Śāṃkara

aṣṭame nāḍy-ādi-dvāreṇa dhāraṇā-yogaḥ saguṇa uktaḥ | tasya ca phalam agny-arcir-ādi-krameṇa kālāntare brahma-prāpti-lakṣaṇam evānāvṛtti-rūpaṃ nirdiṣṭam | tatrānenaiva prakāreṇa mokṣa-prāpti-phalam adhigamyate, nānyathā iti tad āśaṅkā-vyāvivartayiṣayā śrī-bhagavān uvāca

Rāmānuja

upāsakabhedanibandhanā viśeṣāḥ pratipāditāḥ / idānīm upāsyasya paramapuruṣasya māhātmyam, jñānināṃ viśeṣaṃ ca viśodhya bhaktirūpasyopāsanasya svarūpam ucyate

Śrīdhara

pareśaḥ prāpyate śuddha-bhaktyeti sthitam aṣṭame |
navame tu tad-aiśvaryam atyāścaryaṃ prapañcyate ||

Madhusūdana

pūrvādhyāye mūrdhany anāḍī-dvārakeṇa hṛdaya-kaṇṭha-bhrū-madhyādi-dhāraṇā-sahitena sarvendriya-dvāra-saṃyama-guṇakena yogena svecchayotkrānta-prāṇasyārcir-ādi-mārgeṇa brahma-lokaṃ prayātasya tatra samyag-jñānodayena kalpānte para-brahma-prāpti-lakṣaṇā krama-muktir vyākhyātā | tatra cānenaiva prakāreṇa muktir labhyate nānayathety āśaṅkya- ananya-cetāḥ satataṃ yo māṃ smarati nityaśaḥ | tasyāhaṃ sulabhaḥ ity ādinā bhagavat-tattva-vijñānāt sākṣān mokṣa-prāptir abhihitā | tatra cānanyā bhaktir asādhāraṇo hetur ity uktaṃ puruṣaḥ sa paraḥ pārtha bhaktyā labhyas tv ananyayā iti | tatra pūrvokta-yoga-dhāraṇā-pūrva-prāṇotkramaṇārcir-ādi-mārga-gamana-kāla-vilambādi-kleśam antareṇaiva sākṣān mokṣa-prāptaye bhagavat-tattvasya tad-bhakteś ca vistareṇa jñāpanāya navamo ‚dhyāya ārabhyate | aṣṭame dhyeya-brahma-nirūpaṇena tad-dhyāna-niṣṭhasya gatir uktā | navame tu jñeya-brahma-nirūpaṇena jñāna-niṣṭhasya gatir ucyata iti saṅkṣepaḥ | tatra vakṣyamāṇa-jñāna-stuty-arthās trīn ślokān |

Viśvanātha

ārādhyatve prabhor dāsair aiśvaryaṃ yad apekṣitam |
tat śuddha-bhakter utkarṣaś cocyate navame sphuṭam ||

Baladeva

bhakty-uddīpti-karaṃ svasya pāramaiśvaryam adbhutam |
sva-bhakteś ca mahotkarṣaṃ navame harir ūcivān ||

syntax

śrī-bhagavān (the glorious Lord) uvāca (he spoke):
[aham] (I) idam guhya-tamam (this most secret) vijñāna-sahitam tu jñānam (knowledge along with wisdom) te anasūyave (to you non-envious) pravakṣyāmi (I will declare).
yat [jñānam] (which knowledge) jñātvā (after knowing) [tvam] (you) aśubhāt (from inauspiciousness) mokṣyase (you will be liberated).

grammar

śrī-bhagavān	–	śrī-bhagavant 1n.1 m.; TP: śriyā yukto bhagavān iti – the Lord united with majesty (from: śrī – lustre, majesty, fortune; √bhaj – to share, to love, to rejoice, to worship, bhaga – a share, good fortune, opulence; -mant / -vant – suffix denoting one who possesses, bhagavant – who possesses opulence);
uvāca	–	√vac (to speak) Perf. P 1v.1 – he spoke;
idam	–	idam 2n.1 n. – this;
tu	–	av. – but, then, or, and;
te	–	yuṣmat sn. 4n.1 – to you (shortened form of: tubhyam);
guhyatamam	–	guhyatama 2n.1 n. – the most secret (from: √xguh – to cover, to hide, PF guhya – to be hidden, secret, mystery; superlative of: guhya – guhya-tara, guhya-tama);
pravakṣyāmi	–	pra-√vac (to declare, to speak) Fut. P 3v.1 – I will declare;
anasūyave	–	an-asūyu 4n.1 m. – to one who is free from spite, envy, ill-will (√asūya – to be displeased);
jñānam	–	jñāna 2n.1 n. – knowledge, wisdom (from: √jñā – to know, to understand);
vijñāna-sahitam	–	vijñāna-sahita 2n.1 n.; vijñānena sahitam iti – along with wisdom (from: √jñā – to know, to understand, jñāna – knowledge, wisdom, intelligence; vi-jñāna – comprehension, understanding, wisdom; sahita – suffix: along with, joined, attended by);
yat	–	yat sn. 2n.1 n. – that which;
jñātvā	–	√jñā (to know, to understand) absol. – after understanding;
mokṣyase	–	√muc (to liberate) Fut. pass. 2v.1 – you will be liberated;
aśubhāt	–	aśubha 5n.1 n. – from the inauspicious (from: √śubh – to shine, śubha – splendid, pleasant, auspicious, good);

textual variants

anasūyave → anasūyate (to the non-envious);
jñānaṁ vijñāna-sahitaṁ → jñāna-vijñāna-sahitaṁ (along with knowledge and wisdom);

The fourth pada of verse 9.1 is the same as the fourth pada of verse BhG 4.16;

Śāṃkara

idaṃ brahma-jñānaṃ vakṣyamāṇam uktaṃ ca pūrveṣu adhyāyeṣu, tat buddhau saṃnidhīkṛtya idam ity āha | tu-śabdo viśeṣa-nirdhāraṇārthaḥ | idam eva tu samyag-jñānaṃ sākṣāt mokṣa-prāpti-sādhanaṃ vāsudevaḥ sarvam iti [gītā 7.12], ātmaivedaṃ sarvaṃ [candrhāuttaṃ 7.25.2] ekam evādvitīyaṃ [candrhāuttaṃ 6.2.1] ity ādi-śruti-smṛtibhyaḥ | nānyat, atha te ye’nyathāto vidur anya-rājānas te kṣayya-lokā bhavanti [candrhāuttaṃ 7.25.2] ity ādi-śrutibhyaś ca | te tubhyaṃ guhyatamaṃ gopyatamaṃ pravakṣyāmi kathayiṣyāmy anasūyave’sūyā-rahitāya | kiṃ tat ? jñānam | kiṃ-viśiṣṭaṃ ? vijñāna-sahitam anubhava-yuktam, yaj jñātvā prāpya mokṣyase ’śubhāt saṃsāra-bandhanāt

Rāmānuja

idaṃ tu guhyatamaṃ bhaktirūpam upāsanākhyaṃ jñānaṃ vijñānasahitam upāsanagataviśeṣajñānasahitam, anasūyave te pravakṣyāmi madviṣayaṃ sakaletaravisajātīyam aparimitaprakāraṃ māhātmyaṃ śrutvā, evam eva saṃbhavatīti manvānāya te pravakṣyāmītyarthaḥ / yaj jñānam anuṣṭhānaparyantaṃ jñātvā matprāptivirodhinaḥ sarvasmād aśubhān mokṣyase

Śrīdhara

evaṃ tāvat saptamāṣṭamayoḥ svīyaṃ pārameśvaraṃ tattvaṃ bhaktyaiva sulabhaṃ nānyathā ity uktvā idānīm acintyaṃ svakīyam aiśvaryaṃ bhakteś cāsādhāraṇaṃ prabhāva`aprapañcayiṣyan bhagavān uvāca idam iti | viśeṣeṇa jñāyate ‚neneti vijñānam upāsanam | tat-sahitaṃ jñānam īśvara-viṣayam | idaṃ tv anusūyave punaḥ punaḥ sva-māhātmyam evopadiśatīty evaṃ parama-kāruṇike mayi doṣa-dṛṣṭi-rahitāya | tubhyaṃ vakṣyāmi | tu-śabdo vaiśiṣṭye

Madhusūdana

idaṃ prāg bahudhoktam agre ca vakṣyamāṇam adhunocyamānaṃ jñānaṃ śabda-pramāṇakaṃ brahma-tattva-viṣayakaṃ te tubhyaṃ pravakṣyāmi | tu-śabdaḥ pūrvādhyāyoktād dhyānāj jñānasya vailakṣaṇyam āha | idam eva samyag-jñānaṃ sākṣān mokṣa-prāpti-sādhanaṃ na tu dhyānaṃ tasyājñānānivartakatvāt | tat tv antaḥkaraṇa-śuddhi-dvāredam eva jñānaṃ sampādya krameṇa mokṣaṃ janayatīty uktam |

kīdṛśaṃ jñānaṃ guhyatamaṃ gopanīyatamam atirahasyatvāt | yato vijñāna-sahitaṃ brahmānubhava-paryantam | īdṛśam atirahasyam apy ahaṃ śiṣya-guṇādhikyād vakṣyāmi tubhyam anasūyave | asūyā guṇeṣu doṣa-dṛṣṭis tad-āviṣkaraṇādi-phalā | sarvadāyam ātmaiśvarya-khyāpanenātmānaṃ praśaṃsati mat-purastād ity evaṃ rūpā tad-rahitāya | anenārjuava-saṃyamāv api śiṣya-guṇau vyākhyātau | punaḥ kīdṛśaṃ jñānaṃ yaj jñātvā prāpya mokṣyase sadya eva saṃsāra-bandhanād aśubhāt sarva-duḥkha-hetoḥ

Viśvanātha

karma-jñāna-yogādibhyaḥ sakāśāt bhakter eve utkarṣaḥ | sā ca bhaktiḥ pradhānībhūtā kevalā ceti saptamāṣṭamayor uktam | tatrāpi kevalāyā atiprabalāyā jñānavad antaḥkaraṇa-śuddhy-ādy-anapekṣinyā bhakteḥ spaṣṭatayā eva sarvotkarṣaḥ | tasyām apekṣitam aiśvaryaṃ ca vaktuṃ navamo ‚dhyāya ārabhyate | sarva-śāstra-sāra-bhūtasya gītā-śāstrasyāpi madhyam adhyāya-ṣaṭkam eva sāram | tasyāpi madhyamau navama-daśamāv eva sārāv ity ato ‚tra nirūpayiṣyamāṇam arthaṃ stauti idaṃ tv iti tribhiḥ |

dvitīya-tṛtīyādhyāyādiṣu yad uktaṃ mokṣopayogi-jñānaṃ guhyam | saptamāṣṭamayor mat-prāpty-upayogi-jñānaṃ jñāyate ‚nena bhagavat-tattvam iti jñānaṃ bhakti-tattvaṃ guhyataram | atra tu kevala-śuddha-bhakti-lakṣaṇaṃ jñānaṃ guhyatamaṃ prakarṣeṇaiva tubhyaṃ vakṣyāmi | atra tu jñāna-śabdena bhaktir avaśyaṃ vyākhyeyā, na tu prathama-ṣaṭkoktaṃ prasiddhaṃ jñānam | para-śloke ‚vyayam anaśvaram iti viśeṣaṇa-dānād guṇātītatva-lābhād guṇātītā bhaktir eva | na tu jñānam, tasya sāttvikatvāt | aśraddadhānāḥ puruṣā dharmasyāsya ity agrima-śloke dharma-śabdenāpi bhaktir evocyate | anasūyave ‚matsarāyety anyo ‚pīdam amatsarāyaivopadiśed iti vidhir vyañjitaḥ | vijñāna-sahitaṃ mad-aparokṣānubhava-paryantam ity arthaḥ | aśubhāt saṃsārād bhakti-pratibandhakād antarāyād vā

Baladeva

vijñānānanda-ghano ‚saṅkhyeya-kalyāṇa-guṇa-ratnālayaḥ sarveśvaro ‚haṃ śuddha-bhakti-sulabha iti saptamādibhyām abhidhāyedānīṃ bhakter uddīpakaṃ nijaiśvaryaṃ tasyāḥ prabhāva`acābhidhāsyann ādau tāṃ stauti idam iti tribhiḥ | idaṃ jñānaṃ mat-kīrtanādi-lakṣaṇa-bhakti-rūpam | paratra dharmasyāsya ity ukteḥ | kīrtanādeś cic-chakti-vṛttitvāt | jñāyate ‚nena iti nirukteś ca | tat kila guhyatamam | dvitīyādāv upadiṣṭaṃ mad-aiśvarya-jñānaṃ guhyataram ity arthaḥ | navamādāv upadeśyaṃ tu kevala-bhakti-lakṣaṇam idaṃ jñānaṃ guhyatamam ity arthaḥ | tac ca vijñāna-sahitaṃ mad-anubhavāvasānaṃ te vakṣyāmi | kīdṛśāyety āha anasūyava iti | mad-guṇeṣu doṣāropa-rahitāya durgamasya sva-rahasyasyānukampayopadeṣṭari mayi nijaiśvarya-prakhyāpanenātmānaṃ praśaṃsasīti doṣa-dṛṣṭi-śūnyāyety arthaḥ | tenānyo ‚py etad anasūyaṃ prati brūyād iti darśitam | yaj jñātvā tvam aśubhāt saṃsārān mokṣyase

syntax

idam [jñānam] (this knowledge) uttamam (the highest) rāja-guhyam (king of secrets) rāja-vidyā (king of knowledge) pavitram (purifying) pratyakṣāvagamam (understood by perception) dharmyam (lawful) kartuṁ su-sukham (very easy to do) avyayam (imperishable) [asti] (it is).

grammar

rāja-vidyā	–	rāja-vidyā 1n.1 f.; TP: vidyānāṁ rājeti – king of knowledge (from: √raj – to reign, rājan – king; √vid – to know, to understand, vidyā – knowledge, learning; a compound in which the first element dominates – pūrva-pada-pradhāna);
rāja-guhyam	–	rāja-guhya 1n.1 n.; TP: guhyānāṁ rājeti – king of secrets (from: √raj – to reign, rājan – king; √xguh – to cover, to hide, PF guhya – to be hidden, secret, mystery; a compound in which the first element dominates – pūrva-pada-pradhāna);
pavitram	–	pavitra 1n.1 n. – means of purification, purity (from: √pū – to purify);
idam	–	idam 1n.1 n. – this;
uttamam	–	uttama 1n.1 n. – uppermost, highest, most elevated (superlative of: ud – upwards, above);
pratyakṣāvagamam	–	praty-akṣa-avagama 1n.1 n.; BV: yasya pratyakṣeṇāvagamo ‘sti tat – that understanding which [is born] through perception (from: √xīkṣ – to see, akṣa – an eye, a sense organ, praty-akṣa – present before the eyes, perceptible, direct, a type of valid cognition – pramāṇa; ava-√xgam – to go down, to understand, avagama – understanding, comprehension);
dharmyam	–	dharmya 1n.1 n. – lawful, righteous (from: √dhṛ – to hold, dharma – the law);
susukham	–	su-sukha 1n.1 n. – pleasure, comfort (from: su – prefix: good, excellent, beautiful, virtuous; kha – cavity, hole, nave; su-kha – joy, happiness, literally: good hole in the nave [of a wheel through which an axis runs] that makes the moving smooth; or from: su-√sthā; opposite to: duḥkha – pain, difficulty);
kartum	–	√kṛ (to do) inf. – to do;
avyayam	–	a-vyaya 1n.1 n. – unchangeable, imperishable (from: vi-√i – to go away, to disappear, vyaya – going away, changeable, expense);

textual variants

uttamam → adbhutaṁ / avyayaṁ (wonderful / imperishable);
pratyakṣāvagamaṁ → pratyakṣyāvagamaṁ / praty-akṣara-gamaṁ (comprehended by direct experience / going to imperishability);
dharmyaṁ → dharmaṁ (the law);
susukhaṁ → sasukhaṁ (along with happiness);

Śāṃkara

tac ca—

rāja-vidyā vidyānāṃ rājā, dīpty-atiśayavattvāt | dīpyate hīyam atiśayena brahma-vidyā sarva-vidyānām | tathā rāja-guhyaṃ guhyānāṃ rājā | pavitraṃ pāvanam idam uttamaṃ sarveṣāṃ pāvanānāṃ śuddhi-kāraṇaṃ brahma-jñānam utkṛṣṭatamam | aneka-janma-sahasra-saṃcitam api dharmādharmādi sa-mūlaṃ karma kṣaṇa-mātrād eva bhasmīkarotīty ataḥ kiṃ tasya pāvanatvaṃ vaktavyaṃ ? kiṃ ca—pratyakṣāvagamaṃ pratyakṣeṇa sukhāder ivāvagamo yasya tat pratyakṣāvagamam | aneka-guṇavato’pi dharma-viruddhatvaṃ dṛṣṭam, na tathātma-jñānaṃ dharma-virodhi, kiṃtu dharmyaṃ dharmād anapetam | evam api, syād duḥkha-saṃpādyam ity ata āha—susukhaṃ kartum, yathā ratna-viveka-vijñānam | tatrālpāyāsānām anyeṣāṃ karmaṇāṃ sukha-saṃpādyānām alpa-phalatvaṃ duṣkarāṇāṃ ca mahā-phalatvaṃ dṛṣṭam iti, idaṃ tu sukha-saṃpādyatvāt phala-kṣayāt vyetīti prāpte, āha—avyayam iti | nāsya phalataḥ karmavat vyayo’stīty avyayam | ataḥ śraddheyam ātma-jñānam

Rāmānuja

rājavidyā vidyānāṃ rājā, rājaguhyaṃ guhyānāṃ rājā / rājñāṃ vidyeti vā rājavidyā / rājāno hi vistīrṇāgādhyamanasaḥ / mahāmanasām iyaṃ vidyetyarthaḥ / mahāmanasa eva hi gopanīyagopanakuśalā iti teṣām eva guhyam / idam uttamaṃ pavitraṃ matprāptivirodhyaśeṣakalmaṣāpaham / pratyakṣāvagamam / avagamyata ity avagamaḥ viṣayaḥ; pratyakṣabhūto ‚vagamaḥ viṣayo yasya jñānasya tat pratyakṣāvagamam / bhaktirūpeṇopāsanenopāsyamāno ‚haṃ tādānīm evopāsituḥ pratyakṣatām upagato bhavāmītyarthaḥ / athāpi dharmyaṃ dharmād anapetam / dharmatvaṃ hi niśśreyasasādhanatvam / svarūpeṇaivātyarthapriyatvena tadānīm eva maddarśanāpādanatayā ca svayaṃ niśśreyasarūpam api niratiśayaniśśreyasarūpātyantikamatprāptisādhanam ityarthaḥ / ata eva susukhaṃ kartuṃ susukhopādānam / atyarthapriyatvenopādeyam / avyayam akṣayam; matprāptiṃ sādhayitvā+api svayaṃ na kṣīyate / evaṃrūpam upāsanaṃ kurvato matpradāne kṛte ‚pi kiṃcit kṛtaṃ mayā+asyeti me pratibhātītyarthaḥ

Śrīdhara

kiṃ ca rājavidyeti | idaṃ jñānaṃ rāja-vidyā vidyānāṃ rājā | rāja-guhyaṃ guhyānāṃ ca rājā | vidyāsu gopyeṣu ca atirahasyaṃ śreṣṭham ity arthaḥ | rāja-dantāditvād upasarjanasya paratvam | rājñāṃ vidyā rājñāṃ guhyam iti vā | uttamaṃ pavitram idam atyanta-pāvanam | jñānināṃ pratyakṣāvagamaṃ ca | pratyakṣaḥ spaṣṭo ‚vagamo ‚vabodho yasya tat pratyakṣāvagamam | dṛṣṭa-phalam ity arthaḥ | dharmyaṃ dharmād anapetam | vedokta-sarva-dharma-phalatvāt | kartuṃ ca susukhaṃ kartuṃ śakyam ity arthaḥ | avyayaṃ cākṣaya-phalatvāt

Madhusūdana

punas tadābhimukhyāya taj-jñānaṃ stauti rājeti | rāja-vidyā sarvāsāṃ vidyānāṃ rājā sarvāvidyānāśakatvāt | vidyāntarasyāvidyaika-deśa-virodhitvāt | tathā rāja-guhyaṃ sarveṣāṃ guhyānāṃ rājā | aneka-janma-kṛta-sukṛta-sādhyatvena bahubhir ajñātatvāt | rāja-dantāditvād upasarjanasya para-nipātaḥ | pavitram idam uttamaṃ prāyaścittair hi kiṃcid ekam eva pāpaṃ nivartyate | nivṛttaṃ ca tat-sva-kāraṇe sūkṣma-rūpeṇa tiṣṭhaty eva | yataḥ punas tat-pāpam upacinoti puruṣaḥ | idaṃ tv aneka-janma-sahasra-sañcitānāṃ sarveṣām api pāpānāṃ sthūla-sūkṣmāvasthānāṃ tat-kāraṇasya cājñānasya ca sadya evocchedakam | ataḥ sarvottamaṃ pāvanam idam eva |

na cātīndriye dharma ivātra kasyacit sandehaḥ svarūpataḥ phalataś ca pratyakṣatād ity āha pratyakṣāvagamam avagamyate,nenety avagamo mānam avagamyate prāpyata ity avagamaḥ phalaṃ pratyakṣāvagamo mānam asminn iti svarūpataḥ sākṣi-pratyakṣatvam | pratyakṣo ‚vagamo ‚syeti phalataḥ sākṣi-pratyakṣatvam | mayedaṃ viditvam ato naṣṭam idānīm atra mamājñānam iti hi sārvalaukikaḥ sākṣy-anubhavaḥ |

evaṃ lokānubhava-siddhatve ‚pi taj-jñānaṃ dharmyaṃ dharmād anapetam aneka-janma-saṃcita-niṣkāma-dharma-phalam | tarhi duḥsampādaṃ syān nety āha | susukhaṃ kartuṃ gurūpadarśita-vicāra-sahakṛtena vedānta-vākyena sukhena kartuṃ śakyaṃ na deśa-kālādi-vyavadhānam apekṣate pramāṇa-vastu-paratantratvāj jñānasya | evam anāyāsa-sādhyatve svalpa-phalatvaṃ syād atyāyāsa-sādhyānām eva karmaṇāṃ mahā-phalatva-darśanād iti nety āha avyayam | evam anāyāsa-sādhyasyāpy asya phalato vyahto nāstīty avyayam akṣaya-phalam ity arthaḥ | karmaṇā tv atimahatām api kṣayi-phalatvam eva yo vā etad akṣaraṃ gārgy aviditvāsmil loke juhoti yajate tapas tapyate bahūni varṣa-sahasrāṇy antavad evāsya tad bhavati iti [BAU 3.7.10] śruteḥ | tasmāt sarvotkṛṣṭatvāc chraddheyam evātma-jñānam

Viśvanātha

kiṃ ca | idaṃ jñānaṃ rāja-vidyā vidyā upāsanā vividhā eva bhaktayaḥ tāsāṃ rājā | rāja-dantāditvād para-nipātaḥ | guhyānāṃ rājeti bhakti-mātram evātiguhyaṃ tasya bahuvidhasyāpi rājā iti atiguhyatamam | pavitram idam iti sarva-pāpa-prāyaścittatvāt tvaṃ padārtah-jñānāc ca sakāśād api pāvitrya-karam | aneka-janma-sahasra-sañcitānāṃ sarveṣām api pāpānāṃ sthūla-sūkṣmāvasthānāṃ tat-kāraṇasya cājñānasya ca sadya evocchedakam | ataḥ sarvottamaṃ pāvanam idam eva iti madhusūdana sarasvatīpādāḥ | pratyakṣa evāvagamo ‚nubhavo yasya tat |

bhaktiḥ pareśānubhavo viraktir
anyatra caiṣa trika eka-kālaḥ |
prapadyamānasya yathāśnataḥ syus
tuṣṭiḥ puṣṭiḥ kṣud-apāyo ‚nu-ghāsam || [BhP 11.2.42]

ity ekādaśoketḥ pratipadam eva bhajanānurūpa-bhagavad-anubhava-lābhāt | dharmyaṃ dharmād anapetaṃ sarva-dharmākaraṇe ‚pi sarva-dharma-siddheḥ –

yathā taror mūla-niṣecanena
tṛpyanti tat-skandha-bhujopaśākhāḥ |
prāṇopahārāc ca yathendriyāṇāṃ
tathaiva sarvārhaṇam acyutejyā || [BhP 4.31.14] iti nāradokteḥ |

kartuṃ susukham iti karma-jñānādāv iva nātra ko ‚pi kāra-vāṅ-mānasa-kleśātiśayaḥ śravaṇa-kīrtanādi-bhakteḥ śrotrādīndriya-vyāpāra-mātratvāt | avyayaṃ karma-jñānādivan na naśvaraṃ nirguṇatvāt

