B.G 3.17
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः। आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥१७॥
yastvātmaratirēva syādātmatr̥ptaśca mānavaḥ। ātmanyēva ca santuṣṭastasya kāryaṁ na vidyatē ॥17॥
[यः तु आत्मरतिः एव स्यात् आत्मतृप्तः च मानवः। आत्मनि एव च सन्तुष्टः तस्य कार्यं न विद्यते॥
yaḥ = who; tu = but; ātmaratiḥ = one who takes delight in that essence; ēva = alone; syāt = is; ātmatr̥ptaḥ = content with that essence; ca = and; mānavaḥ = a human being; ātmani = in that essence; ēva = indeed; ca = and; santuṣṭaḥ = satisfied; tasya = of him; kāryaṁ = duty/task; na = not; vidyatē = exists;]
The human who delights with that essence alone, who is content with that essence alone, and who is satisfied in that essence alone, the lord, has no other duty to perform.
Gīta Bhāshya 3.17
There is no other duty to perform when one finds joy in the lord. 'ātmaratiḥ' - one who seeks to delight in the supreme lord. 'ātmatr̥pta' - one who is content in the lord, and is disinterested everywhere else. mānavaḥ - a Jnanin who has the obility for deep meditative state. 'santuṣṭa' - happiness derived from the contentment. The joy obtained by the vision of the supreme lord is most superior. Hence such a person has disinterest elsewhere.
[Sankara Bhasya (translated by A.M. Sastry):
But that man, a samnyasin, the Sankhya, one devoted to Self Knowledge, whose joy is in the Self, not in the objects of the senses; who is satisfied only with the Self, not with food-essence, etc.; who is contented in the Self; -all others derive contentment from possession of external things, whereas, disregarding these, he is content in the Self only and has no desire for anything; -for such a man, for the man who knows the Self, there is nothing to do. Moreover,]
तर्हि अतीव मनःसमाधानमपि न कार्यं इत्यत आह - यस्तु इति।
tarhi atīva manaḥsamādhānamapi na kāryaṁ ityata āha - yastu iti।
[tarhi = then; atīva = intense; manaḥsamādhānamapi = equanimous state of the mind also; na = not; kāryaṁ = duty; ityata = thus, therefore; āha = he said; yastu = 'yastu', i.e. "He Who"; iti = thus;]
When the mind is in an intense-equanimous state, there is no duty to be performed. Hence the lord said - 'yastu' i.e. 'He who' verse.
रमणं परदर्शनादिनिमित्तं सुखम्। तृप्तिः अन्यत्र अलम्बुद्धिः। सन्तोषः तज्जनकं सुखम्।
ramaṇaṁ paradarśanādinimittaṁ sukham। tr̥ptiḥ anyatra alambuddhiḥ। santōṣaḥ tajjanakaṁ sukham।
[ramaṇaṁ = 'ramaṇa' is; paradarśanādinimittaṁ = obtained by seeing others; sukham = the happiness; tr̥ptiḥ = 'tr̥pti' is; anyatra = elsewhere; alambuddhiḥ = disinterest; santōṣaḥ = 'santōṣa' is; tajjanakaṁ = reason for the birth of; sukham = happiness;]
'ramaṇa' is the happiness got by seeing others. 'tr̥pti' is disinterest elsewhere. 'santōṣa' is the cause of happiness.
"सन्तोषस्तृप्ति कारणम्"
इत्यभिधानात्।
"santōṣastr̥pti kāraṇam"
ityabhidhānāt।
["santōṣastr̥pti = 'santōṣa' is, contentment; kāraṇam = cause of]
[ityabhidhānāt = states the dictionary;]
"'santōṣa' is the cause of contentment"
-states the dictionary.
