable time, effort and energy. Besides, the mind being occupied with them can never go beyond the subject-object relationship barrier to realise the Self.
Test for योगक्षेम is PORT (Swami Paramarthanandaji)
Possessions - Material reduction is good but ultimately it is Mental - the idea of mine.
Obligatory Duty - Doing duties which are not necessary and don't fit in our svadharma based on वर्णाश्रम. As one focuses on spirituality, duties also get reduced by the Lord as Sri Ramakrishna says.
Relationships - Reduce socialization, creating friendships, etc. More relationships, more is the time and effort spent to maintain them.
Transactions - With the world, financial, physical, verbal, etc. All kinds of links to society has to be reduced.
आत्मवान् - अप्रमत्तः
One interpretation: The word आत्मा is mind here, so it means the one who has the mind. Everyone has a mind, but if it is not controllable, then it is as good as not having it because you cannot use it for your benefit. So a controlled and regulated mind is the only one worth having and one who has it said to be having a mind. अप्रमत्तः means not distracted, focussed only on the goal of मोक्ष (व्यवसायात्मिका बुद्धिः) and therefore having no desires for anything else.
Second interpretation: Be focussed on the Self
In fact both go hand-in-hand. A controlled mind can focus on the Self.
We can draw this: आत्मवान् makes you निर्योगक्षेम, which makes you नित्य-सत्त्वस्थ, which makes you निर्द्वन्द्व.
And this निर्द्वन्द्व can make you karma-yogi.
Also since verse 46 talks about jnani’s ananda vs sakaama-ananda, the word निस्त्रैगुण्य verse can also mean gunatiita or jnani. But if we consider the previous verses then निस्त्रैगुण्य can mean karma-yogi as the section is karma-yoga vs sakaama-karma.
Why kaamya and praayaschitta karma should be avoided?
Need to be done perfectly to give the result
There is a risk of if not done well, it gives opposite result
Give a result which is happiness in short term but sorrow in long term - it keeps one engaged in samsara which itself is sorrow.
Have to be learnt and done properly with enough time and effort.
Why should niyata-karma be done?
Gives chittashuddhi which will help us towards मोक्ष.
There is no inbuilt risk in them even if not done well.
Since it is an attitude, even if the action is incomplete, it gives the result.
The result comes as soon as one begins the action.
Leads to even worldly happiness and peace of mind as a by-product.
A question may be raised is that every karma is done with karmaphala as an objective. So when we give up seeking karmaphala as objective, then why do karma at all? It is done for spiritual growth which can come only through actions done in the nishkama way - and no other way. Even studying scriptures, meditation, etc. has not that effect in purification of mind as karma yoga does. So for every person who has a sense of individuality and propensity to act (not suitable for quiet contemplation) should indulge in karma-yoga.
यावानर्थ उदपाने सर्वतः सम्प्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥२-४६॥
(यथा) यावान् उदपाने अर्थः (अस्ति) तावान् सर्वतः सम्प्लुतोदके (अर्थः अस्ति तथा यावान्) सर्वेषु वेदेषु (अर्थः अस्ति तावान्) विजानतः ब्राह्मणस्य (अर्थः अस्ति)।
यावान् = as much as, अर्थः = purpose, उदपाने = in water body, सर्वतः = everywhere, सम्प्लुतोदके = water full of water, तावान् = so much, सर्वेषु वेदेषु = in all Vedas, ब्राह्मणस्य = of Brahmana, विजानतः = of full knowledge (realized)
As much purpose the water body serves, so much is already served by flood of water everywhere, so also as much pleasure in all Vedas (karmakanda) is already in a Brahmana of Self-realization.
यावान् - यावत्, पुं, प्र, एक
अर्थः - अर्थ, पुं, प्र, एक
उदपाने - उदपान, नपुं, स, एक
सर्वतः - अव्ययम्
सम्प्लुतोदके - सम्प्लुतोदक, नपुं, स, एक
तावान् - तावत्, पुं, प्र, एक
सर्वेषु - सर्व, पुं, स, बहु
वेदेषु - वेद, पुं, स, बहु
ब्राह्मणस्य - ब्राहमण, पुं, ष, एक
विजानतः - विजानत्, पुं, ष, एक, कृदन्तरूपाणि - वि + ज्ञा + शतृँ - ज्ञा अवबोधने - क्र्यादिः - अनिट्
यथा लोके कूपतडागाद्यनेकस्मिन् उदपाने परिच्छिन्नोदके यावान् यावत्परिमाणः स्नानपानादिः अर्थः फलं प्रयोजनं स सर्वः अर्थः सर्वतःसंप्लुतोदके ऽपि यः अर्थः तावानेव संपद्यते तत्र अन्तर्भवतीत्यर्थः। एवं तावान् तावत्परिमाण एव संपद्यते सर्वेषु वेदेषु वेदोक्तेषु कर्मसु यः अर्थः यत्कर्मफलं सः अर्थः ब्राह्मणस्य संन्यासिनः परमार्थतत्त्वं विजानतो यः अर्थः यत् विज्ञानफलं सर्वतःसंप्लुतोदकस्थानीयं तस्मिन् तावानेव संपद्यते तत्रैवान्तर्भवतीत्यर्थः। यथा कृताय विजितायाधरेयाः संयन्त्येवमेनं सर्वं तदभिसमेति यत् किञ्चित् प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद इति श्रुतेः। सर्वं कर्माखिलम् इति च वक्ष्यति। तस्मात् प्राक् ज्ञाननिष्ठाधिकारप्राप्तेः कर्मण्यधिकृतेन कूपतडागाद्यर्थस्थानीयमपि कर्म कर्तव्यम्।।
तव च
यथा = just as, लोके = in this world, कूपतडागादि-अनेकस्मिन् = in various well, ponds, etc., उदपाने परिच्छिन्नोदके = in limited water source, यावान् यावत् = as much, परिमाणः = measurement, स्नानपानादिः = like taking bath, drinking, etc., अर्थः फलं = result, प्रयोजनं = benefit, सः सर्वः अर्थः = all that benefit, सर्वतःसंप्लुतोदके अपि = also, यः अर्थः = which benefit, तावान् = so much, एव = indeed, संपद्यते = obtained, तत्र = there, अन्तर्भवति = is included, इत्यर्थः = this is the meaning, एवम् = in this way, तावान् तावत्परिमाणः = so much quantity, एव = indeed, संपद्यते = included, सर्वेषु वेदेषु वेदोक्तेषु कर्मसु = in all actions spoken in Vedas, यः अर्थः = which benefit, यत्कर्मफलम् = which is the result of action, सः अर्थः = that result, ब्राह्मणस्य संन्यासिनः = of the one who renounced, परमार्थतत्त्वम् = Supreme Truth, विजानतो = the knower, यः अर्थः = which benefit, यत् विज्ञानफलं = which is result of Knowledge सर्वतःसंप्लुतोदकस्थानीयम् = equivalent to the flood of water everywhere, तस्मिन् = in that, तावान् = so much, एव = indeed, संपद्यते = included, तत्र एव अन्तर्भवति = is indeed included in there, इत्यर्थः = this is the meaning, यथा = just as, कृताय विजितायाधरेयाः संयन्त्येवमेनम् सर्वं तदभिसमेति यत् किञ्चित् प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद = ‘‘Just as in a game of dice, when a person wins the toss called kṛta he automatically wins the lower tosses also, in the same way, whatever good work people do goes to the credit of him (Raikva). If anyone knows what he (Raikva) knows, he becomes like him (Raikva)’, इति श्रुतेः = according to shruti, सर्वं कर्माखिलम् = ‘all actions’ इति च वक्ष्यति = and is said, तस्मात् = therefore, प्राक् = before, ज्ञाननिष्ठाधिकारप्राप्तेः = obtaining the qualification for abiding in Self-knowledge, कर्मणि = in action, अधिकृतेन = by indulging, कूपतडागाद्यर्थस्थानीयम् = the benefits are comparable to well and pond, अपि = even, कर्म = action, कर्तव्यम् = should be done
तव = your, च = and
Just as in this world, as much water quantity in a limited water source like a well, pond etc. is available for bathing, drinking, etc., so much benefit is included in a great flood of water everywhere - this is the meaning. In this way the benefit which is in all actions spoken in Vedas, that benefit is indeed in the knowledge of the one who has renounced and realised the Supreme Truth equivalent to the benefit of the limited source of water is included in the great flood of water - this is the meaning. Just as कृताय विजितायाधरेयाः संयन्त्येवमेनम् सर्वं तदभिसमेति यत् किञ्चित् प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद ‘Just as in a game of dice, when a person wins the toss called kṛta he automatically wins the lower tosses also, in the same way, whatever good work people do goes to the credit of him (Raikva). If anyone knows what he (Raikva) knows, he becomes like him (Raikva)’, according to shruti. सर्वं कर्माखिलम् ‘all actions’ will be said (in Gita). Therefore, before obtaining the qualification for abiding in Self-knowledge, by indulging in action even though benefits are comparable to that of the well and pond, action should be done.
And your …
Notes
Sakaama-karma-phala gives ananda (at best if all goes well) and while karma-yoga gives chittashuddhi and ultimately atma-jnana which is the ananda. Ananda from Sakaama karma-phala is temporary and limited while the other from atma-jnana is permanent and unlimited. So this atma-jnana-ananda being greater than karma-phala-ananda is shown by an illustration in this verse.
उदपानम् - उदकम् पीयते इति उदपानम्, a small well of water and सम्प्लुतोदक is very large source of water. Whatever benefit one gets from उदपानम् such as for washing, drinking, bathing etc. the same is included in the large source of water. So also, whatever little happiness one gets from finite material objects, is already included in the bliss of Self-realisation of jnanis. सर्वेषु वेदेषु means in all Vedas, that is the section of karma-kanda which deals with pleasures to be attained in this world or hereafter. Even jnana-kanda can give joy intellectually and that too is a pleasure within the domain of subject-object relationship as the pleasurables mentioned in karma-kanda are. All these joys fall way short of the bliss that a brahma-jnani has because it is beyond subject-object relationship, it is abiding in the Self.
How so? Because the bliss of Self-realisation far exceeds and transcends the trivial happiness one gets from material objects. One can fathom this in one’s own life. The joy one gets from enjoying an object is waking state or dream falls short of the bliss one gets in deep sleep. In fact, if the object of enjoyment is given to be enjoyed continuously in the waking or dream states, it becomes positively painful. However, deep sleep bliss is never found to be enough, one likes to be in it as long as one can be there. If the deep sleep state in ignorance itself is so blissful compared to waking or dream state experiences of subject-object, then what to say of Self-realisation which transcends all the three states?
This verse also serves as an assurance to those who may wonder why give up tangible pleasurable objects for something like the Self which is unknown at this point? By stating that the bliss from Self-realisation is so immense that it is worth sacrificing these temporary object-oriented pleasures.
The same idea has been highlighted in ananda-mimasa of Taittiriya Upanishad (2.8.1 स एको मानुष आनन्दः । ते ये शतं मानुषा आनन्दाः ॥ १॥) where best human experience is given a unit of happiness (a youth - good looking, good in behavior, well-versed in the scriptures, well disciplined, resolute, and very strong. Suppose to him belongs all this earth full of wealth. This is one human bliss) and the joy from each higher pleasurable of this world and hereafter is assigned an increased intensity from the previous one in hierarchy by 100 times. Finally it is shown that bliss from Self-realisation is the Highest.
Brihadaranyaka Upanishad 4.3.32 - एषोऽस्य परम आनन्दः; एतस्यैवानन्दस्यान्यानि भूतानि मात्रामुपजीवन्ति। This is its supreme bliss. On a particle of this very bliss other beings live.
Sankaracharya gives an example from Chandogya Upanishad (4.1.4):
कृताय विजितायाधरेयाः संयन्त्येवमेनम् सर्वं तदभिसमेति यत् किञ्चित् प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद Just as in a game of dice, when a person wins the toss called kṛta he automatically wins the lower tosses also, in the same way, whatever good work people do goes to the credit of him (Raikva). If anyone knows what he (Raikva) knows, he becomes like him (Raikva).
But the above mantra denotes Saguna Brahma with krama-mukti, while the Taittiriya and Brihadaranyaka present Nirguna Brahma that gives sadyo-mukti. So Shankaracharya also gives one from Gita itself to cover the impersonal aspect:
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते || 4.33||
O Partha, all sacrifices of work culminate in knowledge.
The point is even though the joy done by karma yoga is limited as compared to attainment of jnana, still one must do karma yoga as that is the only path for an aspirant who has a strong identification with body and mind as an individual. This is emphasised in the next famous verse.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ २-४७॥
ते अधिकारः कर्मणि एव (अस्ति) फलेषु (अधिकारः) कदाचन मा (अस्ति)। कर्मफलहेतुः मा भूः। ते अकर्मणि सङ्गः मा अस्तु ।
कर्मणि = in duty, एव = alone, अधिकारः = rights, ते = your, मा = not, फलेषु = in fruits, कदाचन = not even for a moment, मा = not, कर्मफलहेतुः = cause for karmaphala, भूः = become, मा = not, ते = your, सङ्गः = attachment, अस्तु = be, अकर्मणि = in inactivity.
Your right is in action alone, but never in its fruits. Let not (insistence and craving) for the result of action be the motive for action and don’t have attachment to inactivity.
कर्मणि - कर्मन्, नपुं, स, एक
एव - अव्ययम्
अधिकारः - अधिकार, पुं, प्र, एक
ते - युष्मद्, ष, एक
मा - अव्ययम्
फलेषु - फल, नपुं, स, बहु
कदाचन - अव्ययम्
मा - अव्ययम्
कर्मफलहेतुः - कर्मफलहेतु, पुं, प्र, एक
भूः
मा - अव्ययम्
ते - युष्मद्, ष, एक
सङ्गः - सङ्ग, पुं, प्र, एक
अस्तु - अस् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - असँ भुवि - अदादिः, म-पु, एक
अकर्मणि - अकर्मन्, नपुं, स, एक
कर्मण्येव अधिकारः न ज्ञाननिष्ठायां ते तव। तत्र च कर्म कुर्वतः मा फलेषु अधिकारः अस्तु कर्मफलतृष्णा मा भूत् कदाचन कस्याञ्चिदप्यवस्थायामित्यर्थः। यदा कर्मफले तृष्णा ते स्यात् तदा कर्मफलप्राप्तेः हेतुः स्याः एवं मा कर्मफलहेतुः भूः। यदा हि कर्मफलतृष्णाप्रयुक्तः कर्मणि प्रवर्तते तदा कर्मफलस्यैव जन्मनो हेतुर्भवेत्। यदि कर्मफलं नेष्यते किं कर्मणा दुःखरूपेण इति मा ते तव सङ्गः अस्तु अकर्मणि अकरणे प्रीतिर्मा भूत्।।
यदि कर्मफलप्रयुक्तेन न कर्तव्यं कर्म कथं तर्हि कर्तव्यमिति उच्यते
कर्मण्येव = in action alone, अधिकारः = qualification is, न ज्ञाननिष्ठायाम् = not abidance in knowledge, ते तव = your, तत्र च = and in this matter, कर्म = action, कुर्वतः = of the doer, मा = not, फलेषु अधिकारः अस्तु = be desirous, कर्मफलतृष्णा मा भूत् = don’t be desirous (thirsty) for result of action, कदाचन कस्याञ्चित् = at any time, अपि = also, अवस्थायाम् = in any state, इत्यर्थः = this is the meaning, यदा = when, कर्मफले तृष्णा = desire (thirst) for the results of action, ते = your, स्यात् = wil have (may get), तदा = then, कर्मफलप्राप्तेः = for obtaining the result of action, हेतुः = cause, स्याः = you will become, एवं मा कर्मफलहेतुः भूः = may you not become cause for results of action, यदा हि कर्मफलतृष्णाप्रयुक्तः = with desire for result of action, कर्मणि प्रवर्तते = when engaged in action, तदा = then, कर्मफलस्य = of the result of action, एव = indeed, जन्मनः = of birth, हेतुः = cause, भवेत् = will be, यदि = if, कर्मफलम् = result of action, न इष्यते = is not desired, किम् = which, कर्मणा = by action, दुःखरूपेण = in the form of pain, इति मा = do not, ते तव = your, सङ्गः अस्तु अकर्मणि अकरणे प्रीतिः मा भूत् = do not have liking in inaction.
यदि = if, कर्मफलप्रयुक्तेन = by desire for result of action, न कर्तव्यम् कर्म = action should not be done, कथम् = how, तर्हि = then, कर्तव्यम् = should be done, इति उच्यते = is said
Your qualification is in action alone, but not in the abidance of knowledge. In this matter, while doing action do not be desirous of the result of action in any state at any time - this is the meaning. When there is your desire for the results of action you may become the cause for obtaining the result of action. In this way, may you not become the cause for the results of action. Because when one engages in action with the desire for the result of action, then one will indeed be the cause for birth (samsara). (Thinking) ‘If the result of action is not desired, then what (is achieved) by action which is (only) in the form of pain’ - don’t have an inclination for inaction.
If action should not be done by desiring for the results of the action, then how should an action be done? It is said -
Notes
This verse deals with the heart of Karma Yoga - do niyata karma without hankering for results and don’t ignore niyata karma.
We have seen two principles of Karma Yoga:
Filter objective of work from the goal perspective - do only nitya and naimittika and not any other kind of karma. Niyata karma does have an objective to achieve - Karma Yoga does not say do not have objectives or goals for your work. What it says is don't decide the goals based on likes and dislikes, but decide them based on your duties as what should be done depending on your वर्णाश्रम - i.e. स्वधर्म.
Filter the process of doing work from an attitude perspective - do the niyata karma in nishkaama bhava and not sakaama way.
The work should be performed without an expectation of certain results. Once the objective of work is decided based on स्वधर्म, then the expectation of that objective should not be there. The work should be done as an offering of worship to the Lord and whatever the outcome of action be, favorable or unfavorable, it is taken as blessings or prasada from the Lord. Here we are denying expectation of दृष्ट-फल - the result that is tangible to senses and mind
Not only that, one should not even have expectations of punya for simply completing niyata-karma. Here the focus is on अदृष्ट-फल - a result that is not tangible to senses and mind, but results in better conditions for living hereafter in terms of happiness.
These principles of Karma Yoga are given in this verse in summary. It is a direct injunction to Arjuna and hence it is a commandment for all of us by Sri Krishna - that’s why this is a famous verse as it summarises the essence of Karma Yoga and exhorts us to act accordingly.
ते अधिकारः कर्मणि एव (अस्ति) - ज्ञाननिष्ठायाम् न
Arjuna is being said that he is qualified for the path of Karma Yoga, but not for Jnana Yoga which involves abidance in knowledge. A person’s mind has a certain disposition of propensity to act and propensity to contemplate. The propensity to act is channeled and guided through Karma Yoga and the propensity to contemplate is used in Jnana Yoga to abide in the Self-Knowledge. There is a difference of opinion here:
Some are adamant that karma-yoga is preparatory for purification of mind while jnana-yoga is the actual path that gives jnana which leads to मोक्ष.
Some others admit karma-yoga can also lead to मोक्ष, but only as क्रम-मुक्ति where the sadhaka gains knowledge through इष्ट-देवता-कृपा in the इष्ट-देवता-लोक after dying here - this will include only sravana of the traditional Jnana-yoga process of sravana-manana-nididhyasana as the mind is pure that there is no manana and nididhyasana required. Jnana-yoga gives sadyo-mukti or jivan-mukti here and now unlike Karma Yoga.
Whatever the position be, the mindsets required are different for each yoga and therefore cannot be done by one person simultaneously.
Arjuna with his mental disposition of क्षत्रीय which is रजोगुण dominated has propensity to act and hence he is suited for Karma Yoga. Also as a गृहस्ताश्रम, with duties and responsibilities, he cannot renounce everything as required for Jnana-yoga and hence it makes him suitable for Karma Yoga. No other path is suitable for such people, only Karma Yoga can take them forward. Bhakti Yoga is aligned with Karma Yoga in this path where Ishvara-arpana-buddhi and Ishvara-prasada-buddhi are the attitudes used.
The word अधिकार means both qualification and right. Only the qualified have the right. As your eligibility is only for कर्म-योग and therefore your right is also only to do कर्म as कर्म-योग.
फलेषु (अधिकारः) कदाचन मा (अस्ति)
While doing action do not be desirous of the result of action (दृष्ट-फल) in any state at any time or don't expect punya (अदृष्ट-फल) for having done niyata karma well. This has been stated as one of the principles of Karma Yoga above. If we have expectations of certain results from niyata-karma then it becomes sakaama-karma which is elaborated in the next pada of the verse.
मा कर्मफलहेतुर्भू
Don't have hankering for either दृष्ट-फल or अदृष्ट-फल as that makes the niyata karma into a sakaama-karma giving rise to punya-papa and further embodiments. Also it means don’t do any action other than niyata-karma because then it will be sakaama-karma taken up desiring results.
ते अकर्मणि सङ्गः मा अस्तु
Since doing action seems to be only painful with lots of effort and also needing lots of mental control not to crave for results to be free from bondage, it is easier not to do any action at all. That way we will escape the bondage of samsara through punya-papa entirely. Two reasons why we should not skip niyata karma at any cost:
There is no spiritual growth as one gives up the opportunity to gain purification of mind through Karma Yoga.
By not doing niyata-karma one will incur प्रत्यवाय - sin incurred due to omission of acting leading to sorrow hereafter.
So one has no choice of whether to do or not to do. There is a choice of how to do - with focus on results or as Karma Yoga and the consequences are bondage and freedom, respectively. As a sadhaka for मोक्ष with the notion that I am this individual and having a propensity to act, there is no other sadhana other than Karma Yoga.
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥२-४८॥
धनञ्जय (त्वम्) सङ्गम् त्यक्त्वा योगस्थः कर्माणि कुरु । सिद्ध्यसिद्ध्योः समः भूत्वा (कर्माणि कुरु यस्मात्) समत्वम् योगः उच्यते।
योगस्थः = be established in Yoga (Karma Yoga), कुरु = perform, कर्माणि = duties, सङ्गं = attachment, त्यक्त्वा = having given up, धनञ्जय = O Dhananjaya!, सिद्ध्यसिद्ध्योः = in achievements and non-achievements, समः = equanimity, भूत्वा = having become, समत्वम् = equanimity, योगः = Karma Yoga, उच्यते = is said.
O Dhanajaya! Be established in Karma Yoga, perform duties having given up attachment. Having become equanimous towards the attainment and nonattainment (of the goal of action, perform actions because) equanimity is Karma Yoga.
योगस्थः - योगस्थ, पुं, प्र, एक
कुरु - कृ धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - डुकृञ् करणे - तनादिः, म-पु, एक
कर्माणि - कर्मन्, नपुं, प्र, बहु
सङ्गम् - सङ्ग, पुं, द्वि, एक
त्यक्त्वा - अव्ययम्
धनञ्जय - धनञ्जय, पुं, सं, एक
सिद्ध्यसिद्ध्योः - सिद्ध्यसिद्धि, स्त्री, स, द्वि
समः - सम, पुं, प्र, एक
भूत्वा - अव्ययम्
समत्वम् - समत्वम्, नपुं, प्र, एक
योगः - योग, पुं, प्र, एक
उच्यते - वच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक
योगस्थः सन् कुरु कर्माणि केवलमीश्वरार्थम् तत्रापि ईश्वरो मे तुष्यतु इति सङ्गं त्यक्त्वा धनञ्जय। फलतृष्णाशून्येन क्रियमाणे कर्मणि सत्त्वशुद्धिजा ज्ञानप्राप्तिलक्षणा सिद्धिः तद्विपर्ययजा असिद्धिः तयोः सिद्ध्यसिद्ध्योः अपि समः तुल्यः भूत्वा कुरु कर्माणि। कोऽसौ योगः यत्रस्थः कुरु इति उक्तम् इदमेव तत् सिद्ध्यसिद्ध्योः समत्वं योगः उच्यते।।
यत्पुनः समत्वबुद्धियुक्तमीश्वराराधनार्थं कर्मोक्तम् एतस्मात्कर्मणः
योगस्थः सन् = being in Karma Yoga, कुरु कर्माणि = do actions, केवलम् ईश्वरार्थम् = only for the Lord, तत्र अपि = there also, ईश्वरः मे तुष्यतु इति = let the Lord be pleased by me, सङ्गं त्यक्त्वा = having given up expectation, धनञ्जय = O Dhananjaya, फलतृष्णाशून्येन = by a person who does not seek any results, क्रियमाणे कर्मणि = when indulging in action, सत्त्वशुद्धिजा = born out of purification of mind, ज्ञानप्राप्तिलक्षणा = the qualification (characteristic) for obtaining knowledge, सिद्धिः = is the attainment, तद्विपर्ययजा = born from opposite to this, असिद्धिः = nonattainment, तयोः सिद्ध्यसिद्ध्योः = between the attainment and nonattainment, अपि = even, समः तुल्यः = equanimity, भूत्वा = having made, कुरु कर्माणि = do actions, कः असौ योगः = what is that yoga, यत्रस्थः कुरु इति उक्तम् = being in which do it is said?, इदम् एव तत् = this is that alone, सिद्ध्यसिद्ध्योः समत्वं = equanimity between attainment and nonattainment, योगः उच्यते = is called yoga
यत् = which, पुनः = again, समत्वबुद्धियुक्तम् = the mind in equanimity, ईश्वराराधनार्थम् = for the worship of the Lord, कर्म = action, उक्तम् = said, एतस्मात् कर्मणः = compared with this (result-focused) action.
O Dhananjaya! Being in Karma Yoga, do actions, only for the Lord. There also, (do action) having given up expectation: ‘let the Lord be pleased by me’. When action is done by a person who does not seek any results (of that action), from the purification of the mind (arising from such attitude), the qualification (characteristic) for obtaining knowledge is the attainment. Born from the opposite to this (mindset who seeks the results of actions) is the nonattainment (of such qualification). Having made even these two: the attainment and nonattainment (of qualification for knowledge) the same, do actions.
What is that yoga being in which actions to be done are said? This equanimity (towards attainment and nonattainment of qualification of knowledge) is that (yoga) alone. The equanimity (towards attainment and nonattainment) is called yoga.
Again the action (done) with the mind in equanimity for worship of the Lord is compared with one hankering for results of action.
Notes
This verse gives what the attitude towards results of work should be - samatva bhaava (equanimity) which has been dealt with earlier also: one who is equanimous in happiness and sorrow is fit for immortality (verse 15), be equanimous in victory-defeat, gain-loss, happiness-sorrow (verse 38), be beyond dualities (verse 45). There the equanimity was presented with respect to attainment of both physical objects (victory-defeat, gain-loss) and mental traits (happiness-sorrow). Here in this verse, the equanimity towards even the goal of Karma Yoga - purification of mind - is being presented. Samatva-bhaava means accepting any result that comes as the blessings from the Lord. There is no craving for a particular result although one has set out with an objective to do an action.
Do niyata-karma as worship of the Lord and have no hankering for even the idea that ‘may Lord be pleased with me’ or ‘let there be purification of mind so that I can attain Self-knowledge’. Even that hankering for purification of mind to attain मोक्ष while performing action in Karma Yoga is an obstacle. The attitude must be simply that I am worshipping the Lord through my duties which is the goal and focus of Karma Yogi, not even purification of the mind which is a by-product. Only when the mind has reached such heights of purification, that it does not even hanker for purification through Karma Yoga, will the sadhaka be qualified for Self-knowledge. So samatva bhaava means taking all results as blessings of the Lord with no expectation whatsoever.
Stop worrying about anything in this world including one’s own family or even oneself - worry means expectation of something, that means, deviating from samatva-bhaava. Just as worrying about the future, regretting about the past is useless as nothing can be changed anyway. So that's why they say to live in the present - which means be mindful (samatva bhaava with ishvara-aaraadhana) and simply do what one has to do (niyata karma), which is Karma Yoga. A Swamiji says you and Bhagavan have partnership in the world - in this partnership your role is to simply do niyata karma as Karma Yoga and the rest is left to Bhagavan about what should be the return for your action, etc. who provides to you what is best for you. So this is a very healthy partnership.
This samatva-bhaava (ishvara-prasada-buddhi) along with ishvara-arpana-buddhi is karma yoga. Therefore, in this verse Karma Yoga has been defined properly.
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय ।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥२-४९॥
धनञ्जय बुद्धियोगात् कर्म हि दूरेण अवरम् । (त्वम्) बुद्धौ शरणम् अन्विच्छ (यतः) फलहेतवः कृपणाः (सन्ति)।
दूरेण = by very far, हि = indeed, अवरम् = inferior, कर्म = action, बुद्धियोगात् = from karma yoga (and sankhya yoga), धनञ्जय = O Dhananjaya!, बुद्धौ = in equanimity (and Self-knowledge), शरणम् = refuge, अन्विच्छ = seek, कृपणाः = pitiable, फलहेतवः = those who crave for fruits.
O Dhanajaya, (desire-oriented) action is by far inferior to karma yoga. Resort to Karma Yoga. Seekers of fruits of actions are pitiable.
दूरेण - दूर, नपुं, तृ, एक
हि - अव्ययम्
अवरम् - अवर, नपुं, प्र, एक
कर्म - कर्मन्, नपुं, प्र, एक
बुद्धियोगात् - बुद्धियोग, पुं, प्र, एक
धनञ्जय - धनञ्जय, पुं, सं, एक
बुद्धौ - बुद्धि, स्त्री, स, एक
शरणम् - शरण, नपुं, द्वि, एक
अन्विच्छ - अनु + इष् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - इषँ इच्छायाम् - तुदादिः, म-पु, एक
कृपणाः - कृपण, पुं, प्र, बहु
फलहेतवः - फलहेतु, पुं, प्र, बहु
दूरेण अतिविप्रकर्षेण अत्यन्तमेव हि अवरम् अधमं निकृष्टं कर्म फलार्थिना क्रियमाणं बुद्धियोगात् समत्वबुद्धियुक्तात् कर्मणः जन्ममरणादिहेतुत्वात्। हे धनञ्जय यत एवं ततः योगविषयायां बुद्धौ तत्परिपाकजायां वा सांख्यबुद्धौ शरणम् आश्रयमभयप्राप्तिकारणम् अन्विच्छ प्रार्थयस्व परमार्थज्ञानशरणो भवेत्यर्थः। यतः अवरं कर्म कुर्वाणाः कृपणाः दीनाः फलहेतवः फलतृष्णाप्रयुक्ताः सन्तः यो वा एतदक्षरं गार्ग्यविदित्वास्माल्लोकात्प्रैति स कृपणः इति श्रुतेः।।
समत्वबुद्धियुक्तः सन् स्वधर्ममनुतिष्ठन् यत्फलं प्राप्नोति तच्छृणु
दूरेण अतिविप्रकर्षेण = by far, अत्यन्तम् = very, एव हि = indeed, अवरम् अधमम् = lowly, निकृष्टम् = inferior, कर्म = action, फलार्थिना = with objective of the result, क्रियमाणम् = doing action, बुद्धियोगात् समत्वबुद्धियुक्तात् = than equanimity of the mind, कर्मणः = of action, जन्ममरणादिहेतुत्वात्= due to it being the cause for birth, death, etc., हे धनञ्जय = O Dhananjaya, यतः = since, एवम् = in this way, ततः = therefore, योगविषयायाम् बुद्धौ = in the samatva-bhaava (subject) of Karma Yoga, तत्परिपाकजायाम् = born out of the maturity of that, वा = or, सांख्यबुद्धौ = in Self-knowledge, शरणम् आश्रयम् = refuge, अभयप्राप्तिकारणम् = cause for attainment of fearlessness, अन्विच्छ प्रार्थयस्व = seek, परमार्थज्ञानशरणः = refuge under the Knowledge of Supreme Truth, भव = be, इत्यर्थः = this is the meaning, यतः = since, अवरम् कर्म कुर्वाणाः = the doers of inferior actions, कृपणाः दीनाः = pitiable, फलहेतवः फलतृष्णाप्रयुक्ताः = who are desirous of results, सन्तः = being, यो वा एतदक्षरम् गार्ग्यविदित्वा अस्मात् लोकात् प्रैति सः कृपणः = ‘O Gargi! One who departs from this world having not known the Imperishable, is unfortunate one’, इति श्रुतेः = from shruti
समत्वबुद्धियुक्तः सन् = being one who has equanimity of mind, स्वधर्मम् अनुतिष्ठन् = following one’s duty, यत्फलम् = which fruit, प्राप्नोति = he attains, तत् श्रुणु = that you listen.
