B.G 12.03 and 04
ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते। सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम् ॥३॥
सन्नियम्येंद्रियग्रामं सर्वत्र समबुद्धयः। ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ॥४॥
ye tu akṣaram anirdeśyam avyaktaṁ paryupāsate। sarvatra-gama-acintyaṁ ca kūṭastham acalaṁ dhruvam॥3॥
sanniyamya indriya-grāmaṁ sarvatra sama-buddhayaḥ। te prāpnuvanti mām eva sarva-bhūta-hite ratāḥ॥4॥
[ये (ye) - those who; तु (tu) - indeed; अक्षरम् (akṣaram) - the imperishable; अनिर्देश्यम् (anirdeśyam) - indescribable; अव्यक्तम् (avyaktam) - unmanifest; पर्युपासते (paryupāsate) - worship devotedly; सर्वत्रगम् (sarvatragam) - all-pervading; अचिन्त्यम् (acintyam) - inconceivable; च (ca) - and; कूटस्थम् (kūṭastham) - fixed in the vault of space; अचलम् (acalam) - immovable; ध्रुवम् (dhruvam) - constant;]
[सन्नियम्य (sanniyamya) - having fully restrained; इन्द्रियग्रामम् (indriya-grāmam) - the group of senses; सर्वत्र (sarvatra) - everywhere; समबुद्धयः (sama-buddhayaḥ) - equal-minded; ते (te) - they; प्राप्नुवन्ति (prāpnuvanti) - attain; माम् एव (mām eva) - Me alone; सर्वभूतहिते (sarva-bhūta-hite) - in the welfare of all beings; रताः (ratāḥ) - engaged;]
But those who worship the Prakrti who is imperishable, indescribable, unmanifest, all-pervading, inconceivable, fixed in the vault of space, immovable, and constant; having restrained all senses, being equal-minded everywhere, and engaged in the welfare of all beings — they attain Me alone.
Gīta Bhāshya 12.03 and 04
Various testimonials are provided to substantiate how Prakrti is referred to by following words in ancient Vedic texts: 'akṣaram' i.e. the imperishable, 'anirdeśyam', i.e. indescribable, 'avyaktam', i.e. unmanifest, 'sarvatragam', i.e. all-pervading, 'acintyam', i.e. inconceivable, 'kūṭastham', i.e. fixed in the vault of space, 'acalam', i.e. immovable, and 'dhruvam', i.e. constant.
भवन्तु त्वदुपासका एव उत्तमाः। इतरेषां तु किं फलं इत्यत आह - ये तु इत्यादिना।
bhavantu tvad-upāsakā eva uttamāḥ। itareṣāṁ tu kiṁ phalaṁ ity ata āha - ye tu ity ādinā।
[भवन्तु (bhavantu) - let them be; त्वत्-उपासकाः (tvat-upāsakāḥ) - your worshippers; एव (eva) - alone; उत्तमाः (uttamāḥ) - the best; इतरेषाम् (itareṣām) - of the others; तु (tu) - but; किम् (kim) - what; फलम् (phalam) - result; इति (iti) - thus; अतः (ataḥ) - hence; आह (āha) - says; ये तु इत्यादिना (ye tu ityādinā) - beginning with 'ye tu';]
Let your worshippers alone be the best. But what is the fruit for others? To this, He replies beginning with “ye tu.”
अनिर्देश्यत्वं च उक्तं भागवते मायायाः-
anirdeśyatvaṁ ca uktaṁ bhāgavate māyāyāḥ-
[अनिर्देश्यत्वम् (anirdeśyatvam) - indescribable nature; च (ca) - also; उक्तम् (uktam) - is stated; भागवते (bhāgavate) - in the Bhāgavata; मायायाः (māyāyāḥ) - of māyā;]
The indescribable nature of māyā is also stated in the Bhāgavata.
"अप्रतर्क्यादनिर्देश्यादिति केष्वपि निश्चयः॥"
"aprataṛkyād anirdeśyād iti keṣv api niścayaḥ॥"
[अप्रतर्क्यात् (aprataṛkyāt) - from being unreasoned; अनिर्देश्यात् (anirdeśyāt) - from being indescribable; इति (iti) - thus; केषु अपि (keṣu api) - among some; निश्चयः (niścayaḥ) - is the conclusion;]
“It is concluded by some that it is unreasoned and indescribable.”
इति।
iti।
[इति (iti) - thus;]
-stated thus.
