B.G 13.25 and 26
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना। अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥२५॥
dhyānenātmani paśyanti kecidātmānamātmanā। anye sāṅkhyena yogena karmayogena cāpare ॥25॥
[ध्यानेन (dhyānena) - by meditation; आत्मनि (ātmani) - in the self; पश्यन्ति (paśyanti) - see; केचित् (kecit) - some; आत्मानम् (ātmānam) - the self; आत्मना (ātmanā) - by the self; अन्ये (anye) - others; साङ्ख्येन (sāṅkhyena) - by Sāṅkhya philosophy; योगेन (yogena) - by Yoga; कर्मयोगेन (karmayogena) - by Karma Yoga; च (ca) - and; अपरे (apare) - others;]
Some perceive the Ātman within the ātman through meditation, others through Sāṅkhya philosophy, Yoga, and yet others through Karma Yoga.
अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते। तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥२६॥
anye tvevamajānantaḥ śrutvā'nyebhya upāsate। te'pi cātitarantyeva mṛtyuṃ śrutiparāyaṇāḥ ॥26॥
[अन्ये (anye) - others; तु (tu) - but; एवम् (evam) - thus; अजानन्तः (ajānantaḥ) - not knowing; श्रुत्वा (śrutvā) - having heard; अन्येभ्यः (anyebhyaḥ) - from others; उपासते (upāsate) - worship; ते (te) - they; अपि (api) - also; च (ca) - and; अतितरन्ति (atitaranti) - cross over; एव (eva) - certainly; मृत्युम् (mṛtyum) - death; श्रुतिपरायणाः (śrutiparāyaṇāḥ) - devoted to the hearing of scriptures;]
Others, who do not know this, worship after hearing from others. They too certainly transcend death, being devoted to the hearing of scriptures.
Gīta Bhāshya 13.25 and 26
It is the same lord and the ultimate reality that gets perceived as the end result by followers of all paths - Sankhya, Karma, Listening from others, and the weak.
साङ्ख्ये वेदोक्तभगवत्स्वरूपज्ञानेन। कर्मिणामपि श्रुत्वा ज्ञात्वा ध्यात्वा दृष्टिः। श्रावकाणां च ज्ञात्वा ध्यात्वा। साङ्ख्यानां च ध्यात्वा। तथा च गौपवनश्रुतिः -
sāṅkhye vedoktabhagavatsvarūpajñānena। karmaṇāmapi śrutvā jñātvā dhyātvā dṛṣṭiḥ। śrāvakāṇāṃ ca jñātvā dhyātvā। sāṅkhyānāṃ ca dhyātvā। tathā ca gaupavanaśrutiḥ -
[साङ्ख्ये (sāṅkhye) - in Sāṅkhya; वेदोक्तभगवत्स्वरूपज्ञानेन (vedoktabhagavatsvarūpajñānena) - by the knowledge of the form of God as stated in the Vedas; कर्मिणामपि (karmaṇāmapi) - even of the doers; श्रुत्वा (śrutvā) - having heard; ज्ञात्वा (jñātvā) - having known; ध्यात्वा (dhyātvā) - having meditated; दृष्टिः (dṛṣṭiḥ) - vision; श्रावकाणां (śrāvakāṇāṃ) - of the listeners; च (ca) - and; साङ्ख्यानां (sāṅkhyānāṃ) - of the followers of Sāṅkhya; तथा (tathā) - thus; गौपवनश्रुतिः (gaupavanaśrutiḥ) - the Gaupavana scripture;]
Followers of Sāṅkhya philosophy (sāṅkhyena yogena), through the knowledge of the divine form as described in the Vedas. Even those engaged in the Yoga of action (karmayogena), upon hearing, knowing, and meditating, gain insight. For those who listen from others (śrutvā'nyebhya), too, upon knowing and meditating. For the followers of Sāṅkhya, upon meditating. Same is stated in the Gaupavana Vedic testimonial:
"कर्मकृच्चापि तत् श्रुत्वा ज्ञात्वा ध्यात्वाऽनुपश्यति। श्रावकोऽपि तथा ज्ञात्वा ध्यात्वा ज्ञान्यपि पश्यति॥ अन्यथा तस्य दृष्टिर्हि कथञ्चिन्नोपजायते।"
"karmakṛccāpi tat śrutvā jñātvā dhyātvā'nupaśyati। śrāvako'pi tathā jñātvā dhyātvā jñānyapi paśyati॥ anyathā tasya dṛṣṭirhi kathañcin nopajāyate।"
[कर्मकृत् (karmakṛt) - one who performs actions; च (ca) - and; अपि (api) - also; तत् (tat) - that; श्रुत्वा (śrutvā) - having heard; ज्ञात्वा (jñātvā) - having known; ध्यात्वा (dhyātvā) - having meditated; अनुपश्यति (anupaśyati) - perceives; श्रावकः (śrāvakaḥ) - a listener; अपि (api) - also; तथा (tathā) - thus; ज्ञात्वा (jñātvā) - having known; ध्यात्वा (dhyātvā) - having meditated; ज्ञानी (jñānī) - a wise person; अपि (api) - also; पश्यति (paśyati) - sees; अन्यथा (anyathā) - otherwise; तस्य (tasya) - his; दृष्टिः (dṛṣṭiḥ) - vision; हि (hi) - indeed; कथञ्चित् (kathañcit) - somehow; न (na) - not; उपजायते (upajāyate) - arises;]
"The one who performs actions (Yoga of action), upon hearing, knowing, and meditating, perceives the truth. Likewise, a listener, by knowing and meditating, also sees as does a wise person (who is a Jnana/Sankhya Yogi). Otherwise, his perception does not develop in any way."