O Dhanajaya! Doing action with desire for the result of action, due to it being the cause for birth, death, etc., is by far very lowly and inferior to the action done with equanimity of mind (towards the results of action). Since it is in this way, therefore, take refuge in the samatva-bhaava of Karma Yoga or in the Self-knowledge born out of the maturity of that (samatva-bhaava of Karma Yoga), which is a cause for attainment of fearlessness. The implication is that seek refuge under the knowledge of Supreme Truth since the doers of inferior actions (who are hankering after the results) are pitiable - यो वा एतदक्षरम् गार्ग्यविदित्वा अस्मात् लोकात् प्रैति सः कृपणः ‘O Gargi! One who departs from this world having not known the Imperishable, is unfortunate one’, from shruti
The one following one’s duty with equanimity of mind, what result he attains? - that you listen.
Notes
Verses 47-48 describe Karma Yoga. This verse is glorification of Karma Yoga and vilification of sakama-karma (again as shown in 41-46). This verse additionally can be seen as glorification of Jnana-yoga also.
Result focussed actions (कर्म - सकाम) are inferior (अवर) to those done in Karma-yoga bhaava of समत्व-बुद्धि - equanimity towards results of actions (बुद्धि-योग is समत्व-बुद्धि-योग or in other words कर्म-योग). Why?
One generates papa-punya leading to bondage (संसार) while the other creates chittashuddhi, bhakti to Ishvara, etc., helping one towards मोक्ष.
The mind is peaceful and calm in समत्व-बुद्धि while it is anxious, restless, branched into many thoughts when it is result-oriented.
Even the quality of action done is better in समत्व-बुद्धि.
The verse gives an injunction to resort to बुद्धि. Sankaracharya gives one of the two meanings to this word बुद्धि - as समत्व-बुद्धि, equanimity - “योगविषय”, the subject of Karma Yoga. The word बुद्धि means attitude here.
कर्मयोग - One must resort to समत्व-बुद्धि in actions (नियत-कर्म) always, having equanimity towards the results of actions taking them as blessings of the Lord after having worshipped Him through the action.
If this verse is seen as glorification of jnana-yoga, then:
बुद्धि-योग means practice of Knowledge of Self where the word बुद्धि implies knowledge as stated by Sankaracharya: “तत्परिपाकजाया” - which comes upon maturity of that (समत्व-बुद्धि), so Jnana Yoga is implied here. The word बुद्धि therefore can be taken as knowledge.
ज्ञानयोग - Once the mind has matured enough through chittashuddhi gained by having practised such समत्व-बुद्धि for quite some time, then Self-knowledge takes roots and that also can be resorted to as the guiding light of one’s actions. In this case, with Self-knowledge as the guiding factor, one sees oneself as the sakshi while all upadhis are functioning as karma.
कठोपनिषत् states the comparison between pleasurables (sakaama-karma-vishya) and beneficial (nishkaama-karma-vishya):
दूरमेते विपरीते विषूची
अविद्या या च विद्येति ज्ञाता ।
विद्याभीप्सिनं नचिकेतसं मन्ये
न त्वा कामा बहवोऽलोलुपन्त ॥१.२.४॥
That which is knowledge and that which is ignorance, give rise to results far from each other and opposite. I consider Naciketa to be desirous of knowledge as you did not get distracted by many desires.
केनोपनिषत् also states:
इह चेदवेदीदथ सत्यमस्ति
न चेदिहावेदीन्महती विनष्टिः ।
भूतेषु भूतेषु विचित्य धीराः
प्रेत्यास्माल्लोकादमृता भवन्ति ॥२.५॥
If one is realized here, then there is Truth, if not known here, then there is great loss. In every being, having realized, the wise ones go from this world to become immortal.
मुण्डकोपनिषत् states:
प्लवा ह्येते अदृढा यज्ञरूपा अष्टादशोक्तमवरं येषु कर्म ।
एतच्छ्रेयो येऽभिनंदन्ति मूढा जरामृत्युं ते पुनरेवापि यन्ति ॥ ७ ॥
Perishable indeed are these infirm constituents of yajna that are eighteen in number as stated, on whom this inferior karma of yajna rests. Those fools who delight in taking this to be beneficial will go over old-age and death again.
Sankaracharya quotes from akṣara-brāhmaṇa of br̥hadāraṇyakōpaniṣat (3.8.10) which criticises those who work with desires for results:
यो वा एतदक्षरम् गार्ग्यविदित्वा अस्मात् लोकात् प्रैति सः कृपणः ।
O Gargi! One who departs from this world having not known the Imperishable, is an unfortunate one.
कृपणाः फलहेतवः
To leave that path to infinite bliss through karma and jnana yoga and be engaged in sorrow driven samsara by seeking results of action is indeed pitiable. It is like someone who holds on to the well that may go dry sometimes when a perineal river is available right nearby but refuses to access it (verse 46).
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ २-५०॥
(यतः) बुद्धियुक्तः इह उभे सुकृतदुष्कृते जहाति तस्मात् (त्वम्) योगाय युज्यस्व। योगः कर्मसु कौशलम् (अस्ति)।
बुद्धियुक्तः = one endowed with equanimity (Self-knowledge), जहाति = renounces, इह = here, उभे = both, सुकृतदुष्कृते = virtue and sin, तस्मात् = therefore, योगाय = for karma yoga, युज्यस्व = may you be prepared, योगः = karma yoga, कर्मसु = in actions, कौशलम् = equanimity
One endowed with Karma Yoga (and then sankhya yoga), renounces both virtue and sin here. Therefore, be prepared for karma yoga as karma yoga is being skillful (worship of Lord through actions and equanimity towards results of actions) in actions.
बुद्धियुक्तः - बुद्धियुक्त, पुं, प्र, एक
जहाति - हा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - ओँहाक् त्यागे - जुहोत्यादिः, प्र-पु, एक
इह - अव्ययम्
उभे - उभ, नपुं, द्वि, द्वि
सुकृतदुष्कृते - सुकृतदुष्कृत, नपुं, द्वि, द्वि
तस्मात् - अव्ययम्
योगाय - योग, पुं, च, एक
युज्यस्व - युज् धातुरूपाणि - कर्मणि प्रयोगः लोट् लकारः आत्मनेपदम् - युजिँर् योगे - रुधादिः, म-पु, एक
योगः - योग, पुं, प्र, एक
कर्मसु - कर्मन्, नपुं, स, बहु
कौशलम् - कौशल, नपुं, प्र, एक
बुद्धियुक्तः कर्मसमत्वविषयया बुद्ध्या युक्तः बुद्धियुक्तः सः जहाति परित्यजति इह अस्मिन् लोके उभे सुकृतदुष्कृते पुण्यपापे सत्त्वशुद्धिज्ञानप्राप्तिद्वारेण यतः तस्मात् समत्वबुद्धि योगाय युज्यस्व घटस्व। योगो हि कर्मसु कौशलम् स्वधर्माख्येषु कर्मसु वर्तमानस्य या सिद्ध्यसिद्ध्योः समत्वबुद्धिः ईश्वरार्पितचेतस्तया तत् कौशलं कुशलभावः। तद्धि कौशलं यत् बन्धनस्वभावान्यपि कर्माणि समत्वबुद्ध्या स्वभावात् निवर्तन्ते। तस्मात्समत्वबुद्धियुक्तो भव त्वम्।।
यस्मात्
बुद्धियुक्तः कर्मसमत्वविषयया बुद्ध्या = with attitude of equanimity pertaining to results of actions, युक्तः = endowed, बुद्धियुक्तः सः = he is, जहाति परित्यजति = gives up, इह अस्मिन् लोके = in this world, उभे सुकृतदुष्कृते पुण्यपापे = both punya-paapa, सत्त्वशुद्धिज्ञानप्राप्तिद्वारेण = by obtaining knowledge through purification of mind, यतः = since, तस्मात् = therefore, समत्वबुद्धि योगाय = for the practice of equanimity of mind, युज्यस्व घटस्व = may you prepare, योगो हि कर्मसु कौशलम् = yoga is skill in doing action, स्वधर्माख्येषु कर्मसु = in actions known as svadharma (niyata karma), वर्तमानस्य = of a person, या = which, सिद्ध्यसिद्ध्योः समत्वबुद्धिः = equanimity of mind in attainment and nonattainment, ईश्वरार्पितचेतस्तया = with the attitude of offering to the Lord, तत् = that (equanimity of mind), कौशलम् = skill, कुशलभावः = nature of skill, तत् हि कौशलम् = that (equanimity of mind) is skill, यत् = since, बन्धनस्वभावानि अपि कर्माणि = even the actions of the binding nature, समत्वबुद्ध्या = with equanimity of mind, स्वभावात् निवर्तन्ते = get out of that (binding) nature, तस्मात् = therefore, समत्वबुद्धियुक्तः = with equanimity of mind, भव त्वम्= may you be,
यस्मात् = since
Since endowed with the attitude of equanimity pertaining to results of actions, he gives up both merit and sin in this world by obtaining knowledge through purification of mind. Therefore, may you prepare for the practice of equanimity of mind as yoga is skill in doing actions known as svadharma (niyata karma). That nature of skill, which is the equanimity of the mind in attainment and nonattainment of results of obligatory action with the attitude of offering to the Lord, that skill is yoga. Since with equanimity of mind even actions that are of binding nature give up their (binding) nature. Therefore may you be endowed with equanimity of mind.
Since -
Notes
This verse talks about the result of Karma Yoga.
कर्मणा बध्यते जन्तुः - महाभारत 12-241-7. A person is bound by (desire-oriented) action. The same action can take one towards freedom if done in the spirit of Karma Yoga.
Sankaracharya says: बुद्धियुक्तः - कर्मसमत्वविषयया बुद्ध्या युक्तः बुद्धियुक्तः सः - A बुद्धियुक्तः is one who is endowed with समत्व-भाव in actions, a Karma Yogi.
जहाति - परित्यज्यति - renounces, implies becomes desireless for सुकृत-दुष्कृत - पुण्य-पाप. Renounces does not mean any special effort in actual renunciation is needed. Simply performing in Karma Yoga itself is renunciation of fruits of action. Turning away from भोग-आसक्ति or भोग-आपेक्षा in action and towards ईश्वर-आराधना and ईश्वर-अनुग्रह is implied by the word जहाति. Performance of नियत-कर्म gives पुण्य, while non-performance of नियत-कर्म gives प्रत्यवाय-पाप. There is no scope for पुण्य-पाप for a Karma Yogi because the action is done in the spirit of Karma Yoga - नियत-कर्म is done as a worship for the Lord, thereby पुण्य is obviated and चित्त-शुद्धि is obtained, while the नियत-कर्म is never ignored because how can one ignore worship of the Lord and hence पाप is obviated. We are not considering निशिद्ध-कर्म-फल-पाप here as that is not even in the ambit of धर्म besides प्रायश्चित्त-कर्म-फल-पाप-निवारण - avoiding पाप through प्रायश्चित्त-कर्म.
When does avoiding सुकृत-दुष्कृत take place or in other words when does चित्तशुद्धि occur when action is done in Karma Yoga bhaava? Not sometime after the action is completed or after this life - it is immediate, this is implied by the word इह - here.
One point to note: A Karma Yogi will not create आगामी-कर्म (कर्म-फल that is yet to come from present actions) as चित्तशुद्धि is the result of his or her current actions. But what about प्रारब्ध-कर्म and सञ्चित-कर्म? प्रारब्ध-कर्म is unavoidable because the sadhaka is already yielding its results. However, सञ्चित-कर्म will fructify as the future प्रारब्ध-कर्म only in such a way that the sadhana of sadhaka is intact - this is Bhagavan’s grace to bestow suitable कर्म-फल upon the sadhaka that will help him/her on his/her path. Hence Bhagavan is called कर्म-फल-दाता in a compassionate way who keeps the sadhaka’s best interests for मोक्ष as the criterion in such bestowal. The Holy Mother said: ‘if there has to be an injury by spade, there will at least be a pin prick’. But it is not necessary that there will be no pain, if pain is required to make one become a better sadhaka, that too will be given by Bhagavan. Kunti’s prayer to Sri Krishna is on those lines.
The final freedom from all karma comes only from Self-knowledge, therefore this verse can also be interpreted in another way as done in previous verse: बुद्धि here is the Knowledge, i.e. Self-knowledge and hence such a jnani not only goes beyond punya-papa of current actions, but also goes beyond even prarabdha and sancita. Karma applies only to inert entities, so the body-mind-complex, karya-karana-sanghata, will still undergo the effects of prarabdha, but the jnani not being identified with it, unlike others, is unaffected by it. And sancita will lose fructification capacity as there is no individual anymore to deliver the karmaphala.
तस्मात् योगाय युज्यस्व - therefore, O Arjuna! strive to be a Karma Yogi. Why therefore? The reason is stated in the first line - goes beyond punya-papa and hence bondage of samsara, generates chitta-shuddhi to go towards मोक्ष.
योग: कर्मसु कौशलम् - this is another definition of Karma Yoga (earlier समत्वम् योग उच्यते, verse 48). Karma Yoga is being skillful in actions. This phrase is very misunderstood commonly. It is not talking about having an expertise in certain action - if that is so, many desire-focussed people who are experts in their area of work will be Karma Yogis. Sankaracharya states कुशलता as - स्वधर्माख्येषु कर्मसु वर्तमानस्य या सिद्ध्यसिद्ध्योः समत्वबुद्धिः ईश्वरार्पितचेतस्तया तत् कौशलं कुशलभावः। The skill is equanimity of the mind in attainment and nonattainment of results of obligatory action with the attitude of offering to the Lord. So expertise in action is not a factor at all. It may be a by-product that the work is done well, because the attention is paid well while doing it as it is worship of the Lord. But that is not the goal of Karma Yoga.
कुशलता = समत्व-बुद्धि (before, while and after doing work) + ईश्वर-आराधना (while doing work).
जहातीह उभे - should have a sandhi, but not done as it makes it 7 syllables breaking the vrttaa or metre. Arshaprayoga.
Why this समत्व-बुद्धि is कुशलता that leads one to मोक्ष is given in the next verse.
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिण: ।
जन्मबन्धविनिर्मुक्ता: पदं गच्छन्त्यनामयम् ॥ ५१॥
बुद्धियुक्ताः मनीषिणः हि कर्मजम् फलम् त्यक्त्वा जन्मबन्धविनिर्मुक्ताः (भवन्ति) अनामयम् पदम् गच्छन्ति (च)।
कर्मजं = born of action, बुद्धियुक्ताः = endowed with karma yoga (and then sankhya yoga), हि फलं = fruits, त्यक्त्वा = having given up, मनीषिणः = the ones with controlled mind, जन्मबन्धविनिर्मुक्ताः = freed from birth (vi is videhamukti, ni is jivanmukti), पदं = liberation, गच्छन्ति = attain, अनामयम् = free of all bondages
Endowed with Karma Yoga, having given up the fruits born of action, the ones with the controlled mind, freed from bondage of birth (jivan + videha mukti), attain liberation free from all bondages (videhamukti)
कर्मजम् - कर्मज, नपुं, प्र, एक
बुद्धियुक्ताः - बुद्धियुक्त, पुं, प्र, बहु
हि - अव्ययम्
फलम् - फल, नपुं, प्र, एक
त्यक्त्वा - अव्ययम्, कृदन्तरूपाणि - त्यज् + क्त्वा - त्यजँ हानौ - भ्वादिः - अनिट्
मनीषिणः - मनीषिन्, पुं, प्र, बहु
जन्मबन्धविनिर्मुक्ता: - जन्मबन्धविनिर्मुक्त, पुं, प्र, बहु, कृदन्तरूपाणि - वि + निस् + मुच् + क्त - मुचॢँ मोक्षणे मोचने - तुदादिः - अनिट्
पदम् - पद, नपुं, द्वि, एक
गच्छन्ति - गम् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - गमॢँ गतौ - भ्वादिः, प्र-पु, बहु
अनामयम् - अनामय, नपुं, द्वि, एक
कर्मजं फलं त्यक्त्वा इति व्यवहितेन संबन्धः। इष्टानिष्टदेहप्राप्तिः कर्मजं फलं कर्मभ्यो जातं बुद्धियुक्ताः समत्वबुद्धियुक्ताः सन्तः हि यस्मात् फलं त्यक्त्वा परित्यज्य मनीषिणः ज्ञानिनो भूत्वा जन्मबन्धविनिर्मुक्ताः जन्मैव बन्धः जन्मबन्धः तेन विनिर्मुक्ताः जीवन्त एव जन्मबन्धात् विनिर्मुक्ताः सन्तः पदं परमं विष्णोः मोक्षाख्यं गच्छन्ति अनामयं सर्वोपद्रवरहितमित्यर्थः। अथवा बुद्धियोगाद्धनञ्जय इत्यारभ्य परमार्थदर्शनलक्षणैव
सर्वतःसंप्लुतोदकस्थानीया कर्मयोगजसत्त्वशुद्धिजनिता बुद्धिर्दर्शिता साक्षात्सुकृतदुष्कृतप्रहाणादिहेतुत्वश्रवणात्।।
योगानुष्ठानजनितसत्त्वशुद्धजा बुद्धिः कदा प्राप्स्यते इत्युच्यते
कर्मजं फलम् त्यक्त्वा इति = the words ‘कर्मजं’ and ‘फलम् त्यक्त्वा’, व्यवहितेन संबन्धः = are in connection with remoteness, इष्टानिष्टदेहप्राप्तिः = obtaining of favorable or unfavorable body, कर्मजम् फलम् कर्मभ्यः जातम् = born of action, बुद्धियुक्ताः समत्वबुद्धियुक्ताः सन्तः = being endowed with equanimity of mind, हि यस्मात् = since, फलं = the fruit (of action)त्यक्त्वा परित्यज्य = having renounced, मनीषिणः ज्ञानिनः भूत्वा = having become a wise person, जन्मबन्धविनिर्मुक्ताः जन्म एव बन्धः जन्मबन्धः = जन्मबन्ध is birth itself is bondage, तेन विनिर्मुक्ताः = freed from that (bondage of birth), जीवन्तः = while living, एव = indeed, जन्मबन्धात् विनिर्मुक्ताः सन्तः = being free from the bondage of birth, पदं परमम् = the highest goal, विष्णोः = of Vishnu, मोक्षाख्यम् = called मोक्ष, गच्छन्ति = go, अनामयं सर्वोपद्रवरहितम् = free from all problems, इत्यर्थः = this is the meaning, अथवा = or, बुद्धियोगात् धनञ्जय इत्यारभ्यः = from the beginning of बुद्धियोगात् धनञ्जय, परमार्थदर्शनलक्षणा = the characteristic of vision of Supreme Truth, एव = indeed
सर्वतः संप्लुतोदकस्थानीया = comparable to large body of water everywhere, कर्मयोगजसत्त्वशुद्धिजनिता बुद्धिः = the knowledge born out of purification of mind through karma-yoga, दर्शिता = presented, साक्षात् = direct, सुकृतदुष्कृतप्रहाणादिहेतुत्वश्रवणात् = due to the listening being the cause of destruction of punya and papa
योगानुष्ठानजनितसत्त्वशुद्धजा = that which is born out of purification of mind by following Karma Yoga, बुद्धिः कदा प्राप्स्यते = when is Knowledge attained?, इत्युच्यते = it is said
The words ‘कर्मजं’ and ‘फलम् त्यक्त्वा’ are in connection even though (they are apart) by separation. Because being endowed with attitude of equanimity, having renounced the fruit of action i.e. obtaining of favorable or unfavorable body, having become a wise person, being free from the bondage of birth while living indeed, attain the highest goal of Vishnu, called मोक्ष, free from all problems - this is the meaning. Or from the beginning of बुद्धियोगात् धनञ्जय the characteristic of vision of Supreme Truth, the knowledge born out of purification of mind through karma-yoga, indeed has been presented as a direct cause of destruction of punya and papa.
When is that Knowledge, which is born out of purification of mind by following Karma Yoga, attained? It is said -
Notes
This verse gives the connection between समत्व-बुद्धि and कुशलता with the goal of मोक्ष in consideration.
कर्मजम् फलम् त्यक्त्वा - the results of action having been given up - implies not desiring them at all, which are सुकृत-दुष्कृत or पुण्य-पाप as stated earlier that results in इष्टानिष्टदेहप्राप्तिः as given by Shankaracharya in his bhashya - it results in favorable or unfavorable body or conditions for the jiva. So the jiva gets bound in samsara going through repeated births and deaths almost endlessly.
But one who is a Karma Yogi will eventually become a मनिषी - a ज्ञानी, a realised person. Such a person is thus understood to have gained Self-knowledge through Karma Yoga and subsequent Jnana-Yoga.
This verse says these jnanis are also जन्मबन्धविनिर्मुक्त - जन्म एव बन्धः इति जन्मबन्धः। यः जन्मबन्न्धेन विशेषेण निश्चयेन मुञ्चति सः जन्मबन्धविनिर्मुक्त - particularly and decisively freed from the bondage called birth. Here the उप्सर्ग निस् connotes जीवन्मुक्ति - free while this body is alive while उपसर्ग वि connotes विदेहमुक्ति - free from future births. जीवन्मुक्ति implies विदेहमुक्ति, these two terms are used only by an अज्ञानी who consider a Self-realised person (as an individual).
They are freed from bondage of not just future births, but even this birth, free here and now. Hence Shankaracharya says they are - जन्मबन्धेन विनिर्मुक्ताः जीवन्तः एव - they are free while even living (implying body) - because they are no more identified with this body or the past births or the non-existing future births.
They reach the goal पदम् which is अनामयम्. पदम् is goal - पद्यते इति पदम् - that which is reached is पदम् - the goal. This is मोक्ष, निःश्रेयस, etc. In Kathopanishad 1.3.9 it is called:
विष्णोः परमम् पदम् - that goal of Vishnu is greater (than anything else). Goal of Vishnu means the goal in the form of Vishnu. Here Vishnu means व्यापाकत्वात् विष्णुः - due to its pervasiveness it is Vishnu. This is Brahman. It is not चतुर्भुज-शङ्ख-चक्र-पद्म-गदाधर विष्णु. One may say this term also implies विदेहमुक्ति.
अनामयम् - without आमय, without उपद्रवः - without difficulties. न विद्यते आमयः यस्मिन् तत् अनामयः. There are no difficulties any more because there is nothing other than I to create a disturbance. Hence this is called the greatest goal also - सा काष्ठा सा परा गतिः - it is the pinnacale, the highest goal in Kathopanishad.
Sankaracharya says verses 49-51 has बुद्धि-योग / बुद्धि-युक्त which can be taken as कर्म-योग or ज्ञान-योग.
If taken as कर्म-योग -
Verse 49 - कर्म बुद्धियोगात् दूरेण अवरम् - desire-focussed actions are inferior to actions done in Karma Yoga
Verse 50 - बुद्धियुक्तो उभे सुकृत-दुष्कृते जहाति - A Karma Yogi renounces virtue and sin that come as result of actions because there is no desire for the results of actions.
Verse 51 - बुद्धियुक्ताः कर्मजम् फलम् त्यक्त्वा मनीषिणः जन्मबन्धविनिर्मुक्ताः अनामयम् पदं गच्छन्ति - The Karma yogis having renounced the results of actions, become jnanis eventually to be freed from the bondage of birth and reach the goal which has no problems.
If taken as ज्ञान-योग -
Verse 49 - कर्म बुद्धियोगात् दूरेण अवरम् - desire-oriented actions are far inferior to ज्ञान-योग where acquisition and abidance in Self-knowledge is the only action done and whose practice is based on denying one’s individuality, the कर्ता itself. So where is the scope for even the individual’s desire for results of actions.
Verse 50 - बुद्धियुक्तो उभे सुकृत-दुष्कृते जहाति - A Jnana Yogi renounces virtue and sin that come as result of actions because there is no desire for the results of actions or even actions themselves.
Verse 51 - बुद्धियुक्ताः कर्मजम् फलम् त्यक्त्वा मनीषिणः जन्मबन्धविनिर्मुक्ताः अनामयम् पदं गच्छन्ति - The Jnana yogis having renounced the results of actions (and actions themselves), become jnanis eventually to be freed from the bondage of birth and reach the goal which has no problems.
One may argue that 47-48 deal with Karma Yoga, so why bring in Jnana Yoga from 49-51? It seems to break the thought-flow or appears to be out-of-context (प्रकरण-भङ्ग-दोश). Shankaracharya argues that verse 46-51 have a mix of karma and jnana yogas and hence there is no प्रकरण-भङ्ग-दोश. Verse 46 states सर्वतः संप्लुतोदक is Self-Knowledge here, and that’s why विजानन् ब्राह्मण is a ज्ञानी who has gone through ज्ञान-योग. Verses 47-48 are on Karma Yoga and then 49-51 are on both yogas.
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति |
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च || 52||
यदा ते बुद्धिः मोहकलिलम् व्यतितरिष्यति। तदा (त्वम्) श्रोतव्यस्य श्रुतस्य च निर्वेदम् गन्तासि ।
यदा = when, ते = your, मोहकलिलं = dirt of delusion, बुद्धिः = intellect, व्यतितरिष्यति = will cross, तदा = then, गन्तासि = will go, निर्वेदम् = dispassion, श्रोतव्यस्य = of what should be experienced, श्रुतस्य = of what has been experienced, च = and
When your mind will cross the dirt of delusion, then you will attain dispassion towards what has been experienced and what is to be experienced.
OR
When you will attain dispassion towards what has been experienced and what is to be experienced, then your mind will cross the dirt of delusion.
यदा - अव्ययम्
ते - युष्मद्, ष, एक
मोहकलिलम् - मोहकलिल, नपुं, द्वि, एक
बुद्धिः - बुद्धि, स्त्री, प्र, एक
व्यतितरिष्यति - वि + अति + तॄ धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम् - तॄ प्लवनतरणयोः - भ्वादिः - प्र-पु, एक
तदा - अव्ययम्
गन्तासि - गम् धातुरूपाणि - कर्तरि प्रयोगः लुट् लकारः परस्मैपदम् - गमॢँ गतौ - भ्वादिः, म-पु, एक
निर्वेदम् - निर्वेद, पुं, द्वि, एक
श्रोतव्यस्य - श्रोतव्य, नपुं, ष, एक, कृदन्तरूपाणि - श्रु + तव्य - श्रु श्रवणे - भ्वादिः - अनिट्
श्रुतस्य - श्रुत, नपुं, ष, एक, कृदन्तरूपाणि - श्रु + क्त - श्रु श्रवणे - भ्वादिः - अनिट्
च - अव्ययम्
यदा यस्मिन्काले ते तव मोहकलिलं मोहात्मकमविवेकरूपं कालुष्यं येन आत्मानात्मविवेकबोधं कलुषीकृत्य विषयं प्रत्यन्तःकरणं प्रवर्तते तत् तव बुद्धिः व्यतितरिष्यति व्यतिक्रमिष्यति अतिशुद्धभावमापत्स्यते इत्यर्थः। तदा तस्मिन् काले गन्तासि प्राप्स्यसि निर्वेदं वैराग्यं श्रोतव्यस्य श्रुतस्य च तदा श्रोतव्यं श्रुतं च ते निष्फलं प्रतिभातीत्यभिप्रायः।।
मोहकलिलात्ययद्वारेण लब्धात्मविवेकजप्रज्ञः कदा कर्मयोगजं फलं परमार्थयोगमवाप्स्यामीति चेत् तत् श्रृणु
यदा यस्मिन् काले = in what time, ते तव = your, मोहकलिलं मोहात्मकम् = in the form of delusion, अविवेकरूपम् = in the form of nondiscrimination, कालुष्यम् = contamination, येन = by which (delusion), आत्मानात्मविवेकबोधम् कलुषीकृत्य = having contaminated the discriminative knowledge of Self and non-Self, विषयम् प्रत्यन्तःकरणम् प्रवर्तते = mind works towards objects, तत् = that, तव = your, बुद्धिः = mind, व्यतितरिष्यति व्यतिक्रमिष्यति = crosses, अतिशुद्धभावम् आपत्स्यते = the mind will have attained high purity, इत्यर्थः = this is the meaning, तदा तस्मिन् काले = in that time, गन्तासि प्राप्स्यसि = you will obtain, निर्वेदं वैराग्यम् = dispassion, श्रोतव्यस्य श्रुतस्य च तदा श्रोतव्यम् श्रुतम् च = then of shastra that should be heard, ते = to you, निष्फलम् = irrelevant, प्रतिभाति = becomes, इत्यभिप्रायः = this is the meaning
मोहकलिलात्ययद्वारेण = by the means of crossing the impurity of delusion, लब्धात्मविवेकजप्रज्ञः = having obtained a clear understanding born of the discrimination, कदा = when, कर्मयोगजम् फलम् = the fruit of karma-yoga, परमार्थयोगम् = abidance in Truth, अवाप्स्यामि = I will attain, इति चेत् = if, तत् = that, श्रृणु = listen.
When your mind will cross the contamination that is in the form of delusion and non-discrimination, which having contaminated the discriminative knowledge of Self and non-Self makes the mind go towards the objects (of sense enjoyment), then you will have obtained the purity of mind which has dispassion towards what has to be heard and what has been heard, that is they will become irrelevant - this is the meaning.
If asked ‘having obtained a clear understanding born of the discrimination by the means of crossing the impurity of delusion as the fruit of karma-yoga, when will I have abidance in Truth?’ Then, listen -
Notes
This verse states how long to do Karma Yoga. As long as nirveda - vairagya - dispassion for the world of objects is to be achieved. In other words, mumukshutva is so intense that vairagya for everything other than Self-Knowledge becomes natural. Like the student who was gasping for breath when put under water. Like the Chandogya Upanishad states about King Janusruti who was willing to give up everything in the form of his doting daughter for this Self-Knowledge. Disciples of Jesus, who dropped everything they had simply to follow him when asked to come.
parīkṣya lōkān karmacitān brāhmaṇaḥ nirvēdam āyāt || muṇḍakōpaniṣat 1-2-12
Suppose one is performing Karma Yoga, there comes a time when मोहकलिलम् which is मोहात्मकम् अविवेकरूपम् कालुष्यम् contamination in the form of delusion (about who I am) which is seen as non-discrimination (between what is permanent and impermanent), is crossed over, that is there is no more confusion about priorities of life, desire to attain Self-Knowledge is so intense that nothing else matters, then one is ready to move to jnana-yoga. In other words, sadhana-catushthaya has been achieved so well, that a Guru will come to one’s life by the Divine will at an appropriate time and guide the sadhaka further.
