Gita Chapter-2

  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 limitation as an individual (जीवभावः), despite having a loving family, fame, wealth, or knowledge in this world. 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 identification with body and mind (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, I would indeed enjoy the enjoyments filled with (their) blood here.

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

अहत्वा - 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 disciple 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.

Stages of Arjuna's development as a student with surrender to Sri Krishna:

• Identification of the problem (कथं भीष्ममहं सङ्ख्ये द्रोणं च इषुभिः प्रतियोत्स्यामि - 2.4, कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः - 2.6), 

• Propose a solution which he thinks should be done but also being unclear about it (गुरून् अहत्वा भोक्तुं भैक्ष्यम् अपि हि श्रेयः - 2.5)

• Know the goal (श्रेयः - 2.7)

• Then understand that proposed solution by oneself is not appropirate (न चैतद्विद्मः 2.6,  न जानामि - 2.7, न हि प्रपश्यामि ममापनुद्यात् - 2.8),  

• Know that we are incapable by our own means (कार्पण्यदोषोपहतस्वभावः - 2.7, धर्मसम्मूढचेताः - 2.7, उच्छोषणम् इन्द्रियाणाम् - 2.8), 

• 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 - मधुसूदन! अरिसूदन! - 2.4), 

• Surrender to such a person (शिष्यः ते - 2.7, प्रपन्नम् - 2.7), 

• Ask for help from that person (पृच्छामि - 2.7, निश्चितम् ब्रूहि - 2.7, शाधि - 2.7), 

• and lastly follow whatever he/she says - Chapter-18

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

श्रीभगवान् उवाच - The Lord said.

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.

1. Jnana pursuit and kaamya karma pursuit -- cannot be done together.

   1. Goals are different: one is for moksha and the other is for materialistic objects

   2. 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:

2. 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:

   1. 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.

   2. Introvert minded - nivrtti dominant, extrovert - pravrtti dominant

3. Modern setting: Jnana yoga and karma yoga is done together - a sannyasi serving humanity through lectures, admin in ashrams, pujas, bhajans, etc. Reasons being:

   1. 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.

   2. 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.

   3. 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 ? 

अशोच्याः are those who are not deserving of sorrow (न शोच्या अशोच्याः) such as Bhishma, Drona, and others (भीष्मद्रोणादयः) because:

• of their noble conduct (सद्वृत्तत्वात्), and 

• they are, in reality, eternal (परमार्थस्वरूपेण च नित्यत्वात्). 

Yet, you grieve for those who shouldn't be grieved for (तान् अशोच्यान् अन्वशोचः). You have lamented (अनुशोचितवानसि): "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 of the wise (त्वं प्रज्ञावादान् प्रज्ञावतां बुद्धिमतां वचनानि च भाषसे), but you show foolishness and learning (मौढ्यं पाण्डित्यं च) in oneself (आत्मनि) which is a contradiction (विरुद्धम्)—just like a madman (उन्मत्तः इव), this 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 for 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 people 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

Never was there a time (न तु एव जातु कदाचिद्) when I (अहं) was not there (नासम्); rather (किं तु), I indeed was (there always) (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 (never) non-existent (तथा न त्वं न आसीः); rather, you indeed were (there always) (किं तु आसीः एव). Likewise (तथा), these rulers of men were never absent (न इमे जनाधिपाः न आसन्); rather, they indeed were (there always) (किं तु आसन् एव). And also (तथा न च एव), never shall we cease to be (न भविष्यामः); rather (किं तु), all of us hall surely be (सर्वे वयम् भविष्यामः एव). 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

The one who possesses the body is called the embodied Self (देही). Of that 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 section and the second line is dārṣṭāntabhāgaḥ - section about 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. 

देही - can have two meanings:

• देहः यस्य अस्ति सः देही - देही is that which has a body - this is जीव definition, the transmigrating individual who takes up and gives up bodies

• देहम् प्रकाशयति इति देही - देही is that which illuminates the body (makes aware of the body) - this is  Consciousness which is the Self. It is called sākṣī (witness) only to imply that it unaffected by any material entity.

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 देही in two standpoints and do not grieve: 

• The body (śarīra) is an upādhi (limiting adjunct) of Consciousness. It is inert (jaḍa), conditioned by name and form, and serves as the locus through which Consciousness appears as an individual (jīva). Body by its very nature as inert/material has to undergo changes and that is inevitable.

• The sākṣī (witness) is Consciousness itself (cit / caitanya), not an upādhi. It is self-luminous, unconditioned, and remains unaffected by the body, mind, or intellect. 

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 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 स्पर्शाः. These (ते) 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 स्पर्शाः because they are contacted or perceived (स्पृश्यन्तः इति) such as sound, etc. (शब्दादयः). The senses (मात्राः) as well as the sense pereptions / 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 - sense organ, vishaya - sense object, sambandha - interaction. Anyone missing, there is no perception.

A sense organ is a sensor that senses its corresponding object. Ear senses sound, Eye senses form, etc. Sensing is a sort of measuring. Hence a sense organs are called मात्राः - मात्राः आभिः मीयन्ते शब्दादय इति श्रोत्रादीनि इन्द्रियाणि those which measure sound, etc. are मात्राः, the sense organs.

स्पर्शः can have two meanings:

1. Interactions between sense organs and objects - मात्राणाम् शब्दादिभिः संयोगाः स्पर्शः interaction of sense organs with sense objects, this interpretation focuses on sambandha. 

2. Sense objects - स्पृश्यन्ते इति स्पर्शाः विषयाः शब्दादयः those which are interacted with, the sense ojects, this interpretation focuses on vishaya.

Why heat-cold and happiness-sorrow given separately? Three reasons:

1. There is a variability in heat and cold - sometimes they are sought for and sometimes avoided. On the other hand, there is no such variability in happiness and sorrow - happiness is always sought for and sorrow is always avoided.

2. Heat and cold represent all external inputs from sense objects, happiness and sorrow represent the internal reactions to those inputs. Hence sparsha, which are either sense objects or interactions with sense objects, gives rise to happiness and sorrow within. 

3. 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 (happiness-sorrow in mind) as harsha-shoka (I am happy and sad). Don't get ideintified with the state of mind, maintain a distance. This is practice of sakshi-bhava.

It is important to note that the advice is to forbear even happiness also: don't get carried away by it. Why forbear happiness? Reasons:

• 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 due to monotony 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 ॥

The dualities such as heat and cold (शीतोष्णादयः), as earlier described (एते यथोक्ताः), do not disturb (न व्यथयन्ति) that wise person who (यं पुरुषं) 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 changing phenomena around a person be it environment, people, objects, situations, whatever be the source, 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 साक्षी-भाव is conducive for liberation. One should remind and train that sukha-dukha is temporary to maintain equanimity. For example in a journey of 5 min, one wouldn't care if the seat upon which they are sitting is uncomfortable as one is fully aware that it is impermanent and will forbear it. But we fail to apply this very principle on issues that seem to be a larger time scale, even though we are aware that they are still impermanent in any case. This applies to a physical ijury to us or a loved one, or death, or great financial loss, anything that looks BIG in our mental space. Remember importantly this must be applied in happy situations, which is almost never done. 

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। 

There is no existence of the ones that do not always exist like heat-cold along with their causes (न असतः अविद्यमानस्य शीतोष्णादेः सकारणस्य न  विद्यते  नास्ति  भावो  भवनम् अस्तिता) (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 its cause has no existence as an entity upon inquiring with valid means of knowledge (न हि शीतोष्णादि सकारणं प्रमाणैर्निरूप्यमाणं वस्तु सम्भवति) (This is प्रतिज्ञा-वाक्य which will be elaborated later).

Because it is an effect and effect changes (विकारो हि सः विकारश्च व्यभिचरति) (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) (यथा घटादिसंस्थानं चक्षुषा निरूप्यमाणं मृद्वयतिरेकेणानुपलब्धेरसत् तथा सर्वो विकारः कारणव्यतिरेकेणानुपलब्धेरसन्). Before creation and after destruction, the pot being unperceivable, the causes of clay etc. and their causes (up to and including माया), are all not perceivable to be different from their causes hence they are all मिथ्या (जन्मप्रध्वंसाभ्यां प्रागूर्ध्वं च अनुपलब्धेः कार्यस्य घटादेः मृदादिकारणस्य च तत्कारणव्यतिरेकेणानुपलब्धेरसत्त्वम्) 

(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 incidental 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 shabda-sparsha-rupa-rasa-gandha is व्यभिचरति - deviates from its true intrinsic existence, and it is temporary, borrowed, incidnetal, 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 or different from both कार्य-कारण-प्रपञ्च and Maya has to be established to call it as सत् - the Exsitence).

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) is असत्, then all will be only non-existence (तदसत्त्वे सर्वाभावप्रसङ्ग इति चेत्)?

सिद्धान्ती - No. Everywhere, due to the availability of two experiences - pure existence (is-ness) and non-existence (न सर्वत्र बुद्धिद्वयोपलब्धेः सद्बुद्धिरसद्बुद्धिरिति) (is-ness and object specific characteristics with name and form). One whose experience is unchanging, that is सत् (यद्विषया बुद्धिर्न व्यभिचरति तत् सत्), one whose experience is changing, that is असत्  (यद्विषया व्यभिचरति तदसत् इति). Everywhere, experience is dependent on this सत् and असत् classification (सर्वत्र द्वे बुद्धी सर्वैरुपलभ्येते) as in the same locus (समानाधिकरणेन) like the blue lotus,  pot existence, cloth existence, elephant existence (नीलोत्पलवत् सन् घटः सन् पटः सन् हस्ती इति). Similarly everywhere (एवं सर्वत्र). Of these two experiences, the pot experience etc. changes (तयोर्बुद्धयोः घटादिबुद्धिः व्यभिचरति). This has been shown (तथा च दर्शितम्). But not the experience of is-ness (न तु सद्बुद्धिः). 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  (तस्मात् घटादिबुद्धिविषयः असन् व्यभिचारात् न तु सद्बुद्धिविषयः अव्यभिचारात्).

(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. 

1. Both these अनुभव are in the same locus - समानाधिकरण and hence both these अनुभव are seen as a single experience. 

2. 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.

3. 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.

4. 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 (घटे विनष्टे घटबुद्धौ व्यभिचरन्त्यां सद्बुद्धिरपि व्यभिचरतीति चेत्)

सिद्धन्ती - No. Due to having the experience of is-ness in the cloth, etc. (न पटादावपि सद्बुद्धिदर्शनात्). That experience of is-ness is always there as the quality or attribute of the qualified substance (विशेषणविषयैव सा सद्बुद्धिः).

(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 as given below).

पूर्वपक्षी - Like the experience of the is-ness, the pot experience also is seen in other pots, if said so (सद्बुद्धिवत् घटबुद्धिरपि घटान्तरे दृश्यत इति चेत्)?

सिद्धन्ती - No. Due to it (existence of the pot) not being seen in the cloth etc. (न पटादौ अदर्शनात्)

(Is-ness experience is pervasive, but not the pot-experience which is unique only to pot and not seen with anything else).

पूर्वपक्षी - When the pot is destroyed, the experience of is-ness is also not seen, if said so? (सद्बुद्धिरपि नष्टे घटे न दृश्यत इति चेत्)

सिद्धन्ती - No. Due to the loss of the qualified (न विशेष्याभावात्), 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?(सद्बुद्धिः विशेषणविषया सती विशेष्याभावे विशेषणानुपपत्तौ किंविषया स्यात्). But again the lack of experience of is-ness is due to the lack of the qualified (तु पुनः सद्बुद्धेः विषयाभावात्)

(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 (एकाधिकरणत्वं घटादिविशेष्याभावे न युक्तमिति चेत्)

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 (न इदमुदकम् इति मरीच्यादौ अन्यतराभावेऽपि सामानाधिकरण्यदर्शनात्).

(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) (तस्माद्देहादेः द्वन्द्वस्य च सकारणस्य असतो न विद्यते भाव इति). Similarly, of the existence, the Self, non-existence or destruction is not there, because it is invariable everywhere (तथा  सतश्च आत्मनः अभावः अविद्यमानता न विद्यते सर्वत्र अव्यभिचारात् इति अवोचाम).

In this way, the nature (अन्तः) of the Self and the non-Self, of these two - the existence and the non-existence: existence as existence alone and non-existence as non-existence alone, has been attained just as stated earlier by the knowers of Truth (एवम् आत्मानात्मनोः सदसतोः उभयोरपि दृष्टः उपलब्धः अन्तो निर्णयः सत् सदेव असत् असदेवेति तु अनयोः यथोक्तयोः तत्त्वदर्शिभिः).

