B.G 12.01
अर्जुन उवाच
arjuna uvāca
[अर्जुन (arjuna) - Arjuna; उवाच (uvāca) - said;]
Arjuna said:
एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते। ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः ॥१॥
evaṁ satatayuktā ye bhaktās tvāṁ paryupāsate। ye cāpy akṣaram avyaktaṁ teṣāṁ ke yogavittamāḥ ॥1॥
[एवं (evaṁ) - thus; सततयुक्ताः (satatayuktāḥ) - constantly engaged; ये (ye) - who; भक्ताः (bhaktāḥ) - devotees; त्वाम् (tvām) - you; पर्युपासते (paryupāsate) - worship devotedly; ये (ye) - who; च (ca) - and; अपि (api) - also; अक्षरम् (akṣaram) - imperishable; अव्यक्तम् (avyaktam) - unmanifest; तेषाम् (teṣām) - among them; के (ke) - who; योगवित्तमाः (yogavittamāḥ) - most knowledgeable in yoga;]
Among those who constantly worship you engaged in devotional service (bhaktāḥ), and those who worship the imperishable unmanifest, i.e. unmanifest insentient principle, Prakrti, who are the most knowledgeable in Yoga?
Gīta Bhāshya 12.01
This chapter explains the means to worship the Lord, indeed considered a means of liberation, having shown its superiority over the worship of the Unmanifest insentient principle, Prakrti. 'avyaktam' - unmanifest insentient principle that is beyond 'mahat'. Here, 'mahat' refers to the ego principle and manifest insentient principle. Prakrti is also known by terms 'Shri', the feminine principle, and 'akṣaram', the imperishable. The term 'paraṁ', the one beyond, is none but the supreme Brahman who has auspicious attributes, but has no material form.
अव्यक्तोपासनात् भगवदुपासनस्य उत्तमत्वं प्रदर्श्य तदुपायं प्रदर्शयति अस्मिन्नध्याये।
avyaktopāsanāt bhagavadupāsanasya uttamatvaṁ pradarśya tadupāyaṁ pradarśayati asminn adhyāye।
[अव्यक्तोपासनात् (avyaktopāsanāt) - from the worship of the unmanifest; भगवत् (bhagavat) - of the Lord; उपासनस्य (upāsanasya) - of worship; उत्तमत्वं (uttamatvaṁ) - superiority; प्रदर्श्य (pradarśya) - having shown; तत् (tat) - that; उपायं (upāyaṁ) - means; प्रदर्शयति (pradarśayati) - he shows; अस्मिन् (asmin) - in this; अध्याये (adhyāye) - chapter;]
Having shown the superiority of worship of the Lord over worship of the unmanifest, the means for that is explained in this chapter.
तदुपासनमपि हि मोक्षसाधनं प्रतीयते-
tadupāsanam api hi mokṣasādhanaṁ pratīyate-
[तत् (tat) - that; उपासनम् (upāsanam) - worship; अपि (api) - also; हि (hi) - indeed; मोक्षसाधनम् (mokṣasādhanam) - means to liberation; प्रतीयते (pratīyate) - is considered;]
That worship also is indeed considered a means to liberation.
"श्रियं वसना अमृतत्वमायन्। भवन्ति सत्या समिथा मितद्रौ॥"
"śriyaṁ vasanā amṛtatvam āyan। bhavanti satyā samithā mitadrau॥"
[श्रियं (śriyam) - insentient principle; वसना (vasanā) - clothing / dwelling in / latent tendencies; अमृतत्वम् (amṛtatvam) - immortality; आयन् (āyan) - attain; भवन्ति (bhavanti) - they become; सत्या (satyā) - truthful; समिथा (samithā) - harmonized; मितद्रौ (mitadrau) - measured in fight;]
"Dwelling on 'śriyam', i.e insentient principle, they attain immortality. They become truthful, harmonized, and measured in battle."
इति।
iti।
[इति (iti) - thus;]
-stated thus.
"अनाद्यनन्तं महतः परं ध्रुवं निचाय्य तं मृत्युमुखात् प्रमुच्यते॥"
"anādyanantaṁ mahataḥ paraṁ dhruvaṁ nicāyya taṁ mṛtyumukhāt pramucyate॥"
[अनाद्यनन्तम् (anādyanantam) - beginningless and endless; महतः (mahataḥ) - than the great; परम् (param) - beyond; ध्रुवम् (dhruvam) - constant; निचाय्य (nicāyya) - having known; तम् (tam) - him; मृत्युमुखात् (mṛtyumukhāt) - from the mouth of death; प्रमुच्यते (pramucyate) - is released;]
"Having known the beginningless, endless, constant One beyond the 'Mahat', i.e. manifest prakrti, one is released from the mouth of death."
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and / as well;]
- stated thus as well.
अव्यक्तं च महतः परम्- "महतः परमव्यक्तम्" इत्युक्त परामामर्शोपपत्तेः ।
avyaktaṁ ca mahataḥ param- "mahataḥ paramavyaktam" ity ukta parāmāmarśopapatteḥ ।
[अव्यक्तं (avyaktam) - the unmanifest; च (ca) - and; महतः (mahataḥ) - than the great; परम् (param) - beyond; महतः परमव्यक्तम् (mahataḥ paramavyaktam) - the unmanifest beyond the great; इति (iti) - thus; उक्त (ukta) - said; परामामर्शोपपत्तेः (parāmāmarśopapatteḥ) - due to the possibility of higher reference;]
The 'avyaktam', i.e. unmanifest is also beyond the 'mahat', i.e. manifest insentient or ego principle — as stated: "the unmanifest beyond the mahat" (Katha Upa 1.3.11), because a higher reference is justified.
