B.G 3.30
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा। निराशीर्निर्ममो भूत्वा युद्ध्यस्व विगतज्वरः ॥३०॥
mayi sarvāṇi karmāṇi saṁnyasyādhyātmacētasā। nirāśīrnirmamō bhūtvā yuddhyasva vigatajvaraḥ ॥30॥
[मयि सर्वाणि कर्माणि संन्यस्य आध्यात्म चेतसा। निराशीः निर्ममो भूत्वा युद्ध्यस्व विगत ज्वरः॥
mayi = in me; sarvāṇi = all; karmāṇi = actions and duties; saṁnyasya = renouning / dedicating; ādhyātma cētasā = having the right understanding of 'atyman' i.e. the lord is the doer and not me; nirāśīḥ = without selfish desire; nirmamō = without the notion that I am the doer; bhūtvā = becoming; yuddhyasva = engage in battle; vigata = devoid of; jvaraḥ = fever / fear;]
Having no selfish desire, having no notion of agency, dedicating all actions to Me become 'ādhyātma cētasā', i.e. one who understands lord only as the doer and surrenders the self to Bhagavan. With this understanding, engage in the battle with no fear.
Gīta Bhāshya 3.30
'saṁnyāsa' - having the understanding that the lord (Bhagavan) only acts. 'ādhyātma cētasā' - one who surrenders his 'atman' to Bhagavan. 'nirmama' - having the understanding that I am not the doer.
अतः सर्वाणि कर्माणि मय्येव संन्यस्य, भ्रान्त्या जीवे अध्यारोपितानि मय्येव विसृत्य, भगवानेव सर्वाणि कर्माणि करोतीति मत्पूजेति च। आत्मानं माम् अधिकृत्य यच्चेतः तत् अध्यात्मचेतः। संन्यासस्तु भगवान् करोतीति। निर्ममत्वं नाहं करोमीति ॥३०॥
ataḥ sarvāṇi karmāṇi mayyēva saṁnyasya bhrāntyā jīvē adhyārōpitāni mayyēva visr̥tya, bhagavānēva sarvāṇi karmāṇi karōtīti matpūjēti ca। ātmānaṁ mām adhikr̥tya yaccētaḥ tat adhyātmacētaḥ। saṁnyāsastu bhagavān karōtīti। nirmamatvaṁ nāhaṁ karōmīti ॥30॥
[ataḥ = therefore; sarvāṇi = all; karmāṇi = actions; mayyēva = in me only; saṁnyasya = renouncing; bhrāntyā = due to delusion; jīvē = the individual soul; adhyārōpitāni = superimposed; mayyēva = in me only; visr̥tya = having abandoned; bhagavānēva = in the lord only; sarvāṇi = all; karmāṇi = actions; karōtīti = performs; matpūjēti worships me; ca = and/even;। ātmānaṁ = the 'ātman'; 'mām = is Me; adhikr̥tya = having subdued; yaccētaḥ = one who; tat = that; adhyātmacētaḥ = is 'adhyātmacētaḥ';। saṁnyāsastu = 'saṁnyāsa' in this context means; bhagavān = the lord; karōtīti = onely acts;। nirmamatvaṁ = 'nirmama' is having the understanding; nāhaṁ = I am not; karōmīti = the doer;]
Therefore, renounce all actions in Me only, i.e. having abandoned the superimposed notion that I am the doer arising due to delusion, having understood the lord (Bhagavan) as the real doer of all actions, worship Me. The one who surrenders his 'atman' to Me is the 'ādhyātma cētasā'. 'saṁnyāsa' in this context means having the understanding that the lord (Bhagavan) only acts. 'nirmama' mans having the understanding that I am not the doer
Gīta Tātparya 3.30
'Prakrti' - depending on context may mean inherent nature, or three qualities, or lord Hari because of His superior divine agency.
The Lord, the beings, their dependence on the insentient, the agency, and non-agency should be analyzed and known at all places.
The beings are classified into superior, i.e. Gods, intermediate, i.e. those born in earth, and inferior, i.e. demons. The false knowledge is prominent among those who are inferior, intermediate ones have mixed knowledge, while Dēvas have knowledge of true principles and devotion to lord Vishnu.
Because of incompleteness, the beings are considered to be in the cycle of transmigration all the time, since time immemorial. They have not been complete at any point in time, throughout the continual passage of time. Therefore, they have persisted perpetually in this 'samsāra', i.e. transmigration, which is without beginning.