Baladeva

rāja-vidyeti | vidyānāṃ śāṇḍilya-vaiśvānara-daharādi-śabda-pūrvāṇāṃ rājā rāja-vidyā | guhyānāṃ jīvātma-yāthātmyādi-rahasyānāṃ rājā rāja-guhyam idaṃ bhakti-rūpaṃ jñānam | rāja-dantāditvād upasarjanasya para-nipātaḥ | tathātve pratipādayituṃ viśinaṣṭi – uttamaṃ pavitraṃ liṅga-deha-paryanta-sarva-pāpa-praśamanāt | yad uktaṃ pādme-

aprārabdha-phalaṃ pāpaṃ kūṭaṃ bījaṃ phalonmukham |
krameṇaiva pralīyante viṣṇu-bhakti-ratātmanām || iti |

kramo ‚tra parṇa-śataka-vedhavad bodhyaḥ | pratyakṣāvagamam avagamyata ity avagamo viṣayaḥ | sa yasmin pratyakṣe ‚sti śravaṇādike ‚bhyastyamāne tasmiṃs tad-viṣayaḥ puruṣottamo ‚ham āvirbhavāmi | evam āha sūtrakāraḥ – prakāśaś ca karmaṇy abhyāsāt iti | dharmyaṃ dharmād anapetaṃ guru-śuśrūṣādi-dharmair nityaṃ puṣyamāṇam | śrutiś ca ācāryavān puruṣo veda ity ādyā |

kartuṃ susukhaṃ sukha-sādhyam | śrotrādi-vyāpāra-mātratvāt tulasī-pātrāmbu-culuka-mātropakaraṇatvāc ca | avyayam avināśi-mokṣe ‚pi tasyānuvṛtteḥ | evaṃ vakṣyati bhaktyā mām abhijānāti ity ādinā | karma-yogādikaṃ tu nedṛśam ato ‚sya rāja-vidyātvam | tatrāhuḥ rājñāṃ vidyā, rājñāṃ guhyam iti rājñām ivodāra-cetasāṃ kāruṇikānām iva divam api tucchīkurvatām iyaḥ vidyā na tu śīghraṃ putrādi-lipsayā devān abhyarcatāṃ dīna-cetasāṃ karmiṇām | rājāno hi mahāratnādi-sampad apy anihnuvānāḥ sva-mantraṃ yathātiyatnān nihnūyate tathānyāṃ vidyām anihnuvānā mad-bhaktā etām atiyatnān nihnuvīrann iti | samānam anyat

syntax

he parantapa (O scorcher of enemies!),
asya dharmasya (of this dharma) aśraddadhānāḥ (who are faithless) puruṣāḥ (people) mām (me) aprāpya (after not obtaining)
mṛtyu-saṁsāra-vartmani (on the path of cycles of death) nivartante (they return).

grammar

aśraddadhānāḥ	–	a-śrad-dadhāna 1n.3 m. – who are faithless (from: śrat- – in compounds: faith; √dhā – to put [faith], PPr dadhāna – putting);
puruṣāḥ	–	puruṣa 1n.3 m. – people (from: √pur – to precede, to lead or √pṝ – to fill, to nourish, puru – abundance, pūru – people);
dharmasya	–	dharma 6n.1 m. – of the law, of dharma (from: √dhṛ – to hold);
asya	–	idam sn. 6n.1 m. – of this;
paraṁtapa	–	param-tapa 8n.1 m.; yaḥ parān tāpayati saḥ – one who torments enemies (from: para – another, strange; √tap – to scorch, tapas – heat, austerity);
aprāpya	–	na pra-√āp (to obtain) absol. –  after not obtaining;
mām	–	asmat sn. 2n.1 – me;
nivartante	–	ni-√vṛt (to stop, to turn back) Praes. Ā 1v.3 – they return;
mṛtyu-saṁsāra-vartmani	–	mṛtyu-saṁsāra-vartman 7n.1 n.; TP: mṛtyoḥ saṁsārasya vartmanīti – on the path of cycles of death (from: √mṛ – to die, mṛtyu – death; sam-√xsṛ – to flow together, to undergo transmigration; saṁsāra – passing, transmigration, world; √vṛt – to move, to happen, to act, vartman – track of a wheel, path, way, course);

textual variants

dharmasyāsya → jñānasyāsya (of this knowledge);

Śāṃkara

ye punaḥ—

aśraddadhānāḥ śraddhā-virahitā ātma-jñānasya dharmasyāsya svarūpe tat-phale ca nāstikāḥ pāpa-kāriṇaḥ, asurāṇām upaniṣadaṃ deha-mātrātma-darśanam eva pratipannāḥ | asutṛpaḥ pāpāḥ puruṣā aśraddadhānāḥ | paraṃtapa ! aprāpya māṃ parameśvaram, mat-prāptau naivāśaṅketi mat-prāpti-mārga-bheda-bhakti-mātram apy aprāpya ity arthaḥ | nivartante niścayena vartante | kva ?—mṛtyu-saṃsāra-vartmani mṛtyu-yuktaḥ saṃsāro mṛtyu-saṃsāras, tasya vartma naraka-tiryag-ādi-prāpti-mārgaḥ, tasminn eva vartanta ity arthaḥ

Rāmānuja

asyopāsanākhyasya dharmasya niratiśayapriyamadviṣayatayā svayaṃ niratiśayapriyarūpasya paramaniśśreyasarūpamatprāptisādhanasyāvyayasyopādānayogyadaśāyāṃ prāpya aśraddadhānāḥ viśvāsapūrvakatvarārahitāḥ puruṣāḥ mām aprāpya mṛtyurūpe saṃsāravartmani nitarāṃ vartante / aho mahad idam āścaryam ityarthaḥ

Śrīdhara

nanv evam asyātisukaratve ke nāma saṃsāriṇaḥ syuḥ | tatrāha aśraddadhānā iti | asya bhakti-sahita-jñāna-lakṣaṇasya | dharmasyeti karmaṇi ṣaṣṭhī | imaṃ dharmam aśraddadhānā āstikyenāsvīkurvanta upāyāntarair mat-prāptaye kṛta-prayatnā api mām aprāpya mṛtyu-yukte saṃsāra-vartmani nimitte nivartante | mṛtyu-vyāpte saṃsāra-mārge paribhramantīty arthaḥ

Madhusūdana

evam asya sukaratve sarvotkṛṣṭatve ca sarve ‚pi kuto ‚tra na pravartante, tathā ca na ko ‚pi saṃsārī syād ity ata āha aśraddadhānā iti | asyātma-jñānākhyasya dharmasya svarūpe sādhane phale ca śāstra-pratipādite ‚pi aśraddadhānā veda-virodhi-kuhetu-darśana-dūṣitāntaḥkaraṇatayā prāmāṇyam amanyamānāḥ pāpa-kāriṇo ‚sura-sampadam ārūḍhāḥ sva-mati-kalpitenopāyena kathaṃcid yatamānā api śāstra-vihitopāyābhāvād aprāpya māṃ mat-prāpti-sādhanam apy alabdhvā nivartante niścayena vartante | kva mṛtyu-yukte saṃsāra-vartmani sarvadā janana-maraṇa-prabandhena nāraki-tiryag-ādi-yoniṣv eva bhramantīty arthaḥ

Viśvanātha

nanv evam asyātisukha-karatve sati ko nāma saṃsārī syāt | tatrāha aśraddadhānā iti | asyeti karmaṇi ṣaṣṭhī ārṣī | imaṃ dharmam aśraddadhānāḥ śāstra-vākyaiḥ pratipāditaṃ bhakteḥ sarvotkarṣaṃ stuty-artha-vādam eva manyamānā āstikyena na svīkurvanti ye, ta upāyāntarair mat-prāptaye kṛta-prayatnā api mām aprāpya mṛtyu-vyāpte saṃsāra-vartmani nitarām atiśayena vartante

Baladeva

nanv evaṃ sukare dharme sthite na ko ‚pi saṃsāred iti cet tatrāha aśraddadhānā iti | dharmasyeti karmaṇi ṣaṣṭhī | imaṃ mad-bhakti-lakṣaṇaṃ dharmam śruty-ādi-prasiddha-prabhāvam apy aśraddadhānā dṛḍha-viśvāsena tam agṛhṇataḥ stuti-mātram evaitad iti ye manyante, te mat-prāptaye sādhanāntarāṇy anutiṣṭhanto ‚pi bhakty-avahelanān mām aprāpya mṛtyu-yukte saṃsāra-vartmani nitarām vartante

syntax

avyakta-mūrtinā mayā (by my unmanifested form) idam sarvam jagat (this whole world) tatam (spread) [asti] (it is).
sarva-bhūtāni (all creatures) mat-sthāni (situated in me) [santi] (they are),
aham ca (but I) teṣu (in them) na avasthitaḥ (I am not situated).

grammar

mayā	–	asmat sn. 3n.1 – by me;
tatam	–	tata (√tan – to spread, to pervade) PP 1n.1 n. – spread, pervaded, covered over;
idam	–	idam 1n.1 n. – this;
sarvam	–	sarva sn. 1n.1 n. – all, whole (sarvam idam – mostly used to mean ‘this world’);
jagat	–	jagat 6n.1 n. – world, moving, mankind (from: √gam – to go);
avyakta-mūrtinā	–	a-vyakta-mūrti 3n.1 m.; yasya mūrtir avyaktāsti tena – by that whose form is unmanfested (from: vi-√añj – to decorate, to make visible, PP vyakta – visible, manifest; mūrti – form, shape, embodiment);
mat-sthāni	–	mat-stha 1n.3 n.; mayi avasthitānīti – which are situated in me (from: mat – the basic form of a personal ponoun „I” singular used in compounds; √sthā – to stand, -stha – suffix: being in);
sarva-bhūtāni	–	sarva-bhūta 1n.3 n.; KD: sarvāṇi bhūtānīti – all creatures (from: sarva – all, whole; √bhū – to be, PP bhūta – been, real, world);
na	–	av. – not;
ca	–	av. – and;
aham	–	asmat sn. 1n.1 – I;
teṣu	–	tat sn. 7n.3 m. – in them;
avasthitaḥ	–	avasthita (ava-√sthā – to be present) PP 1n.1 m. – situated;

textual variants

sarvaṁ → kṛtsnaṁ (whole);
avyakta-mūrtinā → avyaya-mūrtinā (by imperishable form);
teṣv avasthitaḥ → te vyavasthitaḥ;
na cāhaṁ teṣv avasthitaḥ → na ca teṣv vyavasthitaḥ (but I am not situated in them);

Śāṃkara

stutyārjunam abhimukhīkṛtyāha—

mayā mama yaḥ paro bhāvas tena tataṃ vyāptaṃ sarvam idaṃ jagad avyakta-mūrtinā | na vyaktā mūrtiḥ svarūpaṃ yasya mama so’ham avyakta-mūrtis tena mayāvyakta-mūrtinā, karaṇāgocara-svarūpeṇety arthaḥ | tasmin mayy avyakta-mūrtau sthitāni mat-sthāni, sarva-bhūtāni brahmādīni stamba-paryantāni | na hi nirātmakaṃ kiṃcit bhūtaṃ vyavahārāyāvakalpate | ato mat-sthāni mayātmanā ātmavattvena sthitāni | ato mayi sthitānīty ucyante | teṣāṃ bhūtānām aham evātmā ity atas teṣu sthita iti mūḍha-buddhīnām avabhāsate | ato bravīmi—na cāhaṃ teṣu bhūteṣv avasthitaḥ | mūrtavat saṃśleṣābhāvena ākāśasyāpy antaratamo hy aham | na hy asaṃsargi vastu kvacit ādheya-bhāvenāvasthitaṃ bhavati

Rāmānuja

commentary under the verse BhG 9.5

Śrīdhara

tad evaṃ vaktavyatayā prastutasya jñānasya stutyā śrotāram abhimukhīkṛtya tad eva jñānaṃ kathayati mayeti dvābhyām | avyaktā ‚tīndriyā mūrtiḥ svarūpaṃ yasya | tādṛśena mayā kāraṇa-bhūtena sarvam idaṃ jagat tataṃ vyāptam | tat sṛṣṭvā tad evānuprāviśat ity ādi śruteḥ | ataeva kāraṇa-bhūte mayi tiṣṭhantīti mat-sthāni sarvāṇi bhūtāni carācarāṇi | evam api ghaṭādiṣu kāryeṣu mṛttikeva teṣu bhūteṣu nāham avasthitaḥ | ākāśavad asaṅgatvāt

Madhusūdana

tad evaṃ vaktavyatayā pratijñātasya jñānasya vidhi-mukhenetara-niṣedha-mukhena ca stutyābhimukhīkṛtam arjunaṃ prati tad evāha dvābhyām mayeti | idaṃ jagat sarvaṃ bhūta-bhautika-tat-kāraṇa-rūpaṃ dṛśya-jātaṃ mad-ajñāna-kalpitaṃ māyādhiṣṭhānena paramārtha-satā sad-rūpeṇa sphuraṇa-rūpeṇa ca tataṃ vyāptaṃ rajju-khaṇḍeneva tad-ajñāna-kalpitaṃ sarpa-dhārādi | tvayā vāsudevena paricchinnena sarvaṃ jagat kathaṃ vyāptaṃ pratyakṣa-virodhād iti nety āha avyaktā sarva-karaṇāgocarībhūtā sva-prakāśādvaya-caitanya-sad-ānanda-rūpā mūrtir yasya tena mayā vyāptam idaṃ sarvaṃ na tv anena dehenety arthaḥ | ata eva santīva sphurantīva mad-rūpeṇa sthitāni mat-sthāni sarva-bhūtāni sthāvarāṇi jaṅgamāni ca | paramārthatas tu na ca naivāhaṃ teṣu kalpiteṣu bhūtesv avasthitaḥ kalpitākalpitayoḥ sambandhāyogāt | ataevoktaṃ yatra yad adhyastaṃ tat-kṛtena guṇena doṣeṇa vāṇu-mātreṇāpi na sa sambadhyata iti

Viśvanātha

yad dāsya-bhaktāv etan-mātraṃ mad-aiśvarya-jñānaṃ mad-bhaktair apekṣitavyam ity āha saptabhiḥ | avyaktā ‚tīndriyā mūrtiḥ svarūpaṃ yasya tena mayā kāraṇa-bhūtena sarvam idaṃ jagat tataṃ vyāptam | ataeva mat-sthāni mayi kāraṇa-bhūte pūrṇa-caitanya-svarūpe sthitāni sarvāṇi bhūtāni carācarāṇi santi | evam api ghaṭādiṣu sva-kāryeṣu mṛgādivatteṣu bhūteṣu nāham avasthito ‚saṅgatvāt

Baladeva

atha sva-bhakty-uddīpakam adbhuta-svaiśvaryam āha mayeti | avyaktā indriyāgrāhyā mūrtiḥ svarūpaṃ yasya tena mayā sarvam idaṃ jagat tataṃ dhartuṃ niyantuṃ ca vyāptam | ataeva sarvāṇi carācarāṇi bhūtāni vyāpake dhārake niyāmake ca mayi sthitāni bhavantīti teṣāṃ sthitis tad-adhīnā nety arthaḥ | iha nikhila-jagad-antaryāmiṇā svāṃśenāntaḥ praviśya niyacchāmi dadhāmi cety uktam | āha caivaṃ śrutiḥ yaḥ pṛthivyāṃ tiṣṭhat ity ādinā | ihāpi vakṣyati viṣṭabhyāham idaṃ kṛtsnam ity ādi

syntax

bhūtāni ca (and beings) mat-sthāni (in me situated) na [asti] (they are not).
me (my) aiśvaram yogam (yogic power) paśya (you must see),
mama (my) ātmā (self) bhūta-bhṛt (who maintains beings) bhūta-bhāvanaḥ ca (and who creates beings),
[kintu] na (but not) bhūta-sthaḥ (situated in beings).

grammar

na	–	av. – not;
ca	–	av. – and;
mat-sthāni	–	mat-stha 1n.3 n.; mayi avasthitānīti – which are situated in me (from: mat – the basic form of a personal ponoun „I” singular used in compounds; √sthā – to stand, -stha – suffix: being in);
bhūtāni	–	bhūta 1n.3 n. – beings, creatures (from: √bhū – to be, PP bhūta – been, real, world);
paśya	–	√dṛś (to see) Imperat. P 2v.1 – you must see;
me	–	asmat sn. 6n.1 – my (shortened form of: mama);
yogam	–	yoga 2n.1 m. – yoga, yoking, application, a means, one of the schools of Hindu philosophy (from: √yuj – to yoke, to join, to engage);
aiśvaram	–	aiśvara 2n.1 m. – majesty, supremacy, might (from: √xīś – to own, to reign, īśa / īśvara – ruler, lord);
bhūta-bhṛt	–	bhūta-bhṛt 1n.1 m.; yo bhūtāni bibhrati saḥ – who maintains beings (from: √bhū – to be, PP bhūta – been, real, world; √bhṛ – to bear, to carry, to hold, bhṛt – suffix: bearer, holder);
na	–	av. – not;
ca	–	av. – and;
bhūta-sthaḥ	–	bhūta-stha 2n.1 m. – yo bhūteṣu tiṣṭhati saḥ – who is situated in beings (from: √bhū – to be, PP bhūta – been, real, world; √sthā – to stand, stha – suffix: being in);
mama	–	asmat sn. 6n.1 – my;
ātmā	–	ātman 1n.1 m. – self;
bhūta-bhāvanaḥ	–	bhūta-bhāvana 1n.1 m.; yo bhūtāni bhāvayati saḥ – who creates beings (from: √bhū – to be, PP bhūta – been, real, world; caus PP bhāvana – causing to be, creator, imagination);

textual variants

mamātmā → bhūtātmā / dharmātmā (self of beings / self of the law);

The second pada of verse 9.5 is the same as the fourth pada of verse BhG 11.8;

… → verse, not found in critical edition, after verse 9.5:
sarva-gaḥ sarva-vaś cādyaḥ sarva-kṛt sarva-darśanaḥ
sarva-jñaḥ sarva-darśī ca sarvātmā sarvato-mukhaḥ
[He] goes everywhere, can do everything, creates everything and shows everything,
knows everything, sees everything, his self is everywhere and his faces are everywhere.

Śāṃkara

ata evāsaṃsargitvān mama—

na ca mat-sthāni bhūtāni brahmādīni | paśya me yogaṃ yuktiṃ ghaṭānaṃ me mama aiśvaram īśvarasyemam aiśvaram, yogam ātmano yāthātmyam ity arthaḥ | tathā ca śrutir asaṃsargitvād asaṅgatāṃ darśayati—asaṅgo na hi sajjate [bhāvātmauttaṃ 3.9.26] iti | idaṃ cāścaryam anyat paśya—bhūta-bhṛd asaṅgo’pi san bhūtāni bibharti | na ca bhūta-sthaḥ | yathoktena nyāyena darśitatvāt bhūta-sthatvānupapatteḥ | kathaṃ punar ucyate’sau mamātmeti ? vibhajya dehādi-saṅghātaṃ tasminn ahaṃkāram adhyāropya loka-buddhim anusaran vyapadiśati mamātmeti, na punar ātmana ātmānya iti lokavad ajānan | tathā bhūta-bhāvano bhūtāni bhāvayaty utpādayati vardhayatīti vā bhūta-bhāvanaḥ

Rāmānuja

śṛṇu tāvat prāpyabhūtasya mamācintyamahimānam

idaṃ cetanācetanātmakaṃ kṛtsnaṃ jagad avyaktamūrtinā aprakāśitasvarūpeṇa mayā antaryāmiṇā, tatam asya jagato dhāraṇārthaṃ niyamanārthaṃ ca śeṣitvena vyāptam ityarthaḥ / yathāntaryāmibrāhmaṇe, „yaḥ pṛthivyāṃ tiṣṭhan … yaṃ pṛthivī na veda”, „ya ātmani tiṣṭhan … yam ātmā na veda” iti cetanācetanavastujātair adṛṣṭeṇāntaryāmiṇā tatra tatra vyāptir uktā / tato matsthāni sarvabhūtāni sarvāṇi bhūtāni mayy antaryāmiṇi sthitāni / tatraiva brāhmaṇe, „yasya pṛthivī śarīraṃ … yaḥ pṛthivīm antaro yamayati, yasyātmā śarīraṃ … ya ātmānam antaro yamayati” iti śarīratvena niyāmyatvapratipādanāt tadāyatte sthitiniyamane pratipādite; śeṣitvaṃ ca / na cāhaṃ teṣv avasthitaḥ ahaṃ tu na tadāyattasthitiḥ; matsthitau tair na kaścid upakāra ityathaḥ / na ca matsthāni bhūtāni na ghaṭādīnāṃ jalāder iva mama dhārakatvam / katham? matsaṅkalpena / paśya mamāiśvaraṃ yogam anyatra kutracid asaṃbhāvanīyaṃ madasādhāraṇam āścaryaṃ yogaṃ paśya / ko ‚sau yoga? bhūtabhṛn na ca bhūtastho mamātmā bhūtabhāvanaḥ / sarveṣāṃ bhūtānāṃ bhartāham; na ca taiḥ kaścid api mamopakāraḥ / mamātmaiva bhūtabhāvanaḥ mama manomayas saṅkalpa eva bhūtānāṃ bhāvayitā dhārayitā niyantā ca

Śrīdhara

kiṃ ca na ceti | na ca mayi sthitāni bhūtāni | asaṅgatvād eva mama | nanu tarhi vyāpakatvam āśrayatvaṃ ca pūrvoktaṃ viruddham ity āśaṅkyāha paśyeti | me mama aiśvaryam asādhāraṇaṃ yogaṃ yuktim aghaṭana-ghaṭanā-cāturyaṃ paśya | madīya-yoga-māyā-vaibhavasyāvirtarkyatvān na kiñcid viruddham ity arthaḥ | anyad apy āścaryaṃ paśyety āha bhūteti | bhūtāni bibharti dhārayatīti bhūta-bhṛt | bhūtāni bhāvayati pālayatīti bhūta-bhāvanaḥ | evaṃ bhūto ‚pi mamātmā paraṃ svarūpaṃ bhūtastho na bhavatīti | ayaṃ bhāvaḥ – yathā dehaṃ bibhrat pālayaṃś ca jīvo ‚haṅkāreṇa tat-saṃśliṣṭas tiṣṭhaty evam ahaṃ bhūtāni dhārayan pālayann api teṣu na tiṣṭhāmi | nirahaṅkāratvād iti

Madhusūdana

ataeva na ceti | diviṣṭha ivāditye kalpitāni jala-calanādīni mayi kalpitāni bhūtāni paramārthato mayi na santi | tvam arjunaḥ prākṛtīṃ manuṣya-buddhiṃ hitvā paśya paryālocaya me yogaṃ prabhāvam aiśvaram aghaṭana-ghaṭanā-cāturyaṃ māyāvina iva mamāvalokayety arthaḥ | nāhaṃ kasyacid ādheyo nāpi kaasyacid ādhāras tathāpy ahaṃ sarveṣu bhūteṣu mayi ca sarvāṇi bhūtānīti mahatīyaṃ māyā | yato bhūtāni sarvāṇi kāryāṇy upādānatayā bibharti dhārayati poṣayatīti ca bhūta-bhṛt | bhūtāni sarvāṇi kartṛtayotpādayatīti bhūta-bhāvanaḥ | evam abhinna-nimittopādāna-bhūto ‚pi mamātmā mama parmaārtha-svarūpa-bhūtaḥ sac-cid-ānanda-ghano ‚saṅgādvitīya-svarūpatvāc ca bhūtasthaḥ paramārthato na bhūta-sambandhī svapna-dṛg iva na paramārthataḥ sva-kalpita-sambandhīty arthaḥ | mamātmeti rāhoḥ śira itivat kalpanayā ṣaṣṭhī

Viśvanātha

tata eva mayi sthitāny api bhūtāni na mat-sthāni mamāsaṅgatvād eveti bhāvaḥ | nanu tarhi tava jagad-vyāpakatvam jagad-āśrayatvaṃ ca pūrvoktaṃ viruddham ity āha paśya me yogam aiśvaram asādhāraṇaṃ yogaiśvaryam aghaṭita-ghaṭanā-cāturya-mayam | anyad apy āścaryaṃ paśyety āha bhūtāni bibharti dhārayatīti bhūta-bhṛt | bhūtāni bhāvayati pālayatīti bhūta-bhāvanaḥ | evaṃ bhūto ‚pi mamātmā bhūta-stho na bhavatīti mameti bhagavati deha-dehi-vibhāgābhāvāt | rāhoḥ śiraḥ itivad abhede ‚pi ṣaṣṭhī | ayaṃ bhāvaḥ – yathā jīvo dehaṃ dadhat pālayann api tasmin āsaktyā deha-stha eva bhavati, evam ahaṃ bhūtāni dadhat pālayann api māyika-sarva-bhūta-śarīro ‚pi na tatrastho niḥsaṅgatvād iti

Baladeva

nanv atiguruṃ bhāraṃ vahatas te mahān khedaḥ syād iti cet tatrāha na ceti | ghaṭādāv udakādīnīva bhāra-bhūtāni cabhūtāni saṃsṛṣṭāni mayi na santi | tarhi mat-sthāni saarva-bhūtānīty-ukti-viruddheteti mayi na santi | tarhi mat-sthāni sarva-bhūtānīty-uktir viruddheteti cet tatraha paśyeti | mamaiśvaraṃ mad-asādhāraṇaṃ yogaṃ paśya jānīhi yujyate ‚nena durghaṭeṣu kāryeṣu iti nirukter yogo ‚vicintya-śakti-vapuḥ satya-saṅkalpatā-lakṣaṇo dharamas tam ity arthaḥ | etad eva visphuṭayati bhūta-bhṛd iti bhūta-bhṛt bhūtānāṃ dhārakaḥ pālakaś cāhaṃ bhūtastho bhūta-saṃpṛkto naiva bhavāmi | yato mām ātmā mana eva bhūta-bhāvanaḥ satya-saṅkalpatā -lakṣaṇenaiśvareṇa yogenaivāhaṃ bhūtānāṃ dhāraṇaṃ pālanaṃ ca karomi, na tu sva-mūrti-vyāpāreṇety arthaḥ | śrutiś caivam āha – etasya vā akṣarasya praśāsane gārgi sūryācandram asau vidhṛtau tiṣṭhata etasya vā akṣarasya praśāsane gārgi dyāv āpṛthivyau vidhṛte tiṣṭhataḥ [BAU 3.7.9] ity ādinā | yadyapi svarūpān na mano bhinnaṃ, tathāpi sattā satīty ādivad viśeṣād vāstavaṃ bheda-kāryam ādāyaiva tathoktaṃ bodhyam

syntax

yathā (as) sarvatra-gaḥ (everywhere going) mahān (great) vāyuḥ (the wind) nityam (constantly) ākāśa-sthitaḥ (situated in the sky),
tathā (so) sarvāṇi bhūtāni (all creatures) mat-sthāni iti (in me situated) upadhāraya (you must consider).

grammar

yathā	–	av. – as (correlative of: tathā);
ākāśa-sthitaḥ	–	ākāśa-sthita 1n.1 m.; TP: ākāśe sthita iti – situated in the sky (from: ākāśa – space, ether, sky; √sthā – to stand, PP sthita – situated);
nityam	–	av. – constantly, eternally (from: nitya – continual, eternal);
vāyuḥ	–	vāyu 1n.1 m. – the wind (from: √vā – to blow);
sarvatra-gaḥ	–	sarvatra-ga 1n.1 m.; yaḥ sarvatra gacchati sa – which goes everywhere (from: sarva – all; av. – everywhere, in every case; indeclinable locative with an ending –tra; √gam – to go, -ga – suffix: moving, going);
mahān	–	mahant 1n.1 m. – great (from: √mah – to magnify);
tathā	–	av. – in that manner, so, in like manner;
sarvāṇi	–	sarva sn. 1n.3 n. – all;
bhūtāni	–	bhūta 1n.3 n. – creatures (from: √bhū – to be, PP bhūta – been, real, world);
mat-sthāni	–	mat-stha 1n.3 n.; mayi avasthitānīti – which are situated in me (from: mat – the basic form of a personal ponoun „I” singular used in compounds; √sthā – to stand, -stha – suffix: being in);
iti	–	av. – thus (used to close the quotation);
upadhāraya	–	upa-√dhṛ (to hold up) Imperat. caus. 2v.1 – you must consider;

textual variants

nityaṁ changes with vayuḥ;
upadhāraya → avadhāraya (you must consider);

… → verse, not found in critical edition, after verse 9.6:
evaṁ hi sarva-bhūteṣu carāmy anabhilakṣitaḥ
bhūta-prakṛtim āsthāya sahaiva ca vinaiva ca
Indeed when I, unperceived, establish the nature of beings
along with [them] and without [them], I wander in all beings.

