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Description of the formless (Nirākāra) and relating to it
sanniyamyendriyagrāmaṃ sarvatra samabuddhayāḥ |
te prāpnuvanti mām-eva sarvabhūtahite ratāḥ ||12.4||
अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः।
भक्तियोगः
Chapter 12
Bhaktiyogaḥ[2] - The topic of devotion
Arjuna picks up satata-yuktānām from Ch 10.10 and asks in Ch12.1
1 to 12 abt worshipping sākāra (with form) and nirākāra (formless)
अर्जुन उवाच
एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते ।
ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः॥१२.१॥
arjuna uvāca
evaṃ satatayuktā ye bhaktās-tvāṃ paryupāsate |
ye cāpyakṣaram-avyaktaṃ teṣāṃ ke yogavittamāḥ ||12.1||
evaṃ satatayuktā ye bhaktās-tvāṃ paryupāsate |
ye cāpyakṣaram-avyaktaṃ teṣāṃ ke yogavittamāḥ ||12.1||
evaṃ ye satata-yuktāḥ[3] bhaktāḥ[4], ca ye tvām akṣaram avyaktam api paryupāsate[5]| teṣāṃ ke[6] yoga-vittamāḥ[7]?
12.1. Arjuna said:
Thus (evam), there are:
i) devotees (bhaktāḥ) who (ye), abidingly committed (satata-yuktāḥ), meditate upon you
(paryupāsate), and (ca)
ii) also (api) (there are) those who seek you as Imperishable (akṣaram), non-objectifiable
(avyaktam)|
Who (ke) among them (teṣām) are the best knowers of yoga (yoga-vittamāḥ)?
श्रीभगवानुवाच
मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते ।
श्रद्धया परयोपेताः ते मे युक्ततमा मताः॥१२.२॥
śrībhagavān uvāca
mayyāveśya mano[8] ye māṃ nityayuktā upāsate |
śraddhayā parayopetās-te me yuktatamā matāḥ ||12.2||
mayyāveśya mano[8] ye māṃ nityayuktā upāsate |
śraddhayā parayopetās-te me yuktatamā matāḥ ||12.2||
mayi manaḥ āveśya[9] nityayuktāḥ[10] [11] ye parayā śraddhayā[12] upetāḥ mām upāsate, me[13] matāḥ te[14] yukta-tamāḥ[15] [16]|
12.2. Śrī Bhagavān said:
Those (te), who (ye) endowed (upetāḥ) with unflinching (parayā) faith (śraddhayā), their minds (manaḥ) committed (āveśya) in Me (mayi), being ever-united (with Me) (nitya-yuktāḥ), those who meditate (upāsate) upon Me (mām) are considered (matāḥ) by Me (me) as the most exalted (yukta-tamāḥ).
Description of the formless (Nirākāra) and relating to it
3 and 4 are to be read together because of ye paryupāsate of 3rd,
connects to te prāpnuvanti in 4th śloka
ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते ।
सर्वत्रगमचिन्त्यञ्च कूटस्थमचलन्ध्रुवम् ॥१२.३॥
सन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः।
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः॥१२.४॥
ye tvakṣaram-anirdeśyaṃ-avyaktaṃ paryupāsate |
sarvatragam-acintyaṃ ca kūṭasthaṃ-acalaṃ dhruvam ||12.3||
sarvatragam-acintyaṃ ca kūṭasthaṃ-acalaṃ dhruvam ||12.3||
sanniyamyendriyagrāmaṃ sarvatra samabuddhayāḥ |
te prāpnuvanti mām-eva sarvabhūtahite ratāḥ ||12.4||
ye tu indriyagrāmaṃ san-niyamya[17] akṣaram, anirdeśyam, avyaktaṃ, sarvatragam, acintyaṃ, ca kūṭastham, acalaṃ, dhruvaṃ, paryupāsate[18], te sarvatra sama-buddhayāḥ, sarvabhūta-hite[19] [20] ratāḥ[21], eva māṃ prāpnuvanti |
12.3-4. However (tu), those (ye) who with complete mastery (san-niyamya) over all their senses (indriya-grāmam) contemplate (paryupāsate) upon the non-declinable (akṣaram), indefinable (anirdeśyam), non-objectifiable (avyaktam), all-pervasive (sarva-gatam), not an object of thought (acintyam), and (ca) is unchangeable (kūṭastham), immovable (acalam), eternal (dhruvam), only (eva) those (te) with vision of sameness (sama-buddhayāḥ) with reference to all (sarvatra), who are engaged (ratāḥ) in the welfare of all beings (sarvabhūta-hite) reach (prāpnuvanti) Me (mām).
