B.G 12.05
क्लेशोऽधिकतरस्तेषां अव्यक्तासक्तचेतसाम्। अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते ॥५॥
kleśo'adhikataras teṣām avyaktāsakta-cetasām। avyakta hi gatir duḥkhaṁ dehavadbhiḥ avāpyate ॥5॥
[क्लेशः (kleśaḥ) - affliction; अधिकतरः (adhikataraḥ) - greater; तेषाम् (teṣām) - for those; अव्यक्तासक्तचेतसाम् (avyaktāsakta-cetasām) - whose minds are attached to the unmanifest; अव्यक्ता (avyaktā) - the unmanifest; हि (hi) - indeed; गतिः (gatiḥ) - path; दुःखम् (duḥkham) - suffering; देहवद्भिः (dehavadbhiḥ) - by embodied beings; अवाप्यते (avāpyate) - is attained;]
Greater is the affliction for those whose minds are attached to the Unmanifest. The path of the Unmanifest is arduous and fraught with suffering for embodied beings.
Gīta Bhāshya 12.05
'gatī' - path; The words 'paryupāste', i.e. excessive worship, 'sanniyamya', i.e. with control, 'adhikataraḥ', i.e. more difficult, indicate the path taken towards worship of the Unmanifest is more difficult to fructify, compared to direct worship of the Lord. The worship of the Unmanifest goddess as lord's concert removes the hurdles in the path towards lord's worship.
कथं तर्हि त्वदुपासकानां उत्तमत्वं इत्यत आह - क्लेश इति।
kathaṁ tarhi tvad-upāsakānāṁ uttamatvaṁ ityat āha - kleśa iti।
[कथं (kathaṁ) - how; तर्हि (tarhi) - then; त्वदुपासकानां (tvad-upāsakānāṁ) - of your devotees / Lord's devotees; उत्तमत्वं (uttamatvaṁ) - superiority; इत्यत (ityat) - thus; आह (āha) - he said; - क्लेश (kleśa) - suffering; इति (iti) - thus;]
How, then, did he speak of the superiority of His, the Lords' devotees? He responded with 'kleśa', i.e. "Suffering" verse.
अव्यक्ता गतिः दुःखं ह्यवाप्यते। गतिः मार्गः। अव्यक्तोपासनद्वारकः मार्गः दुःखः अवाप्यते इत्यर्थः।
avyaktā gatīḥ duḥkhaṁ hyavāpyate। gatīḥ mārgaḥ। avyakto-pāsanadvārakaḥ mārgaḥ duḥkhaḥ avāpyate ityarthaḥ।
[अव्यक्ता (avyaktā) - unmanifest; गतिः (gatīḥ) - the path; दुःखं (duḥkhaṁ) - suffering; हि (hi) - indeed; अवाप्यते (avāpyate) - is attained; गतिः (gatīḥ) - the path; मार्गः (mārgaḥ) - the way; अव्यक्तोपासनद्वारकः (avyakto-pāsanadvārakaḥ) - through unmanifest worship; मार्गः (mārgaḥ) - the way; दुःखः (duḥkhaḥ) - suffering; अवाप्यते (avāpyate) - is attained; इत्यर्थः (ityarthaḥ) - this is the meaning;]
The unmanifest path is attained through suffering. The word 'gatī' in the context means the path. The path of Unmanifest worship is attained with suffering - is the meaning.