"उपास्य तां श्रियमव्यक्तसञ्ज्ञां भक्त्या मर्त्यो मुच्यते सर्वबन्धैः।"
"upāsya tāṁ śriyam avyakta-sañjñāṁ bhaktyā martyo mucyate sarvabandhaiḥ।"
[उपास्य (upāsya) - having worshipped; ताम् (tām) - her; श्रियम् (śriyam) - Śrī; अव्यक्तसञ्ज्ञाम् (avyaktasañjñām) - known as the unmanifest; भक्त्या (bhaktyā) - with devotion; मर्त्यः (martyaḥ) - mortal; मुच्यते (mucyate) - is liberated; सर्वबन्धैः (sarvabandhaiḥ) - from all bonds;]
"Having worshipped that Śrī known as the unmanifest with devotion, the mortal is liberated from all bonds."
इति सामवेदे आग्निवेश्यशाखायाम्॥
iti sāmavede āgniveśyaśākhāyām॥
[इति (iti) - thus; सामवेदे (sāmavede) - in the Sāmaveda; आग्निवेश्यशाखायाम् (āgniveśyaśākhāyām) - in the Āgniveśya branch;]
- stated thus in the Sāmaveda, Āgniveśya branch.
महच्च माहात्म्यं तस्याः वेदेषु उच्यते-
mahacca māhātmyaṁ tasyāḥ vedeṣu ucyate-
[महत् (mahat) - great; च (ca) - and; माहात्म्यम् (māhātmyam) - glory; तस्याः (tasyāḥ) - of her; वेदेषु (vedeṣu) - in the Vedas; उच्यते (ucyate) - is said;]
And her great glory is declared in the Vedas.
"चतुष्कपर्दा युवतिः सुपेशा घृतप्रतीका वयुनानि वस्ते। तस्यां सुपर्णा वृषणा निषेदतुः यत्र देवा दधिरे भागधेयम्॥"
"catuṣkapardā yuvatiḥ supeśā ghṛtapratīkā vayunāni vaste। tasyāṁ suparṇā vṛṣaṇā niṣedataḥ yatra devā dadhire bhāgadheyam॥"
[चतुष्कपर्दा (catuṣkapardā) - four-plaited; युवतिः (yuvatiḥ) - young woman; सुपेशा (supeśā) - well-adorned; घृतप्रतीका (ghṛtapratīkā) - resembling ghee; वयुनानि (vayunāni) - ritual acts; वस्ते (vaste) - she weaves; तस्याम् (tasyām) - in her; सुपर्णा (suparṇā) - the winged ones; वृषणा (vṛṣaṇā) - the virile ones; निषेदतुः (niṣedataḥ) - sat; यत्र (yatra) - where; देवाः (devāḥ) - the gods; दधिरे (dadhire) - held; भागधेयम् (bhāgadheyam) - share of offerings;]
"The four-plaited, well-adorned young woman, resembling ghee, weaves the ritual acts. In her, the winged virile ones sat, where the gods held their share of offerings."
इति।
iti।
[इति (iti) - thus;]
- stated thus.
"अहं रुद्रेभिर्वसुभिश्चराम्यहमादित्यैरुत विश्वदेवैः॥"
"ahaṁ rudrebhir-vasubhiś-carāmy-aham-ādityair-uta viśvadevaiḥ॥"
[अहम् (aham) - I; रुद्रैः (rudrebhiḥ) - with the Rudras; वसुभिः (vasubhiḥ) - with the Vasus; चरामि (carāmi) - I move; अहम् (aham) - I; आदित्यैः (ādityaiḥ) - with the Ādityas; उत (uta) - and; विश्वदेवैः (viśvadevaiḥ) - with the Viśvadevas;]
"I move with the Rudras and the Vasus; I move also with the Ādityas and the Viśvadevas."
इत्यारभ्य -
ity-ārabhya -
[इति (iti) - thus; आरभ्य (ārabhya) - beginning from; - (-) - dash;]
Beginning thus —
"अहं राष्ट्री सङ्गमनी वसूनां चिकितुषी प्रथमा यज्ञियानाम्। तां मा देवा व्यदधुः पुरुत्रा भूरिस्थात्रां भूर्यावेशयन्तीम्। मया सो अन्नमत्ति यो वि पश्यति यः प्राणिति य ईम् शृणोत्युक्तम्। अमन्तवो मां त उप क्षियन्ति श्रुधि श्रुत श्रद्धि वं ते वदामि।"
"ahaṁ rāṣṭrī saṅgamanī vasūnāṁ cikituṣī prathamā yajñiyānām। tāṁ mā devā vyadadhuḥ purutrā bhūristhātrāṁ bhūry-āveśayantīm। mayā so annam atti yo vi paśyati yaḥ prāṇiti ya īm śṛṇoty uktam। amantavo māṁ ta upa kṣiyanti śrudhi śruta śraddhivaṁ te vadāmi।"
[अहम् (aham) - I; राष्ट्री (rāṣṭrī) - queen of the people; सङ्गमनी (saṅgamanī) - uniter; वसूनाम् (vasūnām) - of the Vasus; चिकितुषी (cikituṣī) - one who knows; प्रथमा (prathamā) - the foremost; यज्ञियानाम् (yajñiyānām) - among those fit for sacrifice; ताम् (tām) - me; माम् (mām) - me; देवा (devāḥ) - the gods; व्यदधुः (vyadadhuḥ) - set forth; पुरुत्रा (purutrā) - in many places; भूरिस्थात्राम् (bhūristhātrām) - dwelling in many places; भूर्या (bhūryā) - with abundance; आवेशयन्तीम् (āveśayantīm) - entering; मया (mayā) - by me; सः (saḥ) - he; अन्नम् (annam) - food; अत्ति (atti) - eats; यः (yaḥ) - who; विपश्यति (vi paśyati) - sees clearly; यः (yaḥ) - who; प्राणिति (prāṇiti) - breathes; यः (yaḥ) - who; इम् (īm) - this; शृणोति (śṛṇoti) - hears; उक्तम् (uktam) - what is said; अमन्तवः (amantavaḥ) - ignorant ones; माम् (mām) - me; ते (te) - they; उप क्षियन्ति (upa kṣiyanti) - perish nearby; श्रुधि (śrudhi) - hear; श्रुत (śruta) - heard; श्रद्धिवम् (śraddhivam) - with faith; ते (te) - to you; वदामि (vadāmi) - I say;]
"I am the queen, uniter of the Vasus, the knower, the foremost among the sacrificers. Me the gods set forth in many places, dwelling richly, entering richly. Through me one eats food, sees, breathes, hears speech. Those ignorant of me perish. Hear, O hearer, what I say with faith to you."
