Srimad
Bhagavad Gita
English Translation of
Sri Sankaracharya's Sanskrit Commentary
Swami Gambhirananda
अथ
चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥२- २६॥
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥२- २७॥
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥२- २८॥
आश्चर्यवत्पश्यति कश्चिदेन- माश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥२- २९॥
देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥२- ३०॥
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥२- ३१॥
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥२- ३२॥
अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥२- ३३॥
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥२- ३४॥
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥२- ३५॥
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥२- ३६॥
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥२- ३७॥
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥२- ३८॥
एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु ।
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥२- ३९॥
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥२- ४०॥
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥२- ४१॥
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥२- ४२॥
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥२- ४३॥
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥२- ४४॥
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥२- २६॥
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥२- २७॥
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥२- २८॥
आश्चर्यवत्पश्यति कश्चिदेन- माश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥२- २९॥
देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥२- ३०॥
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥२- ३१॥
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥२- ३२॥
अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥२- ३३॥
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥२- ३४॥
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥२- ३५॥
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥२- ३६॥
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥२- ३७॥
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥२- ३८॥
एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु ।
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥२- ३९॥
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥२- ४०॥
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥२- ४१॥
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥२- ४२॥
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥२- ४३॥
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥२- ४४॥
2.26 On the other hand, if you think
this One is
born continually or dies constantly,
even then, O
mighty-armed one, you ought not to
grieve thus.
2.26 This (verse), 'On the other hand,'
etc., is
uttered assuming that the Self is
transient. Atha ca,
on the other hand, if (-- conveys the
sense of
assumption --); following ordinary
experience,
manyase, you think; enam, this One, the
Self under
discussion; is nityajatam, born
continually,
becomes born with the birth of each of
the
numerous bodies; va, or; nityam,
constantly;
mrtam, dies, along with the death of
each of these
(bodies); tatha api, even then, even if
the Self be of
that nature; tvam, you; maha-baho, O
mightyarmed
one; na arhasi, ought not; socitum, to
grieve;
evam, thus, since that which is subject
to birth will
die, and that which is subject to death
will be born;
these two are inevitable.
2.27 For death of anyone born is
certain, and of the
dead (re-) birth is a certainly.
Therefore you ought
not to grieve over an inevitable fact.
2.27 This being so, 'death of anyone
born', etc. Hi,
for; mrtyuh, death; jatasya, of anyone
born;
dhruvah, is certain; is without exception;
ca, and
mrtasya, of the dead; janmah, (re-)
birth; is
dhruvam, a certainly. Tasmat,
therefore, this fact,
viz birth and death, is inevitable.
With regard to
that (fact), apariharye, over an
enevitable; arthe,
fact; tvam, you; na arhasi, ought not;
socitum, to
grieve.
2.28 O descendant of Bharata, all
beings remain
unmanifest in the beginning;; they
become
manifest in the middle. After death
they certainly
become unmanifest. What lamentation can
there be
with regard to them?
2.28 It is not reasonable to grieve
even for beings
which are constituted by bodies and
organs, since
'all beings remain unmanifest' etc.
(Bharata, O
descendant of Bharata;) bhutani, all
beings,
avyaktaduni, remain unmainfest in the
beginning.
Those beings, viz sons, friends, and
others,
constituted by bodies and organs,
[Another
reading is karya-karana-sanghata,
aggregates
formed by material elements acting as
causes and
effects.-Tr.] who before their
origination have
unmanifestedness (avyakta),
invisibility,
51
nonperception, as their beginning (adi)
are
avyaktaadini. Ca, and; after
origination, before
death, they become vyakta-madhyani,
manifest in
the middle. Again, they eva, certainly;
become
avyakta-nidhanani, unmanifest after
death. Those
which have unmanifestness (avyakta),
invisibility,
as their death (nidhana) are
avyakta-nidhanani.
