B.G 7.13
त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत्। मोहितं नाभिजानाति मामेभ्यः परमव्ययम् ॥१३॥
tribhirguṇamayairbhāvairebhiḥ sarvamidaṁ jagat। mohitaṁ nābhijānāti māmebhyaḥ paramavyayam ॥13॥
[त्रिभिः गुणमयैः भावैः एभिः सर्वम् इदं जगत्। मोहितं न अभिजानाति माम् एभ्यः परम् अव्ययम्॥
त्रिभिः (tribhiḥ) - by the three; गुणमयैः (guṇamayaiḥ) - made of the qualities (modes of nature); भावैः (bhāvaiḥ) - by the states or emotions (entities); एभिः (ebhiḥ) - by these; सर्वम् (sarvam) - all; इदम् (idam) - this; जगत् (jagat) - world; मोहितम् (mohitam) - deluded; न (na) - not; अभिजानाति (abhijānāti) - knows; माम् (mām) - me; एभ्यः (ebhyaḥ) - from these; परम् (param) - beyond; अव्ययम् (avyayam) - imperishable, immutable;]
These, deluded by three modes of nature, perceive the entire world, but do not know me, who am beyond them and imperishable.
Gīta Bhāshya 7.13
The supreme is beyond the three qualities, imperishable, and is not perceived by ignorant. The grammatical clarification is given on interpreting the suffix 'mayaṭ' as traditionally referring to that 'ātman' i.e. the supreme Lord. It does not refer to Māya.
तर्हि कथमेव न ज्ञायसे इत्यत आह - त्रिभिः इति।
tarhi kathameva na jñāyase ityata āha - tribhiḥ iti।
[तर्हि (tarhi) - then; कथम् (katham) - how; एव (eva) - indeed; न (na) - not; ज्ञायसे (jñāyase) - are known; इति (iti) - thus; अत (ata) - therefore; आह (āha) - says; त्रिभिः (tribhiḥ) - by the three; इति (iti) - thus (used for quotation);]
Then, how is it that you are not known? To answer this, it is said, 'tribhiḥ' , i.e. by the three (modes of nature).
तादात्म्यार्थे मयट्। तच्चोक्तम्-
tādātmyārthe mayaṭ। taccoktam
[तादात्म्यार्थे (tādātmyārthe) - for the purpose of identity; मयट् (mayaṭ) - the affix -मय (maya) is used; तत् (tat) - that; च (ca) - and; उक्तम् (uktam) - said;]
The affix 'mayat' is used to indicate that ātman. In this regard, it has been said...
"तादात्म्यार्थे विकारार्थे प्राचुर्यार्थे मयट् त्रिधा।"
"tādātmyārthe vikārārthe prācuryārthe mayaṭ tridhā।"
[तादात्म्यार्थे (tādātmyārthe) - for the purpose of identity; विकारार्थे (vikārārthe) - for the purpose of modification or defective transformation; प्राचुर्यार्थे (prācūryārthe) - for the purpose of abundance or predominance; मयट् (mayaṭ) - the affix "maya" (used in these senses); त्रिधा (tridhā) - in three ways;]
"The affix 'mayat' is used in three ways: for that ātma, for defective transformation, and for predominance."
इति।
iti।
[इति (iti) - thus;]
- stated thus.
न हि गुणकार्यभूता माया। 'गुणमयी' इति च वक्ष्यति। सिद्धं च कार्यस्यापि तादात्म्यम्-
na hi guṇakāryabhūtā māyā। 'guṇamayī' iti ca vakṣyati। siddhaṁ ca kāryasyāpi tādātmyam -
[न (na) - not; हि (hi) - indeed; गुणकार्यभूता (guṇakāryabhūtā) - the one that is the effect of the qualities (guṇas); माया (māyā) - illusion; गुणमयी (guṇamayī) - composed of qualities (guṇas); इति (iti) - thus; च (ca) - and; वक्ष्यति (vakṣyati) - (he/she/it) will say; सिद्धम् (siddham) - established; च (ca) - and; कार्यस्य (kāryasya) - of the effect; अपि (api) - also; तादात्म्यम् (tādātmyam) - identity;]
'Māyā', the Illusion is indeed not the effect of the qualities (guṇas). And in further verses, it is addressed as - 'guṇamayi', i.e. composed of qualities. It is established that even the effect is due to that 'ātman' only:
"तादात्म्यं कार्यधर्मादेः संयोगो भिन्नवस्तुनोः।"
"tādātmyaṁ kāryadharmādeḥ saṁyogo bhinnavastunoḥ।"
[तादात्म्यम् (tādātmyam) - identity (oneness, essential nature); कार्यधर्मादेः (kāryadharmādeḥ) - of the dharmas of the effect; संयोगः (saṁyogaḥ) - conjunction, combination, or association; भिन्नवस्तुनोः (bhinnavastunoḥ) - of two distinct entities;]
"That ātman (tādātmya) is different from the conjunction of the effect with their respective dharmas."
इति व्यासयोगे।
iti vyāsayoge।
[इति (iti) - thus; व्यासयोगे (vyāsayoge) - in the Yoga of Vyāsa (referring to the teachings or commentary of Vyāsa);]
- thus stated in the Vyāsayoga.
