BhG 2.42-44

syntax

he pārtha (O son of Pṛthā!),
[ye] (those who) avipaścitaḥ (unwise) veda-vāda-ratāḥ (who delight in the words of the Vedas) „anyat (other) na asti” iti (there is not) vādinaḥ (those who declare).
[te] (those) kāmātmānaḥ (whose nature is desire) svarga-parāḥ (who consider heaven the supreme goal), yām (that which) imām (this) janma-karma-phala-pradām (giving birth and the results of action) kriyā-viśeṣa-bahulām (abounding ith peculiar rites) bhogaiśvarya-gatim (the goal of luxuries and power) prati (towards) puṣpitām (flowery) vācam (speech) pravadanti (they declare).
tayā (by that) [puṣpitayā vācā] (by flowery speech) apahṛta-cetasām (of those whose minds are attracted) bhogaiśvarya-prasaktānām (of those who are attached to luxury and power) vyavasāyātmikā (resolute) buddhiḥ (intelligence) samādhau (in concentration) na vidhīyate (it is not made).

grammar

yām	–	yat sn. 2n.1 f. – that which;
imām	–	idam sn. 2n.1 f. – this;
puṣpitām	–	puṣpitā 2n.1 f. – flowery (from: √puṣ – to flourish, puṣpa – flower);
vācam	–	vāk 2n.1 f. – speech (from: √vac – to speak);
pravadanti	–	pra-√vad (to speak, to declare) Praes. P 1v.3 – they declare;
avipaścitaḥ	–	a-vipaścit 1n.3 m. – who are unwise (from: vip – excited, inspired; cit – piled up or cit – thought, heart; vipaścit – wise, learned);
veda-vāda-ratāḥ	–	veda-vāda-rataḥ 1n.3 m.; TP: vedānāṁ vāde ratā iti – who have delight in the words of the Vedas (from: √vid – to know, to understand, veda – the Vedas; √vad – to speak, vāda – speech, dispute, doctrine; √ram – to delight, PP rata – delighted);
pārtha	–	pārtha 8n.1 m. – O son of Pṛthā (from: √pṛth – to extend, pṛthā – Kuntī, mother of the sons of Pāṇḍu);
na	–	av. – not;
anyat	–	anya sn. 1n.1 n. – other;
asti	–	√as (to be) Praes. P 1v.1 – there is;
iti	–	av. – thus (used to close the quotation);
vādinaḥ	–	vādin 1n.3 m. – those who declare (from: √vad – to speak, to declare)

*******

kāmātmānaḥ	–	kāma-ātman 1n.3 m.; BV: yeṣām ātmā kāmo ‘sti te – those who are full of desires (from: √kam – to wish, to love, to long for, kāma – desire, love, pleasure; ātman – self);
svarga-parāḥ	–	svarga-para 1n.3 m.; BV: yeṣāṁ svargaḥ paro ‘sti te – those for whom heaven is most important (from: √sūr – to hurt, to be firm, sūra – the sun, a wise man, svar – heaven, svar-ga – leading to heaven, heaven; para – beyond, ancient, final, the best, the supreme);
janma-karma-phala-pradām	–	janma-karma-phala-pradā 2n.1 f. – janmāni ca karmaṇāṁ phalāni ca pradātāram – giving birth and the results of action (from: √jan – to be born, janman – birth; √kṛ – to do, karman – activity and its result; √phal – to ripen; phala – fruit, result; pra-da – suffix: giver = pradātṛ);
kriyā-viśeṣa-bahulāṁ	–	kriyā-viśeṣa-bahulā 2n.1 f.; BV: yasyāḥ kriyā-viśeṣāṇāṁ bahulo ‘sti tāṁ – abounding with peculiar rites (from: √kṛ – to do, kriyā – act, work, especially religious one; √śiṣ – to leave, viśeṣa – distinction, peculiarity; bahula – abundant, numerous);
bhogaiśvarya-gatiṁ	–	bhoga-aiśvarya-gati 2n.1 f.; TP: bhogasya caiśvaryasya ca gatim iti – the refuge for luxuries and power (from: √bhuj – to eat, to enjoy, bhoga – enjoyment, luxuries, wealth; √xīś – to own, to reign, īśa / īśvara – ruler, lord, aiśvarya – supremacy, dominion, power; √gam – to go, gati – moving, passage, means, refuge, goal);
prati	–	av. – towards, against;

