B.G 2.46
यावानर्थ उदपाने सर्वतः सम्प्लुतोदके। तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥२-४६॥
yāvān artha udapāne sarvataḥ samplutodake। tāvān sarveṣu vedeṣu brāhmaṇasya vijānataḥ ॥2-46॥
[यावान् (yāvān) - as much as; अर्थः (arthaḥ) - meaning; उदपाने (udapāne) - in a well of water; सर्वतः (sarvataḥ) - everywhere; सम्प्लुतोदके (samplutodake) - in a flood of water; तावान् (tāvān) - so much; सर्वेषु (sarveṣu) - in all; वेदेषु (vedeṣu) - in the Vedas; ब्राह्मणस्य (brāhmaṇasya) - of the Brahmana; विजानतः (vijānataḥ) - of one who knows;]
(For a Brahmana who understands, the utility found in a well of water is the same as that found in all the Vedas.)
That purpose realized in a well is more than served by the vast pond of water. Similarly, what is realized through all the Vēdas, is obtained by a learned man who has transcendental knowledge.
Gīta Bhāshya 2.46
Those who perform actions without desire also get the results, but without misery. 'brāhmaṇa' is the one with transcendental knowledge, indicated by the word 'vijānataḥ'. Just listening to such a knowledgeable Brahmin also gets results of studying all the Vēdas.
तथापि काम्यकर्मणां फलं ज्ञानिनां न भवतीति साम्यमेव इत्यत आह– यावानर्थ इति।
tathāpi kāmyakarmaṇāṃ phalaṃ jñānināṃ na bhavatīti sāmyameva ityata āha– yāvānartha iti।
[तथापि (tathāpi) - still; nevertheless; काम्यकर्मणां (kāmyakarmaṇāṃ) - of desire-driven actions; फलं (phalaṃ) - fruit; result; ज्ञानिनां (jñānināṃ) - of the wise; न (na) - not; भवतीति (bhavatīti) - becomes; साम्यमेव (sāmyameva) - equanimity indeed; इत्यत (ityata) - thus; आह (āha) - (he) said; यावानर्थ (yāvānartha) - as much as the purpose; इति (iti) - thus;]
("Still, the wise do not attain the fruits of desire-driven actions; it is indeed equanimity," thus he said, "as much as the purpose.")
If doubt arises, what if results of action with desire are not obtained by the knowledgeable? It is answered by 'yāvānartha' verse.
यथा यावान् अर्थः प्रयोजनम् उदपाने कूपे भवति तावान् सर्वतः सम्प्लुतोदके अन्तर्भवत्येव। एवं सर्वेषु वेदेषु यत् फलं तत् विजानतोपि ज्ञानिनः ब्राह्मणस्य फले अन्तर्भवति।
yathā yāvān arthaḥ prayojanam udapāne kūpe bhavati tāvān sarvataḥ samplutodake antarbhavatyeva। evaṃ sarveṣu vedeṣu yat phalaṃ tat vijānatopi jñāninaḥ brāhmaṇasya phale antarbhavati।
[यथा (yathā) - just as; यावान् (yāvān) - as much as; अर्थः (arthaḥ) - purpose; प्रयोजनम् (prayojanam) - use; उदपाने (udapāne) - in a well; कूपे (kūpe) - in a water reservoir; भवति (bhavati) - exists; तावान् (tāvān) - so much; सर्वतः (sarvataḥ) - everywhere; सम्प्लुतोदके (samplutodake) - in a flooded water; अन्तर्भवत्येव (antarbhavatyeva) - is indeed contained; एवं (evaṃ) - thus; सर्वेषु (sarveṣu) - in all; वेदेषु (vedeṣu) - Vedas; यत् (yat) - what; फलं (phalaṃ) - result; तत् (tat) - that; विजानतोपि (vijānatopi) - even for the knowing one; ज्ञानिनः (jñāninaḥ) - of the wise; ब्राह्मणस्य (brāhmaṇasya) - of the Brahmin; फले (phale) - in the result; अन्तर्भवति (antarbhavati) - is contained.;]
(Just as the purpose of a well is fulfilled by a flooded water, so too is the essence of all the Vedas contained in the wisdom of a knowledgeable Brahmin.)
It means, whatever utility one gets from deep well, same utility is served by a large pond. Similarly, the results one gets by all the Vēdas is included in the knowledge one gets from the wise intellectual, a brahmin.