"यं कामये तं तमुग्रं कृणोमि तं ब्रह्माणं त मृषिं तं सुमेधाम्। अहं रुद्राय धनुरा तनोमि ब्रह्मद्विषे शरवे हन्त वा उ।"
"yaṁ kāmaye taṁ tam-ugraṁ kṛṇomi taṁ brahmāṇaṁ tam ṛṣiṁ taṁ sumedhām। ahaṁ rudrāya dhanurā tanomi brahmadviṣe śarave hanta vā u।"
[यं (yam) - whom; कामये (kāmaye) - I desire; तम् (tam) - him; उग्रम् (ugram) - fierce; कृणोमि (kṛṇomi) - I make; तम् (tam) - him; ब्रह्माणम् (brahmāṇam) - priest; तम् (tam) - him; ऋषिम् (ṛṣim) - seer; तम् (tam) - him; सुमेधाम् (sumedhām) - wise; अहम् (aham) - I; रुद्राय (rudrāya) - for Rudra; धनुर (dhanura) - bow; तनोमि (tanomi) - I stretch; ब्रह्मद्विषे (brahmadviṣe) - for the hater of brahman; शरवे (śarave) - arrow; हन्त (hanta) - to slay; वा (vā) - or; उ (u) - indeed;]
"Whom I desire, him I make fierce, a priest, a seer, a wise one. I stretch the bow for Rudra; I shoot the arrow at the brahman-hater — indeed to slay."
"अहं सुवे पितरमस्य मूर्धन् मम योनिरप्स्वान्तः समुद्रे। परो दिवा पर एना पृथिव्यैतावती महिना सं बभूव॥"
"ahaṁ suve pitaram-asya mūrdhan mama yonir-apsv-antaḥ samudre। paro divā para enā pṛthivyaitāvatī mahinā saṁ babhūva॥"
[अहम् (aham) - I; सुवे (suve) - generate; पितरम् (pitaram) - father; अस्य (asya) - of this; मूर्धन् (mūrdhan) - on the head; मम (mama) - my; योनिः (yoniḥ) - womb; अप्सु (apsu) - in waters; अन्तः (antaḥ) - within; समुद्रे (samudre) - in the ocean; परः (paraḥ) - beyond; दिवा (divā) - the sky; परः (paraḥ) - beyond; एना (enā) - this; पृथिव्या (pṛthivyā) - earth; एतावती (etāvatī) - this much; महिना (mahinā) - by greatness; सं बभूव (saṁ babhūva) - has become;]
"I generate the father on the head of this being. My womb is in the waters, within the ocean. He became extended beyond the heavens and beyond this wide earth by his greatness."
इत्यादि।
ityādi।
[इति (iti) - thus; आदि (ādi) - and so on;]
- And so on.
"त्वया जुष्ट ऋषिर्भवति देवि त्वया ब्रह्मा गतश्रीरुत त्वया॥"
"tvayā juṣṭa ṛṣir-bhavati devi tvayā brahmā gataśrīr-uta tvayā॥"
[त्वया (tvayā) - by you; जुष्टः (juṣṭaḥ) - favored; ऋषिः (ṛṣiḥ) - sage; भवति (bhavati) - becomes; देवि (devi) - O goddess; त्वया (tvayā) - by you; ब्रह्मा (brahmā) - the priest; गतश्रीः (gataśrīḥ) - deprived of glory; उत (uta) - and; त्वया (tvayā) - by you;]
"Favored by you, one becomes a sage, O goddess; by you, a brahman loses his glory — and by you too."
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and / as well;]
- stated thus as well.
इति शङ्का कस्यचित् भवति। अतो जानन्नपि सूक्ष्मयुक्ति ज्ञानार्थं पृच्छति- एवमिति।
iti śaṅkā kasyacit bhavati। ato jānann-api sūkṣmayukti-jñānārthaṁ pṛcchati- evam-iti।
[इति (iti) - thus; शङ्का (śaṅkā) - doubt; कस्यचित् (kasyacit) - of someone; भवति (bhavati) - arises; अतः (ataḥ) - therefore; जानन् (jānan) - knowing; अपि (api) - even; सूक्ष्मयुक्ति (sūkṣmayukti) - subtle reasoning; ज्ञानार्थम् (jñānārtham) - for the sake of knowledge; पृच्छति (pṛcchati) - he asks; एवम् (evam) - thus; इति (iti) - it is;]
A doubt may arise in someone. Therefore, even though he knows, he asks for the sake of knowledge through subtle reasoning in 'evam' verse.