(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 (तदिति सर्वनाम् सर्वं च ब्रह्म तस्य नाम तदिति तद्भावः तत्त्वम् ब्रह्मणो याथात्म्यम्). Those who know ब्रह्म, they are तत्त्वदर्शी (तत् द्रष्टुं शीलं येषां ते तत्त्वदर्शिनः तैः तत्त्वदर्शिभिः) 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) (त्वमपि तत्त्वदर्शिनां दृष्टिमाश्रित्य), having given up grief and delusion (शोकं मोहं च हित्वा), having ascertained in mind that (मनसि निश्चित्य) 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’ (शीतोष्णादीनि नियतानियतरूपाणि द्वन्द्वानि विकारोऽयमसन्नेव मरीचिजलवन्मिथ्यावभासते इति) - in this way forbear them - this is the meaning (इति तितिक्षस्व इत्यभिप्रायः).

Again, why is that सत् always there - it is said (किं पुनस्तत् यत् सदेव सर्वदा इति उच्यते)

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:

1. Pure Existence is not a property of any object, i.e. it is not dependent on an object.

2. It pervades space and in fact it renders existence to space itself. देश-अपरिच्छिन्न (unlimited by space)

3. Not limited by the boundaries of the object. वस्तु-अपरिच्छिन्न (unlimited by object)

4. It is before the object’s creation and also survives the object’s destruction. काल-अपरिच्छिन्न (unlimited by time)

5. 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 is one whose nature is not to be destroyed (अविनाशि न विनष्टुं शीलं यस्य). But you must know that (अविनाशि) alone (तत् तु विद्धि). The word ‘but तु’ (तु शब्दः) is intended to mark a distinction from असत् (असतः विशेषणः). What (is that अविनाशि) (किम्)? It is that by which all this world is pervaded (येन सर्वम् इदं जगत् ततं), which is known as सत् (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 सत् (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-नाशः - 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. 

    • अवयव–अवयवी / अङ्ग-अङ्गी / अंश-अंशी - Parts-Whole: anga-angi or ansha-anshi

    • सामान्य-विशेष Particular-Universal: cow-cowness

    • द्रव्य–गुण Substance-Quality: shirt-red

    • द्रव्य–कर्म Substance-Action: person-running

    • विशेष–नित्यद्रव्य Particular-eternal substance. विशेष is a special quality that differentiates one eternal substance (dravya) from another one of the same kind. There are 9 substances (Earth, Water, Fire, Air, Ether, Time, Space, Self, and Mind) and of them 4 are eternal (Ether, Time, Space, Self). Vishesha is an inherent imperceptible quality that differentiates these partless eternal substances. Hence one Self is seen to be different from another Self even though there is no perceptible difference.

  • 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 Slf which is eternal, indestructible, unknowable (as object). 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

Those which have an end are अन्तवन्तः (अन्तः विनाशः विद्यते येषां ते 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.

Just as the cognition of reality in a mirage and similar appearances (मृगतृष्णिकादौ सद्बुद्धिः) continues for a time (अनुवृत्ता), but is cut off when valid knowledge has been ascertained (प्रमाणनिरूपणान्ते विच्छिद्यते), so in the same way (तथा) these bodies (इमे देहाः) of the Self (आत्मनः)—the indwelling embodied being (शरीरिणः शरीरवतः), eternal (नित्यस्य), imperishable (अनाशिनः), and unknowable by the senses (अप्रमेयस्य)—like bodies experienced in dream or illusion (स्वप्नमायादेहादिवत्), are said to be अन्तवन्तः by the discriminating sages (अन्तवन्त इति उक्ताः विवेकिभिः) - this is the meaning (इत्यर्थः).

The expressions “eternal” (नित्यस्य) and “imperishable” (अनाशिनः) of eternity are not a mere repetition (इति न पुनरुक्तम् नित्यत्वस्य), because in this world there are two kinds of destruction (द्विविधत्वात् लोके नाशस्य च). One is where a body, having been reduced to ashes, disappears from perception and is said to be destroyed (यथा देहो भस्मीभूतः अदर्शनं गतो नष्ट उच्यते). Another is where something, though still existing, is said to be destroyed because it has transformed into a different state, becoming afflicted by disease and the like (विद्यमानोऽपि यथा अन्यथा परिणतो व्याध्यादियुक्तो जातो नष्ट उच्यते). Thus, by saying “eternal and imperishable” (नित्यस्य अनाशिनः), it is meant that the Self is unrelated to both kinds of destruction (द्विविधेनापि नाशेन असंबन्धः). Otherwise, the eternality of the Self might be regarded as merely like that of earth and other elements (पृथिव्यादिवत् अपि नित्यत्वं स्यात् आत्मनः), which must not be the case (तत् मा भूत्); therefore it is said “eternal and imperishable.” And by “unknowable” (अप्रमेयस्य) it is meant that the Self is not an object of valid means of knowledge such as perception, etc. (न प्रमेयस्य प्रत्यक्षादि-प्रमाणैः अपरिच्छेद्यस्य).

प्रमित्सुः - the one desirous of knowing

पूर्वपक्षी - Isn’t the Self known through the scriptures (through शब्द-प्रमाण and hence the Self is called औपनिषद-पुरुषः) (ननु आगमेन आत्मा परिच्छिद्यते) and before (coming to scriptures) through प्रत्यक्ष as myself (प्रत्यक्षादिना च पूर्वम्)?

So why call it अप्रमेय?

सिद्धान्ती - Not so; because of the self-evident nature of the Self (न आत्मनः स्वतःसिद्धत्वात्). For, only when the Self is established (सिद्धे हि आत्मनि) as the illuminator (प्रमातरि) (even before taking up other means of knowing), the search for a means of knowledge (प्रमाणान्वेषणा) takes place (भवति) for the one desiring knowledge (प्रमित्सोः).

For one does not first fail to cognize the Self as “I am” (न हि पूर्वम् इत्थम् अहम् इति आत्मानम् अप्रमाय) and then subsequently proceed to determine objects of knowledge (पश्चात् प्रमेयपरिच्छेदाय प्रवर्तते). Indeed, the Self is never unknown to anyone (न हि आत्मा नाम कस्यचित् अप्रसिद्धो भवति). Scripture, however, is the final means of knowledge (शास्त्रं तु अन्त्यं प्रमाणम्), inasmuch as it functions as a pramāṇa only by removing superimpositions of attributes that do not belong to the Self (अतद्धर्माध्यारोपणमात्रनिवर्तकत्वेन प्रमाणत्वम्); it is not a means of knowledge in the sense of revealing something previously unknown (न तु अज्ञातार्थज्ञापकत्वेन). Accordingly, the Śruti declares: “That which is immediate and direct, not mediated by perception (यत् साक्षात् अपरोक्षात्), which is Brahman, which is the Self (ब्रह्म य आत्मा), and which is the inner Self of all (सर्वान्तरः).”(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. 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 realisation of this fact is what is called as Self-knowledge).

Since the Self, in this way, is eternally unchangeful, therefore, do not withdraw from the fight - this is the meaning (यस्मादेवं नित्यः अविक्रियश्च आत्मा तस्मात् युध्यस्व युद्धात् उपरमं मा कार्षीः इत्यर्थः). 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.

Here there is no injunction of fighting the war indeed (न हि अत्र युद्धकर्तव्यता विधीयते), because (Arjuna was) engaged in the war indeed but due to obstacles of delusion and sorrow became silent (युद्धे प्रवृत्त एव हि असौ शोकमोहप्रतिबद्धः तूष्णीमास्ते). Therefore, for removal of obstacles of that (engagement) alone, this was told by Bhagavan (अतः तस्य प्रतिबन्धापनयनमात्रं भगवता क्रियते). "Therefore you fight" restatement (of स्वधर्म) alone, but not an injunction (for ज्ञान) (तस्मात् युध्यस्व इति अनुवादमात्रम् न विधिः)

Gita-shastra is for removal of samsara created by shoka-moha - not for enjoining action (शोकमोहादिसंसारकारणनिवृत्त्यर्थं गीताशास्त्रम् न प्रवर्तकम्). hus, the Blessed Lord introduced this very meaning into the Ṛk which has the Witness as its subject (इत्येतस्य अर्थस्य साक्षिभूते ऋचौ आनिनाय भगवान्). 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? (यत्तु मन्यसे युद्धे भीष्मादयो मया हन्यन्ते अहमेव तेषां हन्ता इति एषा बुद्धिः मृषैव ते। कथम्)

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.

Desctruction can be of three types:

1. 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.

2. 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

3. 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? Nothing.

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 realisation 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 (Self) as a killer and one who thinks this (Self) as is killed, they both do not know - this (Self) 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 —

The one who knows this Self under discussion (य एनं प्रकृतं देहिनं वेत्ति विजानाति) to be doer of the act of killing (हन्तारं हननक्रियायाः कर्तारं), and the other who considers by the killing of this body as ‘I am killed’ ( यश्च एनम् अन्यो मन्यते हतं देहहननेन ‘हतः अहम्’) thus becoming an object of the act of killing (इति हननक्रियायाः कर्मभूतम्) - they both do not know due to non-discernment of the Self (तौ उभौ न विजानीतः न ज्ञातवन्तौ अविवेकेन आत्मानम्).

‘I am the killer; ‘I am killed’ ( ‘हन्ता अहम्’ ‘हतः अस्मि अहम्’) - by the killing of the body, the object of thought of I - those who know (this way) (देहहननेन आत्मानमहं प्रत्ययविषयं यौ विजानीतः), they both do not know the real nature of I - this is the meaning (तौ आत्मस्वरूपानभिज्ञौ इत्यर्थः). Because this Self neither kills - is never the doer of the act of killing (यस्मात् न अयम् आत्मा हन्ति न हननक्रियायाः कर्ता भवति), nor is it an object of killing (न च हन्यते न च कर्म भवति) due to being free of modifications - this is the meaning (अविक्रियत्वात् इत्यर्थः)

How is this Self free of modifications, the second mantra (from Kathopanishad) (कथमविक्रय आत्मेति द्वितीयो मन्त्रः)?

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 Kathopanishad - 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 ॥Kathopanishad 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 नित्यश्च। 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

वस्तुविक्रिया - modification

Not created (न जायते न उत्पद्यते) - The Self has no modification characterised as birth (जनिलक्षणा वस्तुविक्रिया न आत्मनो विद्यते इत्यर्थः). In tarkashastra - bhaava means existent and abhaava means non-existent. Similarly, it does not have death either (तथा न म्रियते वा). Here the word वा is in the meaning of "and" (वाशब्दः चार्थे). The final modification (of death) characterised as destruction is also negated (न म्रियते च इति अन्त्या विनाशलक्षणा विक्रिया प्रतिषिध्यते). कदाचित् is ‘at any time’ and it should be connected to all negated modifications - not born at any time, not dead at any time (कदाचिच्छब्दः सर्वविक्रियाप्रतिषेधैः संबध्यते न कदाचित् जायते न कदाचित् म्रियते इत्येवम्). Because this Self after having experienced existence will not again become nonexistent, therefore, (the Self) does not die (यस्मात् अयम् आत्मा भूत्वा भवनक्रियामनुभूय पश्चात् अभविता अभावं गन्ता न भूयः पुनः तस्मात् न म्रियते) In this world, whatever, having come into existence becomes non-existent, is called death (यो हि भूत्वा न भविता स म्रियत इत्युच्यते लोके). Due to words वा and न, having become non-existent does not become existent should also be applied for the Self unlike the body (वाशब्दात् न शब्दाच्च अयमात्मा अभूत्वा वा भविता देहवत् न भूयः). Therefore, (the Self) is not born (तस्मात् न जायते). That which, having previously not existed, comes into existence, is said to be born (यो हि अभूत्वा भविता स जायत इति उच्यते). But the Self is not like this (न एवम् आत्मा). Therefore, (it) is not born (अतो न जायते). Since (the Self is) in this way, therefore it is birthless (यस्मादेवं तस्मात् अजः). Since it does not die, it is eternal (यस्मात् न म्रियते तस्मात् नित्यश्च).

