BhG 13.12

jñeyaṃ yat tat pravakṣyāmi yaj jñātvāmṛtam aśnute
anādimat paraṃ brahma na sat tan nāsad ucyate

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analysis

syntax

yat jñeyam (that which to be known) [asti] (it is)
tat (that) pravakṣyāmi (I will declare),
yat (that which) jñātvā (after knowing) amṛtam (immortality) aśnute (he obtains).
tat (that) anādimat (with no beginning) param brahma (the supreme Brahman),
[tat] (that) sat (existence) asat (non-existence) na ucyate (it is not called).

grammar

jñeyam	–	jñeya (√jñā – to know, to understand) PF 1n.1 n. – to be known, to be learnt;
yat	–	yat sn. 1n.1 n. – that which;
tat	–	tat sn. 2n.1 n. – that;
pravakṣyāmi	–	pra-√vac (to declare, to speak) Fut. P 3v.1 – I will declare;
yat	–	yat sn. 2n.1 n. – that which;
jñātvā	–	√jñā (to know, to understand) absol. – after understanding;
amṛtam		a-mṛta 2n.1 n. – not dead, eternal; nectar of immortality (from: √mṛ – to die; PP mṛta – dead);
aśnute	–	√aś (to reach, to eat, to enjoy) Praes. Ā 1v.1 – he obtains;
anādi / anādimat	–	an-ādi 2n.1 n. – no beginning (from: ādi – beginning, origin); an-ādimant 2n.1 n. – that has no beginning (from: ādi – beginning, origin; -mant / -vant – suffix denoting one who possesses);
mat-param / param	–	mat-para 1n.1 n.; BV: yasyāhaṁ paro ‘smi tat – for whom I am the supreme (from: mat – the basic form of a personal ponoun „I” singular used in compounds; para – beyond, ancient, final, the best, the supreme); para 1n.1 n. – beyond, ancient, final, the best, the supreme;
brahma	–	brahman 1n.1 n. – spirit, the Vedas (from: √bṛh – to increase);
na	–	av. – not;
sat	–	sant (√as – to be) PPr 1n.1 n. – being, existing, true, the essence;
tat	–	tat sn. 1n.1 n. – that;
na	–	av. – not;
asat	–	a-sant (√as – to be) PPr 1n.1 n. – untrue, non-existing (from: sant – being, existing, true, the essence);
ucyate	–	√vac (to speak) Praes. pass. 1n.1 – it is said;

textual variants

anādimat paraṁ → anādi mat-paraṁ (no beginning, supreme than me);
na sat tan nāsad ucyate → na san nāsat tad ucyate (it is called neither existence nor non-existence);