एवंशब्देन दृष्टश्रुतरूपं "मत्कर्मकृत्" इत्यादिप्रकारश्च परामृश्यते। अव्यक्तं प्रकृतिः। "महतः परमव्यक्तम्" इति प्रयोगात्।
evaṁ-śabdena dṛṣṭa-śruta-rūpaṁ "matkarmakṛt" ity-ādi-prakāraś-ca parāmṛśyate। avyaktaṁ prakṛtiḥ। "mahataḥ paramavyaktam" iti prayogāt।
[एवंशब्देन (evaṁ-śabdena) - by the word 'evam'; दृष्ट (dṛṣṭa) - seen; श्रुत (śruta) - heard; रूपम् (rūpam) - form; "मत्कर्मकृत्" (matkarmakṛt) - “performer of My actions”; इत्यादिप्रकारः (ityādi-prakāraḥ) - such types; च (ca) - and; परामृश्यते (parāmṛśyate) - are referred; अव्यक्तम् (avyaktam) - the unmanifest; प्रकृतिः (prakṛtiḥ) - is Prakrti; "महतः परमव्यक्तम्" (mahataḥ paramavyaktam) - “beyond the great is the unmanifest”; इति (iti) - thus; प्रयोगात् (prayogāt) - from usage;]
By the word 'evam', forms of seen and heard, such as "performer of My actions" are referred to. The unmanifest is the Prakrti. The common usage is "beyond the 'mahat' is the unmanifest".
"यत्तत् त्रिगुणमव्यक्तं नित्यं सदसदात्मकम्। प्रधानं प्रकृतिं प्राहुः अविशेषं विशेषवत्॥"
"yat tat triguṇam-avyaktaṁ nityaṁ sad-asad-ātmakam। pradhānaṁ prakṛtiṁ prāhuḥ aviśeṣaṁ viśeṣavat॥"
[यत् (yat) - which; तत् (tat) - that; त्रिगुणम् (triguṇam) - having three qualities; अव्यक्तम् (avyaktam) - unmanifest; नित्यम् (nityam) - eternal; सत् (sat) - existent; असत् (asat) - non-existent; आत्मकम् (ātmakam) - of the nature; प्रधानम् (pradhānam) - the chief cause; प्रकृतिम् (prakṛtim) - Prakrti; प्राहुः (prāhuḥ) - they call; अविशेषम् (aviśeṣam) - undifferentiated; विशेषवत् (viśeṣavat) - as if differentiated;]
"That which is unmanifest with three qualities, eternal, of the nature of existent and non-existent — they call it the chief cause, 'Prakrti', undifferentiated yet appearing as differentiated."
इति च भागवते।
iti ca bhāgavate।
[इति (iti) - thus; च (ca) - and; भागवते (bhāgavate) - in the Bhāgavata;]
- stated thus as well in the Bhāgavata.
अक्षरं च तत्-
akṣaraṁ ca tat -
[अक्षरम् (akṣaram) - imperishable; च (ca) - and; तत् (tat) - that; - (-) - dash;]
And that is also known as 'akṣaram', the imperishable—
"अक्षरात् परतः परः।"
"akṣarāt parataḥ paraḥ।"
[अक्षरात् (akṣarāt) - than the imperishable; परतः (parataḥ) - beyond; परः (paraḥ) - the Supreme;]
"He who is beyond 'akṣaram', the imperishable, is the Supreme."
इति श्रुतेः।
iti śruteḥ।
[इति (iti) - thus; श्रुतेः (śruteḥ) - from the scripture;]
- states Vedic testimonials.
परं तु ब्रह्म न हि भगवतोन्यत्-
paraṁ tu brahma na hi bhagavato-nyat -
[परम् (param) - supreme; तु (tu) - but; ब्रह्म (brahma) - Brahman; न (na) - not; हि (hi) - indeed; भगवतः (bhagavataḥ) - from the Lord; अन्यत् (anyat) - other; - (-) - dash;]
The 'paraṁ', the one beyond, is none but the supreme Brahman, and there is no other Lord —
"आनन्दमानन्दमयोऽवसाने सर्वात्मके ब्रह्मणि वासुदेवे॥"
"ānandam-ānandamayo'vasāne sarvātmake brahmaṇi vāsudeve॥"
[आनन्दम् (ānandam) - bliss; आनन्दमयः (ānandamayaḥ) - full of bliss; अवसाने (avasāne) - at the conclusion; सर्वात्मके (sarvātmake) - all the beings; ब्रह्मणि (brahmaṇi) - in Brahman; वासुदेवे (vāsudeve) - in Vāsudeva;]
"In the end all the blissful beings end in the lord Vāsudeva, the Brahman who is full of bliss"
इति भागवते।
iti bhāgavate।
[इति (iti) - thus; भागवते (bhāgavate) - in the Bhāgavata;]
-stated thus in the Bhāgavata.