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 (यद्यपि आद्यन्तयोर्विक्रिययोः प्रतिषेधे सर्वा विक्रियाः प्रतिषिद्धा भवन्ति), the unstated other modifications as youth etc. should also be negated similarly (तथापि मध्यभाविनीनां विक्रियाणां स्वशब्दैरेव प्रतिषेधः कर्तव्यः) (for greater emphasis). He says शाश्वत etc. शाश्वत, modification in the form of decay (जरा), is negated (शाश्वत इति अपक्षयलक्षणा विक्रिया प्रतिषिध्यते). That which is always the same is शाश्वत (शश्वद्भवः शाश्वतः). Due to being part-less, it does not generate by its very nature (न अपक्षीयते स्वरूपेण निरवयवत्वात्). Due to being without attributes, it does not undergo degeneration of attributes either (नापि गुणक्षयेण अपक्षयः निर्गुणत्वात्) (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 (अपक्षयविपरीतापि वृद्धिलक्षणा विक्रिया प्रतिषिध्यते पुराण इति). Expanding by addition of parts is said to be growth and it is said to be new (यो हि अवयवागमेन उपचीयते स वर्धते अभिनव इति च उच्यते). But this Self is due to being partless, is old yet new and hence पुराण, does not grow - this is the meaning (अयं तु आत्मा निरवयवत्वात् पुरापि नव एवेति पुराणः न वर्धते इत्यर्थः). 

Similarly न हन्यते (तथा न हन्यते). हन्ति - here it should be seen in the meaning of no change (विपरिणाम) for non-repetition (हन्तिः अत्र विपरिणामार्थे द्रष्टव्यः अपुनरुक्ततायै). Does not change - this is the meaning ( न विपरिणम्यते इत्यर्थः). Does not change even when the body changes (हन्यमाने  विपरिणम्यमानेऽपि  शरीरे). In this mantra, the six modifications of any created thing in the Self is negated (अस्मिन् मन्त्रे षड् भावविकारा लौकिकवस्तुविक्रिया आत्मनि प्रतिषिध्यन्ते). The Self is devoid of all modifications is the meaning (सर्वप्रकारविक्रियारहित आत्मा इति वाक्यार्थः). Therefore, in this way this mantra is connected to the previous one (यस्मादेवं तस्मात् उभौ तौ न विजानीतः इति पूर्वेण मन्त्रेण अस्य संबन्धः) (previous one said Self is akarta as a declaration - प्रतिज्ञा, this one says Self is nirvikara as the reason - हेतु - for it).

‘the one who knows this as killer’ - by this mantra, the doer or object of the action of killing is not for the Self is the hypothesis (य एनं वेत्ति हन्तारम् इत्यनेन मन्त्रेण हननक्रियायाः कर्ता कर्म च न भवति इति प्रतिज्ञाय), ‘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 (न जायते इत्यनेन अविक्रियत्वं हेतुमुक्त्वा प्रतिज्ञातार्थमुपसंहरति)

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 ॥ Kathopanishad 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)

• 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 last two lines also reiterate the first line as conclusion (उपसंहार or 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 ॥

The one who knows this (Self): as devoid of the final modification and devoid of change (यो एनं वेद विजानाति अविनाशिनम् अन्त्यभावविकाररहितं नित्यं विपरिणामरहितं) - the connection is between "one who" and "knows" (यो वेद इति सम्बन्धः), of the stated characteristics by the previous mantra as devoid of birth and devoid of decay (पूर्वेण मन्त्रेणोक्तलक्षणम् अजं जन्मरहितम् अव्ययम् अपक्षयरहितं), such a qualified wise person (सः विद्वान् पुरुषः अधिकृतः) by what way (कथं केन प्रकारेण) kills - does the act of killing (हन्ति हननक्रियां करोति) or how instigates to kill (कथं वा घातयति हन्तारं प्रयोजयति). How and whom one doesn’t kill (न कथञ्चित् कञ्चित् हन्ति) and how and whom one doesn’t instigate to kill (न कथञ्चित् कञ्चित् घातयति इति) - in both these cases the meaning of negation alone is to be considered (उभयत्र आक्षेप एवार्थः) due to the meaning of questioning being non-applicable (प्रश्नार्थासम्भवात्). Due to the import of the reason i.e., the nature of it being actionless, being common (to all actions) (हेत्वर्थस्य च अविक्रियत्वस्य तुल्यत्वात्), the negation of all actions (सर्वकर्मप्रतिषेध एव) in the case of wise persons is the intended meaning of this section by the Lord (विदुषः प्रकरणार्थः अभिप्रेतो भगवता). Indeed, the negation of the action of killing is said in the meaning of stating an example (हन्तेस्तु आक्षेपः उदाहरणार्थत्वेन कथितः).

(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 (विदुषः कं कर्मासम्भवहेतुविशेषं पश्यन्), does the Lord negate the actions stating: ‘how that person slay’ etc. (कर्माण्याक्षिपति भगवान् ‘कथं स पुरुषः’ इति)? 

सिद्धान्ती - Indeed hasn’t it been said that due to the changelessness of the Self (ननु उक्त एवात्मनः अविक्रियत्वं) as the specific reason for the impossibility of doing all actions (सर्वकर्मासम्भवकारणविशेषः)?

पूर्वपक्षी - True, that has been said (सत्यमुक्तः). But not due to that specific reason (न तु सः कारणविशेषः) of the wise person being not different from the changeless Self (अन्यत्वात् विदुषः अविक्रियादात्मनः) because (it) cannot be (stated that) action is not possible by a person who knows a changeless pillar/stump of a tree (न हि अविक्रियं स्थाणुं विदितवतः कर्म न सम्भवति इति चेत्).

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 (न; विदुषः आत्मत्वात्), the knowership is not of the body-mind assemblage (न देहादिसङ्घातस्य विद्वत्ता).

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 (अतः पारिशेष्यात् असंहतः आत्मा विद्वान् अविक्रियः इति). Thus due to the impossibility of action of that wise person, the negation ‘how that person’ is appropriate (तस्य विदुषः कर्मासम्भवात् आक्षेपो युक्तः ‘कथं स पुरुषः’ इति). 

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.

Just as the Self (आत्मा), which is in reality changeless (अविक्रिय एव सन्), is imagined (कल्प्यते) to be experienced (उपलब्धः) through ignorance (अविद्यया)—by the indiscriminate cognition (अविवेकविज्ञानेन) of the intellect’s modification (बुद्धिवृत्त्या) that has taken in objects such as sound (बुद्ध्याद्याहृतस्य शब्दाद्यर्थस्य)—so too, in exactly the same way (एवमेव), through knowledge (विद्यया) in the form of a modification of the intellect (बुद्धिवृत्त्या), arising from the discrimination between the Self and the non-Self (आत्मानात्मविवेकज्ञानेन), the Self, which is in reality changeless (परमार्थतः अविक्रिय एव आत्मा), is spoken of as ‘the knower’ (विद्वान् उच्यते), even though this knower-status is itself only apparently real (असत्यरूपयैव). From the statement that action is impossible for the knower (विदुषः कर्म-असम्भव-वचनात्), it is understood as Bhagavān’s settled conclusion (भगवतः निश्चयः अवगम्यते) that the actions enjoined by the śāstra (यानि कर्माणि शास्त्रेण विधीयन्ते) are prescribed only for the ignorant (तानि अविदुषः विहितानि).”

पूर्वपक्षी - Isn’t enlightenment also indeed of the ignorant (ननु विद्यापि अविदुष एव विधीयते)? 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 (विदितविद्यस्य पिष्टपेषणवत् विद्याविधानानर्थक्यात्). That being so, actions are enjoined for the ignorant person (तत्र अविदुषः कर्माणि विधीयन्ते), but not for the wise person - this specification is not tenable, if so (न विदुषः इति विशेषो नोपपद्यते इति चेत्)?

सिद्धान्ती - No. Because of the reason for the distinction of presence and absence of ritualistic practices (न; अनुष्ठेयस्य भावाभावविशेषोपपत्तेः). After gaining the knowledge of the details of practices of agnihotra etc. (अग्निहोत्रादिविध्यर्थज्ञानोत्तरकालम्), after the collection of various accessories, the action of agnihotra etc. need to be practised (अग्निहोत्रादिकर्म अनेकसाधनोपसंहारपूर्वकमनुष्ठेयम्) - ‘I am the doer, this is my duty’ (‘कर्ता अहम् , मम कर्तव्यम्’)- the (awareness) of the one who has knowledge of rituals is in this way (इत्येवंप्रकारविज्ञानवतः), just as for the ignorant (अविदुषः यथा), (rituals need) to be practised (अनुष्ठेयं भवति). But not the one after the knowledge of the content of the nature of the Self ‘न जायते’ इत्यादि ‘not born’ etc. (न तु तथा ‘न जायते’ इत्याद्यात्मस्वरूपविध्यर्थज्ञानोत्तरकालभावि), is there any kind of action to be done (किञ्चिदनुष्ठेयं भवति). But ‘I’m not the doer, I’m not the experiencer’ (किं तु ‘नाहं कर्ता, नाहं भोक्ता’), does not arise from other than the knowledge of the Self which is of the nature of non-duality and non-doer (इत्याद्यात्मैकत्वाकर्तृत्वादिविषयज्ञानात्). This is the distinction that arises (between karmakanda and jnanakanda knowledge) (नान्यदुत्पद्यते इति एष विशेष उपपद्यते). Again, in the one who knows the Self as ‘I am the doer’ etc. (यः पुनः ‘कर्ता अहम्’ इति वेत्ति आत्मानम्), surely the mindset of ‘this is my duty’ arises (तस्य ‘मम इदं कर्तव्यम्’ इति अवश्यंभाविनी बुद्धिः स्यात्). From that standpoint, the person is eligible for action (तदपेक्षया सः अधिक्रियते इति). And various actions are ordained for him (तं प्रति कर्माणि सम्भवन्ति). He is an ignorant person due to the words (स च अविद्वान् वचनात्) ‘they both do not know’ (‘उभौ तौ न विजानीतः’ (भ. गी. २ । १९). (The words) ‘how that person’ (‘कथं स पुरुषः’ इति) is regarding the wise person specifically due to mentioning of the words of negation of action (विशेषितस्य च विदुषः कर्माक्षेपवचनाच्च). Therefore, such a specifically mentioned wise person (विद्वान्), who has knowledge of actionlessness and the seeker of liberation (मुमुक्षु) (तस्मात् विशेषितस्य अविक्रियात्मदर्शिनः विदुषः मुमुक्षोश्च), is qualified only for the renunciation of all actions (सर्वकर्मसंन्यासे एव अधिकारः). 

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 (अत एव भगवान् नारायणः), having distinguished the wise and ignorant people (विदुषः अविदुषश्च प्रविभज्य), teaches two disciplines (द्वे निष्ठे ग्राहयति): jnana-yoga for the analytically inclined and karma yoga for the action-oriented ones (साङ्ख्यान् कर्मिणः): ‘for the discerning ones by jnana-yoga, and for the action-oriented ones, by karma yoga’ (‘ज्ञानयोगेन साङ्‍ख्यानां कर्मयोगेन योगिनाम्’ (भ. गी. ३ । ३) इति). And similarly to son Bhagavan Vyasa says: 'there are two paths’, etc. ‘द्वाविमावथ पन्थानौ’ (शां. २४१ । ६) इत्यादि . And similarly (it is said): the path of action is before and renunciation is later (paraphrasing Mahānārāyaṇōpaniṣat) (तथा च क्रियापथश्चैव पुरस्तात् पश्चात्संन्यासश्चेति). In this way, the Lord has shown the distinction again and again (एतमेव विभागं पुनः पुनर्दर्शयिष्यति भगवान्): the ignorant ones ‘consider I am the doer taking the individual as the Self in ignorance’ (अतत्त्ववित् ‘अहङ्कारविमूढात्मा कर्ताहमिति मन्यते’ (भ. गी. ३ । २७) ) while the knower of Truth ‘I am not doing’ ( तत्त्ववित्तु नाहं करोमि इति) and ‘having renounced all actions mentally, I remain (in practising सत्-असत्-विवेक)’ (तथा च ‘सर्वकर्माणि मनसा संन्यस्यास्ते’ (भ. गी. ५ । १३) इत्यादि).

(Sankaracharya paraphrases a purvamimasaka’s objection himself below)

पूर्वपक्षी - There are some, consider to be wise, say (तत्र केचित्पण्डितंमन्या वदन्ति): ‘I’m that one changeless Self which is not a doer, devoid of six modifications of birth etc.’ - (जन्मादिषड्भावविक्रियारहितः अविक्रियः अकर्ता एकः अहमात्मा’ इति) such knowledge does not arise for anyone (कस्यचित् ज्ञानम् उत्पद्यते). If such knowledge is there, then the renunciation of all actions is advised (यस्मिन् सति सर्वकर्मसंन्यासः उपदिश्यते इति).