अतिशयोपासन सर्वेंद्रियातिनियमन सर्वसमबुद्धि - सर्वभूतहितकरत्व अतिसुष्ठ्वाचार सम्यग्विष्णुभक्त्यादिसाधन सन्दर्भं ऋते नाव्यक्तापरोक्ष्यम्। तद्रुते च न विष्णुप्रसादः। सत्यपि तस्मिन् न सम्यग् भगवदुपासनं ऋते। नर्ते च तं मोक्षः। विना अव्यक्तोपासनं भवत्येव भगवदुपासकानां मोक्ष इति क्लेशिष्टोयं मार्ग इति भावः।
atiśayo-pāsana sarveṇriyatiniyamaṇa sarvasamabuddhi - sarvabhūtahitakaratva atisuṣṭhvācāra samyag-viṣṇu-bhaktyādi-sādhana-sandarbhaṁ ṛte nāvyakta-parokṣyam। tadrute ca na viṣṇu-prasādaḥ। satyapi tasmin na samyag bhagavad-upāsanaṁ ṛte। nṛte ca taṁ mokṣaḥ। vinā avyakto-pāsanaṁ bhavatyeva bhagavad-upāsakānāṁ mokṣa iti kleśiṣṭoyaṁ mārga iti bhāvaḥ।
[अतिशयोपासन (atiśayo-pāsana) - excessive worship; सर्वेंद्रियातिनियमन (sarveṇriyatiniyamaṇa) - control of all senses; सर्वसमबुद्धि (sarvasamabuddhi) - complete intelligence; सर्वभूतहितकरत्व (sarvabhūtahitakratva) - beneficence to all beings; अतिसुष्ठ्वाचार (atisuṣṭhvācāra) - excellent conduct; सम्यग्विष्णुभक्त्यादिसाधन (samyag-viṣṇu-bhaktyādi-sādhana) - proper worship and devotion to Vishnu; सन्दर्भं (sandarbhaṁ) - context; ऋते (ṛte) - except; नाव्यक्तापरोक्ष्यम् (nāvyakta-parokṣyam) - unmanifest and indirect; तद्रुते (tadrute) - because of this; च (ca) - and; न (na) - not; विष्णुप्रसादः (viṣṇu-prasādaḥ) - Vishnu’s grace; सत्यपि (satyapi) - indeed; तस्मिन् (tasmin) - in this; न (na) - not; सम्यग् (samyag) - proper; भगवदुपासनं (bhagavad-upāsanaṁ) - worship of God; ऋते (ṛte) - except; नर्ते (nṛte) - dancing; च (ca) - and; तं (taṁ) - him; मोक्षः (mokṣaḥ) - liberation; विना (vinā) - without; अव्यक्तोपासनं (avyakto-pāsanaṁ) - unmanifest worship; भवत्येव (bhavatyeva) - indeed becomes; भगवदुपासकानां (bhagavad-upāsakānāṁ) - of the devotees of God; मोक्ष (mokṣa) - liberation; इति (iti) - thus; क्लेशिष्टोयं (kleśiṣṭoyaṁ) - a path of greater difficulty; मार्ग (mārga) - way; इति (iti) - thus; भावः (bhāvaḥ) - thought;]
The path involves - excessive worship, control of all senses, acquiring complete intelligence, excellent conduct resulting in beneficence to all beings, proper worship, and devotion to lord Vishnu. By indirect worship of the Unmanifest alone, one cannot receive Vishnu’s grace. Indeed, it is not the proper way to worship the Lord. It doesn't result in liberation. Freedom and liberation tied to the worship of Unmanifest alone without the worship of the Lord is the most difficult path for the devotees, is the expressed thought.
तथापिअपरोक्षी कृताव्यक्तानां सुकरं भगवदुपासनं इत्येताव प्रयोजनम्। तत्रापि यः अव्यक्तापरोक्षे प्रयासः तावता प्रयासेन यदि भगवन्तं उपास्ते ऊनेन वा तदा भगवदापरोक्ष्यमेव भवति इति द्वितीयं अधिकम्।
tathāpi aparokṣī kṛtāvyaktānāṁ sukaraṁ bhagavad-upāsanaṁ ityetāva prayojanam। tatrāpi yaḥ avyakto-parokṣe prayāsaḥ tāvatā prayāseṇa yadi bhagavantaṁ upāste ūnena vā tadā bhagavad-aparokṣyam eva bhavati iti dvitīyaṁ adhikam।
[तथापि (tathāpi) - however; अपरोक्षी (aparokṣī) - direct; कृताव्यक्तानां (kṛtāvyaktānāṁ) - of the unmanifest worshippers; सुकरं (sukaraṁ) - easy; भगवदुपासनं (bhagavad-upāsanaṁ) - worship of the Lord; इत्येताव (ityetāva) - thus, this much; प्रयोजनम् (prayojanam) - purpose; तत्रापि (tatrāpi) - even there; यः (yaḥ) - one who; अव्यक्तापरोक्षे (avyakto-parokṣe) - in unmanifest worship; प्रयासः (prayāsaḥ) - effort; तावता (tāvatā) - to such an extent; प्रयासेन (prayāseṇa) - by effort; यदि (yadi) - if; भगवन्तं (bhagavantaṁ) - the Lord; उपास्ते (upāste) - worships; ऊनेन (ūnena) - with less; वा (vā) - or; तदा (tadā) - then; भगवदापरोक्ष्यम् (bhagavad-aparokṣyam) - direct worship of God; एव (eva) - indeed; भवति (bhavati) - becomes; इति (iti) - thus; द्वितीयं (dvitīyaṁ) - second; अधिकम् (adhikam) - more;]
However, for those engaged in worship of the Unmanifest, the direct worship of the Lord becomes easier. Even there, compared to the Unmanifest, with similar effort or even less effort, direct perception of the Lord becomes possible. This is the secondary and greater purport.