commentaries

Śāṃkara

yathoktena jñānena jñātavyaṃ kiṃ ? ity ākāṅkṣāyām āha—
nanu yamāḥ niyamāś cāmānitvādayaḥ | na tair jñeyaṃ jñāyate | na hy amānitvādi kasyacit vastunaḥ paricchedakaṃ dṛṣṭam | sarvatraiva ca yad-viṣayaṃ jñānaṃ tad eva tasya jñeyasya paricchedakaṃ dṛśyate | na hy anya-viṣayeṇa jñānenānyad upalabhyate, yathā ghaṭa-viṣayeṇa jñānenāgniḥ | naiṣa doṣaḥ | jñāna-nimittatvāj jñānam ucyata iti hy avocāma | jñāna-sahakāri-kāraṇatvāc ca | jñeyaṃ jñātavyaṃ yat tat pravakṣyāmi prakarṣeṇa yathāvat vakṣyāmi | kiṃ-phalaṃ tat ? iti prarocanena śrotur abhimukhīkaraṇāyāha—yaj jñeyaṃ jñātvāmṛtam amṛtatvam aśnute, na punar mriyata ity arthaḥ | anādimat ādir asyāstīti ādimat, nādimad anādimat | kiṃ tat ? paraṃ niratiśayaṃ brahma, jñeyam iti prakṛtam |
atra kecit anādi mat-param iti padaṃ chindanti, bahu-vrīhiṇokte’rthe matupa ānarthakyam aniṣṭaṃ syād iti | artha-viśeṣaṃ ca darśayanti—ahaṃ vāsudevākhyā parā śaktir yasya tan mat-param iti | satyam evam apunar-uktaṃ syāt | arthaś cet saṃbhavati | na tv arthaḥ saṃbhavati, brahmaṇaḥ sarva-viśeṣa-pratiṣedhenaiva vijijñāpayiṣitvān na sat tan nāsad ucyate iti | viśiṣṭa-śaktimattva-pradarśanaṃ viśeṣa-pratiṣedhaś ceti vipratiṣiddham | tasmāt matupo bahu-vrīhiṇā samānārthatve’pi prayogo śloka-pūraṇārthaḥ | amṛtatva-phalaṃ jñeyaṃ mayocyata iti prarocanenābhimukhīkṛtyāha—na sat taj jñeyam ucyate iti nāpy asat tad ucyate ||
nanu mahatā parikara-bandhena kaṇṭha-raveṇodghuṣya jñeyaṃ pravakṣyāmīti, ananurūpam uktaṃ na sat tan nāsad ucyata iti | na, anurūpam evoktam | kathaṃ ? sarvāsu hy upaniṣatsu jñeyaṃ brahma neti neti [bhāvātmauttaṃ 2.3.6] asthūlam anaṇu [bhāvātmauttaṃ 3.8.8] ity ādi-viśeṣa-pratiṣedhenaiva nirdiśyate, nedaṃ tad iti vāco’gocatvāt ||
nanu na tad asti, yad vastv asti-śabdena nocyate | athāsti-śabdena nocyate, nāsti taj jñeyam | vipratiṣiddhaṃ ca—jñeyaṃ tad asti-śabdena nocyate iti ca | na tāvan nāsti, nāsti-buddhy-aviṣayatvāt ||
nanu sarvā buddhayo’sti-nāsti-buddhy-anugatā eva | tatraivaṃ sati jñeyam apy asti-buddhy-anugata-pratyaya-viṣayaṃ vā syāt, nāsti-buddhy-anugata-pratyaya-viṣayaṃ vā syāt | na, atīndriyatvenobhaya-buddhy-anugata-pratyayāviṣayatvāt | yad dhīndriya-gamyaṃ vastu ghaṭādikam, tad asti-buddhy-anugata-pratyaya-viṣayaṃ vā syāt, nāsti-buddhy-anugata-pratyaya-viṣayaṃ vā syāt | idaṃ tu jñeyam atīndriyatvena śabdaika-pramāṇa-gamyatvān na ghaṭādivad ubhaya-buddhy-anugata-pratyaya-viṣayam ity ato na sat tan nāsad ity ucyate ||
yat tūktaṃ—viruddham ucyate, jñeyaṃ tan na sat tan nāsad ucyata iti | na viruddham, anyad eva tad-viditād atho aviditād adhi [kṛtenauttaṃ 1.3] iti śruteḥ | śrutir api viruddhārthā iti cet—yathā yajñāya śālām ārabhya yajñaṃ ko hi tad veda yady amuṣmin loke’sti vā na veti [sthitaittsarv 6.1.1] ity evam iti cet, na | viditāviditābhyām anyatva-śruter avaśya-vijñeyārtha-pratipādana-paratvāt yady amuṣmin ity ādi tu vidhi-śeṣo’rtha-vādaḥ | upapatteś ca sad-asad-ādi-śabdair brahma nocyata iti |
sarvo hi śabdo’rtha-prakāśanāya prayuktaḥ śrūyamāṇaś ca śrotṛbhir jāti-kriyā-guṇa-saṃbandha-dvāreṇa saṃketa-grahaṇa-sa-vyapekṣārthaṃ pratyāyayati | nānyathā, adṛṣṭatvāt | tad yathā—gaur aśva iti vā jātitaḥ, pacati paṭhatīti vā kriyātaḥ, śuklaḥ kṛṣṇa iti vā guṇataḥ, dhanī gomān iti vā saṃbandhataḥ | na tu brahma jātimat, ato na sad-ādi-śabda-vācyam | nāpi guṇavat, yena guṇa-śabdenocyeta, nirguṇatvāt | nāpi kriyā-śabda-vācyaṃ niṣkriyatvān niṣkalaṃ niṣkriyaṃ śāntaṃ [śāstrvetuttaṃ 6.19] iti śruteḥ | na ca saṃbandhī, ekatvāt | advayatvād aviṣayatvād ātmatvāc ca na kenacit, śabdenocyata iti yuktam | yato vāco nivartante [sthitaittuttaṃ 2.9] ity ādi-śrutibhiś ca