भावैः पदार्थैः। सर्वे भावा दृश्यमाना गुणमयाः एते इति दर्शयति - 'एभिः' इति। ज्ञानिव्यावृत्त्यर्थम् - 'इदम्' इति। गुणमयदेहादिकं दृष्ट्वा ईश्वरदेहोऽपि तादृशः इति मायामोहितः इत्यर्थः। जगाद च व्यासयोगे -
bhāvaiḥ padārthaiḥ। sarve bhāvā dr̥śyamānā guṇamayāḥ ete iti darśayati - 'ebhiḥ' iti। jñānivyāvr̥ttyartham - 'idam' iti। guṇamayadehādikaṁ dr̥ṣṭvā īśvaradeho'pi tādr̥śaḥ iti māyāmohitaḥ ityarthaḥ। jagāda ca vyāsayoge -
[भावैः (bhāvaiḥ) - the word 'bhāvaiḥ'; पदार्थैः (padārthaiḥ) - indicates the objects or substances; सर्वे (sarve) - all; भावाः (bhāvāḥ) - substances or existences; दृश्यमानाः (dṛśyamānāḥ) - seen, perceived; गुणमयाः (guṇamayāḥ) - composed of the qualities; एते (ete) - these; इति (iti) - thus; दर्शयति (darśayati) - shows, demonstrates; एभिः (ebhiḥ) - by the word 'ebhiḥ'; ज्ञानिव्यावृत्त्यर्थम् (jñānivyāvṛttyartham) - for the purpose of differentiating the wise; इदम् (idam) - this; गुणमयदेहादिकं (guṇamayadehādikam) - the body and other things composed of guṇas (qualities); दृष्ट्वा (dṛṣṭvā) - having seen; ईश्वरदेहः (īśvaradehaḥ) - the body of the Lord (Īśvara); अपि (api) - also; तादृशः (tādṛśaḥ) - similar; मायामोहितः (māyāmohitaḥ) - deluded by illusion (Māyā); इत्यर्थः (ityarthaḥ) - this is the meaning; जगाद (jagāda) - said; च (ca) - and; व्यासयोगे (vyāsayoge) - in the Yoga of Vyāsa (referring to the teachings or commentary of Vyāsa);]
The word 'bhāvaiḥ' indicates the objects or substances. All substance or whole of existence is perceived as composed of qualities, is demonstrated by the usage of the word 'ebhiḥ', i.e. by these. For the purpose of differentiating the perception of the wise, the word 'idam', i.e. this, is used. Having seen the body and other things composed of guṇas (qualities) one becomes deluded by illusion (Māyā) and thinks even the Lord's body is similar. This is the meaning. Hence, it is said in Vyāsayoga -
"गौणान् ब्रह्मादिदेहादीन् दृष्ट्वा विष्णोरपीदृशः। देहादिरिति मन्वानो मोहितोऽज्ञो जनो भृशम्॥"
"gauṇān brahmādidehādīn dr̥ṣṭvā viṣṇorapīdr̥śaḥ। dehādiriti manvāno mohito'jño jano bhr̥śam॥"
[गौणान् (gauṇān) - secondary, inferior; ब्रह्मादिदेहादीन् (brahmādidehādīn) - bodies of Brahmā and others; दृष्ट्वा (dṛṣṭvā) - having seen; विष्णोः (viṣṇoḥ) - of Vishnu; अपि (api) - also; ईदृशः (īdṛśaḥ) - of this kind, similar; देहादिः (dehādiḥ) - body and other things; इति (iti) - thus; मन्वानः (manvānaḥ) - thinking, believing; मोहितः (mohitaḥ) - deluded; अज्ञः (ajñaḥ) - ignorant; जनः (janaḥ) - person, people; भृशम् (bhṛśam) - greatly, intensely;]
"Having seen the secondary bodies of Brahmā and others, the ignorant person, greatly deluded, thinks that even the body of Vishnu is of the same kind, and believes so."
इति।
iti।
[इति (iti) - thus;]
- stated thus.
एभ्यः गुणमयेभ्यः। 'गुणेभ्यः परम्' इति वक्ष्यमाणत्वात्। 'केवलो निर्गुणश्च' इत्यादिश्रुतिभ्यश्च। 'त्रैगुण्यवर्जितम्' इति चोक्तम् ॥१३॥
ebhyaḥ guṇamayebhyaḥ। 'guṇebhyaḥ param'' iti vakṣyamāṇatvāt। 'kevalo nirguṇaśca' ityādiśrutibhyaśca। 'traiguṇyavarjitam' iti coktam ॥13॥
[एभ्यः (ebhyaḥ) - the word 'ebhyaḥ' indicates; गुणमयेभ्यः (guṇamayebhyaḥ) - those composed of qualities (guṇas); गुणेभ्यः (guṇebhyaḥ) - from the qualities (guṇas); परम् (param) - the Supreme, is beyond; इति (iti) - thus; वक्ष्यमाणत्वात् (vakṣyamāṇatvā) - because it is going to be said; केवलो (kevalo) - alone; निर्गुणश्च (nirguṇaśca) - and beyond (free from) qualities; इत्यादिश्रुतिभ्यश्च (ityādiśrutibhyaśca) - from the statements such as this; त्रैगुण्यवर्जितम् (traiguṇyavarjitam) - devoid of the three qualities; इति (iti) - thus; चोक्तम् (coktam) - it has been said;]
The word 'ebhyaḥ' is used to indicate those composed of qualities (guṇas). It is said - "The Supreme is beyond the qualities". There are Vedic testimonials stating "He alone is free from qualities". He is stated to be "devoid of the three qualities", as well.