Śāṃkara

yathoktena śloka-dvayenoktam arthaṃ dṛṣṭantenopapādayann āha—

yathā loke ākāśa-sthita ākāśe sthito nityaṃ sadā vāyuḥ sarvatra gacchatīti sarvatra-go mahān parimāṇataḥ, tathā ākāśavat sarva-gate mayy asaṃśleṣeṇaiva sthitānīty evam upadhāraya vijānīhi

Rāmānuja

sarvasyāsya svasaṅkalpāyattasthitipravṛttitve nidarśanam āha

yathā ākaśe anālambane mahān vayuḥ sthitaḥ sarvatra gacchati; sa tu vāyur nirālambano madāyattasthitir ity avaśyābhyupagamanīyaḥ evam eva sarvāṇi bhūtāni tair adṛṣṭe mayi sthitāni mayaiva dhṛtānīty upadhāraya / yathā+āhur vedavidaḥ, „meghodayaḥ sāgarasannivṛttir indor vibhāgaḥ sphuritāni vāyoḥ / vidyudvibhaṅgo gatir uṣṇaraśmer viṣṇor vicitrāḥ prabhavanti māyāḥ” iti viṣṇor ananyasādhāraṇāni mahāścaryāṇītyarthaḥ / śrutir api, „etasya vā akṣarasya praśāsane gārgi sūryācandramasau vidhṛtau tiṣṭhataḥ”, „bhīṣā+asmād vātaḥ pavate,bhīṣodeti sūryaḥ, bhīṣā+asmād agniś cendraś ca” ityādikā

Śrīdhara

asaṃśliṣṭayor apy ādhārādheya-bhāvaṃ dṛṣṭāntenāha yayeti | avakāśaṃ vināvasthānānupapatter nityam ākāśe sthito vāyuḥ sarvatra-go ‚pi mahān api nākāśena saṃśliṣyate | niravayavatvena saṃśleṣāyogāt | tathā sarvāṇi bhūtāni mayi sthitānīti jānīhi

Madhusūdana

asaṃśliṣṭayor apy ādhārādheya-bhāvaṃ dṛṣṭāntenāha yatheti | yathaivāsaṅga-svabhāva ākāśe sthito nityaṃ sarvadotpatti-sthiti-saṃhāra-kāleṣu vātīti vāyuḥ sarvadā calana-svabhāvaḥ | ataeva sarvatra gacchatīti sarvatra-gaḥ | mahān parimāṇataḥ | etādṛśo ‚pi na na kadāpy ākāśena saha saṃsṛjyate | tathaivāsaṅga-svabhāve mayi saṃśleṣam antareṇaiva sarvāṇi bhūtāny ākāśādīni mahānti sarvatragāni ca sthitāni nāpi sthitānīty upadhāraya vimṛśyāvadhāraya

Viśvanātha

asaṅge mayi bhūtāni sthitāny api na sthitāni, teṣv apy ahaṃ sthito ‚pi na sthita ity atra dṛṣṭāntam āha yatheti | yathaivāsaṅga-svabhāve ākāśe nityaṃ vātīti vāyuḥ sarvadā calana-svabhāvaḥ | ataeva sarvatra gacchatīti sarvatra-go mahān parimāṇataḥ yathā svākāśasya asaṅgatvāt tatra sthito ‚pi na sthitaḥ | ākāśo ‚pi vāyau sthito ‚pi na sthito ‚saṅgatvād eva tathaivāsaṅga-svabhāve mayi sarvāṇi bhūtāni ākāśādīni mahānti sarvatragāni sthitāni nāpi sthitānīty upadhāraya vimṛśya niścinu | nanu tarhi paśya me yogam aiśvaram iti bhagavad-uktaṃ yogaiśvaryasyātarkyatvaṃ kathaṃ siddham abhūt ? dṛṣṭānta-lābhāt | ucyate – ākāśasya jaḍatvā evāsaṅgatvam | cetanasya tv asaṅgatvaṃ jagad-adhiṣṭhānādhiṣṭhātṛtve parameśvaraṃ vinā nānyatrāstīty atarkyatvaṃ siddham eva | tad apy ākāśa-dṛṣṭānto loka-buddhi-praveśārtha eva jñeyaḥ

Baladeva

carācarāṇāṃ sarveṣāṃ bhūtānāṃ mat-saṅkalpāyattā sthitir vṛttiś cety atra dṛṣṭāntam āha yatheti | yathā nirālambe mahaty ākāśe nirālambo mahān vāyuḥ sthitaḥ sarvatra gacchati | tasya tasya ca nirālambatayā sthitir mat-saṅkalpād eva pravṛttiś cety antaryāmi-brāhmaṇāt yad bhīṣā vātaḥ pavate iti śruty-antarāc copadhārayeti, tathā sarvāṇi sthira-carāṇi bhūtāni mat-sthāni tair ansaṃtuṣṭe mayi sthitāni mayaiva saṅkalpa-mātreṇa dhṛtāni nityamitāni cety upadhāraya | anyathā ākāśādīni vibhraṃśerann iti

syntax

he kaunteya (O son of Kuntī!),
kalpa-kṣaye (at the end of kalpa) sarva-bhūtāni (all creatures) māmikām prakṛtim (to my nature) yānti (they go),
punaḥ (again) kalpādau (at the beginning of kalpa) [aham] (I) tāni (them) visṛjāmi (I let go).

grammar

sarva-bhūtāni	–	sarva-bhūta 1n.3 n.; KD: sarvāṇi bhūtānīti – all creatures (from: sarva – all, whole; √bhū – to be, PP bhūta – been, real, world);
kaunteya	–	kaunteya 8n.1 m. – O son of Kuntī (from: kunti – the people of Kunti, kuntī – Kuntī, mother of the sons of Pāṇḍu);
prakṛtim	–	prakṛti 2n.1 f. – nature, primary substance, original cause (from: pra-√kṛ – to produce);
yānti	–	√yā (to go, to attain) Praes. P 1v.3 – they go, they attain;
māmikām	–	māmikā 2n.1 f. – my, mine (from: māmaka – my, mine);
kalpa-kṣaye	–	kalpa-kṣaya 7n.1 m.; TP: kalpasya kṣaya iti – in decay of kalpa (from: √kḷp – to be fit for, to correspond, to be able, kalpa – proper, a rule, a period of time equal to a thousand yugas = one day of Brahmā; √kṣi – to decrease, PF kṣaya – diminution, destruction);
punaḥ	–	av. – back, again;
tāni	–	tat sn. 2n.3 n. – them;
kalpādau	–	kalpa-ādi 7n.1 m.; TP: kalpasyādav iti – in the beginning of kalpa (from: √kḷp – to be fit for, to correspond, to be able, kalpa – proper, a rule, a period of time equal to a thousand yugas = one day of Brahmā; ādi – beginning, origin);
visṛjāmi	–	vi-√sṛj (to let go, to emit) Praes. P 3v.1 – I let go, I emit, I create;
aham	–	asmat sn. 1n.1 – I;

textual variants

māmikām → māmakīṁ / māmakāṁ (mine);
kalpa-kṣaye → alpa-kṣaye (in small destruction);

Śāṃkara

evaṃ vāyur ākāśe iva mayi sthitāni sarva-bhūtāni sthiti-kāle | tāni—

sarva-bhūtāni kaunteya prakṛtiṃ triguṇātmikām aparāṃ nikṛṣṭaṃ yānti māmikāṃ madīyāṃ kalpa-kṣaye pralaya-kāle | punar bhūyas tāni bhūtāni utpatti-kāle kalpādau visṛjāmi utpādayāmy ahaṃ pūrvavat

Rāmānuja

sakaletaranirapekṣasya bhagavatas saṅkalpāt sarveṣāṃ sthitiḥ pravṛttiś coktā tathā tat saṅkalpād eva sarveṣām utpattipralayāv apīty āha

sthāvarajaṅgamātmakāni sarvāṇi bhūtāni, māmikām maccharīrabhūtām, prakṛtiṃ tamaśśabdavācyāṃ nāmarūpavibhāgānarhām, kalpakṣaye caturmukhāvasānasamaye matsaṅkalpād yānti; tāny eva bhūtāni kalpādau punar visṛjyāmy aham; yathā+āha manuḥ „āsīd idaṃ tamobhūtaṃ … so ‚bhidhyāya śarīrāt svāt” iti / śrutir api „yasyāvyaktaṃ śarīram”, „avyaktam akṣare līyate, akṣaraṃ tamasi līyate” ityādikā, „tam āsīt tamasā gūḍham agre praketam” iti ca

Śrīdhara

tad evam asaṅgasyaiva yogamāyayā sthiti-hetutvam uktam | tayaiva sṛṣṭi-prayala-hetutvaṃ cāha sarveti | kalpa-kṣaye pralaya-kāle sarvāṇi bhūtāni prakṛtiṃ yānti | triguṇātmikāyāṃ māyāyāṃ līyante | punaḥ kalpādau sṛṣṭi-kāle tāni visṛjāmi viśeṣeṇa sṛjāmi

Madhusūdana

evam utpatti-kāle sthiti-kāle ca kalpitena prapañcenāsaṅgasyātmano ‚saṃśleṣam uktvā pralaye ‚pi tam āha sarvetei | sarvāṇi bhūtāni kalpa-kṣaye pralaya-kāle māmikāṃ mac-chaktitvena kalpitāṃ prakṛtiṃ triguṇātmikāṃ māyāṃ sva-kāraṇa-bhūtāṃ yānti tatraiva sūkṣma-rūpeṇa līyanta ity arthaḥ | he kaunteyety uktārtham | punas tāni kalpādau sarga-kāle visṛjāmi prakṛtāv avibhāgāpannāni vyanajmi ahaṃ sarvajñaḥ sarva-śaktir īśvaraḥ

Viśvanātha

nanv adhunā dṛśyamāny etāni bhūtāni tvayi sthitānīty avagamyate | mahā-pralaye kva yāsyantīty apekṣāyām āha sarveti | māmikāṃ madīyāṃ mama triguṇātmikāyāṃ māyā-śaktau līyanta ity arthaḥ | punaḥ kalpa-kṣaye pralayānte sṛṣṭi-kāle tāni viśeṣeṇa sṛjāmi

Baladeva

sva-saṅkalpād eva bhūtānāṃ sthitir uktā | atha tasmād eva teṣāṃ sarga-pralayāv āha sarveti | he kaunteya ! kalpa-kṣaye caturmukhāvasāna-kāle sarvāṇi bhūtāni mat-saṅkalpād eva māmikāṃ prakṛtiṃ yānit | prakṛti-śaktike mayi vilīyante kalpādau punas tāny aham eva bahu syām iti saṅkalpa-mātreṇa vaividhyena sṛjāmi

syntax

[aham] (I) svām prakṛtim (own nature) avaṣṭabhya (after holding)
prakṛteḥ (of the nature) vaśāt (because of the contol) avaśam (helpless) imam kṛtsnam (this whole) bhūta-grāma (multitude of beings) punaḥ punaḥ (again and again) visṛjāmi (I emit).

grammar

prakṛtim	–	prakṛti 2n.1 f. – nature, primary substance, original cause (from: pra-√kṛ – to produce);
svām	–	svā sn. 2n.1 f. – own;
avaṣṭabhya	–	ava-√stambh (to support, to hold) absol. – after holding;
visṛjāmi	–	vi-√sṛj (to let go, to emit) Praes. P 3v.1 – I let go, I emit, I create;
punaḥ punaḥ	–	av. – back, again (repetition meaning continuity);
bhūta-grāmam	–	bhūta-grāma 2n.1 m.; TP: bhūtānāṁ grāmam iti – multitude of beings (from: √bhū – to be, PP bhūta – been, real, world; grāma – collection, multitude, village);
imam	–	idam sn. 2n.1 m. – this;
kṛtsnam	–	kṛtsna 2n.1 m. – whole;
avaśam	–	avaśa 2n.1 m. – unwilling, helpless (from: √vaś – to desire, to subjugate, to command, vaśa – wish, power, control, dominion);
prakṛteḥ	–	prakṛti 6n.1 f. – of nature, primary substance, original cause (from: pra-√kṛ – to produce);
vaśāt	–	vaśa 5n.1 m. – because of the control (from: √vaś – to desire, to subjugate, to command);

textual variants

avaṣṭabhya → adhiṣṭhāya (in that rendering the first pada of verse 9.8 is the same as the third pada of verse BhG 4.6) / apaṣṭabhya (after governing / after controlling);
imaṃ → idaṃ (this);

Śāṃkara

evam avidyā-lakṣaṇāṃ—

prakṛtiṃ svāṃ svīyām avaṣṭabhya vaśīkṛtya visṛjāmi punaḥ punaḥ prakṛtito jātaṃ bhūta-grāmaṃ bhūta-samudāyam imaṃ vartamānaṃ kṛtsnam avaśam asvatantram | avidyādi-doṣaiḥ paravaśīkṛtam | prakṛter vaśāt svabhāva-vaśāt

Rāmānuja

svakīyāṃ vicitrapariṇāminīṃ prakṛtim avaṣṭabhya aṣṭadhā pariṇāmyy imaṃ caturvidhaṃ devatiryaṅmanuṣyasthāvarātmakaṃ bhūtagrāmaṃ madīyāyā mohinyā guṇamayyāḥ prakṛter vaśād avaśaṃ punaḥ punaḥ kāle kāle visṛjāmi

Śrīdhara

nanv asaṅgo nirvikāraś ca tvaṃ kathaṃ sṛjasīty apekṣāyām āha – prakṛtim iti | svāṃ svīyāṃ svādhīnāṃ prakṛtim avaṣṭabhyādhiṣṭhāya | pralaye līnaṃ santaṃ caturvidham imaṃ sarvaṃ bhūta-grāmaṃ karmādi-paravaśaṃ punaḥ punar vividhaṃ sṛjāmi | viśeṣeṇa sṛjāmi iti vā | katham ? prakṛter vaśāt prācīna-karma-nimitta-tat-tat-svabhāva-vaśāt

Madhusūdana

kiṃ-nimittā parameśvara-stheyaṃ sṛṣṭir na tāvat sva-bhogārthā tasya sarva-sākṣi-bhūta-caitanya-mātrasya bhoktṛtvābhāvāt tathātve vā saṃsāritveneśvaratva-vyāghātāt | nāpy anyo bhoktā yad artheyaṃ sṛṣṭiḥ | cetanāntarābhāvāt | īśvarasyaiva sarvatra jīva-rūpeṇa sthitatvāt | acetanasya cābhoktṛtvāt | ataeva nāpavargārthāpi sṛṣṭiḥ | bandhābhāvād apavarga-virodhitvāc cety ādy-anupapattiḥ sṛṣṭer māyā-mayatvaṃ sādhayantī nāsmākaṃ pratikūleti na parihartavyety abhipretya māyāmayatvān mithyātvaṃ prapañcasya vaktum ārabhate tribhiḥ prakṛtim iti |

prakṛtiṃ māyākhyām anirvacanīyāṃ svāṃ svasmin kalpitām avaṣṭabhya svasattā-sphūrtibhyāṃ dṛḍhīkṛtya tasyāḥ prakṛter māyāyā vaśād avidyāsmitā-rāga-dveṣābhiniveśa-kāraṇāvaraṇa-vikṣepātmaka-śakti-prabhāvāj jāyamānam imaṃ sarva-pramāṇa-saṃnidhāpitaṃ bhūta-grāmam ākāśādi-bhūta-samudāyam ahaṃ māyāvīva punaḥ punar visṛjāmi vividhaṃ sṛjāmi kalpanā-mātreṇa svapna-dṛg iva ca svapna-prapañcam

Viśvanātha

nanv asaṅgo nirvikāraś ca tvaṃ kathaṃ sṛjasīty apekṣāyām āha – prakṛtim iti | svāṃ svīyām avaṣṭabhyādhiṣṭhāya prakṛter vaśāt svīya-svabhāva-vaśāt prācīna-karma-nimittād iti yāvat | avaśaṃ karmādi-paratantram

Baladeva

prakṛtim iti | svām ātmīyāṃ tri-guṇāṃ prakṛtim avaṣṭabhyādhiṣṭhāya saṅkalpa-mātreṇa mahad-ādyān manā pariṇamayyemaṃ caturvidham bhūta-grāmaṃ visṛjāmi punaḥ punaḥ kāle kāle | kīdṛśam ity āha prakṛteḥ prācīna-karma-vāsanāyā vaśāt prabhāvād avaśaṃ paratantraṃ tathā cācintya-śakter asaṅga-svabhāvasya mama saṅkalpa-mātreṇa tat tat kurvato na tat-saṃsarga-gandho na ca ko ‚pi kheda-leśa iti

syntax

he dhanaṁjaya (O winner of wealth!),
tāni ca karmāṇi (and those activities) teṣu karmasu (in those activities) asaktam (unattached) udāsīna-vat āsīnam (being as if neutral) mām (me) na nibadhnanti (they do not bind).

grammar

na	–	av. – not;
ca	–	av. – and;
mām	–	asmat sn. 2n.1 – me;
tāni	–	tat sn. 1n.3 n. – those;
karmāṇi	–	karman 1n.3 n. – activities (from: √kṛ – to do);
nibadhnanti	–	ni-√bandh (to bind, to fetter) Praes. P 1v.3 – they bind;
dhanaṁjaya	–	dhanaṁ-jaya 8n.1 m. – O winner of wealth, O Dhanaṁjaya (yo dhanaṁ jayati saḥ – one who wins wealth; dhana – booty, prey, riches; √ji – to conquer, jaya – victory);
udāsīnavat	–	av. – as if neutral (from: ud-√ās – to sit away, udāsīna – indifferent, neutral; -vat – suffix: as, like);
āsīnam	–	āsīna 2n.1 m. – being seated, being present (from: √ās – to sit, to exist);
asaktam	–	a-sakta (√sañj – to attach, to stick, to embrace) PP 2n.1 m. – unattached;
teṣu	–	tat sn. 7n.3 n. – in those;
karmasu	–	karman 7n.3 n. – in activities (from: √kṛ – to do);

textual variants

ca → tu (but);
teṣu → tena (by that);

The second pada of verse 9.9 is the same as the fourth pada of verse BhG 4.41;
the third pada of verse 9.9 is the same as the first pada of verse BhG 14.23;

Śāṃkara

tarhi tasya te parameśvarasya bhūta-grāmam imaṃ viṣamaṃ vidadhataḥ, tan-nimittābhyāṃ dharmādharmābhyāṃ saṃbandhaḥ syād itīdam āha bhagavān—

na ca mām īśvaraṃ tāni bhūta-grāmasya viṣama-sarga-nimittāni karmāṇi nibadhnanti dhanaṃjaya | tatra karmaṇām asaṃbandhitve kāraṇam āha—udāsīnavat āsīnaṃ yathā udīsīna upekṣakaḥ kaścit tadvad āsīnam ātmano’vikriyatvāt | asaktaṃ phalāsaṅga-rahitam, abhimāna-varjitam, ahaṃ karomīti teṣu karmasu | ato’nyasyāpi kartṛtvābhimānābhāvaḥ phalāsaṅgābhāvaś cāsaṃbandha-kāraṇam, anyathā karmabhir badhyate mūḍhaḥ kośa-kāravad ity abhiprāyaḥ

Rāmānuja

evaṃ tarhi viṣamasṛṣṭyādīni karmāṇi naighṛṇyādyāpādanena bhavantaṃ badhnantīty atrāha

na ca tāni viṣamasṛṣṭyādīni karmāṇi māṃ nibadhnanti mayi nairghṛṇyādikaṃ nāpādayanti, yataḥ kṣetrajñānāṃ pūrvakṛtāny eva karmāṇi devādiviṣamabhāvahetavaḥ; ahaṃ tu tatra vaiṣamye asaktaḥ tatrodāsīnavad āsīnaḥ; yathā +āha sūtrakāraḥ „vaiṣamyanairghṛṇye na sāpekṣatvāt”, na karmāvibhāgād iti cen nānāditvāt” iti

Śrīdhara

nanv evaṃ nānā-vidhāni karmāṇi kurvatas tava jīvavad-bandhaḥ kathaṃ na syād iti ? ata āha na ca mām iti | tāni viśva-sṛṣṭy-ādīni karmāṇi māṃ na nibadhnanti | karmāsaktir hi baddha-hetuḥ sā cāpta-kāmatvān mama nāsti | ata udāsīnatvānupapatter udāsīnavat sthitam ity uktam

Madhusūdana

ataḥ na ceti | na ca naiva sṛṣṭi-sthiti-pralayākhyāni tāni māyāvineva svapna-dṛśeva ca mayā kriyamāṇāni māṃ nibandhnanti anugraha-nigrahābhyāṃ na sukṛta-duṣkṛta-bhāginaṃ kurvanti mithyā-bhūtatvāt | he dhanañjaya yudhiṣṭhira-rājasūyārthaṃ sarvān rājño jitvā dhanam āhṛtavān iti mahān prabhāvaḥ sūcitaḥ protsāhanārtham |

tāni karmāṇi kuto na badhnanti tatrāha udāsīnavad āsīnam | yathā kaścid upekṣako dvayor vivadamānayor jaya-parājayāsaṃsargī tat-kṛta-harṣa-viṣādābhyām asaṃsṛṣṭo nirvikāra āste tadvan nirvikāratayāsīnam | dvayor vivadamānayor ihābhāvād upekṣakatva-mātra-sādharmyeṇa vati-pratyayaḥ | ataeva nirvikāratvāt teṣu sṛṣṭy-ādi-karmasv asaktam ahaṃ karomīty abhimāna-lakṣeṇa saṅgena rahitaṃ māṃ na nibadnanti karmāṇīti yuktam eva | anyasyāpi hi kartṛtvābhāve phala-saṅgābhāve ca karmāṇi na bandha-kāraṇānīty uktam anena | tad-ubhaya-sattve tu kośa-kāra iva karmabhir badhyate mūḍha ity abhiprāyaḥ