Rāmānuja

atha etad yo vettīti veditṛtvalakṣaṇenoktasya kṣetrajñasya svarūpaṃ viśodhyate
amānitvādibhiḥ sādhanaiḥ jñeyaṃ prāpyaṃ yat pratyagātmasvarūpaṃ tat pravakṣyāmi, yaj jñātvā janmajarāmaraṇādiprākṛtadharmarahitam amṛtam ātmānaṃ prāpnoti; ādir yasya na vidyate, tad anādi; asya hi pratyagātmana utpattir na vidyate; tata evānto na vidyate / śrutiś ca, „na jāyate mriyate vā vipaścit” iti, matparam ahaṃ paro yasya tan matparam / „itas tv anyāṃ prakṛtiṃ viddhi me parām, jīvabhūtām” iti hy uktam / bhagavaccharīratayā bhagavaccheṣataikarasaṃ hy ātmasvarūpam; tathā ca śrutiḥ, „ya ātmani tiṣṭhan ātmano ‚ntaro yam atmā na veda yasyātmā śarīraṃ ya ātmānam antaro yamayati” iti, tathā, „sa kāraṇaṃ karaṇādhipādhipo na cāsya kaściñ janitā na cādhipaḥ”, „pradhānakṣetrajñapatir guṇeśaḥ” ityādikā / brahma bṛhattvaguṇayogi, śarīrāder arthāntarabhūtam, svataḥ śarīrādibhiḥ paricchedarahitaṃ kṣetrajñatattvam ityarthaḥ; „sa cānantyāya kalpate” iti hi śrūyate; śarīraparicchinnatvam aṇutvaṃ cāsya karmakṛtam / karmabandhān muktasyānantyam / ātmany api brahmaśabdaḥ prayujyate, „sa guṇān samatītyaitān brahmabhūyāya kalpate / brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca”, „brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati / samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām // BhGR_13.” iti / na sat tan nāsad ucyate kāryakāraṇarūpāvasthādvayarahitatayā sadasacchabdābhyām ātmasavarūpaṃ nocyate / kāryāvasthāyāṃ hi devādināmarūpabhāktvena sad ity ucyate, tadanarhatā kāraṇāvasthāyām asad ity ucyate / tathā ca śrutiḥ, „asad vā idam agra āsīt / tato vai sad ajāyata”,”tad dhedaṃ tarhy avyākṛtam āsīt tannāmarūpābhyāṃ vyākriyata” ityādikā / kāryakāraṇāvasthādvayānvayas tv ātmanaḥ karmarūpāvidyāveṣṭanakṛtaḥ, na svarūpakṛta iti sadasacchabdābhyām ātmasvarūpaṃ nocyate / yady api „asad vā idam agra āsīt” iti kāraṇāvasthaṃ paraṃ brahmocyate, tathāpi nāmarūpavibhāgānarhasūkṣmacidacidvastuśarīraṃ paraṃ brahma kāraṇāvastham iti kāraṇāvasthāyāṃ kṣetrakṣetrajñasvarūpam api asacchabdavācyam, kṣetrajñasya sāvasthā karmakṛteti pariśuddhasvarūpaṃ na sadasacchabdanirdeśyam