The idea is that even after death they
verily attain
unmanifestedness. Accordingly has it
been said:
'They emerged from invisibility, and
have gone
back to invisibility. They are not yours,
nor are you
theirs. What is this fruitless
lamentation!' (Mbh. St.
2.13). Ka, what; paridevana,
lamentation, or what
prattle, can there be; tatra, with
regard to them, i.e.
with regard to beings which are objects
of
delusion, which are invisible, (become)
visible,
(and then) get destroyed!
2.29 Someone visualizes It as a wonder;
and
similarly indeed, someone else talks of
It as a
wonder; and someone else hears of It as
a wonder.
And some one else, indeed, does not
realize It even
after hearing about It.
2.29 'This Self under discussion is
inscrutable. Why
should I blame you alone regarding a
thing that is
a source of delusion to all!' How is
this Self
inscrutable? [It may be argued that the
Self is the
object of egoism. The answer is:
Although the
individualized Self is the object of
egoism, the
absolute Self is not.] This is being
answered in,
'Someone visualizes It as a wonder,'
etc. Kascit,
someone; pasyati, visualizes; enam, It,
the Self;
ascaryavat, as a wonder, as though It
were a
wonder -- a wonder is something not
seen before,
something strange, something seen all
on a
sudden; what is comparable to that is
ascarya-vat;
ca, and; tatha, similarly; eva, indeed;
kascit,
someone; anyah, else; vadati, talks of
It as a
wonder. And someone else srnoti, hears
of It as a
wonder. And someone, indeed, na, does
not; veda,
realize It; api, even; srutva, after
hearing, seeing
and speaking about It. Or, (the meaning
is) he who
sees the Self is like a wonder. He who
speaks of It
and the who hears of It is indeed rare
among many
thousands. Therefore, the idea is that
the Self is
difficult to understand. Now, in the
course of
concluding the topic under discussion,
[viz the
needlessness of sorrow and
delusion,from the
point of view of the nature of things.]
He says, 'O
descendant of Bharata, this embodied
Self', etc.
2.30 O descendant of Bharata, this
embodied Self
existing in everyone's body can never
be killed.
Therefore you ought not to grieve for
all (these)
beings.
2.30 Because of being partless and
eternal, ayam,
this dehi, embodied Self; nityam
avadhyah, can
never be killed, under any condition.
That being so,
although existing sarvasya dehe, in all
bodies, in
trees etc., this One cannot be killed
on account of
Its being allpervasive. Since the indewelling
One
cannot be killed although the body of
everyone of
the living beings be killed, tasmat,
therefore; tvam,
you; na arhasi, ought not; socitum, to
grieve; for
sarvani bhutani, all (these) beings,
for Bhisma and
others. Here [i.e. in the earlier
verse.] it has been
said that, from the standpoint of the
supreme
Reality, there is no occasion for
sorrow or delusion.
(This is so) not merely from the
standpoint of the
supreme Reality, but --
2.31 Even considering your own duty you
should
not waver, since there is nothing else
better for a
Ksatriya than a righteous battle.
2.31 Api, even; aveksya, considering;
svadharmam,
your own duty, the duty of a Ksatriya,
viz battle --
considering even that -- ; na arhasi,
you ought not;
vikampitum, to waver, to deviate from
the natural
duty of the Ksatriya, i.e. from what is
natural to
yourself. And hi, since that battle is
not devoid of
righteousness, (but) is supremely
righteous -- it
being conducive to virtue and meant for
protection
of subjects through conquest of the
earth --;
therefore, na vidyate, there is
nothing; anyat, else;
sreyah, better; ksatriyasya, for a
ksatriya; than that
dharmyat, righteous; yuddhat, battle.
2.32 O son of Partha, happy are the
Ksatriyas who
come across this kind of a battle, which
presents
itself unsought for and which is an
open gate to
heaven.
2.32 Why, again, does that battle
become a duty?