Difficulty in worshipping the formless/unmanifest (Nirākāra/Avyakta)
क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् ॥
अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते ॥१२.५॥
kleśo’[22]dhikataras-teṣām-avyaktāsaktacetasām |
avyaktā hi gatir-duḥkhaṃ dehavadbhir-avāpyate ||12.5||
avyaktā hi gatir-duḥkhaṃ dehavadbhir-avāpyate ||12.5||
teṣām avyaktāsakta-cetasāṃ[23] kleśaḥ adhikataraḥ[24].[25]| hi dehavadbhiḥ[26] avyaktā[27] gatiḥ [28]duḥkham[29] avāpyate|
12.5. The difficulty (kleśaḥ) is greater (adhika-taraḥ) for those (teṣām), whose minds are committed to non-objectifiable (avyaktāsakta-cetasām), since (hi) a goal (gatiḥ) which in non-objectifiable (avyaktā), is reached (avāpyate) with difficulty (duḥkham) by those who are identified with the body (dehavadbhiḥ).
(6 and 7 to be together since ye in 6th, is connected to teṣām in 7th śloka.
Ease of worshipping the Saguṇa Brahman)
ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्परः।
अनन्येनैव योगेन मां ध्यायन्त उपासते ॥१२.६॥
(Bhagavan's assurance)
तेषामहं समुद्धर्ता मृत्युसंसारसागरात् ।
भवामि नचिरात्पार्थ मय्यावेशितचेतसाम् ॥१२.७॥
ye tu sarvāṇi karmāṇi mayi sannyasya matparāḥ |
ananyenaiva yogena māṃ dhyāyanta upāsate ||12.6||
ananyenaiva yogena māṃ dhyāyanta upāsate ||12.6||
teṣām-ahaṃ samuddhartā mṛtyusaṃsārasāgarāt |
bhavāmi nacirāt pārtha! mayyāveśitacetasām ||12.7||
bhavāmi nacirāt pārtha! mayyāveśitacetasām ||12.7||
ye tu matparāḥ, sarvāṇi karmāṇi[30] mayi sannyasya[31], mām eva ananyena yogena[32] dhyāyantaḥ upāsate.....
.....pārtha! teṣāṃ mayi āveśita-cetasām[33], ahaṃ nacirāt[34] mṛtyu-saṃsāra-sāgarāt sam-uddhartā[35] bhavāmi |
12.6. However (tu), those (ye) who keeping Me as the ultimate end (mat-parāḥ), giving up (sannyasya) all (sarvāṇi) actions (karmāṇi) unto Me (mayi), meditating upon (dhyāyantaḥ) Me with exclusive (ananyena) commitment (yogena), worship (upāsate) Me (mām) alone (eva).....
12.7.....for them (teṣāṃ), whose minds are absorbed (āveśita-cetasām) in Me (mayi), O Son of Pṛthā! (pārtha!) before (na) long (cirāt ) I (aham) become (bhavāmi) the liberator (sam-uddhartā) from the ocean of saṃsāra that is fraught with death (mṛtyu-saṃsāra-sāgarāt).