इति।
iti।
[इति (iti) - thus;]
- stated thus.
"अन्ये" - इत्यशक्तानामपि उपायदर्शनार्थम् ॥२५, २६॥
"anye" - ityaśaktānāmapi upāyadarśanārtham ॥25, 26॥
[अन्ये (anye) - others; इति (iti) - thus; अशक्तानाम् (aśaktānām) - of the powerless; अपि (api) - also; उपाय (upāya) - means; दर्शनार्थम् (darśanārtham) - for the purpose of showing;]
("Others" - thus, also for the purpose of showing means to the powerless.)
The word 'Others' is used to address the concerns of the weak, to show the means.
Gīta Tātparya 13.25 and 26
Because of the eternal differences in the qualifications of individuals, the means to perceive is not inherently perceivable; however, through the grace of Viṣṇu, one can indeed attain the Vaiṣṇava form.
अनादियोग्यताभेदात् पुंसां दर्शनसाधनम्। नानैव तत्र विष्णोस्तु प्रसादाद् वैष्णवं वपुः॥
anādiyogyatābhedāt puṁsāṁ darśanasādhanam। nānaiva tatra viṣṇostu prasādād vaiṣṇavaṁ vapuḥ॥
[अनादि (anādi) - beginningless; योग्यता (yogyatā) - qualification; भेदात् (bhedāt) - due to difference; पुंसाम् (puṁsām) - of men; दर्शन (darśana) - vision / perceive; साधनम् (sādhanam) - means; न (na) - not; अनैव (anaiva) - indeed; तत्र (tatra) - there; विष्णोः (viṣṇoḥ) - of Viṣṇu; तु (tu) - but; प्रसादात् (prasādāt) - by grace; वैष्णवम् (vaiṣṇavam) - Vaiṣṇava; वपुः (vapuḥ) - form;]
Because of the eternal differences in the qualifications of individuals, the means to perceive is not inherently perceivable; however, through the grace of Viṣṇu, one can indeed attain the Vaiṣṇava form.
स्वयं विज्ञायते किञ्चित् श्रूयते किञ्चिदन्यतः। तथा ज्ञात्वा हरिं ध्यात्वा स्वान्तः पश्यन्ति केचन॥
svayaṃ vijñāyate kiñcit śrūyate kiñcidanyataḥ। tathā jñātvā hariṃ dhyātvā svāntaḥ paśyanti kecana॥
[स्वयं (svayam) - oneself; विज्ञायते (vijñāyate) - is known; किञ्चित् (kiñcit) - something; श्रूयते (śrūyate) - is heard; किञ्चित् (kiñcit) - something; अन्यतः (anyataḥ) - from elsewhere; तथा (tathā) - thus; ज्ञात्वा (jñātvā) - having known; हरिम् (harim) - Hari (God); ध्यात्वा (dhyātvā) - having meditated; स्वान्तः (svāntaḥ) - within themselves; पश्यन्ति (paśyanti) - see; केचन (kecana) - some;]
One knows something; something is heard from elsewhere. Thus, having known and meditated on Hari, some see within themselves.
ऋषयः केचिद्रुषयो नारदाद्याः बहिस्त्वपि। देवा विष्णुप्रसादेन लब्धसत्प्रतिभाबलात्॥
ṛṣayaḥ kecid ruṣayo nāradādyāḥ bahis tv api। devā viṣṇuprasādena labdhasatpratibhābalāt॥
[ऋषयः (ṛṣayaḥ) - sages; केचित् (kecit) - some; ऋषयः (ruṣayaḥ) - sages; नारदाद्याः (nāradādyāḥ) - like Nārada; बहिः (bahis) - outside; तु (tu) - but; अपि (api) - also; देवाः (devāḥ) - gods; विष्णुप्रसादेन (viṣṇuprasādena) - by the grace of Viṣṇu; लब्ध (labdha) - obtained; सत् (sat) - true; प्रतिभा (pratibhā) - insight; बलात् (balāt) - by the strength;]
Some sages like Nārada, and even gods, by the grace of Viṣṇu, obtained true insight and strength.
