Srimad Bhagavad Gita - Sri Sankaracharya's Commentary – Chapter 2 – Part -4

Srimad

Bhagavad Gita

English Translation of

Sri Sankaracharya's Sanskrit Commentary

Swami Gambhirananda

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥२- ४५॥

यावानर्थ उदपाने सर्वतः संप्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥२- ४६॥

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥२- ४७॥

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय ।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥२- ४८॥

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनंजय ।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥२- ४९॥

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥२- ५०॥

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥२- ५१॥

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥२- ५२॥

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥२- ५३॥

अर्जुन उवाच

स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥२- ५४॥


  

2.45 O Arjuna, the Vedas [Meaning only the

portion dealing with rites and duties (karmakanda).]

have the three qualities as their object.

You become free from worldliness, free from the

pairs of duality, ever-poised in the quality of

sattva, without (desire for) acquisition and

protection, and self-collected.

2.45 To those who are thus devoid of

discriminating wisdom, who indulge in pleasure,

[Here Ast. adds 'yat phalam tad aha, what result

accrues, that the Lord states:'-Tr.] O Arjuna, vedah,

the Vedas; traigunya-visayah, have the three

qualities as their object, have the three gunas,

[Traigunya means the collection of the three

qualities, viz sattva (purity), rajas (energy) and

tamas (darkness); i.e. the collection of virtuous,

vicious and mixed activities, as also their results. In

this derivative sense traigunya means the worldly

life.] i.e. the worldly life, as the object to be

revealed. But you bhava, become; nistraigunyah,

free from the three qualities, i.e. be free from

desires. [There is a seeming conflict between the

advices to be free from the three qualities and to be

ever-poised in the quality of sattva. Hence, the

Commentator takes the phrase nistraigunya to

mean niskama, free from desires.] (Be)

nirdvandvah, free from the pairs of duality -- by

the word dvandva, duality, are meant the

conflicting pairs [Of heat and cold, etc.] which are

the causes of happiness and sorrow; you become

free from them. [From heat, cold, etc. That is,

forbear them.] You become nitya-sattvasthah, everpoised

in the quality of sattva; (and) so also

niryoga-ksemah, without (desire for) acquisition

and protection. Yoga means acquisition of what

one has not, and ksema means the protection of

what one has. For one who as 'acquisition and

protection' foremost in his mind, it is difficult to

seek Liberation. Hence, you be free from

acquisition and protection. And also be atmavan,

self-collected, vigilant. This is the advice given to

you while you are engaged in your own duty.

[And not from the point of view of seeking

Liberation.]

2.46 A Brahmana with realization has that much

utility in all the Vedas as a man has in a well when

there is a flood all around.

2.46 If there be no need for the infinite results of all

the rites and duties mentioned in the Vedas, then

why should they be performed as a dedication to

God? Listen to the answer being given: In the

world, yavan, whatever; arthah, utility, use, like

bathing, drinking, etc.; one has udapane, in a well,

pond and other numerous limited reservoirs; all

that, indeed, is achieved, i.e. all those needs are

fulfilled to that very extent; sampluhtodake, when

there is a flood; sarvatah, all arount. In a similar

manner, whatever utility, result of action, there is

sarvesu, in all; the vedesu, Vedas, i.e. in the rites

and duties mentioned in the Vedas; all that utility

is achieved, i.e. gets fulfilled; tavan, to that very

extent; in that result of realization which comes

brahmanasya, to a Brahmana, a sannyasin;

vijanatah, who knows the Reality that is the

supreme Goal -- that result being comparable to

the flood all around. For there is the Upanisadic

text, '...so all virtuous deeds performed by people

get included in this one...who knows what he

(Raikva) knows...' (Ch. 4.1.4). The Lord also will

say, 'all actions in their totality culminate in

Knowledge' (4.33). [The Commentators quotation

from the Ch. relates to meditation on the qualified

Brahman. Lest it be concluded that the present

verse relates to knowledge of the qualified

Brahman only, he quotes again from the Gita

toshow that the conclusion holds good in the case

of knowledge of the absolute Brahman as well.]