इंद्रियसंयमाद्यूनभावे अत्युपासकस्यापि देवी नातिप्रसादमेति। देवस्तु तानि साधनानि भक्तिमतः स्वयमेव प्रयत्नेन ददातीति सौकर्यं इति भक्तानां भगवदुपासने। इतरत्र तु क्लेशोऽधिकतरः। तदेतत् सर्वं "पर्युपासते", "सन्नियम्य", "अधिकतरः" इति परि-सम्-तरप् शब्दैः प्रतीयते।
indriya-saṁyamād-yūnabhāve atyupāsakasya-api devī nātiprasādameti। devastu tāni sādhānāni bhaktimataḥ svayameva prayatnena dadātīti saukaryaṁ iti bhaktānāṁ bhagavad-upāsane। itaratra tu kleśo 'dhikataraḥ। tadetat sarvaṁ "paryupāste", "sanniyamya", "adhikataraḥ" iti pari-sam-tarap śabdaḥ prātiyate।
[इंद्रियसंयमाद्यूनभावे (indriya-saṁyamād-yūnabhāve) - through the control of the senses; अत्युपासकस्यापि (atyupāsakasya-api) - of the excessive worshipper; देवी (devī) - the goddess; नातिप्रसादमेति (nātiprasādameti) - does not attain excessive grace; देवस्तु (devastu) - but the deity, Lord; तानि (tāni) - those; साधनानि (sādhānāni) - means; भक्तिमतः (bhaktimataḥ) - from devotion; स्वयमेव (svayameva) - by himself; प्रयत्नेन (prayatnena) - with effort; ददातीति (dadātīti) - gives; सौकर्यं (saukaryaṁ) - ease; इति (iti) - thus; भक्तानां (bhaktānāṁ) - of the devotees; भगवदुपासने (bhagavad-upāsane) - in the worship of God; इतरत्र (itaratra) - elsewhere; तु (tu) - but; क्लेशोऽधिकतरः (kleśo 'dhikataraḥ) - greater suffering; तदेतत् (tadetat) - this is the meaning; सर्वं (sarvaṁ) - all; "पर्युपासते" (paryupāste) - worships; "सन्नियम्य" (sanniyamya) - with control; "अधिकतरः" (adhikataraḥ) - more difficult; इति (iti) - thus; परि-सम्-तरप् (pari-sam-tarap) - through the context of the word usage; शब्दैः (śabdaḥ) - words; प्रतीयते (prātiyate) - is understood;]
Through even an excessive control of the senses or worship, one does not attain excessive grace from the goddess. However, the Lord gives means, through his own effort and reciprocal devotion, thus making it easier for the devotees in the worship of the God. However, in other paths, there is much greater suffering. All of this is understood through words like 'paryupāste', i.e. excessive worship, 'sanniyamya', i.e. with control, 'adhikataraḥ', i.e. more difficult.