रूपं च ईदृशं साधितं पुरस्तात्। उपासनं च तथैव कार्यम्-
rūpaṁ ca īdṛśaṁ sādhitaṁ purastāt। upāsanaṁ ca tathaiva kāryam -
[रूपम् (rūpam) - form; च (ca) - and; ईदृशम् (īdṛśam) - such; साधितम् (sādhitam) - established; पुरस्तात् (purastāt) - previously; उपासनम् (upāsanam) - worship; च (ca) - and; तथैव (tathaiva) - likewise; कार्यम् (kāryam) - to be done; - (-) - dash;]
Such a form has been established previously, and worship likewise must be done —
"सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात्"
"sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt"
[सहस्रशीर्षः (sahasraśīrṣaḥ) - thousand-headed; पुरुषः (puruṣaḥ) - person; सहस्राक्षः (sahasrākṣaḥ) - thousand-eyed; सहस्रपात् (sahasrapāt) - thousand-footed;]
"The Person with a thousand heads, a thousand eyes, a thousand feet"
इत्यारभ्य
ity-ārabhya
[इति (iti) - thus; आरभ्य (ārabhya) - beginning from;]
Beginning thus
"तमेवं विद्वानमृत इह भवति नान्यः पन्था अयनाय विद्यते॥"
"tam-evaṁ vidvān amṛta iha bhavati nānyaḥ panthā ayanāya vidyate॥"
[तम् (tam) - him; एवम् (evam) - thus; विद्वान् (vidvān) - knowing; अमृतः (amṛtaḥ) - immortal; इह (iha) - here; भवति (bhavati) - becomes; न (na) - not; अन्यः (anyaḥ) - another; पन्था (panthā) - path; अयनाय (ayanāya) - for going; विद्यते (vidyate) - exists;]
"He who knows him thus becomes immortal here; no other path comes to light."
इति साभ्यासा। आदित्यवर्णत्वादिश्च न वृथा उपचारत्वेन अङ्गीकार्यः।
iti sābhyāsā। āditya-varṇatvād-iṣ-ca na vṛthā upacāratvena aṅgīkāryaḥ।
[इति (iti) - thus; साभ्यासा (sābhyāsā) - with repetition; आदित्यवर्णत्वात् (āditya-varṇatvāt) - due to the quality of being sun-colored; इष्च (iṣ-ca) - and so forth; न (na) - not; वृथा (vṛthā) - in vain; उपचारत्वेन (upacāratvena) - as a mere metaphor; अङ्गीकार्यः (aṅgīkāryaḥ) - to be accepted;]
Thus with repetition. The quality of being sun-colored, etc., is not to be accepted as a mere metaphor.
तथा च सामवेदे सौकरायणश्रुतिः-
tathā ca sāmavede saukarāyaṇa-śrutiḥ -
[तथा (tathā) - likewise; च (ca) - and; सामवेदे (sāmavede) - in the Sāmaveda; सौकरायणश्रुतिः (saukarāyaṇaśrutiḥ) - the teaching of Saukarāyaṇa; - (-) - dash;]
Similarly, in the Sāmaveda, the Saukarāyaṇa teaching it is stated—
"स्थाणुर्ह वै प्राजापत्यः स प्रजापतिं पितरमेत्य उवाच -
"sthāṇur ha vai prājāpatyaḥ sa prajāpatiṁ pitaram-etya uvāca -"
[स्थाणुः (sthāṇuḥ) - the firm one; ह वै (ha vai) - indeed; प्राजापत्यः (prājāpatyaḥ) - the son of Prajāpati; सः (saḥ) - he; प्रजापतिम् (prajāpatiṁ) - Prajāpati; पितरम् (pitaram) - father; एत्य (etya) - approaching; उवाच (uvāca) - said; - (-) - dash;]
"The firm one, son of Prajāpati, approached his father Prajāpati and said —
मुमुक्षुभिः साधुभिः पूतपापैः किमु ह वै तारकं तारवाच्यम्। ध्यानं च तस्याप्तरुचेः कथं स्यात्। ध्येयश्च कः पुरुषोऽलोमपाद इति।
mumukṣubhiḥ sādhubhiḥ pūtapāpaiḥ kimu ha vai tārakaṁ tāravācyam। dhyānaṁ ca tasyāptaruceḥ kathaṁ syāt। dhyeyaś-ca kaḥ puruṣo'lomapāda iti।
[मुमुक्षुभिः (mumukṣubhiḥ) - by those desiring liberation; साधुभिः (sādhubhiḥ) - by the virtuous; पूतपापैः (pūtapāpaiḥ) - freed from sin; किमु (kimu) - what then; ह वै (ha vai) - indeed; तारकम् (tārakam) - deliverer; तारवाच्यम् (tāravācyam) - to be called deliverer; ध्यानम् (dhyānam) - meditation; च (ca) - and; तस्य (tasya) - of him; आप्तरुचेः (āptaruceḥ) - of true radiance; कथम् (katham) - how; स्यात् (syāt) - can there be; ध्येयः (dhyeyaḥ) - object of meditation; च (ca) - and; कः (kaḥ) - who; पुरुषः (puruṣaḥ) - person; अलोमपादः (alomapādaḥ) - without hair on the feet; इति (iti) - thus;]
What is to be called the deliverer by those desiring liberation, the virtuous, freed from sin? How is meditation upon him of true brilliance to be done? Who is the person to be meditated upon — one without hair on the feet?
तं होवाच-
taṁ hovāca -
[तम् (tam) - to him; होवाच (hovāca) - he said; - (-) - dash;]
To him, he said —
एष वै विष्णुः तारकोऽलोमपादो ध्यानं च तस्याप्तरुचेर्वदामि॥
eṣa vai viṣṇuḥ tārako'lomapādo dhyānaṁ ca tasyāptaruceḥ vadāmi॥
[एषः (eṣaḥ) - this; वै (vai) - indeed; विष्णुः (viṣṇuḥ) - Viṣṇu; तारकः (tārakaḥ) - deliverer; अलोमपादः (alomapādaḥ) - hairless-footed; ध्यानम् (dhyānam) - meditation; च (ca) - and; तस्य (tasya) - of him; आप्तरुचेः (āptaruceḥ) - of true brilliance; वदामि (vadāmi) - I tell;]
This indeed is Viṣṇu, the deliverer, the one with hairless feet. I tell you the meditation on him, who is of true brilliance.