Such a pure mind which has dispassion for the objects of the world will also develop dispassion towards all scriptures which don’t talk about Self-knowledge. In other words, the dispassion is not just for the objects but also any information about them or the means to attain them. Sankaracharya says: श्रोतव्यस्य श्रुतस्य च निष्फलम् प्रतिभाति. श्रुतम् - All that has been heard which is other than Vedanta and श्रोतव्यम् - all that has to be heard which is currently unknown but not Vedanta - both these, the past knowledge and future information which are not Vedanta, are of no interest and become irrelevant. Then the person has said to have achieved निर्वेद and is ready for Self-Knowledge through श्रवण-मनन-निदिध्यासन.
Mundakopanishad states:
परीक्ष्य लोकान् कर्मचितान् ब्राह्मणो
निर्वेदमायान्नास्त्यकृतः कृतेन ।
तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्
समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥ १.२.१२॥
Having observed the worlds gained by karma, the seeker of Brahman endowed with detachment considers: “There is nothing here that is not a product of action. So what is the need for karma?” For that knowledge, he approaches, with samit in hand, a teacher who is learned in scriptures and is established in Brahman.
That’s why we see great mahatmas have zero interest in anything to do with this world - Sri Ramakrishna’s head was reeling when he was explained about eclipses. The state of mind is so pure that such details are of no interest whatsoever.
As long as we don’t see ignorance of my true nature as a serious burning issue - more burning than even financial losses, loss of family and friends, loss of even one’s own life, etc. until then the desire for Self-Knowledge does not arise and hence no Self-realisation.
यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम्। (कठोपनिषत् १.२.२३) - the one who chooses the Self, the Self reveals itself to him.
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ २-५३॥
यदा ते श्रुतिविप्रतिपन्ना निश्चला अचला बुद्धिः समाधौ स्थास्यति तदा (त्वम्) योगम् अवाप्स्यसि ।
श्रुतिविप्रतिपन्ना = confused with knowledge, ते = your, यदा = when, स्थास्यति = will be established, निश्चला = with no doubts, समाधौ = in Brahman, अचला = steadfastly, बुद्धिः = mind, तदा = then, योगम् = wisdom, अवाप्स्यसि = will attain
When your mind, confused with knowledge, will be established in Brahman steadfastly with no doubts (you) will attain wisdom.
श्रुतिविप्रतिपन्ना - श्रुतिविप्रतिपन्ना, स्त्री, प्र, एक
ते - युष्मद्, ष, एक
यदा - अव्ययम्
स्थास्यति - स्था धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम् - ष्ठा गतिनिवृत्तौ - भ्वादिः, प्र-पु, एक
निश्चला - निश्चला, स्त्री, प्र, एक
समाधौ - समाधि, पुं, स, एक
अचला - अचला, स्त्री, प्र, एक
बुद्धिः - बुद्धि, स्त्री, प्र, एक
तदा - अव्ययम्
योगम् - योग, पुं, द्वि, एक
अवाप्स्यसि - अव + आप् धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम् - आपॢँ व्याप्तौ - स्वादिः, म-पु, एक
श्रुतिविप्रतिपन्ना अनेकसाध्यसाधनसंबन्धप्रकाशनश्रुतिभिः श्रवणैः प्रवृत्तिनिवृत्तिलक्षणैः विप्रतिपन्ना नानाप्रतिपन्ना विक्षिप्ता सती ते तव बुद्धिः यदा यस्मिन् काले स्थास्यति स्थिरीभूता भविष्यति निश्चला विक्षेपचलनवर्जिता सती समाधौ समाधीयते चित्तमस्मिन्निति समाधिः आत्मा तस्मिन् आत्मनि इत्येतत्। अचला तत्रापि विकल्पवर्जिता इत्येतत्। बुद्धिः अन्तःकरणम्। तदा तस्मिन्काले योगम् अवाप्स्यसि विवेकप्रज्ञां समाधिं प्राप्स्यसि।।
प्रश्नबीजं प्रतिलभ्य अर्जुन उवाच लब्धसमाधिप्रज्ञस्य लक्षणबुभुत्सया
श्रुतिविप्रतिपन्ना अनेकसाध्यसाधनसंबन्धप्रकाशनश्रुतिभिः श्रवणैः = by listening to scriptures that reveal the relation between various goals and means, प्रवृत्तिनिवृत्तिलक्षणैः = characterised by engagement in and withdrawal from actions, विप्रतिपन्ना नानाप्रतिपन्ना विक्षिप्ता सती = being scattered, ते तव = your, बुद्धिः = mind, यदा यस्मिन् काले = in what time, स्थास्यति स्थिरीभूता भविष्यति = will abide, निश्चला विक्षेपचलनवर्जिता सती = being devoid of disturbances, समाधौ समाधीयते चित्तम् अस्मिन् इति समाधिः = समाधि is that in which the mind abides, आत्मा = the Self, तस्मिन् आत्मनि = in that Self, इत्येतत् = this is the meaning, अचला तत्रापि = there also, विकल्पवर्जिता = devoid of wavering, इत्येतत् = this is the meaning, बुद्धिः अन्तःकरणम् = the mind, तदा तस्मिन् काले = in that time, योगम् अवाप्स्यसि विवेकप्रज्ञाम् = firm wisdom born of inquiry, समाधिम् = samadhi, प्राप्स्यसि = you will attain
प्रश्नबीजम् प्रतिलभ्य = having obtained an opportunity for question, अर्जुन = Arjuna, उवाच = says, लब्धसमाधिप्रज्ञस्य = of the person who attained that firm wisdom, लक्षणबुभुत्सया = with the desire to know characteristics.
When your mind, having been scattered by listening to scriptures that reveal the relation between various goals and means characterised by engagement in and withdrawal from actions, will abide in the Self - समाधि, that in which the mind abides, the Self, is called समाधि, being devoid of disturbances and there also without doubts, at that time you will have attained firm wisdom born of inquiry - this is the meaning.
Having obtained an opportunity for a question, Arjuna asked with the desire to know characteristics of the person who attained that firm wisdom.
Notes
This verse describes how long to do jnana-yoga - until there is firm wisdom, abidance in Self.
In action mode, the mind is confused doing various kinds of actions for certain goals as given in the scriptures. Thus the mind is scattered as अव्यवसायिन् (verse 41). From there, the person gives up kaamya and praayaschitta karmas, to do only niyata karma with sakaama-bhaava, then do only niyata karma as Karma Yoga, then having gained enough sadhana-catushtaya, approaches a teacher for knowledge - guru-upasadana, then does sravana-manana-nididhyasana to attain jnana, and finally to abide in it to become a sthitaprajna. All this process is implied by the word यदा.
Dharmika-karma with sakaama-bhaava (all 4 types of karma except Nishiddha karma) - karmi
Niyata karma with sakaama-bhaava - niyata-karma-karmi
Niyata-karma as Karma Yoga - yogi
Guru-upasadana (प्रणिपातेन परिप्रश्नेन सेवया, Gita 4.34) - shishya
Sravana-manana-nididhyasana (आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यः - shishya in sravana - muni in manana and jnani after manana - dhyana-yogi in nididhyasana and as vijnani after nididhyasana
Samadhi-abhyasa - vijnani in samadhi and sthitaprajna after samadhi-abhyasa.
General discussion on Jnana Yoga
There are three obstacles each of which is removed by one of the sravana, manana and nididhyasana of jnana-yoga (Reference: Sadhana Pancakam):
अभावना - the non-comprehension of the goal or Self is removed by श्रवण.
In Vedanta there are 2 kinds of वाक्य -
अवान्तर-वाक्य (subsidiary teaching) - They build the ground and the rationale for the महा वाक्य such as explaining ईश्वर, आत्मा, जीव, ब्रह्म, etc. They expound the महा वाक्य and therefore, without them, महा वाक्य sounds illogical or unintelligible. So a whole base needs to be built which is done by अवान्तर वाक्य.
महा-वाक्य (essential teaching) - Any teaching that states the Self is the supreme is a महा वाक्य - statements that assert oneness such as जीवेश्वरैक्य, जीव-ब्रह्म-ऐक्य, ब्रह्मात्मैक्य. All other statements that support this महा वाक्य are अवान्तर वाक्य.
Listen to both अवान्तर वाक्य and महा वाक्य, i.e., the entire teaching of shastra. As one listens, one needs to understand and see the connections between these statements to see them as an integrated whole (समन्वय - सम्यक् अवनेति). All अवान्तर वाक्य associated with each other and combined together (समन्वय) help in revealing the central message (तात्पर्य) conveyed by महा वाक्य of oneness. You need to be careful in not interpreting the teachings of the Guru based on our own intellect - you will feel comfortable with your interpretation and think that you understood. When you are taught, be careful of not interpreting it what you think it should be, but it should be exactly what Guru means. For this one needs to give up past understandings and learnings and approach with a fresh unbiased mind - that’s why there are Zen teachings of unlearning first before actual learning. If you are sincere and alert, the connections between the Vedic statements and teachings of Guru will reveal themselves.
श्रवण is complete when one is able to see all the connections and possibilities of the message from both statements: the scenario of the central message as अवान्तर वाक्य and the final message of oneness itself as महा वाक्य - only then समन्वय of तात्पर्य is said to have happened. This may happen in one sitting or lifetimes. That’s why पुनः पुनः श्रवणम् - Again and again listen to the teaching. All Upansihads will convey the same message.
Guru upadesa is श्रवण - never should scriptures be studied on one’s own (there’s no validity of one’s intellect which could be biased). One definitely needs to hear from a Guru who is श्रोत्रीय (understood scriptures) and ब्रह्म-निष्ठ (experience of the Self) to first get the message. Even if a guru is not ब्रह्म-निष्ठ, he or she should be साधना-निष्ठ and सम्प्रदाय-निष्ठ - that is the message is transferred from what has been experienced by the realised teachers of his lineage and not of his own. One gets a Guru according to one’s requirement - this is Bhagavan’s domain. Effort of the guru is more in श्रवण.
असम्भावना - Doubts (संशय) about the goal and seemingly impossibility of attaining it is removed by मनन - reflection of the understood central message.
In this process, reasoning or inquiry विचार into both अवान्तर-वाक्य and महा-वाक्य is used. The scriptural teachings that have been heard and understood from the teacher should be now reflected upon - how can that oneness be true? What are the doubts that need to be clarified to clearly understand the message well? श्रवण was based one’s श्रद्धा on teacher and scriptures, now विचार brings in conviction of that श्रद्धा - it actualises intellectually what was assumed to begin with in श्रवण. But this reasoning needs to be guided by shastra alone which prescribes methods for inquiry:
दृक् दृश्य विवेक
आत्मा अनात्मा विवेक
पञ्चकोश विवेक
अवस्था त्रय विवेक
Never use reasoning without guidance of scriptures as it will lead one astray. The reasoning methods for विचार given in scriptures need to be followed. We are not using reasoning to test the validity of scriptures, we are using reasoning to understand the message of the scriptures and hence we stick to only scriptural methods of reasoning.
पादं शिष्यः स्वमेधया, पादं गुरुवचः श्रुते।
पादं सब्रह्मचारिभ्यः, पादं कालक्रमेण च॥
One fourth of knowledge is acquired from the teacher's words, one-fourth by one’s own reasoning, one-fourth by discussing with other students and the final one-fourth in course of time.
विपरीत-भावना - habitual counter-tendencies that don’t conform to the acquired clear knowledge, these need to be removed by निदिध्यासन or ध्यान.
Even though one is intellectually convinced of the central message of oneness, there are habitual tendencies due to past actions that makes one live like a जीव even though one is convinced of अहम् ब्रह्म अस्मि. So the change must happen at a deeper level - knowledge is heard and understood at the conscious level, but the change in one’s identity must happen at the deeper subconscious level. The clear knowledge must seep into the subconscious level - the thought (ब्रह्माकार-वृत्ति) must become a habit (अहम् ब्रह्म अस्मि). The process of moving the knowledge from conscious to subconscious level is called निदिध्यासन or ध्यान in Vedanta. Note: Yoga may have a different definition of focussed concentrated mind asध्यान which is only a helpful tool in Vedanta, but not the goal itself. In Vedanta ध्यान is used to abide in the knowledge that one has clearly understood to let it seep in deeper negating the counter tendencies of जीवत्व-भाव due to past actions.
तात्पर्य is listened in श्रवण, understood in मनन and internalized in ध्यान. There will be glimpses of this knowledge to happen naturally at times. When one asserts knowledge of oneness consciously, it is not information as it is already one’s conviction. The message “I am the Self”, is not held on to by retaining the ego but only by negating the ego and experiencing the consciousness alone - here sakshi bhaava helps, where sakshi needs to be clearly seen as the pervasive Consciousness that illuminates every facet of त्रिपुटि - the experience, the experiencer and the experienced. Individuality can come back as a position of “knower”. Then “I am the Self” is mere words. “I am Brahman” is not an assertion of ego, but it is negation of it. When I understand that the pure consciousness is the true self, I am asserting the infinitude of the Self - aham brahmasmi. One must be clear here about what “I’ means. Conscious assertion of this knowledge that one is convinced intellectually is निदिध्यासन. It is not a mere repetition like in मनन where doubts still remain because निदिध्यासन has a background of conviction.
Comparison with Yoga
Patanjali’s Yogasutra: देशबन्धश्चित्तस्य धारणा 3.1 - to hold the senses-mind-intellect in one place is dharana.
Commentary by Vyasa: Fixing the mind solely on a particular region—such as the navel center (nābhicakra), the lotus of the heart (hṛdayapuṇḍarīka), the light at the crown of the head (mūrdhni jyotiḥ), the tip of the nose (nāsikāgra), the tip of the tongue (jihvāgra), or the like—or on an external object, is called dhāraṇā (concentration).
In the context of Vedanta, the object or place of holding is on to the knowledge ‘I am Brahman’. In dharana, there are breaks in focus on this awareness and hence the mind is very active in this stage putting effort to throw out all distractions and be focussed on the knowledge.
When that dharana becomes stable - sthira, that leads to dhyana.
Patanajali’s Yogasutra: तत्र प्रत्ययैकतानता ध्यानम् 3.2 - There, the uninterrupted continuity of the same mental impression (pratyaya) is meditation (dhyāna).
Commentary by Vyasa: In that same place (of concentration), meditation (dhyāna) is the uninterrupted flow (pravāhaḥ) of identical mental impressions (pratyaya) related to the object of meditation (dhyeyālambana), untainted by any other distracting thought (pratyayāntara).
In Vedanta, the continuous focus on the Self without distractions of objects is dhyana, but it is maintained with effort. There are no other distractions as seen in dharana stage, but there may be breaks in focus on the Self also. The awareness of “I am meditating” is there in the background and one has to be careful so as not to break away from the knowledge of ‘I am Brahman’ and come back to distractions such as thoughts of the objects of the world and relapse into the dharana stage. Vedantic निदिध्यासन is Yoga’s धारणा and ध्यान together - vijaatiya vrtti nirodhaha (dharana) and sajaatiya vrtti pravaaha (dhyana). Here indriyas are restful in super sattva not like in deep sleep where they are dullened.
When dhyana has also become stable then one attains samadhi.
Patanjalia’s Yogasutra: तदेवार्थमात्रनिर्भास स्वरूपशून्यमिव समाधिः 3.3 - That very (dhyāna), when there is only the illumination (nirbhāsa) of the object alone (arthamātra), as if the self (of the meditator) is absent (svarūpa-śūnyam iva), is called samādhi.
Commentary by Vyasa: Meditation (dhyāna) involves the triad of meditator (dhyātṛ), object of meditation (dhyeya), and the process of meditation (dhyāna). When this triad is absent, that is called samādhi. This is the distinction between dhyāna and samādhi.
First, one attains savikalpa samadhi where the त्रिपुटि is still active - a distinction of the meditator, meditation and meditated object (I am Brahman) is maintained. The difference between this samadhi and dhyana where the concentration on the objet is unbroken is that samadhi is effortless due to less individuality than in dhyana which is done with effort.
When this savikapa samadhi stabilises, then one attains nirvikalpa samadhi where even त्रिपुटि dissolves and only Self remains as defined by Patanajali. There is no more mind and then yoga is said to be attained. Yoga means ignorance has been destroyed, there is no more superimposition or identification with upadhis. The person is said to have attained the highest goal - saa kaashtha saa paraa gatih, tad vishnoh paramam padam, dhiraah tadaa na shocati, etc.
There are 5 obstacles to attainment of yoga (samadhi) which need to be removed by abhyasa and vairagya (Patanajali 1.12 and Gita 6.35). Regarding abhyasa this has been said:
स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः - It (Abhyasa) becomes firmly grounded by long constant efforts, uninterruptedly, with earnest devotion. 1.14 Yogasutras),
Commentary by Vyasa: Practiced over a long period (dīrghakāla), practiced without interruption (nirantara), and practiced with reverence and devotion (satkāra) — when discipline (tapas), celibacy or restraint (brahmacarya), knowledge (vidyā), and faith (śraddhā) are cultivated, the practitioner becomes firmly established (dṛḍhabhūmiḥ) and steadfast.
The meaning is that such a person is not easily overwhelmed by the impressions (saṁskāras) of distraction or outward engagement (vyutthāna), and remains unaffected by sense objects (anabhibhūta-viṣayaḥ).
then samadhi is attained which is effortless meditation on the knowledge ‘I am Brahman’.
Thus continuous effortless long duration assertion of this knowledge in ध्यान is समाधि which will remove the विपरीत-भावना. In निदिध्यासन - the only vrtti is aham-brahmasmi - brahmaakaara-vrtti. There will be glimpses of a natural assertion of I am the Self which means निदिध्यासन has transformed into समाधि.
Sravana-manana-nididhyasana is also called sruti-yukti-anubhuti.
तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् ।
अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥२.३.११॥
They consider that steady control of organs (inner and outer) as Yoga. One becomes vigilant then because yoga has growth and decay.
In nididhyasana one must be apramattah -
How does one practise अप्रमत्तः?
When not meditating, keep the mind and sense organs under tight control so as not to wander away for the objects of desire - because then this wandering habit will be carried over to meditation also making it difficult to do yoga. To help in this matter, maintain a strict regimen of sleep, food, leisure, etc - Gita chapter 6 verse - yuktaahaara.
During meditation, keep a vigil always -
On the thoughts of objects that arise, don’t engage in them or get carried away by them - maintain the witness attitude, so that the thought loses its power by itself when one is passive towards them. An active control to make them go away will only disturb the mind more. This is a rajasic temperament of engaging in thoughts that needs to be kept in check to maintain the sattvic temperament of being a witness of thoughts.
If there is a tendency to go dull and lull oneself into sleep, then wake it up with some active thought engagement such as use power of imagination to consider nama and rupa of Bhagavan or the characteristics that the Self does not have. This dullness or sleepiness is a tamasic temperament that needs to be kept in check by invoking the rajasic temperament and later to move to sattvic temperament of witness attitude.
Further this समाधि has to be stabilised as ज्ञान-निष्ठ and so अभ्यास of this समाधि must be done. It is like allowing the milk to become curd. In समाधि - the mind has to defocus from all objects and go within, where as in ज्ञान-निष्ठ the person experiences that bliss of Self in all states - waking, dream and deep sleep as well as in the formal meditation state where mind is withdrawn from objects as in समाधि. For a ज्ञानी, to abide in समाधि as अभ्यास is natural without needing any conscious effort to maintain that state unlike a sadhaka in निदिध्यासन would need. However, one needs to be careful of not having any distractions for which one needs to follow - solitude, eating and sleeping at the right time and in the right quantity/duration, not getting into useless talks, enduring heat-cold and other such regulated external conditions. Only when ज्ञान-निष्ठ happens, then the person is said to be a स्थित-प्रज्ञ - established firmly in wisdom.
Scriptures like Vedas give various goals and means regarding karma such as karma vishesha, karma phala vishesha, karma mahatmya vishesha. Similar topics are present for upasana, saguna and nirguna Brahma, etc. A person may get tossed about by those various goals which promise material benefits here and hereafter - this is विक्षेप. But some person with विवेक after having ascertained the Self as the goal of life, gets fully devoted to the pursuit of Self-knowledge. Such a qualified student with sadhana-catushthaya after having approached a teacher duly (प्रणिपातेन परिप्रश्नेन सेवया, Gita 4.34), receives the teaching about the Self and how to realise it - श्रवण. There will be doubts regarding the Self-knowledge which are clarified through reflection, मनन. Such an intellect which has clarity about the Self and how to realise it after श्रवण-मनन is said to be निश्चला as there are no more thoughts about other goals or means to attain them - no more विक्षेप.
When this निश्चला-बुद्धि establishes in the Self as in निदिध्यासन without wavering it is then said to be in the Self called समाधि - समाधीयते चित्तम् अस्मिन् इति समाधिः आत्मा - that in which the mind abides, the Self. Such a mind, which is absorbed in the Self (समाधि) for a long time without wavering (विकल्प) is अचला-बुद्धि. Then a person is said to have attained ज्ञान-निष्ठ eventually by more frequent and longer absorption in the Self and he/she will be called स्थितप्रज्ञ with no more विकल्प. Jnana-yoga is then said to have been completed. Thus the removal of the two obstacles in ज्ञान-योग - संशय by निश्चला-बुद्धि through मनन and विपरीत-भावना by अचला-बुद्धि through निदिध्यासन is said to be completion of ज्ञान-योग.
Note: Swami Paramarthananda takes निश्चला as विपरीत-भावना-वर्जित which is an emotional problem coming from deep-rooted वासना, the habitual tendencies gained from past lives. निदिध्यासन removes this विपरीत-भावना making the intellect निश्चला.
अचला also has the same meaning as निश्चला - unshaken, firm, but this word अचला implies विकल्प-वर्जिता where विकल्प is संशय - doubt at the intellectual level. This doubt or obstacle (संशय-प्रतिबन्ध or असम्भावना) is removed only by मनन to make the intellect अचला.
Madhusudana Sarasvati states these:
निश्चला-बुद्धि - undisturbed by mental activity in waking and dream states
अचला-बुद्धि - not tempted by inactivity like in deep sleep.
OR
निश्चला-बुद्धि - gone beyond manana (asambhavana) and nidhyasana (viparita-bhavana)
अचला-बुद्धि - not disturbed by notions contrary to the Self through long practice of satakaara (celibacy, faith, study etc. of Patanjali Yoga sutra 1.14).
The word समाधि has been used by Sankaracharya in Gita and his commentary in different connotations in this section.
Verse 44 मूल - समाधौ न विधीयते - समाधि is अन्तःकरण (mind). समाधीयते अस्मिन् पुरुषोपभोगाय सर्वमिति समाधिः अन्तःकरणं बुद्धिः that in which all the experience of a person is placed is the the inner instrument, the intellect
Verse 53 मूल - समाधावचला बुद्धिः - समाधि is आत्मा (the Self), समाधीयते चित्तम् अस्मिन् इति समाधिः आत्मा - that in which the mind abides, the Self.
Verse 53 भाष्य - योग is विवेक-प्रज्ञा समाधि - समाधि is firmness, the firmness of knowledge that comes from discrimination.
With this summary of Gita-upadesha concludes from verses 12 to 53 that covered Atma-svaruupa and sadhana to realise it - Jnana Yoga and Karma Yoga.
Arjuna found an opportunity to ask a question now as स्थितप्रज्ञा was implied at the end of verse 53. The nature of Self and yogas to realise it seem to be very difficult to understand or practise, respectively. So are they really practical, i.e. are there people who have actually realised the Self through these yogas? If so, what are their characteristics? That is Arjuna’s next question.
The next section is validation of yogas and Self-Knowledge through living jnanis.
अर्जुन उवाच ।
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥ २-५४॥
अर्जुन उवाच
हे केशव! स्थितप्रज्ञस्य समाधिस्थस्य का भाषा (अस्ति)। स्थितधीः किम् प्रभाषेत किम् आसीत किम् व्रजेत ।
अर्जुन - अर्जुन, पुं, सं, एक
उवाच - - वच् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मैपदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक
स्थितप्रज्ञस्य - स्थितप्रज्ञ, पुं, ष, एक
का - किम्, स्त्री, प्र, एक
भाषा - भाषा, स्त्री, प्र, एक
समाधिस्थस्य - समाधिस्थ, पुं, ष, एक
केशव - केशव, पुं, सं, एक
स्थितधीः - स्थितधीः
किम् - किम्, नपुं, प्र, एक
प्रभाषेत - प्र + भाष् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः आत्मनेपदम् - भाषँ व्यक्तायां वाचि - भ्वादिः, प्र-पु, एक
किम् - किम्, नपुं, प्र, एक
आसीत - आस् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः आत्मनेपदम् - आसँ उपवेशने - अदादिः, प्र-पु, एक
व्रजेत - व्रज् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मैपदम् - व्रजँ गतौ - भ्वादि, म-पु, बहु
किम् - किम्, नपुं, प्र, एक
अर्जुन उवाच
स्थिता प्रतिष्ठिता अहमस्मि परं ब्रह्म इति प्रज्ञा यस्य सः स्थितप्रज्ञः तस्य स्थितप्रज्ञस्य का भाषा किं भाषणं वचनं कथमसौ परैर्भाष्यते समाधिस्थस्य समाधौ स्थितस्य हे केशव। स्थितधीः स्थितप्रज्ञः स्वयं वा किं प्रभाषेत। किम् आसीत व्रजेत किम् आसनं व्रजनं वा तस्य कथमित्यर्थः। स्थितप्रज्ञस्य लक्षणमनेन श्लोकेन पृच्छ्यते।।
यो ह्यादित एव संन्यस्य कर्माणि ज्ञानयोगनिष्ठायां प्रवृत्तः यश्च कर्मयोगेन तयोः प्रजहाति इत्यारभ्य आ अध्यायपरिसमाप्तेः स्थितप्रज्ञलक्षणं साधनं चोपदिश्यते। सर्वत्रैव हि अध्यात्मशास्त्रे कृतार्थलक्षणानि यानि तान्येव साधनानि उपदिश्यन्ते यत्नसाध्यत्वात्। यानि यत्नसाध्यानि साधनानि लक्षणानि च भवन्ति तानि श्रीभगवानुवाच
अर्जुन उवाच = Arjuna said
स्थिता प्रतिष्ठिता = firm, अहम् अस्मि परम् ब्रह्म इति = ‘I’m Supreme Brahman’, प्रज्ञा = wisdom, यस्य = whose, सः स्थितप्रज्ञः = he is स्थितप्रज्ञ, तस्य = of that (स्थितप्रज्ञ), स्थितप्रज्ञस्य का भाषा किम् भाषणम् वचनम् = words, कथम् असौ परैः भाष्यते = how that (स्थितप्रज्ञ) is spoken by others, समाधिस्थस्य समाधौ स्थितस्य = of the one who is in the Self, हे केशव = O Keshava!, स्थितधीः स्थितप्रज्ञः = established in wisdom, स्वयम् वा = himself, किं प्रभाषेत = how he talks, किम् आसीत व्रजेत किम् आसनम् = sitting, व्रजनम् = moving, वा = and, तस्य = his, कथमित्यर्थः = in the meaning of how, स्थितप्रज्ञस्य = of the person in firm wisdom, लक्षणम् = characteristics, अनेन श्लोकेन = by this verse, पृच्छ्यते = being asked
यः = the one who, हि आदितः = from beginning, एव = indeed, संन्यस्य कर्माणि = renunciation of actions, ज्ञानयोगनिष्ठायाम् = established in jnana-yoga, प्रवृत्तः = entered, यः = one who, च = and, कर्मयोगेन = through Karma Yoga, तयोः = of those two, प्रजहाति इति आरभ्य = beginning with प्रजहाति, अध्यायपरिसमाप्तेः = upto the end of the chapter, स्थितप्रज्ञलक्षणम् = characteristics of a person of firm wisdom, साधनम् = disciplines, च = and, उपदिश्यते= will be taught, सर्वत्र = everywhere, एव हि अध्यात्मशास्त्रे = in scripture of Self-Knowledge, कृतार्थलक्षणानि = natural traits of realised people, यानि = whatever, तानि = those, एव = alone, साधनानि = disciplines, उपदिश्यन्ते = are taught, यत्नसाध्यत्वात् = due to them having to be cultivated, यानि = which, यत्नसाध्यानि = disciplines to be practised, साधनानि = disciplines, लक्षणानि = traits, च = and, भवन्ति = become, तानि = them, श्रीभगवान् = the Lord, उवाच = said
अर्जुन उवाच = Arjuna said
He is a person of firm wisdom whose awareness is: ‘I’m the Supreme Brahman’, O Keshava, how is such a person, who is established in the Self, described by others? How does he describe himself? How does he talk? How is his sitting or moving? The word ‘किम्’ is used in the meaning of how. The characteristics of a person with firm wisdom is being asked through this verse.
The one who from the beginning itself having renounced actions entered into the discipline of jnana yoga and one who (entered jnana yoga) through karma yoga - of these two, beginning with verse प्रजहाति up to the end of the chapter, the characteristics of a person of firm wisdom and disciplines will be taught. Everywhere in the scripture of Self-knowledge, whatever are the natural traits of realised people, those alone are taught as disciplines due to them having to be cultivated. Those traits which are disciplines to be practised - those the Lord said.
Notes
Why did Arjuna ask for a description of a Self-realised person?
We can check about ourselves to know where we stand and what we should change in ourselves.
We know then how to change also as practices will also be known through this question. सिद्धस्य लक्षणानि साधकस्य साधनानि - the characteristics of a siddha are sadhana for a sadhaka. What is natural and spontaneous for a jnani, effort is needed by a sadhaka to cultivate it. Just as qualities of Rama are described so that a Rama bhakta can imbibe those qualities.
We also know that whatever has been taught is practical and has been achieved by some therefore, the answer to this questions is inspirational. Because from the description given of a person to be in samadhi etc. it appears such a person will be immersed in the Self with the body and mind being inactive. That misconception is corrected in the following verses as answer to Arjuna’s question.
Arjuna describes the realised person established in knowledge in three words: स्थितप्रज्ञः, समाधिस्थः, स्थितधीः.
स्थितप्रज्ञः - स्थिता प्रतिष्ठिता अहम् परं ब्रह्म अस्मि इति प्रज्ञा यस्य सः स्थितप्रज्ञः - one whose wisdom is “I am Supreme Brahman” - that person is a स्थितप्रज्ञः
स्थितधीः - स्थितप्रज्ञः, धीः = प्रज्ञः = wisdom
समाधिस्थः - समाधौ स्थितः is आत्मनि स्थितः because we stated this in the previous verse: समाधीयते चित्तम् अस्मिन् इति समाधिः आत्मा - समाधि is that in which the mind abides, therefore, समाधि is the Self (from previous verse bhashya).