सामवेदे माधुच्छन्दसशाखायां चोक्तम्-
sāma-vede mādhucchandas-aśākhāyāṁ coktam-
[सामवेदे (sāma-vede) - in the Sama Veda; माधुच्छन्दसशाखायां (mādhucchandas-aśākhāyāṁ) - in the branch of Madhuchchhanda; चोक्तम् (coktam) - it is said;]
It is stated in the Madhuchchhanda branch of the Sama Veda:
"भक्ताश्च योऽतीव विष्णावतीव जितेंद्रियाः सम्यगाचारयुक्ताः। उपासते तां समबुद्धयश्च तेषां देवी द्रुश्यते नेतरेषाम्॥ द्रुष्टा च सा भक्तिमतीव विष्णौ दत्वोपास्तौ सर्वविघ्नांन् छिन्नत्ति। उपास्य तं वासुदेवं विदित्वा ततस्ततः शान्तिमत्यन्तमेति॥"
"bhaktāśca yo'ṭīva viṣṇāvatīva jitenḍriyāḥ samyag-ācārya-yuktāḥ। upāsate tāṁ samabuddhayaśca teṣāṁ devī dṛśyate netareṣām॥ dṛṣṭā ca sā bhaktim-ātīva viṣṇau datvopāstau sarva-vighnān chinnatti। upāsya taṁ vāsudevaṁ viditvā tataḥ tataḥ śāntim atyantam eti॥"
[भक्ताश्च (bhaktāśca) - and the devotees; योऽतीव (yo'ṭīva) - who are intensely; विष्णावतीव (viṣṇāvatīva) - deeply devoted to Vishnu; जितेंद्रियाः (jitenḍriyāḥ) - who have conquered their senses; सम्यगाचारयुक्ताः (samyag-ācārya-yuktāḥ) - who are united with proper conduct; उपासते (upāsate) - worship; तां (tāṁ) - her; समबुद्धयश्च (samabuddhayaśca) - and with a unified mind; तेषां (teṣāṁ) - of them; देवी (devī) - the goddess; द्रुश्यते (dṛśyate) - is visible; नेतरेषाम् (netareṣām) - of others; द्रुष्टा (dṛṣṭā) - is seen; च (ca) - and; सा (sā) - she; भक्तिमतीव (bhaktim-ātīva) - intensely devoted; विष्णौ (viṣṇau) - to Vishnu; दत्वोपास्तौ (datvopāstau) - giving worship; सर्वविघ्नांन् (sarva-vighnān) - all obstacles; छिन्नत्ति (chinnatti) - destroys; उपास्य (upāsya) - worshipping; तं (taṁ) - him; वासुदेवं (vāsudevaṁ) - Vasudeva; विदित्वा (viditvā) - knowing; ततस्ततः (tataḥ tataḥ) - from there onwards; शान्तिमत्यन्तमेति (śāntim atyantam eti) - attains ultimate peace;]
"Those devotees who are deeply devoted to lord Vishnu, who have conquered their senses and follow proper conduct, and worship her with a unified mind; for them the goddess becomes visible. She, who is intensely devoted to Vishnu, destroys all obstacles by giving them worship. Worshipping Vasudeva with knowledge, they attain ultimate peace from that point onwards."
इति।
iti.
[इति (iti) - thus;]
- stated thus.
उक्तं च सामवेदे आयास्यशाखायाम्-
uktaṁ ca sāma-vede āyāsya-śākhāyām-
[उक्तं (uktaṁ) - it is said; च (ca) - and; सामवेदे (sāma-vede) - in the Sama Veda; आयास्यशाखायाम् (āyāsya-śākhāyām) - in the branch of Āyāsya;]
It is also said in the Sama Veda in the Āyāsya branch:
"प्रसन्नो भविता देवः सोऽव्यक्तेन सहैव तु। यावता तत्प्रसादो हि तावतैव न संशयः। न तत्प्रसादमात्रेण प्रीयते स महेश्वरः। तस्मिन् प्रीते तु सर्वस्य प्रीतिस्तु भवति ध्रुवम्॥ यद्यप्युपासनाधिक्यं तथापि गुणदो हि सः। मुक्तिदश्च स एवैको नाव्यक्तादेस्तु कश्चन॥"
"prasanno bhavitā devaḥ so'vyaktena sahaiva tu। yāvatā tat-prasādo hi tāvatāiva na sanśayaḥ। na tat-prasādamātreṇa prīyate sa maheśvaraḥ। tasmin prīte tu sarvasya prītiḥ tu bhavati dhruvam॥ yadyapyupāsanādhikyaṁ tathāpi guṇado hi saḥ। mukti-daśca sa evāiko nāvyaktādestu kaścana॥"