Those beings with body are going through the transmigration process. On completion of their endeavours, they attain their respective regions.
Indeed, everyone is engaged in actions involuntarily as per their inherent qualities. Lord Vishnu performs all actions, making these inherent qualities as the cause.
So always think: "I am not the doer, lord Hari is the doer. All actions are His worship. Even the worship by me is because of His grace only and not otherwise. By His grace, for me, repeated devotion to Him is the only result."
"नाहं कर्ता हरिः कर्ता तत्पूजा कर्म चाखिलम्। तथापि मत्कृता पूजा तत्प्रसादेन नान्यथा॥ तद्भक्तिः तत्फलं मह्यं तत्प्रसादः पुनः पुनः। कर्मन्यासो हरावेवं विष्णोः तृप्तिकरः सदा॥ यस्मात् स्वतन्त्रकर्तृत्वं विष्णोरेव न चान्यगम्। तदधीनं स्वतन्त्रत्वं स्वावरापेक्षयैव तु॥ जीवस्य विकृतिर्नाम कर्तृत्वं जडसंश्रयम्। पुमान् दोग्धा च गौः दोग्ध्री स्तनो दोग्धेतिवत् क्रमात्॥"
इति ब्रह्मतर्कवचनात्।
"nāhaṁ kartā hariḥ kartā tatpūjā karma cākhilam। tathāpi matkr̥tā pūjā tatprasādēna nānyathā॥ tadbhaktiḥ tatphalaṁ mahyaṁ tatprasādaḥ punaḥ punaḥ। karmanyāsō harāvēvaṁ viṣṇōḥ tr̥ptikaraḥ sadā॥ yasmāt svatantrakartr̥tvaṁ viṣṇōrēva na cānyagam। tadadhīnaṁ svatantratvaṁ svāvarāpēkṣayaiva tu॥ jīvasya vikr̥tirnāma kartr̥tvaṁ jaḍasaṁśrayam। pumān dōgdhā ca gauḥ dōgdhrī stanō dōgdhētivat kramāt॥"
iti brahmatarkavacanāt।
["nāhaṁ = Not I; kartā = doer; hariḥ = lord Hari is; kartā = the doer; tatpūjā = his worship; karma = actions are; cākhilam = all। tathāpi = nevertheless; matkr̥tā = done by me; pūjā = worship; tatprasādēna = by His grace; nānyathā = not otherwise;॥ tadbhaktiḥ = His devotion; tatphalaṁ = is its result; mahyaṁ = for me; tatprasādaḥ = by His grace; punaḥ punaḥ = again and again;। karmanyāsō = renunciation of actions; harāvēvaṁ = in lord Hari only; viṣṇōḥ = lord Vishnu; tr̥ptikaraḥ = the bringer of satisfaction; sadā = always;॥ yasmāt = because; svatantrakartr̥tvaṁ = independence of agency; viṣṇōrēva = is of lord Vishnu only; na cānyagam = not in any other; tadadhīnaṁ = dependent on Him; svatantratvaṁ = the freedom; svāvarāpēkṣayaiva = relative control one has; tu = but/as;॥ jīvasya = of the living being; vikr̥tirnāma = called deformation; kartr̥tvaṁ = agency; jaḍasaṁśrayam = dependent on the insentient; pumān = the person; dōgdhā = is the milker; ca = and; gauḥ = the Cow; dōgdhrī = is the milked; stanō = the udder; dōgdhētivat = having the quality to be milked; kramāt = respectively॥]
[iti brahmatarkavacanāt = states a proverb from Brahma-tarka;]
"I am not the doer, lord Hari is the doer. All actions are His worship. Even the worship by me is because of His grace only and not otherwise. By His grace, for me, repeated devotion to Him is the only result. One must renounce action in lord Hari only as it is lord Vishnu who always brings satisfaction. Independence of agency is only of lord Vishnu, not in any others, because even the freedom is under His control and is relative based on the possession one has. The agency in the form of deformation is that of the being, that too dependent on the insentient. It is like - 'the Person is the milker, the Cow is milked, and the Udder is having the quality to be milked, respectively'."
- states a proverb from Brahma-tarka.