मय्येव मन आधत्स्व मयि बुद्धिं निवेशय ।
निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः॥१२.८॥
mayyeva mana ādhatsva mayi buddhiṃ niveśaya |
nivasiṣyasi mayyeva ata ūrdhvaṃ na saṃśayaḥ ||12.8||
nivasiṣyasi mayyeva ata ūrdhvaṃ na saṃśayaḥ ||12.8||
mayi eva manaḥ ādhatsva, mayi buddhiṃ niveśaya | ataḥ ūrdhvaṃ mayi eva ni-vasiṣyasi, na saṃśayaḥ |
12.8. In Me (mayi) alone (eva) may you place (ādhatsva) the mind (manaḥ); in Me (mayi) may you place (niveśaya) the intellect (buddhim). Thereafter (ataḥ ūrdhvam), there is no (na) doubt (saṃśayaḥ) that you will abide (ni-vasiṣyasi) in Me (mayi) alone (eva).
(citta-samādhānam → abhyāsayoga (meditation) → matkarma-paramah
→ mad-yogam → sarva-karmaphala-tyāgaṃ)
अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम् ।
अभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय ॥१२.९॥
atha cittaṃ samādhātuṃ na śaknoṣi mayi sthiram |
abhyāsayogena tato[36] mām-ichāptuṃ dhanañjaya! ||12.9||
abhyāsayogena tato[36] mām-ichāptuṃ dhanañjaya! ||12.9||
atha mayi cittaṃ sthiraṃ samādhātuṃ[37] na śaknoṣi, dhanañjaya! tataḥ abhyāsa-yogena mām āptum[38] iccha |
12.9. If (atha) you are not able to absorb (samādhātum) your mind (cittam) steadily (sthiram) in Me (mayi), O, Dhanañjaya (dhanañjaya!), then (tataḥ) through the practice of yoga (abhyāsa-yogena), may you seek to reach (āptum) Me (mām).
अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव ।
मदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि ॥१२.१०॥
abhyāse’[39]pyasamartho'[40]si matkarmaparamo[41] bhava |
madartham-api karmāṇi kurvan siddhim-avāpsyasi ||12.10||
madartham-api karmāṇi kurvan siddhim-avāpsyasi ||12.10||
abhyāse api asamarthaḥ asi, matkarma-paramaḥ bhava | madarthaṃ[42] karmāṇi kurvan[43] api siddhim avāpsyasi |
12.10. Considering (api) you are (asi) incapable (asamarthaḥ) for the practice (of this yoga - abhyāse), may you (bhava) dedicate your actions unto Me (matkarma-paramaḥ). Even (api) by doing (kurvan) actions (karmāṇi) for My sake (mad-artham), you will gain (avāpsyasi) success (siddhim).
सर्वकर्मफलत्यागं ततः कुरु यतात्मवान् ॥१२.११॥
athaitad[44]-apyaśakto'[45]si kartuṃ madyogam-āśritaḥ |
sarvakarma-phalatyāgaṃ[46] tataḥ kuru yatātmavān ||12.11||
sarvakarma-phalatyāgaṃ[46] tataḥ kuru yatātmavān ||12.11||
atha mad-yogam[47] āśritaḥ etat api kartum[48] aśaktaḥ asi, tataḥ[49] yatātmavān sarvakarma-phalatyāgaṃ[50] kuru |
12.11. If (atha) you are (asi) unable (aśaktaḥ) to do (kartum) even (api) this (etat), taking refuge (āśritaḥ) dedicating all actions to Me (madyogam), then (tataḥ), with a disciplined mind (yatātmavān), give up (do) the results of all actions (to Me) (sarvakarma-phalatyāgam).