[प्रसन्नो (prasanno) - pleased; भविता (bhavitā) - will be; देवः (devaḥ) - the deity; सोऽव्यक्तेन (so'vyaktena) - he, with the unmanifest; सहैव (sahaiva) - indeed together; तु (tu) - but; यावता (yāvatā) - with that grace; तत्प्रसादो (tat-prasādo) - the grace of that; हि (hi) - indeed; तावतैव (tāvatāiva) - without doubt; न (na) - not; संशयः (sanśayaḥ) - doubt; न (na) - not; तत्प्रसादमात्रेण (tat-prasādamātreṇa) - with only that grace; प्रीयते (prīyate) - pleased; स (sa) - he; महेश्वरः (maheśvaraḥ) - the great Lord; तस्मिन् (tasmin) - in him; प्रीते (prīte) - pleased; तु (tu) - indeed; सर्वस्य (sarvasya) - of everyone; प्रीतिस्तु (prītistu) - the devotion is; भवति (bhavati) - becomes; ध्रुवम् (dhruvam) - firm; यद्यपि (yadyapi) - although; उपासनाधिक्यं (upāsanādhikyaṁ) - the supremacy of worship; तथापि (tathāpi) - still; गुणदो (guṇado) - giver of qualities; हि (hi) - indeed; सः (saḥ) - he; मुक्तिदश्च (muktidaśca) - and also the state of liberation; स (sa) - he; एव (eva) - indeed; एको (eko) - one; नाव्यक्तादेस्तु (nāvyaktādestu) - there is none like the unmanifest; कश्चन (kaścana) - anyone;]
"Indeed, the Lord will be pleased when worshipped along with the Unmanifest, and by her grace, there is no doubt. But the great Lord is not pleased by the grace of the Unmanifest alone. In him being pleased, devotion to all becomes firm. Whom so ever is superior in worship, he grants them good qualities. He, the One, alone grants liberation and not the Unmanifest."
इति।
iti.
[इति (iti) - thus;]
- stated thus.
"ममात्मभावमिच्छन्तो यतन्ते परमात्मने॥"
"mamātmabhāvamicchanto yatante paramātmane॥"
[ममात्मभावम् (mamātma-bhāvam) - of my own essence; इच्छन्तो (icchanto) - desiring; यतन्ते (yatante) - they strive; परमात्मने (paramātmanē) - for the supreme being;]
"Desiring to be in tune with my essence, they strive for the Supreme being."
इति च मोक्षधर्मे श्रीवचनम्।
iti ca mokṣadharme śrīvacanam.
[इति (iti) - thus; च (ca) - and; मोक्षधर्मे (mokṣadharme) - in the scripture of liberation; श्रीवचनम् (śrīvacanam) - the divine statement;]
- stated thus by Goddess Srī herself in the Mokṣadharma (section of the Mahabharata).
"धर्मनित्ये महाबुद्धौ ब्रह्मण्ये सत्यवादिनि। प्रश्रिते दानशीले च सदैव निवसाम्यहम्॥"
"dharmanityē mahābuddhau brahmaṇyē satyavādini। praśritē dānaśīlē ca sadaiva nivasāmyaham॥"
[धर्मनित्ये (dharmanityē) - eternal in righteousness; महाबुद्धौ (mahābuddhau) - with great wisdom; ब्रह्मण्ये (brahmaṇyē) - devoted to Brahman; सत्यवादिनि (satyavādini) - speaking truth; प्रश्रिते (praśritē) - humble; दानशीले (dānaśīlē) - of charity; च (ca) - and; सदैव (sadaiva) - always; निवसामि (nivasāmi) - I dwell; अहम् (aham) - I;]
"In eternal righteousness, with great wisdom, devoted to Brahman, speaking truth, humble, charitable, I always dwell."
इति च।
iti ca.
[इति (iti) - thus; च (ca) - and / as well;]
- stated thus as well.