ईश्वरजीवप्रकृत्यादीनां कर्तृत्वम् अकर्तृत्वं च विभागेन ज्ञातव्यं सर्वत्र।
īśvarajīvaprakr̥tyādīnāṁ kartr̥tvam akartr̥tvaṁ ca vibhāgēna jñātavyaṁ sarvatra।
[īśvarajīvaprakr̥tyādīnāṁ = the lord, the being, the incentient, and its dependence; kartr̥tvam = the state of agency; akartr̥tvaṁ = non-agency; ca and; vibhāgēna = by division or analysis; jñātavyaṁ = should be known; sarvatra = everywhere / at all places.;]
The Lord, the being, its dependence on the insentient, the agency, and non-agency should be analyzed and known at all places.
"क्वचित् स्वभावः प्रकृतिः क्वचिच्च त्रिगुणात्मिका। क्वचित् प्रकृष्टकर्तृत्वात् भगवान् प्रकृतिर्हरिः॥"
"kvacit svabhāvaḥ prakr̥tiḥ kvacicca triguṇātmikā। kvacit prakr̥ṣṭakartr̥tvāt bhagavān prakr̥tirhariḥ॥"
[kvacit = sometimes/some where; svabhāvaḥ = inherent nature; prakr̥tiḥ = 'prakrti' means; kvacicca = and some times; triguṇātmikā = it means consisting of three qualities (sattva, rajas, and tamas);। kvacit = sometimes; prakr̥ṣṭakartr̥tvāt = due to superior agency or divine action; bhagavān = the lord; prakr̥tirhariḥ = Hari is known as 'Prakrti']
"Depending on the context, sometimes the word 'Prakrti' means 'inherent nature', sometimes 'the three qualities', and at other times 'lord Hari' because of His superior divine agency."
-इति शब्दनिर्णये।
iti śabdanirṇayē।
[iti śabdanirṇayē = thus states the etemology dictionary, 'shabdanirnaya'.]
- thus states the etymology dictionary, 'Shabdanirnaya'.
"स्वभावतः त्रिधा जीवाः उत्तमाधममध्यमाः। उत्तमाः तत्र देवाद्या मर्त्यमध्यास्तु मध्यमाः॥ अधमा असुराद्याश्च नैषामस्त्यन्यथाभवः। शरीरमात्रान्यथात्वे स्वजातिं पुनरेष्यति॥ उत्तमा मुक्तियोग्यास्तु सृतियोग्यास्तु मध्यमाः। अपरेन्धतमोयोग्याः प्राप्तिः साधनपूर्तितः॥
"svabhāvataḥ tridhā jīvāḥ uttamādhamamadhyamāḥ। uttamāḥ tatra dēvādyā martyamadhyāstu madhyamāḥ॥ adhamā asurādyāśca naiṣāmastyanyathābhavaḥ। śarīramātrānyathātvē svajātiṁ punarēṣyati॥ uttamā muktiyōgyāstu sr̥tiyōgyāstu madhyamāḥ। aparēndhatamōyōgyāḥ prāptiḥ sādhanapūrtitaḥ॥
["svabhāvataḥ = by inherent nature; tridhā = three type; jīvāḥ = are the beings; uttamādhamamadhyamāḥ = superior, inferior, and intermediate; uttamāḥ = the superior ones; tatra dēvādyā = are the Devas, i.e. Gods; martyamadhyāstu = those with death in the middle, i.e. humans in the middle region, but; madhyamāḥ = are the intermediate;॥ adhamā = the inferior ones include; asurādyāśca = and, the demons; naiṣāmastyanyathābhavaḥ = there is no other existence;। śarīramātrānyathātvē = in the absence of the body; svajātiṁ = ones own class; punarēṣyati = will attain again;॥ uttamā = the superior ones; muktiyōgyāstu = are eligible for liberation; sr̥tiyōgyāstu = eligible for transmigration; madhyamāḥ = the intermediate ones are;। aparēndhatamōyōgyāḥ = the lower ones are capable of deep hell; prāptiḥ = attainment of; sādhanapūrtitaḥ = on compleating their endvours;॥]
"The beings, based on their inherent nature, are classified into three types: superior, intermediate, and inferior. Dēvas, i.e. Gods, are the superior ones. The intermediate ones are the humans with death in the middle region. The inferiors are the demons. Apart from these, there is no other existence. In the absence of the body they repeatedly attain their own class. The superior ones are eligible for liberation. The intermediate ones for transmigration and the inferior ones are capable of only hell. On completion of their endeavours, they attain their respective regions.