(Sankaracharya refutes that objection)
सिद्धान्ती - No, due to teachings such as ‘न जायते’ (भ. गी. २ । २०) ‘not born’, of shastra becoming useless (तन्न ; ‘न जायते’ (भ. गी. २ । २०) इत्यादिशास्त्रोपदेशानर्थक्यप्रसङ्गात्) (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 (यथा च शास्त्रोपदेशसामर्थ्यात् धर्माधर्मास्तित्वविज्ञानं कर्तुश्च देहान्तरसम्बन्धविज्ञानमुत्पद्यते), so also from the scripture alone why not the knowledge of changelessness, the non-doership, the non-duality of the Self arise? (तथा शास्त्रात् तस्यैव आत्मनः अविक्रियत्वाकर्तृत्वैकत्वादिविज्ञानं कस्मात् नोत्पद्यते इति प्रष्टव्याः ते).

पूर्वपक्षी - If it is stated that it is due to it being imperceptible to instruments (करणागोचरत्वात् इति चेत्)(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’ (न ; ‘मनसैवानुद्रष्टव्यम्’ (बृ. उ. ४ । ४ । १९) इति श्रुतेः). (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 (शास्त्राचार्योपदेशशमदमादिसंस्कृतं मनः आत्मदर्शने करणम्).

(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 (तथा च तदधिगमाय अनुमाने आगमे च सति साहसमात्रमेतत्) - ‘knowledge is not produced’ (ज्ञानं नोत्पद्यत इति). This has to be accepted that when knowledge arises, it negates its opposite, ignorance, surely (ज्ञानं च उत्पद्यमानं तद्विपरीतमज्ञानम् अवश्यं बाधते इत्यभ्युपगन्तव्यम्). And that ignorance is shown (तच्च अज्ञानं दर्शितम्): ‘I am the killer, I am killed’ ('हन्ता अहम् , हतः अस्मि’ इति), ‘they both don’t know’ ('उभौ तौ न विजानीतः' इति). And here (अत्र च) it has been shown (दर्शितम्) that the action of killing (हननक्रियायाः), the doership (कर्तृत्वं), the objecthood (कर्मत्वं), and the cause of doership of the Self (हेतुकर्तृत्वं आत्मनः च) is a product of ignorance (अज्ञानकृतं). And Self being changeless (अविक्रियत्वात् आत्मनः), the doership being born of ignorance is the same in all actions (तच्च सर्वक्रियास्वपि समानं कर्तृत्वादेः अविद्याकृतत्वम्) also because a doer who is changeful can instigate someone else (saying) ‘do’ as an object who is different from oneself (विक्रियावान् हि कर्ता आत्मनः कर्मभूतमन्यं प्रयोजयति ‘कुरु’ इति) (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 (भगवान्वासुदेवः विदुषः कर्माधिकाराभावप्रदर्शनार्थम्) ‘know the indestructible …’ etc. (‘वेदाविनाशिनं . . . कथं स पुरुषः’ इत्यादिना), negating the doership and the cause of doership of the wise person in all actions with no exceptions (तदेतत् अविशेषेण विदुषः सर्वक्रियासु कर्तृत्वं हेतुकर्तृत्वं च प्रतिषेधति). For what again is the wise person qualified? It is said earlier (by Sankara in his bhashya) indeed ‘jnanayoga for those who understood Vedanta’ (ज्ञानयोगेन साङ्ख्यानाम्’ (भ. गी. ३ । ३) इति). Similarly the renunciation of all actions will be said: ‘all actions with mind’, etc. (तथा च सर्वकर्मसंन्यासं वक्ष्यति ‘सर्वकर्माणि मनसा’ (भ. गी. ५ । १३) इत्यादिना)

(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 (ननु मनसा इति वचनात् न वाचिकानां कायिकानां च संन्यासः इति चेत्)? (sarva manasaa-karmaani instead of manasaa sarva-karmaani).

सिद्धान्ती - No. Due to specific mentioning of  सर्वकर्माणि (all actions) (न; सर्वकर्माणि इति विशेषितत्वात्).

पूर्वपक्षी - It is all actions of the mind only, if stated so (मानसानामेव सर्वकर्मणामिति चेत्)?

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 (न ; मनोव्यापारपूर्वकत्वाद्वाक्कायव्यापाराणां मनोव्यापाराभावे तदनुपपत्तेः).

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 (शास्त्रीयाणां वाक्कायकर्मणां कारणानि मानसानि कर्माणि वर्जयित्वा अन्यानि सर्वकर्माणि मनसा संन्यस्येदिति चेत्)? (laukika karma to be renounced, but not vaidika karma)

सिद्धान्ती - No. Due to specific mention of ‘without doing and causing others to do’ (न ; ‘नैव कुर्वन्न कारयन्’ (भ. गी. ५ । १३) इति विशेषणात्

पूर्वपक्षी - This renunciation of all actions said by the Lord is for the dead person but not for the living one, if stated so (सर्वकर्मसंन्यासः अयं भगवता उक्तः मरिष्यतः न जीवतः इति चेत्)?

सिद्धान्ती - No. Due to specific mention of ‘the embodied stays in the city of nine gates’ (न ; ‘नवद्वारे पुरे देही आस्ते’ (भ. गी. ५ । १३) इति विशेषणानुपपत्तेः). Because renunciation of all actions by a dead person remaining in that body is not possible (न हि सर्वकर्मसंन्यासेन मृतस्य तद्देहे आसनं सम्भवति). (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 (अकुर्वतः अकारयतश्च देहे संन्यस्य इति सम्बन्धः न देहे आस्ते इति चेत्)?  (‘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 (न ; सर्वत्र आत्मनः अविक्रियत्वावधारणात्). Besides, due to the requirement of the locus for the action of seating, while renunciation being independent (आसनक्रियायाश्च अधिकरणापेक्षत्वात्, तदनपेक्षत्वाच्च संन्यासस्य). Here, the prefix ‘सम्’ with the word न्यास, is in the meaning of sacrifice, but not in the meaning of depositing (सम्पूर्वस्तु न्यासशब्दः अत्र त्यागार्थः, न निक्षेपार्थः). 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 (तस्मात् गीताशास्त्रे आत्मज्ञानवतः संन्यासे एव अधिकारः, न कर्मणि इति तत्र तत्र उपरिष्टात् आत्मज्ञानप्रकरणे दर्शयिष्यामः).

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. 

1. Transference to a body also is an action, and we say jnani is actionless, so there is no question of transference.

2. 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)

3. The prefix सम् changes the meaning of आस् as placing or depositing to withdrawing or renouncing.

4. 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 = having discarded, नवानि = new ones, 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 ones, so also the embodied Self casts away worn out bodies and takes up some other 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

Just as in world (यथा लोके), having discarded the worn out clothes (वासांसि वस्त्राणि जीर्णानि दुर्बलतां गतानि विहाय परित्यज्य), new ones are put on (नवानि अभिनवानि गृह्णाति उपादत्ते), in the same way (तथा), a person having discarded old bodies (नरः पुरुषः अपराणि अन्यानि तद्वदेव शरीराणि विहाय जीर्णानि), goes into other new ones (अन्यानि संयाति संगच्छति नवानि). The Self, like the person, is changeless indeed - this is the meaning (देही आत्मा पुरुषवत् अविक्रिय एवेत्यर्थः).

Why, (the Self is) changeless indeed? (The Lord) says (कस्मात् अविक्रिय एवेति आह) …

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 (Self). Fire does not burn this (Self). Water does not wet this (Self) and air does not dry (this Self).

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

The weapons and as such, do not do dismemberment of the Self, which is the topic of discussion, due to it being without parts (शस्त्राणि अस्यादीनि एनं प्रकृतं देहिनं न च्छिन्दन्ति शस्त्राणि निरवयवत्वात् न अवयवविभागं कुर्वन्ति). In the same way, the fire also does not make it into ashes (तथा न एनं दहति पावकः अग्निरपि न भस्मीकरोति). In the same way,  the water does not wet it (तथा न च एनं क्लेदयन्ति आपः). Because the capability of water is in causing the separation of the parts by wetting the material of the object with parts (अपां हि सावयवस्य वस्तुनः आर्द्रीभावकरणेन अवयवविश्लेषापादने सामर्थ्यम्). That (disintegration) is not possible in the partless Self (तत् न निरवयवे आत्मनि संभवति). So also, the wind which destroys by drying the glue that glues the material (of an object) (तथा स्नेहवत् द्रव्यं स्नेहशोषणेन नाशयति वायुः), even that wind, cannot dry this Self (एनं तु आत्मानं न शोषयति मारुतोऽपि).

Since it is this way, therefore (यतः एवं तस्मात्) -

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

Since the mutually destroyable elements are not capable of destroying this Self, therefore, (it is) deathless (eternal) (यस्मात् अन्योन्यनाशहेतुभूतानि एनमात्मानं नाशयितुं नोत्सहन्ते अस्यादीनि तस्मात् नित्यः). Due to its eternality, (it is) all pervasive (नित्यत्वात् सर्वगतः). Due to its all-pervasiveness, it is stationary like the stump of a tree - this is the import (सर्वगतत्वात् स्थाणुः इव स्थिर इत्येतत्). Due to its stationariness, this Self is unmoving (स्थिरत्वात् अचलः अयम् आत्मा). Therefore, it is birthless (eternal), not born from any cause, ever fresh - this is the meaning (अतः सनातनः चिरंतनः न कारणात्कुतश्चित् निष्पन्नः अभिनव इत्यर्थः).

The repetition of these verses should not be questioned (नैतेषां श्लोकानां पौनरुक्त्यं चोदनीयम्), since by one verse alone, the eternality and the changelessness of the Self has been said: by ‘न जायते म्रियते वा’ etc. (यतः एकेनैव श्लोकेन आत्मनः नित्यत्वमविक्रियत्वं चोक्तम् न जायते म्रियते वा इत्यादिना). That being so, whatever topic of the Self has been said (तत्र यदेव आत्मविषयं किञ्चिदुच्यते), that is not different from the meaning of this verse (तत् एतस्मात् श्लोकार्थात् न अतिरिच्यते) - some words are said again (while) some repetition is from meaning (किञ्चिच्छब्दतः पुनरुक्तम् किञ्चिदर्थतः इति). The reality of I, due to its difficulty in understanding, the opportunity for repetition having obtained, through some other words explains that reality alone (दुबोर्धत्वात् आत्मवस्तुनः पुनः पुनः प्रसङ्गमापाद्य शब्दान्तरेण तदेव वस्तु निरूपयति). Lord Vasudeva (is repeating due to his thinking): ‘how indeed one may obtain the understanding of that unmanifested truth by intellect, which is beyond duality,, for the removal of duality of the ignorant’ (भगवान् वासुदेवः कथं नु नाम संसारिणामसंसारित्वबुद्धिगोचरतामापन्नं सत् अव्यक्तं तत्त्वं संसारनिवृत्तये स्यात् इति).

Moreover (किञ्च)

Notes:

Sankaracharya does not comment on the first line of this verse which is stated as the consequence of the second line that describes the nature of the Self.  Sankaracharya gives this relationship for the nature of Self  in the second line as follows:

Eternal (deathless) नित्यः => All pervasive सर्वगतः => Stationary स्थाणुः => Unmoving अचलः => Eternal (birthless) सनातनः

Let's see how this holds.

The first line says the 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. 

Note space is not included in it as it has no corresponding gross actionable entity unlike other mahabhutas.

Sankaracharya gives the second line of the verse as the reason for why Self is not acted upon by gross mahabhutas.

1. The Self is नित्यः - eternal as given in previous verses. 

2. Since it is eternal, it is all pervasive सर्वगतः. Why? Anything that is destructible, should be finite to be acted upon by any of these mahabhutas. If it is all pervasive, then it cannot be acted by any of these mahabhutas, because there is no external boudnary of this entity to be acted upon.