Therefore, before one attains the fitness for

steadfastness in Knowledge, rites and duties, even

though they have (limited) utility as that of a well,

pond, etc., have to be undertaken by one who is fit

for rites and duties.

2.47 Your right is for action alone, never for the

results. Do not become the agent of the results of

action. May you not have any inclination for

inaction.

2.47 Te, your; adhikarah, right; is karmani eva, for

action alone, not for steadfastness in Knowledge.

Even there, when you are engaged in action, you

have ma kadacana, never, i.e. under no condition

whatever; a right phalesu, for the results of action -

- may you not have a hankering for the results of

action. Whenever you have a hankering for the

fruits of action, you will become the agent of

acquiring the results of action. Ma, do not; thus

bhuh, become; karma-phalahetuh, the agent of

acquiring the results of action. For when one

engages in action by being impelled by thirst for

the results of action, then he does become the cause

for the production of the results of action. Ma, may

you not; astu, have; sangah, an inclination;

akarmani, for inaction, thinking, 'If the results of

work be not desired, what is the need of work

which involves pain?'

2.48 By being established in Yoga, O Dhananjaya

(Arjuna), undertake actions, casting off attachment

and remaining equipoised in success and failure.

Equanimity is called Yoga.

2.48 If action is not to be undertaken by one who is

under the impulsion of the fruits of action, how

then are they to be undertaken? This is being

stated: Yogasthah, by becoming established in

Yoga; O Dhanajaya, kuru, undertake; karmani,

actions, for the sake of God alone; even there,

tyaktva, casting off; sangam, attachment, in the

form, 'God will be pleased with me.' ['Undertake

work for pleasing God, but not for propitiating

Him to become favourable towards yourself.']

Undertake actions bhutva, remaining; samah,

equipoised; siddhi-asidhyoh, in success and failure

-- even in the success characterized by the

attainment of Knowledge that arises from the

purification of the mind when one performs

actions without hankering for the results, and in

the failure that arises from its opposite. [Ignorance,

arising from the impurity of the mind.] What is

that Yoga with regard to being established in

which it is said, 'undertake'? This indeed is that:

the samatvam, equanimity in success and failure;

ucyate, is called; yogah, Yoga.

2.49 O Dhananjaya, indeed, action is quite inferior

to the yoga of wisdom. Take resort to wisdom.

Those who thirst for rewards are pitiable.

2.49 Then again, O Dhananjaya, as against action

performed with equanimity of mind for adoring

God, karma, action undertaken by one longing for

the results; is, hi, indeed; durena, quite, by far;

avaram, inferior, very remote; buddhi-yogat, from

the yoga of wisdom, from actions undertaken with

equanimity of mind, because it (the former) is the

cause of birth, death, etc. Since this is so, therefore,

saranam anviccha, take resort to, seek shelter;

buddhau, under wisdom, which relates to Yoga, or

to the Conviction about Reality that arises from its

(the former's) maturity and which is the cause of

(achieving) fearlessness. The meaning is that you

should resort to the knowledge of the supreme

Goal, because those who under take inferior

actions, phala-hetavah, who thirst for rewards,

who are impelled by results; are krpanah, pitiable,

according to the Sruti, 'He, O Gargi, who departs

from this world without knowing this Immutable,

is pitiable' (Br. 3.8.10). [See note under 2.7.-Tr.]

2.50 Possessed of wisdom, one rejects here both

virtue and vice. Therefore devote yourself to

(Karma-) yoga. Yoga is skilfulness in action.

