Śrīdhara

nyāsa-tyāga-vibhāgena sarva-gītārtha-saṅgraham |
spaṣṭam aṣṭādaśe prāha paramārtha-vinirṇaye ||

Viśvanātha

sannyāsa-jñāna-karmādes traividhyaṃ mukti-nirṇayaḥ |
guhya-sāratamā bhaktir ity aṣṭādaśa ucyate ||

Baladeva

gītārthān iha saṅgṛhṇan harir aṣṭādaśe ‚khilān |
bhaktes tatra prapatteś ca so ‚bravīd atigopyatām ||

syntax

arjuna (Arjuna) uvāca (he spoke):
he keśi-niṣūdana (O Keśiniṣūdana!) he mahā-bāho (O mighty-armed one!) he hṛṣīkeśa (O Hṛṣīkeśa!),
sannyāsasya (of renunciation) tyāgasya ca (and abandonment) tattvam (the truth) pṛthak (separately) veditum (to know) icchāmi (I desire).

grammar

arjunaḥ	–	arjuna 1n.1 m. – white, clear, Arjuna;
uvāca	–	√vac (to speak) Perf. P 1v.1 – he spoke;
saṁnyāsasya	–	saṁnyāsa 6n.1 m. – of laying aside, of resignation, of renunciation (from: sam-ni-√as – to lay aside, to renounce, to give up);
mahābāho	–	mahā-bāhu 8n.1 m.; BV: yasya bāhū mahāntau staḥ saḥ – O mighty-armed one! (from: √mah – to magnify, mahant – great; √baṁh – to grow, to increase, bāhu – the arm);
tattvam	–	tat-tva abst. 2n.1 n. – truth, reality (from: tat – that);
icchāmi	–	√iṣ (to desire) Praes. P 3v.1 – I desire;
veditum	–	√vid (to know, to understand) inf. – to know, to learn;
tyāgasya	–	tyāga 6n.1 m. – of leaving, of abandoning (from: √tyaj – to abandon, to give up);
ca	–	av. – and;
hṛṣīkeśa	–	hṛṣīkeśa 1n.1 m. – erect hair, Hṛṣīkeśa (from: √hṛṣ – to be excited; hṛṣī – erect; keśa – hair); or TP: hṛṣīkāṇām / indriyāṇām īśa iti – lord of the senses (from: hṛṣīka – an organ of senses; √xīś – to own, to reign, īśa – ruler, lord);
pṛthak	–	av. – separately, one by one (from: √pṛth – to extend);
keśi-niṣūdana	–	keśi-niṣūdana 8n.1 m.;TP: keśinaḥ niṣūdaneti – O killer of Keśin! (from: keśa – hair; -in, -min, -vin – sufixes meaning one who possesses; ni-√sūd – to kill, niṣūdana – killing, destroying)

textual variants

saṁnyāsasya → saṁnyāsas tu (but renunciations);
pṛthak keśi-niṣūdana → pṛthak keśi-nisūdana / pṛthak karma-niṣūdana (separately, O killer of Keśin! / separately, O killer of activity!);

The first pada of verse 18.1 is the same as the first pada of verse BhG 5.6;

Śāṃkara

sarvasyaiva gītāśāstrasyārtho’smin adhyāye upasaṃhṛtya sarvaś ca vedārtho vaktavyaḥ ity evam artho’yam adhyāya ārabhyate | sarveṣu hy atīteṣu adhyāyeṣūkto’rtho’sminn adhyāye’vagamyate | arjunas tu saṃnyāsa-tyāga-śabdārthayor eva viśeṣa-bubhutsur uvāca—

pūrvādhyāye śraddhā-traividhyenāhāra-yajña-tapo-dāna-traividhyena ca karmiṇāṃ traividhyam uktaṃ sāttvikānām ādānāya rājasa-tāmasāṃ ca hānāya | idānīṃ tu saṃnyāsa-traividhya-kathanena saṃnyāsinām api traividhyaṃ vaktavyam | tatra ttva-bodhānantaraṃ yaḥ phala-bhūtaḥ sarva-karma-saṃnyāsaḥ sa caturdaśe’dhyāye guṇātītatvena vyākhyātatvān na sāttvika-rājasa-tāmasa-bhedam arhati | yo’pi tattva-bodhāt prāk tad-arthaṃ sarva-karma-saṃnyāsas tattva-bubhutsayā vedānta-vākya-vicārāya bhavati so’pi traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna ity ādinā nirguṇatvena vyākhyātaḥ | yas tv anutpanna-tattva-bodhānām anutpanna-tattva-bubhutsānāṃ ca karma-saṃnyāsaḥ sa saṃnyāsī ca yogī ca ity ādinā gauṇo vyākhyātas tasya traividhya-sambhavāt tad-viśeṣaṃ bubhutsuḥ arjuna uvāca saṃnyāsasyeti |

aviduṣām anupajāta-vividiṣāṇāṃ ca karmādhikṛtānām eva kiṃcit karma-parigrahena kiṃcit karma-parityāgo yaḥ sa tyāgāṃśa-guṇa-yogāt saṃnyāsa-śabdenocyate | etādṛśasyāntaḥ-karaṇa-śuddhy-artham avidvat-karmādhikāri-kartṛkasya saṃnyāsasya kenacid rūpeṇa karma- tyāgasya tattvaṃ svarūpaṃ pṛthak sāttvika-rājasa-tāmasa-bhedena veditum icchāmi | tyāgasya ca tattvaṃ veditum icchāmi |

kiṃ saṃnyāsa-tyāga-śabdau ghaṭa-paṭa-śabdāv iva bhinna-jātīya-padārthau kiṃ vā brāhmaṇa-parivrājaka-śabdāv ivaika-jātīyārthau | yady ādyas tarhi tyāgasya tattvaṃ saṃnyāsāt pṛthag veditum icchāmi | yadi dvitīyas tarhy avāntaropādhi-bheda-mātraṃ vaktavyam | eka-vyākhyānenaivobhayaṃ vyākhyātaṃ bhaviṣyati |
mahābāho keśiniṣūdaneti sambodhanābhyāṃ bāhyopadrava-nivāraṇa-svarūpa-yogyatā-phalopadhāne pradarśite | hṛṣīkeśa ity antar-upadrava-nivāraṇa-sāmarthyam iti bhedaḥ | atyanurāgāt sambodhana-trayam |
atrārjunasya dvau praśnau | karmādhikāri-kartṛkena pūrvokta-yajñādi-sādharmyeṇa saṃnyāsa-śabda-pratipādyatvena ca guṇātīta-saṃnyāsa-dvaya-sādharmyeṇa traiguṇya-sambhavāsambhavābhyāṃ saṃśayaḥ prathamasya praśnasya bījam | dvitīyasya tu saṃnyāsa-tyāga-śabdayoḥ paryāyatvāt karma-phala-tyāga-rūpeṇa ca vailakṣaṇyokteḥ saṃśayo bījaṃ saṃnyāsatyāgaśabdau

Rāmānuja

atītenādhyāyadvayena abhyudayaniśśreyasasādhanabhūtaṃ vaidikam eva yajñatapodānādikaṃ karma, nānyat; vaidikasya ca karmaṇas sāmānyalakṣaṇaṃ praṇavānvayaḥ; tatra mokṣābhyudayasādhanayor bhedaḥ tatsacchabdanirdeśyatvena; mokṣasādhanaṃ ca karma phalābhisandhirahitaṃ yajñādikam; tadārambhaś ca sattvodrekād bhavati; sattvavṛddhiś ca sāttvikāhārasevayā ityuktam / anantaraṃ mokṣasādhanatayā nirdiṣṭayos tyāgasaṃnyāsayor aikyam, tyāgasya ca svarūpam, bhagavati sarveśvare ca sarvakarmaṇāṃ kartṛtvānusandhānam, sattvarajastamasāṃ kāryavarṇanena sattvaguṇasyāvaśyopādeyatvam, svavarṇocitānāṃ karmaṇāṃ paramapuruṣārādhanabhūtānāṃ paramapuruṣaprāptinirvartanaprakāraḥ, kṛtsnasya gītāśāstrasya sārārtho bhaktiyoga ity ete pratipādyante / tatra tāvat tyāgasaṃnyāsayor pṛthaktvaikatvanirṇayāya svarūpanirṇayāya cārjunaḥ pṛcchati

tyāgasaṃnyāsau hi mokṣasādhanatayā vihitau, „na karmaṇā na prajayā dhanena tyāgenaike amṛtatvam ānaśuḥ vedāntavijñānasuniścitārthās saṃnyāsayogād yatayaś śuddhasattvāḥ / te brahmaloke tu parāntakāle parāmṛtāt parimucyanti sarve//” ityādiṣu / asya saṃnyāsasya tyāgasya ca tattvam yāthātmyaṃ pṛthak veditum icchāmi / ayam abhiprāyaḥ kim etau saṃnyāsatyāgaśabdau pṛthagarthau, utaikārthav eva yadā pṛthagarthau, tadā anayoḥ pṛthaktvena svarūpaṃ veditum icchāmi; ekatve ‚pi tasya svarūpaṃ vaktavyam iti

Śrīdhara

atra ca –
sarva-karmāṇi manasā
sannyasyāste sukhaṃ vaśī | (Gītā 5.13)
sannyāsa-yoga-yuktātmā (Gītā 9.28)
ity ādiṣu karma-sannyāsa upadiṣṭaḥ | tathā –
tyaktvā karma-phalāsaṅgaṃ
nitya-tṛpto nirāśrayaḥ |
sarva-karma-phala-tyāgaṃ
tataḥ kuru yatātmavān || (Gītā 4.20)
ity ādiṣu ca phala-mātra-tyāgena karmānuṣṭhānam upadiṣṭam | na ca paraspara-viruddhaṃ sarvajñaḥ parama-kāruṇiko bhagavān upadiśet | ataḥ karma-sannyāsasya tad-anuṣṭhānasya cāvirodha-prakāraṃ bubhutsur arjuna uvāca sannyāsasyeti | bho hṛṣīkeśa sarvendriya-niyāmaka | he keśī-nisūdana keśī-nāmno mahato hayākṛteḥ daityasya yuddhe mukhaṃ vyādāya bhakṣayitum āgacchato atyantaṃ vyātte mukhe vāma-bāhuṃ praveśya tat-kṣaṇam eva vivṛddhena tenaiva bāhunā karkaṭikā-phalavat taṃ vidārya nisūditavān | ataeva he mahābāho iti sambodhanam | sannyāsasya tyāgasya ca tattvaṃ pṛthag vivekena veditum icchāmi

Viśvanātha

anantarādhyāye –
tad ity anabhisandhāya
phalaṃ yajña-tapaḥ-kriyāḥ |
dāna-kriyāś ca vividhāḥ
kriyante mokṣa-kāṅkṣibhiḥ || (Gītā 17.25)

ity atra bhagavad-vākye mokṣa-kāṅkṣi-śabdena sannyāsina eva ucyante | anye vā yady anya eva te, tarhi – sarva-karma-phala-tyāgaṃ tataḥ kuru yatātmavān iti (Gītā 12.11) tvad-uktānāṃ sarva-karma-phala-tyāgināṃ teṣāṃ sa tyāgaḥ kaḥ | sannyāsināṃ ca ko sa sannyāsa iti vivekato jijñāsur āha sannyāsasyeti | pṛthag iti yadi sannyāsa-tyāga-śabdau bhinnārthau tadā sannyāsasya tyāgasya ca tattvaṃ pṛthag veditum icchāmi | yadi tv ekārthau tāv api tvan-mate anya-mate vā tayor aikyārtham arthād ekārthatvam iti pṛthag veditum icchāmi | he hṛṣīkeśeti mad-buddheḥ pravartakatvāt tvam eva imaṃ sandeha-mukhāpayasi | keśi-nisūdana iti taṃ ca sandehaṃ tvam eva keśinam iva vidārayasīti bhāvaḥ | mahābāho iti tvaṃ mahā-bāhu-balānvito ‚haṃ kiñcid bāhubalānvita ity etad aṃśenaiva mayā saha sakhyaṃ tava | na tu sārvajñyādibhir aṃśair atas tvad-datta-kiñcit-sakhya-bhāvād eva praśne mama niḥśaṅkateti bhāvaḥ

Baladeva

sarva-karmāṇi manasā sannyasyāste sukhaṃ vaśī | (Gītā 5.13) ity ādau sannyāsa-śabdena kim uktam — tyaktvā karma-phalāsaṅgaṃ (Gītā 4.20) ityādau tyāga-śabdena ca kim uktaṃ bhagavatā tatra sandihāno ‚rjunaḥ pṛcchati sannyāsasyeti | sannyāsa-tyāga-śabdau śaila-taru-śabdāv iva vijātīyārthau kiṃ vā kuru-pāṇḍava-śabdāv iva sajātīyārthau | yady ādyas tarhi sannyāsasya tyāgasya ca tattvaṃ pṛthag-veditum icchāmi | yadyantas tarhi tatrāvāntaropādhi-mātraṃ bhedakaṃ bhāvi, tac ca veditum icchāmi | he mahābāho kṛṣṇa hṛṣīkeśeti dhī-vṛtti-prerakatvāt tvam eva mat-sandeham utpādayasi | keśi-nisūdaneti tvaṃ mat-sandehaṃ keśinam iva vināśayeti

syntax

śrī-bhagavān (the glorious Lord) uvāca (he spoke):
kavayaḥ (seers) kāmyānām karmaṇām (of intentions of activities) nyāsam (relinquishing) sannyāsam (renunciation) viduḥ (they know).
vicakṣaṇāḥ (the wise) sarva-karma-phala-tyāgam (abandonment of the fruit of all activities) tyāgam (abandonment) prāhuḥ (they declared).

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;
kāmyānām	–	kāmyā 6n.3 f. – of desires, of intentions (from: √kam –to wish, to love, to long for, kāma – desire, love, pleasure);
karmaṇām	–	karman 6n.3 n. – of activities (from: √kṛ – to do);
nyāsam	–	nyāsa 2n.1 m. – giving up, relinquishing (from: ni-√as – to lay aside, to renounce, to give up);
saṁnyāsam	–	saṁnyāsa 2n.1 m. – laying aside, resignation, renunciation (from: sam-ni-√as – to lay aside, to renounce, to give up);
kavayaḥ	–	kavi 1n.3 m. – poets, bards, seers (from: √kav – to describe, to paint);
viduḥ	–	√vid (to know, to understand) Perf. P 1v.3 – they got to know, they learned;
sarva-karma-phala-tyāgam	–	sarva-karma-phala-tyāga 2n.1 m.; TP: sarveṣāṁ karmaṇāṁ phalasya tyāgam iti – abandonment of the fruit of all activities (from: sarva – all, whole; √kṛ – to do, karman – activity and its result; √phal – to ripen; phala – fruit, result; √tyaj – to abandon, to give up, tyāga – leaving, abandonment);
prāhuḥ	–	pra-√ah (to declare) Perf. P 1v.3 – they declared (inflected only in Perf., other forms from: √brū);
tyāgam	–	tyāga 2n.1 m. – leaving, abandonment (from: √tyaj – to abandon, to give up);
vicakṣaṇāḥ	–	vicakṣaṇa 1n.3 m. – bright, who are clear-sighted, wise (from: vi-√cakṣ – to shine, to perceive, to see, to proclaim);

textual variants

nyāsaṁ → tyāgaṁ (abandonment);

The third pada of verse 18.2 is the same as the third pada of verse BhG 12.11;

Śāṃkara

tatra tatra nirdiṣṭau, na nirluṭhitārthau pūrveṣv adhyāyeṣu | ato’rjunāya pṛṣṭavate tan-nirṇayāya bhagavān uvāca—
kāmyānām aśvamedhādīnāṃ karmaṇāṃ nyāsaṃ saṃnyāsa-śabdārtham, anuṣṭheyatvena prāptasyānuṣṭhānam, kavayaḥ paṇḍitāḥ kecid vidur vijānanti | nitya-naimittikānām anuṣṭhīyamānānāṃ sarva-karmaṇām, ātma-sambandhitayā prāptasya phalasya parityāgaḥ sarva-karma-phala-tyāgas taṃ prāhuḥ kathayanti tyāgaṃ tyāga-śabdārthaṃ vicakṣaṇāḥ paṇḍitāḥ | yadi kāmya-karma-parityāgaḥ phala-parityāgo vārtho vaktavyaḥ, sarvathā parityāga-mātraṃ saṃnyāsa-tyāga-śabdayor eko’rthaḥ syāt, na ghaṭa-paṭa-śabdāv iva jāty-antara-bhūtārthau |

nanu nitya-naimittikānāṃ karmaṇāṃ phalam eva nāstīti āhuḥ | katham ucyate teṣāṃ phala-tyāgaḥ, yathā vandhyāyāḥ putra-tyāgaḥ ? naiṣa doṣaḥ, nityānām api karmaṇāṃ bhagavatā phalavattvasya iṣṭatvāt | vakṣyati hi bhagavān aniṣṭa miṣṭaṃ miśraṃ ca iti na tu saṃnyāsināṃ kvacit [gītā 18.12] iti ca | saṃnyāsinām eva hi kevalaṃ karma-phalāsambandhaṃ darśayann asaṃnyāsināṃ nitya-karma-phala-prāptiṃ bhavaty atyāgināṃ pretya [gītā 18.12] iti darśayati

Rāmānuja

athānayor ekam eva svarūpam, tac cedṛśam iti nirṇetuṃ vādivipratipattiṃ darśayan śrībhagavān uvāca

kecana vidvāṃsaḥ kāmyānāṃ karmaṇāṃ nyāsaṃ svarūpatyāgaṃ saṃnyāsaṃ viduḥ / kecic ca vicakṣaṇāḥ nityānāṃ naimittikānāṃ ca kāmyānāṃ sarveṣāṃ karmaṇāṃ phalatyāga eva mokṣaśāstreṣu tyāgaśabdārtha iti prāhuḥ / tatra śāstrīyatyāgaḥ kāmyakarmasvarūpaviṣayaḥ; sarvakarmaphalaviṣaya iti vivādaṃ pradarśayan ekatra saṃnyāsaśabdam itaratra tyāgaśabdaṃ prayuktavān / atas tyāgasaṃnyāsaśabdayor ekārthatvam aṅgīkṛtam iti jñāyate / tathā „niścayaṃ śṛṇu me tatra tyāge bharatasattama” iti tyāgaśabdenaiva nirṇayavacanāt, „niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate / mohāt tasya parityāgaḥ tāmasaḥ parikīrtitaḥ // BhGR_18.”, „aniṣṭam iṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam / bhavaty atyāgināṃ pretya na tu saṃnyāsināṃ kvacit /” iti parasparaparyāyatādarśanāc ca tayor ekārthatvam aṅgīkṛtam iti niścīyate

Śrīdhara

tatrottaraṃ śrī-bhagavān uvāca – kāmyānām iti | kāmyānāṃ putra-kāmo yajeta svarga-kāmo yajetety evam ādi kāmopabandhena vihitānāṃ karmaṇāṃ nyāsaṃ parityāgaṃ sannyāsaṃ kavayo viduḥ | samyak-phalaiḥsaha sarva-karmaṇām api nyāsaṃ sannyāsaṃ paṇḍitā vidur jānantīty arthaḥ | sarveṣāṃ kāmyānāṃ nitya-naimittikānāṃ ca karmaṇāṃ phala-mātra-tyāgaṃ prāhus tyāgaṃ prāhus tyāgaṃ vicakṣaṇā nipuṇāḥ | na tu svarūpataḥ karma-tyāgam |

nanu nitya-naimittikānāṃ phalāśravaṇād avidyamānasya phalasya kathaṃ tyāgaḥ syāt | nahi bandhyāyāḥ putra-tyāgaḥ sambhavanti |
ucyate yadyapi svarga-kāmaḥ paśukāma ity ādivad aharahaḥ sandhyām upāsīta yāvaj-jīvam agnihotraṃ juhotīty ādiṣu phala-viśeṣo na śrūyate tathāpy apuruṣārthe vyāpāre prekṣāvantaṃ pravartayitum aśaknuvan vidhir viśvajitā yajetety ādiṣv iva sāmānyataḥ kim api phalam ākṣipaty eva | na cātīva-gurum ataḥ śraddhayā sva-siddhir eva vidheḥ prayojanam iti mantavyam | puruṣa-pravṛtty-anupapatter duṣparaharatvāt | śrūyate ca nityādiṣv api phalam – sarva ete puṇya-lokā bhavatīti | karmaṇā pitṛ-loka iti | dharmeṇa pāpam apanudanti ity evam ādiṣu | tasmād yuktam uktaṃ sarva-karma-phala-tyāgaṃ prāhus tyāgaṃ vicakṣaṇā iti |

nanu phala-tyāgena punar pai niṣphaleṣu karmasu pravṛttir eva na syāt | tan na, sarveṣām api karmaṇāṃ saṃyoga-pṛthaktvena vividiṣārthatayā viniyogāt | tathā ca śrutiḥ – tam etaṃ vedānuvacanena brāhmaṇā vividiṣanti yajñena dānena tapasānāśakeneti | tataś ca śruti-padoktaṃ sarvaṃ phalaṃ bandhakatvena tyaktvā vividiṣārthaṃ sarva-karmānuṣṭhānaṃ ghaṭata eva | vividiṣā ca nityānitya-vastu-vivekena nivṛtta-dehādy-abhimānatayā buddheḥ pratyak-pravaṇatā | tāvat paryantaṃ ca sattva-śuddhy-arthaṃ jñānāviruddhaṃ yathocitam avaśyakaṃ karma kurvatas tat-phala-tyāga eva karma-tyāgo nāma | na svarūpeṇa | tathā ca śrutiḥ kurvann eveha karmāṇi jijīviṣec chatāṃ samāḥ (Īśo 2) iti | tataḥ parantu sarva-karma-nivṛttiḥ svata eva bhavati | tad uktaṃ naiṣkarmya-siddhau –
pratyak-pravaṇatāṃ buddheḥ karmāṇi utpādya śuddhitaḥ |
kṛtārthānyastam āyānti prāvṛḍaste ghanā iva ||
uktaṃ ca bhagavatā – yas tv ātma-ratir eva syād ity ādi | vaśiṣṭhena coktam –
na karmāṇi tyajed yogī
karmabhis tyajyate hy asau |
karmaṇo mūla-bhūtasya
saṅkalpasyaiva nāśataḥ || iti |
jñāna-niṣṭhā-vikṣepakatvam ālakṣya tyajed vā | tad uktaṃ śrī-bhāgavate –
tāvat karmāṇi kurvīta
na nirvidyeta yāvatā |
mat-kathā-śravaṇādau vā
śraddhā yāvan na jāyate || (BhP 11.20.9)
jñāna-niṣṭho virakto vā
mad-bhakto vānapekṣakaḥ |
saliṅgānāśramāṃs tyaktvā
cared avidhi-gocaraḥ || (BhP 11.18.28) ity ādi |
alam atiprasaṅgena prakṛtam anusarāmaḥ