ईश्वरस्तु दैवशब्देन उक्तः "दैवमन्येऽपरे" इत्यत्र। उक्तं च सामवेदे काषायणश्रुतौ "नासदासीन्नोसदासीत्तदानीं " इति।
īśvaras tu daiva-śabdena uktaḥ "daivam anye'pare" ity atra। uktaṁ ca sāmavede kāṣāyaṇa-śrutau "na asat āsīn na u sat āsīt tadānīm" iti।
[ईश्वरः (īśvaraḥ) - the Lord; तु (tu) - indeed; दैव-शब्देन (daiva-śabdena) - by the word "daiva"; उक्तः (uktaḥ) - is denoted; "दैवम् अन्ये अपरे" (daivam anye apare) - “some others speak of fate”; इत्यत्र (ity atra) - in that place; उक्तम् (uktam) - is stated; च (ca) - and; सामवेदे (sāmavede) - in the Sāmaveda; काषायण-श्रुतौ (kāṣāyaṇa-śrutau) - in the Kāṣāyaṇa branch; "न असत् आसीत् न उ सत् आसीत् तदानीम्" (na asat āsīt na u sat āsīt tadānīm) - “then there was neither non-being nor being”; इति (iti) - thus;]
Indeed, the Lord is referred to by the word "daiva" in the phrase "some others call it fate". And it is stated in the Sāmaveda, in the Kāṣāyaṇa recitation: "Then there was neither non-being nor being".
"न महाभूतं नोपभूतं तदासीत्॥"
"na mahābhūtaṁ nopabhūtaṁ tadāsīt॥"
[न (na) - neither; महाभूतम् (mahābhūtam) - the great elements; न उपभूतम् (na upabhūtam) - nor anything experienced; तदा आसीत् (tadā āsīt) - was then;]
“Then there was neither great element nor anything experienced.”
इत्यारभ्य
ity ārabhya
[इति (iti) - thus; आरभ्य (ārabhya) - beginning;]
Beginning thus,
"तम आसीत् तमसा गूह्ळमग्रे"
"tama āsīt tamasā gūhḷam agre"
[तम (tama) - darkness; आसीत् (āsīt) - was; तमसा (tamasā) - by darkness; गूढम् (gūḍham) - concealed; अग्रे (agre) - in the beginning;]
“There was darkness, concealed by darkness in the beginning.”
इति।
iti।
[इति (iti) - thus;]
- stated thus.
"तमो ह्यव्यक्तमजरमनिर्देश्यमेषा ह्येव प्रकृतिः"
"tamo hy avyaktaṁ ajaram anirdeśyam eṣā hy eva prakṛtiḥ"
[तमः (tamaḥ) - darkness; हि (hi) - indeed; अव्यक्तम् (avyaktam) - unmanifest; अजरम् (ajaram) - undecaying; अनिर्देश्यम् (anirdeśyam) - indescribable; एषा (eṣā) - this; हि एव (hi eva) - indeed; प्रकृतिः (prakṛtiḥ) - primordial matter);]
“This darkness is indeed the unmanifest, undecaying, indescribable — this itself is Prakrti.”
इति।
iti।
[इति (iti) - thus;]
- stated thus.
सर्वगाचिन्त्यादिलक्षणा हि सा। तथाहि मोक्षधर्मे-
sarvagā-acintya-ādi-lakṣaṇā hi sā। tathā hi mokṣa-dharme-
[सर्वगा (sarvagā) - all-pervading; अचिन्त्या (acintyā) - inconceivable; आदि-लक्षणा (ādi-lakṣaṇā) - having such attributes; हि (hi) - indeed; सा (sā) - she; तथा हि (tathā hi) - thus indeed; मोक्षधर्मे (mokṣa-dharme) - in the Mokṣa-dharma;]
She is indeed described as all-pervading, inconceivable, and so on. Thus it is said in the Mokṣa-dharma—
"नारायणगुणाश्रयादजरादतींद्रियाद् अग्राह्यादसम्भवतः। असत्यादहिंस्राल्ललामात् द्वितीयप्रवृत्ति विशेषाद्। अवैरादक्षयादमरादक्षरादमूर्तितः। सर्वस्याः सर्वकर्तुः शाश्वततमसः॥"
"nārāyaṇa-guṇāśrayād ajarād atīndriyād agrāhyād asambhavataḥ। asatyād ahiṁsrāl lalāmāt dvitīya-pravṛtti-viśeṣāt। avairād akṣayād amarād akṣarād amūrtitaḥ। sarvasyāḥ sarva-kartuḥ śāśvata-tamasaḥ॥"
[नारायण-गुण-आश्रयात् (nārāyaṇa-guṇa-āśrayāt) - from being the seat of Nārāyaṇa's qualities; अजरात् (ajarāt) - from being undecaying; अतीन्द्रियात् (atīndriyāt) - beyond the senses; अग्राह्यात् (agrāhyāt) - imperceptible; असम्भवतः (asambhavataḥ) - from the unborn; असत्यात् (asatyāt) - from the unreal; अहिंस्रात् (ahiṁsrāt) - from the non-violent; ललामात् (lalāmāt) - from the beautiful; द्वितीय-प्रवृत्ति-विशेषात् (dvitīya-pravṛtti-viśeṣāt) - from distinct secondary tendencies; अवैरात् (avairāt) - from the non-hostile; अक्षयात् (akṣayāt) - from the imperishable; अमरात् (amarāt) - from the immortal; अक्षरात् (akṣarāt) - from the undecaying; अमूर्तितः (amūrtitaḥ) - from the formless; सर्वस्याः (sarvasyāḥ) - of the all; सर्वकर्तुः (sarva-kartuḥ) - of the all-doer; शाश्वत-तमसः (śāśvata-tamasaḥ) - of the eternal darkness;]
"From being the support of Nārāyaṇa’s qualities, undecaying, beyond the senses, imperceptible, unborn, unreal, non-violent, beautiful, distinct from secondary tendency, non-hostile, imperishable, immortal, undecaying, formless — she belongs to the all, the doer of all, of eternal darkness."