2.50 Listen to the result that one possessed of the

wisdom of equanimity attains by performing one's

own duties: Buddhi-yuktah, possessed of wisdom,

possessed of the wisdom of equanimity; since one

jahati, rejects; iha, here, in this world; ubhe, both;

sukrta-duskrte, virtue and vice (righteousness and

unrighteousness), through the purification of the

mind and acquisition of Knowledge; tasmat,

therefore; yujyasva, devote yourself; yogaya, to

(Karma-) yoga, the wisdom of equanimity. For

Yoga is kausalam, skilfulness; karmasu, in action.

Skilfulness means the attitude of the skilful, the

wisdom of equanimity with regard to one's success

and failure while engaged in actions (karma) --

called one's own duties (sva-dharma) -- with the

mind dedicated to God. That indeed is skilfulness

which, through equanimity, makes actions that by

their very nature bind give up their nature!

Therefore, be you devoted to the wisdom of

equanimity.

2.51 Because, those who are devoted to wisdom,

(they) becoming men of Enlightenment by giving

up the fruits produced by actions, reach the state

beyond evils by having become freed from the

bondage of birth.

2.51 The words 'phalam tyaktva, by giving up the

fruits' are connected with the remote word

'karmajam, produced by actions'. Hi, because;

[Because, when actions are performed with an

attitude of equanimity, it leads to becoming freed

from sin etc. Therefore, by stages, it becomes the

cause of Liberation as well.] buddhi-yuktah, those

who are devoted to wisdom, who are imbued with

the wisdom of equanimity; (they) becoming

manisinah, men of Enlightenment; tyaktva, by

giving up; phalam, the fruit, the acquisition of

desirable and undesriable bodies; [Desirable: the

bodies of gods and others; undesirable: the bodies

of animals etc.] karmajam, produced by actions;

gacchanti, reach; padam, the state, the supreme

state of Visnu, called Liberation; anamayam,

beyond evils, i.e. beyond all evils; by having

become janma-bandha-vinirmuktah, freed from the

bondage of birth -- birth (janma) itself is a bondage

(bandha); becoming freed from that --, even while

living. Or: -- Since it (buddhi) has been mentioned

as the direct cause of the elimination of

righteousness and unrighteousness, and so on,

therefore what has been presented (in the three

verses) beginning with, 'O Dhananjaya,...to the

yoga of wisdom' (49), is enlightenment itself, which

consists in the realization of the supreme Goal,

which is comparable to a flood all around, and

which arises from the purification of the mind as a

result of Karma-yoga. [In the first portion of the

Commentary buddhi has been taken to mean

samattva buddhi (wisdom of equanimity); the

alternative meaning of buddhi has been taken as

'enlightenment'. So, action is to be performed by

taking the help of the 'wisdom about the supreme

Reality' which has been chosen as one's Goal.]

2.52 When your mind will go beyond the turbidity

of delusion, then you will acquire dispassion for

what has to be heard and what has been heard.

2.52 When is attained that wisdom which arises

from the purification of the mind brought about by

the pursuit of (karma-) yoga? This is being stated:

Yada, when, [Yada: when maturity of

discrimination is attained.] at the time when; te,

your; buddhih, mind; vyatitarisyati, will go

beyond, cross over; moha-kalilam, the turbidity of

delusion, the dirt in the form of delusion, in the

form of non-discrimination, which, after

confounding one's understanding about the

distinction between the Self and the not-Self,

impels the mind towards objects -- that is to say,

when your mind will attain the state of purity;

tada, then, [Tada: then, when the mind, becoming

purified, leads to the rise of discrimination, which

in turn matures into detachment.] at that time;

gantasi, you will acquire; nirvedam, despassion;

for srotavyasya, what has to be heard; ca, and;

srutasya, what has been heard. The idea implied is

that, at that time what has to be heard and what

has been heard [What has to be heard...has been

heard, i.e. the scriptures other than those relating

to Self-knowledge. When discrimination referred

to above gets matured, then the fruitlessness of all

things other than Self-knowledge becomes

apparent.] becomes fruitless.