सर्वं क्रमेण विज्ञाय प्रतिभास्पष्टताक्रमात्। पश्यन्ति बहिरन्तश्च विष्णुं ध्यानमृतेपि तु। येषां ध्यानमृते दृष्टिः तेषां ध्यानेपि दर्शनम्॥
sarvaṁ krameṇa vijñāya pratibhāspaṣṭatākramāt। paśyanti bahirantaśca viṣṇuṁ dhyānamṛtepi tu। yeṣāṁ dhyānamṛte dṛṣṭiḥ teṣāṁ dhyānepi darśanam॥
[सर्वम् (sarvam) - all; क्रमेण (krameṇa) - in order; विज्ञाय (vijñāya) - having known; प्रतिभास्पष्टताक्रमात् (pratibhāspaṣṭatākramāt) - from the sequence of clear manifestation; पश्यन्ति (paśyanti) - they see; बहि: (bahiḥ) - outside; अन्तः (antaḥ) - inside; च (ca) - and; विष्णुम् (viṣṇum) - Viṣṇu; ध्यानमृते (dhyānamṛte) - without meditation; अपि (api) - even; तु (tu) - but; येषाम् (yeṣām) - whose; ध्यानमृते (dhyānamṛte) - without meditation; दृष्टिः (dṛṣṭiḥ) - vision; तेषाम् (teṣām) - their; ध्येने (dhyāne) - in meditation; अपि (api) - even; दर्शनम् (darśanam) - sight;]
Understanding everything in order from the sequence of clear manifestation, they perceive Viṣṇu both externally and internally, even without meditation. However, for those who perceive without meditation, even in meditation perceive the Lord.
स्यादेव साङ्ख्ययोगास्ते देवा ब्रह्माधिकोऽत्र च। केचित्तु क्षत्रियवरा अश्वमेधादिकर्मभिः। यजन्तो भक्तिमन्तश्च यज्ञ भागार्थमागतम्॥
syādeva sāṅkhyayogāste devā brahmādhiko'tra ca। kecittu kṣatriyavarā aśvamedhādikarmabhiḥ। yajanto bhaktimantaśca yajña bhāgārthamāgatam॥
[स्यात् (syāt) - may be; एव (eva) - indeed; साङ्ख्ययोगाः (sāṅkhyayogāḥ) - Sankhya and Yoga; ते (te) - they; देवाः (devāḥ) - gods; ब्रह्मा (brahmā) - Brahma; अधिकः (adhikaḥ) - superior; अत्र (atra) - here; च (ca) - and; केचित् (kecit) - some; तु (tu) - but; क्षत्रियवराः (kṣatriyavarāḥ) - best of the Kshatriyas; अश्वमेधादिकर्मभिः (aśvamedhādikarmabhiḥ) - by horse sacrifices and other rites; यजन्तः (yajantaḥ) - worshipping; भक्तिमन्तः (bhaktimantaḥ) - devoted; च (ca) - and; यज्ञ (yajña) - sacrifice; भागार्थम् (bhāgārtham) - for the sake of a share; आगतम् (āgatam) - arrived;]
Indeed, the paths of Sankhya and Yoga are superior here, and some of the best Kshatriyas, through their devotion and performance of horse sacrifices and other rites, have arrived to partake in the sacrificial offerings.
श्रवणप्रतिभाभ्यां च स्मरन्तः पुरुषोत्तमम्। पश्यन्त्यन्ये तथान्येभ्यः सर्वं श्रुत्वाऽनुमत्य च॥ उपास्यैव तु पश्यन्ति नान्यथा तु कथञ्चन॥
śravaṇapratibhābhyāṃ ca smarantaḥ puruṣottamam। paśyantyanye tathānyebhyaḥ sarvaṃ śrutvā'numatya ca॥ upāsyaiva tu paśyanti nānyathā tu kathaṃcana॥
[श्रवण (śravaṇa) - hearing; प्रतिभाभ्यां (pratibhābhyāṃ) - by inspiration; च (ca) - and; स्मरन्तः (smarantaḥ) - remembering; पुरुषोत्तमम् (puruṣottamam) - the Supreme Person; पश्यन्ति (paśyanti) - see; अन्ये (anye) - others; तथा (tathā) - thus; अन्येभ्यः (anyebhyaḥ) - from others; सर्वं (sarvaṃ) - everything; श्रुत्वा (śrutvā) - having heard; अनुमत्य (anumatya) - having agreed; उपास्य (upāsya) - by worship; एव (eva) - indeed; तु (tu) - but; पश्यन्ति (paśyanti) - see; न (na) - not; अन्यथा (anyathā) - otherwise; तु (tu) - but; कथञ्चन (kathaṃcana) - in any way;]
By hearing and inspiration, remembering the Supreme Person, some see Him thus from others, having heard and agreed. However, it is only through worship that they truly see Him, and not in any other way.