इति।
iti।
[इति (iti) - thus;]
- stated thus.
"आसीदिदं तमोभूतमप्रज्ञातमलक्षणम्। अप्रतर्क्यमविज्ञेयं प्रसुप्तमिव सर्वतः॥"
"āsīd idaṁ tamo-bhūtam aprajñātam alakṣaṇam। apratarkyam avijñeyaṁ prasuptam iva sarvataḥ॥"
[आसीत् (āsīt) - there was; इदम् (idam) - this; तमो-भूतम् (tamo-bhūtam) - of the nature of darkness; अप्रज्ञातम् (aprajñātam) - unknown; अलक्षणम् (alakṣaṇam) - uncharacterized; अप्रतर्क्यम् (apratarkyam) - inconceivable; अविज्ञेयम् (avijñeyam) - unknowable; प्रसुप्तम् इव (prasuptam iva) - as if asleep; सर्वतः (sarvataḥ) - from all sides;]
"This was of the nature of darkness — unknown, uncharacterized, inconceivable, unknowable, as if in deep sleep from every side."
इति मानवे।
iti mānave।
[इति (iti) - thus; मानवे (mānave) - in the Manusmṛti;]
- stated thus in the Manusmṛti.
"कूटस्थोऽक्षर उच्यते" इति च वक्ष्यति। कूटे आकाशे स्थिता कूटस्था-
"kūṭastho'kṣara ucyate" iti ca vakṣyati। kūṭe ākāśe sthitā kūṭasthā-
[कूटस्थः (kūṭasthaḥ) - unchanging; अक्षरः (akṣaraḥ) - the imperishable; उच्यते (ucyate) - is said; इति (iti) - thus; च (ca) - and; वक्ष्यति (vakṣyati) - He will say; कूटे (kūṭe) - in the vault (sky); आकाशे (ākāśe) - in the ether; स्थिता (sthitā) - situated; कूटस्था (kūṭasthā) - fixed, unmoving;]
“The 'kūṭasthaḥ' is called the imperishable” — so it will be said. She is fixed in the vault of space.
"आकाशे संस्थिता त्वेषा ततः कूटस्थिता मता।"
"ākāśe saṁsthitā tv eṣā tataḥ kūṭasthitā matā।"
[आकाशे (ākāśe) - in the sky; संस्थिता (saṁsthitā) - established; तु (tu) - indeed; एषा (eṣā) - she; ततः (tataḥ) - therefore; कूटस्थिता (kūṭasthitā) - as fixed in the vault; मता (matā) - is considered;]
"She is established in the sky, therefore she is considered as 'kūṭasthaḥ'."
इति हि ऋग्वेदखिलेषु।
iti hi ṛgveda-akhileṣu।
[इति (iti) - thus; हि (hi) - indeed; ऋग्वेद-अखिलेषु (ṛgveda-akhileṣu) - in all branches of the Ṛgveda;]
- stated thus in ṛgveda-akhil vedic testimonial.
"सा सर्वगा निश्चला लोकयोनिः सा चाक्षरा विश्वगा विरजस्का॥"
"sā sarvagā niścalā loka-yoniḥ sā ca akṣarā viśvagā virajaskā॥"
[सा (sā) - she; सर्वगा (sarvagā) - all-pervading; निश्चला (niścalā) - unmoving; लोक-योनि (loka-yoniḥ) - origin of worlds; सा च (sā ca) - and she; अक्षरा (akṣarā) - imperishable; विश्वगा (viśvagā) - pervading all; विरजस्का (virajaskā) - stainless;]
"She is all-pervading, unmoving, the origin of worlds. She is imperishable, pervading all, and free from stain."
इति च सामवेदे गौपवनशाखायाम् ॥३॥
iti ca sāmavede gaupavana-śākhāyām॥3॥
[इति (iti) - thus; च (ca) - and; सामवेदे (sāmavede) - in the Sāmaveda; गौपवन-शाखायाम् (gaupavana-śākhāyām) - in the Gaupavana branch;]
- stated thus in the Gaupavana branch of the Sāmaveda.