This is being answered (as follows) [A
specific rule
is more authoritative than a general
rule. Nonviolence
is a general rule enjoined by the
scriptures, but the duty of fighting is
a specific rule
for a Ksatriya.]: Partha, O son of
Partha; are not
those Ksatiryas sukhinah, happy [Happy
in this
world as also in the other.] who
labhante, come
across; a yuddham, battle; idrsam, of
this kind;
upapannam, which presents itself;
yadrcchaya,
unsought for; and which is an apavrtam,
open;
svarga-dvaram, gate to heaven? [Rites
and duties
like sacrifices etc. yield their
results after the lapse
of some time. But the Ksatriyas go to
heaven
immediatley after dying in battle,
because, unlike
the minds of others, their minds
remaind fully
engaged in their immediate duty.]
2.33 On the other hand, if you will not
fight this
righteous battle, then, forsaking your
own duty
and fame, you will incur sin.
2.33 Atha, on the other hand; cet, if;
tvam, you; na
karisyasi, will not fight; even imam,
this;
dharmyam, righteous; samgramam, battle,
which
has presented itself as a duty, which
is not opposed
to righteousness, and which is enjoined
(by the
scriptures); tatah, then, because of
not undertaking
that; hitva, forsaking; sva-dharmam,
your own
duty; ca, and; kritim, fame, earned
from
encountering Mahadeva (Lord Siva) and
others;
avapsyasi, you will incur; only papam,
sin.
2.34 People also will speak of your unending
infamy. And to an honoured person
infamy is
worse than death.
English Translation of Sri
Sankaracharya's Sanskrit
Commentary - Swami Gambhirananda
2.34 Not only will there be the giving
up of your
duty and fame, but bhutani, people; ca
api, also;
kathayisyanti, will speak; te, of your;
avyayam,
unending, perpetual; akrtim, infamy.
Ca, and;
sambhavitasya, to an honoured person,
to a person
honoured with such epithets as
'virtuous', 'heroic',
etc.; akirtih, infamy; atiricyate, is
worse than;
maranat, death. The meaning is that, to
an
honoured person death is perferable to
infamy.
2.35 The great chariot-riders will
think of you as
having desisted from the fight out of
fear; and you
will into disgrace before them to whom
you had
been estimable.
2.35 Moreover, maharathah, the great
chariotriders,
Duryodhana and others; mamsyante, will
think; tvam, of you; as uparatam,
having desisted;
ranat, from the fight; not out of
compassion, but
bhayat, out of fear of Karna and
others; ca, and ;
yasyasi laghavam, you will again fall
into disgrace
before them, before Duryodhana and
others;
yesam, to whom; tvam, you; bahumato
bhutva,
had been estimable as endowed with many
qualities.
2.36 And your enemies will speak many
indecent
words while denigrating your might. What
can be
more painful than that?
2.36 Ca, and besieds; tava, your;
ahitah, enemies;
vadisyanti, will speak; bahun, many,
various kinds
of; avacya-vadan, indecent words,
unutterable
words; nindantah, while denigrating,
scorning;
tava, your; samarthyam, might earned
from battles
against Nivatakavaca and others.
Therefore, kim
nu, what can be; duhkhataram, more
painful; tatah,
than that, than the sorrow arising from
being
scorned? That is to say, there is no
greater pain
than it.
2.37 Either by being killed you will
attain heaven,
or by winning you will enjoy the earth.
Therefore,
O Arjuna, rise up with determination
for fighting.
English Translation of Sri
Sankaracharya's Sanskrit
Commentary - Swami Gambhirananda
2.37 Again, by undertaking the fight
with Karna
and others, va, either; hatah, by being
killed;
prapsyasi, you will attain; svargam,
heaven; or
jitva, by winning over Karna and other
heroes;
bhoksyase, you will enjoy; mahim, the
earth. The
purport is that in either case you
surely stand to
gain. Since this is so, Kaunteya, O son
of Kunti;
tasmat, therefore; uttistha, rise up;
krta-niscayah,
59
with determination; yuddhaya, for
fighting, i.e.
with the determination, 'I shall either
defeat the
enemies or shall die.'