सोऽनन्तशीर्षो बहुवर्णः सुवर्णो ध्येयः स वै लोहितादित्यवर्णः॥
"so'nantaśīrṣo bahuvarṇaḥ suvarṇo dhyeyaḥ sa vai lohitādityavarṇaḥ॥"
[सः (saḥ) - he; अनन्तशीर्षः (anantaśīrṣaḥ) - with endless heads; बहुवर्णः (bahuvarṇaḥ) - of many colors; सुवर्णः (suvarṇaḥ) - golden; ध्येयः (dhyeyaḥ) - to be meditated upon; सः (saḥ) - he; वै (vai) - indeed; लोहितादित्यवर्णः (lohitādityavarṇaḥ) - of the hue of the red sun;]
He with endless heads, many colors, golden — he is to be meditated upon. He is of the color of the red sun.
श्यामोऽथवा हृदये सोष्टबाहुरनन्तवीर्योऽनन्तबलः पुराणः॥"
"śyāmo'thavā hṛdaye soṣṭabāhur-anantavīryo'nantabalaḥ purāṇaḥ॥"
[श्यामः (śyāmaḥ) - dark-hued; अथवा (athavā) - or; हृदये (hṛdaye) - in the heart; सः (saḥ) - he; अष्टबाहुः (aṣṭabāhuḥ) - eight-armed; अनन्तवीर्यः (anantavīryaḥ) - of infinite strength; अनन्तबलः (anantabalaḥ) - of endless power; पुराणः (purāṇaḥ) - ancient;]
Or dark-hued, he is in the heart, eight-armed, of infinite strength, endless power, the Ancient One."
इत्यादि।
ityādi।
[इति (iti) - thus; आदि (ādi) - and so on;]
- And so on.
अरूपत्वादेस्तु गतिरुक्ता। पुरुषभेदश्च प्रश्नादौ प्रतीयते- "त्वां पर्युपासते", "ये चाप्यक्षरमव्यक्तम्" इत्यादौ ॥१॥
arūpatvād-es-tu gatir-uktā। puruṣabhedaś-ca praśnādau pratīyate- "tvāṁ paryupāsate", "ye cāpy-akṣaram-avyaktam" ityādau ॥1॥
[अरूपत्वात् (arūpatvāt) - due to formlessness; एषः (eṣaḥ) - this; तु (tu) - indeed; गतिः (gatiḥ) - the path; उक्ता (uktā) - is stated; पुरुषभेदः (puruṣabhedaḥ) - distinction among persons; च (ca) - and; प्रश्नादौ (praśnādau) - in the beginning of the question; प्रतीयते (pratīyate) - is understood; "त्वाम् (tvām) - you; पर्युपासते (paryupāsate)" - worship; "ये चापि (ye cāpi) - and those also; अक्षरम् (akṣaram) - imperishable; अव्यक्तम् (avyaktam)" - unmanifest; इत्यादौ (ityādau) - in such statements;]
Due to lord having no material form, this path is stated. The distinction among persons is understood at the beginning of such questions as 'tvāṁ paryupāsate', i.e. "they worship you" and "and those who also worship the unmanifest imperishable."
Gīta Tātparya 12.01
This chapter describes the conclusive and definitive means to be adopted. As Vedic texts prescribes liberation to worshippers of both the sentient Prakrti and the supreme Brahman, Arjuna asks which of the two is better. Based on the response given by the lord - "kūṭasthokṣara ucyate" (the 'kūṭastha' is called 'akṣara'), "kūṭastham acalam" (the immutable and unmoving), we can clearly infer the word 'avyakta', i.e. unmanifest, in the context refers to Sentient Prakrti. She is also known as Śrī, Lakṣmī, Aupalā, Ambikā, and Hrī. Lords subsequent response like: "mayy eva mana ādhatsva" (fix your mind on me alone), "te me yuktatamā matāḥ" (I consider them to be fully engaged in the path), etc. clearly conclude worhip of the lord with devotion is superior.
साधननिर्णयोऽत्र।
sādhananirṇayo'tra।
[साधन-निर्णयः (sādhana-nirṇayaḥ) - determination of the means; अत्र (atra) - here;]
This chapter describe the conclusive and definitive means to be adopted.
"श्रिये जातः श्रिय आ निरियाय श्रियं वयो जरितृभ्यो दधाति। श्रियं वसाना अमृतत्वमायन् भवन्ति सत्या समिथा मितद्रौ॥"
"śriye jātaḥ śriya ā niriyāya śriyaṁ vayo jaritṛbhyo dadhāti। śriyaṁ vasānā amṛtatvam āyan bhavanti satyā samithā mitadrau॥"
[श्रिये (śriye) - for PRakrti; जातः (jātaḥ) - born; श्रिय (śriya) - from Prakrti; आ (ā) - back; निरियाय (niriyāya) - departed; श्रियं (śriyam) - Prakrti; वयः (vayaḥ) - vigor; जरितृभ्यः (jaritṛbhyaḥ) - to the singers; दधाति (dadhāti) - grants; श्रियं (śriyam) - Prakrti; वसानाः (vasānāḥ) - wearing; अमृतत्वम् (amṛtatvam) - immortality; आयन् (āyan) - attain; भवन्ति (bhavanti) - they become; सत्या (satyāḥ) - truthful; समिथा (samithāḥ) - mutually agreeing; मितद्रौ (mitadrau) - the two wise ones;]
"Born from Prakrti, he returns to Prakrti; Prakrti grants vigor to the singers. Dwelling on Prakrti, they attain immortality; being truthful and in agreement, the two wise ones become so."