3. Since it is all pervasive, it has to be stationary स्थाणुः, as there is nowhere else for it to move.

4. Since it is without motion, it holds steady अचलः

5. Since it is motionless and steady, it has no origin, because origin means arrival, a motion सनातनः.

We can also show that this verse shows Self is unlimited or ininite in all respects: 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 verse and this verse has 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

Due to it not being an object for all instruments, this Self does not manifest (सर्वकरणाविषयत्वात् न व्यज्यत इति अव्यक्तः अयम् आत्मा). Therefore, this is indeed unthinkable (अत एव अचिन्त्यः अयम्), since that which is grasped by sense organs, indeed that becomes an object of thought (यद्धि इन्द्रियगोचरः तत् चिन्ताविषयत्वमापद्यते). But this Self, due to being not graspable by the sense-organs, is unthinkable (अयं त्वात्मा अनिन्द्रियगोचरत्वात् अचिन्त्यः). Therefore, this Self, due to being partless is changeless (निरवयवत्वाच्च अविक्रियः), is indeed not a changer as milk that cuddles into curd (अत एव अविकार्यः यथा क्षीरं दध्यातञ्चनादिना विकारि न तथा अयमात्मा). Because something that is not partless, is seen to be of the nature of changing  (न हि निरवयवं किञ्चित् विक्रियात्मकं दृष्टम्). Due to changelessness, this Self is said to be not a product (अविक्रियत्वात् अविकार्यः अयम् आत्मा उच्यते). Therefore, just in the manner said (तस्मात् एवं यथोक्तप्रकारेण), having known this Self, you ought not to grieve (एनम् आत्मानं विदित्वा त्वं न अनुशोचितुमर्हसि), ‘I am, killer of these and these are killed by me’ ( हन्ताहमेषाम् मयैते हन्यन्त इति).

Having assumed, mortality of the Self, this is said (आत्मनः अनित्यत्वमभ्युपगम्य इदमुच्यते).

Notes: The Self is beyond three sharira.

Sanakra's interpretation:

1. सर्वकरणाविषयत्वात् न व्यज्यत इति अव्यक्तः अयम् आत्मा - Due to it not being an object for all instruments such as senses and mind, this Self does not manifest. It is beyond gross and subtle realm. Hence it is beyond pratyaksa pramana.

2. अत एव अचिन्त्यः अयम्। यद्धि इन्द्रियगोचरः तत् चिन्ताविषयत्वमापद्यते - Hence it is unthinkable, as only that which is graspable by sense organs can be thought of. That which has no sense-object characteristics of shabda, etc. how can one think of it? It is beyond subtle realm because it is beyond the gross realm. 

3. अत एव अविकार्यः यथा क्षीरं दध्यातञ्चनादिना विकारि न तथा अयमात्मा। निरवयवत्वाच्च अविक्रियः - This Self, due to being partless is changeless (निरवयवत्वाच्च अविक्रियः). Therefore, it is indeed not a changer as milk that cuddles into curd (अत एव अविकार्यः यथा क्षीरं दध्यातञ्चनादिना विकारि न तथा अयमात्मा). Only that which has parts undergoes a change as change means addition or removal of parts. A partless can never undergo a change. This shows it is beyong gross realm.

The following is from Tattvabodha to understand gross, subtle and causal realms.

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.

Alternative interpretation of this verse (portions of it are from Anandagiri) is given below.

Self is:

• अव्यक्तः - no manifestation or is not perceivable by senses and mind (even as a thought). So it is beyond both gross and subtle realms.

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.

Kathopanishad states the Self as beyond sense-object characteristics:

अशब्दमस्पर्शमरूपमव्ययं तथाऽरसं नित्यमगन्धवच्च यत् ।

अनाद्यनन्तं महतः परं ध्रुवं निचाय्य तन्मृत्युमुखात् प्रमुच्यते ॥१५॥

कठोपनिषद् 1.3.15

What are subtle and gross realms?

Subtle realm:

Mind - 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.

Sense organs - आन्ध्य-मान्द्य-पटुत्वम् - qualities of senses (Drg drshya viveka, verse 3) - blindness, dullness and sharpness.

Life force - 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).

Gross realm:

जायते-अस्ति-वर्धते-विपरिणमते-अपक्षीयते-म्रियते - qualities of body (Tattvabodha)

• अचिन्त्य - अमेय - न मेय इति अमेय (मा माने, मीयते) - That which cannot be inferred (Anandagiri's interpretation)

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 mighty-armed, न = not, एवम् = in this manner, शोचितुम् = to gieve, अर्हसि = you ought to

Even if you consider this (Self as) 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

For the sake of hypothesis (अथ च इति अभ्युपगमार्थः), if you consider (मन्यसे) this Self under discussion (एनं प्रकृतमात्मानं), by popular notion (लोकप्रसिद्ध्या), to be born with the birth of every body (नित्यजातं प्रत्यनेकशरीरोत्पत्ति जातो जात इति); similarly with the destruction of that body, you consider it to be dead (तथा प्रतितत्तद्विनाशं नित्यं वा मन्यसे मृतं मृतो मृत इति) - even when that Self is of such nature (तथापि तथाभावेऽपि आत्मनि), O strong-armed one, you ought not to grieve in this way (त्वं महाबाहो न एवं शोचितुमर्हसि). Destruction of that which is born and birth of that which is destroyed - these two are bound to happen (जन्मवतो नाशो नाशवतो जन्मश्चेत्येताववश्यंभाविनाविति).

That being so (तथा च सति)

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 = for one born, हि = indeed, ध्रुवः = certain, मृत्युः = death, ध्रुवम् = certain, जन्मः = birth, मृतस्य = for the dead, च = and, तस्मात् = therefore, अपरिहार्ये = uncontrollable, अर्थे = in this matter, न = not, त्वम् = you, शोचितुम् = to grieve, अर्हसि = you ought to

Death is certain for one born and birth for the dead. 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

For the one who has got birth, death is certain (जातस्य हि लब्धजन्मनःध्रुवः अव्यभिचारी मृत्युः मरणं), and for one who is dead, birth is certain (ध्रुवं जन्म मृतस्य च). Therefore, this characteristic of birth and death is inevitable - (this is the) meaning (तस्मादपरिहार्योऽयं जन्ममरणलक्षणोऽर्थः). In this inevitable fact, you ought not to grieve (तस्मिन्नपरिहार्येऽर्थे न त्वं शोचितुमर्हसि).

Even if all the beings are of the nature of inert assemblage, with regard to (that supposition), it is not appropriate to grieve, since (कार्यकरणसंघातात्मकान्यपि भूतान्युद्दिश्य शोको न युक्तः कर्तुम् यतः) -

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

The beings, before their birth are अव्यक्तादीनि - the beings, who are inert assemblage in the form of son, friend, etc., whose beginning is unmanifest, invisible, not perceivable (अव्यक्तादीनि अव्यक्तम् अदर्शनम् अनुपलब्धिः आदिः येषां भूतानां पुत्रमित्रादिकार्यकरणसंघातात्मकानां तानि अव्यक्तादीनि). They are व्यक्तमध्यानि - manifest in the middle stage - before death (प्राङ्मरणात् व्यक्तमध्यानि). They are अव्यक्तनिधनानि - the beings whose end is again unmanifest (अव्यक्तनिधनान्येव पुनः अव्यक्तम् अदर्शनं निधनं मरणं येषां तानि अव्यक्तनिधनानि). After death also they attain unamnifested state - this is the meaning (मरणादूर्ध्वमप्यव्यक्ततामेव प्रतिपद्यन्ते इत्यर्थः).

And so it has been said (तथा चोक्तम्) - ‘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’ (अदर्शनादापतितः पुनः च आदर्शनम् गतः। न असौ तव न तस्य त्वम् वृथा का परिदेवना’ इति). Why lamentation for beings that have invisible-visible-invisible nature - this is the meaning (त्र का परिदेवना को वा प्रलापः अदृष्टदृष्टप्रनष्टभ्रान्तिभूतेषु भूतेष्वित्यर्थः). The Self, which is the topic of discussion, is difficult to be known (दुर्विज्ञेयोऽयं प्रकृत आत्मा)- ‘why should you alone be held critically when the cause for this delusion is common to all’ (किं त्वामेवैकमुपालभे साधारणे भ्रान्तिनिमित्ते). How is this Self difficult to be known (कथं दुर्विज्ञेयोऽयमात्मा)? Therefore, (the Lord) says (इत्यत आह) - 

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। 

OR

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.

OR

The one who sees this Self is a wonder. The one who speaks (of Self) is a wonder and the one who listens (about the Self) is 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

आश्चर्य is that which is not experienced before, strange and seen very rarely (आश्चर्यम् अदृष्टपूर्वम् अद्भुतम् अकस्माद्दृश्यमानं). आश्चर्यवत्  is comparable with that (आश्चर्य) (तेन तुल्यं आश्चर्यवत्). Someone sees this Self as आश्चर्य (आश्चर्यमिव एनम् आत्मानं पश्यति कश्चित्), someone else speaks this of as आश्चर्य indeed (आश्चर्यवत् एनं वदति तथैव च अन्यः), someone listens to it with आश्चर्य (आश्चर्यवच्च एनमन्यः श्रृणोति). Someone having heard, seen, spoken it, does not know the Self indeed (as an object) (श्रुत्वा दृष्ट्वा उक्त्वापि एनमात्मानं वेद न चैव कश्चित्). Or, the one who sees this Self is the same आश्चर्य (अथवा योऽयमात्मानं पश्यति स आश्चर्यतुल्यः). The one who speaks and the one who listens - he becomes one among the thousands (यो वदति यश्च श्रृणोति सः अनेकसहस्रेषु कश्चिदेव भवति). Therefore, the Self is difficult to know - this is the import (अतो दुर्बोध आत्मा इत्यभिप्रायः).

Now, (the Lord) says the conclusion of the meaning of this section (अथेदानीं प्रकरणार्थमुपसंहरन्ब्रूते).

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

The non-killable Self (देही शरीरी अवध्यः) is always there in all states (नित्यं सर्वदा सर्वावस्थासु) due to its partlessness and eternality (निरवयवत्वान्नित्यत्वाच्च). That being so (तत्र), this is non-killable (अवध्योऽयं) due to being all-pervasive (सर्वगतत्वात्), being in the body of all in those stationary etc. also (स्थावरादिषु स्थितोऽपि). Since even when the body of living beings is killed (यस्मात् प्राणिजातस्य देहे वध्यमानेऽपि), this Self is not killable (अयं देही न वध्यः), therefore, with regard to all beings such as Bhisma etc., you ought not to grieve (तस्मात् भीष्मादीनि सर्वाणि भूतानि उद्दिश्य न त्वं शोचितुमर्हसि).

Here, from the standpoint of absolute reality, it has been said that grief and delusion is not possible (इह परमार्थतत्त्वापेक्षायां शोको मोहो वा न संभवतीत्युक्तम्). Not from the standpoint of absolute reality alone (न केवलं परमार्थतत्त्वापेक्षायामेव), but also (किं तु)-

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

Warrior’s own duty is war (स्वधर्ममपि स्वो धर्मः क्षत्रियस्य युद्धं). Having considered that also (तमपि अवेक्ष्य), you ought not to deviate (त्वं न विकम्पितुं प्रचलितुम् नार्हसि) from the natural duty of the warrior (arising) due to one’s own nature - this is the meaning (त्रियस्य स्वाभाविकाद्धर्मात् आत्मस्वाभाव्यादित्यभिप्रायः). And that war (तच्च युद्धं) - for the purpose of (upholding) dharma through winning the earth (पृथिवीजयद्वारेण धर्मार्थं) and for the protection of the people being  in line with dharma (प्रजारक्षणार्थं चेति धर्मादनपेतं परं धर्म्यम्). Therefore, there is nothing beneficial than this righteous war for a warrior (तस्मात् धर्म्यात् युद्धात् श्रेयः अन्यत् क्षत्रियस्य न विद्यते हि यस्मात्).

Why should that (righteous) war be waged? It is said (कुतश्च तत् युद्धं कर्तव्यमिति उच्यते) - 

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."

1. 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.

2. 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.

3. यतोऽभ्युदय-निःश्रेयस-सिद्धिः सः धर्मः - Vaisheshika Sutra 1.1.2

That from which one obtains अभ्युदय, प्रेय - material prosperity and निःश्रेय, श्रेय, मोक्ष - liberation.

4. 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.

5. 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.

6. 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 - 

1. Want to be indebted to masters who paid

2. Was loving Ashvatthaama a lot, gave up fighting as soon as he heard son died - where is his commitment?

3. 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 - 

1. 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.

2. Was adamant of keeping his word even though knew Bhagavan, dharma is on other side.

3. 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 doors of heaven opened.