*******

bhogaiśvarya-prasaktānām	–	bhoga-aiśvarya-prasakta 6n.3 m.; TP: bhoga aiśvarye ca prasaktānām iti – of those who are attached to luxury and power (from: √bhuj – to eat, to enjoy, bhoga – enjoyment, luxuries, wealth; √xīś – to own, to reign, īśa / īśvara – ruler, lord, aiśvarya – supremacy, dominion, power; pra-√sañj – to attach, to stick, to embrace, PP prasakta – attached, adhering to, engaged in);
tayā	–	tat sn. 3n.1 f. – by that;
apahṛta-cetasām	–	apahṛta-cetas 6n.3 m.; BV: yeṣāṁ ceto ‘pahṛtam asti teṣām – of those whose minds are stolen (from: apa-√hṛ – to carry away, PP apahṛta – carried away, stolen; √cit – to perceive, to think, cetas – mind, thought, heart, consciousness);
vyavasāyātmikā	–	vyavasāya-ātmikā 1n.1 f. – of fixed nature, resolute (from: vi-ava-√so – to settle down, to determine, vyavasāya – strenuous effort, determination, resolve; ātmaka – in compounds: being of this nature, f. ātmikā);
buddhiḥ	–	buddhi 1n.1 f. – intelligence, thought, understanding, knowledge, idea, opinion (from: √budh – to wake, to perceive, to understand);
samādhau	–	samādhi 7n.1 m. – in union, in concentration, in harmony (from: sam-ā-√dhā – to put, to fix, to compose, to concentrate);
na	–	av. – not;
vidhīyate	–	vi-√dhā (to bestow, to arrange, to make) Praes. pass. 1v.1 – it is made;

textual variants

avipaścitaḥ → vipaścitaḥ (those who are wise);
veda-vāda-ratāḥ → veda-vāda-parāḥ (those who consider the speech of the Vedas the supreme);
janma-karma-phala-pradām → janma-karma-phalepsavaḥ / janma-karma-phala-pradāḥ (desiring to attain the birth and the results of action / giving the birth and the results of action);
kriyā-viśeṣa-bahulāṁ → kriyā-viśeṣa-bahulā / kriyā-viśeṣa-bahulo (doing numerous peculiar rites);
bhogaiśvarya-gatiṁ → bhogaiśvarya-gatīḥ / bhogaiśvarya-gatiḥ (those who obtain luxuries and power as a result);
tayāpahṛta-cetasām → tathāpahṛta-cetasām / tayāpahata-cetasām / tayā ca hṛta-cetasām / tayāpakṛta-cetasām (thus of stolen minds / of minds hit by that / and of mind stolen by that / of minds made wrong by that);
vyavasāyātmikā → vyavasāyātmakā (of fixed nature);

Śāṃkara

The key:
an excerpt from the commented verse
quotes from the scriptures
starting polemic