Viśvanātha

prathamaṃ prācyaṃ matam āśritya sannyāsa-tyāga-śabdayor bhinna-jātīyārthatvam āha kāmyānām iti | putra-kāmo yajeta svarga-kāmo yajeta ity evaṃ kāmopabandhena vihitānāṃ kāmyānāṃ karmaṇāṃ nyāsaṃ svarūpeṇaiva tyāgaṃ sannyāsaṃ vidur na tu nityānām api sandhyopāstādīnām iti bhāvaḥ | sarveṣāṃ kāmyānāṃ nityānām api karmaṇāṃ phalaṃ karmaṇā pitṛlokaḥ iti | dharmeṇa pāpam upanudati ity ādyāḥ śrutayaḥ pratipādayanty eva ity atas tyāge phalābhisandhi-rahitaṃ sarva-karma-karaṇam | sannyāse tu phalābhisandhi-rahitaṃ nitya-karma-karaṇam | kāmya-karmaṇāṃ tu svarūpeṇaiva tyāga iti bhedo jñeyaḥ

Baladeva

evaṃ pṛṣṭo bhagavān uvāca kāmyānām iti | putra-kāmo yajeta svarga-kāmo yajeta ity evaṃ kāmopanibandhena vihitānāṃ putreṣṭi-jyotiṣṭomādīnāṃ karmaṇāṃ nyāsaṃ svarūpeṇatyāgaṃ kavayaḥ paṇḍitāḥ sannyāsaṃ vidur na tu nityānām agnihotrādīnām ity arthaḥ | teṣu vicakṣaṇās tu sarveṣāṃ kāmyānāṃ nityānāṃ ca karmaṇāṃ phala-tyāgam eva, na tu svarūpatas tyāgaṃ sannyāsa-lakṣaṇaṃ tyāgaṃ prāhuḥ | nitya-karmaṇāṃ ca phalam asti – karmaṇāṃ pitṛ-loko dharmeṇa pāpam apanudati ity ādi śravaṇāt | yadyapi aharahaḥ sandhyām upāsīta, yāvaj-jīvanam agnihotraṃ juhoti ity ādau, putra-kāmo yajeta ity ādāv iva phala-viśeṣo na śrutayas tathāpi viśvajitā yajeta ity ādāv iva vidhiḥ kiñcit phalam ākṣiped eva | itarathā puruṣa-pravṛtty-anupapatter duṣpariharatāpattiḥ | tathā ca kāmya-karmaṇāṃ svarūpatas tyāgo, nitya-karmaṇāṃ tu phala-tyāgaḥ sannyāsa-śabdārthaḥ | sarveṣāṃ karmaṇāṃ phalecchāṃ tyaktvānuṣṭhānaṃ khalu tyāga-śabdārthaḥ | pūrvokta-rītyā jñānodaya-phalasya sattvād apravṛtter duṣpariharatvaṃ pratyuktam

syntax

[tatra tyāge] (in the matter of abandonment) eke manīṣiṇaḥ (some wise people) karma doṣa-vat iti (activity being full of faults) tyājyam (to be abandoned) prāhuḥ (they speak),
apare [mīmāṁsakāḥ] (other thinkers) yajña-dāna-tapaḥ-karma (sacrifice, charity austerity) na tyājyam iti (not to be abandoned) [prāhuḥ] (they speak).

grammar

tyājyam	–	tyājya (√tyaj – to abandon, to give up) PF 1n.1 n. – to be abandoned;
doṣa-vat	–	doṣa-vant 1n.1 n. – which has faults, guilty, sinful (from: √duṣ – to become bad, to be defiled, to perish, doṣa – evil, fault, guilt; -mant / -vant – suffix denoting one who possesses);
iti	–	av. – thus (used to close the quotation);
eke	–	eka sn. 1n.3 n. – some;
karma	–	karman 1n.1 n. – activity (from: √kṛ – to do);
prāhuḥ	–	pra-√ah (to declare) Perf. P 1v.3 – they declared (inflected only in Perf., other forms from: √brū);
manīṣiṇaḥ	–	manīṣin 1n.3 m. – who are thoughtful, wise (from: √man – to think, to believe);
yajña-dāna-tapaḥ-karma	–	yajña-dāna-tapaḥ-karma 1n.1 n.; DV / TP: yajñānāṁ ca dānānāṁ ca tapasāṁ ca karmeti – sacrifices, acts of charity and austerities (from: √yaj – to consecrate, to sacrifice, to worship, yajña – sacrifice, worship, name of Viṣṇu; √dā – to give, dāna – gift, charity; √tap – to scorch, tapas – heat, austerity; √kṛ – to do, karman – activity and its result);
na	–	av. – not;
tyājyam	–	tyājya (√tyaj – to abandon, to give up) PF 1n.1 n. – to be abandoned;
iti	–	av. – thus (used to close the quotation);
ca	–	av. – and;
apare	–	a-para 1n.3 m. – others, those later, different;

textual variants

tyājyam → tyāgam (abandonment);
doṣa-vat → mokṣa-vat (as if liberation);
eke → ete (they);
manīṣiṇaḥ → vicakṣaṇaḥ (wise);

The third pada of verse 18.3 is similar to the second pada of verse BhG 17.24 and is the same as the first pada of verse BhG 18.5;

Śāṃkara

tyājyaṃ tyaktavyaṃ doṣavad doṣo’syāstīti doṣavat | kiṃ tat ? karma bandha-hetutvāt sarvam eva | athavā, doṣo yathā rāgādis tyajyate, tathā tyājyam ity eke karma prāhur manīṣiṇaḥ paṇḍitāḥ sāṃkhyādi-dṛṣṭim āśritāḥ, adhikṛtānāṃ karmiṇām apīti | tatraiva yajña-dāna-tapaḥ-karma na tyājyam iti cāpare | karmiṇa evādhikṛtās tān apekṣyaite vikalpāḥ, na tu jñāna-niṣṭhān vyutthāyinaḥ saṃnyāsino’pekṣya | jñāna-yogena sāṃkhyānāṃ [gītā 3.3] niṣṭhā mayā purā proktā iti karmādhikārād arpitā ye, na tān prati cintā ||

nanu karma-yogena yogināṃ [gītā 3.3] ity adhikṛtāḥ pūrvaṃ vibhakta-niṣṭhā apīha sarva-śāstrārthopasaṃhāra-prakaraṇe yathā vicāryante, tathā sāṃkhyāpi jñāna-niṣṭhā vicāryantām iti | na, teṣāṃ moha-duḥkha-nimitta-tyāgānupapatteḥ | na kāya-kleśa-nimittaṃ duḥkhaṃ sāṃkhyā ātmani paśyanti, icchādīnāṃ kṣetra-dharmatvenaiva darśitatvāt | atas te na kāya-kleśa-duḥkha-bhayāt karma parityajanti | nāpi te karmāṇy ātmani paśyanti, yena niyataṃ karma mohāt parityajeyuḥ | guṇānāṃ karma naiva kiṃcit karomi [gītā 5.8] iti hi te saṃnyasyanti |

sarva-karmāṇi manasā saṃnyasya [gītā 5.13] ity ādibhis tattva-vidaḥ saṃnyāsa-prakāra uktaḥ | tasmād ye’nye’dhikṛtāḥ karmaṇy anātma-vido, yeṣāṃ ca moha-nimittas tyāgaḥ sambhavati kāya-kleśa-bhayāc ca, ta eva tāmasās tyāgino rājasāś ceti nindyante karmiṇām anātma-jñānāṃ karma-phala-tyāga-stuty-artham | sarvārambha-parityāgī maunī santuṣṭo yena kenacit | aniketaḥ sthira-matir [gītā 12.19] iti guṇātīta-lakṣaṇe ca paramārtha-saṃnyāsino viśeṣitvāt | vakṣyati ca niṣṭhā jñānasya yā parā [gītā 18.10] iti | tasmāt jñāna-niṣṭhāḥ saṃnyāsino na iha vivakṣitāḥ | karma-phala-tyāga eva sāttvikatvena guṇena tāmasatvādy-apekṣayā saṃnyāsocyate, na mukhyaḥ sarva-karma-saṃnyāsaḥ ||

sarva-karma-saṃnyāsāsambhave ca na hi deha-bhṛtā [gītā 18.11] iti hetu-vacanāt mukhya eveti cet, na | hetu-vacanasya stuty-arthatvāt | yathā tyāgāc chāntir anantaraṃ [gītā 12.12] iti karma-phala-tyāga-stutir eva yathoktāneka-pakṣānuṣṭhānāśaktimantam arjunam ajñaṃ prati vidhānāt | tathedam api na hi deha-bhṛtā śakyaṃ [gītā 18.11] iti karma-phala-tyāga-stuty-artham | na sarva-karmāṇi manasā saṃnyasya naiva kurvan na kārayann āste [gītā 5.12] ity asya pakṣasyāpavādaḥ kenacid darśayituṃ śakyaḥ | tasmat karmaṇy adhikṛtān praty evaiṣa saṃnyāsa-tyāga-vikalpaḥ | ye tu paramārtha-darśinaḥ sāṃkhyāḥ, teṣāṃ jñāna-niṣṭhāyām eva sarva-karma-saṃnyāsa-lakṣaṇāyām adhikāraḥ, nānyatra, iti na te vikalpārhāḥ | tac copapāditam asmābhir vedāvināśinaṃ [gītā 2.21] ity asmin pradeśe, tṛtīyādau ca

Rāmānuja

eke manīṣiṇaḥ kāpilāḥ vaidikāś ca tanmatānusāriṇaḥ rāgādidoṣavad bandhakatvāt sarvaṃ yajñādikaṃ karma mumukṣuṇā tyājyam iti prāhuḥ; apare paṇḍitāḥ yajñādikaṃ karma na tyājyam iti prāhuḥ

Śrīdhara

aviduṣaḥ phala-tyāga-mātram eva tyāga-śabdārthaḥ | na karma-tyāga iti | etad eva matāntara-nirāsena dṛḍhīkartuṃ mata-bhedaṃ darśayati tyājyam iti | doṣavad dhiṃsādi-doṣakatvena kevalaṃ bandhakam iti hetoḥ sarveṣām api karma tyājyam iti eke sāṅkhyāḥ prāhur manīṣiṇa iti | asyāyaṃ bhāvaḥ – mā hiṃsyāt sarva-bhūtānīti niṣedhaḥ puruṣasyānartha-hetur hiṃsā ity āha | agnīṣomīyaṃ paśum ālabhetety ādi-prākaraṇiko vidhis tu hiṃsāyāḥ kratūpakārakatvam āha | ato bhinna-viṣayakatvena sāmānya-viśeṣa-nyāyāgocaratvād vādhyavādhakatā nāsti | dravya-sādhyeṣu ca sarveṣv api karmasu hiṃsādeḥ sambhavāt sarvam api karma tyājyam eveti | tad uktaṃ – dṛṣṭavad ānuśravikaḥ sa hy aviśuddhi-kṣayātiśaya-yukta iti | asyārthaḥ guru-pāṭhād anuśrūyata iti anuśravo vedaḥ | tad bodhita upāyo jyotiṣṭhomādir ānuśravikaḥ | tatrāviśuddhir hiṃsā | tathā kṣayo vināśaḥ | agnihotra-jyotiṣṭhomādi-janyeṣu svargeṣu tāratamyaṃ ca vartate | parotkarṣas tu sarvān duḥkhīkaroti |

apare tu mīmāṃsakā yajñādikaṃ karma na tyājyam iti prāhuḥ | ayaṃ bhāvaḥ kratv-arthāpi satīyaṃ hiṃsā puruṣeṇa kartavyā | sā cānyoddeśenāpi kṛtā puruṣasya pratyavāya-hetur eva | yathā hi vidhir vidheyasya tad-uddeśyenānuṣṭhānaṃ vidhatte | tādarthya-lakṣaṇatvāc cheṣatvasya | na tv evaṃ niṣedho niṣedhasya tādarthyam apekṣate prāpti-mātrāpekṣitatvāt | anyathājñāna-pramādādi-kṛte doṣābhāva-prasaṅgāt | tad evaṃ samāna-viṣayakatvena sāmānya-śāstrasya viśeṣeṇa bādhān nāsti doṣavattvam | ato nityaṃ yajñādi-karma na tyājyam iti | anena vidhi-niṣedhayoḥ samāna-balatā bādhyate sāmānya-viśeṣa-nyāyaṃ sampādayitum

Viśvanātha

tyāge punar api mata-bhedam upakṣipati tyājyam iti | doṣavat hiṃsādi-doṣavattvāt karma svarūpata eva tyājyām ity eke sāṅkhyāḥ | pare mīmāṃsakā yajñādikaṃ karma śāstre vihitatvān na tyājyam ity āhuḥ

Baladeva

tyāge punar api mata-bhedam āha tyājyam iti | eke manīṣiṇo doṣavat na hiṃsyāt sarva-bhūtānīti śruti-nidarśinaḥ kāpilāḥ karma-doṣavat paśu-hiṃsādi-doṣa-yuktaṃ bhavaty atas tyājyaṃ svarūpato heyam ity āhuḥ | agnīṣomīyaṃ paśum ālabheteti śrutis tu hiṃsāyāḥ kratv-aṅgatvam āha tv anartha-hetutvaṃ tasyā nivārayati | tathā ca dravya-sādhyatvena hiṃsāyāḥ sambhavāt | sarvaṃ karma tyājyam iti | apare jaiminīyās tu yajñādikarma na tyājyaṃ tasya veda-vihitatvena nirdoṣatvād ity āhuḥ – yadyapi hiṃsānugrahātmakaṃ karma tathāpi tasya vedena dharmatvābhidhānān na doṣavattvam ataḥ kāryam evety arthaḥ | na hiṃsyāt iti sāmānyato niṣedhas tu krator anyatra tasyāḥ pāpatām āheti na kiñcid avadyam

syntax

he bharata-sattama (O best of the Bharatas) he puruṣa-vyāghra (O tiger among men),
tena (therefore) me (my) niścayam (conclusion) śṛṇu (you must listen).
tyāgaḥ hi (indeed abandonment) tri-vidhaḥ (threefold) saṁprakīrtitaḥ (it is proclaimed).

grammar

niścayam	–	niścaya 2n.1 m. – certainty, fixed opinion (from: niś-√ci – to ascertain, to determine);
śṛṇu	–	√śru (to hear, to listen) Imperat. P 2v.1 – you must listen;
me	–	asmat sn. 6n.1 – my (shortened form of: mama);
tatra	–	av. there (from: tat; indeclinable locative with an ending -tra);
tyāge	–	tyāga 7n.1 m. – in leaving, in abandonment (from: √tyaj – to abandon, to give up);
bharata-sattama	–	bharata-sattama 8n.1 m.; TP: bharatāṇām sattama ti – O the best of the Bharatas (from: from: √bhṛ – to hold or bharata – king Bharata, maintained, actor, in plural – the descendants of Bharata; √as – to be, PPr sant – being, existing, true, the essence, superlative of: sat – sat-tara, sat-tama);
tyāgaḥ	–	tyāga 1n.1 m. – leaving, abandonment (from: √tyaj – to abandon, to give up);
hi	–	av. – because, just, indeed, surely;
puruṣa-vyāghra	–	puruṣa-vyāghra 8n.1 m.; KD: puruṣo vyāghra iva – O man being a tiger! (from: √pur – to precede, to lead or √pṝ – to fill, to nourish, puru – abundance, pūru – people; vyāghra – tiger); or TP: puruṣāṇām vyāghreti – O tiger among men!;
tri-vidhaḥ	–	tri-vidha 1n.1 m. – threefold, of three parts (from: tri – three; vi-√dhā – to divide, vidhā – division, part);
saṁprakīrtitaḥ	–	saṁ-pra-kīrtita (pra-√kīrt – to praise, to glorify) PP 1n.1 m. – praised, celebrated, proclaimed, known (from: kīrti – fame, glory);

textual variants

niścayam → niścayaḥ (who is certain);
bharata-sattama → bhārata-sattama (the best of the sons of Bharata);
saṁprakīrtitaḥ → saṁpradarśitaḥ / parikīrtitaḥ (shown / glorified);

Śāṃkara

tatraiteṣu vikalpa-bhedeṣu—
niścayaṃ sṛṇv avadhāraya me mama vacanāt | tatra tyāge tyāga-saṃnyāsa-vikalpe yathā-darśite bharata-sattama bharatānāṃ sādhutama ! tyāgo hi | tyāga-saṃnyāsa-śabda-vācyo hi yo’rthaḥ sa eka evety abhipretyāha—tyāgo hīti | puruṣa-vyāghra ! tri-vidhas tri-prakāras tāmasādi-prakāraiḥ samprakīrtitaḥ śāstreṣu samyak kathitaḥ | yasmāt tāmasādi-bhedena tyāga-saṃnyāsa-śabda-vācyo’rtho’dhikṛtasya karmiṇo’nātma-jñasya tri-vidhaḥ sambhavati, na paramārtha-darśina ity ayam artho durjñānaḥ, tasmād atra tattvaṃ nānyo vaktuṃ samarthaḥ | tasmān niścayaṃ paramārtha-śāstrārtha-viṣayam adhyavasāyam aiśvaraṃ me mattaḥ sṛṇu

Rāmānuja

tatra evaṃ vādivipratipanne tyāge tyāgaviṣayaṃ niścayaṃ mattaś śṛṇu; tyāgaḥ kriyamāṇeṣv eva vaidikeṣu karmasu phalaviṣayatayā, karmaviṣayatayā, kartṛtvaviṣayatayā ca pūrvam eva hi mayā trividhas saṃprakīrtitaḥ, „mayi sarvāṇi karmāṇi saṃnyasyādhyātmacetasā / nirāśīr nirmamo bhūtvā yuddhyasva vigatajvaraḥ” iti / karmajanyaṃ svargādikaṃ phalaṃ mama na syād iti phalatyāgaḥ; madīyaphalasādhanatayā madīyam idaṃ karmeti karmaṇi mamatāyāḥ parityāgaḥ karmaviṣayas tyāgaḥ; sarveśvare kartṛtvānusaṃdhānenātmanaḥ kartṛtātyāgaḥ kartṛtvaviṣayas tyāgaḥ

Śrīdhara

evaṃ mata-bhedam upanyasya svamataṃ kathayitum āha niścayam iti | tatraivaṃ vipratipanne tyāge niścayaṃ ye vacanāt śṛṇu | tyāgasya loka-prasiddhatvāt kim atra śrotavym iti māvamaṃsthā ity āha he puruṣa-vyāghra puruṣa-śreṣṭha | tyāgo ‚yaṃ durbodhaḥ | hi yasmād ayaṃ karma-tyāgas tattvavidhbis tāmasādi-bhedena trividhaḥ samyag-vivekena prakīrtitaḥ | traividhyaṃ ca niyatasya tu sannyāsaḥ karmaṇa ity ādinā vakṣyati

Viśvanātha

svamatam āha niścayam iti | trividhaḥ sāttviko rājasas tāmasaś ceti | atra tyāgasya traividhyam uktramya niyatasya tu sannyāsaḥ karmaṇo nopapadyate | mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ || iti tasya eva tāmasa-bhedaiḥ sannyāsa-śabda-prayogād bhagavan-mate tyāga-sannyāsa-śabdayor aikyārtham evety avagamyate

Baladeva

evaṃ mata-bhedam upavarṇya svamatam āha niścayam iti | mata-bheda-graste tyāge me parameśvarasya sarvajñasya niścayaṃ śṛṇu | nanu tyāgasya khyātatvāt tatra śrotavyaṃ kim asti | tatrāha tyāgo hīti | hi yatas tyāgas tāmasādi-bhedena vijñais trividhaḥ samprakīrtito vivicyoktaḥ | tathā ca durbodho ‚sau śrotavya iti tyāga-traividhyam | niyatasya tu ity ādibhir agre vācyam

syntax

yajña-dāna-tapaḥ-karma (sacrifice, charity and austerity) na tyājyaṁ (not to be abandoned) [asti] (it is),
[parantu] (but) tat kāryam eva [asti] (that is to be done).
yajñaḥ (sacrifice) dānam (charity) tapaḥ ca eva (and indeed austerity) manīṣiṇāṁ (of wise people) pāvanāni (purifiers) [santi] (they are).