"उपासिता मुक्तिदा सद्य एव ह्यस्येशाना जगतो विष्णुपत्नी। या श्रीर्लक्ष्मीरौपला चाम्बिकेति ह्रीश्चेत्युक्ता संविदग्र्या सुविद्या॥"
"upāsitā muktidā sadya eva hy asyeśānā jagato viṣṇupatnī। yā śrīr lakṣmīr aupalā cāmbiketi hrīś cety uktā saṁvid agryā suvidyā॥"
[उपासिता (upāsitā) - worshipped; मुक्तिदा (muktidā) - bestower of liberation; सद्यः (sadyaḥ) - immediately; एव (eva) - indeed; हि (hi) - surely; अस्य (asya) - of him; ईशाना (īśānā) - mistress; जगतः (jagataḥ) - of the world; विष्णुपत्नी (viṣṇupatnī) - consort of Viṣṇu; या (yā) - who; श्रीः (śrīḥ) - Śrī; लक्ष्मीः (lakṣmīḥ) - Lakṣmī; औपला (aupalā) - Aupalā; च (ca) - and; अम्बिका (ambikā) - Ambikā; इति (iti) - thus; ह्रीः (hrīḥ) - Hrī; च (ca) - and; इति (iti) - thus; उक्ता (uktā) - is said; संविद्-अग्र्या (saṁvid-agryā) - supreme knowledge; सुविद्या (suvidyā) - true knowledge;]
"She who is worshipped, grants liberation immediately; she is indeed the mistress of this world, the consort of lord Viṣṇu. She is known as Śrī, Lakṣmī, Aupalā, Ambikā, and Hrī — the foremost consciousness, the true knowledge."
इत्यादिश्रुतिभ्यः।
ityādiśrutibhyaḥ।
[इति-आदि-श्रुतिभ्यः (iti-ādi-śrutibhyaḥ) - from such scriptural statements and the like;]
- stated thus in various Vedic testimonials.
"श्रीः सुतुष्टा हरेः तोषं गमयेत् क्षिप्रमेव तु। अतुष्टा तदुतुष्टिं च तस्माद् ध्येयैव सा सदा॥ अव्यक्तं प्रकृतिं प्राहुः कूटस्थं चाक्षरं च ताम्। प्रधानमिति च प्राहुर्महापुरुष इत्यपि। तां ब्रह्म महदित्याहुः परं जीवं परां चितिम्। तस्यास्तु परमो विष्णुः यो ब्रह्म परमं महत्॥"
"śrīḥ sutuṣṭā hareḥ toṣaṁ gamayet kṣipram eva tu। atuṣṭā tad utuṣṭiṁ ca tasmād dhyeyaiva sā sadā॥ avyaktaṁ prakṛtiṁ prāhuḥ kūṭasthaṁ cākṣaraṁ ca tām। pradhānam iti ca prāhur mahāpuruṣa ity api। tāṁ brahma mahad ity āhuḥ paraṁ jīvaṁ parāṁ citim। tasyās tu paramo viṣṇuḥ yo brahma paramaṁ mahat॥"
[श्रीः (śrīḥ) - Śrī; सुतुष्टा (sutuṣṭā) - fully pleased; हरेः (hareḥ) - of Hari; तोषं (toṣam) - satisfaction; गमयेत् (gamayet) - brings about; क्षिप्रम् (kṣipram) - quickly; एव (eva) - indeed; तु (tu) - but; अतुष्टा (atuṣṭā) - displeased; तत्-उतुष्टिं (tat-utuṣṭiṁ) - that satisfaction; च (ca) - and; तस्मात् (tasmāt) - therefore; ध्येया (dhyeyā) - to be meditated upon; एव (eva) - only; सा (sā) - she; सदा (sadā) - always; अव्यक्तं (avyaktam) - the unmanifest; प्रकृतिं (prakṛtiṁ) - nature; प्राहुः (prāhuḥ) - they call; कूटस्थं (kūṭastham) - immutable; च (ca) - and; अक्षरं (akṣaram) - imperishable; ताम् (tām) - her; प्रधानम् (pradhānam) - the original source; इति (iti) - thus; प्राहुः (prāhuḥ) - they call; महापुरुषः (mahāpuruṣaḥ) - the Great Person; इति (iti) - thus; अपि (api) - also; ताम् (tām) - her; ब्रह्म (brahma) - Brahman; महत् (mahat) - the great; इति (iti) - thus; आहुः (āhuḥ) - they say; परम् (param) - supreme; जीवम् (jīvam) - the living being; पराम् (parām) - highest; चितिम् (citim) - intelligence; तस्याः (tasyāḥ) - of her; तु (tu) - indeed; परमः (paramaḥ) - the highest; विष्णुः (viṣṇuḥ) - Viṣṇu; यः (yaḥ) - who; ब्रह्म (brahma) - the Absolute; परमम् (paramam) - supreme; महत् (mahat) - great;]
"Śrī, when pleased, brings Hari’s satisfaction quickly; when displeased, even that satisfaction is affected. Therefore, she must always be meditated upon. She is called the unmanifest, nature, the immutable, the imperishable, the original source, the Great Person, Brahman, the great, the supreme self, the highest intelligence. Viṣṇu is superior to her — who is the supreme Brahman, the great."