2.38 Treating happiness and sorrow,
gain and loss,
and conquest and defeat with
equanimity, then
engage in battle. Thus you will not
incur sin.
English Translation of Sri
Sankaracharya's Sanskrit
Commentary - Swami Gambhirananda
2.38 As regards that, listen to this
advice for you
then you are engaged in battle
considering it to be
your duty: Krtva, treating;
sukha-duhkhe,
happiness and sorrow; same, with
equanimity, i.e.
without having likes and dislikes; so
also treating
labha-alabhau, gain and loss;
jaya-ajayau, conquest
and defeat, as the same; tatah, then;
yuddhaya
yujyasva, engage in battle. Evam, thus
by
undertaking the fight; na avapsyasi,
you will not
incur; papam, sin. This advice is
incidental. [The
context here is that of the philosophy
of the
supreme Reality. If fighting is enjoined
in that
context, it will amount to accepting
combination of
Knowledge and actions. To avoid this
contingency
the Commentator says, 'incidental'.
That is to say,
although the context is of the supreme
Reality, the
advice to fight is incidental. It is
not an injunction
to combine Knowledge with actions,
since fighting
is here the natural duty of Arjuna as a
Ksatriya.].
The generally accepted argument for the
removal
of sorrow and delusion has been stated
in the
verses beginning with, 'Even considering
your own
duty' (31), etc., but this has not been
presented by
accepting that as the real intention
(of the Lord).
The real context here (in 2.12 etc.),
however, is of
the realization of the supreme Reality.
Now, in
order to show the distinction between
the (two)
topics dealt with in this scripture,
the Lord
concludes that topic which has been
presented
above (in 2.20 etc.), by saying, 'This
(wisdom) has
been imparted,' etc. For, if the
distinction between
the topics of the scripute be shown
here, then the
instruction relating to the two kinds
of adherences
-- as stated later on in, 'through the
Yoga of
Knowledge for the men of realization;
through the
Yoga of Action for the yogis' (3.3) --
will proceed
again smoothly, and the hearer also
will easily
comprehend it by keeping in view the
distinction
between the topics. Hence the Lord
says:
2.39 O Partha, this wisdom has been
imparted to
you from the standpoint of
Self-realization. But
listen to this (wisdom) from the
standpoint of
Yoga, endowed with which wisdom you
will get
rid of the bondage of action.
2.39 Partha, O son of Prtha (Arjuna);
esa, this;
buddhih, wisdom, the Knowledge which
directly
removes the defect (viz ignorance) that
is
responsible for sorrow, delusion, etc.
[Mundane
existence consists of attraction and
repulsion,
agentship and enjoyership, etc. These
are the
defects, and they arise from ignorance
about one's
Self. Enlightenment is the independent
and sole
cause that removes this ignorance.]
constituting
mundane existence; abhihita, has been
imparted;
te, to you; sankhye, from the
standpoint of Selfrealization,
with regard to the discriminating
knowledge of the supreme Reality. Tu,
but; srnu,
listen; imam, to this wisdom which will
be
imparted presently; yoge, from the
spandpoint of
Yoga, from the standpoint of the means
of
attaining it (Knowledge) -- i.e., in
the context of
Karma-yoga, the performance of rites
and duties
with detachment after destroying the
pairs of
opposites, for the sake of adoring God,
as also in
the context of the practice of
spiritual absorption.
As as inducement, He (the Lord) praises
that
wisdom: Yuktah, endowed; yaya, with
which;
buddhya, wisdom concerning Yoga; O
Partha,
prahasyasi, you will get rid of;
karma-bandham,
the bondage of action -- action is itself
the bondage
described as righteousness and
unrighteousness;
you will get rid of that bondage by the
attainment
of Knowledge through God's grace. This
is the
idea.
2.40 Here there is no waste of an
attempt; nor is
there (any) harm. Even a little of this
righteousness
saves (one) from great fear.