Viśvanātha

nanv evaṃ ca nānā-karmāṇi kurvatas tava jīvavad-bandhaḥ kathaṃ na syād ? ata āha na ceti | tāni sṛṣṭy-ādīni | karmāsaktir hi baddha-hetuḥ sā cāpta-kāmatvān mama nāsti | udāsīnavad iti | anya udāsīno yathā vivadamānānāṃ duḥkha-śokādi-saṃsṛṣṭo na bhavati tathaivāham ity arthaḥ

Baladeva

nanu viṣamāṇi sṛṣṭi-poālana-lakṣaṇāni vaiṣamyādinā tvāṃ badhnīyur iti cet tatrāha na ceti | tāni viṣama-sṛṣṭy-ādīni karmāṇi na mayi vaiṣamyādi-prasañjayanti | tatra hetu-garbha-viśeṣaṇam udāsīnavad iti | jīvānāṃ deva-mānava-tiryag-ādi-bhāve tat-tad-abhyudaya-tāratamye ca teṣāṃ pūrvārjitāni karmāṇy eva kāraṇāni | ahaṃ tu teṣu viṣameṣu karmasv audāīnyena sthito ‚sakta iti na mayi vaiṣamyādi-doṣa-gandhaḥ | evam āha sūtrakāraḥ vaiṣamya-nairghṛṇye na [Vs. 2.1.35] ity ādinā | udāsīnatve kartṛtvaṃ na siddhyed ata uktam udāsīnavad iti

syntax

he kaunteya (O son of Kuntī!),
mayā (by me) adhyakṣeṇa (by supervisor) prakṛtiḥ (nature) sa-carācaram [viśvam] (the world with moving and non-moving [creatures]) sūyate (it gives birth).
[evam] (thus) anena hetunā (for this reason) jagat (world) viparivartate (it revolves).

grammar

mayā	–	asmat sn. 3n.1 – by me;
adhyakṣeṇa	–	adhi-akṣa 3n.1 m. – by an eye-witness, by supervisor (adhi – over, above; √xīkṣ – to see, akṣa – an eye, a sense organ);
prakṛtiḥ	–	prakṛti 1n.1 f. – nature, primary substance, original cause (from: pra-√kṛ – to produce);
sūyate	–	√sū (to beget, to produce) Praes. Ā 1v.1 – it gives birth;
sa-carācaram	–	sa-cara-acara 2n.1 n.; DV / BV: yat caraiś cācaraiś ca sahāsti tat – being with the moving and non-moving [creatures] (from: sa – together with, in common, short form of: saha or sama; occurs mostly in compounds, requires instrumental; √car –to move, to go, cara – moving, living; a-cara – non-moving, not living);
hetunā	–	hetu 3n.1 m. – by the cause, on account of;
anena	–	idam sn. 3n.1 m. – by this;
kaunteya	–	kaunteya 8n.1 m. – O son of Kuntī (from: kunti – the people of Kunti, kuntī – Kuntī, mother of the sons of Pāṇḍu);
jagat	–	jagat 1n.1 n. – world, moving, mankind (from: √gam – to go);
viparivartate	–	vi-pari-√vṛt (to revolve, to move, to return) Praes. Ā 1v.1 – it revolves;

Śāṃkara

tatra bhūta-grāmam imaṃ visṛjāmy udāsīnavad āsīnam iti ca viruddham ucyate, iti tat-parihārārtham āha—

mayādhyakṣeṇa sarvato dṛśi-mātra-svarupeṇāvikriyātmanādhyakṣeṇa mayā, mama māyā triguṇātmikāvidyā-lakṣaṇā prakṛtiḥ sūyate utpādayati sa-carācaraṃ jagat | tathā ca mantra-varṇaḥ—

eko devaḥ sarva-bhūteṣu gūḍhaḥ
sarva-vyāpī sarva-bhūtāntarātmā |
karmādhyakṣaḥ sarva-bhūtādhivāsaḥ
sākṣī cetā kevalo nirguṇaś ca || [śāstrvetuttaṃ 6.11] iti |

hetunā nimittenānenādhyakṣatvena kaunteya jagat sa-carācaraṃ vyaktāvyaktātmakaṃ viparivartate sarvāvasthāsu | dṛśi-karmatvāpatti-nimittā hi jagataḥ sarvā pravṛttiḥ—aham idaṃ bhokṣye, paśyāmīdam, śṛṇomīdam, sukham anubhavāmi, duḥkham anubhavāmi, tad-artham idaṃ kariṣye, idaṃ jñāsyāmi, ity ādyāvagati-niṣṭhāvagaty-avasānaiva | yo asyādhyakṣaḥ parame vyoman [rādhāk 8.7.17.7, sthitaittbhāv 2.8.9] ity ādayaś ca mantrā etam arthaṃ darśayanti | tataś caikasya devasya sarvādhyakṣa-bhūta-caitanya-mātrasya paramārthataḥ sarva-bhogānabhisaṃbandhino’nyasya cetanāntarasyābhāve bhoktur anyasyābhāvāt | kiṃ-nimitteyaṃ sṛṣṭir ity atra praśna-prativacane’nupapanne, ko addhā veda ka iha pravocat | kuta ājātā kuta iyaṃ visṛṣṭiḥ [rādhāk 8.7.17.8] ity ādi-mantra-varṇebhyaḥ | darśitaṃ ca bhagavatā—ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ [gītā 5.15] iti

Rāmānuja

tasmāt kṣetrajñakarmānuguṇaṃ madīyā prakṛtiḥ satyasaṅkalpena mayā+adhyakṣeṇekṣitā sacarācaraṃ jagat sūyate / anena kṣetrajñakarmānuguṇamadīkṣaṇena hetunā jagat parivartata iti matsvāmyaṃ satyasaṅkalpatvaṃ nairghṛṇyādidoṣarahitatvam ity evam ādikaṃ mama vasudevasūnor aiśvaraṃ yogaṃ paśya / yathā+āha śrutiḥ, „asmān māyī sṛjate viśvam etat tasmiṃś cānyo māyayā sanniruddhaḥ / māyāṃ tu prakṛtiṃ vidyān māyinaṃ tu mheśvaram // BhGR_1.” iti

Śrīdhara

tad evopapādayati mayeti | mayādhyakṣeṇādhiṣṭhātrā nimitta-bhūtena prakṛtiḥ sa-carācaraṃ viśvaṃ sūyate janayati | anena mad-adhiṣṭhānena hetunedaṃ jagad viparivartate punaḥ punar jāyate | sannidhi-mātreṇādhiṣṭhātṛtvāt kartṛtvam udāsīnatvaṃ cāviruddham iti bhāvaḥ

Madhusūdana

bhūta-grāmam imaṃ visṛjāmy udāsīnavad āsīnam iti ca paraspara-viruddham iti śaṅkā-parihārārthaṃ punar māyāmayatvam eva prakaṭayati mayeti | mayā sarvato-dṛśi-mātra-svarūpeṇāvikriyeṇādhyakṣeṇa niyantrā bhāsakenāvabhāsitā prakṛtis triguṇātmikā sattvāsattvādibhir anirvācyā māyā sūyata utpādayati sa-carācaraṃ jagan māyāvinādhiṣṭhiteva māyā kalpita-gaja-turagādikam | na tv ahaṃ sva-kārya-māyābhāsanam antareṇa karomi vyāpārāntaram | hetunā nimittenānenādhyakṣatvena he kaunteya ! jagat sa-carācaraṃ viparivartate vividhaṃ parivartate janmādi-vināśāntaṃ dity-āder iva kartṛtvābhāvād udāsīnavad āsīnam ity uktam iti na virodhaḥ | tad uktam –

asya dvaitendra-jālasya yad upādāna-kāraṇam |
ajñānaṃ tad upāśritya brahma kāraṇam ucyate || iti |

śruti-smṛti-vādāś cātrārthe sahasraśa udāhāryāḥ

Viśvanātha

nanu sṛṣṭy-ādi-kartus tavedam audāsīnyaṃ na pratyemīty ata āha mayeti | adhyakṣeṇa mayā nimitta-bhūtena prakṛtiḥ sa-carācaraṃ jagat sūyate | prakṛtir eva jagat janayati | mamātrādhyakṣatā-mātram | yathā kasyacid ambarīṣāder iva bhūpateḥ prakṛtibhir eva rājya-kṛtyaṃ nirvāhyate | atrodāsīnasya bhūpateḥ sattā-mātram iti yathā tasya rāja-siṃhāsane sattā-mātreṇa vinā prakṛtibhiḥ kim api na śakyate kartum | tathaiva mamādhiṣṭhāna-lakṣaṇam adhyakṣatvaṃ vinā prakṛtir api jaḍā kim api kartuṃ na śaknotīti bhāvaḥ | anena mad-adhiṣṭhānena hetunedaṃ jagat viparivartate punaḥ punar jāyate

Baladeva

tat pratipādayati mayeti | satya-saṅkalpena prakṛty-adhyakṣeṇa mayā sarveśvareṇa jīva-pūrva-pūrva-karmānuguṇatayā vīkṣitā prakṛtiḥ sa-carācaraṃ jagat sūyate janayati | viṣama-guṇā satī anena jīva-pūrva-karmānuguṇena mad-vīkṣaṇena hetunā taj jagad viparivartate punaḥ punar udbhavati | he kaunteya | śrutiś caivam āha-
vikāra-jananīm ajñām aṣṭa-rūpām ajāṃ dhruvām |
dhyāyate ‚dhyāsitā tena tanyate preritā punaḥ |
sūyate puruṣārthaṃ ca tenaivādhiṣṭhitā jagat ||

iti sannidhi-mātreṇādhiṣṭhātṛtvāt kartṛtvam udāsaniṃ ca na viruddham | yathā sannidhi-mātreṇagandhaḥ kṣobhāya jāyate ity ādi smaraṇāc caitad evaṃ mad-adhiṣṭhātṛ-mātraṃ khalu prekṛter apekṣyam | mad-vinā kim api kartuṃ na sā prabhavet na hy asati rājñaḥ siṃhāsanādhiṣṭhātṛtve tad-amātyāḥ kārye prabhavaḥ

syntax

mama param bhāvam (my superior nature) bhūta-maheśvaram (as the supreme lord of beings) ajānantaḥ (those who do not know)
mūḍhāḥ (fools) mām mānuṣīṁ tanum āśritam (me having taken human body) avajānanti (they despise).

grammar

avajānanti	–	ava-√jñā (to disrespect, to despise) Praes. P 1v.3 – they disrespect, they despise;
mām	–	asmat sn. 2n.1 – me;
mūḍhāḥ	–	mūḍha (√muh – to become confused, bewildered, stupefied) PP 1n.3 m. – bewildered, fools;
mānuṣīm	–	mānuṣī 2n.1 f. – human (from: √man – to think, manu – a man, a person, mānuṣa – human);
tanum	–	tanu 2n.1 f. – thin, small, body, form (from: √tan – to spread out);
āśritam	–	āśrita (ā-√śri – to  adhere, to lean on, to rest on, to depend on) PP 2n.1 m. – taken shelter (of whom? – requires accusative);
param	–	para 2n.1 m. – beyond, ancient, final, the best, the supreme;
bhāvam	–	bhāva 2n.1 m. – state, existence, nature (from: √bhū – to be);
ajānantah	–	a-jānant (√jña – to know, to understand) PPr 1n.3 m. – those who do not know;
mama	–	asmat sn. 6n.1 – my;
bhūta-maheśvaram	–	bhūta-maha-īśvara 2n.1 m.; TP: bhūtānāṁ mahāntam īṣvaram iti – the supreme lord of beings (from: √bhū – to be, PP bhūta – been, real, world; √mah – to magnify, mahant – great; √xīś – to own, to reign, īśa / īśvara – ruler, lord);

textual variants

mānuṣīṁ tanum → mānuṣī-tanum (human body);
āśritam → āsthitaṁ / āśritāḥ (situated / sheltered);
paraṁ bhāvam → para-bhāvam (superior nature);
mama bhūta-maheśvaram → mamāvyayam anuttamaṁ (in this rendering the fourth pada of verse 9.11 is the same as the fourth pada of verse BhG 7.24) / sarva-bhūta-maheśvaraṁ (my imperishable and unsurpassed / the supreme lorg of all beings);

The third pada of verse 9.11 is the same as the third pada of verse BhG 7.24);

Śāṃkara

evaṃ māṃ nitya-śuddha-buddham ukta-svabhāvaṃ sarvajñaṃ sarva-jantūnām ātmānam api santaṃ—

avajānanty avajñāṃ paribhavaṃ kurvanti māṃ mūḍhā avivekinaḥ | mānuṣīṃ manuṣyasaṃbandhinīṃ tanuṃ deham āśritam, manuṣyadehena vyavaharantamity etat, paraṃ prakṛṣṭaṃ bhāvaṃ param ātma-tattvam ākāśa-kalpam ākāśād apy antaratamam ajānanto mama bhūta-maheśvaraṃ sarva-bhūtānāṃ mahāntam īśvaraṃ svātmānam | tataś ca tasya mamāvajñāna-bhāvanena āhatās te varākāḥ

Rāmānuja

evaṃ māṃ bhūtamaheśvaraṃ sarvajñaṃ satyasaṅkalpaṃ nikhilajagadekakāraṇaṃ paramakāruṇikatayā sarvasamāśrayaṇīyatvāya mānuṣīṃ tanum āśritaṃ svakṛtaiḥ pāpakarmabhir mūḍhā avajānanti prākṛtamanuṣyasamaṃ manyante / bhūtamaheśvarasya mamāpārakāruṇyodāryasauśīlyavātsalyanibandhanaṃ manuṣyatvasamāśrayaṇalakṣaṇam imaṃ paraṃ bhāvam ajānanto manuṣyatvasamāśrayaṇamātreṇa mām itarasajātīyaṃ matvā tiraskurvantītyarthaḥ

Śrīdhara

nanv evaṃbhūtaṃ parameśvaraṃ tvāṃ kim iti kecin nādriyante ? tatrāha avajānantīti dvābhyām | sarva-bhūta-maheśvara-rūpaṃ madīyaṃ paraṃ bhāvaṃ tattvam ajānanto mūḍhā mūrkhā mām avajānanti mām avamanyante | avajñāne hetuḥ śuddha-sattva-mayīm api tanuṃ bhaktecchā-vaśān manuṣyākārām āśritavantam iti

Madhusūdana

evaṃ nitya-śuddha-buddha-mukta-svabhāvaṃ sarva-jantūnām ātmānam ānanda-ghanam anantam api santam avajānantīti | avajānanti māṃ sākṣād īśvaro ‚yam iti nādriyante nindanti vā mūḍhā avivekino janāḥ | teṣām avajñā-hetuṃ bhramaṃ sūcayati mānuṣīṃ tanum āśritaṃ manuṣyatayā pratīyamānāṃ mūrtim ātmecchayā bhaktānugrahārthaṃ gṛhītavantaṃ manuṣyatayā pratīyamānena dehena vyavaharantam iti yāvat | tataś ca manuṣyo ‚yam iti bhrāntyācchāditāntaḥkaraṇā mama paraṃ bhāvaṃ prakṛṣṭaṃ paāramarthikaṃ tattvaṃ sarva-bhūtānāṃ mahāntarm īśvaram ajānanto yan nādriyante nindanti vā tad-anurūpam eva mūḍhatvasya

Viśvanātha

nanu ca satyam ananta-koṭi-brahmāṇḍa-vyāpī saccid-ānanda-vigrahaḥ kāraṇārṇava-śāyī mahā-puruṣaḥ sva-prakṛtyā jagat sṛjatīti yaḥ prasiddhaḥ | sa eva hi bhavān | kintu vasudeva-sūnos taveyaṃ mānuṣī tanur ity etad-aṃśenaiva kecit tava nikarṣaṃ vadantīty ata āha avajānantīti | mama mānuṣyās tanor asyā paraṃ bhāvaṃ kāraṇārṇava-śāyi-mahā-puruṣādibhyo ‚py utkṛṣṭaṃ svarūpam ajānanta eva te | kīdṛśam ? bhūtaṃ satyaṃ yad brahma tac ca tan maheśvaraṃ ceti | tan maheśvara-padaṃ satyāntara-vyāvartakam atra jñeyam yukte kṣmādāvṛte bhūtam iti amaraḥ |

tam ekaṃ govindaṃ sac-cid-ānanda-vigrahaṃ vṛndāvana-sura-bhūruha-bhāvanāsīnaṃ satataṃ sa-marud-gaṇo ‚haṃ paramayā stutyā toṣayāmi iti (GTU 1.33) śruteḥ |

narākṛti para-brahma iti smṛteś ca |

mamāsyā mānuṣyās tanoḥ saccid-ānanda-mayatvaṃ mad-abhijṇa-bhaktair ucyata eva, tathā sarva-brahmāṇḍa-vyāpitvaṃ ca bālye yan-mātrā śrī-yaśodayā dṛṣṭam eva | yad vā mānuṣīṃ tanum eva viśinaṣṭi param utkṛṣṭaṃ bhāvaṃ sattāṃ viśuddhaṃ sattvaṃ saccidānanda-svarūpam ity arthaḥ | bhāvaḥ sattā svabhāvābhiprāyaḥ ity amaraḥ | paraṃ bhāvam api viśinaṣṭi mama bhūta-maheśvaraṃ mama sṛjyāni bhūtāni ye brahmādyās teṣām api mahāntam īśvaram | tasmāt jīvasyeva mama parameśvarasya tanur na bhinnā | tanur evāham | aham eva tanuḥ sākṣād brahmaiva śābdaṃ brahma dadhad vapuḥ [BhP 3.21.8] iti mad-abhijña-śukokter iti bhavādṛśais tu viśvasyatām iti bhāvaḥ

Baladeva

nanv īdṛśa-mahimānaṃ tvāṃ kim iti kecin nādriyante ? tatrāha avajānantīti | bhūta-maheśvaraṃ nikhila-jagad-eka-svāminaṃ satya-saṅkalpaṃ sarvajñaṃ mahā-kāruṇikaṃ ca māṃ mūḍhās te ‚vajānanti | atra prakāraṃ darśayan viśinaṣṭi mānuṣīm iti mānuṣa-sanniveśinīṃ mānuṣa-ceṣṭā-bahulāṃ tanuṃ śrī-mūrtim āśritaṃ tādātmya-sambandhena nityaṃ prāptaṃ mām itara-rāja-kumāra-tulyaḥ kaścid ugra-puṇyo manuṣyo ‚yam iti buddhyāvamanyanta ity arthaḥ | mānuṣī tanuḥ khalu pāñcabhautikyena na ca bhagavat-tanus tādṛk sac-cid-ānanda-rūpāya kṛṣṇāya iti, tam ekaṃ govindaṃ sac-cid-ānanda-vigraham iti śravaṇāt | tathātve tad-avajñātṝṇāṃ mauḍhyāndhya-yogād brahmādi-vandyatvāyogāc ca |

evaṃ buddhis teṣāṃ kuto yayā te mūḍhā bhaṇyante ? tatrāha param iti | param asādhāraṇaṃ bhāvaṃ svabhāvam ajānantaḥ mānuṣākṛtes tasya jñānānndātmatva-sarveśatva-mokṣadatvādi-svabhāvānabhijñānād ity arthaḥ | evaṃ ca sati tanum āśritam ity ukti-viśeṣa-vibhātaṃ bheda-kāryam ādāya bodhyā | yat tu vasudeva-sūnor dvārakādhipateḥ sūtikā-gṛhāvirbhūtam eva svarūpaṃ naijaṃ caturbhujatvāt tato vrajaṃ gacchataḥ svarūpaṃ tu mānuṣaṃ dvibhujatvād ata uktam babhūva prākṛtaḥ śiśuḥ itivat | asti tan-niravadhānam mānuṣīṃ tanum āśritam iti tad-ukteḥ | tenaiva rūpeṇa catur-bhujena iti pārtha-vākyāc ca tasmān mānuṣya-saṃniveśitvam eva tat-tanor manuṣyatvam ity uktam yatrāvatīrṇaṃ kṛṣṇākhyaṃ paraṃ brahma narākṛti iti śrī-vaiṣṇave | gūḍhaṃ paraṃ brahma manuṣya-liṅgam iti śrī-bhāgavate ca | manuṣya-ceṣṭā-prācyuryāc ca tasyās tattvam | yathā manuṣyo ‚pi rājā devavat siṃhavac ca viceṣṭanān nṛ-devo nṛ-siṃhaś ca vyapadiśyate |

tasmād dvibhujaś caturbhujaś ca sa manuṣya-bhāvenokta-hetu-dvayād vyapadiśyaḥ | na khalu bhuja-bhūmnā pareśatvam | kārtavīryādau vyabhicārāt | vibhu-caitanyatvaṃ jagaj janmādi-hetutvaṃ vā paraśatvam | tac ca dvibhuje tasminn asty eva tac chrutaṃ na ca dvibhujatvaṃ sādi –

sat-puṇḍarīka-nayanaṃ meghābhaṃ vaidyutāmbaram |

dvi-bhujaṃ mauna-mudrāḍhyaṃ vana-mālinam īśvaram || [GTU 1.9]

iti tasyānādi-siddhatva-śravaṇāt prākṛtaḥ śiśur ity atra prakṛtyā svarūpeṇaiva vyaktaḥ śiśur ity evārthaḥ | tasmād vaidūrya-maṇau nānā-rūpāṇi iva tasmin dvibhujatvādīni yugapat siddhāny eva yathārucy-upāsyānīti śāntoditatva-nityoditatva-kalpanā dūrotsāritā

syntax

[te] (they) moghāśāḥ (whose hopes are vain) mogha-karmāṇa (whose activities are vain) mogha-jñānāḥ (whose knowledge is vain) vicetasaḥ (thoughtless)
mohinīm (bewildering) rākṣasīm (hellish) āsurīm ca eva (and just demoniac) prakṛtim (nature) śritāḥ (taken shelter of).

grammar

moghāśāḥ	–	moghāśa 1n.3 m.; BV: yeṣām āśā moghāḥ santi te – whose hopes are vain (from: mogha – vain, useless; √aś – to reach, to eat, to enjoy, āśa – gain, food, āśā – hope, desire);
mogha-karmāṇaḥ	–	mogha-karman 1n.3 m.; BV: yeṣāṁ karmāṇi moghāni santi te – whose activities are vain (from: mogha – vain, useless; √kṛ – to do, karman – activity and its result);
mogha-jñānāḥ	–	mogha-jñāna 1n.3 m.; BV: yeṣāṁ jñānaṁ mogham asti te – whose knowledge is vain (from: mogha – vain, useless; √jñā – to know, to understand, jñāna – knowledge, wisdom, intelligence);
vicetasaḥ	–	vi-cetas 1n.3 m. – those thoughtless, perplexed, ignorant (from: √cit – to perceive, to think, cetas – mind, thought, heart, consciousness);
rākṣasīm	–	rākṣasī 2n.1 f. – hellish, demoniac (from: √rakṣ – to protect, rakṣas – protector, evil being, rākṣasa – forest demons eating humans);
āsurīm	–	āsurī 2n.1 f. – demoniac, pertaining to the opponents of divinities (from: asura – rival of divinities, demon);
ca	–	av. – and;
eva	–	av. – certainly, just, merely;
prakṛtim	–	prakṛti 2n.1 f. – nature, primary substance, original cause (from: pra-√kṛ – to produce);
mohinīm	–	mohinī 2n.1 f. – bewildering (from: √muh – to become confused, bewildered, stupefied, PPr mohin – bewildering);
śritāḥ	–	śrita (√śri – to lean on, to rest on) PP 1n.3 m. – taken shelter, leaned (of whom? – requires accusative);

textual variants

mogha-jñānā → mogha-jñāna- / moha-jñānā (vain knowledge / those whose knowledge is false);
rākṣasīṁ and āsurīṁ change the place;
rākṣasīm āsurīṁ caiva → rākṣasī mām upāśritya;
mohinīṁ → mohanīṁ (bewildering);
śritāḥ → sthāḥ (situated);

Śāṃkara

kathaṃ ?—

moghāśā vṛthā āśā āśiṣo yeṣāṃ te moghāśāḥ | tathā mogha-karmāṇo yāni cāgnihotrādīni tair anuṣṭhīyamānāni karmāṇi tāni ca, teṣāṃ bhagavat-paribhavāt, svātma-bhūtasyāvajñānāt moghāny eva niṣphalāni karmāṇi bhavantīti mogha-karmāṇaḥ | tathā mogha-jñānā moghaṃ niṣphalaṃ jñānaṃ yeṣāṃ te mogha-jñānāḥ, jñānam api teṣāṃ niṣphalam eva syāt | vicetaso vigata-vivekāś ca te bhavantīty abhiprāyaḥ | kiṃ ca—te bhavanti rākṣasīṃ rakṣasāṃ prakṛtiṃ svabhāvam āsurīm asurāṇāṃ ca prakṛtiṃ mohinīṃ moha-karīṃ dehātma-vādinīṃ śritāḥ āśritāḥ, | chindhi, bhindhi, piba, khāda, parasvam apahara, ity evaṃ vadana-śīlāḥ krūra-karmāṇo bhavantīty arthaḥ | asuryā nāma te lokāḥ [īnāṃśauttaṃ 3] iti śruteḥ