महतः परं तु ब्रह्मैव। तथा हि भगवता सयुक्तिकं अभिहितम्-
mahatḥ paraṁ tu brahmaiva। tathā hi bhagavatā sayuktikaṁ abhiḥitam-
[महतः (mahatḥ) - of the great; परं (paraṁ) - superior; तु (tu) - but; ब्रह्मैव (brahmaiva) - only Brahman; तथा (tathā) - thus; हि (hi) - indeed; भगवता (bhagavatā) - by the Lord (Vyāsa); सयुक्तिकं (sayuktikaṁ) - with logic; अभिहितम् (abhiḥitam) - justifies;]
The supreme principle is only the Brahman. Indeed, thus only the Lord (Vyāsa) justifies:
"वदतीति चेन्न प्राज्ञोहि", "त्रयाणामेव चैव मुपन्यासः प्रश्नश्च"
"vadatīti cēnna prājñōhi", "trayāṇāmēva caiva mupanyāsaḥ praśnaśca"
[वदतीति (vadatīti) - saying thus; चेन्न (cēnna) - not; प्राज्ञोहि (prājñōhi) - a wise person; त्रयाणामेव (trayāṇāmēva) - of the three indeed; चैव (caiva) - also; मुपन्यासः (mupanyāsaḥ) - the teaching; प्रश्नश्च (praśnaśca) - and the question;]
"If it be said (that the Sruti) does state (that the Avyakta has to be known and therefore it is the Pradhana); (we say) no, for (it is) the intelligent (Supreme) Self (which is meant), since that is the topic." - (Brahmasutra 1.4.5)
“And thus there are statement as well as question about three alone”. - (Brahmasutra 1.4.6)
इत्यादि।
ityādi.
[इति (iti) - thus; आदि (ādi) - and so on;]
- stated thus, and so on.
तं इति पुल्लिङ्गा च्चैतत्सिद्धिः। महतः परत्वं तु अव्यक्तपरस्य भवत्येव। तथाच आग्निवेश्यशाखायाम्-
taṁ iti pulliṅgā caitatsiddhiḥ। mahatḥ paratvaṁ tu avyaktaparasya bhavatyeva। tathāca āgniveśya-śākhāyām-
[तं (taṁ) - him; इति (iti) - thus; पुल्लिङ्गा (pulliṅgā) - in the masculine gender; च (ca) - and; चैतत्सिद्धिः (caitatsiddhiḥ) - this is the success; महतः (mahatḥ) - of the great; परत्वं (paratvaṁ) - superiority; तु (tu) - but; अव्यक्तपरस्य (avyaktaparasya) - of the unmanifest; भवत्येव (bhavatyeva) - indeed becomes;]
The word 'taṁ', i.e. him, is clearly the masculine gender. The superiority over the Unmanifest certainly belongs to the great Lord.
"अनाद्यनन्तं महतः परं ध्रुवं इति परो देवो पुरुहोतो महत्तः"
"anādyanantaṁ mahaḥ paraṁ dhruvaṁ iti paro devo puruḥoto mahattaḥ"
[अनाद्यनन्तं (anādyanantaṁ) - without beginning, endless; महतः (mahatḥ) - of the great; परं (paraṁ) - superior; ध्रुवं (dhruvaṁ) - steady; इति (iti) - thus; परो (paro) - the supreme; देवो (devo) - deity; पुरुहोतो (puruḥoto) - the ancient one; महत्तः (mahattaḥ) - from greatness;]
"The Supreme deity, in comparison to the Mahat, is supreme, eternal, infinite, steady, and ancient."
इति।
iti.
[इति (iti) - thus;]
- stated thus.
न च अव्यक्तरूपं भगवता निषिद्धम्। भारतादौ साधितत्वात्। "शरीररूपकविन्यस्तगृहीतेः" इत्यादौ तु साङ्ख्यप्रसिद्धं निषिद्ध्य वैदिकमव्यक्तमेवोक्तम्। तथा च सौकरायणश्रुतिः-
na ca avyaktarūpaṁ bhagavatā niṣiddham। bhārātādau sādhitatvāt। "śarīrarūpakavinyastagṛhīteḥ" ityādau tu sāṅkhyaprasiddhaṁ niṣidhya vaidikamavyaktam eva uktam। tathā ca saukaraayaṇa-śrutiḥ-