grammar

yajña-dāna-tapaḥ-karma	–	yajña-dāna-tapaḥ-karma 1n.1 n.; DV / TP: yajñānāṁ ca dānānāṁ ca tapasāṁ ca karmeti – sacrifices, acts of charity and austerities (from: √yaj – to consecrate, to sacrifice, to worship, yajña – sacrifice, worship, name of Viṣṇu; √dā – to give, dāna – gift, charity; √tap – to scorch, tapas – heat, austerity; √kṛ – to do, karman – activity and its result);
na	–	av. – not;
tyājyam	–	tyājya (√tyaj – to abandon, to give up) PF 1n.1 n. – to be abandoned;
kāryam	–	kārya (√kṛ – to do) PF 1n.1 n. – to be done, work, duty, especially religious one;
eva	–	av. – certainly, just, merely;
tat	–	tat sn. 1n.1 n. – that;
yajñaḥ	–	yajña 1n.1 m. – sacrifice, worship (from: √yaj – to consecrate, to sacrifice, to worship);
dānam	–	dāna 1n.1 n. – gift, charity (from: √dā – to give);
tapaḥ	–	tapas 1n.1 n. – heat, austerity (from: √tap – to scorch);
ca	–	av. – and;
eva	–	av. – certainly, just, merely;
pāvanāni	–	pāvana 1n.3 n. – purifiers (from: √pū – to purify);
manīṣiṇām	–	manīṣin 6n.3 m. –  of those who are thoughtful, of the wise (from: √man – to think, to believe);

textual variants

yajña-dāna-tapaḥ-karma → yajño dānaṁ tapaḥ-karma (sacrifice, charity and act of austerity);

The first pada of verse 18.5 is similar to the second pada of verse BhG 17.24 and is the same as the third pada of verse BhG 18.3;

Śāṃkara

kaḥ punar asau niścayaḥ ? ity ata āha—
yajño dānaṃ tapa ity etat tri-vidhaṃ karma na tyājyaṃ na tyaktavyam, kāryaṃ karaṇīyam eva tat | kasmāt ? yajño dānaṃ tapaś caiva pāvanāni viśuddhi-karāṇi manīṣiṇāṃ phalānabhisaṃdhīnām ity etat

Rāmānuja

yajñadānatapaḥprabhṛti vaidikaṃ karma mumukṣuṇā na kadācid api tyājyam, api tu ā prayāṇād aharahaḥ kāryam eva
kutaḥ ?
yajñadānatapaḥprabhṛtīni varṇāśramasaṃbandhīni karmāṇi manīṣiṇāṃ mananaśīlānāṃ pāvanāni / mananam upāsanam; mumukṣūṇāṃ yāvajjīvam upāsanaṃ kurvatām upāsananiṣpattivirodhiprācīnakarmavināśanānītyarthaḥ

Śrīdhara

prathamaṃ tāvan niścayam āha yajñeti dvābhyām | manīṣiṇāṃ vivekināṃ pāvanāni citta-śuddhi-karāṇi

Viśvanātha

kāmyānām api madhye bhagavan-mate sāttvikāni yajña-dāna-tapāṃsi phalākāṅkṣā-rahitaiḥ kartavyānīty āha yajñādikaṃ kartavyam eva | tatra hetuḥ pāvanānīti citta-śuddhikaratvād ity arthaḥ

Baladeva

prathamaṃ tasmin svaniścayam āha yajñeti dvābhyām | yajñādīni manīṣiṇāṃ kāryāṇy eva na tyājyāni yad amūni viṣa-tantuvad antarabhyudita-jñāna-dvārā pāvanāni saṃsṛti-doṣa-vināśakāni bhavanti

syntax

he pārtha (O son of Pṛthā!)
saṅgam (attachment) phalāni ca (and fruits) tyaktvā (after abandoning)
etāni api tu karmāṇi (but these activities) kartavyāni iti (they are to be done)
me niścitam (my settled) uttamam (highest) matam (opinion).

grammar

etāni	–	etat sn. 1n.3 n. – these;
api	–	av. – although, moreover, besides, even;
tu	–	av. – but, then, or, and;
karmāṇi	–	karman 2n.3 n. – activities (from: √kṛ – to do);
saṅgam	–	saṅga 2n.1 m. – clinging, contact, relation, desire, attachment (from: sam-√gam – come together or √sañj – to attach, to stick, to embrace);
tyaktvā	–	√tyaj (to abandon, to give up) absol. – after abandoning;
phalāni	–	phala 2n.3 n. – fruits, results (from: √phal – to ripen);
ca	–	av. – and;
kartavyāni	–	kartavya (√kṛ – to do) PF 1n.3 n. – to be done, duties;
iti	–	av. – thus (used to close the quotation);
me	–	asmat sn. 6n.1 – my (shortened form of: mama);
pārtha	–	pārtha 8n.1 m. – O son of Pṛthā (from: √pṛth – to extend, pṛthā – Kuntī, mother of the sons of Pāṇḍu);
niścitam	–	niścita (nir-√ci – to ascertain, to resolve) PP 1n.1 n. – ascertained, settled,
matam	–	mata (√man – to think) PP 1n.1 n. – regarded, esteemed; thought, opinion, view;
uttamam	–	uttama 1n.1 n. – uppermost, highest, most elevated (superlative of: ud – upwards, above);

textual variants

tu → ca (and);
saṅgaṁ tyaktvā → tyaktvā saṅgaṁ (after abandoning attachment);

Śāṃkara

etāny api tu karmāṇi yajña-dāna-tapāṃsi pāvanāny uktāni | saṅgam āsaktiṃ teṣu tyaktvā phalāni ca teṣāṃ parityajya kartavyānīty anuṣṭheyānīti me mama niścitaṃ matam uttamam ||
niścayaṃ śṛṇu me tatra iti pratijñāya, pāvanatvaṃ ca hetum uktvā, etāny api karmāṇi kartavyāni ity etat niścitaṃ matam uttamam iti pratijñātārthopasaṃhāra eva, nāpūrvārthaṃ vacanam, etāny apīti prakṛta-saṃnikṛṣṭārthatvopapatteḥ | sāsaṅgasya phalārthino bandha-hetava etāny api karmāṇi mumukṣoḥ kartavyānīty api-śabdasyārthaḥ | na tv anyāni karmāṇy apekṣya etāny apīti ucyate ||

anye tu varṇayanti—nityānāṃ karmaṇāṃ phalābhāvāt saṅgaṃ tyaktvā phalāni ceti nopapadyate | ata etāny apīti yāni kāmyāni karmāṇi nityebhyo’nyāni, etāny api kartavyāni, kim uta yajña-dāna-tapāṃsi nityānīti | tad asat, nityānām api karmaṇām iha phalavattvasya upapāditatvād yajño dānaṃ tapaś caiva pāvanānīty ādinā vacanena | nityāny api karmāṇi bandha-hetutvāśaṅkayā jihāsor mumukṣoḥ kutaḥ kāmyeṣu prasaṅgaḥ ? dūreṇa hy avaraṃ karma [gītā 15.8] iti ca ninditatvāt, yajñārthāt karmaṇo’nyatra [gītā 3.9] iti ca kāmya-karmaṇāṃ bandha-hetutvasya niścitatvāt | traiguṇya-viṣayā vedāḥ [gītā 2.45] traividyā māṃ somapāḥ [gītā 9.20] kṣīṇe puṇye martya-lokaṃ viśantīti [gītā 9.21] ca, dūra-vyavahitatvāc ca, na kāmyeṣu etāny apīti vyapadeśaḥ

Rāmānuja

yasmān manīṣiṇāṃ yajñadānatapaḥprabhṛtīni pāvanāni, tasmād upāsanavad etāny api yajñādikarmāṇi madārādhanarūpāṇi, saṅgam karmaṇi mamatāṃ phalāni ca tyaktvā aharahar āprayāṇād upāsananivṛttaye mumukṣuṇā kartavyānīti mama niścitam uttamaṃ matam

Śrīdhara

yena prakāreṇa kṛtāny etāni pāvanāni bhavanti taṃ prakāraṃ darśayann āha etānīti | yāni yajñādīni karmāṇi mayā pāvanānīty uktam etāny apy eva kartavyāni | katham? saṅgaṃ kartṛtvābhiniveśaṃ tyaktvā kevalam īśvarārādhantayā kartavyānīti | phalāni ca tyaktvā kartavyāni iti ca me mataṃ niścitam | ata evottamam

Viśvanātha

yena prakāreṇa kṛtāny etāni pāvanāni bhavanti taṃ prakāraṃ darśayati etāny apīti | saṅgaṃ kartṛtvābhiniveśaṃ phalābhisandhiṃ ca | phalābhisandhi-kartṛtvābhiniveśayos tyāga eva tyāgaḥ sannyāsaś cocyata ity bhāvaḥ

Baladeva

yajñādīnāṃ pāvanatā-prakāram āha etāny apīti | saṅgaṃ kartṛtvābhiniveśaṃ phalāni ca pratipaoktāni pitṛ-lokādīni ca sarvāṇi tyaktvā kevalam īśvarārcana-dhiyā kartavyānīti me mayā niścitam ata uttamam idaṃ matam | kartṛtvābhiniveśa-tyāgasyāpi praveśāt pārtha-sārather mataṃ varīyaḥ

syntax

niyatasya tu (of the regulated) karmaṇaḥ (activity) sannyāsaḥ (renunciation) na upapadyate (it is not suitable),
mohāt (out of bewilderment) tasya (its) parityāgaḥ (abandonment) tāmasaḥ (as tamasic) parikīrtitaḥ [asti] (it is proclaimed).

grammar

niyatasya	–	niyata (ni-√yam – to hold back, to regulate) PP 6n.1 m. – of the regulated, of restrained;
tu	–	av. – but, then, or, and;
saṁnyāsaḥ	–	saṁnyāsa 1n.1 m. – laying aside, resignation, renunciation (from: sam-ni-√as – to lay aside, to renounce, to give up);
karmaṇaḥ	–	karman 6n.1 n. – in activity (from: √kṛ – to do);
na	–	av. – not;
upapadyate	–	upa-√pad (to approach, to exist, to be suitable, to attain) Praes. Ā 1v.1 – it is suitable, it exists;
mohāt	–	moha 5n.1 m. – out of bewilderment (from: √muh – to become confused, bewildered, stupefied);
tasya	–	tat sn. 6n.1 m. – its;
parityāgaḥ	–	pari-tyāga 1n.1 m. – leaving, abandonment (from: pari-√tyaj – to abandon, to give up);
tāmasaḥ	–	tāmasa 1n.1 m. – related to tamas, tamasic (from: √tam – to choke, to faint, to perish, to stop; tamas – darkness, gloom, dullness, passivity, one of the three guṇas);
parikīrtitaḥ	–	pari-kīrtita (pari-√kīrt – to praise, to glorify) PP 1n.1 m. – praised, celebrated, proclaimed, known (from: kīrti – fame, glory);

textual variants

tu → ca (and);
mohāt tasya → mohārtasya (suffering out of bewilderment);
parikīrtitaḥ → parikīrtyate (it is proclaimed);

Śāṃkara

tasmād ajñasyādhikṛtasya mumukṣoḥ—
niyatasya tu nityasya saṃnyāsaḥ parityāgaḥ karmaṇo nopapadyate, ajñasya pāvanatvasya iṣṭatvāt | mohād ajñānāt tasya niyatasya parityāgaḥ—niyataṃ cāvaśyaṃ kartavyaṃ tyajyate ceti vipratiṣiddham | ati moha-nimittaḥ parityāgas tāmasaḥ parikīrtitaḥ | mohaś ca tama iti

Rāmānuja

niyatasya nityanaimittikasya mahāyajñādeḥ karmaṇaḥ saṃnyāsaḥ tyāgo nopapadyate, „śarīrayātrāpi ca tena prasiddhyed akarmaṇaḥ” iti śarīrayātrāyā evāsiddheḥ, śarīrayātrā hi yajñaśiṣṭāśanena nirvartyamānā samyagjñānāya prabhavati; anyathā, „te tv aghaṃ bhuñjate pāpāḥ” ity ayajñaśiṣṭāgharūpāśanāpyāyanaṃ manaso viparītajñānāya bhavati / „annamayaṃ hi somya manaḥ” ity annena hi mana āpyāyate / „āhāraśuddhau sattvaśuddhis sattvaśuddhau dhruvā smṛtiḥ / smṛtilambhe sarvagranthīnāṃ vipramokṣaḥ // BhGR_18.” iti brahmasākṣātkārarūpaṃ jñānam āhāraśuddhyāyattaṃ śrūyate / tasmān mahāyajñādinityanaimittikaṃ karma ā prayāṇād brahmajñānāyaivopādeyam iti tasya tyāgo nopapadyate / evaṃ jñānotpādinaḥ karmaṇo bandhakatvamohāt parityāgas tāmasaḥ parikīrtitaḥ / tamomūlas tyāgas tāmasaḥ / tamaḥkāryājñānamūlatvena tyāgasya tamomūlatvam / tamo hy ajñānasya mūlaṃ, „pramādamohau tamaso bhavato ‚jñānam eva ca” ity atroktam / ajñānaṃ tu jñānavirodhi viparītajñānam; tathā ca vakṣyate, „adharmaṃ dharmam iti yā manyate tamasāvṛtā / sarvārthān viparītāṃś ca buddhiḥ sā pārtha tāmasī” iti / ato nityanaimittikādeḥ karmaṇas tyāgo viparītajñānamūla evetyarthaḥ

Śrīdhara

pratijñātaṃ tyāgasya traividhyam idānīṃ darśayati niyatasyeti tribhiḥ | kāmyasya karmaṇo bandhakatvāt sannyāso yuktam | niyatasya tu nityasya punaḥ karmaṇaḥ sannyāsas tyāgo nopapadyate | sattva-śuddhi-dvārā mokṣa-hetutvāt | atas tasya parityāga upādeyatve ‚pi tyājyam ity evaṃ lakṣaṇān mohād eva bhavet | sa ca mohasya tāmasatvāt tāmasaḥ parikīrtitaḥ

Viśvanātha

prakrāntasya trividha-tyāgasya tāmasaṃ bhedam āha niyatasya nityasya | mohāt śāstra-tātparyājñānāt | sannyāsī kāmya-karmaṇy āvaśyakatvābhāvāt parityajatu nāma, nityasya tu karmaṇas tyāgo nopapadyate iti tu śabdārthaḥ | mohād ajñānāt | tāmasa iti tāmasa-tyāgasya phalam ajñāna-prāptir eva | na tv abhīpsita-jñāna-prāptir iti bhāvaḥ

Baladeva

pratijñātaṃ tyāga-traividhyam āha niyatasyeti tribhiḥ | kāmyasya karmaṇo bandhakatvāt tyāgo yuktaḥ | niyatasya nitya-naimittikasya mahā-yajñādeḥ karmaṇaḥ sannyāsas tyāgo nopapadyate | ātmoddeśād viśīrṇādivad antargata-jñānasya tasya mocakatvād dehayātrā-sādhakatvāc ca tat-tyāgo na yuktaḥ | tena hi devatā-bhagavad-vibhūtir arcatāṃ tac-cheṣaiḥ pūtaiḥ siddhā deha-yātrā tattva-jñānāya sampadyate | vaiparītye pūrvam abhihitaṃ nityataṃ kuru karma tvam ity ādibhis tṛtīyae tasyāpi mohād bandhakam idam ity ajñānāt paritaḥ svarūpeṇa tyāgas tāmaso bhavati – mohasya tamo-dharmatvāt

syntax

duḥkham iti eva ([it is] a distress indeed)
[matvā yaḥ] (he who after thinking) kāya-kleśa-bhayāt (out of fear of bodily suffering) yat karma (which activity) tyajet (he would abandon),
saḥ (he) rājasam tyāgam (rajasic abandonment) kṛtvā (after doing)
tyāga-phalam (the fruit of abandonment) na labhet (he would not obtain).

grammar

duḥkham	–	duḥkha 1n.1 n. – distress (from: dur / dus – prefix: difficult, bad, hard; kha – cavity, hole, nave; duḥ-kha – pain, difficulty; literally: bad hole in the nave [of a wheel through which an axis runs] that makes the moving not smooth; or from: duḥ-√sthā; opposite to: sukha – joy, happiness);
iti	–	av. – thus (used to close the quotation);
eva	–	av. – certainly, just, merely;
yat	–	yat sn. 2n.1 n. – that which;
karma	–	karman 1n.1 n. – activity (from: √kṛ – to do);
kāya-kleśa-bhayāt	–	kāya-kleśa-bhaya 5n.1 n.; TP: kāyasya kleśād bhayād iti – out of fear of bodily suffering (from: kāya – body; √kliś – to trouble, to afflict; kleśa – pain, affliction, anguish, trouble; five troubles in the yoga system: avidyā, asmitā, rāga, dveṣa, abhiniveśa);
tyajet	–	√tyaj (to abandon, to give up) Pot. Ā 1v.1 – he would abandon;
saḥ	–	tat sn. 1n.1 m. – he;
kṛtvā	–	√kṛ (to do) absol. – after doing;
rājasam	–	rājasa 2n.1 m. – related to rajas, rajasic (from: √rañj – to be dyed, be excited, be delighted, rajas – coloured, dust, passion, one of the three guṇas);
tyāgam	–	tyāga 2n.1 m. – leaving, abandonment (from: √tyaj – to abandon, to give up);
na	–	av. – not;
eva	–	av. – certainly, just, merely;
tyāga-phalam	–	tyāga-phala 2n.1 m.; TP: tyāgasya phalam iti – fruit of abandonment (from: √tyaj – to abandon, to give up; tyāga – leaving, abandonment; √phal – to ripen; phala – fruit, result);
labhet	–	√labh (to obtain) Pot. Ā 1v.1 – he would obtain;

textual variants

yat karma → yaḥ karma / yat kāryaṁ (which activity / which duty);
kāya-kleśa-bhayāt → kārya-kleśa-bhayāt / kāla-kleśa-bhayāt (out of fear of duty-troubles / out of fear of troubles caused by the flow of time);
rājasaṁ → rājasāt (out of rajas);
tyāga-phalaṁ → tatra phalaṁ / tyāgaṁ phalaṁ (there fruit / abandonment and the fruit);
labhet → bhavet (it would be);

Śāṃkara

duḥkham ity eva yat karma kāya-kleśa-bhayāt śarīra-duḥkha-bhayāt tyajet, sa kṛtvā rājasaṃ rajo-nirvartyaṃ tyāgaṃ naiva tyāga-phalaṃ jñāna-pūrvakasya sarva-karma-tyāgasya phalaṃ mokṣākhyaṃ na labhen naiva labheta

Rāmānuja

yady api paraṃparayā mokṣasādhanabhūtaṃ karma, tathāpi duḥkhātmakadravyārjanasādhyatvād bahvāyāsarūpatayā kāyakleśakaratvāc ca manaso ‚vasādakaram iti tadbhītyā yoganiṣpattaye jñānābhyāsa eva yatanīya iti / yo mahāyajñādyāśramakarma parityajet, sa rājasaṃ rajomūlaṃ tyāgaṃ kṛtvā tad ayathāvasthitaśāstrārtharūpam iti jñānotpattirūpaṃ tyāgaphalaṃ na labhate; „ayathāvat prajānāti buddhis sā pārtha rājasī” iti hi vakṣyate / na hi karma dṛṣṭadvāreṇa manaḥprasādahetuḥ, api tu bhavagatprasādadvāreṇa

Śrīdhara

rājasaṃ tyāgam āha duḥkham iti | yaḥ kartā ātma-bodhaṃ vinā kevalaṃ duḥkham ity evaṃ matvā śarīrāyāsa-bhayāt nityaṃ karma tyajet iti yat tādṛśas tyāgo rājaso duḥkhasya rājasatvāt | atas taṃ rājasaṃ tyāgaṃ kṛtvā sa rājasaḥ puruṣas tyāgasya phalaṃ jñāna-niṣṭhā-lakṣaṇaṃ naiva labhata ity arthaḥ

Viśvanātha

duḥkham ity eveti | yadyapi nitya-karmaṇām āvaśyakam eva tat-karaṇe guṇa eva na tu doṣa iti jānāmy eva | tad apii taiḥ śarīraṃ mayā kathaṃ vṛthā kleśayitavyam iti bhāvaḥ | tyāga-phalaṃ jñānaṃ na labheta

Baladeva

niṣkāmatayānuṣṭhitaṃ vihitaṃ karma muktihetur iti jānann api dravopyārjana-prātaḥ-snānādinā duḥkha-rūpam iti kāya-kleśa-bhayāc caitan mumukṣur api tyajet | sa tyāgo rājasaḥ duḥkhasya rajo-dharmatvāt | taṃ tyāgaṃ kṛtvāpi janas tasya phalaṃ jñāna-niṣṭhāṃ na labheta

syntax

he arjuna (O Arjuna),
kāryam iti (to be done) eva [matvā] (just after thinking)
saṅgam (attachment) phalam ca eva (and indeed the fruit) tyaktvā (after abandoning)
yat niyatam karma (which regulated activity) kriyate (it is done),
sa tyāgaḥ (that abandonment) sāttvikaḥ (sattvic) mataḥ [asti] (it is considered).