Śrīdhara

Madhusūdana

ebhiḥ sādhanair jñāna-śabditaiḥ kiṃ jñeyam ity apekṣāyām āha jñeyaṃ yat tad ity ādi ṣaḍbhiḥ | yaj jñeyaṃ mumukṣuṇā tat pravakṣyāmi prakarṣeṇa spaṣṭatayā vakṣyāmi | śrotur abhimukhīkaraṇāya phalena stuvann āha yad vakṣyamāṇaṃ jñeyaṃ jñātvāmṛtam amṛtatvam aśnute saṃsārān mucyata ity arthaḥ | kiṃ tat ? anādimat ādiman na bhavatīty anādimat | paraṃ niratiśayaṃ brahma sarvato ‚navacchinnaṃ paramātma-vastu | atrānādīty etāvataiva bahu-vrīhiṇārtha-lābhe ‚py atiśāyane nitya-yoge vā matupaḥ prayogaḥ | anādīti ca mat-param iti ca padaṃ kecid icchanti | mat saguṇād brahmaṇaḥ paraṃ nirviśeṣa-rūpaṃ brahmety arthaḥ | ahaṃ vāsudevākhyā parā śaktir yasyeti tv apavyākhyānam | nirviśeṣasya brahmaṇaḥ pratipādyatvena tatra śaktimattvasya avaktavyatvāt |
nirviśeṣatvam evāha na sat tan nāsad ucyate | vidhi-mukhena pramāṇasya viṣayaḥ sac-chabdenocyate | niṣedha-mukhena pramāṇasya viṣayas tv asac-chabdena | idaṃ tu tad-ubhaya-vilakṣaṇaṃ nirviśeṣatvāt sva-prakāśa-caitanya-rūpatvāc ca yato vāco nivartante aprāpya manasā saha [TaittU 2.4.1] ity ādi śruteḥ | yasmāt tad brahma na sad-bhāvatvāśrayaḥ | ato nocyate kenāpi śabdena mukhyayā vṛttyā śabda-pravṛtti-hetūnāṃ tatrāsambhavāt | tad yathā gauraś ca iti vā jātitaḥ | pacati paṭhatīti vā kriyātaḥ | śuklaḥ kṛṣṇa iti vā guṇataḥ, dhanī gomān iti vā saṃbandhato ‚rthaṃ pratyāyati śabdaḥ | atra kriyā-guṇa-sambandhebhyo vilakṣaṇaḥ sarvo ‚pi dharmo jāti-rūpa upādhi-rūpo vā jāti-padena saṃgṛhītaḥ | yadṛcchā-śabdo ‚pi ḍittha-ḍapitthādir yaṃ kaṃcid dharmaṃ svātmānaṃ vā pravṛttiṃ nimittīkṛtya pravartata iti so ‚pi jāti-śabdaḥ | evam ākāśa-śabdo ‚pi tārkikāṇāṃ śabdāśrayatvādi-rūpaṃ yaṃ kaṃcid dharmaṃ puraskṛtya pravartate | sva-mate tu pṛthivyādivad ākāśa-vyaktīnāṃ janyānām anekatvād ākāśatvam api jātir eveti so ‚pi jāti-śabdaḥ | ākāśātiriktā ca diṅ nāsty eva | kālaś ca neśvarād atiricyate | atireke vā dik-kāla-śabdāv apy upādhi-viśeṣa-pravṛtti-nimittakāv iti jāti-śabdāv eva | tasmāt pravṛtti-nimitta-cāturvidhyāc caturvidha eva śabdaḥ | tatra na sat tan nāsat iti jāti-niṣedhaḥ kriyā-guṇa-sambandhānām api niṣedhopalakṣaṇārthaḥ | ekam evādvitīyam iti jāti-niṣedhas tasyā aneka-vyakti-vṛtter ekasminn asambhavāt | nirguṇaṃ niṣkriyaṃ śāntam [ŚvetU 6.19] iti guṇa-kriyā-sambandhānāṃ krameṇa niṣedhaḥ | asaṅgo hy ayaṃ puruṣaḥ [BAU 4.3.15] iti ca | athāto ādeśo neti neti [BAU 2.3.6] iti ca sarva-niṣedhaḥ | tasmād brahma na kenacic chabdenocyata iti yuktam | tarhi kathaṃ pravakṣyāmīty uktaṃ kathaṃ vā śāstra-yonitvāt iti sūtram [Vs 1.1.3] | yathā kathaṃcil lakṣaṇayā śabdena pratipādanād ii gṛhāṇa | pratipādana-prakāraś ca āścaryavat paśyati kaścid enam [Gītā 2.28] ity atra vyākhyātaḥ | vistaras tu bhāṣye draṣṭavyaḥ