श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते ।
ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् ॥१२.१२॥
śreyo[51] hi jñānam-abhyāsāj[52]-jñānād[53] dhyānaṃ viśiṣyate |
dhyānāt karmaphalatyāgas-tyāgāc[54]-chāntir-anantaram ||12.12||
dhyānāt karmaphalatyāgas-tyāgāc[54]-chāntir-anantaram ||12.12||
hi abhyāsāt jñānaṃ śreyaḥ, jñānāt dhyānaṃ viśiṣyate, dhyānāt karmaphala-tyāgaḥ[55], tyāgāt anantaraṃ śāntiḥ |[56]
12.12. Knowledge (jñānam) is superior to (mere) practice (abhyāsāt), meditation (dhyānam) with knowledge is superior to (mere) knowledge (jñānāt), renunciation of the results of actions (is better) (karmaphala-tyāgaḥ) than meditation (dhyānāt). Because of (hi) renunciation, (there is) peace (śāntiḥ) immediately (anantaram).
(13 -19 talks of a Jñāni/Sannyāsi who is kṛtakṛtya)
अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च ।
निर्ममो निरहङ्कारः समदुःखसुखः क्षमी ॥१२.१३॥
सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः।
मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः॥१२.१४॥
adveṣṭā sarvabhūtānāṃ maitraḥ karuṇa eva ca |
nirmamo[57] nirahaṅkāraḥ samaduḥkhasukhaḥ kṣamī ||12.13||
nirmamo[57] nirahaṅkāraḥ samaduḥkhasukhaḥ kṣamī ||12.13||
santuṣṭaḥ satataṃ yogī yatātmā dṛḍhaniścayaḥ |
mayyarpitamanobuddhir yo[58] madbhaktaḥ sa me priyaḥ ||12.14||
mayyarpitamanobuddhir yo[58] madbhaktaḥ sa me priyaḥ ||12.14||
yaḥ sarvabhūtānāṃ adveṣṭā[59], ca maitraḥ, eva karuṇaḥ, nirmamaḥ, nirahaṅkāraḥ, sama-duḥkha-sukhaḥ[60], kṣamī, santuṣṭaḥ, satataṃ[61] yogī, yatātmā[62], dṛḍha-niścayaḥ, mayi arpita-mano-buddhiḥ[63], mad-bhaktaḥ, saḥ[64] me priyaḥ[65] |
12.13. The one (saḥ), who (yaḥ) has no hatred (adveṣṭā) with reference to all beings (sarva-bhūtānām), and (ca) who is friendly (maitraḥ), indeed (eva) who is compassionate (karuṇaḥ), free from possessiveness (nir-mamaḥ), free from sense of 'I and mine' (nir-ahaṅkāraḥ), (almost) same in pleasant and unpleasant (situations) (sama-duḥkha-sukhaḥ), accommodative (kṣamī)....
12.14. …is ever (satatam) content (santuṣṭaḥ), is always (satatam) together (yogī), has mastery over his/her mind (yatātmā), is of firm ascertainment (dṛḍha-niścayaḥ), with mind and intellect resolved (arpita-manobuddhiḥ) in Me (mayi), is My devotee (mad-bhaktaḥ), is dear (priyaḥ) to Me (me).
यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः।
हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः॥१२.१५॥
yasmān[66]-nodvijate loko[67] lokān[68]-nodvijate ca yaḥ |
harṣāmarṣabhayodvegair-mukto[69] yaḥ sa ca me priyaḥ ||12.15||
harṣāmarṣabhayodvegair-mukto[69] yaḥ sa ca me priyaḥ ||12.15||
yasmāt[70] lokaḥ na udvijate, ca yaḥ lokāt[71] na udvijate, ca yaḥ harṣāmarṣa-bhayodvegaiḥ muktaḥ, saḥ[72] me priyaḥ[73]|
12.16. who is not (na) the cause (yasmāt) of people (lokaḥ) getting disturbed (udvijate), and (ca) who does not (na) get disturbed (udvijate) because of people (lokāt), and (ca) who (yaḥ) is free (muktaḥ) from elation (harṣaḥ), intolerance (āmarṣaḥ), fear (bhayaḥ) and anxiety (udvegaḥ) (harṣāmarṣa-bhayodvegaiḥ), he (saḥ) is dear (priyaḥ) to me (me).
अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः।
anapekṣaḥ śucir-dakṣa udāsīno[75] gatavyathaḥ |
sarvārambhaparityāgī yo[76] madbhaktaḥ sa me priyaḥ ||12.16||
sarvārambhaparityāgī yo[76] madbhaktaḥ sa me priyaḥ ||12.16||
yaḥ anapekṣaḥ, śuciḥ, dakṣaḥ, udāsīnaḥ, gata-vyathaḥ, sarvārambha-parityāgī yaḥ mad-bhaktaḥ saḥ me priyaḥ[77] |[78]
12.16. The one (saḥ), who (yaḥ), is free from dependence (anapekṣaḥ), is clean (śuciḥ), capable (dakṣaḥ), indifferent (udāsīnaḥ), free from fear (gata-vyathaḥ), who has renounced initiations (of all undertakings) (sarvārambha-parityāgī), and who (yaḥ) is My devotee (mad-bhaktaḥ), is dear (priyaḥ) to Me (me).
यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति ।
शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः॥१२.१७॥
yo[79] na hṛṣyati na dveṣṭi na śocati na kāṅkṣati |
śubhāśubhaparityāgī bhaktimān-yaḥ sa me priyaḥ ||12.17||
śubhāśubhaparityāgī bhaktimān-yaḥ sa me priyaḥ ||12.17||
yaḥ na hṛṣyati, na dveṣṭi[80], na śocati, na kāṅkṣati, yaḥ śubhāśubha-parityāgī[81], bhaktimān[82], saḥ[83] me priyaḥ[84]|
12.17. The one (saḥ), who (yaḥ) does not (na) get elated (hṛṣyati), does not (na) hate (dveṣṭi), does not (na) grieve (śocati), does not (na) desire (kāṅkṣati), who (yaḥ) has completely given up the auspicious as well as the inauspicious (śubhāśubha-parityāgī), has devotion (bhaktimān), is dear (priyaḥ) to Me (me).
(18 and 19 to be read together for continuity of presentation)
समः शत्रौ च मित्रे च तथा मानापमानयोः।
तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् ।
अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः॥१२.१९॥
samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ |
śītoṣṇa-sukhaduḥkheṣu samaḥ saṅgavivarjitaḥ ||12.18||
śītoṣṇa-sukhaduḥkheṣu samaḥ saṅgavivarjitaḥ ||12.18||
tulyanindāstutir-maunī santuṣṭo[86] yena kenacit |
aniketaḥ sthiramatir-bhaktimān me priyo[87] naraḥ ||12.19||
aniketaḥ sthiramatir-bhaktimān me priyo[87] naraḥ ||12.19||
śatrau mitre ca[88], tathā mānāpamānayoḥ[89] samaḥ, śītoṣṇa-sukhaduḥkheṣu[90] samaḥ, ca saṅga-vivarjitaḥ.....
.....tulya-nindā-stutiḥ[91], maunī, yena kenacit santuṣṭaḥ[92], aniketaḥ, sthira-matiḥ, bhaktimān[93] naraḥ me priyaḥ |
12.18. The one who is the same (samaḥ) with reference to[94] an enemy (śatrau) and (ca) a friend (mitre), as well as (tathā) credit and discredit (mānāpamānayoḥ); the same (samaḥ) with reference to cold, heat, pleasure and pain (śītoṣṇa-sukha-duḥkheṣu), and (ca) is free from attachment (saṅga-vivarjitaḥ)…
12.19. …the person (naraḥ), who responds equally (tulya) to censure and praise (tulya-nindā-stutiḥ), disciplined in speech (maunī), content (santuṣṭaḥ) by whatsoever (s/he gets) (yena kenacit), no place to call his/her own (aniketaḥ), is steady-minded (sthira-matiḥ), has devotion (bhaktimān), is dear (priyaḥ) to Me (me).
ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते ।
श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः॥१२.२०॥
ye tu dharmyāmṛtam-idaṃ yathoktaṃ paryupāsate |
śraddadhānā matparamā bhaktās-te’[95]tīva me priyāḥ||12.20||
śraddadhānā matparamā bhaktās-te’[95]tīva me priyāḥ||12.20||
tu ye śraddadhānāḥ, mat-paramāḥ[96], idaṃ yathā uktaṃ dharmyāmṛtaṃ[97] paryupāsate[98], te[99] bhaktāḥ me atīva priyāḥ[100]|
12.2. Indeed (tu), those (te) devotees (bhaktāḥ), who (ye) are endowed with faith (śraddadhānāḥ), regard Me as the ultimate (mat-paramāḥ), who lead/follow (paryupāsate) this life (idam), in keeping with dharma leading to immortality (dharmyāmṛtam), as (yathā) was told (uktam), are extremely (atīva) dear (priyāḥ) to Me (me).
***
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे भक्तियोगो नाम द्वादशोऽध्यायः॥१२॥
oṃ tat sat
iti śrīmad-bhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjuna-saṃvāde bhakti-yogo nāma dvādaśo’dhyāyaḥ (12)
***
Om, That (tat) is the only reality (sat).
Thus concludes the twelfth chapter titled Bhakti-yogaḥ (Topic of Devotion), in the Bhagavadgītā, which is the essence of the Upaniṣads, whose subject matter is both knowledge of Brahman and Yoga, which is in the form of a dialogue between Śrī Kṛṣṇa and Arjuna.
***
+eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[2] bhakti/bhaktimān referred six times, hence Bhaktiyogah
[4] satata-yuktāḥ (adj) bhaktāḥ (noun)
[5] paryupāsate = paritaḥ (always) upāsate
[6] ye ye (relatives) ke (co-relative)
pratyayaḥ, paraśca)
[10] nitya-yuktāḥ = satata-yuktāḥ (synonyms)
[12] parayā (adj) śraddhayā (noun)
pratyayaḥ, paraśca)
[14] ye (relative) te (co-relative)
[15] yukta-tamāḥ (answer) = yoga-vittamāḥ (question) (synonyms)
pratyayaḥ, paraśca)
[18] 2nd paryupāsate.
- caturthī tadarthārtha-bali-hita-sukha-rakṣitaih - Aṣ 2.1.36 (tatpuruṣaḥ, vibhāṣā, sup,
saha supā, samāsaḥ)
[21] sarvatra sama-buddhayāḥ comes first. sarvabhūtahite ratāḥ comes because of that
knowledge
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ, pūrvaparayoḥ, saṃhitāyām)
[23] teṣām (dp) avyaktāsakta-cetasām (noun)
[24] kleśaḥ (noun) adhikataraḥ (adj)
taddhitāḥ,ṅyāp-prādipadikāt, pratyayaḥ, paraśca)
- tad-asyāstyasminn-iti matup - Aṣ 5.2.94 (taddhitāḥ, ṅyāp-prādipadikāt, pratyayaḥ,
paraśca)
- rasādibhyaśca - Aṣ 5.2.95 (tad-asyāstyasminn-iti matup, taddhitāḥ, ṅyāp-prādipadikāt,
pratyayaḥ, paraśca)
- ata iniṭhanau-Aṣ 5.2.115 (tad-asyāstyasminn-iti, taddhitāḥ, ṅyāp-prādipadikāt,
pratyayaḥ,
bhūma-nindā-praśamsāsu nityayoge'tiśāyane |
saṃsarge'sti-vivakṣāyāṃ bhavanti matubādayaḥ ||
[27] avyaktā - Anthropomorphism is the attribution of human traits, emotions, and intentions
to non-human entities and is considered to be an innate tendency of human psychology.