grammar

kāryam	–	kārya (√kṛ – to do) PF 1n.1 n. – to be done, work, duty, especially religious one;
iti	–	av. – thus (used to close the quotation);
eva	–	av. – certainly, just, merely;
yat	–	yat sn. 1n.1 n. – that which;
karma	–	karman 1n.1 n. – activity (from: √kṛ – to do);
niyatam	–	niyata (ni-√yam – to restrain, to control) PP 1n.1 n. – regulated, restrained;
kriyate	–	√kṛ (to do) Praes. pass. 1v.1 – it is done;
arjuna	–	arjuna 8n.1 m. – white, clear, Arjuna;
saṅgam	–	saṅga 2n.1 m. – clinging, contact, relation, desire, attachment (from: sam-√gam – come together or √sañj – to attach, to stick, to embrace);
tyaktvā	–	√tyaj (to abandon, to give up) absol. – after abandoning;
phalam	–	phala 2n.1 n. – fruit, result (from: √phal – to ripen);
ca	–	av. – and;
eva	–	av. – certainly, just, merely;
saḥ	–	tat sn. 1n.1 m. – he;
tyāgaḥ	–	tyāga 1n.1 m. – leaving, abandonment (from: √tyaj – to abandon, to give up);
sāttvikaḥ	–	sāttvika 1n.1 m. – related to sattva, sattvic (from: √as – to be, PPr sant – being, existing, true, the essence, abst. sattva – being, essence, wisdom, spirit, one of the three guṇas);
mataḥ	–	mata (√man – to think) PP 1n.1 m. – regarded, esteemed; thought, opinion, view;

textual variants

kriyate → kurute (he does);
tyāgaḥ → tyāgī (one who abandons);
mataḥ → smṛtaḥ (remembered);

Śāṃkara

kaḥ punaḥ sāttvikas tyāgaḥ ? ity āha—
kāryaṃ kartavyam ity eva yat karma niyataṃ nityaṃ kriyate nirvartyate, he arjuna ! saṅgaṃ tyaktvā phalaṃ caiva | etan nityānāṃ karmaṇāṃ phalavattve bhagavad-vacanaṃ pramāṇam avocāma | athavā, yady api phalaṃ na śrūyate nityasya karmaṇaḥ, tathāpi nityaṃ karma kṛtam ātma-saṃskāraṃ pratyavāya-parihāraṃ vā phalaṃ karoti ātmana iti kalpayaty evājñaḥ | tatra tām api kalpanāṃ nivārayati phalaṃ tyaktvā ity anena | ataḥ sādhūktaṃ saṅgaṃ tyaktvā phalaṃ ceti | sa tyāgo nitya-karmasu saṅga-phala-parityāgaḥ sāttvikaḥ sattva-nirvṛtto mato ’bhipretaḥ ||

nanu karma-parityāgas tri-vidhaḥ saṃnyāsa iti ca prakṛtaḥ | tatra tāmaso rājasaś coktas tyāgaḥ | katham iha saṅga-phala-tyāgas tṛtīyatvenocyate ? yathā trayo brāhmaṇā āgatāḥ, tatra ṣaḍ-aṅga-vidau dvau, kṣatriyas tṛtīya iti tadvat | naiṣa doṣas tyāga-sāmānyena stuty-arthatvāt | asti hi karma-saṃnyāsasya phalābhisaṃdhi-tyāgasya ca tyāgatva-sāmānyam | tatra rājasa-tāmasatvena karma-tyāga-nindayā karma-phalābhisaṃdhi-tyāgaḥ sāttvikatvena stūyate sa tyāgaḥ sāttviko mataḥ iti

Rāmānuja

nityanaimittikamahāyajñādivarṇāśramavihitaṃ karma madārādhanarūpatayā kāryaṃ svayaṃprayojanam iti matvā saṅgam karmaṇi mamatāṃ phalaṃ ca tyaktvā yat kriyate, sa tyāgaḥ sāttviko mataḥ, sa sattvamūlaḥ, yathāvasthitaśāstrārthajñānamūla ityarthaḥ / sattvaṃ hi yathāvasthitavastujñānam utpādayatīty uktam, „sattvāt saṃjāyate jñānam” iti / vakṣyate ca, „pravṛttiṃ ca nivṛttiṃ ca kāryākāryaṃ bhayābhaye / bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī// ” iti

Śrīdhara

sāttvikaṃ tyāgam āha kāryam iti | kāryam ity evaṃ niyatam avaśya-kartavyatayā vihitaṃ karma saṅgaṃ phalaṃ ca tyaktvā kriyate iti yat tādṛśas tyāgaḥ sāttviko mataḥ

Viśvanātha

kāryam avaśya-kartavyam iti buddhyā niyataṃ nityaṃ karma, sāttvika iti tyāgāt tyāga-phalaṃ jñānaṃ sa labhetaiveti bhāvaḥ

Baladeva

kāryam avaśya-kartavyatayā vihitaṃ karma niyataṃ yathā bhavati, tathā saṅgaṃ kartṛtvābhiniveśaṃ phalaṃ ca nikhilaṃ tyaktvā kriyata iti yat sa tyāgaḥ sāttvikas tādṛśa-jñānasya sattva-dharmatvāt

syntax

sattva-samāviṣṭaḥ (filled with sattva) medhāvī (the intelligent) chinna-saṁśayaḥ (whose doubts are cut) tyāgī (an ascetic) akuśalam karma (bad activity) na dveṣṭi (he does not hate),
kuśale (to the good) na anuṣajjate (he does not cling).

grammar

na	–	av. – not;
dveṣṭi	–	√dviṣ (to hate) Praes. P 1v.1 – he hates;
akuśalam	–	a-kuśala 2n.1 n. – wrong, bad, not skilful;
karma	–	karman 1n.1 n. – activity (from: √kṛ – to do);
kuśale	–	kuśala 7n.1 n. – to the good, to healthy;
na	–	av. – not;
anuṣajjate	–	anu-√sañj (to attach, to stick, to embrace) Praes Ā 1v.1 – he clings to, is attached;
tyāgī	–	tyāgin 1n.1 m. – who abandons, an ascetic (from: √tyaj – to abandon, to give up, tyāga – leaving, abandonment; -in, -min, -vin – sufixes meaning one who possesses);
sattva-samāviṣṭaḥ	–	sattva-samāviṣṭa 1n.1 m.; TP: sattvena samāviṣṭaḥ – filled with sattva (from: √as – to be, PPr sant – being, existing, true, the essence, abst. sattva – being, essence, wisdom, spirit, one of the three guṇas; ā-√viś – to approach, to enter, PP āviṣṭa – entered, filled);
medhāvī	–	medhāvin 1n.1 m. – who is learned, intelligent (from: medhas = medhā – intelligence, understanding, sacrifice; -in, -min, -vin – sufixes meaning one who possesses);
chinna-saṁśayaḥ	–	chinna-saṁśaya 1n.1 m.; yasya saṁchinnāḥ saṁśayāḥ santi saḥ – whose doubts are cut (from: sam-√chid – to cut, PP saṁchinna – cut, destroyed; sam-√śī – to waver, saṁśaya – hesitation, doubt);

textual variants

nānuṣajjate → nānuṣajyate / nānuṣajjati / nānusajjate (he is not attached / he does not cling / he does not cling);
sattva-samāviṣṭo → satya-samāviṣṭo (filled with truth);

Śāṃkara

yas tv adhikṛtaḥ saṅgaṃ tyaktvā phalābhisaṃdhiś ca nityaṃ karma karoti, tasya phala-rāgādinākaluṣī-kriyamāṇam antaḥ-karaṇaṃ nityaiś ca karmabhiḥ saṃskriyamāṇaṃ viśudhyati | tat viśuddhaṃ prasannam ātmālocana-kṣamaṃ bhavati | tasyaiva nitya-karmānuṣṭhānena viśuddhāntaḥ-karaṇasyātma-jñānābhimukhasya krameṇa yathā tan-niṣṭhā syāt, tad vaktavyam ity āha—

na dveṣṭy akuśalam aśobhanaṃ kāmyaṃ karma, śarīrārambha-dvāreṇa saṃsāra-kāraṇaṃ ‘‘kim anena ?’’ ity evam | kuśale śobhane nitye karmaṇi sattva-śuddhi-jñānotpatti-tan-niṣṭhā-hetutvena mokṣa-kāraṇam idam ity evaṃ nānuṣajjate’nuṣaṅgaṃ prītiṃ na karotīty etat | kaḥ punar asau ? tyāgī pūrvoktena saṅga-phala-tyāgena tadvān tyāgī, yaḥ karmaṇi saṅgaṃ tyaktvā tat-phalaṃ ca nitya-karmānuṣṭhāyī sa tyāgī | kadā punar asau akuśalaṃ karma na dveṣṭi, kuśale ca nānuṣajjate ? ity ucyate—sattva-samāviṣṭo yadā sattvena ātmānātma-viveka-vijñāna-hetunā samāviṣṭaḥ saṃvyāptaḥ, saṃyukta ity etat | ata eva ca medhāvī medhayā ātma-jñāna-lakṣaṇayā prajñayā saṃyuktas tadvān medhāvī | medhāvitvād eva cchinna-saṃśayaś chinno’vidyā-kṛtaḥ saṃśayo yasyātma-svarūpāvasthānam eva paraṃ niḥśreyasa-sādhanam, nānyat kiṃcid ity evaṃ niścayena cchinna-saṃśayaḥ ||

yo’dhikṛtaḥ puruṣaḥ pūrvoktena prakāreṇa karma-yogānuṣṭhānena krameṇa saṃskṛtātmā san janmādi-vikriyā-rahitatvena niṣkriyam ātmānam ātmatvena sambuddhaḥ, saḥ sarva-karmāṇi manasā saṃnyasya naiva kurvan na kārayan āsīno naiṣkarmya-lakṣaṇāṃ jñāna-niṣṭhām aśnuta ity etat | pūrvoktasya karma-yogasya prayojanam anenaiva lokena uktam |

Rāmānuja

evaṃ sattvasamāviṣṭo medhāvī yathāvasthitatattvajñānaḥ, tata eva cchinnasaṃśayaḥ, karmaṇi saṅgaphalakartṛtvatyāgī, na dveṣṭy akuśalaṃ karma; śukale ca karmaṇi nānuṣajjate / akuśalaṃ karma aniṣṭaphalam, kuśalaṃ ca karma iṣṭarūpasvargaputrapaśvannādyādiphalam / sarvasmin karmaṇi mamatārahitatvāt, tyaktabrahmavyatiriktasarvaphalatvāt, tyaktakartṛtvāc ca tayoḥ kriyamāṇayoḥ prītidveṣau na karoti / aniṣṭaphalaṃ pāpaṃ karmātra prāmādikam abhipretam; „nāvirato duścaritān nāśānto nāsamāhitaḥ / nāśāntamānaso vāpi prajñānenainam āpnuyāt // BhGR_18.” iti duścaritāvirater jñānotpattivirodhitvaśravaṇāt / ataḥ karmaṇi kartṛtvasaṅgaphalānāṃ tyāgaḥ śāstrīyatyāgaḥ, na karmasvarūpatyāgaḥ

Śrīdhara

evambhūta-sāttvika-tyāga-pariniṣṭhitasya lakṣaṇam āha na dveṣṭīty ādi | sattva-samāviṣṭaḥ sattvena saṃvyāptaḥ sāttvika-tyāgī | akuśalaṃ duḥkhāvahaṃ śiśire prātaḥ-snānādikaṃ karma na dveṣṭi | kuśale ca sukha-kare karmaṇi nidāghe madhyāhna-snānādau nānuṣajjate prītiṃ na karoti | tatra hetuḥ medhāvī sthira-buddhiḥ | yatra para-paribhavādi mahad api duḥkhaṃ sahate svargādi-sukhaṃ ca tyajati tatra kiyad etat tātkālikaṃ sukhaṃ duḥkhaṃ ca ity evam anusandhānavān ity arthaḥ | ataeva chinnaḥ saṃśayo mithyā-jñānaṃ daihika-sukha-duḥkhayor upāditsā-parijihīrṣā-lakṣaṇaṃ yasya saḥ

Viśvanātha

evambhūta-sāttvika-tyāga-pariniṣṭhitasya lakṣaṇam āha na dveṣṭīty ādi | akuśalaṃ asukhadaṃ śīte prātaḥ-snānādikaṃ na dveṣṭi | kuśale sukha-grīṣma-snānādau

Baladeva

sāttvika-tyāgino lakṣaṇam āha dveṣṭīti | akuśalaṃ duḥkhadaṃ hemanta-prātaḥ-snānādi na dveṣṭi | kuśale sukhade nidāgha-madhyāhne snānādau na sajjate | yataḥ sattva-samāviṣṭo ‚tidhāro medhāvī sthiradhīś chinno vihitāni karmāṇi kleśānuṣṭhitāni jñānaṃ janayeyur na vety evaṃ lakṣaṇaḥ saṃśayo yena saḥ || īdṛśaḥ sāttvika-tyāgī bodhyaḥ

syntax

deha-bhṛtā (by the holder of the body) karmāṇi (activities) aśeṣataḥ (completely) tyaktum (to abandon) na hi śakyam (indeed it is not possible),
yaḥ tu (but he who) karma-phala-tyāgī [asti] (is one who abandons the fruits of action),
saḥ tyāgī iti (he is an ascetic) abhidhīyate (he is called).

grammar

na	–	av. – not;
hi	–	av. – because, just, indeed, surely;
deha-bhṛtā	–	deha-bhṛt 3n.1 m.; ye dehaṁ bibhrati teṣām – by one who holds a body (from: √dih – to anoint, to smear, deha – a form, shape, body; √bhṛ – to bear, to carry, to hold, bhṛt – suffix: bearer, holder);
śakyam	–	śakya (√śak – to be able to) PF 1n.1 n. – it is possible;
tyaktum	–	√tyaj (to abandon, to give up) inf. – to abandon;
karmāṇi	–	karman 2n.3 n. – activities (from: √kṛ – to do);
aśeṣataḥ	–	av. – completely, without remainder (from: √śiṣ – to leave, śeṣa – remainder, leavings, end; indeclinable ablative with an ending –tas);
yaḥ	–	yat sn. 1n.1 m. – he who;
tu	–	av. – but, then, or, and;
karma-phala-tyāgī	–	karma-phala-parityāgin 1n.1 m.; TP: karmaṇaḥ phalānāṁ parityāgīti – who abandons the fruits of action (from: √kṛ – to do, karman – activity and its result; √phal – to ripen; phala – fruit, result; √tyaj – to abandon, to give up, tyāga – leaving, abandonment; -in, -min, -vin – sufixes meaning one who possesses);
saḥ	–	tat sn. 1n.1 m. – he;
tyāgī	–	tyāgin 1n.1 m. – who abandons, an ascetic (from: √tyaj – to abandon, to give up, tyāga – leaving, abandonment; -in, -min, -vin – sufixes meaning one who possesses);
iti	–	av. – thus (used to close the quotation);
abhidhīyate	–	abhi-√dhā (to name, to speak) Praes. pass. 1v.1 – he is called;

textual variants

deha-bhṛtā → deha-bhṛtāṁ / deha-kṛtā (of those who hold the body  / by creator of the body);
yas tu → yat tu (but which);

Śāṃkara

yaḥ punar adhikṛtaḥ san dehātmābhimānitvena deha-bhṛd ajño’bādhitātma-kartṛtva-vijñānatayāhaṃ kartā iti niścita-buddhis tasyāśeṣa-karma-parityāgasyāśakyatvāt karma-phala-tyāgena codita-karmānuṣṭhāne evādhikāraḥ, na tat-tyāga ity etam, arthaṃ darśayitum āha—
na hi yasmād deha-bhṛtā, dehaṃ bibharti deha-bhṛt | dehātmābhimānavān deha-bhṛd ucyate, na vivekī | sa hi vedāvināśinaṃ [gītā 2.21] ity ādinā kartṛtvādhikārān nivartitaḥ | atas tena deha-bhṛtājñena na śakyaṃ tyaktuṃ saṃnyasituṃ karmāṇy aśeṣato niḥśeṣeṇa | tasmād yas tv ajño’dhikṛto nityāni karmāṇi kurvan karma-phala-tyāgī karma-phalābhisaṃdhi-mātra-saṃnyāsī sa tyāgī ity abhidhīyate karmy api sann iti stuty-abhiprāyeṇa | tasmāt paramārtha-darśitvenaivādeha-bhṛtā dehātma-bhāva-rahitenāśeṣa-karma-saṃnyāsaḥ śakyate kartum

Rāmānuja

tad āha
na hi dehabhṛtā dhriyamāṇaśarīreṇa karmāṇy aśeṣatas tyaktuṃ śakyam; dehadhāraṇārthānām aśanapānādīnāṃ tadanubandhināṃ ca karmaṇām avarjanīyatvāt / tad arthaṃ ca mahāyajñādyanuṣṭhānam avarjanīyam / yas tu teṣu mahāyajñādikarmasu phalatyāgī sa eva, „tyāgenaike amṛtatvam ānaśuḥ” ityādiśāstreṣu tyāgīty abhidhīyate / phalatyāgīti pradarśanārthaṃ phalakartṛtvakarmasaṅgānāṃ tyāgīti; „trividhaḥ saṃprakīrtitaḥ” iti prakramāt

Śrīdhara

nanv evambhutāt karma-phala-tyāgād varaṃ sarva-karma-tyāgaḥ | tathā sati karma-vikṣepābhāvena jñāna-niṣṭhā sukhaṃ sampadyate tatrāha na hīti | deha-bhṛtā dehātmābhimānavatā niḥśeṣeṇa sarvāṇi karmāṇi tyaktuṃ na hi cākyam | tad uktaṃ na hi kaścit kṣaṇam api jātu tiṣṭhaty akarma-kṛd ity ādinā | tasmād yas tu karmāṇi kurvann api karma-phala-tyāgī sa eva mukhas tyāgīty abhidhīyate

Viśvanātha

ito ‚pi śāstrīyaṃ karma na tyājyam ity āha na hīti | tyaktuṃ na śakyaṃ na śakyāni | tad uktaṃ na hi kaścit kṣaṇam api jātu tiṣṭhaty akarma-kṛd iti

Baladeva

nanv īdṛśāt phala-tyāgāt svarūpataḥ karma-tyāgo varīyān vikṣepābhāvena jñāna-niṣṭhā sādhakatvād iti cet tatrāha na hīti | deha-bhṛtā karmāṇy aśeṣatas tyaktuṃ na hi śakyaṃ na śakyāni | yad uktaṃ na hi kaścit kṣaṇam apītyādi | tasmād yaḥ karmāṇi kurvann eva tat-phala-tyāgo, sa eva tyāgīty ucyate | tathā ca saniṣṭho ‚dhikārī kartṛtvābhiniveśa-phalecchā-śūnyo yathā-śakti sarvāṇi karmāṇi jñānārthī san kuryād iti pārtha-sārather matam

syntax

atyāginām (of those not abandoning) pretya (after death) aniṣṭam (undesired) iṣṭam (desired) miśram ca (and mixed) tri-vidham (threefold) karmaṇaḥ phalam (the fruit of activity) bhavati (there is).
sannyāsinām tu (but of renunciants) kvacit (anywhere) [tat] na [bhavati] (that there is not).

grammar

aniṣṭam	–	an-iṣṭa (√iṣ – to desire) PP 1n.1 n. – undesired, unworshipped;
iṣṭam	–	iṣṭa (√iṣ – to desire) PP 1n.1 n. – desired, worshipped;
miśram	–	miśra 1n.1 n. – mixed (from: √miśr – to mix);
ca	–	av. – and;
tri-vidham	–	tri-vidha 1n.1 n. – threefold, of three parts (from: tri – three; vi-√dhā – to divide, vidhā – division, part);
karmaṇaḥ	–	karman 6n.1 n. – of activity (from: √kṛ – to do);
phalam	–	phala 1n.1 n. – fruit, result (from: √phal – to ripen);
bhavati	–	√bhū (to be) Praes. P 1v.1 – there is;
atyāginām	–	a-tyāgin 6n.3 m. – of those who do not abandon, of non-ascetics (from: √tyaj – to abandon, to give up, tyāga – leaving, abandonment; -in, -min, -vin – sufixes meaning one who possesses);
pretya	–	pra-√i (to go away, to die) absol. – having died, after death, in the next world (opposite to: iha – here);
na	–	av. – not;
tu	–	av. – but, then, or, and;
saṁnyāsinām	–	saṁnyāsin 6n.3 m. – of the renunciants (from: sam-ni-√as – to lay aside, to renounce, to give up, saṁnyāsa – laying aside, resignation, renunciation, -in, -min, -vin – sufixes meaning one who possesses);
kva-cit	–	av. – anywhere (from: kva – where? in what place?; -cit – indefinitive particle);

textual variants

iṣṭaṁ miśraṁ → iṣṭa-miśraṁ (desired and mixed);
bhavaty atyāgināṁ → bhavaṁti atyāgināṁ / bhavaty asaṁgināṁ (there are of non-ascetics / there is of non-attached);

Śāṃkara

kiṃ punas tat prayojanam, yat sarva-karma-saṃnyāsāt syāt ? ity ucyate—
aniṣṭaṃ naraka-tiryag-ādi-lakṣaṇam | iṣṭaṃ devādi-lakṣaṇam | miśram iṣṭāniṣṭa-saṃyuktaṃ manuṣya-lakṣaṇaṃ ca | tat tri-vidhaṃ tri-prakāraṃ karmaṇaḥ dharmādharma-lakṣaṇasya phalaṃ bāhyāneka-kāraka-vyāpāra-niṣpannaṃ sad avidyā-kṛtam indrajāla-māyopamaṃ mahā-moha-karaṃ pratyag-ātmopasarpīha—phalgutayā layam adarśanaṃ gacchatīti phala-nirvacanaṃ—tad etad evaṃ-lakṣaṇaṃ phalaṃ bhavaty atyāginām ajñānāṃ karmiṇām aparamārtha-saṃnyāsināṃ pretya śarīra-pātād ūrdhvam | na tu saṃnyāsināṃ paramārtha-saṃnyāsināṃ paramahaṃsa-parivrājakānāṃ kevala-jñāna-niṣṭhānāṃ kvacit | na hi kevala-samyag-darśana-niṣṭhā avidyādi-saṃsāra-bījaṃ nonmūlayati kadācid ity arthaḥ

