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.
Gīta Tātparya 12.03 and 04
Due to subtlety, obscurity, and abundance of qualities, both the Prakrti and supreme Purusha are described as 'anirdeśyau', i.e. indescribable, 'avyaktau', i.e. unmanifest, and 'acintyau', i.e. inconceivable.
"न चलेत् स्वात् पदाद् यस्मादचला श्रीस्ततो मता।"
"na calet svāt padād yasmād acalā śrīs tato matā।"
[न चलेत् (na calet) - does not depart; स्वात् पदात् (svāt padāt) - from her own place; यस्मात् (yasmāt) - because; अचला (acalā) - unmoving; श्रीः (śrīḥ) - Śrī; ततः (tataḥ) - therefore; मता (matā) - is considered;]
Because she does not move from her own place, Śrī is therefore considered 'acalā', i.e. immovable.
इत्याग्नेये।
ity āgneye।
[इति (iti) - thus; आग्नेये (āgneye) - in the Āgneya (scripture);]
- stated thus in the Āgneya scripture.
"सूक्ष्मत्वादप्रसिद्धत्वाद् गुणबाहुल्यतस्तथा। अनिर्देश्यौ तथाऽव्यक्तावचिन्त्यौ श्रीश्च माधवः॥"
"sūkṣmatvād aprasiddhatvād guṇa-bāhulyataḥ tathā। anirdeśyau tathā'vyaktau acintyau śrīś ca mādhavaḥ॥"
[सूक्ष्मत्वात् (sūkṣmatvāt) - due to subtlety; अप्रसिद्धत्वात् (aprasiddhatvāt) - due to being little known; गुण-बाहुल्यतः (guṇa-bāhulyataḥ) - due to abundance of qualities; तथा (tathā) - likewise; अनिर्देश्यौ (anirdeśyau) - indescribable; तथा (tathā) - likewise; अव्यक्तौ (avyaktau) - unmanifest; अचिन्त्यौ (acintyau) - inconceivable; श्रीः च (śrīś ca) - Śrī and; माधवः (mādhavaḥ) - Mādhava (Viṣṇu);]
"Due to subtlety, obscurity, and abundance of qualities, both Śrī and Mādhava are 'anirdeśyau', i.e. indescribable, 'avyaktau', i.e. unmanifest, and 'acintyau', i.e. inconceivable."
इति नारदीये ॥३॥
iti nāradīye॥3॥
[इति (iti) - thus; नारदीये (nāradīye) - in the Nārada Purāna;]
-stated thus in the Nārada Purāna.