Rāmānuja

mama manuṣyatve paramakāruṇyādiparatvatirodhānakarīṃ rākṣasīm āsurīṃ ca mohinīṃ prakṛtim āśritāḥ, moghāśāḥ moghvāñ chitāḥ niṣphalavāñ chitāḥ, moghkarmāṇaḥ moghārambhāḥ, moghajñānāḥ sarveṣu madīyeṣu carācareṣv artheṣu viparītajñānatayā niṣphalajñānāḥ, vicetasaḥ tathā sarvatra vigatayāthātmyajñānāḥ māṃ sarveśvaram itarasamaṃ matvā mayi ca yat kartum icchanti, yad uddiśyārambhān kurvate, tat sarvaṃ moghaṃ bhavatītyarthaḥ

Śrīdhara

kiṃ ca moghāśā iti | matto ‚nyad devatāntaraṃ kṣipraṃ phalaṃ dāsyatīty evaṃ bhūtā moghā niṣphalaivāśā yeṣāṃ te | ataeva mad-vimukhatvān moghāni niṣphalāni karmāṇi yeṣāṃ te | mogham eva nānā-kutarkāśritaṃ śāstra-jñānaṃ yeṣāṃ te | ataeva vicetaso vikṣipta-cittāḥ | sarvatra hetuḥ rākṣasīṃ tāmasīṃ hiṃsādi-pracurām āsurīṃ ca rājasīṃ kāma-darpādi-bahulāṃ mohinīṃ buddhi-bhraṃśa-karīṃ prakṛtiṃ svabhāvaṃ śritā āśritāḥ santaḥ | mām avajānantīti pūrveṇānvayaḥ

Madhusūdana

te ca bhagavad-avajñāna-nindana-janita-mahā-durita-pratibaddha-buddhayo nirantaraṃ niraya-nivāsārhā eva moghāśā iti | īśvaram antareṇa karmāṇy eva naḥ phalaṃ dāsyantīty evaṃrūpā moghā niṣphalaivāśā phala-prārthanā yeṣāṃ te | ataeveśvara-vimukhatvān moghāni śrama-mātra-rūpāṇy agnihotrādīni karmāṇi yeṣāṃ te | tathā mogham īśvarāpratipādaka-kutarka-śāstra-janitaṃ jñānaṃ yeṣāṃ te | kuta evaṃ yato vicetaso bhagavad-avajñāna-janita-durita-pratibaddha-viveka-vijñātāḥ | kiṃ ca te bhagavad-avajñāna-vaśād rākṣasīṃ tāmasīm avihita-hiṃsā-hetu-dveṣa-pradhānām āsurīṃ ca rājasīṃ śāstrānabhyanujñāta-viṣaya-bhoga-hetu-rāga-pradhānāṃ ca mohinīṃ śāstrīya-jñāna-bhraṃśa-hetuṃ prakṛtiṃ svabhāvam āśritā eva bhavanti | tataś ca – trividhaṃ narakasyedaṃ dvāraṃ nāśanam ātmanaḥ | kāmaḥ krodhas tathā lobhaḥ ity ukta-naraka-dvāra-bhāgitayā naraka-yātanām eva te satatam anubhavantīty arthaḥ

Viśvanātha

nanu ye mānuṣīṃ māyā-mayīṃ tanum āśrito ‚yam īśvara iti matvā tvām avajānanti | teṣāṃ kā gatis tatrāha moghāśā iti | yadi bhaktā api syus tad api moghāśā bhavanti | mat-sālokyādim abhivāñchitaṃ na prāpnuvanti | yadi te karmiṇas tadā mogha-karmāṇaḥ karma-phalaṃ svargādikaṃ na labhante | yadi te jñāninas tarhi mogha-jñānā jñāna-phalaṃ mokṣaṃ na vidanti | tarhi te kiṃ prāpunvantīty ata āha rākṣasīm iti | te rākṣasīṃ prakṛtiṃ rākṣasānāṃ svabhāvaṃ śritāḥ prāptā bhavantīty arthaḥ

Baladeva

nanu pāñcabhautika-mānuṣa-tanum ānugra-puṇyaḥ puru-tejāḥ ko ‚py ayam iti bhāvena tvām avajānatāṃ kā gatiḥ syāt tatrāha mogheti | yadi te īśvara-bhaktā api syus tad api moghāśā niṣphala-mokṣa-vāñchāḥ syuḥ | yadi te ‚gni-hotrādi-karma-niṣṭhās tadā mogha-karmāṇaḥ pariśrama-rūpāgnihotrādikāḥ syuḥ | yadi te jñānāya vedāntādi-śāstra-pariśīlanas tadā mogha-jñānā niṣphala-tad-bodhāḥ syuḥ | evaṃ kutaḥ ? yatas te vicetasaḥ | nitya-siddha-manuṣya-saṃniveśi-sākṣāt-para-brahma-mad-avajñā-janita-pāpa-pratibaddha-viveka-jñānā ity arthaḥ | ataevam uktaṃ bṛhad-vaiṣṇave-

yo vetti bhautikaṃ dehaṃ kṛṣṇasya paramātmanaḥ |
sa sarvasmād bahiṣkāryaḥ śrauta-smārt a-vidhānataḥ |
mukhaṃ tasyāvalokyāpi sa-celaṃ snānam ācaret || iti |
tarhi te kiṃ phalaṃ labhante ? tatrāha rākṣasīṃ hiṃsādi-pracurām tāmasīm āsurīṃ kāma-garvādi-pracurāṃ rājasīṃ mohinīṃ viveka-vilopinṃ prakṛtiṃ svabhāvaṃ śritā narake nivāsārhās tiṣṭhanti

syntax

he pārtha (O son of Pṛthā!)
daivīṁ prakṛtim (of divine nature) āśritāḥ tu (but who took refuge) ananya-manasaḥ (whose minds are on nothing else) mahātmānaḥ (great-souled ones)
mām (me) bhūtādim (beig the origin of beings) avyayam (unchangeable) jñātvā (after knowing) bhajanti (they worship).

grammar

mahātmānaḥ	–	mahā-ātman 1n.3 m.; BV: yeṣām ātmā mahān asti te – those whose selves are great (from: √mah – to magnify, mahant – great; ātman – self);
tu	–	av. – but, then, or, and;
mām	–	asmat sn. 2n.1 – me;
pārtha	–	pārtha 8n.1 m. – O son of Pṛthā (from: √pṛth – to extend, pṛthā – Kuntī, mother of the sons of Pāṇḍu);
daivīm	–	daivī 2n.1 f. – divine, pertaining to divinities (from: √div – to shine, to play, deva – god, divinity);
prakṛtim	–	prakṛti 2n.1 f. – nature, primary substance, original cause (from: pra-√kṛ – to produce);
āśritāḥ	–	āśrita (ā-√śri – to  adhere, to lean on, to rest on, to depend on) PP 1n.3 m. – those who took refuge, who approached (whom? – requires accusative);
bhajanti	–	√bhaj (to share, to love, to rejoice, to worship) Praes. P 1v.3 – they worship;
ananya-manasaḥ	–	an-anya-manas 1n.3 m.; BV: yeṣāṁ mano ‘nyasmin nāsti te – whose minds are on nothing else (from: anya – other, ananya – no other, unique, undistracted, not devoted to anything else; √man – to think, manas – the mind);
jñātvā	–	√jñā (to know, to understand) absol. – after understanding;
bhūtādim	–	bhūtādi 2n.1 m.; BV: yasya bhūtānām ādir asti tam – who is the origin of beings (from: √bhū – to be, PP bhūta – been, real, world);
avyayam	–	a-vyaya 2n.1 m. – unchangeable (from: vi-√i – to go away, to disappear, vyaya – going away, changeable, expense);

textual variants

mahātmānas → mahātmanas (those of great spirit);
māṁ → me (my);
āśritāḥ → āsthitā / āśritaṁ (situated / under shelter);
bhajanti → bhajaṁte (they worship);
jñātvā → bhūtvā (after being);

Śāṃkara

ye punaḥ śraddadhānā bhagavad-bhakti-lakṣaṇe mokṣa-mārge pravṛttāḥ—

mahātamānas tv akṣudra-cittāḥ mām īśvaraṃ pārtha daivīṃ devānāṃ prakṛtiṃ śama-dama-dayā-śraddhādi-lakṣaṇām āśritāḥ santo bhajanti sevante’nanya-manaso’nanya-cittā jñātvā bhūtādiṃ bhūtānāṃ viyad-ādīnāṃ prāṇināṃ cādiṃ kāraṇam avyayam

Rāmānuja

ye tu svakṛtaiḥ puṇyasañcayaiḥ māṃ śaraṇam upagamya vidhvastasamastapāpabandhā daivīṃ prakṛtim āśritā mahātmānaḥ, te, bhūtādim avyayam vāṅmanasāgocaranāmakarmasvarūpaṃ paramakāruṇikatayā sādhuparitrāṇāya manuṣyatvenāvatīrṇaṃ māṃ jñātvā+ananyamanaso māṃ bhajante; matpriyatvātirekeṇa madbhajanena vinā manasaś cātmanaś ca bāhyakaraṇānāṃ ca dhāraṇam alabhamānā madbhajanaikaprayojanā bhajante

Śrīdhara

ke tarhi tvām ārādhayantīti | ata āha – mahātmāna iti | mahātmānaḥ kāmādy-anabhibhūta-cittāḥ | ataeva madh-vyatirekena nāsty anyasmin mano yeṣām | te tu bhūtādiṃ jagat-kāraṇam avyayaṃ ca māṃ jñātvā bhajanti

Madhusūdana

bhagavad-vimukhānāṃ phala-kāmanāyās tat-prayuktasya nitya-naimittika-kāmya-karmānuṣṭhānasya tat-prayuktasya śāstrīya-jñānasya ca vaiyarthyāt pāralaukika-phala-tat-sādhana-śūnyās te | nāpy aihalaukikaṃ kiṃcit phalam asti teṣāṃ viveka-vijñāna-śūnyatayā vicetaso hi te | ataḥ sarva-puruṣārtha-bāhyāḥ śocyā eva sarveṣāṃ te varākā ity uktam | adhunā ke sarva-puruṣārtha-bhājo ‚śocyā ye bhagavad-eka-śaraṇā ityucyate mahātmāna iti |

mahān aneka-janma-kṛta-sukṛtaiḥ saṃskṛtaḥ kṣudra-kāmādy-anabhibhūta ātmāntaḥkaraṇaṃ yeṣāṃ te ‚ataeva abhayaṃ sattva-saṃśuddhiḥ ity ādi-vakṣyamāṇāṃ daivīṃ sāttvikīṃ prakṛtim āśritāḥ | ataevānyasmin mad-vyatirikte nāsti mano yeṣāṃ te bhūtādiṃ sarva-jagat-kāraṇam avyayam avināśinaṃ ca mām īśvaraṃ jñātvā bhajanti sevante

Viśvanātha

tasmād ye mahātmāno yādṛcchika-mad-bhakta-kṛpayā mahātmatvaṃ prāptās te tu mānuṣā api daivīṃ prakṛtiṃ devānāṃ svabhāvaṃ prāptāḥ satto māṃ mānuṣākāram eva bhajante | na vidyate ‚nyatra jñāna-karmāṇy akāmanādau mano yeṣāṃ te | māṃ bhūtādiṃ mayā tatam idaṃ sarvaṃ ity ādi mad-aiśvarya-jñānena bhūtānāṃ brahmādi-stamba-paryantānāṃ kāraṇam | avyayaṃ saccidānanda-vigrahatvād anaśvaraṃ jñātveti mamāvyayatve mad-bhaktair etāvan-mātraṃ maj-jñānam apekṣitavyam | iyam eva tvaṃ padārtha-jñāna-karmādy-anapekṣā bhaktir ananyā sarva-śreṣṭhā rāja-vidyā rāja-guhyam iti draṣṭavyam

Baladeva

tarhi ke tvām ādiryante ? tatrāha mahātmāna iti | ye narākṛti-para-brahma-mat-tattvavit sat-prasaṅgena tādṛśa-man-niṣṭhayā vistīrṇāgādha-manaso madīye ‚pi sahasra-śīrṣādy-ākāre ‚rucayas te manuṣyā api daivīṃ prakṛtim āśritāḥ santo narākṛtiṃ māṃ madhya-bhūtādi-vidhi-rudrādi-sarva-kāraṇam avyayaṃ nityaṃ ca jñātvā niścitya bhajanti sevante | ananya-manaso narākāra eva mayi nikhāta-cittāḥ

syntax

satataṁ (constantly) mām (me) kīrtayantaḥ (praising)
dṛḍha-vratāḥ (whose vows are firm) yatantaḥ ca (those endeavouring)
bhaktyā (with devotion) namasyantaḥ ca (who are bowing down)
nitya-yuktāḥ (always engaged) mām (me) upāsate (they worship).

grammar

satatam	–	av. – constantly (from: sa-tata – constant, uninterrupted);
kīrtayantaḥ	–	kīrtayant (√kīrt – to call, to praise, to glorify) PPr 1n.3 m. – praising, glorifying;
mām	–	asmat sn. 2n.1 – me;
yatantaḥ	–	yatant (√yat – to endeavour) PPr 1n.3 m. – those endeavouring, striving;
ca	–	av. – and;
dṛḍha-vratāḥ	–	dṛḍha-vrata 1n.3 m.; BV: yeṣāṁ vratāni dṛḍhāni santi te – whose vows are firm (from: √dṛṁh – to make strong, PP dṛḍha – firm, hard, not to be bent; √vṛ – to choose, to like or √vṛ – to cover, to restrain, vrata – austerity, a vow);
namasyantaḥ	–	namasyant (√namasya – to bow down) PPr 1n.3 m. – who are bowing down;
ca	–	av. – and;
mām	–	asmat sn. 2n.1 – me;
bhaktyā	–	bhakti 3n.1 f. – with devotion, with love, fondness (from: √bhaj – to share, to love, to rejoice, to worship, bhakta – distributed, divided, loved; worshipper, devotee, loving);
nitya-yuktāḥ	–	nitya-yukta 1n.3 m.; nityaṁ yuktā iti – those always engaged (from: av. nityam – constantly, eternally; √yuj – to yoke, to join, to engage, PP yukta – yoked, endowed with);
upāsate	–	upa-√ās (to worship, to attend upon) Praes. Ā 1v.3 – they worship, they attend;

textual variants

kīrtayanto māṁ → kīrtayaṁtaś ca (and glorifying);
yatantaś ca → yataṁto māṁ / yajaṁtaś ca / yatamānā (endeavouring to attain me / worshipping me / whose minds are restrained);
dṛḍha-vratāḥ → yata-vratāḥ (whose vows are restrained);

The fourth pada of verse BhG 9.14 is the same as the second pada of verse BhG 12.2.

Śāṃkara

kathaṃ ?—

satataṃ sarvadā bhagavantaṃ brahma-svarūpaṃ māṃ kīrtayantaḥ, yatantaś ca indriyopasaṃhāra-śama-dama-dayāhiṃsādi-lakṣaṇair dharmaiḥ prayatantaś ca, dṛḍha-vratā dṛḍhaṃ sthiram acālyaṃ vrataṃ yeṣāṃ te dṛḍha-vratā namasyantaś ca māṃ hṛdayeśayam ātmānaṃ bhaktyā nitya-yuktāḥ santa upāsate sevante

Rāmānuja

atyarthamatpriyatvena matkīrtanayatananamaskārair vinā kṣaṇāṇumātre ‚py ātmadhāraṇam alabhamānāḥ, madguṇaviśeṣavācīni mannāmāni smṛtvā pulakāñcitasarvāṅgāḥ harṣagadgadakaṇṭhāḥ, nārāyaṇakṛṣṇavāsedevety evam ādīni satataṃ kīrtayantaḥ, tathaiva yatantaḥ matkarmasv arcanādikeṣu, tadupakāreṣu bhavananandanavanakaraṇādikeṣu ca dṛḍhasaṅkalpā yatamānāḥ, bhaktibhārāvanamitamanobuddhyabhimānapadadvayakaradvayaśirobhir aṣṭāṅgair acintitapāṃsukardamaśarkarādike dharātale daṇḍavat praṇipatantaḥ, satataṃ māṃ nityayuktāḥ nityayogaṃ kāṅkṣamāṇā ātmāntaṃ maddāsyavyavasāyinaḥ upāsate

Śrīdhara

teṣāṃ bhajana-prakāram āha satatam iti dvābhyām | satataṃ sarvadā stotra-mantrādibhiḥ kīrtayantaḥ kecin mām upāsate sevante | dṛḍhāni vratāni niyamā yeṣāṃ tādṛśāḥ santaḥ | yatantaś ca īśvara-pūjādiṣu indiryopasaṃhārādiṣu prayatnaṃ kurvantaḥ | kecid bhaktyā namasyantaḥ praṇamantaś ca | anye nitya-yuktā anavaratam avahitā sevante | bhaktyeti nitya-yuktā iti ca kīrtanādiṣv api draṣṭavyam

Madhusūdana

te kena prakāreṇa bhajantīty ucyate dvābhyām satatam iti | satataṃ sarvadā brahma-niṣṭhaṃ gurum upasṛtya vedānta-vākya-vicāreṇa gurūpasadanetara-kāle ca praṇava-japopaniṣad-āvartanādibhir māṃ sarvopaniṣat-pratipādyaṃ brahma-svarūpaṃ kīrtayanto vedānta-śāstrādhyayana-rūpa-śravaṇa-vyāpāra-viṣayīkurvanta iti yāvat | tatha dṛḍha-vratā dṛḍhāni pratipakṣaiś cālayitum aśakyāni ahiṃsā-satyāsteya-brahmacaryāparigrahādīni vratāni yeṣāṃ te śama-damādi-sādhana-sampannā iti yāvat | tathā coktaṃ patañjalinā ahiṃsāstayāsteya-brahmacaryāparigrahā yamāḥ [Ys 2.30] te ty jāti-deśa-kāla-samayānavacchinnāḥ sārvabhaumā mahā-vratam [Ys 2.31] iti | jātyā brāhmaṇatvādikayā deśena tīrtyādinā kālena caturdaśyādinā samayena yajñādy-anyatvenānavacchinnā ahiṃsādayaḥ sārvabhaumāḥ kṣipta-mūḍha-vikṣipta-bhūmiṣv api bhāvyamānāḥ kasyām api jātau kasminn api deśe kasminn api kāle yajñādi-prayojane ‚pi hiṃsāṃ na kariṣyāmīty evaṃ-rūpeṇa kiṃcid apy aparyudasya sāmānyena pravṛttā ete mahā-vratam ity ucyante ity arthaḥ |

tathā namasyantaś ca māṃ kāya-vāṅ-manobhir namaskurvantaś ca māṃ bhagavantaṃ vāsudevaṃ sakala-kalyāṇa-guṇa-nidhānam iṣṭa-devatā-rūpeṇa guru-rūpeṇa ca sthitam | ca-kārāt-

śravaṇaṃ kīrtanaṃ viṣṇoḥ smaraṇaṃ pāda-sevanam |
arcanaṃ vandanaṃ dāsyaṃ sakhyam ātma-nivedanam || [BhP 7.5.23]

iti vandana-sahacaritaṃ śravaṇādy api bodhavyam | arcanaṃ pāda-sevanam ity api guru-rūpe tasmin sukaram eva |

atra mām iti punar vacanaṃ sa-guṇa-rūpa-parāmarśārtham | anyathā vaiyarthya-prasaṅgāt | tathā bhaktyā mad-viṣayeṇa pareṇa premṇā nitya-yuktāḥ sarvadā saṃyuktāḥ etena sarva-sādhana-pauṣkalyaṃ pratibandhakābhāvaś ca darśitaḥ |

yasya deve parā bhaktiḥ yathā deve tathā gurau |
tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ || [ŚvetU 6.23]

patañjalinā coktaṃ tataḥ pratyak-cetanādhigamo ‚py antarāyābhāvaś ca [Ys 1.29] iti | tata īśvara-praṇidhānāt pratyak-cetanasya tvaṃ-poada-lakṣyasyādhigamaḥ sākṣātkāro bhavati | antarāyāṇāṃ vighnānāṃ cābhāvo bhavatīti sūtrasyārthaḥ |

tad evaṃ śama-damādi-sādhana-sampannā vedānta-śravaṇa-manana-parāyaṇāḥ parameśvare parama-gurau premṇā namaskārādinā ca vigata-vighnāḥ paripūrṇa-sarva-sādhanāḥ santo mām upāsate vijātīya-pratyayānantaritena sajātīya-pratyaya-pravāheṇa śravaṇa-mananottara-bhāvinā satataṃ cintayanti mahātmānaḥ | anena nididhyāsanaṃ carama-sādhanaṃ darśitam | etādṛśa-sādhana-pauṣkalye sati yad vedānta-vākyajam akhaṇḍa-gocaraṃ sākṣātkāra-rūpam ahaṃ brahmāsmīti jñānaṃ tat-sarva-śaṅkā-kalaṅkāspaṣṭaṃ sarva-sādhana-phala-bhūtaṃ svotpatti-mātreṇa dīpa iva tamaḥ sakalam ajñānaṃ tat-kāryaṃ ca nāśayatīti nirapekṣam eva sākṣān-mokṣa-hetur na tu bhūmi-jaya-krameṇa bhrū-madhye prāṇa-praveśanaṃ mūrdhanyayā nāḍyā prāṇotkramaṇam arcir-ādi-mārgeṇa brahma-loka-gamanaṃ tad-bhogānta-kāla-vilambaṃ vā pratīkṣate | ato yat-prāk-pratijñātam idaṃ tu te guhyatamaṃ pravakṣyāmy uanasūyave jñānam iti tad etad uktam | phalaṃ cāsyāśubhān mokṣaṇaṃ prāg uktam evetīha punar noktam | evam atrāyaṃ gambhīro bhagavato ‚bhiprāyaḥ | uttānārthyas tu prakaṭa eva

Viśvanātha

bhajantīty uktam | tad-bhajanam eva kim ity ata āha satataṃ sadeti nātra karma-yoga iva kāla-deśa-pātra-śuddhādy-apekṣā kartavyety arthaḥ |

na deśa-niyamas tatra na kāla-niyamas tatha |
nocchiṣṭhādau niṣedho ‚ sti śrī-harer nāmni lubdhaka || iti smṛteḥ |

yatanto yatamānaḥ | yathā kuṭumba-pālanārthaṃ dīnā gṛhasthā dhanika-dvārādau dhanārthaṃ yatante, tathaiva mad-bhaktāḥ kīrtanādi-bhakti-prāpty-arthaṃ bhakta-sabhādau yatante. prāpya ca bhaktim adhīyamānam śāstram paṭhata iva punaḥ punar abhyasyanti ca | etāvanti nāma-grahaṇāni, etāvatyaḥ praṇatayaḥ, etāvatyaḥ paricaryāś cāvaśya-kartavyā ity evaṃ dṛḍhāni vratāni niyamā yeṣāṃ te. yad vā, dṛḍhāny apatitāny ekādaśy-ādi-vratāni niyamā yeṣāṃ te.| namasyantaś ca ca-kāraḥ śravaṇa-pāda-sevanādy-anukta-sarva-bhakti-saṅgrahārthaḥ | nitya-yuktā bhāvinaṃ man-nitya-saṃyogam ākāṅkṣanta āśaṃsāyāṃ bhūtavac ceti vartamāne ‚pi bhūta-kālikaḥ kta-pratyayaḥ | atra māṃ kīrtayanta eva mām upāsata iti mat-kīrtanādikam eva mad-upāsanam iti vākyārthaḥ | ato mām iti na paunruktyam āśaṅkanīyam

Baladeva

bhakti-prakāram āha satatam iti dvayena | satataṃ sarvadā deśa-kālādi-viśuddhi-nairapekṣeṇa māṃ kīrtayantaḥ sudhā-madhurāṇi mama kalyāṇa-guṇa-karmānubandhīni govinda-govardhanoddharaṇādīni nāmāny uccair uccārayanto mām upāsate | namasyantaśc a mad-arcanā-niketeṣu gatvā dhūli-paṅkāpteṣu bhū-taleṣu daṇḍavat-praṇipatanto bhaktyā prīti-bhareṇa | kīrtayanto mām upāsata iti mat-kīrtanādikam eva mad-upāsanam iti vākyārthaḥ | ato mām iti na paunaruktyam | ca-śabdo ‚nuktānāṃ śravaṇārcana-vandanādīnāṃ samuccāyakaḥ | yatantaḥ samānāśayaiḥ sādhubhiḥ sārdhaṃ mat-svarūpa-guṇādi-yāthātmya-nirṇayāya yatamānāḥ | dṛḍha-vratā dṛḍhāny askhalitāny ekādaśī-janmāṣṭamy-upoṣaṇādīni vratāni yeṣāṃ te | nitya-yuktā bhāvinaṃ man-nitya-saṃyogaṃ vāñchantaḥ āśaṃsāyāṃ bhūtavac ca [Pāṇ 3.3.132] iti sūtrād vartamāne ‚pi bhūta-kālika-kta-pratyayaḥ

syntax

anye ca api (and others) jñāna-yajñena (by the sacrifice of knowledge) yajantaḥ (worshipping),
[kecana] (some) ekatvena (through oneness),
[apare] (still others) pṛthaktvena (through diversity),
bahudhā (in many ways) mām viśvato-mukham (me whose faces are everywhere) upāsate (they worship).