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

O Partha! Aren’t they fortunate warriors (हे पार्थ किं न सुखिनः ते) who obtain a war of this kind (righteous one) (ये एतत् ईदृशं युद्धं लभन्ते), by unsought means (यदृच्छया च अप्रार्थिततया उपपन्नम् आगतं) which is a wide open gateway to heaven (स्वर्गद्वारम् अपावृतम् उद्धाटितं)?

In this way, even obtained as duty (एवं कर्तव्यताप्राप्तमपि)- 

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 duty, 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

Then if you will not do this war which is in line with dharma (अथ चेत् त्वम् इमं धर्म्यं धर्मादनपेतं विहितं  संग्रामं युद्धं न करिष्यसि चेत्), then due to that non-performance of that (war) (ततः तदकरणात्), having given up (हित्वा) one’s own duty (स्वधर्मं), and the fame you have got because of fighting Lord Shiva etc. (कीर्तिं च महादेवादिसमागमनिमित्तां), you will attain only sin (केवलं पापम् अवाप्स्यसि).

Not just giving up one’s own duty and fame (न केवलं स्वधर्मकीर्तिपरित्यागः) …

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. Additionally, fame that Arjuna has acquire through his herioic deeds such as fighting Lord Shiva, etc., 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 = people, कथयिष्यन्ति = will speak, ते = of your, अव्ययाम् = endless, सम्भावितस्य = for the honourable, च = and, अकीर्तिः = ill-fame, मरणात् = than death, अतिरिच्यते = worse (exceeds)

People will speak of your endless ill-fame. And for the 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

And also (चापि) people will speak (भूतानि कथयिष्यन्ति) of your ill fame (ते तव अकीर्तिं) in the war (युद्धे) for a very long time (अव्ययां  दीर्घकालाम्). And for an honourable person (संभावितस्य च) by qualities such as one who follows dharma, courageous, etc. (धर्मात्मा शूर इत्येवमादिभिः गुणैः), ill-fame (अकीर्तेः) is worse than death (मरणात् अतिरिच्यते), i.e. even death is preferable to ill-fame - this is the meaning (वरं मरणमित्यर्थः).

Moreover (किञ्च) …

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

Your withdrawal from the war (त्वां रणात् युद्धात् उपरतं निवृत्तं) is due to fear of Karna and others (भयात् कर्णादिभ्यः), but not because of compassion (न कृपयेति)- this will be thought (मंस्यन्ते चिन्तयिष्यन्ति) so by Duryodhana etc. (महारथाः दुर्योधनप्रभृतयः). And in this way (इत्येवं च), you will become small (त्वं यास्यसि लाघवं लघुभावम्) in the view of Duryodhana and others (दुर्योधनादीनां) who consider you बहुमतः - one who is considered endowed with many great qualities (बहुमतो बहुभिः गुणैः युक्तः इत्येवं मतः बहुमतः).

Moreover (किञ्च) …

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 = and, बहून् = many, वदिष्यन्ति = will say, तव = your, अहिताः = enemies, निन्दन्तः = criticising, तव = your, सामर्थ्यम् = ability, ततः = than that, दुःखतरम् = greater sorrow, नु किम् = what indeed

And your enemies criticising your ability will say many unspeakable words. What indeed 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 च बहून् अनेकप्रकारान् वदिष्यन्ति तव अहिताः शत्रवः निन्दन्तः कुत्सयन्तः तव त्वदीयं सामर्थ्यं निवातकवचादियुद्धनिमित्तम्। निन्दाप्राप्तेर्दुःखात्  दुःखतरं नु किम् ततः कष्टतरं दुःखं नास्तीत्यर्थः।।

युद्धे पुनः क्रियमाणे कर्णादिभिः

And our enemies (तव अहिताः शत्रवः च) will speak unspeakable words (अवाच्यवादान् अवक्तव्यवादां वदिष्यन्ति) of various kinds (बहून् अनेकप्रकारान्) as criticising (निन्दन्तः कुत्सयन्तः) your capability (तव त्वदीयं सामर्थ्यं) which was seen in the war against निवातकवच (निवातकवचादियुद्धनिमित्तम्). Therefore (ततः तस्मात्), what greater sorrow than that obtained from that criticism is there - this is the meaning (किम् ततः कष्टतरं दुःखं नास्तीत्यर्थः)

Again in fighting the war against Karna and others (युद्धे पुनः क्रियमाणे कर्णादिभिः) …

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 प्राप्स्यसि वा जित्वा महीम् भोक्ष्यसे वा। 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 = having decided firmly 

O Kaunteya! If you die, you will obtain heaven, or having won you will enjoy earth. Therefore, having decided firmly to fight, arise.

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

Being killed, you will gain heaven (हतो वा प्राप्स्यसि स्वर्गम्  हतः सन् स्वर्गं प्राप्स्यसि), having won over the courageous ones such as Karna and others,  you will enjoy earth (जित्वा वा  कर्णादीन् शूरान्  भोक्ष्यसे महीम्) - both ways also is your gain indeed - this is the meaning (उभयथापि तव लाभ एवेत्यभिप्रायः).  Since it is this way, (यत एवं), therefore, O Kaunteya! arise having firmly decided to fight (तस्मात् उत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः) - ‘I will win over enemies or I will die’, (fight) - this is the meaning (जेष्यामि शत्रून् मरिष्यामि वा इति निश्चयं कृत्वेत्यर्थः).

That being so, (for those) in this way fighting ‘war is my duty’ - listen to this teaching (तत्र युद्धं स्वधर्म इत्येवं युध्यमानस्योपदेशमिमं श्रृणु) …

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 treated, 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 incur

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 incur 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

Having considered happiness and sorrow as the same (सुखदुःखे समे तुल्ये कृत्वा), and not considering attraction and hatred also - this is the meaning (रागद्वेषावप्यकृत्वेत्येतत्). Similarly, having considered gain and loss, and victory and defeat as the same (तथा लाभालाभौ जयाजयौ च समौ कृत्वा), then you prepare for the war (ततो युद्धाय युज्यस्व घटस्व). In this way, not waging the war, you will incur sin (न एवं युद्धं कुर्वन् पापम् अवाप्स्यसि) - this is incidental teaching (इत्येष उपदेशः प्रासङ्गिकः).

Having considered (आवेक्ष्य) the worldly principle and also doing one’s duty (लौकिको न्यायः स्वधर्ममपि च) for the elimination of sorrow and delusion (शोकमोहापनयनाय) etc. by the verses stated (इत्याद्यैः श्लोकैरुक्तः) not as the primary teaching (न तु तात्पर्येण), but for the realisation of Supreme Reality which is the topic of discussion here (परमार्थदर्शनमिह प्रकृतम्). And those said verses have been presented here concluding (तच्चोक्तमुपसंह्रियते) एषा ते अभिहिता (गीता 2.39) इति ‘this wisdom has been imparted’ (एषा तेऽभिहिता) for showing the distinction in the topic of the scripture (शास्त्रविषयविभागप्रदर्शनाय) because when the distinction of topic of the scripture is again introduced later (इह हि प्रदर्शिते पुनः शास्त्रविषयविभागे उपरिष्टात् प्रवर्तिष्यते) ‘jnana-yoga for those who are of intellectually minded, karma-yoga for those who are action oriented’ (ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम् इति) as two subjects of focus of the scripture (निष्ठाद्वयविषयं शास्त्रं सुखं), the listeners will easily grasp the distinction of two topics (श्रोतारश्च विषयविभागेन सुखं ग्रहीष्यन्ति). Therefore (the Lord) says (इत्यत आह) - 

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 युक्तः = endowed with understanding (of 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. O Partha! Endowed with the understanding (of this Karma Yoga), you will be freed 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

This teaching wrt the topic of discrimination of Supreme Reality (एषा सांख्ये परमार्थवस्तुविवेकविषये) taught for you (ते तुभ्यम् अभिहिता उक्ता) is directly the knowledge which is the cause for elimination of sorrow and delusion - the fault for the cause of samsara (bondage) (बुद्धिः ज्ञानं साक्षात् शोकमोहादिसंसारहेतुदोषनिवृत्तिकारणम्). But listen (शृणु तु) to that knowledge wrt (Karma) Yoga which will be presented hereafter (योगे इमाम् अनन्तरमेवोच्यमानां बुद्धिं) - which is the means for attaining that (Self-Knowledge) with detachment and reduction of the effects of dualities (तत्प्राप्त्युपाये निःसङ्गतया द्वन्द्वप्रहाणपूर्वकम्), for the worship of the Lord, Karma Yoga, following karma and practise of meditation (ईश्वराराधनार्थे कर्मयोगे कर्मानुष्ठाने समाधियोगे च). And that knowledge (of Karma Yoga) the Lord praises for creating interest with that topic of Yoga (तां च बुद्धिं स्तौति प्ररोचनार्थम् बुद्धया यया योगविषयया युक्तः). कर्मबन्ध is action as bondage which is known as sin and merit (कर्मबन्धं कर्मैव धर्माधर्माख्यो बन्धः कर्मबन्धः). O Partha! That you will give up (हे पार्थ तं प्रहास्यसि) with the attainment of Knowledge through the grace of the Lord alone (ईश्वरप्रसादनिमित्तज्ञानप्राप्त्यैव) - this is the meaning (इत्यभिप्रायः).

Moreover (किञ्च अन्यत्) …

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:

1. Act with sense and motor organs - ahamkara

2. Emotional feelings towards objects - mana

3. Analyse - buddhi

4. 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:

1. Act with sense and motor organs - ahamkara - karma yoga

2. Analyse - buddhi - jnana yoga

3. Emotional feelings towards objects - mana - bhakti yoga

4. 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.

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: 

1. 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.

2. 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.

   1. The process of doing action - ishvara-arpana-buddhi  is Karma Yoga

   2. 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 discipline (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 (practice of) this discipline (Karma Yoga) protects one 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

In Karma Yoga, which is a path to liberation (इह मोक्षमार्गे कर्मयोगे), there is no destruction of venture (effort) (अभिक्रमनाशः अभिक्रमणमभिक्रमः प्रारम्भः तस्य नाशः नास्ति), unlike (just as) in agriculture (यथा कृष्यादेः). The doubtfulness of the result regarding the topic Karma Yoga that has begun is not there - this is the meaning (योगविषये प्रारम्भस्य न अनैकान्तिकफलत्वमित्यर्थः). Moreover, also there is no contrary result like in medication ( किञ्चनापि चिकित्सावत् प्रत्यवायः विद्यते भवति). 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. (किं तु स्वल्पमपि अस्य धर्मस्य योगधर्मस्य अनुष्ठितं त्रायते रक्षति महतः भयात् संसारभयात् जन्ममरणादिलक्षणात्).

This which is the knowledge of Self has been taught (येयं सांख्ये बुद्धिरुक्ता). That Karma Yoga with the characteristics will be said (योगे च वक्ष्यमाणलक्षणा सा)

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:

1. 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.

2. 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. 

3. 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.

4. 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.

5. 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.

6. Action leads to bondage of संसार as shown in previous verse while Karma Yoga leads to freedom from bondage.

7. 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 = mindset, 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 ones

O delight of Kurus! Here (in Karma Yoga) there is a resolute mindset which is focussed on one goal. Indeed, the thoughts are many-branched of the irresolute ones.

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

O dear one of the Kuru clan (हे कुरुनन्दन)! Here (in Karma Yoga) (इह), the mindset of the nature of firmness focussed only on one (the Self) (व्यवसायात्मिका निश्चयस्वभावा एका एव बुद्धिः), which is the negater of many other varied misconceptions (इतरविपरीतबुद्धिशाखाभेदस्य बाधिका), is the path to liberation (श्रेयोमार्गे) due to being born out of the correct means (of knowledge, veda) (सम्यक्प्रमाणजनितत्वात्). Again, those other mindsets of contrary thoughts (याः पुनः इतरा विपरीतबुद्धयः) due to extending into various branches (शाखाभेदप्रचारवशात्), results in infinite, endless, unceasing, ever growing extensive bondage (अनन्तः अपारः अनुपरतः संसारो नित्यप्रततो विस्तीर्णो भवति). And due to discriminatory knowledge born out of veda pramana (प्रमाणजनितविवेकबुद्धिनिमित्तवशाच्च) when those mindsets which apprehend endless distinctions come to rest (उपरतास्वनन्तभेदबुद्धिषु ता बुद्धयः). even saṃsāra comes to an end (संसारोऽप्युपरमते). These mindsets are बहुशाखाः - those whose thoughts are of many branches, i.e. of many varieties (बहुशाखाः बह्व्यः शाखाः यासां ताः बहुशाखाः बहुभेदा इत्येतत्). There is branching of branches because the desires are endless (प्रतिशाखाभेदेन हि अनन्ताश्च बुद्धयः). Of whom? Of those whose intellect is devoid of discrimination born out of means of knowledge - this is the meaning (केषाम् अव्यवसायिनां प्रमाणजनितविवेकबुद्धिरहितानामित्यर्थः).