भाषा - भाष्यते अनया इति भाषा - that by which a thing is described. भाषा is generally used for language, but here it means description.
स्थितप्रज्ञस्य का भाषा can be interpreted in two ways:
how he speaks - कर्तरि-षष्ठी
how others speak of him - कर्मणि-षष्ठी
Shankaracharya says it is कर्मणि-षष्ठी, how others or shastra speak about him.
Arjuna asks 4 questions:
समाधिस्थस्य स्थितप्रज्ञस्य का भाषा - others’ description of one who is established in Self and firm wisdom (ज्ञान-निष्ठ), vidvat-sannyasi, natural renunciate
स्थितधीः किं प्रभाषेत - ज्ञान-निष्ठ’s description of oneself, how he expresses his inner awareness himself.
स्थितधीः किमासीत - how a ज्ञान-निष्ठ sits, how he is seated in wisdom in various situations of life - how his internal response to the situations will be when the external organs are not engaged in activity.
स्थितधीः व्रजेत किम् - how a ज्ञान-निष्ठ moves, how he responds to various situations of life - with what attitude his body/mind engages in action doing various acts of the world when those external organs are engaged.
Note किम् - what, should be taken as कथम् - how.
Sankaracharya says one can become a स्थितप्रज्ञ through jnana-yoga or through karma-yoga and jnana-yoga - there is no difference.
Madhusudana Sarasvati states the first question is when the person is in samadhi while the other three are when the person is not in samadhi - actively engaged in this world.
श्रीभगवानुवाच ।
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥२-५५॥
श्रीभगवान् उवाच ।
हे पार्थ! यदा (यः) सर्वान् मनोगतान् कामान् प्रजहाति आत्मनि एव आत्मना तुष्टः (भवति) तदा (सः) स्थितप्रज्ञः उच्यते ।
श्रीभगवान् = Sri Bhagavan, उवाच = said
प्रजहाति = given up, यदा = when, कामान् = desires, सर्वान् = all, पार्थ = O Partha!, मनोगतान् = in the mind, आत्मनि = in the Self, एव = alone, आत्मना = by the Self, तुष्टः = contented, स्थितप्रज्ञः = sthitaprajna, तदा = then, उच्यते = is said
O Partha! When all desires in the mind are given up, the person is contented in the Self by the Self, such a person is said to be sthitaprajna.
श्रीभगवान् - श्रीभगवत्, पुं, प्र, एक
उवाच - वच् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मैपदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक
प्रजहाति - प्र + हा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - ओँहाक् त्यागे - जुहोत्यादिः, प्र-पु, एक
यदा - अव्ययम्
कामान् - काम, पुं, द्वि, बहु
सर्वान् - सर्व, पुं, द्वि, बहु
पार्थ - पार्थ, पुं ,सं, एक
मनोगतान् - मनोगत, पुं, द्वि, बहु, मनः गतः इति मनोगतः
आत्मनि - आत्मन्, पुं, स, एक
एव - अव्ययम्
आत्मना - आत्मन्, पुं, तृ, एक
तुष्टः - तुष्ट, पुं, प्र, एक, कृदन्तरूपाणि - तुष् + क्त - तुषँ प्रीतौ - दिवादिः - अनिट्
स्थितप्रज्ञः - स्थितप्रज्ञ, पुं, प्र, एक
तदा - अव्ययम्
उच्यते - वच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक
श्रीभगवान् उवाच ।
प्रजहाति प्रकर्षेण जहाति परित्यजति यदा यस्मिन्काले सर्वान् समस्तान् कामान् इच्छाभेदान् हे पार्थ मनोगतान् मनसि प्रविष्टान् हृदि प्रविष्टान्। सर्वकामपरित्यागे तुष्टिकारणाभावात् शरीरधारणनिमित्तशेषे च सति उन्मत्तप्रमत्तस्येव प्रवृत्तिः प्राप्ता इत्यत उच्यते आत्मन्येव प्रत्यगात्मस्वरूपे एव आत्मना स्वेनैव बाह्यलाभनिरपेक्षः तुष्टः परमार्थदर्शनामृतरसलाभेन अन्यस्मादलंप्रत्ययवान् स्थितप्रज्ञः स्थिता प्रतिष्ठिता आत्मानात्मविवेकजा प्रज्ञा यस्य सः स्थितप्रज्ञः विद्वान् तदा उच्यते। त्यक्तपुत्रवित्तलोकैषणः संन्यासी आत्माराम आत्मक्रीडः स्थितप्रज्ञ इत्यर्थः।।
किञ्च
श्रीभगवान् उवाच = the Lord said
प्रजहाति प्रकर्षेण जहाति परित्यजति = gives up totally, यदा यस्मिन् काले = whenever, सर्वान् समस्तान् = all, कामान् इच्छाभेदान् = various desires, हे पार्थ = O Partha!, मनोगतान् मनसि प्रविष्टान् = entered into the mind, हृदि प्रविष्टान् = entered into the heart, सर्वकामपरित्यागे = upon renunciation of all desires, तुष्टिकारणाभावात् = due to lack of sources of happiness, शरीरधारणनिमित्तशेषे = when the need for holding the body, च = and, सति उन्मत्तप्रमत्तस्य इव = like of a mad person or drunkard, प्रवृत्तिः = activity, प्राप्ता इति = will come, अतः = therefore, उच्यते = said, आत्मन्येव प्रत्यगात्मस्वरूपे एव = in his nature of inner Self, आत्मना स्वेन एव = by himself, बाह्यलाभनिरपेक्षः = disregarding any gain externally, तुष्टः = happy, परमार्थदर्शनामृतरसलाभेन = by gaining the nectar of immortal vision of the Self, अन्यस्मात् अलंप्रत्ययवान् = one with satisfaction regarding anything else, स्थितप्रज्ञः स्थिता प्रतिष्ठिता आत्मानात्मविवेकजा प्रज्ञा यस्य सः स्थितप्रज्ञः = स्थितप्रज्ञः = is one who has firm wisdom born of discrimination between Self and non-Self, विद्वान् = a wise person, तदा उच्यते = is then called, त्यक्तपुत्रवित्तलोकैषणः संन्यासी = a renunciate who has given up desires for family, wealth and enjoyments, आत्मारामः = for whom the Self is the source of joy, आत्मक्रीडः = one who revels in the Self, स्थितप्रज्ञः = a person of firm wisdom, इत्यर्थः = this is the meaning
किञ्च = further
The Lord said -
O Partha! When all the desires that entered into the mind or heart are renounced totally - upon renunciation of all desires, due to lack of sources of happiness with the need for maintaining the body then activity may become like a mad person or drunkard - therefore it is said: is happy in his nature of inner Self by himself disregarding any gain externally, by gaining the nectar of immortal vision of the Self, one with satisfaction regarding anything else, such a wise person is called स्थितप्रज्ञः - one who has firm wisdom born of discrimination between Self and non-Self. A person of firm wisdom is a renunciate who has given up desires for family, wealth and enjoyments, for whom the Self is the source of joy, one who revels in the Self - this is the meaning.
Further …
Notes
According to Anandagiri, all verses from this verse to the end of Chapter will apply for both Vividisha sannyasi - sadhaka who is doing sravana-manana-nididhyasana and Vidvat sannyasi - sthitaprajna.
Characteristic #1: सर्वान् मनोगतान् कामान् प्रजहाति
प्रजहाति प्रकर्षेण जहाति परित्यजति
प्रकर्षेण - means totally, both physically and mentally, वासना-सहितेन - at the deep level, the tendency of I want to enjoy the object is gone. No desire for anything whatsoever.
Vividisha sannyasi - gives up desires physically, mentally there may be still craving for them.
Vidvat sannyasi - both physically and mentally they drop away themselves, there is no more taste for them, as even giving up implies a conscious effort is involved with some liking left for them.
मनोगतान् मनसि प्रविष्टान् हृदि प्रविष्टान्
In tarka-shastra, desires are said to be in Atma, to negate it, Sankaracharya clarifies that it is in heart or mind and the reference for that is Kathopanishad 2.3.14 & 2.3.15:
यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः ।
अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥१४॥
When all desires which are clung to this heart fall off, then the mortal becomes immortal and attains Brahman here.
यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः ।
अथ मर्त्योऽमृतो भवत्येतावद्ध्यनुशासनम् ॥१५॥
When all the knots of the heart are destroyed, then the mortal becomes immortal and this much is only the instruction.
Sankaracharya says मनोगत are desires rooted in the mind - also called heart.
Definition of desire मनोगत - मनसि प्रविष्टः हृदि प्रविष्टः - those that are seated in the mind or heart. We may take मनसि प्रविष्टः as desires and हृदि प्रविष्टः as vasana. In Kathopanishad bhashya for 2.3.15 (above), ग्रन्थि - firm bondage like a knot is used to describe the vasana that arise out of ajnana such as I am this body - ahamkara and consequently thoughts of this is my wealth - mamakara, etc. All such vasana that lead to desires together can be taken as मनोगत here. How does ajnana leads to desire? अज्ञान of Self leads to तादात्म्य - identification with an upadhi. This identification gives rise to availability of certain वासना corresponding to that identification to come into play. These available वासना create शोभना-अध्यास - superimposition of beauty as a source of joy on an object due to past experiences. Therefore, a desire consequently arises to possess and enjoy it. Hence only through brahma-jnana is the play of the वासना rooted out - भिद्यते हृदय-ग्रन्थिः (मुण्डकोपनिषद् २.२.९).
Characteristic #2: आत्मनि एव आत्मना तुष्टः
पूर्वपक्षी - Now if all the desires are given up, if the person also dies, then there is no problem. But शरीर-धारण-निमित्त-शेषे - the cause for upholding of the body (prarabdha karma) is still there. So the person is living, but has no desires. If this is so, then the person is giving up all sources of joy because fulfilling desires gives joy. Also to fulfill desire one takes up work. So if there are no desires, then what motivates the person to work? So प्रजहाति leads to two problems in life:
Loss of joy
Loss of direction or motivation to work
Then such a person’s activity will be like of two types:
उन्मत्त - permanently mad, born mad
प्रमत्त - temporarily mad due to drug, alcohol or other substances
Such people do meaningless activities with no purpose.
सिद्धन्ती - To counter this argument, Sri Krishna says, आत्मन्येवात्मना तुष्टः - happy within the Self by the Self.
Normally in any action - there is a subject, object and instrument/tools used to do the action. In this verse, all this multiplicity or facets of action (कारक) are absent for a jnani. There is no instrument needed to make the jnani achieve happiness and there is no object that is needed to make the jnani happy.
अत्मना - स्वेनैव - by himself with no dependence on anything external (other than Self). No dependence on using any non-Self अनात्मा, external things including one’s body and mind, all that is मिथ्या, माया and माया-कार्य, as an instrument to achieve happiness.
आत्मनि एव - प्रत्यगात्मस्वरूपे एव he has joy within oneself. There is no object also required to be enjoyed to get happiness.
Why does such a jnani not need an object or instrument to achieve happiness? Two factors - one is negative and the other is positive.
अन्यस्मात् अलंप्रत्ययवान् - there is a feeling of enough with other things, there is no craving for other things. This is the same as first line of this verse - सर्वान् मनोगतान् कामान् प्रजहाति. All एषणात्रय (Notes in verse 44 has described this in detail) are given up. Sankaracharya calls this person त्यक्तपुत्रवित्तलोकैषणः संन्यासी - this sannyasi can be taken in a general context of internal renunciate, but one may take it up as external renunciate also.
Swami Paramarthananda ji calls this as renunciation of CLASP.
CL - controllership and ownership wrt oneself and others. Oneself - body and mind is ahamkara and others - mamakaara.
A - anxiety etc. associated with that control or ownership
SP - special prayers and efforts to attain (योग) and maintain (क्षेम).
Rejection of this CLASP is needed - this is internal renunciation.
If these external sources of joy in the form of desired objects/people/situations are not sources of joy, then where does he get his joy from?
बाह्यलाभनिरपेक्षः तुष्टः परमार्थ-दर्शनामृत-रस-लाभेन - regardless of any gain of an external object, happy due to gaining the nectar of immortal vision of the Self.
The realisation of Self is pure joy and complete and one requires no other external things for joy. There is no concept of even something other that gives joy to oneself when the awareness of one’s identity is all pervasive. For example, when one is completely identified with one’s body, then there is no idea of getting pleasure from the body as an object - because that which is the subject cannot become an object at the same time.
This is the characteristic of स्थितप्रज्ञ.
Mundakopanishad -
आत्मक्रीड आत्मरतिः क्रियावानेष ब्रह्मविदां वरिष्ठः ॥ ३.१.४॥
(Knowing this, the wise one) disports in the Self, rejoicing in the Self, devoted to spiritual activity, he is the best among the knowers of Brahman.
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥२-५६॥
(यः) मुनिः दुःखेषु अनुद्विग्नमनाः (अस्ति) सुखेषु विगतस्पृहः (अस्ति) वीतरागभयक्रोधः (अस्ति च सः) स्थितधीः उच्यते।
दुःखेषु = in sorrows, अनुद्विग्नमनाः = not distressed, सुखेषु = in happiness, विगतस्पृहः = no craving for it continue, वीतरागभयक्रोधः = who is devoid of desire, fear and anger, स्थितधीः = a person of steady wisdom, मुनिः = muni, उच्यते = is said.
In sorrows, the mind does not go into shell, and in happiness, no craving for it to continue. The one who is devoid of desire, fear and anger, such a muni is called the person of steady wisdom.
दुःखेषु - दुःख, नपुं, स, बहु
अनुद्विग्नमनाः - अनुद्विग्नमनस्, पुं, प्र, एक, मनः उद्विग्नं नास्ति यस्य सः अनुद्विग्नमनाः, उत् + विज् + क्त = उद्विग्न (agitated, trembling, shaken).
सुखेषु - सुख, नपुं, स, बहु
विगतस्पृहः - विगतस्पृह, पुं, प्र, एक, मनः विगता स्पृहास्ति यस्य सः विगतस्पृहः
वीतरागभयक्रोधः - वीतरागभयक्रोध, पुं, प्र, एक, रागश्च भयं च क्रोधश्च वीता यस्मात् स: वीतरागभयक्रोधः
स्थितधीः - स्थितधी, पुं, प्र, एक, स्थिता धीः यस्य सः स्थितधीः
मुनिः - मुनि, पुं, प्र, एक
उच्यते - वच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक
दुःखेषु आध्यात्मिकादिषु प्राप्तेषु न उद्विग्नं न प्रक्षुभितं दुःखप्राप्तौ मनो यस्य सोऽयम् अनुद्विग्नमनाः। तथा सुखेषु प्राप्तेषु विगता स्पृहा तृष्णा यस्य न अग्निरिव इन्धनाद्याधाने सुखान्यनु विवर्धते स विगतस्पृहः। वीतरागभयक्रोधः रागश्च भयं च क्रोधश्च वीता विगता यस्मात् स वीतरागभयक्रोधः। स्थितधीः स्थितप्रज्ञो मुनिः संन्यासी तदा उच्यते।।
किञ्च
दुःखेषु आध्यात्मिकादिषु प्राप्तेषु = when obtained from oneself, others and nature, न उद्विग्नम् न प्रक्षुभितम् = is not perturbed, दुःखप्राप्तौ = when pain is obtained, मनः = mind, यस्य = whose, सः = that person, अयम् = this, अनुद्विग्नमनाः = is अनुद्विग्नमनाः, तथा = similarly, सुखेषु प्राप्तेषु = when happiness is obtained, विगता = without, स्पृहा तृष्णा = craving, यस्य = whose, न = not, अग्निः = fire, इव = like, इन्धनादि = fuel etc., आधाने = when poured, सुखान्यनु = with happiness, विवर्धते = increase, सः = he, विगतस्पृहः = is विगतस्पृहः, वीतरागभयक्रोधः रागः = desire, च = and, भयम् = fear, च = and, क्रोधः = anger, च = and, वीता विगता = without, यस्मात् = from whom, सः = he, वीतरागभयक्रोधः = is वीतरागभयक्रोधः, स्थितधीः स्थितप्रज्ञः = person of firm wisdom, मुनिः संन्यासी = monk, तदा उच्यते = then is said.
किञ्च = further
One whose mind is not perturbed when pain is obtained from oneself, others and nature that person is अनुद्विग्नमनाः, similarly when happiness is obtained, he is not craving for more happiness like fire increases when fuel is poured in it - such a person is विगतस्पृहः, from whom anger, fear and desire are completely gone is वीतरागभयक्रोधः, then such a person of renunciation is said to be a person of firm wisdom.
Further.
Notes
Jnani is Brahman, so there is no scope for any happiness or sorrow having an effect on him/her. But here we are talking about the upadhi of mind that is associated with jnani. Even the mind of jnani is very different from a sadhaka’s mind because of the prior training and perfection of these very characteristics as a sadhaka in the past.
Characteristic #3: दुःखेषु अनुद्विग्नमनाः
Here दुःखेषु means the sources of dukha (दुःखेषु आध्यात्मिकादिषु प्राप्तेषु - जहल्लक्षण, implied meaning, लक्ष्यार्थ) and along with the consequent pain दुःख (दुःखप्राप्तौ) itself from those sources: आध्यत्मिक - oneself, आधिदैविक - natural causes like rain, sun, storms, earthquake, fires, etc., आधिभौतिक - other beings such as humans, animals etc. उद्विग्नमनाः - means a distressed mind. (MS): An ignorant person has regret of having committed sin in the past for which one is suffering - which is useless because there is no escape now when the action is bearing its fruit. That regret should have come during the act to create a restrain on action. A jnani has no such regret or remorse because whatever comes as prarabdha-karma, he or she is not deluded by it to think that ‘I am undergoing the suffering’ when it is actually the inert assemblage that is undergoing it. Being disidentified with the inert assembalge, the jnani has no sorrow whatsoever - धीरः न शोचति - कठोपनिषद्. A jnani’s mind is not disturbed or depressed or unhappy. Note that we use jnani’s mind from only our point of view as reference, jnani has no connection with the mind also as “mine”.
Characteristic #4: सुखेषु विगतस्पृहः
Same way, when situations of happiness come, the jnani’s mind is not elated or loses its composure. It does not have स्पृह - craving to seek more of that enjoyment like a fire in which oblation is poured - this is an ajnani’s mind where quenching of desire increases craving for the object more because of the vasana becoming stronger. (MS): the delusion is such that the ajnani craves for that enjoyment which comes due to prarabdha without having done the cause, the action, that led to it. The delusion that an ajnani is in: When the cause of suffering as previous sinful action is there, a hope that there be no effect of suffering, or Let there be an effect of enjoyment, but without its cause of prior virtuous action -- a jnani is free of such delusion.
Second meaning of स्पृह can also mean excitement due to enjoyment - I am the most blessed, etc. This is also a delusion as all comes according to prarabdha-karma, so there is no point in getting excited about what is inevitable due to past actions - there is nothing new or out-of-normal that one is getting to feel blessed about it.
Characteristic #5: वीतरागभयक्रोधः
Difference between स्पृह and राग is - स्पृह is for those things that are yet to be attained (योग of योगक्षेम) and राग is attachment to those which one already has (क्षेम of योगक्षेम). रञ्जयति इति रागः - that which colours the mind implying makes it take a particular disposition specifically of attraction or it is that which gives enjoyment to mind. Two interpretations of वीतरागभयक्रोधः based on whether hatred द्वेश is represented by राग or क्रोध -
वीतरागभयक्रोधः is devoid of attachment (includes hatred), fear, anger. Here राग stands for hatred द्वेश also. Fear or anxiety is in anticipation of losing what one is attached to or getting what one hates. Anger is towards those tangible entities which will give what one hates or take away what one is attached to. That same anger can be fear too if those entities are too powerful to be tackled by oneself.
वीतरागभयक्रोधः is devoid of attachment, fear or hatred. Here क्रोध stands for hatred द्वेश. The same argument as given above holds. Hatred is also for those entities that cause pain or remove sources of pleasure and towards whom one has some degree of control.
Only an ajnani who has raga-dvesha due to identification with upadhi has bhaya. द्वितीयाद् वै भयम् - बृहदारण्यक (१.४.३). Wherever there is perception of other, something different from oneself, there is a fear. This fear is about being unable to preserve losing oneself (identified with upadhi, destruction of upadhi is seen as destruction of oneself). In other words, fear of death. That's why it is said jnani does not protect oneself (न विजुगुप्सते, कठोपनिषद् २.१.५).
मुनिः - Manute iti munih - one who contemplates or meditates. Sankaracharya calls them as sannyasis because only they have the time and mindset to be munis usually. Such a मुनि who is अनुद्विग्नमनाः, विगतस्पृहः and वीतरागभयक्रोधः is स्थितधीः or स्थितप्रज्ञ. Here धीः is not intellect, but wisdom or awareness which is established in “I am Brahman”.
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥२-५७॥
यः सर्वत्र अनभिस्नेहः (अस्ति) तत् तत् शुभाशुभम् प्राप्य न अभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता (भवति)।
यः = the one who, सर्वत्र = in every matter completely (everywhere), अनभिस्नेहः = no attachments, तत् तत् = whatever, प्राप्य = having obtained, शुभाशुभम् = favorable and unfavorable, न = not, अभिनन्दति = overjoyed, न = not, द्वेष्टि = hates, तस्य = his, प्रज्ञा = wisdom, प्रतिष्ठिता = established
The one who, in every matter completely, has no attachments, is not overjoyed with obtaining of favorable things and hates the obtaining of unfavorable things (vice-versa), his wisdom is established.
यः - यद्, पुं, प्र, एक
सर्वत्र - अव्ययम्
अनभिस्नेहः
तत् - तद्, नपुं, प्र, एक
तत् - तद्, नपुं, प्र, एक
प्राप्य - अव्ययम्
शुभाशुभम्
न - अव्ययम्
अभिनन्दति - अभि + नन्द् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - टुनदिँ समृद्धौ - भ्वादिः, प्र-पु, एक
न - अव्ययम्
द्वेष्टि - द्विष् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - द्विषँ अप्रीतौ - अदादिः, प्र-पु, एक
तस्य - तद्, पुं, ष, एक
प्रज्ञा - प्रज्ञा, स्त्री, प्र, एक
प्रतिष्ठिता - प्रतिष्ठिता, स्त्री, प्र, एक, कृदन्तरूपाणि - प्रति + स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्
यः मुनिः सर्वत्र देहजीवितादिष्वपि अनभिस्नेहः अभिस्नेहवर्जितः तत्तत् प्राप्य शुभाशुभं तत्तत् शुभं अशुभं वा लब्ध्वा न अभिनन्दति न द्वेष्टि शुभं प्राप्य न तुष्यति न हृष्यति अशुभं च प्राप्य न द्वेष्टि इत्यर्थः। तस्य एवं हर्षविषादवर्जितस्य विवेकजा प्रज्ञा प्रतिष्ठिता भवति।।
किञ्च
यः मुनिः = monk, सर्वत्र देहजीवितादिषु अपि = even in the body, lifespan, etc., अनभिस्नेहः अभिस्नेहवर्जितः = devoid of attachment, तत्तत् प्राप्य शुभाशुभं तत्तत् शुभम् अशुभम् वा लब्ध्वा = having obtained whatever good or bad, न अभिनन्दति न द्वेष्टि शुभम् प्राप्य = having obtained good, न तुष्यति न हृष्यति = = does not rejoice, अशुभम् च प्राप्य = and having obtained bad, न द्वेष्टि = does not hate, इत्यर्थः = this is the meaning, तस्य एवम् = in this way, हर्षविषादवर्जितस्य = of the one who is free of elation and depression, विवेकजा = born out of discrimination, प्रज्ञा = wisdom, प्रतिष्ठिता भवति = is established.
किञ्च = Moreover
A renunciate, devoid of attachment even in the body, lifespan, etc., having obtained whatever good or bad - having obtained good, does not rejoice, and having obtained bad, does not hate - this is the meaning. In this way, wisdom of the one who is free of elation and depression, born out of discrimination, is established.
Moreover,
Notes
Continuing the topic of characteristics of a jnani.
Characteristic #6: सर्वत्र अनभिस्नेहः
सर्वत्र - in every way, completely, towards all objects including oneself like body, lifespan, etc.
अनभिस्नेहः is अभिस्नेहः वर्जितः – without attachment (राग) and identification (अभिमान) - intense attachment is identification itself. Wherever अभिमान/राग is there, there is anxiety, special prayers, (CLASP) etc. The jnani has no attachment towards anything anytime. Leave alone the big things of kamini-kanchana-keerti, but also kaupina.
Characteristic #7: तत् तत् शुभाशुभम् प्राप्य न अभिनन्दति न द्वेष्टि
Whatever having obtained - the favorable and unfavorable (for upadhis of body and mind, not for jnani who is Brahman) - the jnani’s mind has no excess delight towards the favorable or hates the unfavorable ones. Such a person is said to have attained steady wisdom.
A person who has just attained samadhi, a vividisha sannyasi is sometimes called jnani and the other who has done samadhi abhaysa is called jnana-niShTha or sthitaprajna or vijnani.
A jnani can have the mind agitated by the pairs of opposites, but he/she sees the mind as मिथ्या. A jnani with jnana-niShTha or sthitaprajna will not even have an agitated mind. One must move from jnana to drDha jnana, from prajnaa to sthitaprajna. A person with jnana will not be born again being a videhamukta, but only a jnana-nishta person is truly a jivanmukta - no agitations in mind also.
Analogy with sleep and dream: The jnani is like in dream knowing that it is a dream whereas the jnana=nishTha jnani is like in deep sleep with no agitations of even dream state. Quality of experience and caliber is very different.
How to move from jnani to jnana-niShTha? Do more samadhi abhyasa, more and more vasana kshaya.
To summarise, these characteristics of sthitaprajna were given:
Verse 55:
सर्वान् मनोगतान् कामान् प्रजहाति - all desires including their causes are given up
आत्मनि एव आत्मना तुष्टः - satisfied in the Self with the Self
Verse 56:
दुःखेषु अनुद्विग्नमनाः - not depressed in unhappiness
सुखेषु विगतस्पृहः - not get attached to happiness
वीतरागभयक्रोधः - has given up attachment, hatred, fear and anger
Verse 57:
सर्वत्र अनभिस्नेहः - not attached to anything/any person/any situation
तत् तत् शुभाशुभम् प्राप्य न अभिनन्दति न द्वेष्टि - does not get excited or depressed when favorable or unfavorable events happen
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२-५८॥
यदा कूर्मः अङ्गानि सर्वशः संहरते इव अयम् च इन्द्रियाणि इन्द्रियार्थेभ्यः (संहरते तदा) तस्य प्रज्ञा प्रतिष्ठिता भवति)।
यदा = just as, संहरते = withdraws, च अयम् = this (jnani), कूर्मः = tortoise, अङ्गानि = limbs, इव = like, सर्वशः = everywhere, इन्द्रियाणि = the senses, इन्द्रियार्थेभ्यः = from sense objects, तस्य = his, प्रज्ञा = wisdom, प्रतिष्ठिता = established
Just as tortoise withdraws its limbs, so this jnani withdraws all organs from objects completely, his wisdom is said to be established.
यदा - अव्ययम्
संहरते - सम् + हृ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - हृञ् हरणे - भ्वादिः,प्र-पु, एक
च - अव्ययम्
अयम् - इदम्, पुं, प्र, एक
कूर्मः - कूर्म, पुं, प्र, एक
अङ्गानि - अङ्ग, नपुं, द्वि, बहु
इव - अव्ययम्
सर्वशः - अव्ययम्
इन्द्रियाणि - इन्द्रिय, नपुं, प्र, बहु
इन्द्रियार्थेभ्यः - इन्द्रियार्थ, पुं, च, बहु
तस्य - तद्, पुं, ष, एक
प्रज्ञा - प्रज्ञा, स्त्री, प्र, एक
प्रतिष्ठिता - प्रतिष्ठिता, स्त्री, प्र, एक, कृदन्तरूपाणि - प्रति + स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्
यदा संहरते सम्यगुपसंहरते च अयं ज्ञाननिष्ठायां प्रवृत्तो यतिः कूर्मः अङ्गानि इव यथा कूर्मः भयात् स्वान्यङ्गानि उपसंहरति सर्वशः सर्वतः एवं ज्ञाननिष्ठः इन्द्रियाणि इन्द्रियार्थेभ्यः सर्वविषयेभ्यः उपसंहरते। तस्य प्रज्ञा प्रतिष्ठिता इत्युक्तार्थं वाक्यम्।।
तत्र विषयाननाहरतः आतुरस्यापि इन्द्रियाणि कूर्माङ्गानीव संह्रियन्ते न तु तद्विषयो रागः स कथं संह्रियते इति उच्यते
यदा संहरते सम्यगुपसंहरते = withdraws totally, च अयं ज्ञाननिष्ठायाम् प्रवृत्तः यतिः = the one who is striving to be engaged in firm wisdom, कूर्मः अङ्गानि इव यथा = just as, कूर्मः = tortoise, भयात् = due to fear, स्वानि अङ्गानि = one’s own organs, उपसंहरति = withdraws, सर्वशः सर्वतः = from all (threats), एवम् = in this way, ज्ञाननिष्ठः = the person (who wants to be) in firm wisdom, इन्द्रियाणि इन्द्रियार्थेभ्यः सर्वविषयेभ्यः = from all (tempting) objects, उपसंहरते = withdraws, तस्य प्रज्ञा प्रतिष्ठिता इति उक्तार्थम् = meaning of the said, वाक्यम् = statement.
तत्र = that being so, विषयान् = sense objects, अनाहरतः = the one who does not consume, आतुरस्य = of the sick person, अपि = even, इन्द्रियाणि = sense organs, कूर्माङ्गानि इव = like the limbs of tortoise, संह्रियन्ते = withdraw, न = not, तु = but, तद्विषयः रागः = attachment to that object, सः = that, कथम् = how, संह्रियते = withdraws, इति उच्यते = said
When the one who is striving to be engaged in firm wisdom withdraws the organs totally from the sense objects just as the tortoise withdraws its own organs from all threats, the person (who wants to be) in firm wisdom withdraws in this way - his wisdom is established, this is the meaning of the said statement.
That being so, the sense organs of a sick person also do not engage with sense objects like the withdrawn limbs of a tortoise. But the attachment to that object remains. How this is removed is said.
Notes:
55-57 are lakshana of sthitaprajna
58 onwards are the sadhana to become sthitaprajna or characteristics that are natural to sthitaprajna.
Three aspects of sadhana -
58-61 are sense control - indriya nigraha
62-63 - mind control - mana nigraha
Thereafter nididhyasana -
तच्चिन्तनं तत्कथनमन्योन्यं तत्प्रबोधनम् ।
एतदेकपरत्वं च तदभ्यासं विदुर्बुधाः ॥ योगवासिष्ठम् ३.२२.२४ ॥
Practice is said by the wise, to consist in the conference of the same thing with one another, in understanding it thoroughly, and in devoting one's self solely to his object.
A tortoise, when it sees danger to itself, withdraws its limbs spontaneously into the protective shell. Characteristics of the tortoise’s withdrawal:
Fear from danger
Effortless and spontaneous withdrawal
Feels safe in the shell
Sadhaka:
So also a sadhaka should withdraw from those objects completely that make them deviate from their march towards the goal. There is and should be fear of getting attached to the objects because the inner craving for objects is still there and a slip can happen anytime.