2.53 When your mind that has become bewildered

by hearing [S. takes the word sruti in the sense of

the Vedas.-Tr.] will become unshakable and

steadfast in the Self, then you will attain Yoga that

arises from discrimination.

2.53 If it be asked, 'By becoming possessed of the

wisdom arising from the discrimination about the

Self after overcoming the turbidity of delusion,

when shall I attain the yoga of the supreme Reality

which is the fruit that results from Karma-yoga?',

then listen to that; Yada, when at the time when; te,

your; buddhih, mind; that has become sruti-vipratipanna,

bewildered, tossed about, by hearing

(the Vedas) that reveal the diverse ends, means,

and (their) relationship, i.e. are filled with

divergent ideas; sthasyati, will become; niscala,

unshakable, free from the trubulence in the form of

distractions; and acala, steadfast, that is to say, free

from doubt even in that (unshakable) state;

samadhau, in samadhi, that is to say, in the Self --

samadhi being derived in the sense of that in

which the mind is fixed; tada, then, at that time;

avapsyasi, you will attain; yogam, Yoga, the

enlightenment, Self-absorption, that arises from

discrimination. Having got an occasion for inquiry,

Arjuna, with a view to knowing the characteristics

of one who has the realization of the Self, [By the

word samadhi is meant the enlightenment arising

from discrimination, which has been spoken of in

the commentary on the previous verse. The

steadfastness which the monks have in that

enlightenment is called steadfastness in

Knowledge. Or the phrase may mean, 'the

enlightenment achieved through meditation on the

Self', i.e. the realization of the supreme Goal.]

asked:

2.54 Arjuna said -- O kesava, what is the

description of a man of steady wisdom who is Selfabsorbed?

How does the man of steady wisdom

speak? How does he sit? How does he move

about?

2.54 O Kesava, ka, what; is the bhasa, description,

the language (for the description) -- how is he

described by others --; sthita-prajnasya, of a man of

steady wisdom, of one whose realization, 'I am the

supreme Brahman', remains steady; samadhisthasya,

of one who is Self-absorbed? Or kim, how;

does the sthitadhih, dhih, man of steady wisdom;

himself probhaseta, speak? How does he asita, sit?

How does he vrajeta, move about? That is to say, of

what kind is his sitting or moving? Through this

verse Arjuna asks for a description of the man of

steady wisdom.

 

Om Tat Sat
                                                        
(Continued...) 

(My humble salutations to the lotus feet of Bhagawan Sri Krishna Paramathma ji, Parama Hamsa Parivrajaka Paramacharya Sri Adi Sankara Bhagavad Pada ji and  H H Sri Swamy Gambhirananda ji for this devotional collection)

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भजगोविन्दम्

शङ्कराचार्यः

यावत्पवनो निवसति देहे
तावत्पृच्छति कुशलं गेहे ।
गतवति वायौ देहापाये
भार्या बिभ्यति तस्मिन्काये ॥ ६॥

बालस्तावत्क्रीडासक्तः
तरुणस्तावत्तरुणीसक्तः ।
वृद्धस्तावच्चिन्तासक्तः
परे ब्रह्मणि कोऽपि न सक्तः ॥ ७॥

काते कान्ता कस्ते पुत्रः
संसारोऽयमतीव विचित्रः ।
कस्य त्वं कः कुत आयातः
तत्त्वं चिन्तय तदिह भ्रातः ॥ ८॥

सत्सङ्गत्वे निस्स्ङ्गत्वं
निस्सङ्गत्वे निर्मोहत्वम् ।
निर्मोहत्वे निश्चलतत्त्वं
निश्चलतत्त्वे जीवन्मुक्तिः ॥ ९॥

वयसिगते कः कामविकारः
शुष्के नीरे कः कासारः ।
क्षीणेवित्ते कः परिवारः
ज्ञाते तत्त्वे कः संसारः ॥ १०॥