ब्रह्म अणतीति ब्राह्मणः। अपरोक्षज्ञानी। स हि ब्रह्म गच्छति। विजानतः इति ज्ञानफलत्वं तस्य दर्शयति ॥४६॥
brahma aṇatīti brāhmaṇaḥ। aparokṣajñānī। sa hi brahma gacchati। vijānataḥ iti jñānaphalatvaṃ tasya darśayati ॥46॥
[ब्रह्म (brahma) - the ultimate reality; अणतीति (aṇatīti) - knows; ब्राह्मणः (brāhmaṇaḥ) - a knower of Brahman; अपरोक्षज्ञानी (aparokṣajñānī) - one with direct knowledge; स (sa) - he; हि (hi) - indeed; ब्रह्म (brahma) - Brahman; गच्छति (gacchati) - goes; विजानतः (vijānataḥ) - of the one who knows; इति (iti) - thus; ज्ञानफलत्वं (jñānaphalatvaṃ) - the fruit of knowledge; तस्य (tasya) - his; दर्शयति (darśayati) - shows;]
(A Brāhmaṇa is one who knows the ultimate reality, Brahman. He possesses direct knowledge and indeed reaches Brahman. This illustrates the fruit of knowledge for the one who truly understands.)
One who has grasped Brahman, i.e. the supreme lord, is called 'brāhmaṇa'. He is possessed with transcendental knowledge. Only he (one possessed with transcendental knowledge) goes to Brahman. The word 'vijānataḥ' shows his speciality is because of his transcendental knowledge.
Gīta Tātparya 2.46
Vēdas are conveying the supremacy of lord Vishnu only.
"उद्रेकात् पतृराहित्यात् अनत्वाच्चाखिलस्य च। प्रलयेप्युदपानोसौ भगवान् हरिरीश्वरः॥ प्रकृतिर्हि उदरोषेण सर्वमावृत्य तिष्ठति। प्रलयेतो लयं प्राहुः सर्वतः सम्प्लुतोदकम्॥"
"udrekāt patṛrāhityāt anatvāccākhilasya ca। pralaye'pyudapānosau bhagavān harirīśvaraḥ॥ prakṛtirhi udaroṣeṇa sarvamāvṛtya tiṣṭhati। pralayeto layaṃ prāhuḥ sarvataḥ samplutodakam॥"
[उद्रेकात् (udrekāt) - from excess; पतृराहित्यात् (patṛrāhityāt) - from lack of nourishment; अनत्वात् (anatvāt) - from impermanence; च (ca) - and; अखिलस्य (akhilasya) - of all; च (ca) - and; प्रलये (pralaye) - in dissolution; अपि (api) - even; उदपानः (udapānaḥ) - water; असौ (asau) - this; भगवान् (bhagavān) - the blessed; हरिः (hariḥ) - Hari; ईश्वरः (īśvaraḥ) - the Lord; प्रकृतिः (prakṛtiḥ) - nature; हि (hi) - indeed; उदरोषेण (udaroṣeṇa) - with the belly's anger; सर्वम् (sarvam) - all; आवृत्य (āvṛtya) - covering; तिष्ठति (tiṣṭhati) - remains; प्रलये (pralaye) - in dissolution; ततः (tataḥ) - then; लयम् (layam) - dissolution; प्राहुः (prāhuḥ) - they say; सर्वतः (sarvataḥ) - everywhere; सम्प्लुतोदकम् (samplutodakam) - flooded with water;]
(Due to excess, lack of nourishment, impermanence, and everything, even in dissolution, this water is the blessed Lord Hari. Nature, with its inherent force, covers everything and remains. In dissolution, it is said that everything is submerged in water.)
"Lord Hari the supreme owner, is without father, is infinite, greater than the greatest, pervades the destructive waters with outrage during universal annihilation."
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and;]
- thus states the ancient proverb.