grammar

jñāna-yajñena	–	jñāna-yajña 3n.1 m.; TP: jñānena yajñeneti – by the sacrifice of knowledge (from: √jñā – to know, to understand, jñāna – knowledge, wisdom; √yaj – to consecrate, to sacrifice, to worship, yajña – sacrifice, worship);
ca	–	av. – and;
api	–	av. – although, moreover, besides, even;
anye	–	anya sn. 1n.3 m. – others;
yajantaḥ	–	yajant (√yaj – to consecrate, to sacrifice, to worship) PPr 1n.3 – [while] worshipping;
mām	–	asmat sn. 2n.1 – me;
upāsate	–	upa-√ās (to worship, to attend upon) Praes. Ā 1v.3 – they worship, they attend;
ekatvena	–	ekatva abst. 3n.1 n. – through oneness (from: eka – one);
pṛthaktvena	–	pṛthaktva abst. 3n.1 n. – through diversity (from: √pṛth – to extend, pṛthak – separately, one by one); or av. (3n.1) – separately, one by one (from: √pṛth – to extend, pṛthak – separately, one by one);
bahudhā	–	av. – in many ways, manifold (from: bahu – many; -dhā – suffix to form manifold numerals);
viśvato-mukham	–	viśvato-mukha 2n.1 m.; BV: yasya mukhāni viśvataḥ santi tam – whose faces are everywhere (from: √viś – to enter, viśva – all, whole, world, av. viśvatas – from all sides, everywhere; mukha – face);

textual variants

cāpy anye → vāpy anye (on the other hand others);
yajanto → yajaṁte (they sacrifice);

Śāṃkara

te kena kena prakāreṇa upāsate ity ucyate—

jñāna-yajñena jñānam eva bhagavad-viṣayaṃ yajñas tena jñāna-yajñena, yajantaḥ pūjayantaḥ mām īśvaraṃ cāpy anye’nyām upāsanāṃ parityajyopāsate | tac ca jñānaṃ—ekatvenaikam eva paraṃ brahmeti paramārtha-darśanena yajanta upāsate | kecic ca pṛthaktvena āditya-candrādi-bhedena sa eva bhagavān viṣṇur avasthita ity upāsate | kecit bahudhāvasthitaḥ sa eva bhagavān sarvato-mukho viśva-rūpa iti taṃ viśva-rūpaṃ sarvato-mukhaṃ bahudhā bahu-prakāreṇopāsate

Rāmānuja

anye ‚pi mahātmanaḥ pūrvoktaiḥ kīrtanādibhir jñānākhyena yajñena ca yajanto mām upāsate / katham? bahudhā pṛthaktvena jagadākāreṇa, viśvatomukham viśvaprakāram avasthitaṃ mām ekatvenopāsate / etad uktaṃ bhavati bhagavān vāsudeva eva nāmarūpavibhāgānarhātisūkṣmacidacidvastuśarīras san satyasaṅkalpo vividhavibhaktanāmarūpasthūlacidacidvastuśarīraḥ syām iti saṃkalpya sa eka eva devatiryaṅmanuṣyasthāvarākhyavicitrajagaccharīro ‚vatiṣṭhata ity anusaṃdadhānāś ca mām upāsate iti

Śrīdhara

kiṃ ca jñāneti | vāsudevaḥ sarvam ity evaṃ sarvātmatva-darśanaṃ jñānam | tad eva yajñaḥ | tena jñāna-yajñena māṃ yajantaṃ pūjayanto ‚nye ‚py upāsate | tatrāpi kecid ekatvenābheda-bhāvanayā | kecit pṛthaktvena pṛthag-bhāvanayā dāso ‚ham iti | kecit tu viśvato-mukhaṃ sarvātmakaṃ māṃ bahudhā brahma-rudrādi-rūpeṇopāsate

Madhusūdana

idānīṃ ye evam ukta-śravaṇa-manana-nididhyāsanāsamarthās te ‚pi vividhā uttamā madhyamā mandāś ceti sarve ‚pi svānurūpyeṇa mām upāsata ity āha jñāna-yajñeneti | anye pūrvokta-sādhanānuṣṭhānāsamarthā jñāna-yajñena tvaṃ vā aham asmi bhagavo devate ahaṃ vai tvam asi ity ādi-śruty-uktam ahaṅgrahopāsanaṃ jñānaṃ sa eva parameśvara-yajana-rūpatvād yajñas tena | ca-kāra evārthe | api-śabdaḥ sādhanāntara-tyāgārthaḥ | kecit sādhanāntara-nispṛhāḥ santa upāsyopāsakābheda-cintā-rūpeṇa jñāna-yajñenaikatvena bheda-vyāvṛttyā mām evopāsate cintayanty uttamāḥ | anye tu kecin madhyamāḥ pṛthaktvenopāsyopāsakayor bhedena ādityo brahmety ādeśaḥ [ChāU 3.19.1] ity ādi-śruty-uktena pratīkopāsana-rūpeṇa jñāna-yajñena mām evopāsate | anye tv ahaṅgrahopāsane pratīkopāsane vāsamarthāḥ kecin mandā kāṃcid anyāṃ devatāṃ copāsīnāḥ kānicit karmāṇi vā kurvāṇā bahudhā tais tair bahubhiḥ prakārair viśva-rūpaṃ sarvātmānaṃ māma evopāsate | tena tena jñāna-yajñeneti uttarottarāṇāṃ krameṇa pūrva-pūrva-bhūmi-lābhaḥ

Viśvanātha

tad evam atrādhyāye pūrvādhyāye cānanya-bhakta eva mahātma-śabda-vācya ārtādi-sarva-bhaktebhyo nyūnāḥ | ahaṅgrahopāsakāḥ pratīkopāsakā viśvarūpopāsakās tān darśayati jñāna-yajñeneti | anye na mahātmanaḥ pūrvokta-sādhanānuṣṭhānāsamarthaḥ ity arthaḥ | jñāna-yajñena tvaṃ vā aham asmi bhagavo devatā ahaṃ vai tvam asi ity ādi śruty-uktam ahaṅgrahopāsanaṃ jñānam | sa eva parameśvara-yajana-rūpatvād yajñas tena | ca-kāra evārthe | api śabdaḥ sādhanāntara-tyāgārthaḥ | ekatvena upāsyopāsakayor abheda-cintana-rūpeṇa | tato ‚pi nyūnā anye pṛthaktvena bheda-cintana-rūpeṇa ādityo brahmety-ādeśaḥ [ChāU 3.19.1] ity ādi śruty-uktena pratīkopāsanena jñāna-yajñena | anye tato ‚pi mandā bahudhā bahubhiḥ prakārair viśvatomukhaṃ viśva-rūpaṃ sarvātmānaṃ māma evopāsate iti madhusūdana-sarasvatī-pādānāṃ vyākhyā |

atra nādevo devam arcayet iti tāntrika-dṛṣṭyā gopālo ‚ham iti bhāvanāvattve yā gopālopāsanā sā ahaṅgrahopāsanā | tathā yaḥ parameśvaro viṣṇuḥ sa hi sūrya eṣa nānyaḥ | sa hi indra eva nānyaḥ | sa hi soma eva nānyaḥ ity evaṃ bhedenaikasyā eva bhagavad-vibhūter yā upāsanā sā pratīkopāsanā | viṣṇuḥ sarva iti samasta-vibhūty-upāsanā viśvarūpopāsaneti jñāna-yajñasya traividhyam | yad vā ekatvena pṛthaktvena ity eka eva ahaṅgrahopāsanā gopālo ‚haṃ gopālasya dāso ‚ham ity ubhaya-bhāvanā-mayī samudra-gāminī nadīva samudra-bhinno ‚bhinnā ceti | tadā ca jñāna-yajñasya traividhyam

Baladeva

evaṃ kevala-svarūpa-niṣṭhān kīrtanādi-śuddha-bhakti-pradhānān mahātma-śabditān abhidhāya guṇī-bhūta-tat-kīrtanādi-jñāna-pradhānān bhaktān āha jñāneti | pūrvato ‚nye kecana bhaktāḥ pūrvoktena kīrtanādi-jñāna-yajñena ca yajanto mām upāsate | tatra prakāram āha bahudhā bahu-prakāreṇa pṛthaktvena prapañcākāreṇa pradhāna-mahad-ādyātmanā viśvatomukham indrādi-daivatātmanā cāvasthitaṃ mām ekatvenopāsate | ayam atra niṣkarṣaḥ – sūkṣma-cid-acic-chaktimān satya-saṅkalpaḥ kṛṣṇo bahu syām iti svīyena saṅkalpena sthūla-cid-acic-chaktimān eka eva brahmādi-stambānta-vicitra-jagad-rūpatayāvatiṣṭhata ity anusandhinā tādṛśasya mama kīrtanādinā ca mām upāsata iti

syntax

aham (I) kratuḥ (oblation) [asmi] (I am),
aham (I) yajñaḥ (sacrifice) [asmi] (I am),
aham (I) svadhā (oblation for the ancestors) [asmi] (I am),
aham (I) auṣadham (herb) [asmi] (I am),
aham (I) mantraḥ (sacred formula) [asmi] (I am),
aham eva (I indeed) ājyam (clarified butter) [asmi] (I am),
aham (I) agniḥ (fire) [asmi] (I am),
aham (I) hutam (offered in sacrifice) [asmi] (I am).

grammar

aham	–	asmat sn. 1n.1 – I;
kratuḥ	–	kratu 1n.1 m. – intention, desire, will, sacrificial rite, oblation (from: √kṛ – to do);
aham	–	asmat sn. 1n.1 – I;
yajñaḥ	–	yajña 1n.1 m. – sacrifice, worship (from: √yaj – to consecrate, to sacrifice, to worship);
svadhā	–	svadhā 1n.1 f. – self-power, oblation for the ancestors;
aham	–	asmat sn. 1n.1 – I;
aham	–	asmat sn. 1n.1 – I;
auṣadham	–	auṣadha 1n.1 n. – herb, medicine (from: oṣadhi – herb);
mantrah	–	mantra 1n.1 m. – sacred formula (from: √mantr – to think, to advise);
aham	–	asmat sn. 1n.1 – I;
aham	–	asmat sn. 1n.1 – I;
eva	–	av. – certainly, just, merely;
ājyam	–	ājya 1n.1 n. – clarified butter, oblation of milk (from: √añj – to decorate);
aham	–	asmat sn. 1n.1 – I;
agniḥ	–	agni 1n.1 m. – fire (from: √ag – to move tortuously);
aham	–	asmat sn. 1n.1 – I;
hutam	–	huta (from: √hu – to offer into fire) PP 1n.1 n. – offered in sacrifice;

Śāṃkara

yadi bahubhiḥ prakārair upāsate, kathaṃ tvām eva upāsata iti | ata āha—

ahaṃ kratuḥ śrauta-karma-bhedo’ham eva | ahaṃ yajñaḥ smārtaḥ | kiṃ ca svadhānnam aham, pitṛbhyo yad dīyate | aham auṣadhaṃ sarva-prāṇibhir yat adyate tat auṣadha-śabda-śabditaṃ vrīhi-yavādi-sādhāraṇam | athavā svadheti sarva-prāṇi-sādhāraṇam annam, auṣadham iti vyādhy-upaśamanārthaṃ bheṣajam | mantro’ham, yena pitṛbhyo devatābhyaś ca havir dīyate | aham eva ājyaṃ haviś ca | aham agniḥ, yasmin hūte haviḥ so’gnir aham | ahaṃ hutaṃ havana-karmaś ca

Rāmānuja

tathā hi viśvaśarīro ‚ham evāvasthita ity āha

ahaṃ kratuḥ ahaṃ jyotiṣṭomādikaḥ kratuḥ; aham eva mahāyajñaḥ; aham eva pitṛgaṇapuṣṭidā svadhā; auṣadhaṃ haviś cāham eva; aham eva ca mantraḥ; aham eva ca ājyam / pradarśanārtham idam somādikaṃ ca havir aham evetyarthaḥ; aham āhavanīyādiko ‚gniḥ; homaś cāham eva

Śrīdhara

sarvātmatāṃ prapañcayati ahaṃ kratur iti caturbhiḥ | kratuḥ śrauto ‚gniṣṭomādiḥ | yajñaḥ smārtaḥ pañca-mahā-yajñādiḥ | svadhā pitry-arthaṃ śrāddhādiḥ | auṣadham auṣadhi-prabhavam annam | bheṣajaṃ vā | mantro yājya-purodho-vākyādiḥ | ājyaṃ homādi-sādhanam | agnir āhavanīyādiḥ | hutaṃ homaḥ | etat sarvam aham eva

Madhusūdana

yadi bahudhopāsate tarhi kathaṃ tvām evety āśaṅkyātmano viśvarūpatvaṃ prapañcayati caturbhiḥ aham iti | sarvasva-rūpo ‚ham iti vaktavye tat tad eka-deśa-kathanam avayutyānuvādena vaiśvānare dvādaśaka-pāle ‚ṣṭākapālatvādi-kathanavat | kratuḥ śrauto ‚gniṣṭomādiḥ | yajñāḥ smārto vaiśvadevādir mahā-yajñatvena śruti-smṛti-prasiddhaḥ | svadhā ‚nnaṃ pitṛbhyo dīyamānam | auṣadham auṣadhi-prabhavam annaṃ sarvaiḥ prāṇibhir bhujyamānaṃ bheṣajaṃ vā | mantro yājyāpuronuvākyādir yenoddiśya havir dīyate devebhyaḥ | ājyaṃ ghṛtaṃ sarva-havir upalakṣaṇam idam | agnir āhavanīyādir haviṣprakṣepādhikaraṇam | hutaṃ havanaṃ haviṣprakṣepaḥ etat sarvam ahaṃ parameśvara eva | etad ekaika-jñānam api bhagavad-upāsanam iti kathayituṃ pratyekam ahaṃ-śabdaḥ | kriyā-kāraka-phala-jātaṃ kim api bhagavad atiriktaṃ nāstīti saumāyārthaḥ

Viśvanātha

commentary under the verse BhG 9.18

Baladeva

commentary under the verse BhG 9.19

syntax

aham (I) asya jagataḥ (of this world) pitā (father) mātā (mother) dhātā (creator) pitāmahaḥ (grandfather) [asmi] (I am).
[aham] (I) vedyam (to be known) pavitram (purity) oṁ-kāraḥ (syllable OM) ṛk (Rig) sāma (Sama) yajuḥ ca eva (and indeed Yajur) [asmi] (I am).

grammar

pitā	–	pitṛ 1n.1 m. – father;
aham	–	asmat sn. 1n.1 – I;
asya	–	idam sn. 6n.1 n. – of this;
jagataḥ	–	jagat 6n.1 n. – of the world, of the mankind (from: √gam – to go);
mātā	–	mātṛ 1n.1 f. – mother;
dhātā	–	dhātṛ 1n.1 m. – maintainer, creator, constructor (from: √dhā – to put);
pitā-mahaḥ	–	pitā-maha 1n.1 m. – grandfather (from: pitṛ – father; √mah – to magnify, mahant – great);
vedyam	–	vedya (√vid – to know, to understand) PF 1n.1 n. – to be known, to be understood;
pavitram	–	pavitra 1n.1 n. – means of purification, purity (from: √pū – to purify);
oṁ-kāraḥ	–	oṁ-kāra 1n.1 m. – syllable OM (from: om – święta głoska OM, praṇava; √kṛ – to do, kāra – a doer; a word suffixed to a letter);
ṛk	–	ṛk 1n.1 m. – Rigveda (from: ṛc – praise, a type of hymn);
sāma	–	sāma 1n.1 m. – Samaveda (from: sāman – tune, a type of hymn);
yajuḥ	–	yajuḥ 1n.1 m. – Yajurveda (from: yajus – worship, a type of hymn);
eva	–	av. – certainly, just, merely;
ca	–	av. – and;

textual variants

pitāham asya → pitā-mahasya (of grandfather);
mātā dhātā → dhātā mātā (creator, mother);
vedyaṁ pavitram oṁ-kāra → vedaṁ pavitram oṁ-kāra /vedyaṁ pavitram oṁ-kāram ([I am] the Veda, purity, syllable OM / [I am] to be known, purity, syllable OM);
sāma yajur → yajuḥ sāma (Yajur- and Samaveda);
ṛk sāma yajur eva ca → ‘tharva-ṛg-sāma vai yajuḥ ([I am] Atharva-, Rig-, Sama- and indeed Yajurveda);

Śāṃkara

pitā janayitāham asya jagataḥ, mātā janayitrī, dhātā karma-phalasya prāṇibhyo vidhātā, pitāmahaḥ pituḥ pitā, vedyaṃ veditavyam, pavitraṃ pāvanam oṃkāraḥ, ṛk sāma yajue eva ca

Rāmānuja

asya sthāvarajaṅgamātmakasya jagataḥ, tatra tatra pitṛtvena, mātṛtvena, dhātṛtvena, pitāmahatvena ca vartamāno ‚ham eva / atra dhātṛśabdo mātāpitṛvyatirikte utpattiprayojake cetanaviśeṣe vartate / yat kiñcid vedavedyaṃ pavitram pāvanam,tad aham eva / vedakaś ca vedabījabhūtaḥ praṇavo ‚ham eva / ṛksāmayajurātmako vedaś cāham eva

Śrīdhara

kiṃ ca piteti | dhātā karma-phala-vidhātā | vedyaṃ jñeyaṃ vastu | pavitraṃ śodhakam | prāyaścittātmakaṃ vā | oṅkāraḥ praṇavaḥ | ṛg-ādayo vedāś cāham eva | spaṣṭam anyat

Madhusūdana

kiṃ ca | asya jagataḥ sarvasya prāṇi-jātasya pitā janayitā | mātā janayitrī | dhātā poṣayitā tat-tat-karma-phala-vidhātā vā | pitāmahaḥ pituḥ pitā | vedyaṃ vedayitavyaṃ vastu | pūyate ‚neneti pavitraṃ pāvanaṃ śuddhi-hetur gaṅgā-snāna-gāyatrī-japādi | veditavye brahmaṇi vedana-sādhanam oṃkāraḥ | niyatākṣara-pādā ṛk | gīti-viśiṣṭā saiva sāma | sāma-padaṃ tu gīti-mātrasyaivābhidhāyakam ity anyat | gīti-rahitam aniyatākṣaraṃ yajuḥ | etat trividhaṃ mantra-jātaṃ karmopayogi | ca-kārād atharvāṅgiraso ‚pi gṛhyante | eva-kāro ‚ham evety avadhāraṇārthaḥ

Viśvanātha

commentary under the verse BhG 9.18

Baladeva

commentary under the verse BhG 9.19

syntax

[aham] (I) gatiḥ (path) bhartā (sustainer) prabhuḥ (master) sākṣī (witness) nivāsaḥ (abode) śaraṇam (shelter) suhṛt (well-wisher) prabhavaḥ (source) pralayaḥ (end) sthānam (immovable state) nidhānam (storage place) avyayam (unchangeable) bījam (seed) [asmi] (I am).

grammar

gatiḥ	–	gati 1n.1 f. – moving, passage, means, refuge, goal (from: √gam – to go);
bhartā	–	bhartṛ 1n.1 m. – sustainer (from: √bhṛ – to hold);
prabhuḥ	–	pra-bhu 1n.1 m. – perfect, powerful, rich, master, lord (from: pra- – prefix: in front, much; √bhū – to be);
sākṣī	–	sākṣin 1n.1 m. – eye-witness (from: sa-akṣa – with eyes);
nivāsaḥ	–	nivāsa 1n.1 m. – house, abode (from: ni-√vas – to dwell, to spend time);
śaraṇam	–	śaraṇa 1n.1 n. – shelter, refuge, protection (from: √śri – to turn towards, to lean on, to rest on, to resort);
suhṛt	–	su-hṛt 1n.1 m. – well-wisher (from: su – prefix: good, excellent, beautiful, virtuous; hṛt – heart);
prabhavaḥ	–	prabhava 1n.1 m. – birth, source (from: pra-√bhū – to spring up from, to produce);
pralayaḥ	–	pralaya 1n.1 m. – annihilation, dissolution, end, death (from: pra-√lī – to dissolve, to vanish);
sthānam	–	sthāna 1n.1 n. – staying, place, position, abode (from: √sthā – to stand);
nidhānam	–	nidhāna 1n.1 n. – storage place, receptacle, treasure (from: ni-√dhā – to put, to deposit);
bījam	–	bīja 1n.1 n. – seed, semen, source;
avyayam	–	a-vyaya 1n.1 m. – unchangeable (from: vi-√i – to go away, to disappear, vyaya – going away, changeable, expense);

textual variants

pralayaḥ → pralaya- / pralayaṁ (dissolution);
prabhavaḥ pralayaḥ sthānaṁ → prabhava-pralaya-sthānaṁ (origin, end and maintenance);
nidhānaṁ → nidānaṁ (the first cause);

Śāṃkara

kiṃ ca—

gatiḥ karma-phalam, bhartā poṣṭā, prabhuḥ svāmī, sākṣī prāṇināṃ kṛtākṛtasya, nivāso yasmin prāṇino nivasanti, śaraṇam ārtānām, prapannānām ārti-haraḥ | suhṛt pratyupakārānapekṣaḥ sann upakārī, prabhava utpattir jagataḥ, pralayaḥ pralīyate’smin iti, tathā sthānaṃ tiṣṭhaty asminn iti, nidhānaṃ nikṣepaḥ kālāntaropabhogyaṃ prāṇinām, bījaṃ praroha-kāraṇaṃ praroha-dharmiṇām, avyayaṃ yāvat-saṃsāra-bhāvitvāt avyayam, na hy abījaṃ kiṃcit prarohati | nityaṃ ca praroha-darśanād bīja-saṃtatir na vyetīti gamyate

Rāmānuja

gamyata iti gatiḥ; tatra tatra prāpyasthānam ityarthaḥ; bhartā dhārayitā, prabhuḥ śāsitā, sākṣī sākṣāddṛṣṭā, nivāsaḥ vāsasthānaṃ veśmādi / śaraṇam / iṣṭasya prāpakatayā+aniṣṭasya nivāraṇatayā ca samāśrayaṇīyaś cetanaḥ śaraṇam / sa cāham eva; sukṛd dhitaiṣī, prabhavapralayasthānam yasya kasyacid yatra kutracid utpattipralayayor yat sthānam, tad aham eva / nidhānaṃ nidhīyata iti nidhānam, utpādyam upasaṃhāryaṃ cāham evetyarthaḥ; avyayaṃ bījam tatra tatra vyayarahitaṃ yat kāraṇam, tad aham eva

Śrīdhara

kiṃ ca gatir iti | gamyata iti gatiḥ phalam | bhartā poṣaṇa-kartā | prabhur niyantā | sākṣī śubhāśubha-draṣṭā | nivāso bhoga-sthānam | śaraṇaṃ rakṣakaḥ | suhṛd dhita-kartā | prakarṣeṇa bhavaty aneneti prabhavaḥ sraṣṭā | pralīyate ‚neneti pralayaḥ saṃhartā | tiṣṭhaty asminn iti sthānam ādhāraḥ | nidhīyate ‚sminn iti nidhānaṃ laya-sthānam | bījaṃ kāraṇam | tathāpy avyayam avināśi | na tu brīhy-ādi-bījavan naśvaram ity arthaḥ

Madhusūdana

kiṃ ca gatir iti | gamyata iti gatiḥ karma-phalam |

brahmā viśva-sṛjo dharmo mahān avyaktam eva ca |
uttamāṃ sāttvikīm etāṃ gatim āhur manīṣiṇaḥ || ity [Manu 12.50] evaṃ manvādy-uktam |

bhartā poṣṭā sukha-sādhanasyaiva dātā | prabhuḥ svāmī madīyo ‚yam iti svīkartā | sākṣī sarva-prāṇināṃ śubhāśubha-draṣṭā | nivasanty asminn iti nivāso bhoga-sthānam | śīryate duḥkham asminn iti śaraṇaṃ prapannānām ārti-hṛt | suhṛt pratyupakārānapekṣaḥ sannupakārī | prabhava utpattiḥ | pralayo vināśaḥ | sthānaṃ sthitḥ | yad vā prakarṣeṇa bhavanty aneneti prabhavaḥ sraṣṭā | prakarṣeṇa līyante ‚neneti pralayaḥ saṃhartā | tiṣṭhanty asminn iti sthānam ādhāraḥ | nidhīyate nikṣipyate tat-kāla-bhogyatayā kālāntaropabhogyaṃ vastv asminn iti nidhānaṃ sūkṣma-rūpa-sarva-vastv-adhikaraṇaṃ pralaya-sthānam iti yāvat | śaṅkha-padmādi-nidhir vā | bījam utpatti-kāraṇam | avyayam avināśi na tu brīhy-ādivad vinaśvaram | tenānādy-anantaṃ yat kāraṇaṃ tad apy aham eveti pūrveṇaiva sambandhaḥ