[न (na) - not; च (ca) - and; अव्यक्तरूपं (avyaktarūpaṁ) - unmanifest form; भगवता (bhagavatā) - by the Lord; निषिद्धम् (niṣiddham) - forbidden; भारतादौ (bhārātādau) - in the beginning of the Mahabharata; साधितत्वात् (sādhitatvāt) - due to being accomplished; "शरीररूपकविन्यस्तगृहीतेः" (śarīrarūpakavinyastagṛhīteḥ) - as in the statement "taken the form of the body"; इत्यादौ (ityādau) - thus, etc.; तु (tu) - but; साङ्ख्यप्रसिद्धं (sāṅkhyaprasiddhaṁ) - known to Sankhya; निषिद्ध्य (niṣidhya) - rejecting; वैदिकं (vaidikam) - Vedic; अव्यक्तम् (avyaktam) - unmanifest; एव (eva) - indeed; उक्तम् (uktam) - it is said; तथा (tathā) - thus; च (ca) - and; सौकरायणश्रुतिः (saukaraayaṇa-śrutiḥ) - the Sruti of the Agni-Vedas;]
Indeed, the unmanifest form is not forbidden by the Lord. It is well reasoned in the Mahabharata and such texts. The statement "taken the form of the body" refers to the well-known Sankhya teaching, rejecting the vedic ritualistic understanding of the Unmanifest. Indeed, the same is also stated in the Saukaraayaṇa vedic testimonial:
"शरीररूपिका साऽशरीरस्य विष्णोर्यतः प्रिया सा जगतः प्रसूतिः॥"
"śarīrarūpikā sā'śarīrasya viṣṇoryataḥ priyā sā jagataḥ prasūtiḥ॥"
[शरीररूपिका (śarīrarūpikā) - the form of the body; सा (sā) - she; अशरीरस्य (aśarīrasya) - of the formless; विष्णोः (viṣṇoḥ) - of Vishnu; यतः (yataḥ) - from whom; प्रिया (priyā) - beloved; सा (sā) - she; जगतः (jagataḥ) - of the world; प्रसूतिः (prasūtiḥ) - creation;]
"The body form is she, beloved of the formless Vishnu, from whom the creation of the world comes."
इति।
iti.
[इति (iti) - thus;]
- stated thus.
सुव्रतानां क्षिप्रं महदैश्वर्यं ददाति देवी, न देव इति विशेषः -
suvratānāṁ kṣipraṁ mahadaiśvaryaṁ dadāti devī, na deva iti viśeṣaḥ -
[सुव्रतानां (suvratānāṁ) - of the vow keepers; क्षिप्रं (kṣipraṁ) - quickly; महदैश्वर्यं (mahadaiśvaryaṁ) - great wealth; ददाति (dadāti) - grants; देवी (devī) - the goddess; न (na) - not; देव (deva) - god; इति (iti) - thus; विशेषः (viśeṣaḥ) - distinction;]
The goddess grants great wealth quickly to the vow keepers, which is a distinction compared to the God.
"सुवर्णवर्णां पद्मकरां च देवीं सर्वेश्वरीं व्याप्तजडां च बुद्ध्वा। सैवेति वै सुव्रतानां तु मासान्महाभूतिं श्रीस्तु दद्यान्न देवः॥"
"suvarṇavarṇāṁ padmakarāṁ ca devīṁ sarveśvarīṁ vyāptajaḍāṁ ca budhvā। saiveti vai suvratānāṁ tu māsān mahābhūtiṁ śrīstu dadyānna devaḥ॥"
[सुवर्णवर्णां (suvarṇavarṇāṁ) - of golden color; पद्मकरां (padmakarāṁ) - with lotus hands; च (ca) - and; देवीं (devīṁ) - the goddess; सर्वेश्वरीं (sarveśvarīṁ) - the queen of all deities; व्याप्तजडां (vyāptajaḍāṁ) - all-pervading and inert; च (ca) - and; बुद्ध्वा (buddhvā) - knowing; सैवेति (saiveti) - she is the same; वै (vai) - indeed; सुव्रतानां (suvratānāṁ) - of the vow keepers; तु (tu) - then; मासान् (māsān) - months; महाभूतिं (mahābhūtiṁ) - the great fortune; श्रीस्तु (śrīstu) - prosperity indeed; दद्यान्न (dadyānna) - she does not grant; देवः (devaḥ) - god;]
"Indeed, for those vow keepers who know and worship the goddess with golden colour, with lotus hands, the queen of all deities, all-pervading and inert, who remains the same; she grants the great fortune and prosperity, but it is not the same with God."
इति ऋग्वेदखिलेषु ॥५॥
iti ṛgvedakhileṣu ॥5॥
[इति (iti) - thus; ऋग्वेदखिलेषु (ṛgvedakhileṣu) - in the concluding verses of the Rig Veda;]
-stated thus in the Rig Veda.