They whose mind is not resolute (येषां व्यवसायात्मिका बुद्धिर्नास्ति ते) …

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 (karmakanda), पार्थ = O Partha!, न = no, अन्यत् = other, अस्ति = is, इति = thus, वादिनः = stating

O Partha! The unwise who delight in the statements of Vedas (karmakanda), speak flowery words stating that there is nothing else other than this (desire-oriented actions) ...

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

They speak words that are very pleasant to hear (शोभमानां श्रूयमाणरमणीयां वाचं वाक्यलक्षणां प्रवदन्ति) like an attractive flowery plant (पुष्पितां पुष्पित इव वृक्षः) which will be stated (याम् इमां वक्ष्यमाणां). Who (के)? The unintelligent ones, non-discriminatory ones - this is the meaning (अविपश्चितः अमेधसः अविवेकिन इत्यर्थः). The revellers in Vedic statements that mention the means to attain desires and non-essential goals (वेदवादरताः  बह्वर्थवादफलसाधनप्रकाशकेषु वेदवाक्येषु रताः), O Partha, there is nothing other than actions that are means to attain heaven as their results (हे पार्थ न अन्यत् स्वर्गपश्वादिफलसाधनेभ्यः कर्मभ्यः) - in this way (they) speak always (इति एवं वादिनः वदनशीलाः).

And they (ते च) …

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 who are full of desires, स्वर्गपराः = those who consider heaven as the goal, जन्मकर्मफलप्रदाम् = giver of births as results of actions, क्रियाविशेषबहुलाम् = various special rites, भोगैश्वर्यगतिम् = attainment of pleasurables and prosperity, प्रति = towards

Those who are full of desires with heaven as the 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

They are full of desires (considering) the desirables as the highest (goal) - this is the meaning (कामात्मानः कामस्वभावाः कामपरा इत्यर्थः). स्वर्गपराः are those who consider heaven as the highest goal - those for whom heaven is the most primary (स्वर्गपराः स्वर्गः परः पुरुषार्थः येषां ते स्वर्गपराः स्वर्गप्रधानाः). Result of action is कर्मफल (कर्मणः फलं कर्मफलं), जन्मकर्मफलम् is that result of action which is birth indeed (जन्मैव कर्मफलं जन्मकर्मफलं), जन्मकर्मफलप्रदा is (that) action which gives birth as result - they speak of those actions attractively (जन्मकर्मफलप्रदां तत् प्रददातीति जन्मकर्मफलप्रदा तां वाचम्, प्रवदन्ति इत्यनुषज्यते).

क्रियाविशेषाः are specialities of actions (क्रियाणां विशेषाः क्रियाविशेषाः), in whose speech these (specialities of actions) are a lot (ते बहुला यस्यां वाचि), that speech by which objects such as heaven, property, progeny are revealed (क्रियाविशेषबहुलां तां स्वर्गपशुपुत्राद्यर्थाः यया वाचा बाहुल्येन प्रकाश्यन्ते). Pleasurable objects and prosperity are भोगैश्वर्ये (भोगश्च ऐश्वर्यं च भोगैश्वर्ये), their attainment is भोगैश्वर्यगतिः (प्रति तयोर्गतिः प्राप्तिः भोगैश्वर्यगतिः), the speech which talks a lot of those special acts, which are means for that भोगैश्वर्यगतिः (भोगैश्वर्यगतिं तां प्रति साधनभूताः ये क्रियाविशेषाः तद्बहुलां तां वाचं प्रवदन्तः) - the fools uttering that speech continue in bondage - this is the intention (मूढाः संसारे परिवर्तन्ते इत्यभिप्रायः).

And of those (तेषां च) …

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 enjoyments (bhoga) and posessions (aishvarya), तया = by that (speech ), अपहृतचेतसाम् = of those whose minds are stolen away, व्यवसायात्मिका बुद्धिः = resolute mindset, समाधौ = in mind, न = not, विधीयते = arise

The minds of those, who are strongly attached to enjoyments and possessions, are stolen away by that (flowery speech). The resolute mindset (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

Of those beings whose nature is that pleasurables and prosperity has to be achieved and thus desirous of only pleasurables and prosperity alone (भोगैश्वर्यप्रसक्तानां भोगः कर्तव्यः ऐश्वर्यं च इति भोगैश्वर्ययोरेव प्रणयवतां तदात्मभूतानाम्) their intelligence and wisdom is covered (अपहृतचेतसाम् आच्छादितविवेकप्रज्ञानां) by that speech about lots of special actions (तया क्रियाविशेषबहुलया वाचा). The firmness of the thought (in Karma Yoga) or in jnana yoga does not arise (व्यवसायात्मिका सांख्ये योगे वा बुद्धिः) in the mind - that in which all the experience of a person is placed is the the inner instrument, the intellect - this is the meaning (समाधौ समाधीयते अस्मिन् पुरुषोपभोगाय सर्वमिति समाधिः अन्तःकरणं बुद्धिः).

Those who in this way are devoid of discriminatory intellect, what is the result of those desiring people - (the Lord) says (ये एवं विवेकबुद्धिरहिताः तेषां कामात्मनां यत् फलं तदाह).

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 = one beyond duality, नित्यसत्त्वस्थः = one ever in sattva, निर्योगक्षेमः = one free of desire (yoga is acquisition of what one doesn't have) and preservation (kshema is protection of what has been acquired), आत्मवान् = one in control of mind

O Arjuna! Vedas (karmakanda) deals with objects associated with three gunas but you become one: free of the three gunas, beyond duality, ever in sattva, free of desire and preservation and in control of mind.

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

Vedas are those whose subject matter that is revealed is of three gunas, samsara (त्रैगुण्यविषयाः त्रैगुण्यं संसारो विषयः प्रकाशयितव्यः येषां ते वेदाः त्रैगुण्यविषयाः). But you O Arjuna, be desireless - this is the meaning (त्वं तु निस्त्रैगुण्यो भव अर्जुन निष्कामो भव इत्यर्थः). 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 (निर्द्वन्द्वः सुखदुःखहेतू सप्रतिपक्षौ पदार्थौ द्वन्द्वशब्दवाच्यौ ततः निर्गतः निर्द्वन्द्वो भव). You be नित्यसत्त्वस्थ - always with sattvaguna as your primary nature (नित्यसत्त्वस्थः सदा सत्त्वगुणाश्रितो भव). Similarly, attainment of what you don't have is योग, protection of what you got is क्षेम (अनुपात्तस्य उपादानं योगः उपात्तस्य रक्षणं क्षेमः). Engagement in liberation is difficult for the one who has योगक्षेम as primary focus, therefore, you be निर्योगक्षेम (योगक्षेमप्रधानस्य श्रेयसि प्रवृत्तिर्दुष्करा इत्यतः निर्योगक्षेमो भव). And may you not be distracted - this is the teaching for you (एष तव उपदेशः स्वधर्ममनुतिष्ठतः). 

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 (सर्वेषु वेदोक्तेषु कर्मसु यान्युक्तान्यनन्तानि फलानि तानि नापेक्ष्यन्ते चेत् किमर्थं तानि ईश्वरायेत्यनुष्ठीयन्ते इत्युच्यते श्रृणु) - 

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?

1. Need to be done perfectly to give the result

2. There is a risk of if not done well, it gives opposite result

3. Give a result which is happiness in short term but sorrow in long term - it keeps one engaged in samsara which itself is sorrow.

4. Have to be learnt and done properly with enough time and effort.

Why should niyata-karma be done?

1. Gives chittashuddhi which will help us towards मोक्ष.

2. There is no inbuilt risk in them even if not done well.

3. Since it is an attitude, even if the action is incomplete, it gives the result.

4. The result comes as soon as one begins the action.

5. 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, अर्थः = purpose, उदपाने = in a small water body, सर्वतः = everywhere, सम्प्लुतोदके = in a very large water body, तावान् = so much, सर्वेषु वेदेषु = in all Vedas, ब्राह्मणस्य विजानतः = of a Brahmana who has realised the Self

As much purpose is (served) by a small water body, so much is (also served) by a large water body everywhere. (Similarly, as much) joy is in all Vedas (karmakanda), (so much) is already in a Brahmana who has realised the Self.

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 सर्वतःसंप्लुतोदकेऽपि 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

Just as in this world (यथा लोके), as much water quantity in a limited water source like a well, pond etc. (कूपतडागाद्यनेकस्मिन् उदपाने परिच्छिन्नोदके यावान्) is available for bathing, drinking, etc. (यावत्परिमाणः स्नानपानादिः), so much benefit is included (अर्थः फलं प्रयोजनं स सर्वः अर्थः) in a great flood of water everywhere - this is the meaning (सर्वतःसंप्लुतोदकेऽपि यः अर्थः तावानेव संपद्यते तत्र अन्तर्भवतीत्यर्थः). In this way the benefit, the results of actions, which is in all actions spoken in Vedas (एवं तावान् तावत्परिमाण एव संपद्यते सर्वेषु वेदेषु वेदोक्तेषु कर्मसु यः अर्थः यत्कर्मफलं), that benefit is for the one who has renounced and realised the Supreme Truth (सः अर्थः ब्राह्मणस्य संन्यासिनः परमार्थतत्त्वं विजानतो) the benefit, which is result of knowledge, is equilvalent to the benefit of the limited source of water included in the great flood of water - this is the meaning (यः अर्थः यत् विज्ञानफलं सर्वतःसंप्लुतोदकस्थानीयं तस्मिन् तावानेव संपद्यते तत्रैवान्तर्भवतीत्यर्थः). 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 (यथा कृताय विजितायाधरेयाः संयन्त्येवमेनं सर्वं तदभिसमेति यत् किञ्चित् प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद इति श्रुतेः। सर्वं कर्माखिलम् इति च वक्ष्यति). सर्वं कर्माखिलम् ‘all actions’ will be said (in Gita) (सर्वं कर्माखिलम् इति च वक्ष्यति). Therefore, before obtaining the qualification for abiding in Self-knowledge (तस्मात् प्राक् ज्ञाननिष्ठाधिकारप्राप्तेः), by indulging in action even though benefits are comparable to that of the well and pond (कर्मण्यधिकृतेन कूपतडागाद्यर्थस्थानीयमपि), action should be done (कर्म कर्तव्यम्).

And your (तव च)…

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

Your qualification is in action alone, but not in the abidance of knowledge (कर्मण्येव अधिकारः न ज्ञाननिष्ठायां ते तव). 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 (तत्र च कर्म कुर्वतः मा फलेषु अधिकारः अस्तु कर्मफलतृष्णा मा भूत् कदाचन कस्याञ्चिदप्यवस्थायामित्यर्थः). When there is your desire for the results of action you may become the cause for obtaining the result of action (यदा कर्मफले तृष्णा ते स्यात् तदा कर्मफलप्राप्तेः हेतुः स्याः). In this way, may you not become the cause for the results of action (एवं मा कर्मफलहेतुः भूः). Because when one engages in action with the desire for the result of action, then one will indeed be the cause for birth (samsara) (यदा हि कर्मफलतृष्णाप्रयुक्तः कर्मणि प्रवर्तते तदा कर्मफलस्यैव जन्मनो हेतुर्भवेत्). (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 (यदि कर्मफलं नेष्यते किं कर्मणा दुःखरूपेण इति मा ते  तव सङ्गः अस्तु अकर्मणि अकरणे प्रीतिर्मा भूत्). 

If action should not be done by desiring for the results of the action, then how should an action be done? It is said (यदि कर्मफलप्रयुक्तेन न कर्तव्यं कर्म कथं तर्हि कर्तव्यमिति उच्यते) - 

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 तत्) समत्वम् योगः उच्यते। 

योगस्थः = be established in (Karma) Yoga, कुरु = perform, कर्माणि = actions, 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 actions having given up attachment. Having become equanimous in achievements and non-achievements (of the goals of actions, perform actions because that) 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

O Dhananjaya! Being in Karma Yoga, do actions, only for the Lord (योगस्थः सन् कुरु कर्माणि केवलमीश्वरार्थम् धनञ्जय). There also, (do action) having given up expectation: ‘let the Lord be pleased by me’ (तत्रापि ईश्वरो मे तुष्यतु इति सङ्गं त्यक्त्वा). 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 (फलतृष्णाशून्येन क्रियमाणे कर्मणि सत्त्वशुद्धिजा ज्ञानप्राप्तिलक्षणा सिद्धिः). Born from the opposite to this (mindset who seeks the results of actions) is the nonattainment (of such qualification) (तद्विपर्ययजा असिद्धिः). Having made even these two: the attainment and nonattainment (of qualification for knowledge) the same, do actions (तयोः सिद्ध्यसिद्ध्योः अपि समः तुल्यः भूत्वा कुरु कर्माणि). 