"यावत् प्रयोजनं विष्णोः सकाशात् साधकस्य च। धर्ममोक्षादिकं तावत् सर्ववेदविदो भवेत्॥ वेदार्थनिर्णयो यस्मात् विष्णोर्ज्ञानं प्रकीर्तितम्। ज्ञानात् प्रसन्नश्च हरिर्यतोखिलफलप्रदः॥"
"yāvat prayojanaṃ viṣṇoḥ sakāśāt sādhakasya ca। dharmamokṣādikaṃ tāvat sarvavedavido bhavet॥ vedārthanirṇayo yasmāt viṣṇorjñānaṃ prakīrtitam। jñānāt prasannaśca hariryatokhilaphalapradaḥ॥"
[यावत् (yāvat) - as long as; प्रयोजनं (prayojanaṃ) - purpose; विष्णोः (viṣṇoḥ) - of Viṣṇu; सकाशात् (sakāśāt) - from the presence; साधकस्य (sādhakasya) - of the seeker; च (ca) - and; धर्ममोक्षादिकं (dharmamokṣādikaṃ) - dharma, moksha, etc.; तावत् (tāvat) - so long; सर्ववेदविदः (sarvavedavidaḥ) - knower of all Vedas; भवेत् (bhavet) - becomes; वेदार्थनिर्णयः (vedārthanirṇayaḥ) - determination of the meaning of the Vedas; यस्मात् (yasmāt) - because; विष्णोः (viṣṇoḥ) - of Viṣṇu; ज्ञानं (jñānaṃ) - knowledge; प्रकीर्तितम् (prakīrtitam) - is proclaimed; ज्ञानात् (jñānāt) - from knowledge; प्रसन्नः (prasannaḥ) - pleased; च (ca) - and; हरिः (hariḥ) - Hari (Viṣṇu); यतः (yataḥ) - because; अखिलफलप्रदः (akhilaphalapradaḥ) - bestower of all fruits;]
(As long as the purpose of both Viṣṇu and the seeker is aligned with dharma, moksha, and similar goals, one becomes a true knower of all Vedas. This is because understanding the Vedas is essentially understanding Viṣṇu's knowledge, and through this knowledge, Hari (Viṣṇu) becomes pleased, as he is the giver of all rewards.)
"The seekers of lord Vishnu who see his presence everywhere get the same fruits of dharma and liberation as the one got by those who know all the Vedas. Because the ascertained knowledge one gets by the analysis of all Vedas is nothing but knowledge of lord Vishnu. Pleased by such knowledge, lord Hari bestows the greatest fruits."
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and;]
- thus states the ancient proverb.
सर्वतः सम्प्लुतोदकेSपि उद्रिक्तः पालकवर्जितः कालाद्यनश्च यो विष्णुः तस्मात् यावत् फलं तावत् सर्ववेदेषु विशेषज्ञस्यैव भवतीत्यर्थः।
sarvataḥ samplutodake'pi udriktaḥ pālakavarjitaḥ kālādyanaśca yo viṣṇuḥ tasmāt yāvat phalaṃ tāvat sarvavedeṣu viśeṣajñasyaiva bhavatītyarthaḥ।
[सर्वतः (sarvataḥ) - everywhere; सम्प्लुतोदके (samplutodake) - in the flooded water; अपि (api) - even; उद्रिक्तः (udriktaḥ) - overflowing; पालकवर्जितः (pālakavarjitaḥ) - without a protector; कालाद्यनः (kālādyanaḥ) - consumed by time and others; च (ca) - and; यः (yaḥ) - who; विष्णुः (viṣṇuḥ) - Viṣṇu; तस्मात् (tasmāt) - therefore; यावत् (yāvat) - as much as; फलं (phalaṃ) - fruit; तावत् (tāvat) - so much; सर्ववेदेषु (sarvavedeṣu) - in all the Vedas; विशेषज्ञस्यैव (viśeṣajñasyaiva) - only of the expert; भवतीत्यर्थः (bhavatītyarthaḥ) - it is meant.;]
(Everywhere, even in the flooded waters, that which is overflowing and without a protector, consumed by time and others, is Viṣṇu. Therefore, the fruit of knowledge in all the Vedas is meant only for the expert.)
Whatever results one gets from that lord Vishnu, who has none to look after in the all pervading enraged annihilation waters, who is there before the beginning of time, same results are obtained by understanding the special knowledge of all Vedas - is the meaning.