2.40 Moreover, iha, here, in the path
to Liberation,
viz the Yoga of Action (rites and
duties); na, there
is no; abhikrama-nasah, waste of an
attempt, of a
beginning, unlike as in agriculture
etc. The
meaning is that the result of any
attempt in the
case of Yoga is not uncertain. Besides,
unlike as in
medical care, na vidyate, nor is there,
nor does
there arises; any pratyavayah, harm.
But, svalpam
api, even a little; asya, of this;
dharmasya,
righteousness in the form of Yoga (of
Action);
when pracised, trayate, saves (one);
mahato
bhayat, from great fear, of mundance
existence
characterized by death, birth, etc.
2.41 O scion of the Kuru dynasty, in
this there is a
single, one-pointed conviction. The
thoughts of the
irresolute ones have many branches
indeed, and
are innumerable.
2.41 Kuru-nandana, O scion of the Kuru
dynasty;
iha, is this path to Liberation; there
is only eka, a
single; vyavasayatmika, one-pointed;
buddhih,
conviction, which has been spoken of in
the Yoga
of Knowledge and which has the
characteristics
going to be spoken of in (Karma-) yoga.
It is
resolute by nature and annuls the
numerous
branches of the other opposite
thoughts, since it
originates from the right source of
knowledge.
[The right source of knowledge, viz the
Vedic texts,
which are above criticism.] Those
again, which are
the other buddhayah, thoughts; they are
bahusakhah,
possessed of numerous branches, i.e.
possessed of numerous variations. Owing
to the
influence of their many branches the
worldly state
becomes endless, limitless, unceasing,
evergrowing
and extensive. [Endless, because it
does
not cease till the rixe of full
enlightenment;
limitless, because the worldly state,
which is an
effect, springs from an unreal source.]
But even the
worldly state ceases with the cessation
of the
infinite branches of thoughts, under
the influence
of discriminating wisdom arising from
the valid
source of knowledge. (And those
thoughts are) hi,
indeed; anantah, innumerable under
every branch.
Whose thoughts? Avyavasayinam, of the
irresolute
ones, i.e. of those who are devoid of
discriminating
wisdom arising from the right source of
knowledge.
2.42-2.43 O son of Prtha, those
undiscerning people
who utter this flowery talk -- which
promises birth
as a result of rites and duties, and is
full of various
special rites meant for the attainment
of enjoyment
and affluence --, they remain engrossed
in the
utterances of the Vedas and declare
that nothing
else exists; their minds are full of
desires and they
have heaven as the goal.
2.43 Partha, O son of Prtha; those
devoid of onepointed
conviction, who pravadanti, utter;
imam,
this; yam puspitam vacam, flowery talk,
which is
going to be stated, which is beautiful
like a tree in
bloom, pleasant to hear, and appears to
be
(meaningful) sentences [Sentences that
can be
called really meaningful are only those
that reveal
the self.-Tr.]; -- who are they? they
are --
avipascitah, people who are
undiscerning, of poor
intellect, i.e. non-discriminating; veda-vada-ratah,
who remain engrossed in the utterances
of the
Vedas, in the Vedic sentences which
reveal many
panegyrics, fruits of action and their
means; and
vadinah, who declare, are apt tosay;
iti, that; na
anyat, nothing else [God, Liberation,
etc.]; asti,
exists, apart from the rites and duties
conducive to
such results as attainment of heaven
etc. And they
are kamatmanah, have their minds full
of desires,
i.e. they are swayed by desires, they
are, by nature,
full of desires; (and) svarga-parah,
have heaven as
the goal. Those who accept heaven
(svarga) as the
supreme (para) human goal, to whom
heaven is
the highest, are svarga-parah. They
utter that
speech (-- this is supplied to
construct the sentence
--) which janma-karma-phala-pradam,
promises
birth as a result of rites and duties.
The result
(phala) of rites and duties (karma) is
karma-phala.
Birth (janma) itself is the
karma-phala. That
(speech) which promises this is
janma-karmaphala-
prada. (This speech) is
kriya-visesa-bahulam,
full of various special rites;
bhoga-aisvarya-gatimprati,
for the attainment of enjoyment and
affluence. Special (visesa) rites
(kriya) are kriyavisesah.