परमात्मदर्शनादिनिमित्तं सुखं प्राप्तः। अन्यत्र सर्वात्मना अलम्बुद्धिं च। महच्च तत् सुखम्। तेनैव अन्यत्र अलम्बुद्धिरिति दर्शयति- "आत्मन्येव च सन्तुष्ट" इति। तत्स्थ एव सन् सन्तुष्ट इत्यर्थः। नान्यत् किमपि सन्तोषकारणम् इत्यवधारणम्। आत्मना तृप्तः। नहि आत्मनि अलम्बुद्धिः युक्ता। तद्वाचित्वं च
paramātmadarśanādinimittaṁ sukhaṁ prāptaḥ। anyatra sarvātmanā alambuddhiṁ ca। mahacca tat sukham। tēnaiva anyatra alambuddhiriti darśayati- "ātmanyēva ca santuṣṭa" iti। tatstha ēva san santuṣṭa ityarthaḥ। nānyat kimapi santōṣakāraṇam ityavadhāraṇam। ātmanā tr̥ptaḥ। nahi ātmani alambuddhiḥ yuktā। tadvācitvaṁ ca
[paramātmadarśanādinimittaṁ = by the vision of Supreme essence, the lord; sukhaṁ = joy; prāptaḥ = is obtained; anyatra = elsewhere; sarvātmanā = in other beings; alambuddhiṁ = disinterest; ca = and; mahacca = most superior; tat = is that; sukham = joy; tēnaiva = because of that; anyatra = elsewhere; alambuddhiriti = disinterest; darśayati = is shown by; "ātmanyēva ca santuṣṭa" = stating "happy in that essence alone"; iti = thus; tatstha = being situated in that; ēva = alone; san = being; santuṣṭa = contented; ityarthaḥ = is the meaning; nānyat = not in others; kimapi = at any cost; santōṣakāraṇam = is the cause of joy; ityavadhāraṇam = is the understanding; ātmanā = in that essence; tr̥ptaḥ = he is content (is the expansion of 'ātmatr̥ptaḥ'); nahi = not; ātmani = in that essence; alambuddhiḥ = disinterest; yuktā = is approriate; tadvācitvaṁ ca = Hence we have a saying:;]
Joy is obtained by the vision of the supreme essence, the lord, and having disinterest elsewhere and in other beings. Most superior is that joy! Because of that (supreme joy) only there is disinterest elsewhere, hence said 'ātmanyēva ca santuṣṭa', i.e. being "happy in that essence alone". Thus 'santuṣṭa' means the one who is content being situated in that (essence). Such a person is not deriving joy from any other is the understanding. The word 'ātmatr̥ptaḥ' means He one who is content in 'Ātman', that essence. Showing disinterest in that 'Ātman', the essence, is not appropriate. Hence we have:
"वयं तु न वितृप्यामः उत्तमश्लोकविक्रमैः"
-इति प्रयोगात् सिद्धम्।
"vayaṁ tu na vitr̥pyāmaḥ uttamaślōkavikramaiḥ"
iti prayōgāt siddham। adhyāhārastu agatikāgatiḥ।
["vayaṁ = we; tu = but; na = not; vitr̥pyāmaḥ = shall be satiated; uttamaślōkavikramaiḥ = by the exploits of the Supreme Lord;]
[iti = such; prayōgāt = usage; siddham = is well known;]
"We will not be satiated by anything but the exploits of the supreme Lord."
-such usage is well known.
अध्याहारस्तु अगतिकागतिः।
adhyāhārastu agatikāgatiḥ।
[adhyāhārastu = to interpret words otherwise;agatikāgatiḥ = is only appropriate as per grammar rules when you can't provide straightforward meaning.]
To interpret words otherwise is only appropriate as per grammar rules when you can't provide straightforward meaning.
आत्मरतिरेव इत्यवधारणात् असम्प्रज्ञातसमाधिस्थस्यैव कार्यं न विद्यते।
ātmaratirēva ityavadhāraṇāt asamprajñātasamādhisthasyaiva kāryaṁ na vidyatē।
[ātmaratirēva = the word 'ātmaratirēva'; ityavadhāraṇāt = is stated with strong conviction by using the word 'only'; asamprajñātasamādhisthasyaiva = only when experiencing deep meditative state; kāryaṁ = external activities; na = not; vidyatē = exists;]
The word 'ātmaratirēva' is used with strong conviction by stating 'only'. Hence, only when experiencing deep meditative state (asamprajñātasamādhi) external activities do not exist.
"स्थितप्रज्ञस्यापि कार्यो देहादिर्दृश्यते यदा। स्वधर्मो मम तुष्ट्यर्थः सा हि सर्वैरपेक्षिता॥"
इति वचनाच्च पञ्चरात्रे।
"sthitaprajñasyāpi kāryō dēhādirdr̥śyatē yadā। svadharmō mama tuṣṭyarthaḥ sā hi sarvairapēkṣitā॥"
iti vacanācca pañcarātrē।
["sthitaprajñasyāpi = Of one whose wisdom is steady or established, Also or even; kāryō = Action or duty; dēhādirdr̥śyatē = Is seen in the body and others; yadā = When; svadharmō = Own duty or righteous action; mama = My; tuṣṭyarthaḥ = For the sake of satisfaction or contentment; sā = That; hi = Indeed; sarvairapēkṣitā = Preferred by all or independent of all;]
[iti vacanācca = thus is the proverb; pañcarātrē = from Pancharātr;]
"Even the person who is well established in wisdom is seen to perform his prescribed duties with his body, when (not in deep meditation). Is it not the aspiration of everyone to satisfy me with swa-dharma?"