Unlike the tortoise, there is effort involved in the withdrawal from the objects. It is not spontaneous.
What is the protective shell for such a person? The Self or Bhagavan - always take refuge or recourse to that. Remember and recall that I am the all pervasive Self and all objects are temporary and superimpositions on that true nature of mine. They appear as sources of joy, but ultimately they give sorrow as samsara. Bhagavan is the sweet one who should be in our memory and focus always, not the objects that attract us.
Jnani
There is no fear in jnani withdrawing from the objects.
It is spontaneous and effortless like the tortoise.
He or she does this as a past habit that has been practiced when he or she was a sadhaka. This person’s withdrawal is spontaneous and effortless because it has become natural even though there is no internal craving unlike a sadhaka.
The protective shell is “I am Brahman” - the complete realisation and awareness of one’s true identity.
This withdrawal is at all levels - mind (thoughts) and senses (actions) and hence called सर्वशः.
Tiivra (complete and intense) vairagya, mumukshutva (total desire for knowledge), and tatparatva (Focus) - for all these to nurture, indriya-nigraha is necessary. None of these can survive if indriya-nigrah is not there. It is a prime requirement for a seeker, especially when the mind has to be mastered to be established in samadhi.
In indriya-nigrah when mind of a sadhaka has no access to objects to enjoy due to forcible withdrawal with effort, but having the craving for objects - there is a lot of internal stress. So such a person should be living in a community with a teacher to keep oneself in check and get support besides engaging in sadhana, nididhyasana primarily, but also sravana-manana if needed. The person may go mad or go back to enjoyments unable to bear the internal pressure of withdrawal from objects.
Even a sick person sometimes withdraws from objects of enjoyment, but the internal craving is still there. So also, a sadhaka may refrain from sense objects for sometime temporarily, but the craving will still be there. So how do you get over that internal craving?
विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥२-५९॥
निराहारस्य देहिनः विषयाः रसवर्जम् विनिवर्तन्ते। अस्य रसः अपि परम् दृष्ट्वा निवर्तते।
विषयाः = objects, विनिवर्तन्ते = withdraw, निराहारस्य = of the one who has controlled the organs, देहिनः = the embodied one, रसवर्जम् = except attachment (raga), रसः = the attachment, अपि = also, अस्य = of this, परम् = supreme, दृष्ट्वा = having seen, निवर्तते = is over
The sense objects, except for the attachment to them, withdraw from the embodied one who has controlled the indriyas. This attachment also goes away when the Supreme is seen.
विषयाः - विषय, पुं, प्र, बहु
विनिवर्तन्ते - वि + नि + वृत् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - वृतुँ वर्तने - भ्वादिः, प्र-पु, बहु
निराहारस्य - निराहार, पुं, ष, एक
देहिनः - देहिन्, पुं, ष, एक
रसवर्जम् - रसवर्ज, नपुं, द्वि, एक
रसः - रस, पुं, प्र, एक
अपि - अव्ययम्
अस्य - इद्म्, पुं, ष, एक
परम् - पर, नपुं, द्वि, एक
दृष्ट्वा - अव्ययम्
निवर्तते - नि + वृत् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - वृतुँ वर्तने - भ्वादिः, प्र-पु, एक
यद्यपि विषयाः विषयोपलक्षितानि विषयशब्दवाच्यानि इन्द्रियाणि निराहारस्य अनाह्रियमाणविषयस्य कष्टे तपसि स्थितस्य मूर्खस्यापि विनिवर्तन्ते देहिनो देहवतः रसवर्जं रसो रागो विषयेषु यः तं वर्जयित्वा। रसशब्दो रागे प्रसिद्धः स्वरसेन प्रवृत्तः रसिकः रसज्ञः इत्यादिदर्शनात्। सोऽपि रसो रञ्जनारूपः सूक्ष्मः अस्य यतेः परं परमार्थतत्त्वं ब्रह्म दृष्ट्वा उपलभ्य अहमेव तत् इति वर्तमानस्य निवर्तते निर्बीजं विषयविज्ञानं संपद्यते इत्यर्थः। न असति सम्यग्दर्शने रसस्य उच्छेदः। तस्मात् सम्यग्दर्शनात्मिकायाः प्रज्ञायाः स्थैर्यं कर्तव्यमित्यभिप्रायः।।
सम्यग्दर्शनलक्षणप्रज्ञास्थैर्यं चिकीर्षता आदौ इन्द्रियाणि स्ववशे स्थापयितव्यानि यस्मात्तदनवस्थापने दोषमाह
यद्यपि = even though, विषयाः विषयोपलक्षितानि = implied by objects, विषयशब्दवाच्यानि = denoted by the word विषय, इन्द्रियाणि = organs, निराहारस्य अनाह्रियमाणविषयस्य = of the one who is not indulging in objects, कष्टे तपसि = in difficult austerity, स्थितस्य मूर्खस्य = of the one who is a fool, अपि = even, विनिवर्तन्ते देहिनो देहवतः = embodied being, रसवर्जम् रसः रागः विषयेषु यः तम् वर्जयित्वा = that attachment in objects which is excepted, रसशब्दो = the word रस, रागे = attachment, प्रसिद्धः = is popular, स्वरसेन प्रवृत्तः = acting based on one’s own liking, रसिकः = enjoyer, रसज्ञः = knower of likings, इत्यादिदर्शनात् = seen from these, सोऽपि रसो रञ्जनारूपः सूक्ष्मः = in the form of subtle attachment, अस्य यतेः = of this sadhaka, परं परमार्थतत्त्वम् ब्रह्म = Brahman the Supreme Reality, दृष्ट्वा उपलभ्य = understood, अहम् एव तत् = ‘I am that indeed’, इति वर्तमानस्य = of the one with awareness, निवर्तते = drops, निर्बीजम् = without seed, विषयविज्ञानम् = perception of object, संपद्यते = happens, इत्यर्थः = this is the meaning, न = not, असति सम्यग्दर्शने = in the absence of full realisation, रसस्य = of craving, उच्छेदः = eradication, तस्मात् = therefore, सम्यग्दर्शनात्मिकायाः = characterised by full realisation, प्रज्ञायाः = of wisdom, स्थैर्यम् = stability, कर्तव्यम् = should make this, इत्यभिप्रायः = this is the meaning, सम्यग्दर्शनलक्षणप्रज्ञास्थैर्यम् = the full realisation characterised by firm wisdom, चिकीर्षता = one who desires, आदौ = in the beginning itself, इन्द्रियाणि स्ववशे स्थापयितव्यानि = regulated sense organs under one’s control, यस्मात् = because, तदनवस्थापने = when they are not under control, दोषम् = problem, आह = states
Even though, the word विषयाः implies objects, organs are denoted by the word विषय. The organs of the embodied one who is not indulging in objects (withdrawn from objects) , so also of any fool’s in great austerity, except for the attachment towards the objects. The word रस as attachment is popular as seen from स्वरसेन प्रवृत्तः = acting based on one’s own liking, रसिकः = enjoyer, रसज्ञः = knower of likings, etc. That रस in the form of subtle attachment of this sadhaka also drops having known the supreme goal Brahman with awareness of ‘I am that indeed’ i.e. the perception of the object becomes seedless - this is the meaning. The eradication of craving is not possible in the absence of full realisation. Therefore, one should stabilise the wisdom characterised by full realisation - this is the meaning. Since the organs should be brought under one’s control for the one who desires the full realisation characterised by firm wisdom, the Lord states the problem when they are not under control.
Notes
This verse states that attachment to objects that are strong can only go away with Self-knowledge, until then one must refrain from indulging in them - primarily dama must be practised. The emphasis is to state the importance of Knowledge.
Sankaracharya says although the word विषय means object, it should be taken as the sense-organ इन्द्रिय. Objects indicate organs by what is called as जहल्लक्षणा.
जहत् लक्षणा - the primary meaning is dropped and secondary or implied one is taken. This is also called लक्ष्यार्थ. Example: गङ्गायां घोषः - "The village is on the Ganga", here the primary literal meaning “on the river” is dropped and “on the river-bank” is understood.
अजहल्लक्षणा - all the words are taken literally and sometimes new words are added to complete the meaning. This is वाच्यार्थ. Example: सोऽयम् देवदत्तः - this is that Devadatta, all the words are retained as is to complete the meaning of identity. Another example, “the red running”, the word “horse” is supplied - अध्याहार in अन्वय is like this.
जहदजहत्-लक्षणा - there is implied meaning and also direct meaning with words are supplied if necessary. Example: तत्त्वमसि - तत् is Brahman, त्वम् is individual/जीव, we drop the direct meanings of what जीव refers to, and retain the core meaning of Brahman - therefore it is both jahat and ajahat lakshana.
Aahara is food that you take in from various organs - shabda, rupa, sparsha, grahanam, gamanam, etc. - vishaya for both jnanendriya and karmendriya. Aahaara also means that by which you take in vishaya - jnanendriya and karmendriya. So niraahaara means one who denies the vishaya or has controlled the indriya. Controlling the indriya means being able to do it in the presence of vishaya while denying the vishaya means trying to create situations where even the presence of vishaya is avoided. In either case, vishaya-bhoga is avoided completely with effort because being a dehi - jiva, there is still rasa for vishaya. One can take indriya as both antah and baahya - antah means avoiding even at the thought level, while baahya means not putting the thoughts into action. So both shama and dama are exercised.
Sankaracharya says the word रस here means not taste, but attachment राग as seen from examples such as स्वरसेन प्रवृत्तः = acting based on one’s own liking, रसिकः = enjoyer, रसज्ञः = knower of likings, etc. This attachment does not go away by any amount of withdrawal, it may weaken a bit, but its complete destruction happens only with nishtha in atma-jnana as sthita-prajna. Why so? The attachment is a sign of ignorance. It stands on two legs:
Bhogya vishaya: the objects are real and they will provide happiness - sukha buddhi (sankalpa) and satya buddhi (ajnana)
Bhokta: I am this body.
This bhaava will go away only with awareness that I am the Self.
That’s why Sankaracharya says even a fool will control the sense organs from indulgence as great austerity but he/she retains the inner caving for them. Such people are generally under a lot of tension and stress, therefore, they get provoked into anger easily. We hear some ancient sages used to curse others easily - lacking inner purity along with no strong devotion or knowledge, but having a lot of self-control power thereby resulting in tension from the desires not finding desirables.
Sanakracharya says this रस / राग is सूक्ष्म - subtle, imperceptible.
One generally does not know that there is an attachment to an object. They realise only when they dont have the object with them and begin to miss it a lot or when the object comes they suddenly crave for it even though until then all was peaceful.
Sankaracharya says that the interaction with vishaya by a jnani is seedless, i.e. it does not form any vasana that will prompt future actions to attain or refrain from that vishaya based on whether it gave sukha or dukha. Why so? Because vasana is created only when there is an experience that “I became happy or sad due to interaction with that object”. If my friend became sukha due to eating ice-cream does it form a vasana for me? No, because that friend's mind is not connected to me or in other words I am not identified with that mind which got that enjoyment. In the same way, a jnani will never have such “I got happiness or sadness from that object” experiences when the mind and senses indulge in objects because he/she knows oneself to be Brahman - the source of all joy and he/she is not identified with the upadhis. Therefore, even when the mind and senses indulge in the objects, there are no vasanas created that will prompt the mind and senses to seek or avoid those objects in future again unlike in the case of a sadhaka/jnani. That's why a vijnani is later said na kankshati na dveshti.
Therefore, one should stabilise the wisdom characterised by full realisation (move from jnani in samadhi to vijnani/sthitaprajna through samadhi-abhyasa). When they are not in control, then the consequences are given next.
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥२-६०॥
कौन्तेय प्रमाथीनि इन्द्रियाणि यततः विपश्चितः पुरुषस्य मनः अपि हि प्रसभम् हरन्ति।
हि = indeed, अपि = even, कौन्तेय = O son of Kunti!, विपश्चितः यततः पुरुषस्य = of the striving wise (with some sense control) person, इन्द्रियाणि = the sense organs, प्रमाथीनि = turbulent, हरन्ति = steal, प्रसभम् = forcibly, मनः = the mind
O son of Kunti! The turbulent sense organs forcibly steal even the mind of the intelligent striving (with some self-control) person.
यततः - अव्ययम्, यम् + क्त + तसिल्,
हि - अव्ययम्
अपि - अव्ययम्
कौन्तेय - कौन्तेय, पुं, सं, एक
पुरुषस्य - पुरुष, पुं, ष, एक
विपश्चितः - विपश्चित्, पुं, ष, एक
इन्द्रियाणि - इन्द्रिय, नपुं, प्र, बहु
प्रमाथीनि - प्रमाथिन्, नपुं, प्र, बहु
हरन्ति - हृ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - हृञ् हरणे - भ्वादिः, प्र-पु, बहु
प्रसभम् - अव्ययम्
मनः - मनस्, नपुं, द्वि, एक
यततः प्रयत्नं कुर्वतः अपि हि यस्मात् कौन्तेय पुरुषस्य विपश्चितः मेधाविनः अपि इति व्यवहितेन संबन्धः। इन्द्रियाणि प्रमाथीनि प्रमथनशीलानि विषयाभिमुखं हि पुरुषं विक्षोभयन्ति आकुलीकुर्वन्ति आकुलीकृत्य च हरन्ति प्रसभं प्रसह्य प्रकाशमेव पश्यतो विवेकविज्ञानयुक्तं मनः ।।
यतः तस्मात्
यततः प्रयत्नम् कुर्वतः = while striving, अपि = even, हि यस्मात् = because, कौन्तेय = O Kaunteya!, पुरुषस्य विपश्चितः मेधाविनः = intelligent ones, अपि इति = the word अपि, व्यवहितेन = remote, संबन्धः = connection, इन्द्रियाणि प्रमाथीनि प्रमथनशीलानि = nature of disturbing, विषयाभिमुखम् हि पुरुषम् विक्षोभयन्ति आकुलीकुर्वन्ति = force the person towards objects, आकुलीकृत्य च = and having forced, हरन्ति प्रसभं प्रसह्य प्रकाशम् = full awareness, एव = even, पश्यतः = when seeing, विवेकविज्ञानयुक्तम् = endowed with knowledge of discrimination, मनः = the mind
यतः = since, तस्मात् = therefore
O Kaunteya! Because the nature of disturbing sense organs force the person towards objects even of an intelligent person who is striving. The word अपि has to be connected with “intelligent person” (not with striving). And having forced, those senses carry away the mind endowed with knowledge of discrimination even when seeing with full awareness.
Therefore.
Notes:
This verse talks of the importance of dama - indriya-nigraha. Since the organs should be brought under one’s control for the one who desires the full realisation characterised by firm wisdom, the Lord states the problem when they are not under control.
A yati is one who is not lazy or bhogi, having done all sadhana: karma yoga, sravana and manana of sankhya yoga over, now practicing nididhyasana or various samadhis mentioned in Drg Drshya Viveka - has theoretical knowledge or fleeting experiential knowledge and is at least intellectually convinced that all objects are unreal. Even of such a person who is advanced in sadhana, the turbulent senses can forcibly drag the mind towards the objects - what to speak of those who are neophytes.
Example: Saubhari Rishi sitting under the lake water doing tapas saw two mating fishes, wanted to experience sexual reunion went to King Maandaata for marriage with his daughters, who said princesses are free to choose him if they like to, he then transformed himself to handsome young person, and all 50 princesses agreed to marry him, and so he got 50 wives and indulged a lot in sensory pleasures. Later he realised that he still remained unsatisfied in life and recalled his days of tapas in lake water. He felt deep regret about his downfall, eventually gives up everything retires to the forest, does tapsaya, and reaches the goal. Even his wives followed him to the forest and they too reached the goal - Bhagavatam (9.6.xx).
Every sadhaka is one’s own testimony to this fact - they also have momentary lapses that can create great dangers, and hence one should be guarded and vigilant, always keeping the sense and motor organs under control. Why so? Because attachment towards objects is still there and so freely mingling with objects may generate strong desires and actions in achieving their fulfilment. This internal attachment towards the objects makes the sense organs run towards the objects - hence they are being called प्रमाथीनि - प्रमथनशीलानि - agitated, disturbed. मथन is the churning rod to make butter out of curd. This rod has to be agitated or churned a lot to make butter. So also every sense organ is a churning rod for its respective object which is like the curd and the interaction between them is the churning process with the object to create butter, bhoga or enjoyment.
The uncontrolled senses drag the mind: even a mind that is well educated in Vedanta, has practised sadhana for a very long time - even that can have a fall. We need not always think of big grand falls like attractions for the opposite gender as seen in Viswamitra or Saubhari Muni etc. It could be even simple ones like desiring a tasty food item (Sri Ramakrishna got rid of rasagolla desire by consciously getting rid of it), beautiful scenery, etc. All these are pitfalls where our mind gets pulled into fulfilling the desire. The more we dwell upon subject-object relationship, the more bondage we create for ourselves.
Shama - control of mind is what one needs to practise, i.e. don’t even entertain thoughts about the object, if that fails only then dama comes into picture - there is a desire to possess the object, but one refrains from putting that to action by controlling both karma and jnana indriya. The senses are naturally turbulent as given in Kathopanishad: 2.1.1:
पराञ्चि खानि व्यतृणत् स्वयम्भू-
स्तस्मात्पराङ्पश्यति नान्तरात्मन् ।
कश्चिद्धीरः प्रत्यगात्मानमैक्ष-
दावृत्तचक्षुरमृतत्वमिच्छन् ॥१॥
The Creator destroyed the outgoing sense organs and therefore, one sees outwards but not the inner Self. Some rare discriminating person sees the inner Self, having controlled all the sense organs and desiring immortality.
So shama first, if that fails then dama needs to be applied.
Is there a solution besides effort to keep the sense organs in check? No, Only Self-knowledge can remove this attachment - until then put effort to control the attachment from not making one deviate from the path.
तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥२-६१॥
तानि सर्वाणि संयम्य युक्तः (सन् मुमुक्षुः) मत्परः आसीत। यस्य वशे हि इन्द्रियाणि (सन्ति) तस्य प्रज्ञा प्रतिष्ठिता (भवति)।
तानि = them, सर्वाणि = all, संयम्य = having controlled, युक्तः = be connected (with knowledge), आसीत = place, मत्परः = me (Bhagavan) as Supreme, वशे = when in control, हि = fully, यस्य = of the one whose, इन्द्रियाणि = senses, तस्य = his, प्रज्ञा = wisdom, प्रतिष्ठिता = is established
Having controlled all the senses, connect with knowledge (make it perfect), place me as Supreme (in your heart) and of the one whose senses are in full control, his wisdom is established.
तानि - तद्, नपुं, द्वि, बहु
सर्वाणि - सर्व, नपुं, द्वि, बहु
संयम्य - अव्ययम्
युक्तः - युक्त, पुं, प्र, एक
आसीत - आस् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः आत्मने पदम् - आसँ उपवेशने - अदादिः, प्र-पु, एक
मत्परः - मत्पर, पुं, प्र, एक
वशे- वश, पुं, स, एक
हि - अव्ययम्
यस्य - यद्, पुं, ष, एक
इन्द्रियाणि - इन्द्रियाणि, नपुं, प्र, बहु
तस्य - तद्, पुं, ष, एक
प्रज्ञा - प्रज्ञा, स्त्री, प्र, एक
प्रतिष्ठिता - प्रतिष्ठिता, स्त्री, प्र, एक, कृदन्तरूपाणि - प्रति + स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्
तानि सर्वाणि संयम्य संयमनं वशीकरणं कृत्वा युक्तः समाहितः सन् आसीत मत्परः अहं वासुदेवः सर्वप्रत्यगात्मा परो यस्य सः मत्परः न अन्योऽहं तस्मात् इति आसीत इत्यर्थः। एवमासीनस्य यतेः वशे हि यस्य इन्द्रियाणि वर्तन्ते अभ्यासबलात् तस्य प्रज्ञा प्रतिष्ठिता।।
अथेदानीं पराभविष्यतः सर्वानर्थमूलमिदमुच्यते
तानि सर्वाणि = all those (sense organs), संयम्य संयमनम् वशीकरणम् कृत्वा = having done control, युक्तः समाहितः सन् = being focussed, आसीत मत्परः अहम् वासुदेवः = Vasudeva, सर्वप्रत्यगात्मा परः यस्य सः मत्परः = one for whom the inner Self of all is Supreme, he is मत्परः, न अन्यः अहम् तस्मात् = I am not different from Him, इति आसीत = should be, इत्यर्थः = this is the meaning, एवम् = in this way, आसीनस्य यतेः = of the focussed person who strives, वशे हि यस्य इन्द्रियाणि वर्तन्ते = of the one whose sense organs are in control, अभ्यासबलात् = due to strength of practice, तस्य प्रज्ञा प्रतिष्ठिता = such a person’s wisdom is established.
अथ इदानीम् = now (in the next few verses), पराभविष्यतः = who is falling, सर्वानर्थमूलम् = the root for all ruin, इदम् = this, उच्यते= is said
Having controlled all those (sense organs), being focussed on “I am Vasudeva”, for whom the Supreme is the inner Self of all with “I am not different from Him” - this is the meaning. In this way, of the focussed person who strives, whose sense organs are in control, due to strength of practice, such a person’s wisdom is established.
Now (in the next few verses), this root for all ruin for one who is falling, is said.
Notes
Here shama, dama and nididhyasana are highlighted. The time you get from shama-dama, apply it in nididhyasana.
तानि सर्वाणि - इन्द्रियाणि - अन्तः बाह्य - mind and senses. Having controlled them means not allowing them to go towards the objects one likes or away from objects that one does not like - be neutral. Then what should one engage in?
युक्तः आसीत मत्परः
युक्तः - समाहितः being focused on the knowledge that “I am Vasudeva and I am not different from him”
मत्परः - one for whom the inner Self of all is Supreme. Both the love from mind and highest regard from intellect is for the Self.
Here Vasudeva is to be taken as:
सत्त्वं विशुद्धं वासुदेवशब्दितं यदीयते तत्र पुमानपावृतः।
सत्त्वे च तस्मिन् भगवान् वासुदेवो ह्यधोक्षजो मे नमसा विधीयते॥ श्रीमद्भागवतम् 4.3.23
The word Vasudeva indicates pure sattva. In pure sattva, Bhagavan reveals Himself. I am therefore, ever engaged in saluting Him who is manifested in the hearts of all beings.
ज्ञानं विशुद्धं परमार्थमेकमनन्तरं त्वबहिर्ब्रह्म सत्यम् ।
प्रत्यक् प्रशान्तं भगवच्छब्दसंज्ञंयद्वासुदेवं कवयो वदन्ति ॥ ११ ॥ श्रीमद्भागवतम् 5.12.11
The ultimate Truth is what sages call Vasudeva and Bhagavan. He is described variously as knowledge, purity, the real Existence, the one without a second, the one without inside and outside, Brahman, all-inclusive, peaceful.
यत्तत्सत्त्वगुणं स्वच्छं शान्तं भगवत: पदम् ।
यदाहुर्वासुदेवाख्यं चित्तं तन्महदात्मकम् ॥ २१ ॥ श्रीमद्भागवतम् 3.26.21
That which is called mahattattva in cosmic aspect, has the individual aspect chitta involved in it. Being of sattvaguna, it is pure, peaceful, and suited for the contemplation of the Lord, it is identical with Vasudeva, the first of emanations of Vishnu.
वासुः सर्वनिवासश्च विश्वानि यस्य लोमसु ।
तस्य देवः परं ब्रह्म वासुदेव इति स्मृतः ।। 30 ।। ब्रह्मवैवर्तपुराणम्/खण्डः ४ (श्रीकृष्णजन्मखण्डः)/अध्यायः 87
One, in whose hair-pits all worlds exist, of him, the Supreme Brahman, is known as Vasudeva.
वसवश्चेन्द्रियाणीति तद्देवश्चित्तमेव हि।
तस्मिन्यश्चेश्टते सोऽपि वासुदेव इति स्मृतः॥ गर्गसंहिता 1.15.33
The word वसु means "the senses", and the word "देव" is their controller, "the mind". The one who is seated in the mind as antaryami makes the mind and senses act is known as वासुदेव.
सर्वाणि तत्र भूतानि वसन्ति परमात्मनि। भूतेषु च स सर्वात्मा वासुदेवस्तत: स्मृत:॥ खाण्डिक्यजनकायाह पृष्ट: केशिध्वज: पुरा। नामव्याख्यामनन्तस्य वासुदेवस्य तत्त्वत:॥ भूतेषु वसते सोऽन्तर्वसन्त्यत्र च तानि यत्। धाता विधाता जगतां वासुदेवस्तत: प्रभु:॥” (वि०पु० 6.5.80-82)
The term Vāsudeva means that all beings abide in that supreme being, and that he abides in all beings, as was formerly explained by Keśidhvaja to Khāṇḍikya, called Janaka, when he inquired of him an explanation of the name of the immortal, Vāsudeva. He said, “He dwells internally in all beings, and all things dwell in him; and hence the lord Vāsudeva is the creator and preserver of the world.”
छादयामि जगद्विश्वं भूत्वा सूर्य अंशुभिः।
सर्वभूतादिवासश्च वासुदेवस्ततो ह्यहम्॥ (म०भा० १२.३४१.१)
I, having become the sun, envelope the world with rays. All beings subsist in Me, hence I am called Vasudeva.
वसति वासयति आच्छादयति सर्वमिति वा वासुः, दीव्यते क्रीडते विजिगीषते व्यवहरति द्योतते स्तूयते गच्छतीति वा देवः, वासुश्चासौ देवश्चेति वासुदेवः॥” (विष्णु सह० bhashya)
One who exists and make all exist is Vasu and one who shines (conscious), plays, desires to win, transacts, praises, goes, etc is Deva - one who is both is Vaasudeva.
वसनात् सर्वभूतानां वसुत्वाद् देवयोनित:। वासुदेवस्ततो वेद्यो बृहत्त्वाद् विष्णुरुच्यते॥” (म०भा० ५.६८.३)
That's why if a problem happens at this stage, the sadhaka does not pray to Bhagavan for its removal - that is jiva-jagat-ishvara paradigm for a karma yogi. Here the person sees the problem is in anatma or prakriti, while he is Consciousness, unaffected - atama-anatama paradigm. This person is in the nididhyasana stage so the solutions also are of niddidhyasana nature. A karmayogi relies on Bhagavan, while a jnana-yogi relies upon upadesha of Bhagavan.
One who gives up CLASP - claiming ownership or attachment to any perishable entities (objects, persons, situations) or claiming to get them as desired objects, anxiety over them (of their obtaining if one does not have or maintaining them if already there), and special prayers to obtain or preserve it - anyone who gives up these three facets is a jnana-yogi, even if a grihastha.
Only a person with perfect wisdom has organs under full control - this implies their refraining from objects becomes natural and effortless with no conscious effort required as previously mentioned due to their perfection of this practice as sadhaka with effort (2.58 - effortless like kurma, but without fear)
Such a person who has finished sravana and manana, but falls to an awareness of ‘I am a bhokta and I need objects to enjoy’ in nididhyasana due to being careless - failing to do shama, dama or nididhyasana, is called aaruuDapatitaH. How this fall happens is explained in the next two verses. The next two verses are famously called ladder of fall where shama is the primary practice unlike shama+dama in 58-61.
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥ 62 ॥
विषयान् ध्यायतः पुंसः तेषु सङ्गः उपजायते। सङ्गात् कामः सञ्जायते। कामात् क्रोधः अभिजायते ।
ध्यायतः = brooding, विषयान् = objects, पुंसः = of a person, सङ्गः = attachment, तेषु = in them, उपजायते = develops, सङ्गात् = from attachment, सञ्जायते = creates, कामः:= desire, कामात् = from desire, क्रोधः = anger, अभिजायते = creates,
ध्यायतः - ध्यायत्, पुं, ष, एक
विषयान् - विषय, पुं, द्वि, बहु
पुंसः - पुंस्, पुं, ष, एक
सङ्गः - सङ्ग, पुं, प्र, एक
तेषु - तद्, पुं, स, बहु
उपजायते - उप + जन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - जनीँ प्रादुर्भावे मित् १९३७ - दिवादिः, प्र-पु, एक
सङ्गात् - सङ्ग, पुं, पं, एक
सञ्जायते - सम् + जन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - जनीँ प्रादुर्भावे मित् १९३७ - दिवादिः, प्र-पु, एक
कामः - काम, पुं, प्र, एक
कामात् - काम, पुं, पं, एक
क्रोधः - क्रोध, पुं, प्र, एक
अभिजायते - अभि + जन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - जनीँ प्रादुर्भावे मित् १९३७ - दिवादिः, प्र-पु, एक
ध्यायतः चिन्तयतः विषयान् शब्दादीन् विषयविशेषान् आलोचयतः पुंसः पुरुषस्य सङ्गः आसक्तिः प्रीतिः तेषु विषयेषु उपजायते उत्पद्यते। सङ्गात् प्रीतेः संजायते समुत्पद्यते कामः तृष्णा। कामात् कुतश्चित् प्रतिहतात् क्रोधः अभिजायते।।
ध्यायतः चिन्तयतः = brooding, विषयान् शब्दादीन् = sound etc., विषयविशेषान् = varieties of objects, आलोचयतः = thinking, पुंसः पुरुषस्य = of a person, सङ्गः आसक्तिः प्रीतिः = liking, तेषु विषयेषु = in those objects, उपजायते उत्पद्यते = arises, सङ्गात् प्रीतेः = from liking, संजायते समुत्पद्यते = arises, कामः तृष्णा= craving, कामात् = from desire, कुतश्चित् प्रतिहतात् = due to obstruction by someone, क्रोधः = anger, अभिजायते = arises
A person brooding and thinking over the varieties of sense objects like sound etc., a liking for those objects arises. From that liking, craving for them arises. From the desire, anger arises due to obstruction (of fulfilment of that desire) anger arises.
Notes:
Verses 62 and 63 are about mano-nigraha - mind control.
Vivekacudamani -
लक्ष्यच्युतं चेद्यदि चित्तमीषद्
बहिर्मुखं सन्निपतेत्ततस्ततः ।
प्रमादतः प्रच्युतकेलिकन्दुकः
सोपानपङ्क्तौ पतितो यथा तथा ॥ ३२५ ॥
If the mind ever so slightly strays from the Ideal and becomes outgoing, then it goes down and down, just as a play-ball inadvertently dropped on the staircase bounds down from one step to another.
Jadabaharata in Srimad-Bhagavatam is an illustration for this fall.
Step-1: पुंसः विषयान् ध्यायतः
ध्यायतः is thinking continuously about an object - which is one or more combination of शब्द-स्पर्श-रूप-रस-गन्ध. One sees various objects, but only a few catch our attention with many totally ignored. A person broods on some of those few objects. So internally there is a congruent tendency which makes that object stands out over all other objects. If the object itself has that feature to stand out uniquely, then it should be so to all which is not the case. So the internal vasana will make the object appear special to us and trigger our focus and attention on it as thoughts continuously. In this thinking the person is simply bringing back memories of the object again and again.