Na wisdom possible for the worIdIy-minded. As regards those who have no conviction of a resolute nature,		yeṣāṃ vyavasāyātmikā buddhir nāsti te –
No conviction of a resolute nature is formed in the mind of those who are attached to pleasures and power, and whose minds are drawn away by that flowery speech which the unwise – enamoured of Vedic utterances, declaring there is nothing else, full of desire, having svarga as their goal – utter, (a speech) which promises birth as the reward of actions and which abounds in specific acts for the attainment of pleasure and power, O son of Pritha.		yām imāṃ puṣpitāṃ vācaṃ pravadanty avipaścitaḥ | veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ ||2.42||
They are unwise; they are wanting in discrimination. They are enamoured of the Vedic passages composed of many a praise (to gods) and unfolding various ends and means.		yām imāṃ vakṣyamāṇāṃ puṣpitāṃ puṣpita iva vṛkṣaḥ śobhamānāṃ śrūyamāṇa-ramaṇīyāṃ vācaṃ vākya-lakṣaṇāṃ pravadanti | ke ? avipaścito ’medhaso ’vivekina ity arthaḥ | veda-vāda-ratāḥ bahvy-artha-vāda-phala-sādhana-prakāśakeṣu veda-vākyeṣu ratāḥ |
They say that there is nothing else besides works which are the means of attaining svarga, cattle, and other such objects of desire.		he pārtha, na anyat svarga-prāpty-ādi-phala-sādhanebhyaḥ karmabhyo ’sti ity evaṃ vādinaḥ vadana-śīlāḥ ||2.42||
No conviction of a resolute nature is formed in the mind of those who are attached to pleasures and power, and whose minds are drawn away by that flowery speech which the unwise – enamoured of Vedic utterances, declaring there is nothing else, full of desire, having svarga as their goal – utter, (a speech) which promises birth as the reward of actions and which abounds in specific acts for the attainment of pleasure and power, O son of Pritha.		te ca – kāmātmānaḥ svarga-parā janma-karma-phala-pradām | kriyā-viśeṣa-bahulāṃ bhogaiśvarya-gatiṃ prati ||2.43||
They are full of desires and are ever in pursuit of them. Their chief and final goal is svarga. They talk words, fine like a flowery tree, very pleasant to hear.		kāmātmānaḥ kāma-svabhāvāḥ, kāma-parā ity arthaḥ | svarga-parāḥ svargaḥ paraḥ puruṣārthaḥ yeṣāṃ te svarga-parāḥ svarga-pradhānāḥ | janma-karma-phala-pradāṃ karmaṇaḥ phalaṃ karma-phalaṃ janmaiva karma-phalaṃ janma-karma-phalaṃ tat pradadātīti janma-karma-phala-pradā, tāṃ vācam pravadanti ity anuṣajyate |
Their speech holds out births as the reward of works, and treats of specific acts wherewith to secure svarga, cattle, progeny and the like, and wherewith to attain pleasures and power. Thus talking these foolish people wander in the saṁsara.		kriyā-viśeṣa-bahulāṃ kriyāṇāṃ viśeṣāḥ kriyā-viśeṣāḥ te bahulā yasyāṃ vāci tāṃ svarga-paśu-putrādy-arthāḥ yayā vācā bāhulyena prakāśyante |
They regard pleasure and power as necessary; they are in love with them and have identified themselves with them.		bhogaiśvarya-gatiṃ prati bhogaś ca aiśvaryaṃ ca bhogaiśvarye, tayor gatiḥ prāptiḥ bhogaiśvarya-gatiḥ, tāṃ prati sādhana-bhūtāḥ ye kriyā-viśeṣāḥ tad-bahulāṃ tāṃ vācaṃ pravadantaḥ mūḍhāḥ saṃsāre parivartante ity abhiprāyaḥ ||2.43||
No conviction of a resolute nature is formed in the mind of those who are attached to pleasures and power, and whose minds are drawn away by that flowery speech which the unwise – enamoured of Vedic utterances, declaring there is nothing else, full of desire, having svarga as their goal – utter, (a speech) which promises birth as the reward of actions and which abounds in specific acts for the attainment of pleasure and power, O son of Pritha.		teṣāṃ ca – bhogaiśvarya-prasaktānāṃ tayāpahṛta-cetasām | vyavasāyātmikā buddhiḥ samādhau na vidhīyate ||44||
Their intelligence and wisdom are blinded (as it were) by this speech abounding in specific acts. In their mind – samādhi, the buddhi, the antah-karana, in which are gathered together all objects of enjoyment for the purusha, the individual soul – no conviction of a resolute nature, no wisdom concerning Sankhya or Yoga will arise.		bhogaiśvarya-prasaktānāṃ bhogaḥ kartavyaḥ caiśvaryaṃ ca iti bhogaiśvaryayor eva praṇayavatāṃ tad-ātma-bhūtānām | tayā kriyā-viśeṣa-bahulayā vācā apahṛta-cetasām ācchādita-viveka-prajñānāṃ vyavasāyātmikā sāṃkhye yoge vā buddhiḥ samādhau samādhīyate asmin puruṣopabhogāya sarvam iti samādhiḥ antaḥ-karaṇaṃ buddhiḥ tasmin samādhau, na vidhīyate na bhavati ity arthaḥ ||2.44||