Viśvanātha

bahudhopāsate kathaṃ tvām evety āśaṅkyātmano viśvarūpatvaṃ prapañcayati caturbhiḥ | kratuḥ śrauto ‚gniṣṭomādiḥ yajñaḥ smārto vaiśvadevādiḥ | auṣadham auṣadhi-prabhavam annam | pitā vyaṣṭi-samaṣṭi-sarva-jagad-utpādanāt | mātā jagato ‚sya svakukṣi-madhya eva dhāraṇāt | dhātā jagato ‚sya poṣaṇāt | pitāmahaḥ jagat sraṣṭuḥ brahmaṇo ‚pi janakatvāt | vedyaṃ jñeyaṃ vastu | pavitraṃ śodhakaṃ vastu | gatiḥ phalam | bhartā patiḥ | prabhur niyantā | sākṣī śubhāśubha-draṣṭā | nivāsa āspadam | śaraṇaṃ vipadbhyas trātā | suhṛn nirupādhi-hita-kārī | prabhavādyāḥ sṛṣṭi-saṃhāra-sthitayaḥ kriyāś cāham | nidhānaṃ nidhiḥ padma-śaṅkhādiḥ | bījaṃ kāraṇam | avyayam avināśi na tu brīhy-ādivan naśvaram

Baladeva

commentary under the verse BhG 9.19

syntax

he arjuna (O Arjuna!),
aham (I) tapāmi (I burn),
aham (I) varṣam (rain) utsṛjāmi (I let go) nigṛhṇāmi ca (and I hold back),
[aham] ca eva (and I indeed) amṛtam (immortality) mṛtyuḥ ca (and death) [asmi] (I am),
[aham] (I) sat (existence) asat ca (and non-existence) [asmi] (I am).

grammar

tapāmi	–	√tap (to scorch) Praes. P 3v.1 – I burn
aham	–	asmat sn. 1n.1 – I;
aham	–	asmat sn. 1n.1 – I;
varṣam	–	varṣa 2n.1 m. – rain, rainy season, year (from: √vṛṣ – to rain);
nigṛhṇāmi	–	ni-√grah (to hold back) Praes. P 3v.1 – I hold back
utsṛjāmi	–	ut-√sṛj (to let go, to emit) Praes. P 3v.1 – I let go, I emit;
ca	–	av. – and;
amṛtam	–	a-mṛta 2n.1 n. – not dead, nectar, immortality (from: √mṛ – to die; PP mṛta – dead);
ca	–	av. – and;
eva	–	av. – certainly, just, merely;
mṛtyuḥ	–	mṛtyu 1n.1 m. – death (from: √mṛ – to die);
ca	–	av. – and;
sat	–	sant (√as – to be) PPr 1n.1 n. – being, existing, true, the essence;
asat	–	a-sant (√as – to be) PPr 1n.1 n. – untrue, non-existing (from: sant – being, existing, true, the essence);
ca	–	av. – and;
aham	–	asmat sn. 1n.1 – I;
arjuna	–	arjuna 8n.1 m. – white, clear, O Arjuna;

textual variants

utsṛjāmi → utsṛjāni;

Śāṃkara

kiṃ ca—

tapāmy aham ādityo bhūtvā kaiścit raśmibhir ulbaṇaiḥ | ahaṃ varṣaṃ kaiścid raśmibhir utsṛjāmi | utsṛjya punar nigṛhṇāmi kaiścid raśmibhir aṣṭabhir māsaiḥ punar utsṛjāmi prāvṛṣi | amṛtaṃ caiva devānām, mṛtyuś ca martyānām | sad yasya yat saṃbandhitayā vidyamānaṃ tat, tad-viparītam asac caivāham arjuna | na punar atyantam evāsad bhagavān, svayaṃ kārya-kāraṇe vā sad-asatī

Rāmānuja

agnyādityādirūpeṇāham eva tapāmi; grīṣmādāv aham eva varṣaṃ nigṛhṇāmi / tathā varṣāsu cāham evotsṛjāmi / amṛtaṃ caiva mṛtyuś ca / yena jīvati loko yena ca mriyate, tadubhayam aham eva / kim atra bahunoktena; sadasac cāham eva / sad yad vartate, asad yad atītam anāgataṃ ca sarvāvasthāvasthitacidacidvastuśarīratayā tat tat prakāro ‚ham evāvasthita ityarthaḥ / evaṃ bahudhā pṛthaktvena vibhaktanāmarūpāvasthitakṛtsnajagaccharīratayā tatprakāro ‚ham evāvasthita ity ekatvajñānenānanusaṃdadhānāś ca mām upāsate

Śrīdhara

kiṃ ca tapāmy aham iti | ādityātmanā sthitvā nidāgha-kāle tapāmi jagatas tāpaṃ karomi | vṛṣṭi-samaye ca varṣam utsṛjāmi vimuñcāmi | kadācit tu varṣaṃ nigṛhṇāmy ākarṣāmi | amṛtaṃ jīvanaṃ mṛtyuś ca nāśaḥ | sat sthūlaṃ dṛśyam | asac ca sūkṣma-dṛśyam | etaṃ sarvam aham eveti | evaṃ matvā mām eva bahudhopāsata iti pūrvenaivānvayaḥ

Madhusūdana

kiṃ ca tapāmy aham iti | tapāmy aham ādityaḥ san | tataś ca tāpa-vaśād ahaṃ varṣaṃ pūrva-vṛṣṭi-rūpaṃ rasaṃ pṛthivyā nigṛhṇāmy ākarṣāmi kaiścid raśmibhir aṣṭasu māseṣu | punas tam eva nigṛhītaṃ rasaṃ caturṣu māseṣu kaiścid raśmibhir utsṛjāmi ca vṛṣṭi-rūpeṇa prakṣipāmi ca bhūmau | amṛtaṃ ca devānāṃ sarva-prāṇināṃ jīvanaṃ vā | eva-kārasyāham ity anena sambandhaḥ | mṛtyuś ca martyānāṃ sarva-prāṇināṃ vināśo vā | sat yat sambandhitayā yad vidyate tat tatra sat | asac ca yat-sambandhitayā yac ca vidyate tat tatrāsat | etaṃ sarvam aham eva he ‚rjuna | tasmāt sarvātmānaṃ māṃ viditvā sva-svādhikārānusāreṇa bahubhiḥ prakārair mām evopāsata ity upapannam

Viśvanātha

ādityo bhūtvā nidāghe tapāmi prāvṛṣi varṣam utsṛjāmi | kadācic caiva graha-rūpeṇa varṣaṃ nigṛhṇāmi ca | amṛtaṃ mokṣaṃ mṛtyuḥ saṃsāraḥ | sad asat sthūla-sūkṣmaḥ | etat sarvam aham eveti matvā viśvatomukhaṃ mām upāsata iti pūrvenānvayaḥ

Baladeva

aham eva jaga-rūpatayāvasthita ity etat pradarśayati aham iti caturbhiḥ | kratur jyotiṣṭomādiḥ śrauto, yajño vaiśvadevādiḥ smārtaḥ | svadhā pitr-arthe śrāddhādiḥ | auṣadham bheṣajam auṣadhi-prabhavam annaṃ vā | mantro yājyāpuro nu vākyādir yenoddiśya havir devebhyo dīyate | ājyaṃ ghṛta-homādi-sādhanam | agnir homādi-kāraṇam āhavanīyādiḥ | hutaṃ homo haviḥ-prakṣepaḥ | etat sarvātmanāham evāsthitaḥ | pitāham iti | asya sthira-carasya jagatas tatra tatra pitṛtvena mātṛtvena pitāmahatvena cāham eva sthitaḥ | dhātā dhārakatvena poṣakatvena ca tatra tatra sthito rājādiś cāham eva cid-acic-chaktimatas tad-antaryāmiṇo mat teṣām anatirekāt vedyaṃ jñeyaṃ vastu pavitraṃ śuddhikaraṃ gaṅgādi-vāri | jñeye brahmaṇi jñāna-hetur oṅkāraḥ sarva-veda-bīja-bhūtaḥ | ṛg-ādis trividho vedaś ca-śabdād atharva ca grāhyam | teṣu niyatākṣaraḥ pādā ṛk, saiva gīti-viśiṣṭā sāma, sāma-padaṃ tu gītimātrasyaiva vācakam ity anyat | gīti-śūnyam amitākṣaraṃ yajuḥ | etat trividhaṃ karmopayogi-mantra-jātam aham evety arthaḥ |

gatiḥ sādhya-sādhana-bhūtā gamyata iyam anayā ca iti nirukteḥ | bhartā patiḥ | prabhur niyantā | sākṣī śubhāśubha-draṣṭā | nivāso bhoga-sthānaṃ nivasaty atra iti nirukteḥ | śaraṇaṃ prapannārti-hṛta śīrṣyate duḥkham asmin iti nirukteḥ | suhṛn nimitta-hita-kṛt | prabhavādyāḥ svarga-pralaya-sthitayaḥ kriyāḥ | nidhānaṃ nidhir mahā-padmādir nava-vidhaḥ | bījaṃ kāraṇam avyayam avināśi | na tu brīhy-ādivad vināśi |

tapāmīti | sūrya-rūpeṇāham eva nidāghe jagat tapāmi | prāvṛṣi varṣam jalaṃ visṛjāmi megha-rūpeṇa varṣaṃ nigṛhṇāmi ākarṣāmi | amṛtaṃ mokṣaṃ | mṛtyuḥ saṃsāraḥ | sat sthūlaṃ | asat sūkṣmam | etat sarvam aham eva tathā caivaṃ bahuvidha-nāma-rūpāvastha-nikhila-jagad-rūpatayā sthita eka eva śaktimān vāsudeva ity ekatvānusandhinā jñāna-yajñena caike yajanto mām upāsate

syntax

trai-vidyāḥ (knowers of threefold knowledge) yajñaiḥ (with sacrifices) mām (me) iṣṭvā (after worshipping)
soma-pāḥ (drinking soma) pūta-pāpāḥ (purified of the sins) svar-gatim (heavenly goal) prārthayante (they pray for).
te (they) puṇyam surendra-lokam (the noble world of the lord of divinities) āsādya (after attaining)
divi (in heaven) divyān deva-bhogān (divine enjoments of divinities) aśnanti (they enjoy).

grammar

trai-vidyāḥ	–	trai-vidya 1n.3 m.; BV: yeṣāṁ tisro vidyā [ṛg-yajuḥ-sāmākhyāḥ] santi te – who have three kinds of knowledge [called Rig, Yajur and Sama] (from: tri – three; √vid – to know, to understand, vidyā – knowledge, wisdom);
mām	–	asmat sn. 2n.1 – me;
soma-pāḥ	–	soma-pa 1n.3 m.; ye somaṁ pibantīti – drinking soma (from: soma – sok ofiarny, nektar, Moon; √pā – pić, -pa – suffix: drinking);
pūta-pāpāḥ	–	pūta-pāpa 1n.3 m.; KD / BV: yeṣāṁ pūtāni pāpāni santi te – whose sins are purified (from: √pū – to purify, PP pūta – purified; pāpa – evil, sin);
yajñaiḥ	–	yajña 3n.3 m. – with sacrifices (from: √yaj – to consecrate, to sacrifice, to worship);
iṣṭvā	–	√yaj (to consecrate, to sacrifice, to worship) absol. – after worshipping;
svar-gatim	–	svar-gati 2n.1 f. – path to heaven (from: √sūr – to hurt, to be firm, sūra – the sun, a wise man, svar – heaven; √gam – to go, gati – moving, passage, means, refuge, goal);
prārthayante	–	pra-√arth (to strive to obtain, to desire, to request) Praes. Ā 1v.3 – they request, they pray;
te	–	tat sn. 1n.3 m. – they;
puṇyam	–	puṇya 2n.1 m. – good, meritorious, pious, pure (from: √pū – to purify, or √puṇ – to act piously);
āsādya	–	ā-√sad (to settle down, to attain) absol. – after attaining;
surendra-lokam	–	sura-indra-loka 2n.1 m.; TP: surāṇām indrasya lokam iti – the world of the lord of divinities (from: √sur – to reign or svar – heaven, sura – divinity; √ind – to be powerful, indra – king, the best, lord of heaven; loka – world);
aśnanti	–	√aś (to reach, to eat, to enjoy) Praes. P 1v.3 – they reach, they enjoy;
divyān	–	divya 2n.3 n. – divine (from: √div – to shine, diva – heaven);
divi	–	div 7n.1 f. – in heaven (from: √div – to shine);
deva-bhogān	–	deva-bhoga 2n.3 m.; TP: devānāṁ bhogān iti – enjoyments of the divinities (from: √div – to shine, to play, deva – god, divinity; √bhuj – to eat, to enjoy, bhoga – enjoyment, luxuries, wealth);

textual variants

trai-vidyā → trī vidyā (three types of knowledge);
soma-pāḥ → soma-pā;
pūta-pāpā → dhūta-pāpā (whose sin is shaken off);
prārthayante → prārthayaṁti (they pray);
surendra-lokam → surendra-lokān (worlds of the lord of divinities);
deva-bhogān → deha-bhogān (bodily enjoyments);

Śāṃkara

ye pūrvoktair nivṛtti-prakārair ekatva-pṛthaktvādi-vijñānair yajñair māṃ pūjayanta upāsate jñāna-vidaḥ, te yathā-vijñānaṃ mām eva prāpnuvanti | ye punar ajñāḥ kāma-kāmāḥ—

traividyā ṛg-yajuḥ-sāma-vido māṃ vasv-ādi-deva-rūpiṇaṃ somapāḥ somaṃ pibantīti somapāḥ, tenaiva soma-pānena pūta-pāpāḥ śuddha-kilbiṣāḥ, yajñair agniṣṭomādibhir iṣṭvā pūjayitvā svar-gatiṃ svarga-gamanaṃ svar eva gatiḥ svar-gatis tām, prārthayante | te ca puṇyaṃ puṇya-phalam āsādya saṃprāpya surendra-lokaṃ śatakratoḥ sthānam aśnanti bhuñjate divyān divi bhavān aprākṛtān deva-bhogān devānāṃ bhogān

Rāmānuja

commentary under the verse BhG 9.21

Śrīdhara

tad evam avajānanti māṃ mūḍhā ity ādi śloka-dvayena kṣipra-phalāśayā devatāntaraṃ yajanto māṃ nādriyanta ity abhaktā darśitāḥ | mahātmānas tu māṃ pārthety ādinā ca mad-bhaktā uktāḥ | tatraikatvena pṛthaktvena vā ye parameśvaraṃ na bhajanti teṣāṃ janma-mṛtyu-pravāho durvāra ity āha traividyā iti dvābhyām | ṛg yajuḥ sāma lakṣaṇās tisro vidyāyeṣāṃ te trividyāḥ | trividyā eva traividyāḥ | svārthe tad-dhitaḥ | trisro vidyā adhīyate jānanti vā | traividyā veda-trayokta-karma-parāḥ ity arthaḥ | veda-traya-vihita-yajñair mām iṣṭvā mamaiva rūpaṃ devatānataram ity ajānanto ‚pi vastuta indrādi-rūpeṇa mām eveṣṭvā sampūjya | yajña-śeṣaṃ somaṃ pibantīti somapāḥ | tenaiva pūta-pāpāḥ śodhita-kalmaṣāḥ santaḥ svargatiṃ svargaṃ prati gatiṃ ye prārthayante te puṇya-phala-rūpaṃ surendra-lokaṃ svargam āsādya prāpya | divi svarge | divyānuttamān devānāṃ bhogān | aśnanti bhuñjate

Madhusūdana

evam ekatvena pṛthaktvena bahudhā ceti trividhā api niṣkāmāḥ santo bhagavantam upāsīnāḥ sattva-śuddhi-jñānotpatti-dvāreṇa krameṇa mucyante | ye tu sakāmāḥ santo na kenāpi prakāreṇa bhagavantam upāsate kintu sva-sva-kāma-sādhanāni kāmyāny eva karmāṇy anutiṣṭhanti te sattva-śodhakābhāvena jñāna-sādhanam anadhirūṇāḥ punaḥ punar janma-maraṇa-prabandhena sarvadā saṃsāra-duḥkham evānubhavantīty āha traividyeti dvābhyām |

ṛg-veda-yajur-veda-sāma-veda-lakṣaṇā hautrādhvarya-vaudgātra-pratipatti-hetavas tisro vidyā yeṣāṃ te tri-vidyās tri-vidyā eva svārthika-tad-dhitena traividyās tisro vidyā vidantīt vā veda-traya-vido yājñikā yajñair agniṣṭomādibhiḥ krameṇa savana-traye vasu-rudrād ity arūpiṇaṃ mām īśvaram iṣṭvā tad-rūpeṇa mām ajānanto ‚pi vastu-vṛttena pūjayitvābhiṣutya hutvā ca somaṃ pibantīti somapāḥ santas tenaiva soma-pānena pūta-pāpā nirasta-svarga-bhoga-pratibandhaka-pāpāḥ sakāmatayā svar-gatiṃ prārthayante na tu sattva-śuddhi-jñānotpatty-ādi | te divi svarge loke puṇyaṃ puṇya-phalaṃ sarvotkṛṣṭaṃ surendra-lokaṃ śata-kratoḥ sthānam āsādya divyān manuṣyair alabhyān deva-bhogān deva-dehopabhogyān kāmān aśnanti bhuñjate

Viśvanātha

evaṃ trividhopāsanāvanto ‚pi bhaktā eva mām eva parameśvaraṃ jānanto mucyante | ye tu karmiṇas te na mucyanta evety āha dvābhyāṃ traividyā iti | ṛg-yajuḥ-sāma-lakṣaṇās tisro vidyā adhīyante jānanti vā traividyā veda-trayokta-karma-parā ity arthaḥ | yajñair mām iṣṭvendrādayo mamaiva rūpāṇi ity ajānanto ‚pi vastuta indrādi-rūpeṇa mām eveṣṭvā yajña-śeṣaṃ somaṃ pibantīti somapās te puṇyaṃ prāpya

Baladeva

evaṃ svabhaktānāṃ vṛttam abhidhāya teṣām eva viśeṣaṃ bodhayituṃ sva-vimukhānāṃ vṛttim āha traividyā iti dvābhyām | tisṝṇāṃ vidyānāṃ samāhāras trividyaṃ | tad ye ‚dhīyante vidanti ca te traividyāḥ | tad adhīte tad veda iti sūtrād aṇ | ṛg-yajuḥ-sāmokta-karma-parā ity arthaḥ | trayī-vihitair jyotiṣṭomādibhir yajñair mām iṣṭvendrādayo mamaiva rūpāṇy avidvanto ‚pi vastutas tat-tad-rūpeṇāvasthitaṃ mām evāradhyety arthaḥ | somapā yajña-śeṣaṃ somaṃ pibantaḥ | pūta-pāpā vinaṣṭ-svargādi-prāpti-virodha-kalmaṣāḥ santo ye svargatiṃ prārthayante te puṇyam ity ādi visphuṭārthaḥ | mayaiva dattam iti śeṣaḥ

syntax

te (they) tam viśālam svarga-lokam (that extensive world of heaven) bhuktvā (after enjoying)
puṇye kṣīṇe (when the pious deeds are exhausted) martya-lokam (the world of mortals) viśanti (they enter).
evam (thus) trayī-dharmam anuprapannāḥ (who followed the principles of the three [Vedas]) kāma-kāmāḥ (desiring pleasures) gatāgatam (going and coming) labhante (they obtain).

grammar

te	–	tat sn. 1n.3 m. – they;
tam	–	tat sn. 2n.1 m. – that;
bhuktvā	–	√bhuj (to eat, to enjoy) absol. – after eating, after enjoying;
svarga-lokam	–	svarga-loka 2n.1 m.; TP: svargasya lokam iti – the world of heaven (from: √sūr – to hurt, to be firm, sūra – the sun, a wise man, svar – heaven, svar-ga – leading to heaven, heaven; loka – world);
viśālam	–	viśāla 2n.1 m. – wide, extensive, great, mighty (from: √viś – to enter, or vi-śṛ);
kṣīṇe	–	kṣīṇa 7n.1 m. loc.abs.– when it is perished, lost, exhausted (from: √kṣi – to destroy);
puṇye	–	puṇya 7n.1 m. loc.abs.– in good, in meritorious, in pious, in pure (from: √pū – to purify, or √puṇ – to act piously);
martya-lokam	–	martya-loka 2n.1 m.; TP: martyānāṁ lokam iti – the world of mortals (from: √mṛ – to die, mṛtyu – death, martya – mortal; loka – world);
viśanti	–	√viś (to enter) Praes. P 1v.3 – they enter;
evam	–	av. – thus;
trayī-dharmam	–	trayī-dharma 2n.1 m.; TP: [veda-] traya [-vihitaṁ] dharmam iti – the law [established] in the three [Vedas] (from: tri – three; traya – triple, f. trayī – triple, the three Vedas; √dhṛ – to hold, dharma – the law);
anuprapannāḥ	–	anu-pra-panna (anu-pra-√pat – to enter, to follow) PP 1n.3 m. – who followed;
gatāgataṁ	–	gata-āgata 2n.1 n.; DV: gataṁ cāgataṁ ceti – going nad coming (from: √gam – to go, PP gata – gone; ā-√gam – to come);
kāma-kāmāḥ	–	kāma-kāma 1n.3 m.; BV: yeṣāṁ kāmānāṁ kāmo ‘sti te – those who desire pleasures (from: √kam –to wish, to love, to long for, kāma – desire, love, pleasure);
labhante	–	√labh (to obtain) Praes. Ā 1v.3 – they obtain;

textual variants

kṣīṇe puṇye → puṇye kṣīṇe (when the pious deeds are exhausted);
martya-lokaṁ → martya-loke (in the world od mortals);
evaṁ trayī-dharmam → evaṁ hī trayī dharmyam / evaṁ hī trai-dharmyam (thus indeed the threefold law);
anuprapannā → anupraviṣṭā (who entered);
gatāgataṁ → gatāgatiṁ (going and coming);
kāma-kāmā → kāma-kāmaṁ ([they obtain] the desire of pleasure);

Śāṃkara

te taṃ bhuktvā svarga-lokaṃ viśālaṃ vistīrṇaṃ kṣīṇe puṇye martya-lokaṃ viśanti āviśanti | evaṃ yathoktena prakāreṇa trayī-dharmaṃ kevalaṃ vaidikaṃ karmānuprapannā gatāgataṃ gataṃ cāgataṃ ca gatāgataṃ gamanāgamanaṃ kāma-kāmāḥ kāmān kāmayanta iti kāma-kāmā labhante gatāgatam eva, na tu svātantryaṃ kvacil labhanta ity arthaḥ

Rāmānuja

evaṃ mahātmanāṃ jñānināṃ bhagavadanubhavaikabhogānāṃ vṛttam uktvā teṣām eva viśeṣaṃ darśayitum ajñānāṃ kāmakāmānāṃ vṛttam āha

ṛgyajussāmarūpās tisro vidyāḥ trividyam; kevalaṃ trividyaniṣṭhās traividyāḥ, na tu trayyantaniṣṭhāḥ / trayyantaniṣṭhā hi mahātmanaḥ pūrvoktaprakāreṇa nikhilavedavedyaṃ mām eva jñātvā+atimātramadbhaktikāritakīrtanādibhir jñānayajñena ca madekaprāpyā mām evopāsate / traividyās tu vedapratipādyakevalendrādiyāgaśiṣṭasomān pibantaḥ, pūtapāpāḥ svargādiprāptivirodhipāpāt pūtāḥ, taiḥ kevalendrādidevatyatayā+anusaṃhitair yajñair vastutas tadrūpaṃ mām iṣṭvā, tathāvasthitaṃ mām ajānantaḥ svargagatiṃ prārthayante / te puṇyam duḥkhāsaṃbhinnaṃ surendralokaṃ prāpya tatra tatra divyān devabhogān aśnanti / te taṃ viśālaṃ svargalokaṃ bhuktvā tadanubhavahetubhūte puṇye kṣīṇe punar api martyalokaṃ viśanti / evaṃ trayyantasiddhajñānavidhurāḥ kāmyasvargādikāmāḥ kevalaṃ trayīdharmam anuprapannāḥ gatāgataṃ labhante alpāsthirasvargādīn anubhūya punaḥ punar nivartanta ityarthaḥ

Śrīdhara

tataś ca te tam iti | te svarga-kāmās taṃ prārthitaṃ vipulaṃ svarga-lokaṃ tat-sukhaṃ bhuktvā bhoga-prāpake puṇye kṣīṇe sati martya-lokaṃ viśanti | punar apy evam eva veda-traya-vihitaṃ dharmam anugatāḥ kāma-kāmā bhogān kāmayamānā gatāgataṃ yātāyātaṃ labhante