Viśvanātha

evaṃ sādhanair jñeyo jīvātmā paramātmā ca | tatra paramātmaiva sarvagato brahma-śabdenocyate | tac ca brahma nirviśeṣaṃ saviśeṣaṃ ca krameṇa jñāni-bhaktayor upāsyam | deha-gato ‚pi caturbhujatvena dhyeyaḥ paramātma-śabdenocyate | tatra prathamaṃ brahmāha jñeyam iti | anādi na vidyate ādir yasya mat-svarūpatvān nityam ity arthaḥ | mat-param aham eva para utkṛṣṭa āśrayo yasya tat | brahmaṇo hi pratiṣṭhāham [Gītā 14.27] iti mad-agrimokteḥ | tad eva kim ity apekṣāyām āha | tad brahma na sat nāpy asat, kārya-kāraṇātītam ity arthaḥ

Baladeva

evaṃ jñāna-sādhanāny upadiśya tair jñeyam upadiśati jñeyaṃ yat tad iti | uktaiḥ sādhanair yaj jñeyam upalabhyaṃ jīvātmavastu ca tad ahaṃ prakarṣeṇa subodhatayā vakṣyāmi yaj jñātvā jano ‚mṛtaṃ mokṣam aśnute labhate | tatra jīvātma-vastūpadiśati anādīty-ardhakena | nāsty ādir yasya tat jīvasyādy-utpattir nāsty ato ‚not ‚pi neti nityāsāv ity arthaḥ | evam āha śrutiḥ — na jāyate mriyate vā vipaścit [KaṭhU 1.2.18] ity ādyā | aham eva paraḥ svāmī yasya tat pradhāna-kṣetrajña-patir guṇeśaḥ [ŚvetU 6.16] iti śruteḥ | dāsabhūto harer eva nānyasyaiva kadācana iti smṛteś ca | apahata-pāpmatvādinā brahma bṛhatā guṇāṣṭakena viśiṣṭam | śrutiś caivam āha ya ātmāpahata-pāpmā vijaro vimṛtyur viśoko vijghitso ‚pipāsaḥ satya-saṅkalpaḥ so ‚nveṣṭavyaḥ sa vijijñāsitavyaḥ iti | jīve brahma-śabdas tu vijñānaṃ brahma ced veda [TaittU 2.5.1] ity ādi śruteḥ | sa guṇān samatītyaitān brahma-bhūyāya kalpate [Gītā 14.26] | brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati [Gītā 18.55] iti vakṣyamāṇāc ca | na sad iti tad viśuddhaṃ jīvātma-vastu kārya-kāraṇātmakāvasthā-dvaya-virahāt sac cāsac ca nocyate | kintu paramāṇu-caitanyaṃ guṇāṣṭaka-viśiṣṭam ucyate – vibhakta-nāma-rūpaṃ kāryāvasthaṃ sad-upamṛdita-nāma-rūpaṃ kāraṇāvasthaṃ tv asad ity arthaḥ

translations

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