Rāmānuja

atha kāmya-karmādhikṛtān nindati—yām imām iti | yām imāṃ puṣpitāṃ puṣpa-mātra-phalām āpāta-ramaṇīyāṃ vācam avipaścito’lpajñā bhogaiśvarya-gatiṃ prati vartamānāṃ pravadanti | veda-vāda-ratāḥ vedeṣu ye svargādi-phala-vādās teṣu saktāḥ, nānyad astiti vādinaḥ tat-saṅgātirekeṇa svargāder adhikaṃ phalaṃ nānyad asti iti vadantaḥ | kāmātmānaḥ kāma-pravaṇa-manasaḥ svarga-paraḥ svarga-parāyaṇāḥ svargādi-phalāvasāne punar-janma-karmākhya-phala-pradaṃ kriyā-viśeṣa-bahulāṃ tattva-jñānarhitatayā kriyāviśeṣapracuraṃ teṣāṃ bhogaiśvarya-gatiṃ prati vartamānāṃ yām imāṃ vācaṃ ye pravadanti iti sambandhaḥ
teṣāṃ bhogaiśvarya-prasaktānāṃ tayā vācā bhogaiśvarya-viṣayayā apahṛtātma-jñānānāṃ yathoditā vyavasāyātmikā buddhiḥ samādhau manasi na vidhīyate, notpadyate | samādhīyate’smin ātma-jñānam iti samādhir manaḥ | teṣāṃ manasy ātma-yāthātmya-niścaya-jñāna-pūrvaka-mokṣa-sādhana-bhūta-karma-viṣayā buddhiḥ kadācid api notpadyate ity arthaḥ | ataḥ kāmyeṣu karmasu mumukṣuṇā na saṅgaḥ kartavyaḥ

Śrīdhara

nanu kāmino ‚pi kaṣṭān kāmān vihāya vyavasāyātmikām eva buddhiṃ kim iti na kurvanti | tatrāha yām imām ity ādi | yām imāṃ puṣpitāṃ viṣa-latāvad āpāta-ramaṇīyāṃ prakṛṣṭāṃ paramārtha-phala-parām eva vadanti vācaṃ svargādi-phala-śrutim | teṣāṃ tayā vācā ‚pahṛta-cetasāṃ vyavasāyātmikā buddhiḥ samādhau na vidhīyate iti tṛtīyenānvayaḥ | kim iti tathā vadanti | yato ‚vipaścito mūḍhāḥ | tatra hetuḥ veda-vāda-ratā iti | vede ye vādā artha-vādāḥ | akṣayyaṃ ha vai cāturmāsya-yājinaḥ sukṛtaṃ bhavati | tathā, apāṃ somam amṛtā ambhūma ity ādyāḥ | teṣv eva ratāḥ prītāḥ | ataevātaḥparam anyad īśvara-tattvaṃ prāpyaṃ nāstīti-vadana-śīlāḥ
ataeva kāmātmāna iti | kāmātmānaḥ kāmākulita-cittāḥ | ataḥ svarga eva paraḥ puruṣārtho yeṣāṃ te | janma ca tatra karmāṇi ca tat-phalāni ca pradadātīti tathā | tāṃ bhogaiśvaryayor gatiṃ prāptiṃ prati sādhana-bhūtā ye kriyā-viśeṣās te bahulā yasyāṃ tāṃ pravadantīty anuṣaṅgaḥ

tataś ca bhogaiśvarya-prasaktānām ity ādi | bhogaiśvaryayoḥ prasaktānām abhiniviṣṭānāṃ tayā puṣpitayā vācāpahṛtam ākṛṣṭaṃ ceto yeṣām teṣām | samādhiś cittaikāgryam | parameśvarābhimukhatvam iti yāvat | tasmin niścayātmikā buddhis tu na vidhīyate | karma-kartari prayogaḥ | sā notpadyata iti bhāvaḥ