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 (कोऽसौ योगः यत्रस्थः कुरु इति उक्तम् इदमेव तत् सिद्ध्यसिद्ध्योः समत्वं योगः उच्यते).

Again the action (done) with the mind in equanimity for worship of the Lord is compared with one hankering for results of action (यत्पुनः समत्वबुद्धियुक्तमीश्वराराधनार्थं कर्मोक्तम् एतस्मात्कर्मणः).

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 कर्म हि बुद्धियोगात् (कर्मणः) दूरेण अवरम् । (त्वम्) बुद्धौ शरणम् अन्विच्छ (यतः) फलहेतवः कृपणाः (सन्ति)। 

दूरेण = by very far, हि = indeed, अवरम् = inferior, कर्म = action, बुद्धियोगात् = to equanimity, धनञ्जय = O Dhananjaya!, बुद्धौ = in equanimity (of Karma Yoga), शरणम् = refuge, अन्विच्छ = seek, कृपणाः = pitiable, फलहेतवः = seekers of results of actions

O Dhanajaya, (desire-oriented) action is by far inferior to (action done with) equanimity (of Karma Yoga). Seek refuge in equanimity (of Karma Yoga, because) seekers of results 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

Doing action with desire for the result of action (कर्म फलार्थिना क्रियमाणं), due to it being the cause for birth, death, etc. (जन्ममरणादिहेतुत्वात्), is indeed by far very lowly and inferior (दूरेण अतिविप्रकर्षेण अत्यन्तमेव हि अवरम् अधमं निकृष्टं) to the action done with equanimity of mind (towards the results of action) (बुद्धियोगात् समत्वबुद्धियुक्तात् कर्मणः). O Dhanajaya! Since it is in this way (हे धनञ्जय यत एवं), therefore, take refuge in the samatva-bhaava of Karma Yoga (ततः योगविषयायां  बुद्धौ) or in the Self-knowledge born out of the maturity of that (samatva-bhaava of Karma Yoga) (तत्परिपाकजायां वा सांख्यबुद्धौ शरणम् अन्विच्छ), which is a cause for attainment of fearlessness (आश्रयमभयप्राप्तिकारणम्). The implication is that seek refuge under the knowledge of Supreme Truth (प्रार्थयस्व परमार्थज्ञानशरणो भवेत्यर्थः) since the doers of inferior actions (who are hankering after the results) are pitiable (यतः अवरं कर्म कुर्वाणाः कृपणाः दीनाः फलहेतवः  फलतृष्णाप्रयुक्ताः सन्तः) - ‘O Gargi! One who departs from this world having not known the Imperishable, is unfortunate one’, from shruti (यो वा एतदक्षरं गार्ग्यविदित्वास्माल्लोकात्प्रैति स कृपणः इति श्रुतेः).

The one following one’s duty with equanimity of mind, what result he attains? - that you listen (समत्वबुद्धियुक्तः सन् स्वधर्ममनुतिष्ठन् यत्फलं प्राप्नोति तच्छृणु).

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?

1. One generates papa-punya leading to bondage (संसार) while the other creates chittashuddhi, bhakti to Ishvara, etc., helping one towards मोक्ष.

2. The mind is peaceful and calm in समत्व-बुद्धि while it is anxious, restless, branched into many thoughts when it is result-oriented.

3. 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 (through Karma Yoga), 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 = skillful

(Since) one endowed with with equanimity (of Karma Yoga), renounces both virtue and sin here, therefore, may you be prepared for Karma Yoga. Karma Yoga is being skillful in actions (as worship of Lord in actions and equanimity towards results of 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

Since that बुद्धियुक्तः, one with equanimity pertaining to results of actions (यतः सः बुद्धियुक्तः कर्मसमत्वविषयया बुद्ध्या युक्तः बुद्धियुक्तः), gives up (जहाति परित्यजति) both merit and sin (उभे सुकृतदुष्कृते पुण्यपापे) in this world (इह अस्मिन् लोके) by obtaining knowledge through purification of mind (सत्त्वशुद्धिज्ञानप्राप्तिद्वारेण), therefore, may you prepare for the practice of equanimity of mind (तस्मात् समत्वबुद्धि योगाय युज्यस्व घटस्व) as yoga is skill in doing actions known as svadharma (niyata karma) (योगो हि कर्मसु कौशलम् स्वधर्माख्येषु कर्मसु). That nature of skill, which is 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 (या सिद्ध्यसिद्ध्योः समत्वबुद्धिः ईश्वरार्पितचेतस्तया तत् कौशलं कुशलभावः). Since with equanimity of mind even actions that are of binding nature give up their (binding) nature (तद्धि कौशलं यत् बन्धनस्वभावान्यपि कर्माणि समत्वबुद्ध्या स्वभावात् निवर्तन्ते). Therefore, may you be endowed with equanimity of mind (तस्मात्समत्वबुद्धियुक्तो भव त्वम्).

Since (यस्मात्) -

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 mindset of equanimity (through Karma Yoga), हि = since, फलम् = results, त्यक्त्वा = having renounced, मनीषिणः = the ones with controlled mind, जन्मबन्धविनिर्मुक्ताः = those freed from birth which is bondage, पदम् = liberation, गच्छन्ति = attain, अनामयम् = free of all problems

The ones - endowed with mindset of equanimity (of Karma Yoga), having renounced the results born of action, with the controlled mind, freed from birth which is bondage - attain liberation free from all problems.

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

The words ‘कर्मजं’ and ‘फलम् त्यक्त्वा’ are in connection even though (they are apart) by separation (कर्मजं फलं त्यक्त्वा इति व्यवहितेन संबन्धः). Because being endowed with mindset of equanimity (बुद्धियुक्ताः समत्वबुद्धियुक्ताः सन्तः हि यस्मात्), having renounced the fruit of actions (फलं त्यक्त्वा परित्यज्य) which is obtaining of favorable or unfavorable body born of results of actions (इष्टानिष्टदेहप्राप्तिः कर्मजं फलं कर्मभ्यो जातं), having become a wise person (मनीषिणः ज्ञानिनो भूत्वा), being free from the bondage which is birth alone while living indeed (जन्मबन्धविनिर्मुक्ताः जन्मैव बन्धः जन्मबन्धः तेन विनिर्मुक्ताः जीवन्त एव जन्मबन्धात् विनिर्मुक्ताः सन्तः), attain the highest goal of Vishnu, called मोक्ष, free from all problems - this is the meaning (पदं परमं विष्णोः मोक्षाख्यं गच्छन्ति अनामयं सर्वोपद्रवरहितमित्यर्थः). Or else (अथवा), beginning with the statement ‘by the yoga of intellect, O Dhanañjaya’ (बुद्धियोगाद् धनञ्जय इत्यारभ्य), the knowledge (बुद्धिः) that arises from Karma-yoga, born of the purification of mind (कर्मयोगजसत्त्वशुद्धिजनिता), and characterized by the vision of the supreme reality (परमार्थदर्शनलक्षणा), comparable to a place flooded with water on all sides (सर्वतःसंप्लुतोदकस्थानीया) due to the teaching that it directly becomes the cause for the abandonment of both merit and demerit (साक्षात् सुकृतदुष्कृतप्रहाणादिहेतुत्वश्रवणात्), is taught (दर्शिता).

When is that Knowledge, which is born out of purification of mind by following Karma Yoga, attained? It is said (योगानुष्ठानजनितसत्त्वशुद्धजा बुद्धिः कदा प्राप्स्यते इत्युच्यते) -

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. 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 - one is free of three kinds of dukha - adhyaatmika, aadhibhautika and aadhidaivika. 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 बुद्धि-योग / बुद्धि-युक्त is 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 बुद्धि-योग / बुद्धि-युक्त is 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 suddenly? It seems to break the thought-flow or appears to be out-of-context (प्रकरण-भङ्ग-दोश). Sankaracharya defends that verses 46-51 have a mix of both karma and jnana yoga 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 exclusively on Karma Yoga and then verses 49-51 are on both yoga based on interpretation given above.

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 = contamination which is delusion, बुद्धिः = mind, 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.

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

When your mind (यदा यस्मिन्काले ते तव) will cross the contamination that is in the form of delusion and non-discrimination (मोहकलिलं मोहात्मकमविवेकरूपं कालुष्यं), by which having contaminated the discriminative knowledge of Self and non-Self (येन आत्मानात्मविवेकबोधं कलुषीकृत्य) makes the mind go towards the objects (of sense enjoyment) (विषयं प्रत्यन्तःकरणं प्रवर्तते), the mind (बुद्धिः) will transcend (व्यतितरिष्यति, व्यतिक्रमिष्यति) attaining a state of extreme purity (अतिशुद्धभावम् आपत्स्यते)—this is the intended meaning (इत्यर्थः), then you will have obtained dispassion (तदा तस्मिन् काले गन्तासि प्राप्स्यसि निर्वेदं वैराग्यं) towards what has to be heard and what has been heard, i.e., they will become irrelevant - this is the meaning (श्रोतव्यस्य श्रुतस्य च तदा श्रोतव्यं श्रुतं च ते निष्फलं प्रतिभातीत्यभिप्रायः).

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?’ (मोहकलिलात्ययद्वारेण लब्धात्मविवेकजप्रज्ञः कदा कर्मयोगजं फलं परमार्थयोगमवाप्स्यामीति चेत्), then, listen (तत् श्रृणु) - 

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.

This verse can also be interpreted this way: 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 - just the cause and effect are swapped.

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।

समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ २-५३॥

यदा ते श्रुतिविप्रतिपन्ना निश्चला अचला बुद्धिः समाधौ स्थास्यति तदा (त्वम्) योगम् अवाप्स्यसि । 

श्रुतिविप्रतिपन्ना = confused by conflicting scriptural knowledge, ते = your, यदा = when, स्थास्यति = will be established, निश्चला = with no doubts, समाधौ = in Self, अचला = steadfastly, बुद्धिः = mind, तदा = then, योगम् = wisdom, अवाप्स्यसि = will have attained

When your mind, confused by conflicting scriptural knowledge, will be established in Self steadfastly with no doubts then (you) will have attained 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

When your mind (ते तव बुद्धिः यदा यस्मिन् काले), having been scattered by listening to scriptures that reveal the relation between various goals and means characterised by engagement in and withdrawal from actions (श्रुतिविप्रतिपन्ना अनेकसाध्यसाधनसंबन्धप्रकाशनश्रुतिभिः श्रवणैः प्रवृत्तिनिवृत्तिलक्षणैः विप्रतिपन्ना नानाप्रतिपन्ना विक्षिप्ता सती), being devoid of disturbances will abide in the Self - समाधि, that in which the mind abides, the Self, is called समाधि (स्थास्यति स्थिरीभूता भविष्यति निश्चला विक्षेपचलनवर्जिता सती समाधौ समाधीयते चित्तमस्मिन्निति समाधिः आत्मा तस्मिन् आत्मनि इत्येतत्), and there also without doubts - this is the meaning (अचला तत्रापि विकल्पवर्जिता इत्येतत्), at that time you will have attained firm wisdom born of inquiry (तदा तस्मिन्काले योगम् अवाप्स्यसि विवेकप्रज्ञां समाधिं प्राप्स्यसि).

Having obtained an opportunity for a question, Arjuna asked with the desire to know characteristics of the person who attained that firm wisdom (प्रश्नबीजं प्रतिलभ्य अर्जुन उवाच लब्धसमाधिप्रज्ञस्य लक्षणबुभुत्सया).

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. 

1. Dharmika-karma with sakaama-bhaava (all 4 types of karma except Nishiddha karma) - karmi

2. Niyata karma with sakaama-bhaava - niyata-karma-karmi

3. Niyata-karma as Karma Yoga - yogi

4. Guru-upasadana (प्रणिपातेन परिप्रश्नेन सेवया, Gita 4.34) - shishya

5. 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

6. 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 -