Step-2: तेषु सङ्गः उपजायते
That constant thinking of the object develops a certain liking for it called सङ्ग is आसक्तिः प्रीतिः - liking for an object. This is also called प्रिय of the three - प्रिय-मोद-प्रमोद. MS calls this प्रीति as shobhana-adhyaasa - superimposing beauty on that object and hence it appears to be a source of happiness. So if one wants to be careful about sadhana, one should be vigilant about the thoughts and control them so as not to think about objects.
Step-3: सङ्गात् कामः सञ्जायते
From that thought of the object being a source of happiness, one also develops the notion of wanting to enjoy it - moda and pramoda, where one wants to get the object to enjoy which is called desire. Then certain actions have to be undertaken to achieve this objective of having the object and also enjoying it.
Step-4: कामात् क्रोधः अभिजायते
If the fulfilment of desire is obstructed by entities that are thwarting our actions in achieving it or not allowing the action to come to fruition, then anger arises towards the entity that obstructs this fulfilment. If the desire is fulfilled, then kama leads to lobha - wanting to have more. Once kama changes to lobha, then being desperate one breaks all dharmic norms to fulfill that greed. Here Sri Krishna takes the other route of where the desire remains unfulfilled leading to anger towards the cause of that unfulfillment.
क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ 63 ॥
क्रोधात् सम्मोहः भवति। सम्मोहात् स्मृतिविभ्रमः (भवति)। स्मृतिभ्रंशाद् बुद्धिनाशः (भवति)। बुद्धिनाशात् (पुरुषः) प्रणश्यति।
क्रोधात् = from anger, भवति = becomes, सम्मोहः = delusion, सम्मोहात् = from delusion, स्मृतिविभ्रमः = loss of memory, स्मृतिभ्रंशात् = from loss of memory, बुद्धिनाशः = loss of discernment, बुद्धिनाशात् = loss of discernment, प्रणश्यति = dies
क्रोधात् - क्रोध, पुं, प्र, एक
भवति - भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक
सम्मोहः - सम्मोह, पुं, प्र, एक
सम्मोहात् - सम्मोह, पुं, पं, एक
स्मृतिविभ्रमः - स्मृतिविभ्रम, पुं, प्र, एक
स्मृतिभ्रंशाद् - स्मृतिविभ्रम, पुं, पं, एक
बुद्धिनाशः - बुद्धिनाशः, पुं, प्र, एक
बुद्धिनाशात् - बुद्धिनाशः, पुं, पं, एक
प्रणश्यति - प्र + नश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - णशँ अदर्शने - दिवादिः, प्र-पु, एक
क्रोधात् भवति संमोहः अविवेकः कार्याकार्यविषयः। क्रुद्धो हि संमूढः सन् गुरुमप्याक्रोशति। संमोहात् स्मृतिविभ्रमः शास्त्राचार्योपदेशाहितसंस्कारजनितायाः स्मृतेः स्यात् विभ्रमो भ्रंशः स्मृत्युत्पत्तिनिमित्तप्राप्तौ अनुत्पत्तिः। ततः स्मृतिभ्रंशात् बुद्धिनाशः बुद्धेर्नाशः। कार्याकार्यविषयविवेकायोग्यता अन्तःकरणस्य बुद्धेर्नाश उच्यते। बुद्धिनाशात् प्रणश्यति। तावदेव हि पुरुषः यावदन्तःकरणं तदीयं कार्याकार्यविषयविवेकयोग्यम्। तदयोग्यत्वे नष्ट एव पुरुषो भवति। अतः तस्यान्तःकरणस्य बुद्धेर्नाशात् प्रणश्यति पुरुषार्थायोग्यो भवतीत्यर्थः।।
सर्वानर्थस्य मूलमुक्तं विषयाभिध्यानम्। अथ इदानीं मोक्षकारणमिदमुच्यते
क्रोधात् = from anger, भवति = comes, संमोहः अविवेकः कार्याकार्यविषयः = non-discrimination between what should be done and not done, क्रुद्धः = angry person, हि = indeed, संमूढः = deluded, सन् = being, गुरुम् = teacher, अपि = even, आक्रोशति = shouts, संमोहात् = from delusion, स्मृतिविभ्रमः शास्त्राचार्योपदेशाहितसंस्कारजनितायाः स्मृतेः = of the memory which is born out of samskara generated by scriptures and teacher’s teachings, स्यात् = will be, विभ्रमः भ्रंशः = loss, स्मृत्युत्पत्तिनिमित्तप्राप्तौ = when the ocassion for generation of memory comes, अनुत्पत्तिः = not generated, ततः = from that, स्मृतिभ्रंशात् = loss of (generation) of memory, बुद्धिनाशः बुद्धेः नाशः = destruction of intellect, कार्याकार्यविषयविवेकायोग्यता = inability to discriminate between what should be done and not done, अन्तःकरणस्य बुद्धेः = of the the intellect of the inner-insrument, नाशः = destruction, उच्यते = is said, बुद्धिनाशात् प्रणश्यति। तावत् = so long, एव = indeed, हि = because, पुरुषः = the person is, यावत् = as long as, अन्तःकरणम् = inner-instrument, तदीयम् = his, कार्याकार्यविषयविवेकयोग्यम् = capability of discriminating between what should be done and should not be done, तत् अयोग्यत्वे = when there is no capability, नष्टः = destroyed, एव = indeed, पुरुषः = person, भवति = is, अतः = therefore, तस्य अन्तःकरणस्य बुद्धेः नाशात् = from the destruction of the intellect of the inner-instrument, प्रणश्यति = destroys, पुरुषार्थायोग्यः = incapable for the goals of human life, भवति = becomes, इत्यर्थः = this is the meaning
सर्वानर्थस्य = total ruin, मूलम् = the root, उक्तम् = said, विषयाभिध्यानम् = focusing on objects, अथ इदानीम् = now, मोक्षकारणम् इदम् = this cause for liberation, उच्यते = said
From anger comes non-discrimination between what should be done and not be done - an angry person indeed being deluded even shouts at the teacher. From that delusion, there will be loss of the memory which is born out of samskara generated by scriptures and teacher’s teachings and when the occasion for generation of memory arises it is not not generated. From that loss of generation of memory, there is destruction of intellect - inability to discriminate between what should be done and not done, destruction of the intellect of the inner instrument is said. As long as a person has his inner instrument with capability of discriminating between what should be done and should not be done, so long the person is and when that capability is destroyed, the person is (destroyed). Therefore, from the destruction of the intellect of the inner-instrument, the person is destroyed i.e. becomes incapable for (achieving) the goals of human life - this is the meaning.
The root of total ruin as the focusing on objects is said. Now this cause for liberation is said.
Notes
Step-5: क्रोधात् भवति सम्मोहः
From anger comes delusion which is non-discrimination. अविवेकः कार्याकार्यविषयः - Non-discrimination is about what should one do and don’t. It is a secondary delusion that Arjuna was in, but not the primary delusion between permanent-impermanent. क्रुद्धो हि संमूढः सन् गुरुमप्याक्रोशति - an angry person, under such delusion, is seen to shout at Guru also. Here there is capability to discriminate, but it is not used unlike Step-7 where even that capability is lost.
Step-6: सम्मोहात् स्मृतिविभ्रमः
From that non-discrimination of what one should do and should not do, comes loss of memory - of whatever one has studied and understood. शास्त्राचार्योपदेशाहितसंस्कारजनितायाः स्मृतेः - of the memory which is born out of samskara generated by scriptures and teacher’s teachings. The delusion of what to do and what not to do may come, but if there is a memory of shastra, then one can correct the actions accordingly. But the delusion or non-discrimination being severe, that even whatever one has studied and understood, will not come to help at that moment as though they are taken away from such a person. The person will only regret later that shastra he or she knew, but could not use it or abide by it at that moment.
Anubhava - experience leads to samskara - impression which gives rise to smriti - memory. अनुभव-जन्य-संस्कार is also the same as अनुभव-आहित-संस्कार - The impression born of experience. We store samskaras, which are imperceptible, in citta and they are ever there - they may become feeble, but they are never lost. All experiences will create samskaras, but not all samskaras create memories. Only those that have a triggering factor, create memory. These triggering factors are called udbodhaka. That’s why a recap is called udbodhana - triggering the samskaras of having listened in the past into memory. Now when we say loss of memory, here it is meant as non-generation of memory from samskara. स्मृत्युत्पत्तिनिमित्तप्राप्तौ अनुत्पत्तिः - when there is an occasion to create the memory, it is not generated.
pustakasya ca yā vidyā parahastē ca yaddhanam |
avaśya kālē saṁprāptē na sā vidyā na taddhanam || subhāṣitam ||
Step-7: स्मृतिभ्रंशाद् बुद्धिनाशः
From that non-generation of memory, there is loss of intellect. Intellect is never destroyed until videhamukti, so why is it said that there is a loss? कार्याकार्यविषयविवेकायोग्यता - the incapability of discriminating between what should be done and should not be done is figuratively said as loss of intellect. This discrimination loss is permanent unlike the temporary सम्मोह of Step-5.
Step-8: बुद्धिनाशात् प्रणश्यति
The loss of that intellect leads to destruction. Not physical destruction. But a human being ceases to be a human as the person no longer has capability to pursue human goals - he becomes a पुरुषार्थायोग्यः - incapable to achieve human goals which includes moksha and hence destruction (samsara).
MS: buddhi is atmajnana one obtained after sravana-manana, that is lost and destruction is being unfit for moksha (samsara).
So control of mind is very important. The next is the ladder of rise.
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् (or विमुक्तैस्तु)
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥२-६४॥
विधेयात्मा तु रागद्वेषवियुक्तैः आत्मवश्यैः इन्द्रियैः विषयान् चरन् प्रसादम् अधिगच्छति।
रागद्वेषवियुक्तैः आत्मवश्यैः इन्द्रियैः = by the sense organs that are devoid of raga-dvesha and fully controlled by mind (intellect), तु = but, विषयान् = the sense objects, चरन् = walk (use or function), विधेयात्मा = one whose mind is in control (by intellect), प्रसादम् = serenity, अधिगच्छति = attains
The one whose intellect is in control, works with the sense objects by senses that are devoid of raga-dvesha and mind fully controlled by intellect, such a person attains serenity.
रागद्वेषवियुक्तैः - रागद्वेषवियुक्त, नपुं, तृ, बहु
तु - अव्ययम्
विषयान् - विषय, पुं, द्वि, बहु
इन्द्रियैः - इन्द्रिय, नपुं, तृ, बहु
चरन् - चरत्, पु, प्र, एक, कृदन्तरूपाणि - चर् + शतृँ - चरँ गत्यर्थाः चरतिर्भक्षणर्थोऽपिँ चरँ भक्षणे च चरतिर्भक्षणेऽपि - भ्वादिः - सेट्
आत्मवश्यैः - आत्मवश्य, नपुं, तृ, बहु
विधेयात्मा - विधेयात्मन्, पुं, प्र, एक
प्रसादम् - प्रसाद, पुं, द्वि, एक
अधिगच्छति - अधि + गम् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम्, गमॢँ गतौ - भ्वादिः, प्र-पु, एक
रागद्वेषवियुक्तैः रागश्च द्वेषश्च रागद्वेषौ तत्पुरःसरा हि इन्द्रियाणां प्रवृत्तिः स्वाभाविकी तत्र यो मुमुक्षुः भवति सः
ताभ्यां वियुक्तैः श्रोत्रादिभिः इन्द्रियैः विषयान् अवर्जनीयान् चरन् उपलभमानः आत्मवश्यैः आत्मनः वश्यानि वशीभूतानि इन्द्रियाणि तैः आत्मवश्यैः विधेयात्मा इच्छातः विधेयः आत्मा अन्तःकरणं यस्य सः अयं प्रसादम् अधिगच्छति । प्रसादः प्रसन्नता स्वास्थ्यम्।।
प्रसादे सति किं स्यात् इत्युच्यते
रागद्वेषवियुक्तैः रागः च द्वेषः च रागद्वेषौ = रागद्वेषौ is like and dislike, तत्पुरःसरा = precursor, हि = indeed, इन्द्रियाणाम् प्रवृत्तिः = actions of the sense organs, स्वाभाविकी = instinctive, तत्र = there, यो मुमुक्षुः भवति = one who is seeker of liberation, सः = he, ताभ्याम् = from these two, वियुक्तैः श्रोत्रादिभिः = ears, etc. that are free, इन्द्रियैः विषयान् अवर्जनीयान् = unavoidable, चरन् उपलभमानः = perceiving, आत्मवश्यैः आत्मनः वश्यानि वशीभूतानि इन्द्रियाणि तैः = by those controlled sense organs of the mind are called आत्मवश्यैः, विधेयात्मा इच्छातः विधेयः = that which obeys the wish (of the intellect), आत्मा अन्तःकरणम् = mind, यस्य = one whose, सः = he, अयम् = this, प्रसादम् = serenity, अधिगच्छति = attains, प्रसादः प्रसन्नता = serenity, स्वास्थ्यम् = comfortable in Self.
प्रसादे सति = being serene, किम् स्यात् इति = what will happen, उच्यते = is said
Precursor to the instinctive actions of the sense organs is indeed रागद्वेषौ - like and dislike. He, who is a seeker of liberation, perceiving the unavoidable sense objects by the sense organs such as ears etc., freed from these two and that are under control of the mind - i.e. controlled by the mind which (in turn) obeys the wish (of the intellect), attains serenity - comfortable in Self.
What will happen being serene, it is said -
Notes
This section from verse 58 onwards deals with a sadhaka who has finished sravana and manana, is in the process of doing nididhyasana to become sthitaprajna. Verses 58-61 show importance of indriya-nigraha while verses 62-63 showed the importance of mano-nigraha. Both these are supportive practices to the main practice of nididhyasana at this stage. But unless these supportive practices are nor perfected, nididhyasana will not bear its result.
Nigraha does not mean total suppression, but it means regulation. Use them properly to reach the goal. There are two guidelines for functioning of indriya and mana:
Follow one’s own raga-dvesha - likes and dislikes. This is called the path of प्रेय. स्वाभाविक-प्रवृत्तिः or प्राकृत-प्रवृत्तिः.
The second one is follow what shastra or guru says. This is the path of श्रेय. this is सांस्कृत-प्रवृत्तिः or शास्त्रीय-प्रवृत्तिः.
So nigraha implies letting the indriya and mana follow the path of श्रेय, सांस्कृत-प्रवृत्तिः or शास्त्रीय-प्रवृत्तिः and not प्रेय. स्वाभाविक-प्रवृत्तिः or प्राकृत-प्रवृत्तिः due to राग-द्वेश.
jñānaprasādēna viśuddhasattvastatastu taṁ paśyatē niṣkalaṁ dhyāyamānaḥ ||
muṇḍakōpaniṣat 3-1-8 ||
There are two qualifiers for indriya - रागद्वेषवियुक्त and आत्मवश्य
रागद्वेषवियुक्त describes the indriya, those sense organs that are devoid of raga-dvesha. But raga-dvesha belongs to the mind, not sense organs. Sense organs are however influenced by the raga-dvesha of the mind. And so when it is said that sense-organs should be devoid of raga-dvesha, it means they should be free of the influence of raga-dvesha of the mind. That’s why Shankaracharya says: तत्पुरःसरा हि इन्द्रियाणां प्रवृत्तिः स्वाभाविकी - that (raga-dvesha) is precursor (तत्पुरःसरा) to the instinctive actions of the indriya. Since not all actions don’t have raga-dvesha as precursor, स्वाभाविकी is added by Sankaracharya to show only those actions that are instinctive, natural are the ones based on raga-dvesha. And one who is a mumukshu, should get rid of the influence of raga-dvesha.
आत्मवश्य - आत्मनः वश्यानि वशीभूतानि इन्द्रियाणि - those sense organs that are under the control of mind. Even if there is influence of raga-dvesha of the mind on the sense-organs there is still a part of mind that over-rules this influence and guides the indriya to follow the shastra or shreya, i.e. have सांस्कृत-प्रवृत्तिः or शास्त्रीय-प्रवृत्तिः. Those indriya which are controlled by the mind in this way are called आत्मवश्य indriya.
But the mind alone cannot overrule this raga-dvesha and control the indriya, it needs a tight master to enforce this and that is the job of the intellect. That’s why the person is being called विधेयात्मा - इच्छातः विधेयः आत्मा अन्तःकरणं यस्य सः - the one whose mind is obeys the wish (of intellect). So for indriya to be रागद्वेषवियुक्त and आत्मवश्य, one must be विधेयात्मा. Recall the chariot metaphor in Kathopanishad here.
यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा ।
तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः ॥१.३.५॥
But the one with a non-discriminating intellect (between beneficial and pleasurable) has an unfocussed mind with uncontrolled senses always like the wicked horses of a charioteer.
यस्तु विज्ञानवान्भवति युक्तेन मनसा सदा ।
तस्येन्द्रियाणि वश्यानि सदश्वा इव सारथेः ॥१.३.६॥
But the one with a discriminating intellect (between beneficial and pleasurable) has a focussed mind with controlled senses always like the good horses of a charioteer.
विधेयात्मा is called विज्ञानवान् in Kathopanishad. Hence विधेयात्मा is that intellect which makes decisions based on shastra injunctions and since it is well-informed it is being called विज्ञानवान् in Upanishad.
चरन् - the perceiving. It literally means moving, but in Sanskrit, specifically Vedanta, all verbs that connote moving are also used for knowing.
gatyarthaka dhātunām jñānārthaka satvāt - all going dhatus are knowing ones also.
विषयान् - objects, but Sankaracharya qualifies it with the word अवर्जनीयान् - unavoidable. So not only those objects that are explicitly permitted by shastra, but also those which are unavoidable for maintenance of the body (implicitly permitted by shastra).
प्रसादः प्रसन्नता स्वास्थ्यम् - serenity, happiness, the state of simply being in oneself beyond subject-object experience. Such a serenity through being established in oneself is only when there is no seeking of anything for enjoyment. So the verse states that such a person who has all sense-organs, mind under control by an intellect guided by shastra will be devoid of agitations and anxieties of attaining anything of this world and hereafter - complete dispassion. This peace of mind itself is a happy state, but for a mumukshu, is not sufficient as the goal is stabilization of knowledge of the Self. And this peaceful happy mind is useful to attain that knowledge as distractions as desires for objects of the world are over and one can dive deep into meditation or nididhyasana. Sri Ranakrishna says vyakulataa - anxiety should be there for God, so here in this verse peace and happy is pertaining to the objects of the world, and also one should be happy in doing sadhana, but dissatisfied that the goal has not yet been reached to keep the motivation of doing sadhana. Viraha - absence of God, missing the presence of God, is much happier than what the greatest happiness the world can provide. A sadhu says one must move from “What?!” to “So what?” pertaining to the world.
What happens when one has such a serene mind is given in the next verse.
प्रसादे सर्वदुःखानां हानिरस्योपजायते ।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥२-६५॥
प्रसादे अस्य सर्वदुःखानाम् हानिः उपजायते । प्रसन्नचेतसः हि बुद्धिः आशु पर्यवतिष्ठते।
प्रसादे = when mind is pure, सर्वदुःखानाम् = all sorrows, हानिः = destruction, अस्य = of this (vidheyatma) उपजायते = arises, प्रसन्नचेतसः = in a pleasant (serene) mind, हि = indeed, आशु = immediately, बुद्धिः = knowledge, पर्यवतिष्ठते = becomes very firm
When the mind is pure (viyuktah of raga dvesha), destruction of all sorrows of this (vidheyatma) happen. There immediately arises in a pleasant (serene) mind indeed knowledge (aparoksha jnana) which becomes very firm.
प्रसादे - प्रसाद, पुं, स, एक
सर्वदुःखानाम् - सर्वदुःख, नपुं, ष, बहु
हानिः - हानि, स्त्री, प्र, एक
अस्य - इदम्, पुं, ष, एक
उपजायते - उप + जन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम्, जनीँ प्रादुर्भावे मित् १९३७ - दिवादिः, प्र-पु, एक
प्रसन्नचेतसः - प्रसन्नचेतस्, नपुं, ष, एक
हि - अव्ययम्
आशु - अव्ययम्
बुद्धिः - बुद्धि, स्त्री, प्र, एक
पर्यवतिष्ठते - परि + अव + स्था धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम्, ष्ठा गतिनिवृत्तौ - भ्वादिः, प्र-पु, एक
प्रसादे सर्वदुःखानाम् आध्यात्मिकादीनाम् हानिः विनाशः अस्य यतेः उपजायते । किञ्च प्रसन्नचेतसः स्वस्थान्तःकरणस्य हि यस्मात् आशु शीघ्रम् बुद्धिः पर्यवतिष्ठते आकाशमिव परि समन्तात् अवतिष्ठते आत्मस्वरूपेणैव निश्चलीभवतीत्यर्थः।।
एवम् प्रसन्नचेतसः अवस्थितबुद्धेः कृतकृत्यता यतः तस्मात् रागद्वेषवियुक्तैः इन्द्रियैः शास्त्राविरुद्धेषु अवर्जनीयेषु युक्तः समाचरेत् इति वाक्यार्थः।।
सेयं प्रसन्नता स्तूयते’
प्रसादे = when serene, सर्वदुःखानाम् आध्यात्मिकादीनाम् = of all sorrows from oneself, etc., हानिः विनाशः = destruction, अस्य यतेः = of the person who is striving, उपजायते = arises, किञ्च = further, प्रसन्नचेतसः स्वस्थान्तःकरणस्य = of the mind that is comfortable in itself, हि यस्मात् = since, आशु शीघ्रम् = immediately, बुद्धिः पर्यवतिष्ठते आकाशमिव = like space, परि समन्तात् अवतिष्ठते आत्मस्वरूपेण = in the form of Self, एव = alone, निश्चली भवति = becomes tranquil, इत्यर्थः = this is the meaning
एवम् = in this way, प्रसन्नचेतसः = of the one who is serene mind, अवस्थितबुद्धेः = of the mind established in the Self, कृतकृत्यता = total fulfilment, यतः = since, तस्मात् = therefore, रागद्वेषवियुक्तैः इन्द्रियैः = by the sense organs devoid of likes and dislikes, शास्त्राविरुद्धेषु अवर्जनीयेषु = unavoidable not contrary to the scriptures, युक्तः = being, समाचरेत् इति = follow, वाक्यार्थः = this is the meaning
सेयं = such, प्रसन्नता = serenity, स्तूयते = praised
When serene, destruction of all sorrows from sources like oneself, etc. of the one who is striving will happen. Further, because of the mind being comfortable in itself, the wisdom of such a person abides in the form of Self alone like the (unshaking) space - this is the meaning. In this way, since there is liberation for the one with serene mind and whose intellect is in the Self, therefore, a person should move about among the indispensable objects not contrary to scriptures, with the sense organs endowed with no likes and dislikes - this is the meaning.
Such serenity is praised.
Notes:
Now having achieved the prerequisites of serene mind through indriya and mana nigraha, this verse shows the step of nididhyasana that becomes feasible for such a serene mind.
Two benefits or results of serene mind are being given here:
सर्वदुःखानाम् हानिः - When the mind is serene, that is indriya and mana nigraha are perfect, then all sorrows vanish for a person who is still a sadhaka. Why? Sorrow comes only when the expectations are not met and expectations have desires as their background. When the person is no longer influenced by desires (raga-dvesha), then there are no expectations and no sorrow either. आध्यात्मिकादीनाम् हानिः - Sorrows that come from three sources are gone - oneself, other living beings and cosmic deities/forces. With such a tranquil mind free of sorrows that distract one towards the world, a person can focus on the Self in meditation easily.
बुद्धिः आशु पर्यवतिष्ठते - the intellect immediately abides. In what? Sankaracharya says - आकाशमिव परि समन्तात् अवतिष्ठते आत्मस्वरूपेणैव निश्चलीभवति - the intellect becomes steady in the form of the Self, unchanging. Whatever is the thought, the intellect is said to have taken that form. Here the thought of Self in the form of ब्रह्माकार-वृत्ति or आत्माकार-वृत्ति is maintained and hence the intellect is said to take the form of the Self. And the nature of Self is unchanging, so the intellect which is abiding in the Self, also becomes firm and unwavering. An illustration is like space which is unaffected and unchanged by whatever happens in it. So also the intellect is unaffected by everything that happens in this world and is focussed on the Self alone.
The first advantage सर्वदुःखानाम् हानिः is citta-ekagrata as there are no distractions of sorrow (due to no desires) and the second advantage बुद्धिः आशु पर्यवतिष्ठते is with that cittaekagrata, the mind is able to abide in the Self - meditation on the Self is smooth. In Kathopanishad, such a mind-buddhi was called as:
Agryaa-buddhi, indicating समाधान - no चञ्चलत्व, चित्तैकाग्रता, one-pointed focus and
Suxmaa-buddhi, indicating चित्तशुद्धि, a pure intellect that can transcend all names and forms while dissolving itself.
Pari is samantat - completely, avatishThate - firmly placed.
Kathopanishad states:
एष सर्वेषु भूतेषु गूढोऽऽत्मा न प्रकाशते ।
दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः ॥१.२.१२॥
This Self in all beings is hidden and hence it is not perceived by oneself. It is indeed seen by those who see the Truth by a sharp and subtle intellect.
The word ‘हि is used as since, therefore the sentence needs to be completed. Hence Sankaracharya adds from the previous verse: ‘Since there is liberation for the one with serene mind and whose intellect is in the Self, therefore, a person should move about among the indispensable objects not contrary to scriptures, with the sense organs endowed with no likes and dislikes’. He uses the word कृतकृत्यता - all that has to be done has been done - there is no more desires in the person that need to be fulfilled by action and also the person has perfected all sadhana that needs to be done to achieve liberation.
Kathopanishad mantra in the section of chariot metaphor states the same about such a controlled sense-organ-mind and special intellect reaches the highest goal of Self-realisation:
यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः ।
स तु तत्पदमाप्नोति यस्माद्भूयो न जायते ॥१.३.८॥
But the discriminating intellect which has a controlled mind (and hence) always pure, he (the person with such an intellect) attains the goal from which he is not born again.
विज्ञानसारथिर्यस्तु मनः प्रग्रहवान्नरः ।
सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम् ॥१.३.९॥
The person with a discriminating intellect as charioteer who has mind well controlled he attains the end of the journey, that supreme state of Vishnu.
MS: prasada implies serenity that comes from purity, from that arises steadiness of wisdom of I am the Self which destroys samsara and hence dukha. So the sequence given is:
प्रसाद -> बुद्धिः आशु पर्यवतिष्ठते -> (अज्ञान-नाशः) -> सर्वदुःखानाम् हानिः
MS uses the word बुद्धिः as wisdom or Self-knowledge as experience - aparoxa-anubhuti and not what Sankara considers as a thought-based intellect with brahmakara-vrtti (paroxa jnana) - a precursor to aparoxa-anubhuti. MS argues that the Lord presents that serenity removes sorrows directly only to inspire one to practice serenity.
Sankaracharya considers either reverse or in parallel:
प्रसाद -> सर्वदुःखानाम् हानिः and बुद्धिः आशु पर्यवतिष्ठते
The difference being in MS सर्वदुःखानाम् हानिः is considered samsara-nivrtti, where as in Sankara’s interpretation it is only a temporary effect of calm and peaceful mind with individuality still there.
The next verse gives the effects of not having indriya and mana nigraha.
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥२-६६॥
अयुक्तस्य बुद्धिः न अस्ति अयुक्तस्य भावना च न (अस्ति)। अभावयतः शान्तिः च न (अस्ति)। अशान्तस्य कुतः सुखम् (अस्ति)।
न = no, अस्ति = is, बुद्धिः = knowledge (aparoksha jnana), अयुक्तस्य = of the not absorbed (no abidance), न = no, च = and, अयुक्तस्य = of the not absorbed (no abidance), भावना = bhavana (jnana-nishTha), न = not, च = and, अभावयतः = not शान्तिः = peace (destruction of ignorance), अशान्तस्य = of the कुतः = where, सुखम् = happiness
There is no knowledge (aparoksha anubhuti, samadhi) of the one not absorbed in paroksha jnana (nididhyasana/dhyana), no bhavana (jnana-nishtha, drdha aparoksha jnana) of one not absorbed in buddhi (aparoksha jnana). For one who has no bhavana (jnana-nishTha) there is no shanti (destruction of ignorance), and for the one who has no shanti, where is the happiness (mokhsa)?
न - अव्ययम्
अस्ति - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम्, असँ भुवि - अदादिः
बुद्धिः - बुद्धि, स्त्री, प्र, एक
अयुक्तस्य - अयुक्त, पुं, ष, एक
न - अव्ययम्
च - अव्ययम्
अयुक्तस्य - अयुक्त, पुं, ष, एक
भावना - भावना, स्त्री, प्र, एक
न - अव्ययम्
च - अव्ययम्
अभावयतः - अभावयत्, पुं, ष, एक, कृदन्तरूपाणि - अ + भू + णिच् + शतृँ - भू सत्तायाम् - भ्वादिः - सेट्
शान्तिः - शान्ति, स्त्री, प्र, एक
अशान्तस्य - अशान्त, पुं, प्र, एक
कुतः - अव्ययम्
सुखम् - सुख, नपुं, प्र, एक
नास्ति न विद्यते न भवतीत्यर्थः बुद्धिः आत्मस्वरूपविषया अयुक्तस्य असमाहितान्तःकरणस्य। न च अस्ति अयुक्तस्य भावना आत्मज्ञानाभिनिवेशः। तथा न च अस्ति अभावयतः आत्मज्ञानाभिनिवेशमकुर्वतः शान्तिः उपशमः। अशान्तस्य कुतः सुखम् इन्द्रियाणां हि विषयसेवातृष्णातः निवृत्तिर्या तत्सुखम् न विषयविषया तृष्णा। दुःखमेव हि सा। न तृष्णायां सत्यां सुखस्य गन्धमात्रमप्युपपद्यते इत्यर्थः।।
अयुक्तस्य कस्माद्बुद्धिर्नास्ति इत्युच्यते
नास्ति न विद्यते न भवति = not there, इत्यर्थः = this is the meaning, बुद्धिः आत्मस्वरूपविषया = subject of the nature of Self, अयुक्तस्य असमाहितान्तःकरणस्य = of the one who lacks concentration of the mind, न च अस्ति = and there isn’t, अयुक्तस्य = of the one not endowed with, भावना आत्मज्ञानाभिनिवेशः = meditation on the Self-knowledge, तथा = similarly, न च अस्ति = and there is not, अभावयतः आत्मज्ञानाभिनिवेशम् = longing for meditation on the Self-knowledge, अकुर्वतः = not doing, शान्तिः उपशमः = restraint of sense organs and mind, अशान्तस्य कुतः सुखम् इन्द्रियाणाम् = of the sense organs, हि = indeed, विषयसेवातृष्णातः = from the thirst of sensory experience, निवृत्तिर्या = withdrawal, तत्सुखम् = that is happiness, न = not, विषयविषया = whose subject is sense object, तृष्णा = thirst, दुःखम् = sorrow, एव = alone, हि = indeed, सा = that, न = not, तृष्णायाम् सत्याम् = when there is thirst, सुखस्य गन्धमात्रम् अपि = even a wee bit of happiness, उपपद्यते = obtained, इत्यर्थः = this is the meaning.