Madhusūdana

avyavasayinām api vyavasāyātmikā buddhiḥ kuto na bhavati pramāṇasya tulyatvād ity āśaṅkya pratibandhaka-sad-bhāvān na bhavatīty āha yām imām iti tribhiḥ | kuta evam ata āha bhogaiśvarya-gatiṃ prati kriyā-viśeṣa-bahulām amṛta-pānorvaśī-vihāra-pārijāta-parimalādi-nibandhano yo bhogas tat-kāraṇaṃ ca yad aiśvaryaṃ devādi-svāmitvaṃ tayor gatiṃ prāptiṃ prati sādhana-bhūtā ye kriyā-viśeṣā agnihotra-darśa-pūrṇamāsa-jyotiṣṭomādayas tair bahulāṃ vistṛtām atibāhulyena bhogaiśvarya-sādhana-kriyā-kalāpa-pratipādikām iti yāvat | karma-kāṇḍasya hi jñāna-kāṇḍāpekṣayā sarvatrātivistṛtatvaṃ prasiddham | etādṛśīṃ karma-kāṇḍa-lakṣaṇāṃ vācaṃ pravadanti prakṛṣṭāṃ paramārtha-svargādi-phalām abhyupagacchanti |
ke ye ‚vipaścito vicāra-janya-tātparya-parijñāna-śūnyāḥ | ataeva veda-vāda-ratā vede ye santi vādā artha-vādāḥ akṣayyaṃ ha vai cāturmāsya-yājinaḥ sukṛtaṃ bhavati ity evam ādayas teṣv eva ratā vedārtha-satyatvenaivam evaitad iti mithyā-viśvāsena santuṣṭāḥ | he pārtha ! ataeva nānyad astīti-vādinaḥ karma-kāṇḍāpekṣayā nāsty anyaj jñāna-kāṇḍaṃ sarvasyāpi vedasya kārya-paratvāt | karma-phalāpekṣayā ca nāsty anyan niratiśayaṃ jñāna-phalam iti vadana-śīlā mahatā prabandhena jñāna-kāṇḍa-viruddhārtha-bhāṣiṇa ity arthaḥ | kuto mokṣa-dveṣiṇyas te ? yataḥ kāmātmānaḥ kāmyamāna-viṣaya-śatākula-cittatvena kāma-mayāḥ | evaṃ sati mokṣam api kuto na kāmayante ? yataḥ svarga-parāḥ svarga evorvaśy-ādy-apetatvena para utkṛṣṭo yeṣāṃ te tathā | svargātiriktaḥ puruṣārtho nāstīti bhrāmyanto viveka-vairāgyābhāvān mokṣa-kathām api soḍhum akṣamā iti yāvat |
teṣāṃ ca pūrvokta-bhogaiśvaryayoḥ prasaktānāṃ kṣayitvādi-doṣādarśanena niviṣṭāntaḥ-karaṇānāṃ tayā kriyā-viśeṣa-bhulayā vācāpahṛtam ācchāditaṃ ceto viveka-jñānaṃ yeṣāṃ tathā-bhūtānām artha-vādāḥ stuty-arthās tātparya-viṣaye pramāṇāntarābādhite vedasya prāmāṇyam iti suprasiddham api jñātum aśaktānāṃ samādhāv antaḥ-karaṇe vayavasāyātmikā buddhir na vidhīyate na bhavatīty arthaḥ | samādhi-viṣayā vyavasāyātmikā buddhis teṣāṃ na bhavatīti vā adhikaraṇe viṣaye vā sapatamyās tulyatvāt | vidhīyata iti karma-kartari la-kāraḥ | samādhīyate ‚smin sarvam iti vyutpattyā samādhir antaḥ-karaṇaṃ vā paramātmā veti nāprasiddhārtha-kalpanam | ahaṃ brahmety avasthānaṃ samādhis tan-nimittaṃ vyavasāyātmikā buddhir noptadyata iti vyākhyāne tu rūḍhir evādṛtā |
ayaṃ bhāvaḥ — yadyapi kāmyāny agnihotrādīni śuddhy-arthebhyo na viśiṣyante tathāpi phalābhisandhi-doṣān nāśaya-śuddhiṃ sampādayanti | bhogānuguṇā tu śuddhir na jñānopayoginī | etad eva darśayituṃ bhogaiśvarya-prasaktānām iti punar upāttam | phalābhisandhim antareṇa tu kṛtāni jñānopayoginīṃ śuddhim ādadhatīti siddhaṃ vipaścid-avipaścitoḥ phala-vailakṣaṇyam | vistareṇa caitad agre pratipādayiṣyate