Rāmānuja

nanu karmāṇy agnihotradarśapūrṇamāsajyotiṣṭomādīni, mahāyajñādīni ca svargādiphalasaṃbandhitayā śāstrair vidhīyante; nityanaimittikānām api „prājāpatyaṃ gṛhasthānām” ityādiphalasaṃbandhitayaiva hi codanā / ataḥ tattatphalasādhanasvabhāvatayāvagatānāṃ karmaṇām anuṣṭhāne, bījāvāpādīnām iva, anabhisaṃhitaphalasyāpi iṣṭāniṣṭarūpaphalasaṃbandhaḥ avarjanīyaḥ / ato mokṣavirodhiphalatvena mumukṣuṇā na karmānuṣṭheyam ity ata uttaram āha
aniṣṭam narakādiphalam, iṣṭam svargādi, miśram aniṣṭasaṃbhinnaṃ putrapaśvannādyādi; etat trividhaṃ karmaṇaḥ phalam, atyāginām kartṛtvamamatāphalatyāgarahitānāṃ pretya bhavati / pretya karmānuṣṭhānottarakālam ityarthaḥ / na tu saṃnyāsināṃ kvacit na tu kartṛtvādiparityāgināṃ kvacid api mokṣavirodhi phalaṃ bhavati / etad uktaṃ bhavati yady apy agnihotramahāyajñādīni tāny eva, tathāpi jīvanādhikārakāmādhikārayor iva mokṣādhikāre ca viniyogapṛthaktvena parihriyate / mokṣaviniyogaś ca, „tam etaṃ vedānuvacanena brāhmaṇā vividiṣanti yajñena dānena tapasānāśakena” ityādibhir iti / tad evaṃ kriyamāṇeṣv eva karmasu
kartṛtvādiparityāgaḥ śāstrasiddhiḥ saṃnyāsaḥ; sa eva ca tyāga ity uktaḥ

Śrīdhara

evambhūtasya karma-phala-tyāgasya phalam āha aniṣṭam iti | aniṣṭam nārakitvam | iṣṭaṃ devatvam | miśraṃ manuṣyatvam | evaṃ trividhaṃ pāpasya puṇyasya cobhaya-miśrasya ca karmaṇo yat phalaṃ prasiddham | tat sarvam atyāgināṃ sakāmānām eva pretya paratra bhavati | teṣāṃ trividha-karma-sambhavāt | na tu sannyāsināṃ kvacid api bhavati | sannyāsi-śabdenātra phala-tyāga-sāmyāt prakṛtāḥ karma-phala-tyāgino ‚pi gṛhyante | anāśritaḥ karma-phalaṃ kāryaṃ karma karoti yaḥ | sa sannyāsī ca yogī cety evam ādau ca karma-phala-tyāgiṣu sannyāsi-śabda-yoga-darśanāt | teṣāṃ sāttvikānāṃ pāpāsambhavād īśvarārpaṇena ca puṇya-phalasya tyaktatvāt trividham api karma-phalaṃ na bhavatīty arthaḥ

Viśvanātha

evambhūta-tyāgābhāve doṣam āha – aniṣṭaṃ naraka-duḥkhaṃ iṣṭaṃ svarga-sukhaṃ miśraṃ manuṣya-janmani sukha-duḥkham atyāgināṃ evambhūta-tyāga-rahitānām eva bhavati pretya paraloke

Baladeva

īdṛśa-tyāgābhāve doṣam āha aniṣṭam iti | aniṣṭaṃ nārakitvam | iṣṭaṃ svargitvaṃ miśraṃ manuṣyatvam | duḥkha-sukha-yogīti trividhaṃ karma-phalam | atyāginām ukta-tyāga-rahitānāṃ pretya para-kāle bhavati | na tu sannyāsinām ukta-tyāgavatām | teṣāṃ tu karmāntargatena jñānena mokṣo bhavatīti tyāga-phalam uktam

syntax

he mahā-bāho (O mighty-armed one!),
[tvam] (you) etāni pañca kāraṇāni (these five causes) me (from me) nibodha (you must know).
sāṅkhye (in sāṁkhya) kṛtānte [ca] (and in the conclusion done) sarva-karmaṇām (of all activities) siddhaye (for perfection) [etāni] proktāni (which are declared) [santi] (they are).

grammar

pañca	–	pañca 2n.3 n. – five;
etāni	–	etat sn. 2n.3 n. – these;
mahābāho	–	mahā-bāhu 8n.1 m.; BV: yasya bāhū mahāntau staḥ saḥ – O mighty-armed one! (from: √mah – to magnify, mahant – great; √baṁh – to grow, to increase, bāhu – the arm);
kāraṇāni	–	kāraṇa 2n.3 n. – cause, motive, principle, the means (from: √kṛ – to do, karaṇa – deed, direct cause, instrument, helper);
nibodha	–	ni-√budh (to know) Imperat. P 2v.1 – you must know;
me	–	asmat sn. 6n.1 – my (shortened form of: mama);
sāṁkhye	–	sāṁkhya 7n.1 n. – in sāṁkhya (from: sam-√khyā – to count, sāmkhya – relating to number, rational, one of the schools of Hindu philosophy);
kṛtānte	–	kṛta-anta 7n.1 n.; BV: yasyāntaḥ kṛto ‘sti tasmin – in that which has the conclusion, in Vedānta (from: √kṛ – to do, kṛta PP – done, made; anta – the end, limit, boundary);
proktāni	–	prokta (pra-√vac – to declare, to speak) PP 1n.3 n. – which are declared, which are spoken;
siddhaye	–	siddhi 4n.1 f. – for accomplishment, for fulfilment, for perfection, for success (from: √sidh – to succeed, to become perfect);
sarva-karmaṇām	–	sarva-karman 6n.3 n.; TP: sarveṣāṁ karmaṇām iti – of all activities (from: sarva – all, whole; √kṛ – to do, karman – activity and its result);

textual variants

pañcaitāni → pañcemāni (these five);
mahābāho → mahābhāga (O fortunate one!);

Śāṃkara

ataḥ paramārtha-darśina evāśeṣa-karma-saṃnyāsitvaṃ sambhavaty avidyādhyāropitatvād ātmani kriyā-kāraka-phalānām | na tv ajñasyādhiṣṭhānādīni kriyā-kartṛ-kārakāṇy ātmatvenaiva paśyato’śeṣa-karma-saṃnyāsaḥ sambhavati | tad etad uttaraiḥ ślokair darśayati—
pañcaitāni vakṣyamāṇāni | he mahābāho ! kāraṇāni nirvartakāni | nibodha me mameti uttaratra cetaḥ-samādhānārtham, vastu-vaiṣamya-pradarśanārthaṃ ca | tāni ca kāraṇāni jñātavyatayā stauti—sāṅkhye jñātavyāḥ padārthāḥ saṃkhyāyante yasmin śāstre tat sāṃkhyaṃ vedāntaḥ | kṛtānte iti tasyaiva viśeṣaṇam | kṛtam iti karmocyate, tasyāntaḥ parisamāptir yatra sa kṛtāntaḥ, karmānta ity etat | yāvān artha udapāne [gītā 2.46] sarvaṃ karmākhilaṃ pārtha jñāne parisamāpyate [gītā 4.33] ity ātma-jñāne saṃjāte sarva-karmaṇāṃ nivṛttiṃ darśayati | atas tasmin ātma-jñānārthe sāṃkhye kṛtānte vedānte proktāni kathitāni siddhaye niṣpatty-arthaṃ sarva-karmaṇām

Rāmānuja

idānīṃ bhagavati puruṣottame antaryāmiṇi kartṛtvānusaṃdhānena ātmani akartṛtvānusaṃdhānaprakāram āha, tata eva phalakarmaṇor api mamatāparityāgo bhavatīti / paramapuruṣo hi svakīyena jīvātmanā svakīyaiś ca karaṇakalevaraprāṇaiḥ svalīlāprayojanāya karmāṇy ārabhate / ato jīvātmagataṃ kṣunnivṛttyādikam api phalam, tatsādhanabhūtaṃ ca karma paramapuruṣasyaiva /
sāṃkhyā buddhiḥ, sāṃkhye kṛtānte yathāvasthitatattvaviṣayayā vaidikyā buddhyā anusaṃhite nirṇaye sarvakarmaṇāṃ siddhaye utpattaye, proktāni pañcaitāni kāraṇāni nibodhe me mama sakāśād anusaṃdhatsva / vaidikī hi buddhiḥ śarīrendriyaprāṇajīvātmopakaraṇaṃ paramātmānam eva kartāram avadhārayati, „ya ātmani tiṣṭhan ātmano ‚ntaro yam ātmā na veda yasyātmā śarīraṃ ya ātmānam antaro yamayati sa ta ātmāntaryāmy amṛtaḥ”, „antaḥpraviṣṭaḥ śāstā janānāṃ sarvātmā” ityādiṣu

Śrīdhara

nanu karma kurvataḥ karma-phalaṃ kathaṃ na bhaved ity āśaṅkya saṅga-tyāgino nirahaṅkārasya sataḥ karma-phalena lepo nāstīty upapādayitum āha pañceti pañcabhiḥ | sarva-karmaṇāṃ siddhaye niṣpattaya imāni vakṣyamāṇāni pañca-kāraṇāni me vacanān nibodha jānīhi | ātmanaḥ kartṛtvābhimāna-nivṛtty-artham avaśyam etāni jñātavyānīty evam | teṣāṃ stuty-artham evāha sāṅkhya iti | samyak khyāyate jñāyate paramātmā ‚neneti sāṅkhyaṃ tattva-jñānam | prakāśamāna ātma-bodhaḥ sāṅkhyam | tasmin kṛtaṃ karma tasyāntaḥ samāptir asminn iti sāṅkhyam | kṛto ‚nto nirṇaye ‚sminn iti kṛtāntaṃ sāṅkhya-śāstram eva | tasmin proktāni | ataḥ samyaṅ nibodha ity arthaḥ |

Viśvanātha

nanu karmakurvataḥ karma-phalaṃ kathaṃ na bhaved ity āśaṅkya nirahaṅkāratve sati karma-lepo nāstīty upapādayitum āha pañcamānīti pañcabhiḥ | sarva-karmaṇāṃ siddhaye niṣpattaya imāni pañca-kāraṇāni me mama vacanān nibodha jānīhi | samyak paramātmānaṃ khyāti kathayati iti saṅkhyam eva sāṅkhyaṃ vedānta-śāstraṃ tasmin | kīdṛśe kṛtaṃ karma tasyānto nāśo yasmāt tasmin proktāni |

Baladeva

nanu karmāṇi kurvatāṃ tat-phalāni kuto na syur iti cet svasmin kartṛtvābhiniveśa-tyāgena parameśvare mukha-kartṛtva-niścayena bhavatīty āśayenāha pañcaitānīti pañcabhiḥ | he mahābāho sarva-karmaṇāṃ siddhaye niṣpattaye etāni pañca-kāraṇāni me matto nibodha jānīhi | pramāṇam āha sāṅkhya iti | sāṅkhyaṃ jñānaṃ tat-pratipādakaṃ vedānta-śāstram sāṅkhyaṃ tasmin | kīdṛśīty āha kṛtānte kṛta-nirṇaye sarveṣāṃ karma-hetūnāṃ pravartakaḥ paramātmeti nirṇaya-kāriṇīty arthaḥ | antaryāmi-brahmaṇe viditam etat | ihāpi sarvasya cāhaṃ hṛdi (Gītā 15.15) ity ādy uktaṃ | vakṣyate ca īśvaraḥ sarva-bhūtānām (Gītā 18.61) ity ādi |

syntax

adhiṣṭhānam (basis) tathā kartā (and a doer) pṛthak-vidham karaṇam ca (and different kinds of the senses) pṛthak (separately) vividhāḥ (manifold) ceṣṭā (efforts) atra (here) pañcamam daivam ca eva (and indeed destiny as the fifth).

grammar

adhiṣṭhānam	–	adhiṣṭhāna 1n.1 n. – basis, position, abode, place (from: adhi-√sthā – to stand upon, to superintend);
tathā	–	av. – in that manner, so, in like manner;
kartā	–	kartṛ 1n.1 m. – a doer (from: √kṛ – to do);
karaṇam	–	karaṇa 1n.1 n. – deed, direct cause, instrument, helper, a sense organ (from: √kṛ – to do);
ca	–	av. – and;
pṛthag-vidham	–	pṛthag-vidha 1n.1 n. – which has separate parts, of different kinds (from: √pṛth – to extend, av. pṛthak – separately, one by one; vi-√dhā – to divide, vidhā – division, part);
vividhāḥ	–	vi-vidha 1n.3 f. – manifold;
ca	–	av. – and;
pṛthak	–	av. – separately, one by one (from: √pṛth – to extend);
ceṣṭāḥ	–	ceṣṭā 1n.3 f. – gestures, activities, behaviours, efforts (from: √ceṣṭ – to move, to endeavour, to act);
daivam	–	daiva 1n.1 n. – divine will, destiny, fate (from: √div – to shine, to play, deva – god, divinity);
ca	–	av. – and;
eva	–	av. – certainly, just, merely;
atra	–	av. – here;
pañcamam	–	pañcama 1n.1 n. – fifth (from: pañca – five);

textual variants

karaṇaṁ → kāraṇaṁ (cause);
vividhāś ca → vividhā ca (and manifold);
ciaiva → eva (just);

Śāṃkara

kāni tāni ? ity ucyate—
adhiṣṭhānam icchā-dveṣa-sukha-duḥkha-jñānādīnām abhivyakter āśrayo’dhiṣṭhānaṃ śarīram | tathā kartā upādhi-lakṣaṇo bhoktā | karaṇaṃ ca śrotrādi śabdādy-upalabdhaye pṛthag-vidhaṃ nānā-prakāraṃ tad dvādaśa-saṃkhyam | vividhāś ca pṛthak-ceṣṭaḥ vāyavīyāḥ prāṇāpānādyāḥ | daivaṃ caiva | daivam eva cātraiteṣu caturṣu pañcamaṃ pañcānāṃ pūraṇam ādityādi- cakṣur-ādy-anugrāhaka

Rāmānuja

commentary under the verse BhG 18.15

Śrīdhara

tāny evāha adhiṣṭhānam iti | adhiṣṭhānaṃ śarīram | kartā cid-acid-granthir ahaṅkāraḥ | pṛthag-vidham aneka-prakāram | karaṇaṃ cakṣuḥ-śrotrādi | vividhāḥ kāryataḥ svarūpataś ca | pṛthag-bhūta-ceṣṭā prāṇāpānādīnāṃ vyāpārāḥ | atraitad eva pañcamaṃ kāraṇaṃ daivam | cakṣur-ādy-anugrāhakam ādityādi-sarva-prerako ‚ntaryāmī vā

Viśvanātha

tāny eva gaṇayati adhīti | adhiṣṭhānaṃ śarīraṃ | kartā cij-jaḍa-granthir ahaṅkāraḥ, karaṇaṃ cakṣuḥ-śrotrādi | pṛthag-vidham aneka-prakāram | pṛthak-ceṣṭā prāṇāpānādīnāṃ pṛthag-vyāpārāḥ | daivaṃ sarva-prerako ‚ntaryāmī ca

Baladeva

tāny eva gaṇayati adhīti | adhiṣṭhīyate jīvenety adhiṣṭhānaṃ śarīraṃ kartā jīvaḥ asya jñātṛtva-kartṛtve śrutir āha eṣa hi draṣṭā sraṣṭā ity (PraśnaU 4.9) ādinā | sūtrakāraś ca jño ‚ta eva (Vs 2.3.18) iti kartā śāstrārthavattvāt (Vs 2.3.26) ity ādi ca | karaṇaṃ śrotrādisamanaskam | pṛthag-vidhaṃ karma-niṣpattau pṛthag-vyāpāram | vividhā ca pṛthak-ceṣṭā prāṇāpānādīnāṃ nānā-vidhā pṛthag-vyāpārāḥ | daivaṃ cety atra karma-niṣpādake hetu-pracaye daivaṃ sarvārādhyaṃ paraṃ brahma pañcamam | karma-niṣpattāv antaryāmī harir mukhyo hetur ity arthaḥ | dehendriya-prāṇa-jīvopakaraṇo ‚sau karma-pravartaka iti niścayavatāṃ karma tat-phaleṣu kartṛtvābhiniveśa-spṛhā-virahitānāṃ karmāṇi na bandhakānīti bhāvaḥ |

nanu jīvasya kartṛtve pareśāyatte sati tasya karma sva-niyojyatvāpattiḥ, kāṣṭhādi-tulyatvāt | vidhi-niṣedha-śāstrāṇi ca vyarthāni syuḥ | svadhiyā pravartituṃ na śakto niyojyo dṛṣṭaḥ | ucyate — pareśena dattair dehendriyādibhis tenaivāhita-śaktibhis tad-ādhāra-bhūto jīvas tad-āhita-śaktibhis tad-ādhāra-bhūto jīvas tad-āhita-śaktikaḥ san karma-siddhaye svecchayaiva dehendriyādikam adhitiṣṭhati | pareśas tu tat-sarvāntaḥ-sthas tasminn anumatiṃ dadānas taṃ prerayatīti jīvasya sva-dhiyā pravṛtti-nivṛttimattvam astīti na kiñcic codyam | evam eva sūtrakāro niṛṇītavān parāt tat tac chakteḥ (? parāt tac-chruteḥ, 2.3.40) ity ādinā | nanu muktasya jīvasya kartṛtvaṃ na syāt, tasya dehendriya-prāṇānāṃ vigamād iti cen na, tadā saṅkalpa-siddhānāṃ divyānāṃ teṣāṃ sattvāt |

syntax

naraḥ (a person) śarīra-vāṅ-manobhiḥ (with body, speech and mind) yat nyāyyam vā viparītam vā (which is right or wrong) karma (activity) prārabhate (he undertakes),
ete pañca (these five) tasya (of that) hetavaḥ (the causes) [santi] (they are).

grammar

śarīra-vāṅ-manobhiḥ	–	śarīra-vāk-manas 3n.3 m.; DV: śarīrena ca vācā ca manasā ceti – with body, speech and mind (from: √śṝ – to break, to crush, śarīra – easy to be destroyed, the body; from: √vac – to speak, vāk – speech; √man – to think, manas – the mind);
yat	–	yat sn. 2n.1 n. –which;
karma	–	karman 2n.1 n. – activity (from: √kṛ – to do);
prārabhate	–	pra-ā-√rabh (to reach, to undertake, to begin) Praes. Ā 1v.1 – he begins, he undertakes;
naraḥ	–	nara 1n.1 m. – a man, a person (from: nṛ – man, mankind);
nyāyyam	–	nyāyya 2n.1 n. – customary, right, usual, proper (from: √nī – to lead, nyāya – rule, manner, system);
vā	–	av. – or, and, on the other side, but even if, however;
viparītam	–	viparīta (vi-pari-√xi – to turn round, to return) PP 2n.1 n. – reversed, wrong, contrary;
vā	–	av. – or, and, on the other side, but even if, however;
pañca	–	pañca 1n.3 n. – five;
ete	–	etat sn. 1n.3 m. – these;
tasya	–	tat sn. 6n.1 m. – of that;
hetavaḥ	–	hetu 1n.3 m. – causes, motives, reasons;

textual variants

yat → hi (indeed);
karma prārabhate → yat karmārabhate (which activity he begins);
naraḥ → ‘rjuna (O Arjuna!);
karma prārabhate naraḥ → karma prārabhyate naraiḥ (activity begun by people);
nyāyyaṁ → nyāyaṁ (the rule);
nyāyyaṁ vā viparītaṁ vā → vāpi parītaṁ ca (or wrong and);
pañcaite → paṁca te (these five);

Śāṃkara

śarīra-vāṅ-manobhir yat karma tribhir etaiḥ prārabhate nirvartayati naraḥ nyāyyaṃ vā dharmyaṃ śāstrīyam, viparītaṃ vāśāstrīyam adharmyaṃ yac cāpi nimiṣita-ceṣṭitādi jīvana-hetus tad api pūrva-kṛta-dharmādharmayor eva kāryam iti nyāyya-viparītayor eva grahaṇena gṛhītam, pañcaite yathoktās tasya sarvasyaiva karmaṇo hetavaḥ kāraṇāni |

nanv etāny adhiṣṭhānādīni sarva-karmaṇāṃ nirvartakāni katham ucyate śarīra-vāṅ-manobhir yat karma prārabhata iti ? naiṣa doṣaḥ | vidhi-pratiṣedha-lakṣaṇaṃ sarvaṃ karma śarīrādi-traya-pradhānam | tad-aṅgatayā darśana-śravaṇādi ca jīvana-lakṣaṇaṃ tridhaiva rāśīkṛtam ucyate śarīrādibhir ārabhyata iti | phala-kāle’pi tat-pradhānaiḥ sādhanair bhujyata iti pañcānām eva hetutvaṃ na virudhyata iti |