Madhusūdana

tataḥ kim aniṣṭam iti tadāha te tam iti | te sakāmās taṃ kāmyena puṇyena prāptaṃ viśālaṃ vistīrṇaṃ svarga-lokaṃ bhuktvā tad-bhoga-janake puṇye kṣīṇe sati tad-deha-nāśāt punar deha-grahaṇāya martya-lokaṃ viśanti punar garbha-vāsādi-yātanā anubhavantīty arthaḥ | punaḥ punar evam ukta-prakāreṇa | hiḥ prasiddhy-arthaḥ | traidharmyaṃ hautrādhvaryavaudgātra-dharma-trayāha jyotirṣṭomādikaṃ kāmyaṃ karma | trayī-dharmam iti pāṭhe ‚pi trayyā veda-trayeṇa pratipāditaṃ dharmam iti sa evārthaḥ | anupapannā anādau saṃsāre pūrva-pratipatty-apekṣayānu-śabdaḥ | pūrva-pratipatty-anantaraṃ manuṣya-lokam āgatya punaḥ pratipannāḥ | kāma-kāmā divyān bhogān kāmayamānā evaṃ gatāgataṃ labhante karma kṛtvā svargaṃ yānti tata āgatya punaḥ karma kurvantīty evaṃ garbha-vāsādi-yātanā-pravāhas teṣām aniśam anuvartata ity abhiprāyaḥ

Viśvanātha

gatāgataṃ punaḥ punar mṛtyu-janmanī

Baladeva

tataś ca te tam iti te svarga-prārthakāḥ prārthitaṃ taṃ svarga-lokaṃ bhuktvā tat-prāpake puṇye kṣīṇe sati martya-lokaṃ viśanti pañcāgni-vidyokta-rītyā bhuvi brāhmaṇādi-janmāni labhante punar apy evam eva trayī-vihitaṃ dharmam anutiṣṭhantaḥ kāma-kāmāḥ svarga-bhogecchavo gatāgataṃ labhante saṃsarantīty arthaḥ

syntax

ye janāḥ (those people who) ananyāḥ (unalloyed) mām (me) cintayantaḥ ([while] contemplating) [mām] (me) paryupāsate (they worship),
aham (I) teṣām nityābhiyuktānām (for those always engaged) yoga-kṣemam (gain and safety) vahāmi (I carry).

grammar

ananyāḥ	–	an-anya 1n.3 m. – unalloyed (from: anya – other);
cintayantaḥ	–	cintayant (√cint – to think, to consider) PPr. 1n.3 m. – [while] contemplating;
mām	–	asmat sn. 2n.1 – me;
ye	–	yat sn. 1n.3 m. – those who;
janāḥ	–	jana 1n.3 m. – people, men (from: √jan – to be born, to produce);
paryupāsate	–	pari-upa-√ās (to worship, to attend upon) Praes. Ā 1v.3 – they worship, they attend;
teṣām	–	tat sn. 6n.3 m. – of them;
nityābhiyuktānām	–	nitya-abhi-yukta 6n.3 m. nityam abhiyuktā iti – of those always engaged (from: av. nityam – constantly, eternally; abhi-√yuj – to join, PP abhi-yukta – engaged);
yoga-kṣemam	–	yoga-kṣema 2n.1 n.; DV: yogaṁ ca kṣemaṁ ceti – gain and safety (from: √yuj – to yoke, to join, to engage, yoga – yoga, yoking, application, a means, one of the schools of Hindu philosophy; kṣema – safety, peace, comfortable state);
vahāmi	–	√vah (to carry) Praes. P 3v.1 – I carry;
aham	–	asmat sn. 1n.1 – I;

textual variants

ananyāś cintayanto māṁ → ananyāś ca viraktā māṁ (and unalloyed, neutral, me…);
vahāmy → dadāmy (I give);

Śāṃkara

ye punar niṣkāmāḥ samyag-darśinaḥ—

ananyā apṛthag-bhūtāḥ paraṃ devaṃ nārāyaṇam ātmatvena gatāḥ santaś cintayanto māṃ ye janāḥ saṃnyāsinaḥ paryupāsate, teṣāṃ paramārtha-darśināṃ nityābhiyuktānāṃ satatābhiyogināṃ yoga-kṣemaṃ yogo’prāptasya prāpaṇaṃ kṣemas tad-rakṣaṇaṃ tad-ubhayaṃ vahāmi prāpayāmy aham | jñānī tv ātmaiva me mataṃ [gītā 7.18] sa ca mama priyaḥ [gītā 7.17] yasmād tasmāt te mamātma-bhūtāḥ priyāś ceti |

nanv anyeṣām api bhaktānāṃ yoga-kṣemaṃ vahaty eva bhagavān | satyaṃ vahaty eva | kiṃtv ayaṃ viśeṣaḥ—anye ye bhaktās te ātmārthaṃ svayam api yoga-kṣemam īhante | ananya-darśinas tu nātmārthaṃ yoga-kṣemam īhante | na hi te jīvite maraṇe vātmano gṛddhiṃ kurvanti | kevalam eva bhagavac-charaṇās te | ato bhagavān eva teṣāṃ yoga-kṣemaṃ vahatīti

Rāmānuja

mahātmanas tu niratiśayapriyarūpamaccintanaṃ kṛtvā mām anavadhikātiśayānandaṃ prāpyana punar āvartanta iti teṣāṃ viśeṣaṃ darśayati

ananyāḥ ananyaprayojanāḥ, maccintanena vinā+ātmadhāraṇālābhān maccintanaikaprayojanāḥ māṃ cintayanto ye mahātmāno janāḥ paryupāsate sarvakalyānṇaguṇānvitaṃ sarvavibhūtiyuktaṃ māṃ parita upāsate, anyūnam upāsate, teṣāṃ nityābhiyuktānām mayi nityābhiyogaṃ kāṅkṣamāṇānām, aham matprāptilakṣaṇaṃ yogam, apunarāvṛttirūpaṃ kṣemam ca vahāmi

Śrīdhara

mad-bhaktās tu mat-prasādena kṛtārthā bhavantīty āha ananyāḥ iti | ananyā nāsti mad-vyatirekeṇānyat kāmayaṃ yeṣāṃ te | tathābhūtā ye janā māṃ cintayantaḥ sevante teṣāṃ nityābhiyuktānāṃ sarvadā mad-eka-niṣṭhānāṃ yogaṃ dhanādi-lābhaṃ kṣemaṃ ca tat-pālanaṃ mokṣaṃ vā | tair aprārthitam apy aham eva vahāmi prāpayāmi

Madhusūdana

niṣkāmāḥ samyag-darśinas tu ananyā iti | anyo bheda-dṛṣṭi-viṣayo na vidyate yaṣāṃ te ‚nanyāḥ sarvādvaita-darśinaḥ sarva-bhoga-niḥspṛhāḥ | aham eva bhagavān vāsudevaḥ sarvātmā na mad-vyatiriktaṃ kiṃcid astīti jñātvā tam eva pratyañcaṃ sadā cintayanto māṃ nārāyaṇam ātatvena ye janāḥ sādhana-catuṣṭaya-sampannāḥ saṃnyāsinaḥ pari sarvato ‚navacchinnatayā paśyanti te mad-ananyatayā kṛtakṛtyā eveti śeṣaḥ |

advaita-darśana-niṣṭhānām atyanta-niṣkāmānāṃ teṣāṃ svayam aprayatamānāṃ kathaṃ yoga-kṣemau syātām ity ata āha teṣāṃ nityābhiyuktānāṃ nityam anavaratam ādareṇa dhyāne vyāpṛtānāṃ deha-yātrā-mātrārtham apy aprayatamānānāṃ yogaṃ ca kṣemaṃ ca | alabdhasya lābhaṃ labdhasya parirakṣaṇaṃ ca śarīra-sthity-arthaṃ yoga-kṣemam akāmayamānānām api vahāmi prāpayāmy ahaṃ sarveśvaraḥ |

teṣāṃ jñānī nitya-yukta eka-bhaktir viśiṣyate |
priyo hi jñānino ‚tyartham ahaṃ sa ca mama priyaḥ || [Gītā 7.17] iti hy uktam |

yadyapi sarveṣām api yoga-kṣemaṃ vahati bhāgavāṃs tathāpy anyeṣāṃ prayatnam utpādya tad-dvārā vahati jñānināṃ tu tad-arthaṃ prayatnam utpādya vahatīti viśeṣaḥ

Viśvanātha

mad-ananya-bhaktānāṃ sukhaṃ tu na karma-prāpyaṃ kintu mad-dattam evety āha ananyā iti | nityam eva sadaivābhiyuktānāṃ paṇḍitānām iti tad anye nityam apaṇḍitā iti bhāvaḥ | yad vā nitya-saṃyoga-spṛhāvatāṃ yogo dhanādi-lābhaḥ kṣemaṃ tat-pālanaṃ ca tair tair anapekṣitam apy aham eva vahāmy atra karomīty aprayujya vahāmīti prayogāt teṣāṃ śarīra-poṣaṇa-bhāro mayaivohyate yathā svakalatra-putrādi-poṣaṇa-bhāro gṛhastheneti bhāvaḥ | na ca anyeṣām iva teṣām api yoga-kṣemaṃ karma-prāpyam evety ata ātmārāmasya sarvetodāsīnasya parameśvarasya tava kiṃ tad-vahaneneti vācyam | bhaktir asya bhajanaṃ tad ihāmutropādhi-nairāsyenāmuṣmin manaḥ-kalpanam etad eva naiṣkarmyam | iti śruter mad-anya-bhaktānāṃ niṣkāmatvena naiṣkarmyāt teṣu dṛṣṭaṃ sukhaṃ mad-dattam eva | tatra mama sarvatrodāsīnasyāpi sva-bhakta-vātsalyam eva hetur jñeyaḥ | na caivaṃ tvayi sveṣṭa-deve sva-nirvāha-bhāraṃ dadānās te bhaktāḥ prema-śūnyā iti vācyam | tair mayi sva-bhārasya sarvathaivānarpaṇāt mayaiva svecchayā grahaṇāt | na ca saṅkalpa-mātreṇa viśva-sṛṣṭy-ādi kartuṃ mamāyaṃ bhāro jñeyaḥ | yad vā bhakta-janāsaktasya mama sva-bhogya-kāntābhāra-vahanam iva tadīya-yoga-kṣema-vahanam atisukha-pradam iti

Baladeva

atha sva-bhaktānāṃ viśeṣaa nirūpayati ananyā iti | ye janā ananyā mad-eka-prayojanā māṃ cintayanto dhyāyantaḥ paritaḥ kalyāṇa-guṇa-ratnāśrayatayā vicitrādbhuta-līlā-pīyūṣāśrayatayā divya-vihbūty-āśrayatayā copāsate bhajanti teṣāṃ nityaṃ sarvadaiva mayy abhiyuktānāṃ vismṛta-deha-yātrāṇām aham eva yoga-kṣemam annādy-āharaṇaṃ tat-saṃrakṣaṇaṃ ca vahāmi | atra karomīty anuktvā vahāmīty uktis tu tat-poṣaṇa-bhāro mayaiva voḍhavyo gṛhasthasyeva kuṭumba-poṣaṇa-bhāra iti vyanakti | evam āha sūtrakāraḥ svāminaḥ phala-śruter ity ātreyaḥ [Vs 3.4.44] iti | atrāhuḥ teṣāṃ nityaṃ mayā sārdham abhiyogaṃ vāñchatāṃ yogaṃ mat-prāpti-lakṣaṇaṃ kṣemaṃ ca matto ‚punar-āvṛtti-lakṣaṇam aham eva vahāmi | teṣāṃ mat-prāpaṇa-bhāro mamaiva | na tv arcir-āder deva-gaṇasyeti | evam evābhidhāsyati dvādaśe – ye tu sarvāṇi karmāṇi ity ādi-dvayena | sūtrakāro ‚py evam āha viśeṣaṃ ca darśayati [Vs 4.3.16] iti

syntax

he kaunteya (O son of Kuntī!),
ye anya-devatā-bhaktāḥ api (although those devotees of other divinities) śraddhayā anvitāḥ (endowed with faith) yajante (they worship),
te api (even they) avidhi-pūrvakam (not according to rule) mām eva (just me) yajanti (they worship).

grammar

ye	–	yat sn. 1n.3 m. – those who;
api	–	av. – although, moreover, besides, even;
anya-devatā-bhaktāḥ	–	anya-devatā-bhakta 1n.3 m.; TP: anyāsāṁ devatānāṁ bhaktā iti – devotees of other divinities (from: anya – other; √div – to shine, to play, deva – god, divinity, devatā – divinity; √bhaj – to share, to love, to rejoice, to worship, PP bhakta – distributed, divided, loved; worshipper, devotee, loving);
yajante	–	√yaj (to consecrate, to sacrifice, to worship) Praes. Ā 1v.3 – they worship, they offer in sacrifice;
śraddhayā	–	śrad-dhā 3n.1 f. – with faith (from: śrat – in compounds: faith; √dhā – to put [faith]);
anvitāḥ	–	anvita (anu-√i – to go along) PP 1n.3 m. – who are endowed (with what? – requires instrumental);
te	–	tat sn. 1n.3 m. – they;
api	–	av. – although, moreover, besides, even;
mām	–	asmat sn. 2n.1 – me;
eva	–	av. – certainly, just, merely;
kaunteya	–	kaunteya 8n.1 m. – O son of Kuntī (from: kunti – the people of Kunti, kuntī – Kuntī, mother of the sons of Pāṇḍu);
yajanti	–	√yaj (to consecrate, to sacrifice, to worship) Praes. P 1v.3 – they worship, they offer in sacrifice;
avidhi-pūrvakam	–	av. – not according to rule (from: vidhi – a rule, formula, injunction; pūrvaka – previous, ancient, suffix: according to;

textual variants

ye ‘py anya-devatā-bhaktā → ye tv anya-devatā bhaktā (but those who worship other divinities);
yajanty avidhi-pūrvakam → yajaṁti vidhi-pūrvakam / yajante ‘vidhi-pūrvakam (they worship according to rule / they worship not according to rule);

The second pada of verse 9.23 is the same as the second pada of verse BhG 17.1;

Śāṃkara

nanv anyāpi devatās tvam eva cet tad-bhaktāś ca tvām eva yajante | satyam evaṃ—

ye’py anya-devatā-bhaktā anyāsu devatāsu bhaktā anya-devatā-bhaktāḥ santo yajante pūjayanti śraddhayā āstikya-buddhyānvitā anugatāḥ, te’pi mām eva kaunteya yajanty avidhi-pūrvakam avidhir ajñānaṃ tat-pūrvakaṃ yajanta ity arthaḥ

Rāmānuja

ye tv indrādidevatābhaktāḥ kevalatrayīniṣṭhāḥ śraddhayā+anvitāḥ indrādīn yajante, te ‚pi pūrvoktena nyāyena sarvasya maccharīratayā madātmakatvena, indrādiśabdānāṃ ca madvācitvād vastuto mām eva yajante; api tv avidhipūrvakaṃ yajante / indrādīnāṃ devatānāṃ karamsvārādhyatayā anvayaṃ yathā vedāntavākyāni, „caturhotāro yatra saṃpadaṃ gacchanti deaiḥ” ityādīni vidadhati, na tatpūrvakaṃ yajante / vedāntavākyajātaṃ hi paramapuruṣaśarīratayā+avasthitānām indrādīnām ārādhyatvaṃ vidadhad atmabhūtasya paramapuruṣasyaiva sākṣād ārādhyatvaṃ vidadhāti / caturhotāraḥ agnihotradarśapūrṇamāsādīni karmāṇi, yatra paramātmany ātmatayā+avasthite saty eva taccharīrabhūtendrādidevaiḥ; saṃpadaṃ gacchanti indrādidevānām ārādhanāny etāni karmāṇītīmāṃ saṃpadaṃ gacchantītyarthaḥ

Śrīdhara

nanu ca tvad-vyatirekeṇa vastuto devatāntarasyābhāvādindrādi-sevino ‚pi tvad-bhaktā eveti kathaṃ te gatāgataṃ labheran ? tatrāha ye ‚pīti | śraddhayopetā bhaktāḥ santo ye janā anya-devatā indrādi-rūpā yajante te ‚pi mām eva yajantīti satyaṃ kintu avidhi-pūrvakam | mokṣa-prāpakaṃ vidhiṃ vinā yajanti | atas te punar āvartante

Madhusūdana

nanv anyā api devatās tvam eva tvad-vyatiriktasya vastv-antarasyābhāvāt | tathā ca devatāntara-bhaktā api tvām eva bhajanta iti na ko ‚pi viśeṣaḥ syāt | tena gatāgataṃ kāma-kāmā vasu-rudrādityādi-bhaktā labhante | ananyāś cintayanto māṃ tu kṛta-kṛtyā iti katham uktaṃ tatrāha ye ‚pīti | yathā mad-bhaktā mām eva yajanti tathā ye ‚nya-devatānāṃ vasv-ādīnāṃ bhaktā yajante jyotiṣṭomādibhiḥ śraddhayāstikya-buddhyā ‚nvitāḥ | te ‚pi mad-bhaktā iva he kaunteya tat-tad-devatā-rūpeṇa sthitaṃ mām eva yajanti pūjayanti | avidhi-pūrvakam avidhir ajñānaṃ tat-pūrvakaṃ sarvātmatvena mām ajñātvā mad-bhinnatvena vastv-ādīn kalapayitvā yajantīty arthaḥ

Viśvanātha

nanu ca jñāna-yajñena cāpy anye ity anena tvayā svasyaivopāsanā trividhoktā | tatra bahudhā viśvato-mukham iti tṛtīyāyā upāsanāyā jñāpanārtham | ahaṃ kratur ahaṃ yajñaḥ ity ādi svasya viśva-rūpatvaṃ darśitaṃ | ataḥ karma-yogena karmāṅga-bhūtendrādi-yājakās tathā prādhānyenaiva devatāntara-bhaktā api tvad-bhaktā eva | kathaṃ tarhi te na mucyante ? yad uktaṃ tvayā gatāgataṃ kāma-kāmā labhante iti | antavat tu phalaṃ teṣām iti ca | tatrāha ye ‚pīti satyaṃ mām eva yajantīti | kintv avidhi-pūrvakam mat-prāpakaṃ vidhiṃ vinaiva yajanty ataḥ punar āvartante

Baladeva

nanv indrādi-yājino ‚pi vastutas tvad-yājina eva teṣāṃ kuto gatāgatam iti cet tatrāha ye ‚pīti | ye janā anya-devatā-bhaktāḥ kevaleṣv indrādiṣu bhaktimantaḥ śraddhayā ataeva phala-pradā iti dṛḍha-viśvāsenopetāḥ santo yajante yajñais tān arcayanti | te ‚pi mām eva yajanti iti satyam etat | kintv avidhi-pūrvakaṃ te yajanti yena vidhinā gatāgata-nivartakā mat-prāptiḥ syāt taṃ vidhiṃ vinaiva | atas tat te labhante

syntax

aham hi (I indeed) sarva-yajñānām (of all sacrifices) bhoktā ca (and enjoyer) prabhuḥ eva ca (and certainly master).
[te tu] (but they) tattvena (truly) mām (me) na abhijānanti (they do not distinguish),
ataḥ [te] (for this reason they) cyavanti (they fall).

grammar

aham	–	asmat sn. 1n.1 – I;
hi	–	av. – because, just, indeed, surely;
sarva-yajñānām	–	sarva-yajña 6n.3 m.; sarvāṇāṁ yajñānām iti – of all sacrifices (from: sarva – all, whole; √yaj – to consecrate, to sacrifice, to worship, yajña – sacrifice, worship, name of Viṣṇu);
bhoktā	–	bhoktṛ 1n.1 m. – one who eats, enjoys (from: √bhuj – to eat, to enjoy);
ca	–	av. – and;
prabhuḥ	–	pra-bhu 1n.1 m. – perfect, powerful, rich, master, lord (from: pra- – prefix: in front, much; √bhū – to be);
eva	–	av. – certainly, just, merely;
ca	–	av. – and;
na	–	av. – not;
tu	–	av. – but, then, or, and;
mām	–	asmat sn. 2n.1 – me;
abhijānanti	–	abhi-√jñā (to distinguish) Praes. P 1v.3 – they distinguish, they understand;
tattvena	–	av. – truly (from: tat – to, abst. tat-tva – truth, reality);
ataḥ	–	av. – from this, hence, therefore (indeclinable ablative with an ending -tas);
cyavanti	–	√cyu (to fall, to go) Praes. P 1v.3 – they fall;
te	–	tat sn. 1n.3 m. – they;

textual variants

sarva-yajñānāṁ → sarva-bhūtānāṁ (of all beings);
cyavanti → calaṁti / vyacaṁti / cavaṁti / calaṁte (they shake / they bend / they shake);

Śāṃkara

kasmāt te’vidhi-pūrvakaṃ yajanta ity ucyate | yasmāt—

ahaṃ hi sarva-yajñānāṃ śrautānāṃ smārtānāṃ ca sarveṣāṃ yajñānāṃ devatātmatvena bhoktā ca prabhur eva ca | mat-svāmiko hi yajñaḥ, adhiyajño’ham evātra [gītā 8.4] iti hy uktam | tathā na tu mām abhijānanti tattvena yathāvat | ataś cāvidhi-pūrvakam iṣṭvā yāga-phalāc cyavanti pracyavante te

Rāmānuja

atas traividyā indrādiśarīrasya paramapuruṣasyārādhanāny etāni karmāṇi; ārādhyaś ca sa eveti na jānanti, te ca parimitaphalabhāginaś cyavanasvabhāvāś ca bhavanti; tad āha

prabhur eva ca tatra tatra phalapradātā cāham eva ityarthaḥ

Śrīdhara

etad eva vivṛṇoti aham iti | sarveṣāṃ yajñānāṃ tat-tad-devatā-rūpeṇāham eva bhoktā | prabhuś ca svāmī | phala-dātā cāpy aham evety arthaḥ | evambhūtaṃ māṃ te tattvena yathāvan nābhijānanti | ataś cyavanti pracyavante punar āvartante | ye tu sarva-devatāsu mām evātaryāminaṃ paśyanto yajanti te tu nāvartante

Madhusūdana

avidhi-pūrvakatvaṃ vivṛṇvan phala-pracyutim amīṣām āha aham hīti | ahaṃ bhagavān vāsudeva eva sarveṣāṃ yajñānāṃ śrautānāṃ smārtānāṃ ca tat-tad-devatā-rūpeṇa bhoktā ca svenāntaryāmi-rūpeṇādhiyajñatvāt prabhuś ca phala-dātā ceti prasiddham etat | devatāntara-yājinas tu mām īdṛśaṃ tattvena bhoktṛtvena prabhutvena ca bhagavān vāsudeva eva vastv-ādi-rūpeṇa yajñānāṃ bhoktā svena rūpeṇa ca phala-dātā na tad-anyo ‚sti kaścid ārādhya ity evaṃ-rūpeṇa na jānanti | ato mat-svarūpāparijñānān mahatāyāseneṣṭvāpi mayy anarpita-karmāṇas tat-tad-deva-lokaṃ dhūmādi-mārgeṇa gatvā tad-bhogānte cyavanti pracyavante tad-bhoga-janaka-karma-kṣayāt tad-dehādi-viyuktāḥ punar deha-grahaṇāya manuṣya-lokaṃ pratyāvartante | ye tu tat-tad-devatāsu bhagavantam eva sarvāntaryāmiṇaṃ paśyanto yajante te bhagavad-arpita-karmāṇas tad-vidyā-sahita-karma-vaśād arcir-ādi-mārgeṇa brahma-lokaṃ gatvā tatrotpanna-samyag-darśanās tad-bhogānte mucyanta iti vivekaḥ

Viśvanātha

avidhi-pūrvakatvaṃ evāha aham iti | devatāntara-rūpeṇāham eva bhoktā prabhuḥ svāmī phala-dātā cāham evati | māṃ tu tattvena na jānanti | yathā sūryasyāham upāsakaḥ | sūrya eva mayi prasīdatu | sūrya eva mad-abhīṣṭaṃ phalaṃ dadātu | sūrya eva parameśvara iti teṣāṃ buddhiḥ | na tu parameśvaro nārāyaṇa eva sūryaḥ | sa eva tādṛśa-śraddhotpādakaḥ | sa eva mahyaṃ sūryopāsanā-phala-pradaḥ | iti buddhi-ratas tattvato mad-abhijñānābhāvāt te cyavante | bhagavān nārāyaṇa eva sūryādi-rūpeṇārādhyate iti bhāvanayā viśvato-mukhaṃ mām upāsīnās tu mucyanta eva | tasmān mad-vibhūtiṣu sūryādiṣu pūjā mad-vibhūti-jñāna-pūrvikaiva kartavyā | na tv anyathā iti dyotitam

Baladeva

avidhi-pūrvakatāṃ darśayati ahaṃ hīti | aham evendrādi-rūpeṇa sarveṣāṃ yajñānāṃ bhoktā prabhuḥ svāmī pālakaḥ phaladaś cety evaṃ tattvena māṃ nābhijānanti | atas te cyavanti saṃsaranti