Viśvanātha

tasmād avyavasāyinaḥ sakāma-karmiṇas tv atimandā ity āha yām imām iti | puṣpitāṃ vācaṃ puṣpitāṃ viphalatām ivāpātato ramaṇīyam | pravadanti prakarṣeṇa sarvataḥ prakṛṣṭā iyam eva veda-vāg iti ye vadanti, teṣāṃ tayā vācā apahṛta-cetasāṃ ca vyavasāyātmikā buddhir na vidhīyate iti tṛtīyenānvayaḥ | teṣu tasyā asambhavāt sā teṣu nopadiśyata ity arthaḥ | kim iti te tathā vadanti, yato ‚vipaścito mūrkhāḥ | tatra hetuḥ vedeṣu ye ‚rtha-vādāḥ – akṣayyaṃ vai cāturmāsya-yājinaḥ sukṛtaṃ bhavati, apāṃ somam amṛtā ambhūma ity ādyāḥ | anyad īśvara-tattvaṃ nāstīti prajalpinas te kīdṛśīṃ vācaṃ pravadanti | janma-karma-phala-pradāyinīṃ bhogaiśvarya-gatiṃ prati ye kriyā-viśeṣās tān bahu yathā syāt tathā lāti dadāti pratipādayatīti tām

tataś ca bhogaiśvaryayoḥ prasaktānām tayā puṣpitayā vācā apahṛtam ākṛṣṭaṃ ceto yeṣām te | tathā teṣām samādhiś cittaikāgryam parameśvaraikonmukhatvaṃ tasmin niścayātmikā buddhir na vidhīyate | karma-kartari prayogaḥ | sā notpadyata iti bhāvaḥ iti svāmi-vacanaiḥ

Baladeva

nanv eṣāṃ vyavasāyātmikā buddhir bhavet śrutes taulyād iti cec citta-doṣān na bhaved ity āha yām iti tribhiḥ | avipaścito ‚lpa-jñāḥ yām imāṃ jyotiṣṭomena svarga-kāmo yajetety ādikāṃ vācaṃ pravadanti iyam eva prakṛṣṭā vedavāg iti kalpayanti | tayā vācāpahṛta-cetasāṃ teṣāṃ samādhau manasi vyavasāyātmikā buddhir na vidhīyate nābhyudeti ity anuṣaṅgaḥ | kīdṛśīṃ vācam ity āha puṣpitām iti || kusumita-viṣa-latāvad āpāta-manojñāṃ niṣphalām ity arthaḥ | evaṃ kutas te vadanti tatrāha vedeti | vedeṣu ye vādāḥ apāṃ somam amṛtā ambhūma, akṣayyaṃ ha vai cāturmāsya-yājinaḥ sukṛtaṃ bhavati ity ādayo ‚rthavādās teṣv eva ratāḥ vedasya satya-bhāṣitvād evam evaitad iti pratītimantaḥ | ataeva nānyad iti karma-phalāt svargād anyat jīvāṃśi-paramārtha-jñānaṃ labhyaṃ mokṣa-lakṣaṇaṃ niratiśayaṃ nitya-sukhaṃ nāsti | tat-pratipādikānāṃ vedānta-vācāṃ karmāṅga-kartṛ-devatād ekatayā tac-cheṣatvād iti vadana-śīlā ity arthaḥ
citta-doṣam āha kāmātmānaḥ vaiṣayika-sukha-vāsanā-grasta-cittāḥ | evaṃ cet tādṛśaṃ mokṣaṃ kuto necchanti tatrāha svargeti | svarga eva sudhā devāṅganādy-upetatvena paraḥ śreṣṭho yeṣāṃ te | tādṛg-vāsanā-grastatvāt teṣāṃ nānyad bhāṣata ity arthaḥ | janma karmeti janma ca dehendriya-sambandha-laksaṇaṃ, tatra karma ca tat-tad-varṇāśrama-vihitaṃ, phalaṃ ca vināśi-paśv-anna-svargādi | tāni prakarṣeṇāvicchedena dadāti tāṃ bhogaiśvaryayor gatiṃ prāptiṃ prati ye kriyā-viśeṣā jyotiṣṭpmādayas te bahulāḥ pracurā yatra tāṃ vācaṃ vadantīti pūrveṇānvayaḥ | bhogaḥ sudhā-pāna-devāṅganādiḥ, aiśvaryaṃ ca devādi-svāmitvaṃ tayor gatim ity arthaḥ
baladevaḥ : bhogeti teṣāṃ pūrvoktayor bhogaiśvaryayoḥ prasaktānāṃ kṣayitva-doṣāsphūrtyā tayor abhiniviṣṭānāṃ tayā puṣpitayā vācāpahṛtam viluptaṃ ceto viveka-jñānaṃ yeṣām tādṛśānāṃ samādhāv iti yo ‚yam | samyag ādhīyate ‚sminn ātma-tattva-yāthātmyam iti nirukteḥ samādhir manas tasminn ity arthaḥ