Rāmānuja

tad idam āha
nyāyye śāstrasiddhe, viparīte pratiṣiddhe vā sarvasmin karmaṇi śarīre, vācike, mānase ca pañcaite hetavaḥ / adhiṣṭhānam śarīram; adhiṣṭhīyate jīvātmaneti mahābhūtasaṃghātarūpaṃ śarīram adhiṣṭhānam / tathā kartā jīvātmā; asya jīvātmano jñātṛtvaṃ kartṛtvaṃ ca, „jño ‚ta eva”, „kartā śāstrārthavattvāt ” iti ca sūtropapāditam / karaṇaṃ ca pṛthagvidham vākpāṇipādādipañcakaṃ samanaskaṃ karmendriyaṃ pṛthagvidham karmaniṣpattau pṛthagvyāpāram / vividhā ca pṛthakceṣṭā / ceṣṭāśabdena pañcātmā vāyur abhidhīyate tadvṛttivācinā; śarīrendriyadhāraṇasya prāṇāpānādibhedabhinnasya vāyoḥ pañcātmano vividhā ca ceṣṭā vividhā vṛttiḥ / daivaṃ caivātra pañcamam atra karmahetukalāpe daivaṃ pañcamam paramātmā antaryāmī karmaniṣpattau pradhānahetur ityarthaḥ / uktaṃ hi, „sarvasya cāhaṃ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṃ ca” iti / vakṣyati ca, „īśvaraḥ sarvabhūtānāṃ hṛddeśe ‚rjuna tiṣṭhati / bhrāmayan sarvabhūtāni yantrārūḍhāni māyayā//” iti / paramātmāyattaṃ ca jīvātmanaḥ kartṛtvam, „parāt tu tacchruteḥ” ityādyupapāditam / nanv evaṃ paramātmāyatte jīvātmanaḥ kartṛtve jīvātmā karmaṇy aniyojyo bhavatīti vidhiniṣedhaśāstrāṇy anarthakāni syuḥ // idam api codyaṃ sūtrakāreṇa parihṛtam, „kṛtaprayatnāpekṣas tu vihitapratiṣiddhāvaiyārthyādibhyaḥ” iti / etad uktaṃ bhavati paramātmanā dattais tadādhāraiś ca karaṇakalebarādibhis tadāhitaśaktibhiḥ svayaṃ ca jīvātmā tadādhāras tadāhitaśaktis san karmaniṣpattaye svecchayā karaṇādyadhiṣṭhānākāraṃ prayatnaṃ cārabhate; tadantaravasthitaḥ paramātmā svānumatidānena taṃ pravartayatīti jīvasyāpi svabuddhyaiva pravṛttihetutvam asti; yathā gurutaraśilāmahīruhādicalanādiphalapravṛttiṣu bahupuruṣasādhyāsu bahūnāṃ hetutvaṃ vidhiniṣedhabhāktvaṃ ceti

Śrīdhara

eteṣām eva sarva-karma-hetutvam āha śarīreti | yathoktaiḥ pañcabhiḥ prārabhyamānaṃ karma triṣv evāntarbhāvyam | śarīra-vāṅ-manobhir ity uktaṃ śārīraṃ vācikaṃ mānasaṃ ca trividhaṃ karmeti prasiddheḥ | śarīrādibhiḥ yat karma dharmyam adharmyaṃ vā karoti naras tasya karmaṇa ete pañca hetavaḥ |

Viśvanātha

śarīrādibhir iti śārīraṃ vācikaṃ mānasaṃ ceti karma trividham | tac ca sarvaṃ dvividham | nyāyyaṃ dharmyaṃ viparītam anyāyyam adharmyaṃ | tasya sarvasyāpi karmaṇa ete pañca-hetavaḥ |

Baladeva

śarīreti – nyāyyaṃ śāstrīyam, viparītam aśāstrīyam |

syntax

evam sati (when thus it is) tatra (here) akṛta-buddhitvāt (out of undeveloped intelligence) yaḥ tu (but he who) kevalam (only) ātmānam kartāram (the self as the doer) paśyati (he sees),
saḥ durmatiḥ (he, foolish) na paśyati (he does not see).

grammar

tatra	–	av. there (from: tat; indeclinable locative with an ending -tra);
evam	–	av. – thus;
sati	–	sant (√as – to be) PPr 7n.1 m. loc.abs. – when [thus] it is;
kartāram	–	kartṛ 2n.1 m. – the doer (from: √kṛ – to do);
ātmānam	–	ātman 2n.1 m. – self;
kevalam	–	av. – only, merely (from: kevala – alone, simple, entire);
tu	–	av. – but, then, or, and;
yaḥ	–	yat sn. 1n.1 m. – he who;
paśyati	–	√dṛś (to see) Praes. P 1v.1 – he sees;
akṛta-buddhitvāt	–	akṛta-buddhitva abst. 5n.1 n.; KD: akṛtād buddhitvād iti – out of undeveloped intelligence (from: √kṛ – to do, PP kṛta – done, made, a-kṛta – udone, incomplete, undeveloped; √budh – to wake, to perceive, to understand; buddhi – intelligence, thought, understanding, knowledge, idea, opinion);
na	–	av. – not;
saḥ	–	tat sn. 1n.1 m. – he;
paśyati	–	√dṛś (to see) Praes. P 1v.1 – he sees;
durmatiḥ	–	dur-mati 1n.1 f. – whose thought is wrong; ignorant, fool (from: dur / dus – prefix: difficult, bad, hard; √man – to think, mati – thought, opinion, view);

textual variants

tatraivaṁ → tatraiva (indeed here);
sati kartāram → satya-kartāram (the true doer);
tu yaḥ → tu yat (but which);
paśyaty akṛta-buddhitvān → paśyate ‘kṛta-buddhitvān (he sees out of undeveloped intelligence);
sa paśyati → saṁpaśyati (he sees well);

Śāṃkara

tatra iti prakṛtena sambadhyate | evaṃ sati evaṃ yathoktaiḥ pañcabhir hetubhir nirvartye sati karmaṇi | tatraivaṃ satīti durmatitvasya hetutvena sambadhyate | tatraiteṣv ātmānanyatvenāvidyā-parikalpitaiḥ kriyamāṇasya karmaṇo’ham eva kartā iti kartāram ātmānaṃ kevalaṃ śuddhaṃ tu yaḥ paśyaty avidvān | kasmāt ? vedāntācāryopadeśa-nyāyair akṛta-buddhitvād asaṃskṛta-buddhitvāt | yo’pi dehādi-vyatiriktātma-vādy ātmānam eva kevalaṃ kartāraṃ paśyati, asāv apy akṛta-buddhiḥ | ato’kṛta-buddhitvān na sa paśyaty ātmanas tattvaṃ karmaṇo vety arthaḥ | ato durmatiḥ, kutsitā viparītā duṣṭājasraṃ janana-maraṇa-pratipatti-hetu-bhūtā matir asyeti durmatiḥ | sa paśyann api na paśyati, yathā taimiriko’nekaṃ candram, yathā vābhreṣu dhāvatsu candraṃ dhāvantam, yathā vā vāhane upaviṣṭo’nyeṣu dhāvatsv ātmānaṃ dhāvantam

Rāmānuja

evaṃ vastutaḥ paramātmānumatipūrvake jīvātmanaḥ kartṛtve sati, tatra karmaṇi kevalam ātmānam eva kartāraṃ yaḥ paśyati, sa durmatiḥ viparītamatiḥ akṛtabuddhitvād aniṣpannayathāvasthitavastubuddhitvān na paśyati na yathāvasthitaṃ kartāraṃ paśyati

Śrīdhara

tataḥ kiṃ ? ata āha tatreti | tatra sarvasmin karmaṇi ete pañca hetava iti | evaṃ sati kevalaṃ nirupādhim asaṅgam ātmānaṃ tu yaḥ kartāraṃ paśyati śāstrācāryopadeśābhyām asaṃskṛta-buddhitvād durmatir asau samyak na paśyati

Viśvanātha

tataḥ kiṃ ? ata āha tatreti | tatra sarvasmin karmaṇi ete pañcaiva hetava ity evaṃ sati kevalaṃ vastutaḥ niḥsaṅgam evātmānaṃ jīvaṃ yaḥ kartāraṃ paśyati, so ‚haṅkṛta-buddhitvād asaṃskṛta-buddhitvād durmatir naiva paśyati | so ‚jñānī anda evocyata iti bhāvaḥ |

Baladeva

tataḥ kiṃ ? ata āha tatreti | tatreti | evaṃ sati jīvasya kartṛtve pareśānumati-pūrvake tad-datta-dehādi-sāpekṣe ca sati, tatra karmaṇi kevalam evātmānaṃ jīvam eva yaḥ kartāraṃ paśyati | sa durmatir akṛta-buddhitvād alabdha-jñānatvān na paśyati yathāndhaḥ |

syntax

yasya (he whose) ahaṁ-kṛtaḥ bhāvaḥ (nature made of ‘I’) na [asti] (it is not),
yasya (whose) buddhiḥ (intelligence) na lipyate (it is not smeared),
saḥ (he) imān lokān (these people) hatvā api (even after killing) na hanti (he does not kill) [tena] (therefore) na nibadhyate (he is not bound).

grammar

yasya	–	yat sn. 6n.1 m. – he whose;
na	–	av. – not;
ahaṁ-kṛtaḥ	–	ahaṁ-kṛta 1n.1 m. – made of ‘I’ (from: aham – I; √kṛ – to do, PP kṛta – done, made);
bhāvaḥ	–	bhāva 1n.1 m. – state, existence, nature, emotions (from: √bhū – to be);
buddhiḥ	–	buddhi 1n.1 f. – intelligence, thought, understanding, knowledge, idea, opinion (from: √budh – to wake, to perceive, to understand);
yasya	–	yat sn. 6n.1 m. – he whose;
na	–	av. – not;
lipyate	–	√lip (to smear, to anoint, to stain, to stick) Praes. pass. 1v.1 – it is stained, it is smeared;
hatvā	–	√han (to kill) absol. – after killing;
api	–	av. – although, moreover, besides, even;
saḥ	–	tat sn. 1n.1 m. – he;
imān	–	idam sn. 2n.3 m. – these;
lokān	–	loka 2n.3 m. – worlds, people;
na	–	av. – not;
hanti	–	√han (to kill, to strike, to beat) Praes. P 1v.1 – he kills;
na	–	av. – not;
nibadhyate	–	ni-√bandh (to bind, to fetter) Praes. pass 1v.1 – he is bound;

textual variants

nāhaṁ-kṛto → nāhaṁ-kṛte (not in one made of ‘I’);
buddhir yasya → yasya buddhir (whose intelligence);
hatvā → kṛtvā / hivtā (after doing / after hitting);
na hanti na nibadhyate → na nihaṁti na badyate (he does not kill, he is not bound);

Śāṃkara

kaḥ punaḥ sumatiḥ ? yaḥ samyak paśyatīty ucyate—
yasya śāstrācāryopadeśa-nyāya-saṃskṛtātmano na bhavaty ahaṃkṛto’haṃ kartā ity evaṃ-lakṣaṇo bhāvo bhāvanā pratyayaḥ | eta eva pañcādhiṣṭhānādayo’vidyayātmani kalpitāḥ sarva-karmaṇāṃ kartāraḥ, nāham | ahaṃ tu tad-vyāpārāṇāṃ sākṣi-bhūtaḥ | aprāṇo hy amanāḥ śubhro hy akṣarāt parataḥ paraḥ kevalo’vikriya [mu.u. 2.1.2] ity evaṃ paśyatīti etat | buddhir antaḥ-karaṇaṃ yasya ātmana upādhi-bhūtā na lipyate nānuśayinī bhavati—idam aham akārṣam, tenāhaṃ narakaṃ gamiṣyāmīty evaṃ yasya buddhir na lipyate—sa sumatiḥ, sa paśyati | hatvāpi sa imān lokān, sarvān imān prāṇinaḥ ity arthaḥ, na hanti hanana-kriyāṃ na karoti, na nibadhyate nāpi tat-kāryeṇādharma-phalena sambadhyate |

nanu hatvāpi na hantīti vipratiṣiddham ucyate yady api stutiḥ | naiṣa doṣaḥ | laukika-pāramārthika-dṛṣṭy-apekṣayā tad-upapatteḥ | dehādy-ātma-buddhyā hantāham iti laukikīṃ dṛṣṭim āśritya hatvāpīty āha | yathā-darśitāṃ pāramārthikīṃ dṛṣṭim āśritya na hanti na nibadhyata iti | etad ubhayam upapadyata eva |

nanv adhiṣṭhānādibhiḥ sambhūya karoty evātmā | kartāram ātmānaṃ kevalaṃ tv [gītā 18.16] iti kevala-śabda-prayogāt | naiṣa doṣaḥ | ātmano’vikriya-svabhāvatve’dhiṣṭhānādibhiḥ saṃhatatvānupapatteḥ | vikriyāvato hy anyaiḥ saṃhananaṃ sambhavati, saṃhatya vā kartṛtvaṃ syāt | na tv avikriyasyātmanaḥ kenacit saṃhananam astīti na sambhūya kartṛtvam upapadyate | ataḥ kevalatvam ātmanaḥ svābhāvikam iti kevala-śabdo’nuvāda-mātram |

avikriyatvaṃ cātmanaḥ śruti-smṛti-nyāya-prasiddham | avikāryo’yam ucyate [gītā 2.15] guṇair eva karmāṇi kriyante [gītā 3.27] śarīra-stho’pi na karotīty [gītā 13.31] ādy asakṛd upapāditaṃ gītāsv eva tāvat | śrutiṣu ca dhyāyatīva lelāyatīva [bhāvāū 4.3.7] ity evam ādyāsu | nyāyataś ca niravayavam aparatantram avikriyam ātma-tattvam iti rāja-mārgaḥ | vikriyāvattvābhyupagame’py ātmanaḥ svakīyaiva vikriyā svasya bhavitum arhati, nādhiṣṭhānādīnāṃ karmāṇy ātma-kartṛkāṇi syuḥ | na hi parasya karma pareṇākṛtam āgantum arhati |

yat tv avidyayā gamitam, na tat tasya | yathā rajatatvaṃ na śuktikāyāḥ | yathā vā tala-malinatvaṃ bālair gamitam avidyayā, nākāśasya, tathādhiṣṭhānādi-vikriyāpi teṣām eva, nātmanaḥ | tasmād yuktam uktam ahaṃkṛtatva-buddhi-lepābhāvād vidvān na hanti vā nibadhyata iti | nāyaṃ hanti vā hanyate [gītā 2.19] iti pratijñāya na jāyate [gītā 2.20] ity ādi-hetu-vacanenāvikriyatvam ātmana uktvā, vedāvināśinaṃ [gītā 2.21] iti viduṣaḥ karmādhikāra-nivṛttiṃ śāstrādau saṃkṣepata uktvā, madhye prasāritāṃ tatra tatra prasaṅgaṃ kṛtveha upasaṃharati śāstrārtha-piṇḍīkaraṇāya vidvān na hanti na nibadhyate iti |

evaṃ ca sati deha-bhṛttvābhimānānupapattau avidyā-kṛtāśeṣa-karma-saṃnyāsopapatteḥ saṃnyāsinām aniṣṭādi tri-vidhaṃ karmaṇaḥ phalaṃ na bhavati [gītā 18.12] ity upapannam | tad-viparyayāc cetareṣāṃ bhavatīty etac cāparihāryam ity eṣa gītā-śāstrārtha upasaṃhṛtaḥ | sa eṣa sarva-vedārtha-sāro nipuṇa-matibhiḥ paṇḍitair vicārya pratipattavya iti tatra tatra prakaraṇa-vibhāgena darśito’smābhiḥ śāstra-nyāyānusāreṇa

Rāmānuja

paramapuruṣakartṛtvānusaṃdhānena yasya bhāvaḥ kartṛtvaviṣayo manovṛttiviśeṣaḥ nāhaṃkṛtaḥ nāhamabhimānakṛtaḥ / ahaṃ karomīti jñānaṃ yasya na vidyata ityarthaḥ / buddhir yasya na lipyate asmin karmaṇi mama kartṛtvābhāvād etatphalaṃ na mayā saṃbadhyate, na ca madīyaṃ karmeti yasya buddhir jāyata ityarthaḥ / sa imān lokān yuddhe hatvāpi tān na nihanti; na kevalaṃ bhīṣmādīn ityarthaḥ / tatas tena yuddhākhyena karmaṇā na nibadhyate / tatphalaṃ nānubhavatītyarthaḥ

Śrīdhara

kas tarhi sumatir yasya karma-lepo nāstīty uktam ity apekṣāyām āha – yasyeti | aham iti kṛto ‚haṃ kartā ity evambhūto bhāvaḥ | yad vā ahaṅkṛto ‚haṅkārasya bhāvaḥ svabhāvaḥ | kartṛtvābhiniveśo yasya nāsti | śarīrādīnām eva karma-kartṛtvālocanād ity arthaḥ | ataeva yasya buddhir na lipyate iṣṭāniṣṭa-buddhyā karmasu na sajjate | na evambhūto dehādi-vyatiriktātma-darśī imān lokān sarvān api prāṇino loka-dṛṣṭyā hatvāpi viviktatayā sva-dṛṣṭyā na hanti, na tat-phalair nibadhyate bandhaṃ na prāpnoti | kiṃ punaḥ sattva-śuddhi-dvārā parokṣa-jñānotpatti-hetubhiḥ karmabhis tasya baddha-śaṅkety arthaḥ | tad uktaṃ – brahmaṇy ādhāya karmāṇi saṅgaṃ tyaktvā karoti yaḥ | lipyate na sa pāpena padma-patram ivāmbhasā || (Gītā 5.10)

Viśvanātha

kas tarhi sumatiś cakṣuṣmān ity ata āha yasyeti | ahaṅkṛto ahaṅkārasya bhāvaḥ svabhāvaḥ kartṛtvābhiniveśo yasya nāsti ataeva yasya buddhir na lipyate iṣṭāniṣṭa-buddhyā karmasu nāsajjati, sa hi karma-phalaṃ na prāpnotīti kiṃ kartavyam | sa hi karma bhadrābhadraṃ kurvann api naiva karotīty āha hatvāpīti, sa imān sarvān api prāṇino loka-dṛṣṭyā hatvāpi sva-dṛṣṭyā naiva hanti | nirabhisandhitvād iti bhāvaḥ | ato na badhyate karma-phalaṃ na prāpnotīti |

Baladeva

kas tarhi cakṣuṣmān sumatis tatrāha yasyeti | yasya puruṣasya manovṛtti-lakṣaṇo bhāvo nāhaṅkṛtaḥ sva-kartṛtve pareśāyatte ‚nusandhite sati karmāṇy aham eva karomīty abhimāna-kṛto na bhavet | yasya ca buddhir na lipyate karma-phala-spṛhayā, sa imāṅl lokān na kevalaṃ bhīṣmādīn hatvāpi na hanti, na ca tena sarva-loka-hananena karmaṇā nibadhyate lipyate |

syntax

jñānam (knowledge) jñeyam (object of knowledge) parijñātā [iti] (the knower) tri-vidhā karma-codanā [asti] (there is a threefold impetus to activities).
karaṇam (the instrument) karma (activity) kartā iti (a doer) tri-vidhaḥ karma-saṅgrahaḥ [asti] (there is a threefold constitution of activities).

grammar

jñānam	–	jñāna 1n.1 n. – knowledge, wisdom, intelligence (from: √jñā – to know, to understand);
jñeyam	–	jñeya (√jñā – to know, to understand) PF 1n.1 n. – to be known, to be learnt;
parijñātā	–	parijñātṛ 1n.1 m. – the knower (from: pari-√jñā – to distinguish, to perceive, to understand);
tri-vidhā	–	tri-vidha 1n.1 f. – threefold, of three parts (from: tri – three; vi-√dhā – to divide, vidhā – division, part);
karma-codanā	–	karma-codanā 1n.1 f.; TP: karmaṇāṁ codaneti – the impetus to activties (from: √kṛ – to do, karman – activity and its result; √cud – to impel, to incite, to accelerate, codanā – impetus, rule, direction);
karaṇam	–	karaṇa 1n.1 n. – deed, the instrument, helper, a sense organ (from: √kṛ – to do);
karma	–	karman 1n.1 n. – activity (from: √kṛ – to do);
kartā	–	kartṛ 1n.1 m. – a doer (from: √kṛ – to do);
iti	–	av. – thus (used to close the quotation);
tri-vidhaḥ	–	tri-vidha 1n.1 m. – threefold, of three parts (from: tri – three; vi-√dhā – to divide, vidhā – division, part);
karma-saṁgrahaḥ	–	karma-saṁgraha 1n.1 m.; TP: karmaṇāṁ saṅgraha iti – constitution of activities (from: √kṛ – to do, karman – activity and its result; sam-√grah – to hold together, to support, saṁ-graha – holding together, collection, protection);

textual variants

karma-codanā → karma-vedanā / karma-nodanā (knowledge of activity / the impetus to activities);
karaṇaṁ → kāraṇaṁ / trividhaṁ (cause / threefold);
karma-saṅgrahaḥ → karma-saṁśrayaḥ / karma-saṁgrahaṁ (refuge for activities / constitution of activities);

Śāṃkara

athedānīṃ karmaṇāṃ pravartakam ucyate—
jñānaṃ jñāyate’neneti sarva-viṣayam aviśeṣeṇocyate | tathā jñeyaṃ jñātavyam, tad api sāmānyenaiva sarvam ucyate | tathā parijñātā upādhi-lakṣaṇo’vidyā-kalpito bhoktā | ity etat trayam eṣām aviśeṣeṇa sarva-karmaṇāṃ pravartikā tri-vidhā tri-prakārā karma-codanā | jñānādīnāṃ hi trayāṇāṃ saṃnipāte hānopādānādi-prayojanaḥ sarva-karmārambhaḥ syāt | tataḥ pañcabhir adhiṣṭhānādibhir ārabdhaṃ vāṅ-manaḥ-kāyāśraya-bhedena tridhā rāśī-bhūtaṃ triṣu karaṇādiṣu saṃgṛhyate ity etad ucyate—karaṇaṃ kriyate’neneti bāhyaṃ śrotrādi, antaḥ-sthaṃ buddhyādi, karma īpsitatamaṃ kartuḥ kriyayā vyāpyamānam, kartā karaṇānāṃ vyāpārayitopādhi-lakṣaṇa iti tri-vidhas tri-prakāraḥ karma-saṃgrahaḥ | saṃgṛhyate’sminn iti saṃgrahaḥ, karmaṇaḥ saṃgrahaḥ karma-saṃgrahaḥ | karmaiṣu hi triṣu samavaiti, tenāyaṃ tri-vidhaḥ karma-saṃgrahaḥ