सर्वे हि विष्णोः अन्ये प्रलयकाले नोद्रिक्ताः। ये च उद्रिक्ताः मुक्ताः रमा च तेपि न पालकवर्जिताः। विष्णुपाल्यत्वात्। न च मुक्ताः कालादिचेष्टकाः। न च उद्रिक्तत्वं तेषां तद्वत्। अतः उदपानो विष्णुरेव। प्रलये विशेषतोपि।
sarve hi viṣṇoḥ anye pralayakāle nodriktāḥ। ye ca udriktāḥ muktāḥ ramā ca tepi na pālakavarjitāḥ। viṣṇupālyatvāt। na ca muktāḥ kālādiceṣṭakāḥ। na ca udriktatvaṃ teṣāṃ tadvat। ataḥ udapāno viṣṇureva। pralaye viśeṣatopi।
[सर्वे (sarve) - all; हि (hi) - indeed; विष्णोः (viṣṇoḥ) - of Vishnu; अन्ये (anye) - others; प्रलयकाले (pralayakāle) - at the time of dissolution; नोद्रिक्ताः (nodriktāḥ) - not excessive; ये (ye) - those who; च (ca) - and; उद्रिक्ताः (udriktāḥ) - excessive; मुक्ताः (muktāḥ) - liberated; रमा (ramā) - Lakshmi; च (ca) - and; तेपि (tepi) - they also; न (na) - not; पालकवर्जिताः (pālakavarjitāḥ) - without protector; विष्णुपाल्यत्वात् (viṣṇupālyatvāt) - because of being protected by Vishnu; न (na) - not; च (ca) - and; मुक्ताः (muktāḥ) - liberated; कालादिचेष्टकाः (kālādiceṣṭakāḥ) - subject to time and other activities; न (na) - not; च (ca) - and; उद्रिक्तत्वं (udriktatvaṃ) - excessiveness; तेषां (teṣāṃ) - of them; तद्वत् (tadvat) - like that; अतः (ataḥ) - therefore; उदपानो (udapāno) - water source; विष्णुरेव (viṣṇureva) - Vishnu indeed; प्रलये (pralaye) - at dissolution; विशेषतोपि (viśeṣatopi) - especially;]
(All beings are indeed of Vishnu, and at the time of dissolution, others are not excessive. Those who are excessive, liberated, and even Lakshmi, are not without a protector because they are protected by Vishnu. The liberated are not subject to time and other activities, nor do they have excessiveness like that. Therefore, Vishnu is indeed the water source, especially at the time of dissolution.)
Everything is but lord Vishnu during universal annihilation, as others have not yet arisen. The liberated and goddess 'Rama', the governess of the insentient, is not without guardian during this enragement. The lord Vishnu will look after them. Liberated do not experience the activities of time or the enragement. Therefore, only lord Vishnu exists in a special way during universal destruction in the waters of annihilation.
"आनीदवातं स्वधया तदेकं तस्माद्धान्यन्न परः किञ्चनाSस। तम आसीत् तमसा गूळ्हमग्रे अप्रकेतं सलिलं सर्वमा इदम्॥"
"ānīdavātaṃ svadhayā tadekaṃ tasmāddhānyanna paraḥ kiñcanāsa। tama āsīt tamasā gūḷhamagre apraketaṃ salilaṃ sarvamā idam॥"
[आनीदवातं (ānīdavātaṃ) - without wind; स्वधया (svadhayā) - by its own nature; तदेकं (tadekaṃ) - that one; तस्मात् (tasmāt) - from that; ध (dha) - indeed; अन्यन् (anyan) - other; न (na) - not; परः (paraḥ) - beyond; किञ्चन (kiñcana) - anything; आस (āsa) - was; तम (tama) - darkness; आसीत् (āsīt) - was; तमसा (tamasā) - by darkness; गूळ्हम् (gūḷham) - hidden; अग्रे (agre) - in the beginning; अप्रकेतं (apraketaṃ) - unmanifest; सलिलं (salilaṃ) - water; सर्वम् (sarvam) - all; इदम् (idam) - this;]
(In the beginning, there was only the one, without wind, existing by its own nature. Beyond it, there was nothing else. Darkness was concealed by darkness, and everything was unmanifest water.)
"He alone existed as supreme with no other. The wind blew without the wind with his own energy. The unmanifest insentient had become that vast expanse of water and all pervading darkness was born out of darkness."
"आपो वा इदमग्र सलिलम् आसीत् सलिल एको द्रष्टा अद्वैतो भवति॥"
"āpo vā idamagre salilam āsīt salila eko draṣṭā advaito bhavati॥"
[आपः (āpaḥ) - water; वा (vā) - or; इदम् (idam) - this; अग्रे (agre) - in the beginning; सलिलम् (salilam) - water; आसीत् (āsīt) - was; सलिल (salila) - water; एकः (ekaḥ) - one; द्रष्टा (draṣṭā) - seer; अद्वैतः (advaitaḥ) - non-dual; भवति (bhavati) - becomes;]
(In the beginning, there was only water. This water becomes the one seer, the non-dual.)
"In that water of universal destruction, he appeared to be alone with those waves, without a second."
इत्यादि श्रुतिभ्यः ॥४६॥
ityādi śrutibhyaḥ ॥46॥
[इति (iti) - thus; आदि (ādi) - beginning; श्रुतिभ्यः (śrutibhyaḥ) - from the scriptures;]
- there are such Vēdic statements.