The Hindus do not reject the concept of a deity in the abstract unmanifested, but note practical problems. This is what Lord Kṛṣṇa is saying in here Ch 12.5, that it is much
more difficult for people to focus on a deity as the unmanifested than one with form,
using anthropomorphic icons (mūrtis), because people need to perceive.
[28] avyaktā (adj) gatiḥ (noun)
[29] duḥkham = duḥkhena
[30] sarvāṇi (dp) karmāṇi (noun)
[32] ananyena (adj) yogena (noun)
[33] teṣām (adj) āveśita-cetasām (noun)
[35] aham = sam-uddhartā (like kartā)
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
sukha-rakṣitaih - Aṣ 2.1.36
pratyayaḥ, paraśca)
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥ - Ch 9.27
[47] what is madyogam (12.11) = matkarma-paramah (12.10)
paraśca)
[49] atha (relative) tataḥ (co-relative)
[50] sarvakarma-phalatyāgaṃ is here !!!
[56] Sāra alaṅkāra (Arthālaṅkāra). When one thing is presented as the best (sāra) among
many.
abhyāsāt
श्रेयो हि ज्ञानम् ← अभ्यासात्, ज्ञानाद् → ध्यानं विशिष्यते ।
ध्यानात् → कर्मफलत्यागः, त्यागात् → शान्तिः-अनन्तरम् ॥१२.१२॥
[59] 34 values wrt others starts.
[60] sama-duḥkha-sukhaḥ - almost, but not a stone.
[63] On Īśvara, not Kṛṣṇa.
[64] yaḥ (relative) saḥ (co-relative)
[65] 1st sa me priyaḥ (Ch.12.14-17)
[70] yasmāt - akartaryṛurṇe pañcamī Aṣ 2.3.24 (hetau)
[71] lokāt - akartaryṛurṇe pañcamī - Aṣ 2.3.24 (hetau)
[72] yaḥ (relative) yaḥ (relative) saḥ (co-relative)
[73] 2nd sa me priyaḥ (Ch.12.14-17)
[74] Who can free himself of achievement and fame, then descend and be lost amidst the
masses of men? - Zhuangzi
[77] 3rd sa me priyaḥ (Ch.12.14-17)
[78] Act non-action; undertake no undertaking; taste the tasteless. - Lao Tzu
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥ - Ch 2.56
[81] śubhāśubha-parityāgī - indifferent
[82] 1st bhaktimān
[83] yaḥ (relative) yaḥ (relative) saḥ (co-relative)
[84] 4th sa me priyaḥ (Ch.12.14-17)
शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः॥ - Ch 12.18
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ - Ch 18.54
[88] samaḥ śatrau ca mitre ca - pair of opposites
[89] sama tathā mānāpamānayoḥ - pair of opposites
[90] śītoṣṇa-sukhaduḥkheṣu - pair of opposites - Life is only pairs of opposites
[91] tulya-nindāstutiḥ - pair of opposites
जब आवे संतोषधन, सबधन धूरि समान॥ - Tulsidas
[93] 2nd bhaktimān
instead of 6th case (śraddadhānāḥ - śānac - lakṣaṇa-hetvoḥ kriyāyāḥ - Aṣ 3.2.126 (laṭaḥ,
śatṛ- śānacau, dhātoḥ, vartamāne, pratyayaḥ, paraśca)
- as per - na lokavyaya-niṣṭhā-khalarthatṛnām - Aṣ 2.3.69 (ṣaṣṭhī)
[97] idam (dp) yathā uktam (adj) dharmyāmṛtam (noun)
[98] paryupāsate - answer to Arjuna's question in Ch.12.1
[99] ye (relative) te (co-relative)
[100] atīva (adj) priyāḥ (noun)
Swamini ji great work. So much clarity,lots of work on grammar part, never seen.
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