Rāmānuja

sarvam idam akartṛtvādyanusandhānaṃ sattvaguṇavṛddhyaiva bhavatīti sattvasyopādeyatājñāpanāya karmaṇi sattvādiguṇakṛtaṃ vaiṣamyaṃ prapañcayiṣyan karmacodanāprakāraṃ tāvad āha
jñānam kartavyakarmaviṣayaṃ jñānam, jñeyaṃ ca kartavyaṃ karma, parijñātā tasya boddheti trividhā karmacodanā / bodhaboddhavyaboddhṛyukto jyotiṣṭomādikarmavidhir ityarthaḥ / tatra boddhavyarūpaṃ karma trividhaṃ saṃgṛhyate karaṇaṃ karma karteti / karaṇam sādhanabhūtaṃ dravyādikam; karma yāgādikam; kartā anuṣṭhāteti

Śrīdhara

hatvāpi na hanti na nibadhyate ity etad evopapādayituṃ karma-codanāyāḥ karmāśrayasya ca karma-phalādīnāṃ ca triguṇātmakatvān nirguṇasyātmanas tat-sambandho nāstīty abhiprāyeṇa karma-codanāṃ karmāśrayaṃ cāha – jñānam iti | jñānam iṣṭa-sādhanam etad iti bodhaḥ | jñeyam iṣṭa-sādhanaṃ karma | parijñātā evambhūta-jñānāśrayaḥ | evaṃ trividhā karma-codanā | codyate pravartyate ‚nayā iti codanā | jñānādi-trayaṃ karma-pravṛtti-hetur ity arthaḥ | yad vā codaneti vidhir ucyate | tad uktaṃ bhaṭṭaiḥ – codanā copadeśaś ca vidhiś caikārtha-vācina iti | tataś cāyam arthaḥ ukta-lakṣaṇaṃ triguṇātmakaṃ jñānādi-trayam avalambhya karma-vidhiḥ pravartate iti | tad uktaṃ traiguṇya-viṣayā vedā iti | tathā ca karaṇaṃ sādhakatamam | karma ca kartur īpsitatamam | kartā kriyā-nirvartakaḥ | karma saṅgṛhyate ‚sminn iti karma-saṅgrahaḥ | karaṇādi trividhaṃ kārakam | kriyāśraya ity arthaḥ | sampradānādi kāraka-trayaṃ tu parasparayā kriyā-pravartakam eva kevalam | na tu sākṣāt kriyāyāṃ āśrayaḥ | ataḥ karaṇādi-trayam eva kriyāśraya ity uktam |

Viśvanātha

commentary under the verse BhG 18.19

Baladeva

jñāna-kāṇḍavat karma-kāṇḍe ‚pi jñānādi-trayam asti | tac ca saniṣṭhena karmaṭhena bodhyam iti upadiśati jñānam iti | jñānaṃ jñeyam parijñātety evaṃ trika-yuktā karma-codanā jyotiṣṭomādi-karma-vidhiḥ codanā copadeśaś ca vidhiś caikārtha-vācina ity abhiyuktokteḥ | tat trikaṃ svayam eva vyākhyāti karaṇam iti | yaj jñānaṃ tat karaṇaṃ jñāyate ‚nena iti nirukteḥ karaṇa-kārakam ity arthaḥ | yaj-jñeyaṃ kartavyaṃ jyotiṣṭomādi tat karma-kārakam | yas tu tasya parito ‚nuṣṭhānena jñātā, sa karteti kartṛ-kārakam | evaṃ karma-saṅgraho jyotiṣṭomādi karma-vidhis trividhaḥ karaṇādi-kāraka-traya-sādhyaś codanā-saṅgraha-śabdayor aikyārthaḥ

syntax

guṇa-saṁkhyāne (in enumeration of the guṇas) jñānam (knowledge) karma ca (and activity) kartā ca (and a doer)
guṇa-bhedataḥ (according to the division of the guṇas) tri-dhā eva (just threefold) procyante (it is said),
tāni [jñānādīni] api (just to those beginning with knowledge) yathā-vat (properly) śṛṇu (you must listen).

grammar

jñānam	–	jñāna 1n.1 n. – knowledge, wisdom, intelligence (from: √jñā – to know, to understand);
karma	–	karman 1n.1 n. – activity (from: √kṛ – to do);
ca	–	av. – and;
kartā	–	kartṛ 1n.1 m. – a doer (from: √kṛ – to do);
ca	–	av. – and;
tri-dhā	–	av. – threefold (from: tri – three; -dhā – suffix to form manifold numerals);
eva	–	av. – certainly, just, merely;
guṇa-bhedataḥ	–	av. – TP: guṇānāṁ bhedata iti – according to the division of the guṇas (from: √√grah – to take, guṇa – quality, virtue, thread; √bhid – to split, bheda – splitting, breaking, separation, division; indeclinable ablative with an ending -tas);
procyate	–	pra-√vac (to declare, to speak) Praes. pass. 1n.1 – it is said;
guṇa-saṁkhyāne	–	guṇa-saṁkhyāna 7n.1 n.; guṇānāṁ saṁkhyāna iti – in enumeration of the guṇas (from: √√grah – to take, guṇa – quality, virtue, thread; sam-√khyā – to count, saṁkhya – counting, conflict, saṁkhyāna – enumeration, calculation);
yathā-vat	–	av. – properly, rightly, exactly;
śṛṇu	–	√śru (to hear, to listen) Imperat. P 2v.1 – you must listen;
tāni	–	tat sn. 2n.3 n. – they;
api	–	av. – although, moreover, besides, even;

textual variants

tri-dhaiva → tri-dheva (as if threefold);
guṇa-bhedataḥ → karma-bhedataḥ (according to the division of activities);
procyate → procyaṁte / prāpyate / ucyate (they are called / it is obtained / it is said);

Śāṃkara

athedānīṃ kriyā-kāraka-phalānāṃ sarveṣāṃ guṇātmakatvāt sattva-rajas-tamo-guṇa-bhedatas tri-vidho bhedo vaktavya ity ārabhyate—
jñānaṃ karma ca, karma kriyā, na kārakaṃ pāribhāṣikam īpsitatamaṃ karma | kartā ca nirvartakaḥ kriyāṇāṃ tridhā | eva avadhāraṇaṃ guṇa-vyatirikta-jāty-antarābhāva-pradarśanārthaṃ guṇa-bhedataḥ sattvādi-bhedena ity arthaḥ | procyate kathyate guṇa-saṃkhyāne kāpile śāstre tad api guṇa-saṃkhyāna-śāstraṃ guṇa-bhoktṛ-viṣaye pramāṇam eva | paramārtha-brahmaikatva-viṣaye yady api virūdhyate, tathāpi te hi kāpilāḥ guṇa-gauṇa-vyāpāra-nirūpaṇe’bhiyuktā iti tac-chāstram api vakṣyamāṇārtha-stuty-arthatvenopādīyata iti na virodhaḥ | yathāvat yathā-nyāyaṃ yathā-śāstraṃ sṛṇu tāny api jñānādīni tad-bheda-jātāni guṇa-bheda-kṛtāni sṛṇu, vakṣyamāṇe’rthe manaḥ-samādhiṃ kurv ity arthaḥ

Rāmānuja

kartavyakarmaviṣayaṃ jñānam, anuṣṭhīyamānaṃ ca karma, tasyānuṣṭhātā ca sattvādiguṇabhedatas trividhaiva procyate guṇasaṃkhyāne guṇakāryagaṇane / yathāvac chṛṇu tāny api tāni guṇato bhinnāni jñānādīni yathāvac chṛṇu

Śrīdhara

tataḥ kiṃ ? ata āha jñānam iti | guṇāḥ samyak kārya-bhedena khyāyate pratipādyante ‚sminn iti guṇa-saṅkhyānaṃ sāṅkhya-śāstram | tasmin jñānaṃ ca karma ca kartā ca pratyekaṃ sattvādi-guṇa-bhedena tridhaivocyate | tāny api jñānādīni vakṣyamāṇāni yathāvat śṛṇu | tridhaivety eva-kāro guṇa-trayopādhi-vyatirekeṇātmanaḥ svataḥ karmāṇi pratiṣedhārthaḥ | caturdeśe ‚dhyāye tatra sattvaṃ nirmalatvād ity ādinā guṇānāṃ bandhakatva-prakāro nirūpitaḥ | saptadaśe ‚dhyāye yajante sāttvikā devān ity ādinā guṇa-kṛta-trividha-svabhāva-nirūpaṇena rajas-tamaḥ-svabhāvaṃ parityajya sāttvikāhārādi-sevayā sāttvikaḥ svabhāvaḥ sampādanīya ity uktam | iha tu kriyā-kāraka-phalādīnām ātma-sambandho nāstīti darśayituṃ sarveṣāṃ triguṇātmakatvam ucyate iti viśeṣo jñātavyaḥ

Viśvanātha

tad evaṃ bhagavan-mata ukta-lakṣaṇaḥ sāttvikas tyāga eva sannyāso jñāninām, bhaktānāṃ tu karma-yogasya svarūpeṇaiva tyāgo ‚vagamyate | yad uktam ekādaśe bhagavataiva
ājñāyaiva guṇān doṣān
mayādiṣṭān api svakān |
dharmān santyajya yaḥ sarvān
māṃ bhajet sa ca sattamaḥ || (BhP 11.11.37) iti |

asyārthaḥ svāmi-caraṇair vyākhyāto yathā – mayā veda-rūpeṇādiṣṭān api svadharmān santyajya yo māṃ bhajet sa ca sattama iti | kim ajñānato nāstikyād vā ? na dharmācaraṇe sattva-śuddhyādīn guṇān vipakṣe doṣān pratyavāyāṃś cājñāya jñātvāpi mad-dhyāna-vikṣepatayā mad-bhaktyaiva sarvaṃ bhaviṣyatīti dṛḍha-niścayenaiva dharmān santyajya ity
atra dharmān dharma-phalāni santyajyeti tu vyākhyā na ghaṭate | na hi dharma-phala-tyāge kaścid atra pratyavāyo bhaved ity avadheyam | ayaṃ bhāvo bhagavad-vākyānāṃ tad-vyākhyātṝṇāṃ ca – jñānaṃ hi citta-śuddhim avaśyam evāpekṣate, niṣkāma-karmabhiś citta-śuddhi-tāratamye vṛtte eva jñānodaya-tāratamyaṃ bhaven nānyathā | ataeva samyag jñānodaya-siddhy-arthaṃ sannyāsibhir api niṣkāma-karma na kartavyam eva | yad uktam –
ārurukṣor muner yogaṃ
karma kāraṇam ucyate |
yogārūḍhasya tasaiva
śamaḥ kāraṇam ucyate || (Gītā 6.2) iti |
yas tv ātma-ratir eva syād
ātma-tṛptaś ca mānavaḥ |
ātmany eva ca santuṣṭas
tasya kāryaṃ na vidyate || (Gītā 3.17) iti |

bhaktis tu paramā svatantrā mahā-prabalā citta-śuddhiṃ naivāpekṣate, yad uktam –
vikrīḍitaṃ vraja-vadhūbhir idaṃ ca viṣṇoḥ
śraddhānvito yaḥ śṛṇuyād ity ādau
bhaktiṃ parāṃ bhagavati parilabhya kāmaṃ
hṛd-rogam āśv apahinoty acireṇa dhīraḥ || (BhP 10.33.42) iti |

atra tv ātma-pratyayeṇa hṛd-rogavattve vādhikāriṇi paramāyā bhakter api prathamam eva praveśas tatas tatraiva kāmādīnām apagamaś ca | tathā –
praviṣṭaḥ karṇa-randhreṇa
svānāṃ bhāva-saroruham |
dhunoti śamalaṃ kṛṣṇaḥ
salilasya yathā śarat || (BhP 2.8.5)

iti ca ity ato bhaktyaiva yadi tādṛśī citta-śuddhiḥ syāt, tadā bhaktaiḥ kathaṃ karma kartavyam iti |
atha prakṛam anusarāmaḥ – kiṃ ca na kevalaṃ dehādi-vyātiriktasyātmanaḥ jñānam eva jñānam, tathātma-tattvam api jñeyam, tādṛśa-jñānāśraya eva jñānī, kintv etat trike karma-sambandho vartate | tad api sannyāsibhir jñeyam ity āha jñānam iti | atra codanā śabdena vidhir ucyate, yad uktaṃ bhaṭṭaiḥ – codanā copadeśaś ca vidhiś caikārtha-vācina iti | uktaṃ ślokārdhaṃ svayam eva vyācaṣṭe karaṇam iti yaj jñānaṃ tat karaṇa-kārakam | jñāyate ‚neneti jñānam iti vyutpatteḥ | yaj jñeyaṃ jīvātma-tattvaṃ, tad eva karma-kārakam | yas tasya parijñātā sa kartā iti trividhaḥ karaṇaṃ karma kartā iti trividhaṃ kārakam ity arthaḥ |
karma-saṅgrahaḥ karmaṇā niṣkāma-karmānuṣṭhānenaiva saṅgṛhyata iti karma-codanā pada-vyākhyā | jñānatvaṃ jñeyatvaṃ jñātṛtvaṃ caitat trayaṃ niṣkāma-karmānuṣṭhāna-mūlakam iti bhāvaḥ |

Baladeva

jñānam iti guṇa-saṅkhyāne guṇa-nirūpake śāstre caturdaśe tatra sattvaṃ nirmalatvād ity ādinā guṇānāṃ bandhakatā-prakāraḥ | saptadaśe yajante sāttvikā devān ity ādinā guṇa-kṛta-svabhāva-bhedaś coktaḥ | iha tu guṇa-saṃjñānāṃ jñānādīnāṃ traividhyam ucyata iti bodhyam |

syntax

yena [jñānena] (that knowledge by which) [saḥ] (he) vibhakteṣu sarva-bhūteṣu (in all divided beings) avibhaktam (undivided) ekam avyayam bhāvam (one unchangeable state) īkṣate (he sees),
[tvam] (you) tat jñānam (that knowledge) sāttvikam (as sattvic) viddhi (you must know).

grammar

sarva-bhūteṣu	–	sarva-bhūta 7n.3 m.; sarveṣu bhūteṣu iti – in all beings (from: sarva – all, whole; √bhū – to be, PP bhūta – been, real, world);
yena	–	yat sn. 3n.1 n. – that by which, wherefore;
ekam	–	eka sn. 2n.1 m. – one;
bhāvam	–	bhāva 2n.1 m. – being, existence, nature (from: √bhū – to be);
avyayam	–	a-vyaya 2n.1 m. – unchangeable (from: vi-√i – to go away, to disappear, vyaya – going away, changeable, expense);
īkṣate	–	√īkṣ (to see) Praes. Ā 1v.1 – he sees;
avibhaktam	–	a-vi-bhakta (vi-√bhāj – to divide, to separate) PP 2n.1 n. – being undivided;
vibhakteṣu	–	vi-bhakta (vi-√bhāj – to divide, to separate) PP 7n.3 n. – in those divided;
tat	–	tat sn. 2n.1 n. – that;
jñānam	–	jñāna 2n.1 n. – knowledge, wisdom (from: √jñā – to know, to understand);
viddhi	–	√vid (to know, to understand) Imperat. P 2v.1 – you must know;
sāttvikam	–	sāttvika 2n.1 n. – related to sattva (from: √as – to be, PPr sant – being, existing, true, the essence, abst. sattva – being, essence, wisdom, spirit, one of the three guṇas);

textual variants

avyayam → avyaktam (unmanifested);
īkṣate → īkṣyate (it is seen);
taj jñānaṁ → yaj jñānaṁ (which knowledge);

Śāṃkara

jñānasya tu tāvat tri-vidhatvam ucyate—
sarva-bhūteṣu avyaktādi-sthāvarānteṣu bhūteṣu yena jñānena ekaṃ bhāvaṃ vastu—bhāva-śabdo vastu-vācī, ekam ātma-vastv ity arthaḥ | avyayaṃ na vyeti svātmanā sva-dharmeṇa vā, kūṭastham ity arthaḥ | īkṣate paśyati yena jñānena, taṃ ca bhāvam avibhaktaṃ pratidehaṃ vibhakteṣu deha-bhedeṣu na vibhaktaṃ tad ātma-vastu, vyomavat nirantaram ity arthaḥ | taj jñānaṃ sākṣāt samyag darśanam advaitātma-viṣayaṃ sāttvikaṃ viddhīti

Rāmānuja

brāhmaṇakṣatriyabrahmacārigṛhasthādirūpeṇa vibhakteṣu sarveṣu bhūteṣu karmādhikāriṣu yena jñānenaikam ātmākhyaṃ bhāvaṃ, tatrāpy avibhaktam brāhmaṇatvādyanekākāreṣv api bhūteṣu sitadīrghādivibhāgavatsu jñānākāre ātmani vibhāgarahitam, avyayaṃ vyayasvabhāveṣv api brāhmaṇādiśarīreṣu avyayam avikṛtaṃ phalādisaṅgānarhaṃ ca karmādhikāravelāyām īkṣate, taj jñānaṃ sāttvikaṃ viddhi

Śrīdhara

tatra jñānasya sāttvikādi-traividhyam āha sarva-bhūteṣv iti tribhiḥ | sarveṣu bhūteṣu brahmādi-sthāvarās teṣu vibhakteṣu parasparaṃ vyavṛtteṣv avibhaktam anusyutam ekam avyayaṃ nirvikāraṃ bhāvaṃ paramātma-tattvaṃ yena jñānenekṣata ālocayati taj jñānaṃ sāttvikaṃ viddhi

Viśvanātha

sāttvikaṃ jñānam āha — sarva-bhūteṣv iti | ekaṃ bhāvam ekam eva jīvātmānaṃ nānā-vidha-phala-bhogārthaṃ krameṇa sarva-bhūteṣu manuṣya-deva-tiryag-ādiṣu vartamānam avyayaṃ naśvareṣv api teṣv anaśvaraṃ vibhakteṣu parasparaṃ vibhinneṣv apy avibhaktam eka-rūpaṃ yena karma-sambandhinā jñānenekṣate tat sāttvikaṃ jñānam

Baladeva

sāttvika-jñānam āha — sarveti | sarva-bhūteṣu deva-manuṣyādiṣu deheṣu nānā-karma-phala-bhogāt krameṇa vartamāna-bhāvaṃ jīvātmānaṃ yenaikaṃ vīkṣyate | avyayaṃ naśvareṣu teṣv anaśvaraṃ vibhakteṣu mitho-bhinneṣu teṣv avibhaktam eka-rūpaṃ ca yena taṃ vīkṣyate taj jñānaṃ sāttvikam aupaniṣad-aviviktātma-jñānaṃ tad ity arthaḥ

syntax

yat jñānam (that knowledge which) pṛthaktvena tu (but by separation) sarveṣu bhūteṣu (in all beings) nānā-bhāvān (different natures) pṛthak-vidhān (as being of separate kinds) vetti (he knows),
tat jñānam (that knowledge) rājasam (as rajasic) viddhi (you must know).

grammar

pṛthaktvena	–	pṛthaktva abst. 3n.1 n. – by separation (from: √pṛth – to extend, pṛthak – separately, one by one); or av. (3n.1) – one by one, separately (from: √pṛth – to extend, pṛthak – separately, one by one);
tu	–	av. – but, then, or, and;
yat	–	yat sn. 2n.1 n. – that which;
jñānam	–	jñāna 2n.1 n. – knowledge, wisdom (from: √jñā – to know, to understand);
nānā-bhāvān	–	nānā-bhāva 2n.3 n. – different states, different natures (from: nānā – differently, variously / different; xbhū – to be, bhāva – state, existence, nature, emotions);
pṛthag-vidhān	–	pṛthag-vidha 1n.3 n. – which has separate parts, of different kinds (from: √pṛth – to extend, pṛthak – separately, one by one; vi-√dhā – to divide, vidhā – division, part);
vetti	–	√vid (to know, to understand) Praes. P 1v.1 – he knows;
sarveṣu	–	sarva sn. 7n.3 n. – in all;
bhūteṣu	–	bhūta (√bhū – to be) PP 7n.3 m. – in beings, in creatures;
tat	–	tat sn. 2n.1 n. – that;
jñānam	–	jñāna 2n.1 n. – knowledge, wisdom (from: √jñā – to know, to understand);
viddhi	–	√vid (to know, to understand) Imperat. P 2v.1 – you must know;
rājasam	–	rājasa 2n.1 n. – related to rajas, rajasic (from: √rañj – to be dyed, be excited, be delighted, rajas – coloured, dust, passion, one of the three guṇas);

textual variants

tu → ca (and);
yaj jñānaṁ → yaj jñānān / taj jñānaṁ (which knowledge / that knowledge);
bhūteṣu → bhāveṣu (in states);
taj jñānaṁ viddhi rājasam → tad rājasam iti smṛtam (that rajasic, thus it is known);

Śāṃkara

yāni dvaita-darśanāni tāny asamyag-bhūtāni rājasāni tāmasāni ceti ca sākṣāt saṃsārocchittaye bhavanti—
pṛthaktvena tu bhedena prati-śarīram anyatvena yaj jñānaṃ nānā-bhāvān bhinnān ātmanaḥ pṛthag-vidhān pṛthak-prakārān bhinna-lakṣaṇān ity arthaḥ | vetti vijānāti yaj jñānaṃ sarveṣu bhūteṣu, jñānasya kartṛtvāsambhavāt yena jñānena vettīty arthaḥ, taj jñānaṃ viddhi rājasaṃ rajo-guṇa-nirvṛttam