The speech that is full (bahula) of
these,
the speech by which that is full
(bahula) of these,
the speech by which these, viz objects
such as
heaven, animals and sons, are revealed
plentifully,
is kriya-visesa-bahula. Bhoga,
enjoyment, and
aisvarya, affluence, are
bhoga-aisvarya. Their
attainment (gatih) is
bhoga-aisvarya-gatih. (They
utter a speech) that is full of the
specialized rites,
prati, meant for that (attainment). The
fools who
utter that speech move in the cycle of
transmigration. This is the idea.
2.44 One-pointed conviction does not
become
established in the minds of those who
delight in
enjoyment and affluence, and whose
intellects are
carried away by that (speech).
2.44 And vyavasayatmika, one-pointed;
buddhih,
conviction, with regard to Knowledge or
Yoga; na
vidhiyate, does not become established,
i.e. does
not arise; samadhau, in the minds -- the
word
samadhi being derived in the sese of
that into
which everthing is gathered together
for the
enjoyment of a person --;
bhoga-aisvaryaprasaktanam,
of those who delight in enjoyment
and wealth, of those who have the
hankering that
only enjoyment as also wealth is to be
sought for,
of those who identify themselves with
these; and
apahrta-cetasam, of those whose
intellects are
carried away, whose discriminating
judgement
becomes covered; taya, by that speech
which is full
of various special rites.
Om Tat Sat
(Continued...)
(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)
(The Blog is reverently for all the seekers of truth,
lovers of wisdom and to share the Hindu Dharma with others on the
spiritual path and also this is purely a non-commercial blog)
भजगोविन्दम्
शङ्कराचार्यः
भजगोविन्दं
भजगोविन्दं
गोविन्दं भजमूढमते ।
संप्राप्ते सन्निहिते काले
नहि नहि रक्षति डुकृञ्करणे ॥ १॥
मूढ जहीहि धनागमतृष्णां
कुरु सद्बुद्धिं मनसि वितृष्णाम् ।
यल्लभसे निजकर्मोपात्तं
वित्तं तेन विनोदय चित्तम् ॥ २॥
नारीस्तनभर नाभीदेशं
दृष्ट्वा मागामोहावेशम् ।
एतन्मांसावसादि विकारं
मनसि विचिन्तय वारं वारम् ॥ ३॥
नलिनीदलगत जलमतितरलं
तद्वज्जीवितमतिशयचपलम् ।
विद्धि व्याध्यभिमानग्रस्तं
लोकं शोकहतं च समस्तम् ॥ ४॥
यावद्वित्तोपार्जन सक्तः
स्तावन्निज परिवारो रक्तः ।
पश्चाज्जीवति जर्जर देहे
वार्तां कोऽपि न पृच्छति गेहे ॥ ५॥
गोविन्दं भजमूढमते ।
संप्राप्ते सन्निहिते काले
नहि नहि रक्षति डुकृञ्करणे ॥ १॥
मूढ जहीहि धनागमतृष्णां
कुरु सद्बुद्धिं मनसि वितृष्णाम् ।
यल्लभसे निजकर्मोपात्तं
वित्तं तेन विनोदय चित्तम् ॥ २॥
नारीस्तनभर नाभीदेशं
दृष्ट्वा मागामोहावेशम् ।
एतन्मांसावसादि विकारं
मनसि विचिन्तय वारं वारम् ॥ ३॥
नलिनीदलगत जलमतितरलं
तद्वज्जीवितमतिशयचपलम् ।
विद्धि व्याध्यभिमानग्रस्तं
लोकं शोकहतं च समस्तम् ॥ ४॥
यावद्वित्तोपार्जन सक्तः
स्तावन्निज परिवारो रक्तः ।
पश्चाज्जीवति जर्जर देहे
वार्तां कोऽपि न पृच्छति गेहे ॥ ५॥
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