अयुक्तस्य = of the who is not with sense and mind control, कस्मात् = why, बुद्धिः = knowledge, न अस्ति इति = not there, उच्यते = is said
The one who lacks concentration of mind there is no knowledge of the subject of the nature of Self - this is the meaning. And also one who lacks concentration of mind there is no meditation on the Self-knowledge. Similarly, not having meditation on the Self-knowledge, there is no restraint of sense organs and mind. Indeed, the withdrawal of the sense organs from the thirst of sensory experience is happiness. Not the thirst whose subject is a sense object, because when that thirst is there even a wee bit happiness obtained is sorrow indeed - this is the meaning.
Why there is no wisdom for the one who has no focus of the mind, it is said.
Notes:
अयुक्तस्य बुद्धिः न अस्ति
अयुक्त - the one who is not endowed with. What? Sankaracharya says - असमाहितान्तःकरण, that is the one who has not चित्तैकाग्रता. सर्वदुःखानाम् हानिः of the previous verse was said to be चित्तैकाग्रता, that comes from prasada - perfection of indriya and mana nigraha. So in other words one who is not having प्रसाद - indriya and mana nigraha.
Such a person will not have बुद्धिः. Of what kind? Sankaracharya says: आत्मस्वरूपविषया (बुद्धिः आशु पर्यवतिष्ठते of the previous verse), the mind with brahamakara-vrtti. So the lack of cittaikagrata leads to lack of developing Self-knowledge in the mind.
अयुक्तस्य भावना च न (अस्ति) - the one who is not endowed with चित्तैकाग्रता - the focus of mind that comes from प्रसाद, or in other words has no प्रसाद (indriya and mana nigraha), will not have भावना - आत्मज्ञानाभिनिवेशः, deep longing to realise the Self which translates into meditation. Lack of cittaikagrata also leads to lack of longing for Self (verse 62 - thinking about an object increases longing for it) and hence no meditation either.
अभावयतः शान्तिः च न (अस्ति) - the one who lacks that deep longing for the Self and thereby meditation on it, will not get peace. Shanti is उपशमः - the perfect restrain of senses and mind.
अशान्तस्य कुतः सुखम् - Where is happiness for a person who is not meditative? Sankaracharya says - इन्द्रियाणां हि विषयसेवातृष्णातः निवृत्तिर्या तत्सुखम् न विषयविषया तृष्णा दुःखमेव हि सा। न तृष्णायां सत्यां सुखस्य गन्धमात्रमप्युपपद्यते - Indeed, the withdrawal of the sense organs from the thirst of sensory experience is happiness. Not the thirst whose subject is a sense object, because when that thirst is there even a wee bit happiness obtained is sorrow indeed. So true happiness is only in Self-realisation and the rest is all sorrow.
कुतः सुखम् - where is happiness is no प्रश्नार्थे - questioning, but in आक्षेपार्थे - negational mode.
Why are sense objects not considered joyful?
Temporary - limited in time and intensity and relative to Self-knowledge it is
Not original - lālāpāna iva aṅguṣṭhē bālānāṁ stanya vibhramāt - a child sucking own thumb thinks own saliva to be milk from mother’s breast. So also the happiness from the Self is superimposed on the object due to its specific likeable characteristics based on our own raga-dvesha. So it is our own raga-dvesha that create happiness and sorrow in the form of objects in the world.
Pregnant with sorrow eventually - every object oriented pleasure is a seat for sorrow. One as the ultimate bondage of samsara and another as by increasing craving for it in expectation of more pleasure which is not met through repeated indulgence with the object.
Sankara’s interpretation (summary):
The word अयुक्त means no प्रसाद, no indriya and mana nigraha.
बुद्धि - there is no brahmakara-vrtti in nididhyasana because the mind is still engaged with objects of the world.
The second word अयुक्त is the same as the first - no प्रसाद, no indriya and mana nigraha.
भावना is where there is longing for the Self which shows up as meditation on paroxa-jnana (I am the Self) acquired through sravana-manana.
Shanti - is upashama - complete cessation of activity of senses and mind which is possible only in deep meditation.
sukham is ananda - true happiness that comes from complete withdrawal of senses and mind from objects in deep meditation.
When there is no serenity, there is no knowledge that “I am the Self” - lack of paroxa jnana (sravana-manana is incomplete)
When there is no serenity, there is no abiding in the knowledge “I am the Self” - nididhyasana
Then there is no perfect withdrawal from objects to give peace - shanti
And when there is no perfect withdrawal from objects, there is no happiness either - sukha
Sankaracharya confines himself to nididhyasana completely in this verse.
Another interpretation (MS):
The word अयुक्त - no प्रसाद, no indriya and mana nigraha.
बुद्धि is taken as paroxa-jnana after sravana-manana. This बुद्धि is clarity of knowledge.
The second word अयुक्त is the same as the first - no प्रसाद, no indriya and mana nigraha.
भावना is nididhyasana where meditation on paroxa-jnana is done.
Shanti - cessation of ignorance, it means aparoxa jnana.
sukham is ananda - आत्यंतिक-दुःख-निवृत्ति - no more samsara or bondage, sthitaprajnaa
When there is no serenity, there is no knowledge that “I am the Self” - lack of paroxa jnana
When there is no serenity, there is no abiding in the knowledge “I am the Self” - lack of nididhyasana
Then due to lack of nididhyasana, there is no aparoxa jnana/samadhi as shanti
And due to no samadhi, there is no samsara nivrtti as sukha - no sthtitaprajnaa due to lack of samadhi-abhyasa.
MS covers this verse from paroxa jnana to sthitaprajna
Third interpretation (VSC):
The word अयुक्त - no nididhyasana, no placement of mind in the paroxa-jnana gained.
The word बुद्धि is taken as experiential Self-knowledge - aparoxa-jnana after nididhyasana.
The second word अयुक्त - no abeyance in that buddhi or aparoxa-jnana
Then भावना is jnana-nishtha - result of abidance in that buddhi - aparoxa-jnana.
Shanti - cessation of all vikshepa - removal of moha - ignorance, sthitaprajnaa
sukham is brahma-ananda, sthitaprajnaa has this
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥२-६७॥
यत् मनः चरताम् इन्द्रियाणाम् हि अनुविधीयते तत् अस्य प्रज्ञाम् हरति अम्भसि वायुः नावम् इव ।
इन्द्रियाणां = of the sense organs, हि = indeed, चरताम् = walking, यत् = which, मनः = the mind, अनुविधीयते = follows, तत् = that (mind), अस्य = of this (vidheyatma), हरति = steals, प्रज्ञाम् = this wisdom, वायुः = the wind, नावम् = boat, इव = like, अम्भसि = in water
Indeed the mind that follows the perceiving sense organs, carries away his wisdom just as the wind carries away the boat on water.
इन्द्रियाणाम् - इन्द्रिय, नपुं, ष, बहु
हि - अव्ययम्
चरताम् - चरत्, पुं, ष, बहु
यत् - यद्, नपुं, प्र, एक
मनः - मनस्, नपुं, प्र, एक
अनुविधीयते - अनु + वि + धा धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम्, डुधाञ् धारणपोषणयोः दान इत्यप्येके - जुहोत्यादिः, प्र-पु, एक
तत् - तद्, नपुं, प्र, एक
अस्य - इदम्, पुं, ष, एक
हरति - हृ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम्, हृञ् हरणे - भ्वादिः
प्रज्ञाम् - प्रज्ञा, स्त्री, द्वि, एक
वायुः - वायु, पुं, प्र, एक
नावम् - नाव, पुं, द्वि, एक or नौ, स्त्री, द्वी, एक
इव - अव्ययम्
अम्भसि - अम्भस्, नपुं, स, एक
इन्द्रियाणां हि यस्मात् चरतां स्वस्वविषयेषु प्रवर्तमानानां यत् मनः अनुविधीयते अनुप्रवर्तते तत् इन्द्रियविषयविकल्पनेन प्रवृत्तं मनः अस्य यतेः हरति प्रज्ञाम् आत्मानात्मविवेकजां नाशयति। कथम् वायुः नावमिव अम्भसि उदके जिगमिषतां मार्गादुद्धृत्य उन्मार्गे यथा वायुः नावं प्रवर्तयति एवमात्मविषयां प्रज्ञां हृत्वा मनो विषयविषयां करोति।।
यततो हि इत्युपन्यस्तस्यार्थस्य अनेकधा उपपत्तिमुक्त्वा तं चार्थमुपपाद्य उपसंहरति
इन्द्रियाणां = of the sense organs, हि यस्मात् = since, चरतां स्वस्वविषयेषु प्रवर्तमानानां = moving about among their respective objects, यत् मनः = the mind which, अनुविधीयते अनुप्रवर्तते = follows, तत् = that, इन्द्रियविषयविकल्पनेन प्रवृत्तम् मनः = the mind active with perceiving sense objects, अस्य यतेः = of yogi, हरति प्रज्ञाम् आत्मानात्मविवेकजाम् नाशयति = destroys the wisdom borne of discrimination between permanent and impermanent, कथम् = how?, वायुः नावमिव अम्भसि उदके = in water, जिगमिषताम् = of the one who wishes to cross, मार्गात् = from the path, उद्धृत्य = having taken away, उन्मार्गे = in the wrong path, यथा = just as, वायुः = wind, नावम् = the boat, प्रवर्तयति = forces, एवम् = in this way, आत्मविषयाम् प्रज्ञाम् = the wisdom dealing with the subject of the Self, हृत्वा = having taken away, मनः= the mind, विषयविषयाम् = whose subject is sense objects, करोति = does
यततः हि इति = ‘यततः’ etc., उपन्यस्तस्य अर्थस्य = of the presented purpose, अनेकधा = various, उपपत्तिम् = the reason, उक्त्वा = having said, तम् च अर्थम् = and that topic, उपपाद्य = having explained, उपसंहरति = concludes
Since the mind which follows the sense organs that are moving about among their respective objects, that mind active with perceiving sense objects, destroys the wisdom borne of discrimination between permanent and impermanent of a yogi. How? Like the wind that forces the boat of the one who wishes to cross to swerve away into the wrong path in water, in the same way, the mind whose subject is sense objects having taken away the wisdom dealing with the subject of the Self does.
Having said the reason of the presented purpose in various ways from ‘यततः’ etc., and having explained that topic, (the Lord) concludes.
Notes
If there is no indriya and mano-nigraha, sravana-manana-nididhyasana will not happen.
Sense organs by design follow the sense objects - पराञ्चि खानि - कटोपनिषद्. The role of mind is to regulate them - this is indriya-nigraha. If the mind fails to control them, then indriya-nigraha has failed. Moreover, if it follows them, implies it also desires, makes plans, schemes, to achieve experiencing the sense objects, i.e., actively indulging in sense interactions rather than trying withdrawal from them as per Vedantic teachings, then manonigraha is also failed. So if both indriya and mana nigraha have failed, then the person deviates from the journey to the goal of moksha.
The journey of jiva to go beyond samsara is given as a metaphor (ruupakam) of a person crossing a river in a sailboat with a boatman. A sailboat in water driven by the wind. Similar to the ratha-ruupakam of Kathopanishad: the boat is the body, the sea is the sense objects, the wind force is the sense-organs, the sail, rudder, and the keel (to keep the boat stable) is the mind, the boatman is the intellect and the passenger is the jiva. The wind force needs to be regulated by the boatman through the sail and other components to help the jiva move in the right direction towards the goal.
Indriya-nigraha is making the sail orient in such a way to capture the wind force and move it towards the direction one wants to go. Mana-nigraha is the boatman actively orienting the sail and other components to facilitate the boat move in the right direction. So if there is no regulation of sail by the boatman, the sail will simply take the wind force and direct the boat to whatever direction the wind takes it to go. This not only leads to deviation from the destination but even ultimate destruction in the form of an accident for the boat. Similarly, when the sense organs are left unregulated due to the craving for sense objects, the happiness that results from their indulgence will also make the mind follow these sense organs because the happiness from their interactions clouds the Vedantic knowledge gained through sravana and manana. The mind then actively facilitates and indulges in the sense-object interactions through desiring, planning, etc. The intellect also will be weak to control the mind making the mana nigraha impossible. Thus the jiva then will not only deviate from moksha but end up in suffering in samsara as Kathopanishad points out in the chariot metaphor:
यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा ।
तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः ॥१.३.५॥
But the senses of that intellect, which associated with an unfocussed mind becomes devoid of discrimination, always are uncontrollable like the wicked horses of the charioteer.
यस्त्वविज्ञानवान्भवत्यमनस्कः सदाऽशुचिः ।
न स तत्पदमाप्नोति संसारं चाधिगच्छति ॥१.३.७॥
But the one who has non-discriminating intellect, becomes one of uncontrolled mind (unavailable) always impure, he does not attain the goal (Brahman) and attains worldy existence.
पराचः कामाननुयन्ति बाला-
स्ते मृत्योर्यन्ति विततस्य पाशम् ।
अथ धीरा अमृतत्वं विदित्वा
ध्रुवमध्रुवेष्विह न प्रार्थयन्ते ॥२.१.२॥
The unintelligent ones follow the external desirable things and they go to the vast snare of death (ignorance, desire, and action). Hence the wise having known true immortality among the impermanent ones do not desire anything here.
Draashtaanta
Kathopanishad Drshtaanta
Gita Drshtaanta
Car drshtaanta
Jiva
Passenger/Owner
Passenger/Owner
Passenger/Owner
Intellect
Charioteer
Boatman
Driver
Mind
Reins
Sail, Rudder and Keel
Steering & Controls
Sense organs
Horses
Wind
Engine & Wheels
Sense objects
Pathway
Waterway
Road
Indriya-nigraha
Controlling the horses through the reins
Controlling the wind through the sail
Controlling the engine & wheels through steering and controls
Mana-nigraha
Holding the reins firmly
Holding the sail and rudder firmly
Holding the steering and controls firmly
Desire
Horses desire to go for greener pasture
Wind has its own direction
Wheels will tend to go along the slope of the road
अनुविधीयते अनुप्रवर्तते should technically be प्रवर्त्यति - made to follow परस्मैपदी like the boat is mentioned later in bhashya. Also इन्द्रियाणां चरतां should have been इन्द्रियानि चरन्ति - द्वितीया as mind follows them, but here it is given in षष्ठी.
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥68॥
महाबाहो तस्मात् यस्य इन्द्रियाणि इन्द्रियार्थेभ्यः सर्वशः निगृहीतानि (सन्ति) तस्य प्रज्ञा प्रतिष्ठिता।
तस्मात् = therefore, यस्य = one whose, महाबाहो = O one with strong arms, निगृहीतानि = withdrawn, सर्वश: = everywhere, इन्द्रियाणि = senses, इन्द्रियार्थेभ्यः = from sense objects, तस्य = his, प्रज्ञा = wisdom, प्रतिष्ठिता = is established
O one with strong arms! Therefore, one whose senses are withdrawn from sense objects everywhere, such a person’s wisdom is established.
तस्मात् - अव्ययम्
यस्य - यद्, पुं, ष, एक
महाबाहो - महाबाहु, पुं, सं, एक
निगृहीतानि - निगृहीत, नपुं, प्र, बहु
सर्वश: - अव्ययम्
इन्द्रियाणि - इन्द्रिय, नपुं, प्र, बहु
इन्द्रियार्थेभ्यः - इन्द्रियार्थ, पुं, च, बहु
तस्य - तद्, पुं, प्र, एक
प्रज्ञा - प्रज्ञा, स्त्री, प्र, एक
प्रतिष्ठिता - प्रतिष्ठिता, स्त्री, प्र, एक, कृदन्तरूपाणि - प्रति + स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्
इन्द्रियाणां प्रवृत्तौ दोष उपपादितो यस्मात् तस्मात् यस्य यतेः हे महाबाहो निगृहीतानि सर्वशः सर्वप्रकारैः मानसादिभेदैः इन्द्रियाणि इन्द्रियार्थेभ्यः शब्दादिभ्यः तस्य प्रज्ञा प्रतिष्ठिता।।
योऽयं लौकिको वैदिकश्च व्यवहारः स उत्पन्नविवेकज्ञानस्य स्थितप्रज्ञस्य अविद्याकार्यत्वात् अविद्यानिवृत्तौ निवर्तते अविद्यायाश्च विद्याविरोधात् निवृत्तिः इत्येतमर्थं स्फुटीकुर्वन् आह
इन्द्रियाणाम् प्रवृत्तौ = of (unrestrained) activity of sense organs, दोषः = fault, उपपादितः = proved, यस्मात् = since, तस्मात् = therefore, यस्य यतेः = of the yogi, हे महाबाहो = O strong armed one, निगृहीतानि = retrained, सर्वशः सर्वप्रकारैः मानसादिभेदैः = by various ways such as mental restraint, इन्द्रियाणि = the sense organs, इन्द्रियार्थेभ्यः शब्दादिभ्यः = for the sense objects like sound, etc., तस्य = his, प्रज्ञा = wisdom, प्रतिष्ठिता = established
यः अयम् = this which is, लौकिकः वैदिकः च व्यवहारः = the worldly and scriptural actions, सः = that, उत्पन्नविवेकज्ञानस्य स्थितप्रज्ञस्य = of the person with steady wisdom in whom the discriminative knowledge is born, अविद्याकार्यत्वात् = due to the effect of ignorance, अविद्यानिवृत्तौ = when the ignorance is removed, निवर्तते = withdraws, अविद्यायाः = of the ignorance, च = and, विद्याविरोधात् = due to being contrary to knowledge, निवृत्तिः इति = end, एतम् अर्थम् = this meaning, स्फुटीकुर्वन् = clarifying, आह = says
O strong armed one! Since the fault in the (unrestrained) activity of sense organs is proved, therefore, the yogi whose sense organs are restrained by various ways for (perceiving) the sense objects , that person’s wisdom is established.
That, which is worldly and scriptural actions, withdraws from a person with steady wisdom in whom the discriminative knowledge is born. When the ignorance is removed, (the activity) withdraws because they are an effect of ignorance. And since ignorance is contrary to knowledge, there is an end (to activity when knowledge dawns) - clarifying this meaning, (the Lord) says.
Notes
This verse summarises the importance of indriya and mana nigraha in the path towards moksha.
The previous verse shows that when the sense organs are unrestrained, then it leads to one’s downfall - no indriya nigrah -> no mano nigraha -> no nididhyasana -> no jnana and jnana-nistha. Therefore, one must have control over the sense organs. Although the word indriya generally means sense-organs one can take it in a general sense here: mind as the inner organ (antarendriya) with the sense organ and motor-organs as outer organs (baahendriya).
Sarvashah means in every way, totally. One may have very good control over taste, but may lack in speech, and so on. Even if there is a lack of control on one of the organs, there will be a downfall. So all 10 organs + mind must be in full control - regulated, not shut down.
And one who has mastered these organs, will be able to abide in the knowledge of Self gained through sravana-manana as in nididhyasana to gain aparoxa jnana and finally jnana-nishtha.
Arjuna is addressed as mahabaahu - one with great arms denoting his physical strength. But the implication in this context is that you also should have the great mental strength to control the mind and sense organs.
Sankaracharya introduces the next verse here: for a jnani there is no action as an injunction. Why? Because activity is only in the realm of ignorance when one considers oneself to be an individual. The various facets of action and the result of action are also applicable only as an individual. For a jnani, who sees everything as the Self, and the perceived differences of entities as only mithya, unreal, there is no action to be done - that state of jnani is krta-krtyata (whatever needs to be done is done) due to having got praapta-praapyata (whatever needs to be achieved has been achieved). If a jnani is indulging in action it is only meant to be loka-sangraha, causeless compassion, not with any particular motive benefitting that body and mind of jnani. So to illustrate this irrelevance of action along with his/her undisturbed awareness in this world, a metaphor of day-night and rivers merging in the sea is presented in the next two verses.
या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥२-६९॥
या सर्वभूतानाम् निशा (अस्ति) तस्याम् संयमी जागर्ति । यस्याम् भूतानि जाग्रति सा पश्यतः मुनेः निशा (अस्ति)।
या = that which, निशा = night, सर्वभूतानाम् = of all beings, तस्याम् = of that, जागर्ति = awake, संयमी = the self-controlled one (abiding in knowledge, bhavana), यस्याम् = of that which, जाग्रति = awake, भूतानि = beings, सा = that, निशा = night, पश्यतः = seer, मुनेः = munih
That which is the night of all beings, the self-controlled one (abiding in knowledge, bhavana) is awake to that. Of that which beings are awake, that is night of the muni, the seer.
या - यद्, स्त्री, प्र, एक
निशा - निशा, स्त्री, प्र, एक
सर्वभूतानाम् - सर्वभूत, पुं, ष, बहु
तस्याम् - तद्, स्त्री, ष, एक
जागर्ति - जागृ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम्, जागृ निद्राक्षये - अदादिः, प्र-पु, एक
संयमी - संयमिन्, पुं, प्र, एक
यस्याम् - यद्, स्त्री, ष, एक
जाग्रति - जागृ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम्, जागृ निद्राक्षये - अदादिः, प्र-पु, बहु
भूतानि - भूत, नपुं, प्र, बहु
सा - तद्, स्त्री, प्र, एक
निशा - निशा, स्त्री, प्र, एक
पश्यतः - पश्यत्, पुं, ष, एक, कृदन्तरूपाणि - दृश् + शतृँ - दृशिँर् प्रेक्षणे - भ्वादिः - अनिट्
मुनेः - मुनि, पुं, ष, एक
या निशा रात्रिः सर्वपदार्थानामविवेककरी तमःस्वभावत्वात् सर्वभूतानां सर्वेषां भूतानाम्। किं तत् परमार्थतत्त्वं स्थितप्रज्ञस्य विषयः। यथा नक्तञ्चराणाम् अहरेव सदन्येषां निशा भवति तद्वत् नक्तञ्चरस्थानीयानामज्ञानां सर्वभूतानां निशेव निशा परमार्थतत्त्वम् अगोचरत्वादतद्बुद्धीनाम्। तस्यां परमार्थतत्त्वलक्षणायामज्ञाननिद्रायाः प्रबुद्धो जागर्ति संयमी संयमवान् जितेन्द्रियो योगीत्यर्थः। यस्यां ग्राह्यग्राहकभेदलक्षणायामविद्यानिशायां प्रसुप्तान्येव भूतानि
जाग्रति इति उच्यन्ते यस्यां निशायां प्रसुप्ता इव स्वप्नदृशः सा निशा अविद्यारूपत्वात् परमार्थतत्त्वं पश्यतो मुनेः।।
अतः कर्माणि अविद्यावस्थायामेव चोद्यन्ते न विद्यावस्थायाम्। विद्यायां हि सत्याम् उदिते सवितरि शार्वरमिव तमः प्रणाशमुपगच्छति अविद्या। प्राक् विद्योत्पत्तेः अविद्या प्रमाणबुद्ध्या गृह्यमाणा क्रियाकारकफलभेदरूपा सती सर्वकर्महेतुत्वम् प्रतिपद्यते। न अप्रमाणबुद्ध्या गृह्यमाणायाः कर्महेतुत्वोपपत्तिः प्रमाणभूतेन वेदेन मम च उदितम् कर्तव्यम् कर्म इति हि कर्मणि कर्ता प्रवर्तते न अविद्यामात्रम् इदम् सर्वम् निशा इव इति। यस्य पुनः निशा इव अविद्यामात्रम् इदम् सर्वम् भेदजातम् इति ज्ञानम् तस्य आत्मज्ञस्य सर्वकर्मसंन्यासे एव अधिकारः न प्रवृत्तौ। तथा च दर्शयिष्यति तत् बुद्धयः तदात्मानः इत्यादिना ज्ञाननिष्ठायाम् एव तस्य अधिकारम्।।
तत्र अपि प्रवर्तकप्रमाणाभावे प्रवृत्त्यनुपपत्तिः इति चेत् न स्वात्मविषयत्वात् आत्मविज्ञानस्य। न हि आत्मनः स्वात्मनि प्रवर्तकप्रमाणापेक्षता आत्मत्वात् एव। तत् अन्तत्वात् च सर्वप्रमाणानाम् प्रमाणत्वस्य। न हि आत्मस्वरूपाधिगमे सति पुनः प्रमाणप्रमेयव्यवहारः संभवति। प्रमातृत्वं हि आत्मनः निवर्तयति अन्त्यं प्रमाणम् निवर्तयदेव च अप्रमाणीभवति स्वप्नकालप्रमाणम् इव प्रबोधे। लोके च वस्त्वधिगमे प्रवृत्तिहेतुत्वादर्शनात् प्रमाणस्य। तस्मात् न आत्मविदः कर्मणि अधिकारः इति सिद्धम्।।
विदुषः त्यक्त एषणस्य स्थितप्रज्ञस्य यतेः एव मोक्षप्राप्तिः न तु असंन्यासिनः कामकामिनः इत्येतम् अर्थम् दृष्टान्तेन प्रतिपादयिष्यन् आह
या = which is, निशा रात्रिः = night, सर्वपदार्थानाम् अविवेककरी = imperceptible of all entities, तमःस्वभावत्वात् = due to its nature being darkness, सर्वभूतानां सर्वेषाम् भूतानाम् = for all living beings, किम् तत् = what is that, परमार्थतत्त्वम् = the Truth which is the highest goal, स्थितप्रज्ञस्य विषयः = the subject of person of steady wisdom, यथा = just as, नक्तञ्चराणाम् = for the nocturnal beings, अहः एव सदन्येषाम् = indeed being the day for the others, निशा भवति = is night, तद्वत् = so also, नक्तञ्चरस्थानीयानाम् अज्ञानाम् = for all the nocturnal beings comparable to ignorant ones, सर्वभूतानाम् = for all beings, निशा एव = night indeed, निशा = night, परमार्थतत्त्वम् = the Truth which is the highest goal, अगोचरत्वात् = due to not being perceptible, अतद्बुद्धीनाम् = for those who are ignorant of Brahman, तस्यां परमार्थतत्त्वलक्षणायाम् = of the characteristic of Truth which is the highest goal, अज्ञाननिद्रायाः = from the sleep of the ignorance, प्रबुद्धः = the one who is awake, जागर्ति = is awake, संयमी संयमवान् = the one under control, जितेन्द्रियः = the one who has controlled sense organs, योगी = the jnani, इत्यर्थः = this is the meaning, यस्याम् ग्राह्यग्राहकभेदलक्षणायाम् = of the characteristic of difference of subject and object, अविद्यानिशायाम् = of the night of ignorance, प्रसुप्तान्येव भूतानि = ignorant beings indeed, जाग्रति इति = are awake, उच्यन्ते = said, यस्याम् निशायाम् = the night in which, प्रसुप्ता = asleep, इव = like, स्वप्नदृशः = the dreamers, सा निशा = that night, अविद्यारूपत्वात् = due to being of the nature of ignorance, परमार्थतत्त्वम् = the Truth which is the supreme goal, पश्यतो मुनेः = the jnani who is seeing.
अतः = therefore, कर्माणि = actions, अविद्यावस्थायाम् = in the state of ignorance, एव = alone, चोद्यन्ते = enjoined, न विद्या अवस्थायाम्= not in the state of knowledge, विद्यायाम् हि सत्याम् = since when the knowledge, उदिते सवितरि = when the sun rises, शार्वरम् इव तमः = like the nightly darkness, प्रणाशम् उपगच्छति = gets destroyed, अविद्या = ignorance, प्राक् विद्या उत्पत्तेः = before the arising of knowledge, अविद्या = ignorance, प्रमाणबुद्ध्या = with the understanding of means of knowledge, गृह्यमाणा = accepted, क्रियाकारकफलभेदरूपा सती = being of the nature of differences such as action, facets of ation, and the results of action, सर्वकर्महेतुत्वम् = the nature of being cause for all actions, प्रतिपद्यते = becomes, न = not, अप्रमाणबुद्ध्या = with invalid means of knowledge, गृह्यमाणायाः = for the one who considers, कर्महेतुत्वोपपत्तिः = obtained as the cause of actions, प्रमाणभूतेन वेदेन = by the Veda which is the form of valid means of knowledge, ‘मम चोदितम् कर्तव्यम् कर्म’ इति = this ought to be done action is prescribed for me’, हि = indeed, कर्मणि = in action, कर्ता = doer, प्रवर्तते = engages, न = not, अविद्यामात्रम् इदम् सर्वम् निशेव इति= all this is ignorance alone like the night, यस्य = of the one, पुनः = again, निशेव = like the night, अविद्यामात्रम् इदम् सर्वम् = all this is ignorance alone, भेदजातम् इति = born of difference, ज्ञानम् = knowledge, तस्य आत्मज्ञस्य = of that knower of the Self, सर्वकर्मसंन्यासे = in renunciation of all actions, एव = indeed, अधिकारः = qualification, न प्रवृत्तौ = not in action, तथा च = and similarly, दर्शयिष्यति = will be shown, तत् बुद्धयः तदात्मानः इत्यादिना = by those knowers of the Self, ज्ञाननिष्ठायाम् = abidance in knowledge, एव = alone, तस्य = his, अधिकारम् = qualification
तत्रापि = in that matter also, प्रवर्तकप्रमाणाभावे = when there is no Vedic injunction, प्रवृत्त्यनुपपत्तिः = non-attainment of इति चेत् = if, न = no, स्वात्मविषयत्वात् = due to its nature of dealing with oneself, आत्मविज्ञानस्य = the wisdom of Self, न = not, हि = since, आत्मनः = for the Self, स्वात्मनि = in oneself, प्रवर्तकप्रमाणापेक्षता = no requirement of injunction by Veda, आत्मत्वात् = due to it being my nature, एव = alone, तत् = that, अन्तत्वात् = due to its having an end, च = and, सर्वप्रमाणानाम् = of all scriptures, प्रमाणत्वस्य = of the status of being a means, न = not, हि = indeed, आत्मस्वरूपाधिगमे सति = when the knowledge of the nature of Self, पुनः = again, प्रमाणप्रमेयव्यवहारः = the transaction of known and means of knowing, संभवति = possible, प्रमातृत्वम् = the status of a knower, हि = since, आत्मनः = of the Self, निवर्तयति = removes, अन्त्यम् प्रमाणम् = the means that has an end, निवर्तयदेव च =and removes, अप्रमाणीभवति = becomes no more a means, स्वप्नकालप्रमाणम् इव प्रबोधे = like the means of dream when awakes, लोके च = and in this world, वस्त्वधिगमे = in the knowledge of an object, प्रवृत्तिहेतुत्वादर्शनात् = due to not seeing it being a cause for action, प्रमाणस्य = of the means, तस्मात् = therefore, न = not, आत्मविदः = the knower of the Self, कर्मणि = in action, अधिकारः इति = qualified person, सिद्धम् = proved
विदुषः त्यक्तैषणस्य स्थितप्रज्ञस्य यतेः = of the wise person who renounced, who is of steady wisdom, who is striving, एव = indeed, मोक्षप्राप्तिः = obtaining liberation, न तु = but not, असंन्यासिनः कामकामिनः इति = of those who did not renounce, desiring desirables, एतम् अर्थम् = this meaning, दृष्टान्तेन = through a metaphor, प्रतिपादयिष्यन् = with an intention to reveal, आह = says
That which is night for all beings, (called night because it makes one) imperceptible of all entities due to its nature being darkness. What is that? The Truth which is the highest goal and is the subject of a person of steady wisdom. Just as for the nocturnal beings, the day of the others, is indeed night, so also, the ignorant ones are comparable to the nocturnal beings. For all (ignorant) beings, the Truth which is the highest goal is night indeed - night due to not being perceptible by those who are ignorant of Brahman. The one who is a jnani, awake from the sleep of ignorance, the one under control, i.e., the one who has controlled sense organs, is awake in the characteristic of Truth which is the highest goal - this is the meaning. That, which has the characteristic of difference of subject and object, to that, the ignorant beings are awake in the night of ignorance - they are said to be the dreamers asleep in the night, but to the meditators seeing the Truth which is the supreme goal that is night due to it being the nature of ignorance.