Rāmānuja

sarveṣu bhūteṣu brāhmaṇādiṣu brāhmaṇādyākārapṛthaktvenātmākhyān api bhāvān nānābhūtān sitadīrghādipṛthaktvena ca pṛthagvidhān phalādisaṃyogayogyān karmādhikāravelāyāṃ yaj jñānaṃ vetti, taj jñānaṃ rājasaṃ viddhi

Śrīdhara

rājasa-jñānam āha pṛthaktveneti | pṛthaktvena tu yaj jñānam ity asyaiva vivaraṇam | sarveṣu bhūteṣu nānā-bhāvān vastuta evānekān kṣetrajñān pṛthag-vidhān sukhitva-duḥkhitvādi-rūpeṇa vilakṣaṇān yena jñānena vetti taj jñānaṃ rājasaṃ viddhi

Viśvanātha

rājasaṃ jñānam āha sarva-bhūteṣu jīvātmanaḥ pṛthaktvena yaj jñānam iti | deha-nāśa evātmano nāśa ity asurāṇāṃ matam | ataeva pṛthak pṛthag deheṣu pṛthak pṛthag evātmeti tathā śāstra-karaṇāt pṛthag-vidhān nānābhāvān nānābhiprāyān | ātmā sukha-duḥkhāśraya iti | sukha-duḥkhādyanāśraya itii jaḍa iti cetana iti vyāpaka iti | aūu-svarūpa iti | aneka iti ityādi kalpān yena eka ityādi veda tad rājasam

Baladeva

rājasa-jñānam āha pṛthaktveneti | sarveṣu bhūteṣu deva-manuṣyādi-deheṣu jīvātmanaḥ pṛthaktvena yaj jñānaṃ deha-vināśa evātma-vināśa iti yaj jñānam ity arthaḥ | yena ca nānā-vidhān bhāvān abhiprāyān vetti | deha evātmeti dehād anyo deha-parimāṇa ātmeti | kṣaṇika-vijñānam ātmeti nityāvajñāna-mātra-vibhur ātmeti | dehād anyo nava-viśeṣa-guṇāśrayo ‚jaḍo vibhur ātmety evaṃ lokāyatika-jaina-bauddha-māyi-tārkikādi-vādān yena jānāti tad rājasaṃ jñānam

syntax

yat [jñānam] tu (but that knowledge which) ekasmin kārye (in one duty) kṛtsnavat (as a whole) saktam (attached) ahaitukam (without reasoning) atattvārthavat (as if without truth and meaning) alpam ca (and small),
tat [jñānam] (that knowledge) tāmasam (as tamasic) udāhṛtam (it is declared).

grammar

yat	–	yat sn. 1n.1 n. – that which;
tu	–	av. – but, then, or, and;
kṛtsnavat	–	av. – as a whole (from: kṛtsna – whole; -vat – suffix: as, like);
ekasmin	–	eka sn. 7n.1 n. – in one;
kārye	–	kārye (√kṛ – to do) PF 7n.1 n. – in what is to be done, in a duty;
saktam	–	sakta (√sañj – to attach, to stick, to embrace) PP 1n.1 n. – attached;
ahaitukam	–	a-haituka 1n.1 n. – causeless, without reasoning (from: hetu – cause, motive, reason; haituka – caused by, dependent on);
a-tattva-artha-vat	–	av. – as if without truth and meaning (from: tat – that, abst. tat-tva – truth, reality; √arth – to strive to obtain, to desire, to request, artha – purpose, advantage, concern, object, wealth, use; -vat – suffix: as, like);
alpam	–	alpa 1n.1 n. – small, minute;
ca	–	av. – and;
tat	–	tat sn. 1n.1 n. – that;
tāmasam	–	tāmasa 1n.1 n. – related to tamas, tamasic (from: √tam – to choke, to faint, to perish, to stop; tamas – darkness, gloom, dullness, passivity, one of the three guṇas);
udāhṛtam	–	ud-ā-hṛta (ud-ā-√hṛ – to set up, to declare) PP 1n.1 n. – set up, declared;

textual variants

yat tu kṛtsnavad → yat tu kṛtsnavid / yat tv akṛtsnavid / yat tu kṛtsnas tad (but which, knower of all / but which, knowing of nothing / but which whole, this);
kārye saktam → kārya-saktam (attached to activity);
kārye saktam ahaitukam → kāryam etam ahetukaṁ (this duty without a reason);
atattvārthavad → atattvārthavid (not knowing th emeaning of the truth);
tat tāmasam udāhṛtam → taj jñānaṁ vidhi tāmasam (that knowledge you must know as tamasic);

The fourth pada of verse 18.22 is similar to the fourth pada of verses: BhG 17.19, 17.22 and 18.39;

Śāṃkara

yaj jñānaṃ kṛtsnavat samastavat sarva-viṣayam iva ekasmin kārye dehe bahir vā pratimādau saktam etāvān evātmeśvaro vā, nātaḥ param astīti, yathā nagna-kṣapaṇakādīnāṃ śarīrāntarvatī deha-parimāṇo jīvaḥ, īśvaro vā pāṣāṇa-dārv-ādi-mātram, ity evam ekasmin kārye saktam | ahaitukaṃ hetu-varjitaṃ niryuktikam | atattvārthavad ayathā-bhūtārthavat, yathā-bhūto’rthas tattvārthaḥ, so’sya jñeya-bhūto’stīti tattvārthavat, na tattvārthavat atattvārthavat | ahaitukatvād eva alpaṃ ca, alpa-viṣayatvād alpa-phalatvād vā | tat tāmasam udāhṛtam | tāmasānāṃ hi prāṇinām avivekinām īdṛśaṃ jñānaṃ dṛśyate

Rāmānuja

yat tu jñānam, ekasmin kārye ekasmin kartavye karmaṇi pretabhūtagaṇādyārādhanarūpe atyalpaphale kṛtsnaphalavat saktam, ahetukam vastutas tv akṛtsnaphalavattayā tathāvidhasaṅgaheturahitam atattvārthavat pūrvavad evātmani pṛthaktvādiyuktatayā mithyābhūtārthaviṣayam, atyalpaphalaṃ ca pretabhūtādyārādhanaviṣayatvād alpaṃ ca, taj jñānaṃ tāmasam udāhṛtam

Śrīdhara

tāmasaṃ jñānam āha yad iti | ekasmin kārye dehe pratimādau yā kṛtsnavat paripūrṇavat sattama etāvān eva ātmeśvaro yā ity abhiniveśa-yuktam ahaitukaṃ nirupapattikaṃ | atattvārthavat paramārthāvalambana-śūnyam | ataevālpaṃ tuccham | alpa-viṣayatvāt | alpa-phalatvāc ca | yad evambhūtaṃ jñānaṃ tat tāmasam udāhṛtam

Viśvanātha

tāmasaṃ jñānam āha yat tu jñānam ahaitukam autpattikam eva ataeva ekasmin kārye laukika eva snāna-bhojana-pāna-strī-sambhoge tat-sādhane ca karmaṇi saktam | na tu vaidike karmaṇi yajña-dānādau | ataevātattvārthavat tatra tattva-rūpo ‚rthaḥ ko ‚pi nāstīty arthaḥ | alpaṃ paśūnām iva yat kṣudraṃ tat tāmasaṃ jñānam | dehādy-atiriktatvena tat-padārtha-jñānaṃ sāttvikam | nānāvāda-pratipādakaṃ nyāyādi-śāstra-jñānaṃ rājasam | snāna-bhojanādi-vyavahārika-jñānaṃ tāmasam iti saṅkṣepaḥ

Baladeva

tāmasaṃ jñānam āha yat tv iti | yat tu jñānam ahaitukaṃ svābhāvikaṃ na tu śāstrād dhetor jñānam | ataevaikasmin laukike snānaa-bhojana-yoṣita-prasaṅgādau kārye | na tu vaidike yāga-dānādau saktaṃ kṛtsnavat pūrṇaṃ nāto ‚dhikam astīty arthaḥ | ataevātattvārthavad yatra tattva-rūpo ‚rtho nāsti | alpaṃ paśv-ādi-sādhāraṇyāt tucchaṃ tal laukika-snāna-bhojanādi-jñānaṃ tāmasam

syntax

aphala-prepsunā [puruṣeṇa] (by a person not desiring the fruit) yat niyatam (which is steady) saṅga-rahitam (without attachment) arāga-dveṣataḥ (out of lack of passion and hatred) kṛtam [bhavati] (it is done),
tat karma (that activity) sāttvikam (sattvic) ucyate (it is called).

grammar

niyatam	–	niyata (ni-√yam – to hold back, to regulate) PP 1n.1 n. – regular, steady; or av. – constantly, decidedly;
saṅga-rahitam	–	saṅga-rahita 1n.1 n.; yat saṅgena rahitam asti tat – who is without attachment (from: sam-√gam – come together or √sañj – to attach, to stick, to embrace, saṅga – clinging, contact, relation, desire, attachment; rahita – deserted, lonely, deprived of what? requires instrumental or genitive);
a-rāga-dveṣataḥ	–	av. – out of lack of passion and hatred (from: √rañj – to be dyed, be excited, be delighted, rāga – colour, passion, affection, love, beauty; √dviṣ – to hate, dveṣa – hatred, enmity; indeclinable ablative with an ending -tas);
kṛtam	–	kṛta (√kṛ – to do) PP 1n.1 n. – done, made;
a-phala-prepsunā	–	a-phala-prepsu 3n.1 m.; TP: yaḥ phalam āptuṁ necchati tena – by one not desiring the fruit (from: √phal – to ripen; phala – fruit, result; pra-√āp – to obtain, to reach, des. pra-īpsu – desiring to obtain);
karma	–	karman 1n.1 n. – activity (from: √kṛ – to do);
yat	–	yat sn. 1n.1 n. – that which;
tat	–	tat sn. 1n.1 n. – that;
sāttvikam	–	sāttvika 1n.1 n. – related to sattva (from: √as – to be, PPr sant – being, existing, true, the essence, abst. sattva – being, essence, wisdom, spirit, one of the three guṇas);
ucyate	–	√vac (to speak) Praes. pass. 1v.1 – it is said;

textual variants

sāttvikam → satyakam / sāmasam;
tat sāttvikam ucyate → tat sāttvikam udāhṛtam (that is declared sattvic);

Śāṃkara

athedānīṃ karmaṇas traividhyam ucyate—
niyataṃ nityam | saṅga-rahitam āsakti-varjitam | arāga-dveṣataḥ kṛtaṃ rāga-prayuktena dveṣa-prayuktena ca kṛtaṃ rāga-dveṣataḥ kṛtam, tad-viparītam arāga-dveṣataḥ kṛtam | aphala-prepsunā phalaṃ prepsatīti phala-prepsuḥ phala-tṛṣṇas tad-viparītenāphala-prepsunā kartrā kṛtaṃ karma yat, tat sāttvikam ucyate

Rāmānuja

evaṃ kartavyakarmaviṣayajñānasyādhikāravelāyām adhikāryaṃśena guṇatas traividhyam uktvā anuṣṭheyasya karmaṇo guṇatas traividhyam āha
niyatam svavarṇāśramocitam, saṅgarahitam kartṛtvādisaṅgarahitam, arāgadveṣataḥ kṛtam kīrtirāgād akīrtidveṣāc ca na kṛtam; adambhena kṛtam ityarthaḥ; aphalaprepsunā aphalābhisandhinā kāryam ity eva kṛtaṃ yat karma, tat sāttvikam ucyate

Śrīdhara

idānīṃ trividhaṃ karmāha – niyatam iti tribhiḥ | niyataṃ nityatayā vihitam | saṅga-rahitam abhiniveśa-śūnyam | arāga-dveṣataḥ putrādi-prītyā vāśatru-dveṣeṇa vā yat kṛtaṃ na bhavati | phalaṃ prāptum icchatīti phala-prepsuḥ | tad-vilakṣaṇena niṣkāmeṇa kartrā yat kṛtaṃ karma tat sāttvikam ucyate

Viśvanātha

trividhaṃ jñānam uktvā trividhaṃ karmāha – niyataṃ nityatayā vihitaṃ saṅga-rahitam abhiniveśa-śūnyam ataevārāga-dveṣato rāga-dveṣābhyāṃ vinaiva kṛtam aphalepsunā phalākāṅkṣā-rahitenaiva kartrā kṛtaṃ karma yat sāttvikam

Baladeva

atha karma-traividhyam āha – niyatam iti tribhiḥ | niyataṃ sva-varṇāśrama-vihitam | saṅga-rahitam kartṛtvābhiniveśa-varjitam | arāga-dveṣataḥ kṛtaṃ kīrtau rāgād akīrtau dveṣāc ca yan na kṛtaṃ, kintv īśvarārcanatayivāphala-prepsunā phalecchā-śūnyena yat karma kṛtaṃ tat sāttvikam

syntax

punaḥ (again) kāmepsunā [puruṣeṇa] (by a person desiring to obtain pleasures) sāhaṅkāreṇa vā (or by one with the notion of ‘I’) yat tu bahulāyāsam (but in which there is much effort) karma (activity) kriyate (it is done),
tat (that) rājasam (rajasic) udāhṛtam (it is declared).

grammar

yat	–	yat sn. 1n.1 n. – that which;
tu	–	av. – but, then, or, and;
kāmepsunā	–	kāma-īpsu 3n.1 m.; TP: yaḥ kāmam āptum icchati tena – by one desiring to obtain pleasures (from: √kam –to wish, to love, to long for, kāma – desire, love, pleasure; √āp – to obtain, to reach, des. īpsu – desiring to obtain);
karma	–	karman 1n.1 n. – activity (from: √kṛ – to do);
sāhaṁ-kāreṇa	–	sa-ahaṁ-kāra 2n.1 m.; BV: yo ‘haṁ-kārena sahāsti tena – by one with egotism (from: sa – together with, in common, short form of: saha or sama; occurs mostly in compounds, requires instrumental; aham – I; √kṛ – to do, kāra – a doer, ahaṁ-kāra – ego, egotism, pride);
vā	–	av. – or, and, on the other side, but even if, however;
punaḥ	–	av. – back, again;
kriyate	–	√kṛ (to do) Praes. pass. 1v.1 – it is done;
bahulāyāsam	–	bahula-āyāsa 1n.1 n.; BV: yasmin āyāsaḥ bahulo ‘sti tat – in which there is much effort (from: bahula – abundant, numerous; ā-yāsa – effort, exertion, fatigue);
tat	–	tat sn. 1n.1 n. – that;
rājasam	–	rājasa 1n.1 n. – related to rajas, rajasic (from: √rañj – to be dyed, be excited, be delighted, rajas – coloured, dust, passion, one of the three guṇas);
udāhṛtam	–	ud-ā-hṛta (ud-ā-√hṛ – to set up, to declare) PP 1n.1 n. – set up, declared;

textual variants

sāhaṁ-kāreṇa → sāhaṁ-krūreṇa (by th cru one with the notio of ‘I’);
vā → vai (indeed);
bahulāyāsaṁ → kleśa-bahulaṁ (full of much suffering);
tad rājasam udāhṛtam → tad rājasam iti smṛtam (this as rajasic is known);

Śāṃkara

yat tu kāmepsunā karma-phala-prepsunā ity arthaḥ, karma sāhaṃkāreṇeti na tattva-jñānāpekṣayā | kiṃ tarhi ? laukika-śrotriya-nirahaṃkārāpekṣayā | yo hi paramārtha-nirahaṃkāra ātma-vit, na tasya kāmepsutva-bahulāyāsa-kartṛtva-prāptir asti | sāttvikasyāpi karmaṇo’nātma-vit sāhaṃkāraḥ kartā, kim uta rājasa-tāmasayoḥ | loke’nātma-vid api śrotriyo nirahaṃkāra ucyate nirahaṃkāro’yaṃ brāhmaṇa iti | tasmāt tad-apekṣayaiva sāhaṃkāreṇa vā ity uktam | punaḥ-śabdaḥ pāda-pūraṇārthaḥ | kriyate bahulāyāsaṃ kartrā mahatāyāsena nirvartyate, tat karma rājasam udāhṛtam

Rāmānuja

yat tu punaḥ kāmepsunā phalaprepsunā sāhaṃkāreṇa vā vāśabdaś cārthe kartṛtvābhimānayuktena ca, bahulāyāsaṃ yat karma kriyate, tad rājasam bahulāyāsam idaṃ karma mayaiva kriyata ity evaṃrūpābhimānayuktena yat karma kriyate, tad rājasam ityarthaḥ

Śrīdhara

rājasaṃ karmāha yad iti | yat tu karma kāmepsunā phalaṃ prāptum icchatā sāhaṅkāreṇa mat-samaḥ ko ‚nyaḥ śrotriyo ‚stīty evaṃ nirūḍhāhaṅkāra-yuktena ca kriyate | yac ca punar bahulāyāsam atikleśa-yuktaṃ tat karma rājasam udāhṛtam

Viśvanātha

kāmepsunālpāhaṅkāravatety arthaḥ | sāhaṅkāreṇātyahaṅkāravatety arthaḥ

Baladeva

yat kāmepsunā phalākāṅkṣiṇā sāhaṅkāreṇa kartṛtvābhiniveśinā janena bahulāyāsam atikleśa-yuktaṃ karma kriyate tad rājasam

syntax

anubandham (bondage) kṣayam (destruction) hiṁsām (violence) pauruṣam ca (and capacity) anapekṣya (after not considering)
mohāt (out of bewilderment) yat karma (which activity) ārabhyate (it is undertaken),
tat (that) tāmasam (tamasic) ucyate (it is called).

grammar

anubandham	–	anu-bandha 2n.1 m. – fetters, bondage (from: anu-√bandh – to bind, to fetter);
kṣayam	–	kṣaya (from: √kṣi – to decrease) PF 2n.1 n. – diminution, destruction;
hiṁsām	–	hiṁsā 2n.1 f. – violence, harm (from: √hiṁs – to injure, to harm, to kill);
anapekṣya	–	na apa-√īkṣ (to look away, to respect, to wait for) absol. – after not considering;
ca	–	av. – and;
pauruṣam	–	pauruṣa 2n.1 n. – manhood, capacity (from: √pur – to precede, to lead or √pṝ – to fill, to nourish, puru – abundance, pūru – people, puruṣa – a person);
mohāt	–	moha 5n.1 m. – out of bewilderment (from: √muh – to become confused, bewildered, stupefied);
ārabhyate	–	ā-√rabh (to reach, to undertake, to begin) Praes pass. 1v.1 – it is undertaken, it is begun;
karma	–	karman 1n.1 n. – activity (from: √kṛ – to do);
yat	–	yat sn. 1n.1 n. – that which;
tat	–	tat sn. 1n.1 n. – that;
tāmasam	–	tāmasa 2n.1 m. – related to tamas, tamasic (from: √tam – to choke, to faint, to perish, to stop; tamas – darkness, gloom, dullness, passivity, one of the three guṇas);
ucyate	–	√vac (to speak) Praes. pass. 1v.1 – it is said;

textual variants

anubandhaṁ kṣayaṁ → anubaṁdha-kṣayaṁ (destruction of bondage);
anapekṣya → anavekṣya / anavīkṣya / anapekṣa / anavekṣa (after not considering / after not seeing / without considering);
ārabhyate → ārabhate / prārabhyate (it begins / it is undertaken);
tat tāmasam ucyate → tat tāmasam udāhṛtam (that is declared tamasic);

Śāṃkara

anubandhaṃ paścād-bhāvi yad vastu so’nubandha ucyate taṃ cānubandham, kṣayaṃ yasmin karmaṇi kriyamāṇe śakti-kṣayo’rthāvakṣayo vā syāt taṃ kṣayam | hiṃsāṃ prāṇi-bādhāṃ ca | anapekṣya ca pauruṣaṃ puruṣa-kāraṃ śaknomīdaṃ karma samāpayitum ity evam ātma-sāmarthyam, ity etāny anubandhādīny anapekṣya pauruṣāntāni mohād avivekata ārabhyate karma yat, tat tāmasaṃ tamo-nirvṛttam ucyate

Rāmānuja

kṛte karmaṇy anubadhyamānaṃ duḥkham anubandhaḥ; kṣayaḥ karmaṇi kriyamāṇe arthavināśaḥ; hiṃsā tatra prāṇipīḍā; pauruṣam ātmanaḥ karmasamāpanasāmarthyam; etāni anavekṣya avimṛśya, mohāt paramapuruṣakartṛtvājñānād yat karmārabhyate, tat tāmasam ucyate

Śrīdhara

tāmasaṃ karmāha anubandham iti | anubadhyata iti anubandhaḥ paścād-bhāvi śubhāśubham | kṣayaṃ vitta-vyayam | hiṃsāṃ para-pīḍām | pauruṣaṃ ca sva-sāmarthyam anapekṣyāparyālocya kevalaṃ mohād eva yat karmārabhyate tat tāmasam ucyate

Viśvanātha

anu karmānuṣṭhānānantaram āyatyāṃ bhāvinaṃ bandhaṃ rāja-dasyu-yama-dūtādibhir bandhanaṃ | kṣayaṃ dharma-jñānādy-apacayam | hiṃsāṃ svasya nāśaṃ ca anapekṣyāparyālocya pauruṣaṃ vyavahārika-puruṣa-mātra-kartavyaṃ karma mohād ajñānād eva yad ārabhyate tat tāmasam

Baladeva

anu karmānuṣṭhānānantaram bandhaṃ rāja-dūta-yama-dūta-kṛtam | kṣayaṃ dharmādi-vināśam | hiṃsāṃ prāṇi-pīḍām | pauruṣaṃ sabalaṃ cānavekṣya yat karma mohād ārabhyate tat tāmasam