पूर्त्यभावेन सर्वेषामनादिः संसृतिः स्मृता। नैव पूर्तिश्च सर्वेषां नित्यकालहरीच्छया॥ अतोऽनुवर्तते नित्यं संसारोऽयमनादिमान्। अतोऽधमानां जीवानां मिथ्याज्ञानादयोऽखिलाः॥ स्वाभाविका गुणा ज्ञेया मध्यमर्त्येषु मिश्रिताः। तत्वज्ञानं विष्णुभक्तिरित्याद्या देवतादिषु॥
pūrtyabhāvēna sarvēṣāmanādiḥ saṁsr̥tiḥ smr̥tā। naiva pūrtiśca sarvēṣāṁ nityakālaharīcchayā॥ atō'nuvartatē nityaṁ saṁsārō'yamanādimān। atō'dhamānāṁ jīvānāṁ mithyājñānādayō'khilāḥ॥ svābhāvikā guṇā jñēyā madhyamartyēṣu miśritāḥ। tatvajñānaṁ viṣṇubhaktirityādyā dēvatādiṣu॥
[pūrtyabhāvēna = due to lacuna of completeness; sarvēṣāmanādiḥ = always, eternally; saṁsr̥tiḥ = in the cycle of birth and death (samsāra); smr̥tā = is considered;। naiva = not at any point; pūrtiśca = is complete; sarvēṣāṁ = all the time/ always; nityakālaharīcchayā = by the continual passage of time;॥ atō'nuvartatē = therefore, it persists; nityaṁ = perpetually; saṁsārō'yamanādimān = in this transmigration, without beginning;। atō'dhamānāṁ = therefore for those inferior; jīvānāṁ = beings; mithyājñānādayō'khilāḥ = false knowledge is prominent;॥ svābhāvikā = inherent; guṇā = qualities; jñēyā = are to be known; madhyamartyēṣu = among the intermediate; miśritāḥ = is mixed;। tatvajñānaṁ = knowledge of the truth; viṣṇubhaktirityādyā = devotion towards lord Vishnu and such things; dēvatādiṣu = among the Dēvas;॥]
Because of incompleteness, the beings are considered to be in the cycle of transmigration all the time, since time immemorial. They have not been complete at any point in time, throughout the continual passage of time. Therefore, they have persisted perpetually in this 'samsāra', i.e. transmigration, which is without beginning. Their inherent qualities are to be known as follows. The false knowledge is prominent among those who are inferior, intermediate ones have mixed knowledge, while Dēvas have knowledge of true principles and devotion to lord Vishnu.
कार्यते हि अवशः कर्म सर्वैः स्वैः प्राकृतैर्गुणैः। स्वाभाविकगुणानेतान् हेतुं कृत्वैव विष्णुना॥ कर्मसु क्रियमाणेषु कर्ताऽहमिति मूढधीः। मन्यते तत्वविद् विष्णोः गुणा इच्छादयस्तु ये॥
kāryatē hi avaśaḥ karma sarvaiḥ svaiḥ prākr̥tairguṇaiḥ। svābhāvikaguṇānētān hētuṁ kr̥tvaiva viṣṇunā॥ karmasu kriyamāṇēṣu kartā'hamiti mūḍhadhīḥ। manyatē tatvavid viṣṇōḥ guṇā icchādayastu yē॥
[kāryatē = is performed; hi = indeed; avaśaḥ = involuntarily; karma = actions; sarvaiḥ = by all; svaiḥ prākr̥tairguṇaiḥ = as per their inherent qualities;। svābhāvikaguṇānētān = these inherent qualities; hētuṁ = the cause; kr̥tvaiva = by making; viṣṇunā = by lord Vishnu;॥ karmasu = the actions; kriyamāṇēṣu = being performed; kartā'hamiti = 'I am the doer', thus; mūḍhadhīḥ = foolish minded;। manyatē = understandingly agree; tatvavid = the knowers of the true principles; viṣṇōḥ = of lord Vishnu; guṇā = qualities; icchādayastu = as per the wishes, but; yē = those;॥]
Indeed, everyone is engaged in actions involuntarily as per their inherent qualities. Lord Vishnu performs all actions, making these inherent qualities as the cause. Seeing the actions being performed, the foolish think 'I am the doer'. But the knowers of true principles understand and respect these to be wishes of lord Vishnu driven as per their respective qualities.