इति ब्रह्माण्डवचनाच्च अव्यक्तोपासनात् मोक्षाशङ्कया पृच्छति।
iti brahmāṇḍavacanāc ca avyakta-upāsanāt mokṣāśaṅkayā pṛcchati।
[इति (iti) - thus; ब्रह्माण्ड-वचनात् (brahmāṇḍa-vacanāt) - from the statement of the Brahmāṇḍa; च (ca) - and; अव्यक्त-उपासनात् (avyakta-upāsanāt) - from worship of the unmanifest; मोक्ष-आशङ्कया (mokṣāśaṅkayā) - due to doubt regarding liberation; पृच्छति (pṛcchati) - he asks;]
As there are such statements of the Brahmāṇḍa Purāna advocating liberation by the worship of the unmanifest, Arjuna asks due to doubt regarding liberation (which of the two is better?).
"कूटस्थोक्षर उच्यते" इत्युत्तरवचनात् "कूटस्थमचलम्" इत्यत्राप्युक्तेः अव्यक्तशब्दः चित्प्रकृतिवाची। अन्यथा "ये त्वां पर्युपासते", "ये चाप्यक्षरम्", "तेषां के योग वित्तमाः" - इति भेदेन प्रश्नानुपपत्तिः। "परं ब्रह्म परं धाम पवित्रं परमं भवान्" इति तेनैव उक्तत्वात्।
"kūṭasthokṣara ucyate" ity uttaravacanāt "kūṭastham acalam" ity atrāpy ukteḥ avyaktasabdaḥ citprakṛtivācī। anyathā "ye tvāṁ paryupāsate", "ye cāpy akṣaram", "teṣāṁ ke yoga vittamāḥ" - iti bhedena praśnānupapattiḥ। "paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān" iti tenaiva uktatvāt।
[कूटस्थः (kūṭasthaḥ) - the immutable; अक्षरः (akṣaraḥ) - the imperishable; उच्यते (ucyate) - is said; इति (iti) - thus; उत्तर-वचनात् (uttara-vacanāt) - from the later statement; कूटस्थम् (kūṭastham) - the immutable; अचलम् (acalam) - unmoving; इत्यत्र (ity atra) - thus there; अपि (api) - also; उक्तेः (ukteḥ) - due to being stated; अव्यक्त-शब्दः (avyakta-śabdaḥ) - the term ‘unmanifest’; चित्-प्रकृति-वाची (cit-prakṛti-vācī) - denotes sentient Prakrti; अन्यथा (anyathā) - otherwise; ये (ye) - those who; त्वां (tvām) - you; पर्युपासते (paryupāsate) - worship devotedly; ये (ye) - those who; च (ca) - and; अपि (api) - also; अक्षरम् (akṣaram) - the imperishable; तेषां (teṣāṁ) - of them; के (ke) - who; योग-वित्तमाः (yoga-vittamāḥ) - most versed in yoga; इति (iti) - thus; भेदेन (bhedeṇa) - by distinction; प्रश्न-अनुपपत्तिः (praśna-anupapattiḥ) - inconsistency of question; परं (param) - supreme; ब्रह्म (brahma) - Brahman; परं (param) - supreme; धाम (dhāma) - abode; पवित्रं (pavitram) - pure; परमं (paramam) - highest; भवान् (bhavān) - you; इति (iti) - thus; तेनैव (tenaiva) - by that very (person); उक्तत्वात् (uktatvāt) - due to having been said;]
Because of the subsequent response, “the immutable is called imperishable,” and also “the immutable and unmoving,” the word 'avyakta', i.e. unmanifest, refers to sentient Prakrti. Otherwise, the distinction between “those who worship you” and “those who worship the imperishable” would make the question invalid. Since the same person is said to be the supreme Brahman, the supreme abode, and the purest, that interpretation holds.
ये तु "ते मे युक्ततमा मताः", "मय्येव मन आधत्स्व" - इत्यादौ भगवता उक्तेपि अव्यक्तोपासकानामाधिक्यं वदन्ति ते तु अपलापकत्वात् अतीव साहसिका इति सुशोच्या एव ॥१॥
ye tu "te me yuktatamā matāḥ", "mayy eva mana ādhatsva" - ity ādau bhagavatā ukte'pi avyakta-upāsakānām ādhikyaṁ vadanti te tu apalāpakatvāt atīva sāhasikā iti suśocyā eva ॥1॥
[ये (ye) - those who; तु (tu) - but; "ते मे युक्ततमा मताः" (te me yuktatamā matāḥ) - "they are deemed most united to me"; "मय्येव मनः आधत्स्व" (mayy eva manaḥ ādhatsva) - "fix your mind on me alone"; इत्यादौ (ityādau) - in such statements; भगवता (bhagavatā) - by the Lord; उक्तेऽपि (ukte'pi) - though stated; अव्यक्त-उपासकानाम् (avyakta-upāsakānām) - of the worshippers of the unmanifest; आधिक्यं (ādhikyaṁ) - superiority; वदन्ति (vadanti) - they say; ते (te) - they; तु (tu) - but; अपलापकत्वात् (apalāpakatvāt) - due to evasiveness; अतीव (atīva) - extremely; साहसिकाः (sāhasikāḥ) - audacious; इति (iti) - thus; सुशोच्या (suśocyāḥ) - to be deeply pitied; एव (eva) - indeed;]
As the Lord says “fix your mind on me alone”, “I consider them to be fully engaged in the path", the worship of the lord is the most superior path. Despite these clear statements, those who lay claim to the superiority of the worshippers of the unmanifest are evasive and extremely audacious; therefore, they are indeed to be deeply pitied.