Therefore, actions are enjoined in the state of ignorance alone, but not in the state of knowledge. Since when there is knowledge, ignorance is destroyed like the nightly darkness is destroyed when the sun rises. Before the arising of knowledge, ignorance, being of the nature of differences such as action, facets of action, and the results of action, with its nature of being cause for all actions, becomes a valid means of knowledge.
For the one with an understanding that ignorance is an invalid means of knowledge, it cannot be a cause for actions. Because a doer gets engaged in action (with this notion): ‘this action ought to be done is prescribed for me by Veda which is of the nature of means of knowledge’, but not when (one considers) all this is ignorance alone like the night. Again, for the one who has this knowledge that all this, which is born of difference, is ignorance alone like the night, the qualification for that knower of Self is in renunciation of all actions indeed, but not in action. And similarly, it will be shown: ‘those whose minds are absorbed in the Self’ (5.17) etc. that his qualification is in abidance in knowledge alone.
Objection: In that matter also, when there is no Vedic injunction, then there should be no disengagement from action, if (said) so?
Answer: No. Since the nature of the knowledge of the Self is dealing with oneself. Since due to it being my nature alone there is no requirement of injunction by Veda for the oneself to be in the Self.
And due to the status of being a means of knowledge because all means of knowledge have an end in the Self. Again when there is knowledge of the nature of Self, the transaction of known and means of knowing is not possible indeed, since this final means of knowledge removes the status of oneself being a knower. And while removing (the knowership), it remains no more a means (of knowledge) like the means (of waking) in a dream (disappears) when one wakes up.
In this world it is seen that after the knowledge of an object, the means for (that knowledge) is not a cause for action. Therefore, the knower of Self is not a qualifier for action - this is established.
Indeed, obtaining liberation is for the wise person who renounced, who is of steady wisdom, who is striving, but not for the one who did not renounce, desiring desirables - this meaning with an intention to reveal through a metaphor, the Lord says.
Notes
The difference in awareness of jnani and ajnani is presented as a metaphor of darkness and light.
The crux of this verse is this: whatever appears real - having its own independent existence is light and that which seems unreal - having a dependent existence or even no existence - is darkness. Light symbolises clarity of vision and awareness while darkness implies inability to see or lack of awareness because one is blinded by it.
The jnani’s awareness is that all is Brahman including one’s own identity and therefore it is light for jnani because of clear vision and awareness of Brahman - not as an object, but as the reality that supports all objects with names and forms including one’s own body and mind by rendering Existence to them. A jnani is called samyami - the one under perfect control, not with effort, but naturally, like the tortoise of 2.58.
The ignorant ones have no comprehension of what Brahman is and even if understood intellectually there is no aparoxa-anubhuti of it and hence it remains completely unknown or at best known only as an object - paroxa-jnana. That lack of any comprehension or direct experience of Brahman makes the person live in a state of awareness of duality or ignorance - I am this body/mind as an experiencer and the world is to be experienced. This duality being the awareness, to these ignorant people, the oneness that is awareness of the jnani is incomprehensible or not directly experienciable and so it is said to be darkness for them.
अनादिमायया सुप्तो यदा जीवः प्रबुध्यते ।
अजमनिद्रमस्वप्नमद्वैतं बुध्यते तदा ॥ १६ ॥
When the Jīva or the individual soul sleeping (i.e., not knowing the Reality) under the influence of the beginningless Māyā, is awakened, it, then, realises (in itself) the non-duality, beginningless and dreamless.
One may raise a question of how that illuminating principle caitanya can ever be darkness? An example to illustrate this is given as nocturnal beings - for them, the broad daylight, which makes other beings see things clearly, is darkness as they are blind in it - example owl.
This world of names and forms with all its objects, people and events appear to be real with an existence of their own, everlasting, to these ignorant ones who have not realised Brahman. Hence it is like light for these ignorant ones as they have a clear awareness of these finite entities including one’s own body and mind to be real. Intellectually they may understand that they are unreal, but the core being is that it is as though real. However, that very same world of names and forms, although experienced as such by a jnani through body and mind, do not get any reality status due to his/her realisation of Brahman as the substratum of all entities which makes them not give any status of independent reality to these changing entities. Therefore, for the jnanis this world of names and forms are like darkness as they don’t have the awareness of them having a real independent existence. Example: when I take my body to be I, although each part of it is felt and seen separately, there is an underlying awareness of all this is I. In the same way, a jnani, although perceiving names and forms that includes one’s own body and mind, there’s this undercurrent of awareness that the substratum of all this is Brahman. A jnani does not ascribe reality to the distinction between all entities that an ajnani does due to his or her assigning reality status to all of them in ignorance of Brahman. Hence for a jnani this awareness of distinction having a reality associated with it is like darkness due to it being non-existent.
Actions are only relevant in the realm of ignorance, as they deal with multiplicity. Hence it is shown that a jnani has no requirement to do any action - whether they do or don’t do - it does not matter. It is only Ishvara-icchaa as only the will of samashti works through those upadhis as loka-sangraha - for the benefit of the world.
Is there a Vedic injunction of sarva-karma-sannyasa: renunciation of notion of I am the doer (not literally giving p all action)? Sankaracharya argues - No, there is no need for it. Reasons:
Since the nature of the knowledge of the Self is dealing with oneself - there is no action element in it. Only action, which deals with entities other than oneself, requires injunctions.
There are Vedic injunctions also for sarva-karma-sannyasa:
एतं वै तमात्मानं विदित्वा ब्राह्मणाः पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्शाचर्यं चरन्ति;
ētaṁ vai tamātmānaṁ viditvā brāhmaṇāḥ putraiṣaṇāyāśca vittaiṣaṇāyāśca
lōkaiṣaṇāyāśca vyutthāyātha bhikṣācaryaṁ caranti || br̥hadāraṇyakōpaniṣat 3-5-1 ||
Having known that very Self (Ātman), the wise (Brāhmaṇas) renounce the desire for sons, the desire for wealth, and the desire for worlds (heaven). Then they live the life of wandering mendicants (sannyāsins).
ब्रह्मचर्यं परिसमाप्य गृही भवेत् ।
गृही भूत्वा वनी भवेत् ।
वनी भूत्वा प्रव्रजेत् ।
यदि वेतरथा ब्रह्मचर्यादेव प्रव्रजेद् गृहाल्ल्वा वनाद्वा ।।
यदहरेव विरजेत् तदहरेव प्रव्रजेत् ।। जाबालोपनिषद् -३॥
brahmacaryaṁ parisamāpya gr̥ hī bhavēt | gr̥ hī bhūtvā vanī bhavēt | vanī bhūtvā
pravrajēt | yadi vētarathā brahmacaryādēva pravrajēdgr̥ hādvā vanādvā||
yadaharēva virajēttadaharēva pravrajēt | || jābālōpaniṣat 3 ||
Having completed the stage of brahmacarya (student life), one may become a householder (gṛhastha). After being a householder, one may enter the forest life (vānaprastha). After living in the forest, one may renounce and become a sannyāsin. However, if someone feels dispassion (virāga), they may renounce directly — either from the stage of student life, householder life, or forest-dweller life. The very day one becomes dispassionate, on that very day one may renounce.
And the second reason is it is natural: To be yourself do you need a pravataka-pramaanam (Vedic injunction)? Since due to it being my nature alone there is no requirement of injunction by Veda for the oneself to be in the Self. You are always yourself, were you ever different from yourself? So there is a need for an injunction also.
Third reason is it removes the pramaataa status - Again when there is knowledge of the nature of Self, the transaction of known and means of knowing is not possible indeed, since this final means of knowledge removes the status of oneself being a knower. And while removing (the knowership), it remains no more a means (of knowledge) like the means (of waking) in a dream (disappears) when one wakes up.
Fourth reason (not given by Sankaracharya): A pramana cannot make one act - unless there is willingness to do the act. A pramana can guide and inspire, but the action itself cannot be done. This holds for jnani and ajnani.
Fifth reason (not given by Sankaracharya): A pramana also cannot make one know just like an act - it has to come from within. Pramana will only reveal the object or Self - but the knowledge has to come from within.
Illustration of jnana-nishtha abhyasa is given next.
आपूर्यमाणमचलप्रतिष्ठं
समुद्रमापः प्रविशन्ति यद्वत्।
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी।।2.70।।
यद्वत् आपः आपूर्यमाणम् अचलप्रतिष्ठम् समुद्रम् प्रविशन्ति तद्वत् सर्वे कामाः यम् प्रविशन्ति सः शान्तिम् आप्नोति कामकामी (शान्तिं) न (आप्नोति)।
आपूर्यमाणम् = filled from all sides, अचलप्रतिष्ठम् = remains unchanged, समुद्रम् = ocean, आपः = river (water), प्रविशन्ति = enter, यद्वत् = just as, तद्वत् = so also, कामाः = desires, यम् = whom, प्रविशन्ति = enter, सर्वे = all, सः = he, शान्तिम् = peace, आप्नोति = attains, न = not, कामकामी = desirous of desirables
Just as the ocean remains unchanged even when filled by rivers from all sides, so also the person attains peace whom all the desires, but not the one who desires the desirables.
आपूर्यमाणम् - आपूर्यमाण, पुं, द्वि, एक, कृदन्तरूपाणि - आङ् + पूर् + शानच् - पूरीँ आप्यायने - दिवादिः - सेट्
अचलप्रतिष्ठम् - अचलप्रतिष्ठ, पुं, द्वि, एक,
समुद्रम् - समुद्र, पुं, द्वि, एक,
आपः - अप्, स्त्री, प्र, बहु
प्रविशन्ति - प्र + विश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम्, विशँ प्रवेशने - तुदादिः, प्र-पु, बहु
यद्वत् - अव्ययम्
तद्वत् - अव्ययम्
कामाः - काम, पुं, प्र, बहु
यम् - उअद्, पुं, द्वि, एक
प्रविशन्ति - प्र + विश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम्, विशँ प्रवेशने - तुदादिः, प्र-पु, बहु
सर्वे - सर्व, पुं, प्र, बहु
सः - तद्, पुं, प्र, एक
शान्तिम् - शान्ति, स्त्री, द्वि, एक
आप्नोति - आप् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम्, आपॢँ व्याप्तौ - स्वादिः, प्र-पु, एक
न - अव्ययम्
कामकामी - कामकामिन्, पुं, प्र, एक
आपूर्यमाणम् अद्भिः अचलप्रतिष्ठम् अचलतया प्रतिष्ठा अवस्थितिः यस्य तम् अचलप्रतिष्ठं समुद्रम् आपः सर्वतो गताः प्रविशन्ति स्वात्मस्थमविक्रियमेव सन्तं यद्वत् तद्वत् कामाः विषयसंनिधावपि सर्वतः इच्छाविशेषाः यं पुरुषम् समुद्रमिव आपः अविकुर्वन्तः प्रविशन्ति सर्वे आत्मन्येव प्रलीयन्ते न स्वात्मवशं कुर्वन्ति सः शान्तिं मोक्षम् आप्नोति न इतरः कामकामी काम्यन्त इति कामाः विषयाः तान् कामयितुं शीलं यस्य सः कामकामी नैव प्राप्नोति इत्यर्थः।।
यस्मादेवं तस्मात्
आपूर्यमाणम् = completely full, अद्भिः = with water, अचलप्रतिष्ठम् अचलतया = with steadiness, प्रतिष्ठा = established, अवस्थितिः = state, यस्य = whose, तम् अचलप्रतिष्ठम् = that is अचलप्रतिष्ठम्, समुद्रम् = sea, आपः = water, सर्वतः गताः = going to in all directions, प्रविशन्ति स्वात्मस्थम् = abiding in its own state, अविक्रियम् एव सन्तम् = being changeless indeed, यद्वत् = just as, तद्वत् = like that, कामाः विषयसंनिधावपि = even in the presence of sense objects, सर्वतः = from all, इच्छाविशेषाः = various sense objects, यं पुरुषम् = the person whom, समुद्रम् इव = like sea, आपः = water, अविकुर्वन्तः = without disturbing, प्रविशन्ति सर्वे = all, आत्मनि = in oneself, एव प्रलीयन्ते = dissolve indeed, न = not, स्वात्मवशम् = bring under one’s control, कुर्वन्ति = do, सः = he, शान्तिं मोक्षम् = liberation, आप्नोति = attains, न = not, इतरः = other, कामकामी काम्यन्ते इति कामाः विषयाः तान् कामयितुम् शीलम् यस्य सः कामकामी = the one whose nature is to desire the objects which are desirable, न = not, एव = alone, प्राप्नोति = attains, इत्यर्थः = this is the meaning
यस्मात् = since, एवम् = in this way, तस्मात् = therefore
Just as the water entering from all directions to a sea whose state is established with steadiness abiding in its own state, being changeless indeed even with completely full of water, so also, in whom various sense objects enter from all directions without disturbing the person even in the presence of sense objects like the water (entering) the sea dissolve in oneself without disturbing, that person attains liberation and indeed not the one whose nature is to desire the objects which are desirable - this is the meaning.
Since it is this way, therefore.
Notes
This verse compares the state of an ajnani and a jnani when interacting with the objects of the world using the metaphor of an ocean.
दृष्टान्तः -
These are the two features of ocean:
आपूर्यमाण - completely full, never lacks or is low on water.
अचलप्रतिष्ठ - अचलतया प्रतिष्ठा अवस्थितिः यस्य तम् अचलप्रतिष्ठम् one whose state is always changeless. अचलप्रतिष्ठ means there is no वृद्दि and ह्रास. The ocean’s level always remains the same.
आपः प्रविशन्ति - सर्वतो गताः - Even though water coming from all directions such as rivers and rains, it retains its ocean nature - completely full because it is changeless.
na vanaṁ gantukāmasya tyajataśca vasundharām |
sarvalōkātigasyēva lakṣyatē cittavikriyā || vālmīki rāmāyaṇa 2-19-33 ||
दार्ष्टान्तः -
The word काम means इच्छा-विशेषाः - it can mean various desirable/undesirable objects or various desires (or hatred).
First consider the desirable-objects:
Due to prarabdha-karma, a jnani also is presented with various desirable/undesirable objects. Now these objects may have been desirable/undesirable before his/her aparoxa-jnana or it could simply mean what a vast majority of humanity sees as desirable/undesirable - example, a delicious food, beautiful scenery, person, etc. as desirable and old-age, disease, injury, death of a close one, etc. as undesirable. One can also think of all those desirable things that Naciketa was offered by Yama and along with the offer to remove all the undesirable things to tempt him away from the third boon as a test.
Like the waters entering the ocean, these desirable/undesirable objects enter the mind of jnani - as sense perceptions of the objects perceived or thoughts about these objects. They don’t even cause a ruffle in jnani’s mind - because there is no seeking or avoiding them. दुःखेषु अनुद्विग्न-मनाः सुखेषु-विगतस्पृहः from verse 57 is meant here.
Second, consider kama as desire itself. What are the desires of a jnani? They are not desires, but the will of samashti, Ishvara, acting through that upadhi of jnani for loka-sangraha. They are not desires for enjoyment or comfort of jnani’s body or mind. These desires are due to what is called prarabdha-vasana. Those vasanas that have developed prior to aparoxa-jnana doing work selflessly for the world will continue to have their play through jnani even after Self-knowledge. That’s why after Self-knowledge, a jnani teaches, another one writes books, another one simply works quietly non-descriptively, and another one simply sits in a cave - continuing to do what they have been doing prior to aparoxa-jnana. Such desires or willingness to do something is not their own individual will anymore, but it is Ishvara’s will acting through that jnani. These desires also have no impact on jnani’s mind which remains undisturbed like the ocean.
What do such jnanis attain?
Eternal peace called shanti - this is not simply quietening of mind, but it is also complete disidentification with it. An example for us to appreciate this jnani is deep sleep - where everything is blissful. Peace that passeth understanding - implies the peace that is beyond avastha-traya.
tēṣāṁ śāntiḥ śāśvatī nētarēṣām ||kaṭhōpaniṣat 2-2-13 ||
Who will not get such peace?
कामकामी - will not get such peace. The desirer of desiables is the meaning. कामाः विषयाः तान् कामयितुं शीलं यस्य सः कामकामी - the one whose nature is to desire the desirables. A person of this nature can never be peaceful in the presence of desirables around and also simply desires within which will propel such a person to action, anxiety or worry about getting/not getting them, etc.
What can be derived from this metaphor about such a कामकामी -
Ajnani is like a pond and jnani is like an ocean. Two features of pond unlike ocean:
A pond is dependent on water from external sources for its survival
It increases or reduces its water level based on the amount of water from these external sources
So also the ajnani is dependent on desires or objects for happiness (or sorrow) and also the happiness and sorrow increase or reduce based on the experiences with those objects or desires/hatred.
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः।
निर्ममो निरहङ्कारः स शान्तिमधिगच्छति।।2.71।।
यः पुमान् सर्वान् कामान् विहाय निःस्पृहः निर्ममः निरहङ्कारः चरति सः शान्तिम् अधिगच्छति।
विहाय = after rejecting, कामान् = desires, यः = who, सर्वान् = all, पुमान् = person, चरति = moves about, निःस्पृहः = no attachment, निर्ममः = no I and mine, निरहंकारः = no ego, सः = he, शान्तिम् = peace, अधिगच्छति = attains
The person who after rejecting all desires moves about with no attachment, no sense of I and mine, no ego, he attains peace.
विहाय - अव्ययम्, कृदन्तरूपाणि - वि + हा + ल्यप् - ओँहाक् त्यागे - जुहोत्यादिः - अनिट्
कामान् - काम, पुं, द्वि, बहु
यः - यद्, पुं, प्र, एक
सर्वान् - सर्व, पुं, द्वि ,बहु
पुमान् - पुंस्, पुं, प्र, एक
चरति - चर् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - चरँ गत्यर्थाः चरतिर्भक्षणर्थोऽपिँ चरँ भक्षणे च चरतिर्भक्षणेऽपि - भ्वादिः, प्र्-पु, एक
निःस्पृहः - निःस्पृह, पुं, प्र, एक
निर्ममः - निर्मम, पुं, प्र, एक
निरहङ्कारः - निरहङ्कार, पुं, प्र, एक
सः - तद्, पुं, प्र, एक
शान्तिम् - शान्ति, स्त्री, द्वि, एक
अधिगच्छति - अधि + गम् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम्, गमॢँ गतौ - भ्वादिः
विहाय परित्यज्य कामान् यः संन्यासी पुमान् सर्वान् अशेषतः कात्स्न्र्येन चरति जीवनमात्रचेष्टाशेषः पर्यटतीत्यर्थः। निःस्पृहः शरीरजीवनमात्रेऽपि निर्गता स्पृहा यस्य सः निःस्पृहः सन् निर्ममः शरीरजीवनमात्राक्षिप्तपरिग्रहेऽपि ममेदम् इत्यभिनिवेशवर्जितः निरहंकारः विद्यावत्त्वादिनिमित्तात्मसंभावनारहितः इत्येतत्। सः एवंभूतः स्थितप्रज्ञः ब्रह्मवित् शान्तिं सर्वसंसारदुःखोपरमलक्षणां निर्वाणाख्याम् अधिगच्छति प्राप्नोति ब्रह्मभूतो भवति इत्यर्थः।।
सैषा ज्ञाननिष्ठा स्तूयते।।
विहाय परित्यज्य = having given up, कामान् = desirables, यः संन्यासी = the one who renounced, पुमान् = the person, सर्वान् अशेषतः कात्स्न्र्येन = everything with no exception, चरति जीवनमात्रचेष्टाशेषः पर्यटति = moves about making only efforts for maintenance of the body, इत्यर्थः = this is the meaning, निःस्पृहः शरीरजीवनमात्रे अपि निर्गताः स्पृहा यस्य सः निःस्पृहः = the one who has gone beyond craving for even body and lifespan is निःस्पृहः, सन् = being, निर्ममः शरीरजीवनमात्राक्षिप्तपरिग्रहे = the possessions required for maintenance of life and body, अपि = even, मम इदम् इति अभिनिवेशवर्जितः = devoid of craving of I and mine, निरहंकारः विद्यावत् तु आदिनिमित्तात्मसंभावनारहितः = devoid of the pride due to knowledge of the Self, etc., इत्येतत्= this is the meaning, सः, एवम् भूतः = being in this way, स्थितप्रज्ञः = a person of steady wisdom, ब्रह्मवित् = the knower of Brahman, शान्तिं सर्वसंसारदुःखोपरमलक्षणाम् = characterised by lack of all sorrow of samsara, निर्वाणाख्याम् = known as nirvana,अधिगच्छति प्राप्नोति = attains, ब्रह्मभूतः भवति = becomes, इत्यर्थः = this is the meaning
सा = that, एषा = this, ज्ञाननिष्ठा = establishment in knowledge, स्तूयते = praised
The person who has renounced, having given up all the desirables with no exception, moves about making only efforts for maintenance of the body, being the one who has gone beyond craving for even body and lifespan, devoid of craving of I and mine even for the possessions required for maintenance of life and body, devoid of the pride due to knowledge of the Self, etc. - this is the meaning. The person of steady wisdom, knower of Brahman, being in this way, attains oneness with Brahman characterised by lack of all sorrow of samsara and known as nirvana - this is the meaning.
Establishment in knowledge, which is such, is praised.
Notes
This is upasamhara or conclusion of the topic of sthitaprajna lakshana. Hence it will be the same as upakrama - verse 54.
5 characteristics are defined in this verse:
सर्वान् कामान् विहाय - having renounced all desires with no exception - प्रजहाति सर्वान् मनोगतान् कामान् of verse 54
Sankara’s and General interpretation are the same here.
चरति
Sankara’s interpretation: जीवनमात्रचेष्टाशेषः पर्यटति - functions in this world having only possessions that are bare minimum for body maintenance.
General interpretation: Functions in this world
निःस्पृहः
Sankara’s interpretation: शरीरजीवनमात्रेऽपि निर्गता स्पृहा यस्य सः निःस्पृहः - the one with no craving for comfort of the body or life
General interpretation: No attachment to anything
निर्ममः
Sankara’s interpretation: शरीरजीवनमात्राक्षिप्तपरिग्रहेऽपि ममेदम् इत्यभिनिवेशवर्जितः - the one not having even the idea of mine with those bare minimum material possessions required for maintenance of the body.
General interpretation: No idea of mine with anything
निरहंकारः
Sankara’s interpretation: विद्यावत्त्वादिनिमित्तात्मसंभावनारहितः - the one devoid of pride of knowledge of the Self, peace, etc. In Vedanta, अहंकार is taking the body to be I - dehaabhimaanii, but that aspect has been taken in निःस्पृहः by Sankaracharya, so he considers this to be as one who does not see oneself as special deserving respect from others although others respect him. This pride in oneself is aasurii-bhava:
आत्मसम्भाविता: स्तब्धा धनमानमदान्विता: |16.17
विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |
शुनि चैव श्वपाके च पण्डिता: समदर्शिन: || 5.18||
That’s why the injunction is: जडवत् लोक आचरेत् ||manusmr̥ti 2-110|| Be like an ajnani in the world.
General interpretation: No individuality whatsoever. Ahankara here implies identification with anything impermanent. Dharmi adhyasa happens first and that leads to dharma adhyasa as mamakara. Whatever one identifies with, one superimposes the nature of that upon oneself.
Sankara’s interpretation is specific to sannyasa-ashrama as he interprets यः in the verse as संन्यासी. But if we take यः as a jnani, then the general interpretation holds. Why sannyasa is critical? Anandagiri states:
If both the householder and the renunciate are enjoyers of liberation, then what is the need for the difficulty of renunciation? — this doubt is anticipated.
Therefore, it is said (with the word eṣā — “this is...”) that renunciation is necessary for the seeker of liberation, due to the possibility of obstacles arising for those who are not renunciates (i.e., householders etc.).
Then (in the Gītā), the state (of a renunciate) is described with the word sarvam ("all"). The phrase na vimuhyati (is not deluded) — although the renunciate is not deluded, the householder generally becomes deluded due to loss of wealth and other such causes. Being distracted, he becomes devoid of the capacity for discriminating the highest truth — that is the meaning.
The chain is: निरहङ्कारः -> निर्ममः -> निःस्पृहः -> सर्वान् कामान् विहाय -> चरति
Such a person attains shanti - peace which was mentioned in previous verse and verse 66. This shanti is the obliteration of all samsara-dukha: 3 kinds of aadhyaatmika, aadhibhautika and aadidaivika. Such a state is called nirvana - which means moksha, liberation from samsara, no sense of individuality, no more identification with anything limited, freedom from bondage, rebirth, etc.
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।
स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति।।2.72।।
पार्थ एषा ब्राह्मी स्थितिः (अस्ति)। (सः) एनाम् प्राप्य न विमुह्यति। (सः) अन्तकाले अपि अस्याम् स्थित्वा ब्रह्मनिर्वाणम् ऋच्छति।
एषा = this, ब्राह्मी स्थितिः = state of being established in Brahman, पार्थ = O Partha, न = not, एनाम् = this, प्राप्य = having obtained, विमुह्यति = deluded, स्थित्वा = having established, अस्याम् = in this, अन्तकाले = at death, अपि = even, ब्रह्मनिर्वाणम् = brahma-nirvana, ऋच्छति = attains
O Partha! This state of being established in Brahman having obtained one is not deluded. Having established in this even at death, one attains liberation.
एषा - एतद्, स्त्री, प्र, एक
ब्राह्मी - ब्राह्मी, स्त्री, प्र, एक
स्थितिः - स्थिति, स्त्री, प्र, एक
पार्थ - पार्थ, पुं, सं, एक
न - अव्ययम्
एनाम् - इदम्, स्त्री, द्वि, एक
प्राप्य - अव्ययम्
विमुह्यति - वि + मुह् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम्, मुहँ वैचित्त्ये - दिवादिः, प्र-पु, एक
स्थित्वा - अव्ययम्
अस्याम् - इदम्, स्त्री, ष, एक
अन्तकाले - अन्तकाल, पुं, स, एक
अपि - अव्ययम्
ब्रह्मनिर्वाणम् - ब्रह्मनिर्वाण, नपुं, द्वि ,एक
ऋच्छति - ऋ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम्, ऋ गतिप्रापणयोः - भ्वादिः, प्र-पु, एक
एषा यथोक्ता ब्राह्मी ब्रह्मणि भवा इयं स्थितिः सर्वं कर्म संन्यस्य ब्रह्मरूपेणैव अवस्थानम् इत्येतत्। हे पार्थ न एनां स्थितिं प्राप्य लब्ध्वा न विमुह्यति न मोहं प्राप्नोति। स्थित्वा अस्यां स्थितौ ब्राह्म्यां यथोक्तायां अन्तकालेऽपि अन्त्ये वयस्यपि ब्रह्मनिर्वाणं ब्रह्मनिर्वृतिं मोक्षम् ऋच्छति गच्छति। किमु वक्तव्यं ब्रह्मचर्यादेव संन्यस्य यावज्जीवं यो ब्रह्मण्येव अवतिष्ठते स ब्रह्मनिर्वाणमृच्छति इति।।
इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य श्रीमच्छंकरभगवतः कृतौ श्रीमद्भगवद्गीताभाष्ये द्वितीयोऽध्यायः।।
एषा यथोक्ता = as mentioned, ब्राह्मी ब्रह्मणि भवा = abidance in Brahman, इयम् स्थितिः = this state, सर्वम् कर्म संन्यस्य = having renounced all actions, ब्रह्मरूपेण एव = in the form of Brahman alone, अवस्थानम् = establishment, इत्येतत् = this is the meaning, हे पार्थ = O Partha, न एनां स्थितिम् = this state, प्राप्य लब्ध्वा = having obtained, न विमुह्यति न मोहम् प्राप्नोति = does not get delusion, स्थित्वा अस्यां स्थितौ ब्राह्म्याम् यथा उक्तायाम् = established in the state of Brahman just as stated, अन्तकालेऽपि अन्त्ये वयसि अपि = even at the end of lifespan, ब्रह्मनिर्वाणं ब्रह्मनिर्वृत्तिम् = merging with Brahman, मोक्षम् = liberation, ऋच्छति गच्छति = goes, किमु वक्तव्यम् = what should be said, ब्रह्मचर्यात् एव संन्यस्य = having renounced from Brahmacharya itself, यावत् जीवम् यः ब्रह्मणि एव अवतिष्ठते = the one who remains in Brahman as long as there is life, सः ब्रह्मनिर्वाणम् ऋच्छति इति = he will attain merging with Brahman
This stated state of having renounced all actions with establishment in Brahman is abidance in Brahman - this is the meaning. O Partha! Having obtained this state, does not get delusion. Established in the state of Brahman just as stated even at the end of lifespan, one attains liberation merging with Brahman. What should be said of those who have renounced from Brahmacharya itself, the one who remains in Brahman as long as there is life? He will attain merging with Brahman.
Notes
This verse states that realisation of Brahman at any time in life, even at death, leads to moksha - no rebirth.
एषा ब्राह्मी - ब्रह्मणि भवा इयं - this is abidance in Brahman.
स्थितिः - सर्वं कर्म संन्यस्य ब्रह्मरूपेणैव अवस्थानम् - renunciation of all actions is abidance of Brahman. Here actions imply obligatory duty or those done with selfish motive. The actions done by a jnani are for lokasangaha as per Ishvara’s will.
एनाम् स्थितिं प्राप्य न विमुह्यति - having attained that state of abidance in Brahman one is not deluded - one no more takes the superimposition or the changeful object characteristics as real or identifies with them. This mind is a very intricate entity - trying to analyse it intellectually to understand it in depth is impossible - leads to confusion and more questions. The only way is to let it work reasonably to make us practise the sadhana and ultimately it reaches a state, called pure, where we disidentify with it completely - called mano-nasha. The mind will function even in a jnani, but its function no longer binds as there is no identification with it. So to be free from delusion is to be free of identification with both body and mind.
ब्रह्मनिर्वाणं is ब्रह्मनिर्वृतिम् - merging in Brahman. A fire is said to have nirvanam when it extinguishes and is said to have not been lost, but merged in the fire element. So also, a jiva upon realisaton of Brahman is not lost, but merges with Brahman. That shedding of individuality is merging with Brahman - they are not two separate things.
The word अपि - is kaimutika, that is if liberation happens even when relaisation at death as videhamukti, then what to speak of when the body is living as jivanmukti. Again these two concepts of videhamukti and jivanmukti are from point of view of ajnani, for jnani there is only nityamukti.
इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य श्रीमच्छंकरभगवतः कृतौ श्रीमद्भगवद्गीताभाष्ये द्वितीयोऽध्यायः।।