स्वाभाविकेषु जीवस्य कामाद्येषु सदैव तु। प्रेरकत्वेन वर्तन्ते स्वातन्त्र्यं मम न क्वचित्॥ इति मत्वा न सक्तः स्यात् प्रीतोस्य भवति प्रभुः। स्वभावगुणसम्मूढा ज्ञानादिगुणवत्तरम्॥ स्वातन्त्र्येणैव कर्तारं चाऽत्मानं प्रतिजानते। तान् गुणान् कर्म तच्चैव विष्ण्वधीनं न ते विदुः॥
svābhāvikēṣu jīvasya kāmādyēṣu sadaiva tu। prērakatvēna vartantē svātantryaṁ mama na kvacit॥ iti matvā na saktaḥ syāt prītōsya bhavati prabhuḥ। svabhāvaguṇasammūḍhā jñānādiguṇavattaram॥ svātantryēṇaiva kartāraṁ cā'tmānaṁ pratijānatē। tān guṇān karma taccaiva viṣṇvadhīnaṁ na tē viduḥ॥
[svābhāvikēṣu = in natural; jīvasya = of the leaving being; kāmādyēṣu = desire etc. sadaiva = always; tu = but/however;। prērakatvēna = by inspiration; vartantē = they operate / function; svātantryaṁ = independence; mama = my; na = not; kvacit = at any time;॥ iti = thus; matvā = considering / thinking; na = without; saktaḥ = attachment to results; syāt = may be; prītōsya = of the pleased; bhavati = becomes; prabhuḥ = the lord i.e. lord Vishnu; । svabhāvaguṇasammūḍhā = deluded by one's own nature and qualities; jñānādiguṇavattaram = knowledge as superior to qualities;॥ svātantryēṇaiva = by ones owns free will; kartāraṁ = the doer; cā'tmānaṁ = and oneself; pratijānatē = declares;। tān = those; guṇān = qualities; karma = actions; taccaiva = and that too; viṣṇvadhīnaṁ = under the control of lord Vishnu; na = not; tē = they; viduḥ = know;॥]
Desires and such characteristics are but natural for the living beings. They operate as inspired by Me, and never independently. The lord becomes pleased by such persons who are not attached to results. But those who are deluded by their own nature and qualities, thinking themselves to be superior to knowledge and other qualities, declare themselves as the doers with their own free will. They do not recognize that those qualities and actions are also under the control of lord Vishnu.
तेष्वयोग्येषु तत्वज्ञः तत्त्वं नातिप्रकाशयेत्। वदेत् विवादरूपेण नोपदेशात्मना क्वचित्॥ सभ्यरूपेण वा ब्रूयात् पृष्टेऽव्यक्तिकृदेव वा। बुद्धवाऽप्यसौ यतो नित्यं स्वभावानुगचेष्टितः। स्वभावं यान्ति भूतानि निग्रहः किं करिष्यति॥
tēṣvayōgyēṣu tatvajñaḥ tattvaṁ nātiprakāśayēt। vadēt vivādarūpēṇa nōpadēśātmanā kvacit॥ sabhyarūpēṇa vā brūyāt pr̥ṣṭē'vyaktikr̥dēva vā। buddhavā'pyasau yatō nityaṁ svabhāvānugacēṣṭitaḥ। svabhāvaṁ yānti bhūtāni nigrahaḥ kiṁ kariṣyati॥
[tēṣvayōgyēṣu = in those ineligible; tatvajñaḥ = knowers of true principles; tattvaṁ = principles; nātiprakāśayēt = can not be excessively illuminated। vadēt = speak; vivādarūpēṇa = in the form of arguments; nōpadēśātmanā = not as instructions to oneself; kvacit = at any time;॥ sabhyarūpēṇa = politely; vā = or; brūyāt = may speak; pr̥ṣṭē'vyaktikr̥dēva = like an inquirer; vā = as well;। buddhavā'pyasau = even he like an intelligent person; yatō = from which; nityaṁ = always; svabhāvānugacēṣṭitaḥ = follows his inherent nature, behaving thus;। svabhāvaṁ = Own inherent nature; yānti = go; bhūtāni = beings; nigrahaḥ = control; kiṁ = what; kariṣyati = will do;॥]
In those ineligible knowers of true principles, principles can not be excessively illuminated. They always speak in the form of arguments, but not as honest instructions to themselves. They may speak politely, like an inquirer or like an intelligent person as well. But is always driven by his inherent nature. The beings always behave thus according to one's own inherent nature. What will the restraint achieve?
इत्यादि प्रकाशसंहितायाम् ॥२७-३५॥
ityādi prakāśasaṁhitāyām ॥27-35॥
[ityādi = such statements; prakāśasaṁhitāyām = stated in Prakāsha-Samhita]
- there are such statements in Prakāsha-Samhita