-thus is the proverb from Pancharātr.
अन्यदा अन्यरतिरपि ईषत् सर्वस्य भवति। न च तत्र अलम्बुद्धि मात्रम् उक्तम्। 'आत्मतृप्तः ' इति पृथगभिधानात्।
anyadā anyaratirapi īṣat sarvasya bhavati। na ca tatra alambuddhi mātram uktam। 'ātmatr̥ptaḥ ' iti pr̥thagabhidhānāt।
[anyadā = Otherwise; anyaratirapi = Attachment towards others also; īṣat = a little; sarvasya = For everyone; bhavati = happens; na ca = definitely not; tatra = there; alambuddhi = disinterest; mātram = only; uktam = is prescribed; 'ātmatr̥ptaḥ' = he who is content with ātman, the lord; iti = thus; pr̥thagabhidhānāt = is re-emphasized;]
For everyone, at other times, (when not in deep meditation), a little attachment to other topics is natural. Disinterest is definitely not prescribed in such a scenario. Hence, it is re-emphasized by stating 'He who is content with the ātman' ('ātmatr̥ptaḥ').
कर्तृशब्दः कालावच्छेदेऽपि चायं प्रसिद्धः-
kartr̥śabdaḥ kālāvacchēdē'pi cāyaṁ prasiddhaḥ
[kartr̥śabdaḥ = in the usage of the word 'verb' involving action; kālāvacchēdē'pi = sign of time is implied; cāyaṁ prasiddhaḥ = is well known;]
In the usage of the verb involving action and agency (kartru), a sign of time is well established.
"यो भुङ्क्ते स तु न ब्रूयात्"
"yō bhuṅktē sa tu na brūyāt"
["yō = Whoever; bhuṅktē = eats; sa = he; tu = but; na = not; brūyāt = speaks;]
"Whoever eats can't speak"
इत्यादौ - अतोऽसम्प्रज्ञात समाधौ एव एतत्।
ityādau - atō'samprajñāta samādhau ēva ētat।
[ityādau = and such examples; atō'samprajñāta samādhau = similar is the case with "deep meditative state"; ēva = indeed; ētat = this]
We have such examples. Similar indeed is the case with "deep meditative state".
मानव इति ज्ञानिन एव असम्प्रज्ञातसमाधिर्भवतीति दर्शयति। "मनु अवबोधने" इति धातोः। परमात्मरतिश्चात्र विवक्षिता -
mānava iti jñānina ēva asamprajñātasamādhirbhavatīti darśayati। "manu avabōdhanē" iti dhātōḥ। paramātmaratiścātra vivakṣitā-
[mānava = the word 'mānava', i.e. human; iti = thus; jñānina = who is a Jnānin; ēva = only; asamprajñātasamādhirbhavatīti = possible to obtain "deep meditative state"; darśayati = demonstrates; "manu avabōdhanē" iti dhātōḥ = The root of the word 'mānava' is 'manu'. It means "the one who follows Manu's instructions". paramātmaratiścātra = ('ātmaratiḥ' means) delights in the supreme lord, here; vivakṣitā = seeks;]
The root of the word 'mānava' is 'manu'. It means "the one who follows Manu's instructions". Thus, the word 'mānava' means one who is a Jnānin who is able to demonstrate his ability to be in "deep meditative state".
'ātmaratiḥ' means one who seeks to delight in the supreme lord now, here.
"विष्णावेव रतिर्यस्य क्रिया तस्यैव नास्ति हि।"
इति वचनात् ॥१७॥
"viṣṇāvēva ratiryasya kriyā tasyaiva nāsti hi।"
iti vacanāt ॥17॥
["viṣṇāvēva = only in lord Vishnu; ratiryasya = who delights; kriyā = duties and actions; tasyaiva = for that alone; nāsti = is not; hi = indeed;]
[iti vacanāt = such is the proverb;]
"The one who only delights is lord Vishnu has no other duties to perform."
- such is the proverb.