ऋषीन् राज्ञः तथारभ्य प्रतिभाऽभ्यधिका क्रमात्। यावद् ब्रह्मा ब्रह्मणस्तु प्रायो नाप्रतिभासितम्॥
ṛṣīn rājñaḥ tathārabhya pratibhā'bhyadhikā kramāt। yāvad brahmā brahmaṇastu prāyo nāpratibhāsitam॥
[ऋषीन् (ṛṣīn) - sages; राज्ञः (rājñaḥ) - of the king; तथा (tathā) - thus; आरभ्य (ārabhya) - beginning; प्रतिभा (pratibhā) - intellect; अभ्यधिका (abhyadhikā) - superior; क्रमात् (kramāt) - gradually; यावत् (yāvat) - until; ब्रह्मा (brahmā) - Brahma; ब्रह्मणः (brahmaṇaḥ) - of Brahman; तु (tu) - but; प्रायः (prāyaḥ) - mostly; न (na) - not; अप्रतिभासितम् (apratibhāsitam) - unmanifested;]
The Sagely Kings, starting with superior intellect, gradually reached up to Brahma, but mostly remained unmanifested.
विष्णोः प्रीत्यर्थमेवास्य श्रोतव्यं प्रायशो हरेः। अन्येषां श्रवणात् ज्नानं क्रमशो मानुषोत्तरम्। अत्यल्पप्रतिभानत्वात् मानुषाः श्रुतवेदिनः। सर्वे ते दर्शनात् तस्मात् स्वयोग्यान्मुक्तिगामिनः॥"
viṣṇoḥ prītyarthamevāsya śrotavyaṃ prāyaśo hareḥ। anyeṣāṃ śravaṇāt jñānaṃ kramaśo mānuṣottaram। atyalpapratibhānatvāt mānuṣāḥ śrutavedinaḥ। sarve te darśanāt tasmāt svayogyānmuktigāminaḥ॥"
[विष्णोः (viṣṇoḥ) - of Vishnu; प्रीत्यर्थम् (prītyartham) - for the sake of pleasing; एव (eva) - indeed; अस्य (asya) - this; श्रोतव्यम् (śrotavyam) - to be heard; प्रायशः (prāyaśaḥ) - mostly; हरेः (hareḥ) - of Hari; अन्येषाम् (anyeṣām) - of others; श्रवणात् (śravaṇāt) - from hearing; ज्ञानम् (jñānam) - knowledge; क्रमशः (kramaśaḥ) - gradually; मानुषोत्तरम् (mānuṣottaram) - beyond human; अत्यल्पप्रतिभानत्वात् (atyalpapratibhānatvāt) - due to very little intelligence; मानुषाः (mānuṣāḥ) - humans; श्रुतवेदिनः (śrutavedinaḥ) - knowers of the Vedas; सर्वे (sarve) - all; ते (te) - they; दर्शनात् (darśanāt) - from seeing; तस्मात् (tasmāt) - therefore; स्वयोग्यान् (svayogyān) - their own suitability; मुक्तिगामिनः (muktigāminaḥ) - going towards liberation;]
To please Vishnu, one should primarily listen to the stories of Hari. Hearing about others leads to knowledge that only gradually transcends human understanding. Due to limited intelligence, humans should listen to others. All of them, by seeing (the Lord), move towards liberation according to their own capacity."
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and / as well;]
- stated thus as well.
-------------------------------Possible Later addition START ----------------------------
अन्येषामपि किञ्चित् श्रवणे विद्यमानेऽपि मानुषाणामत्यल्पप्रतिभानत्वात् श्रुत्वाऽन्येभ्यः इति विशेषणम्। मनुष्याणां प्रतिभा मूलप्रमाणापेक्षा प्रायो न सम्यगुत्पद्यते अल्पा च इति "श्रुतिपरायणाः" इति।
anyeṣāmapi kiñcit śravaṇe vidyamāne'pi mānuṣāṇāmatyalpapratibhānatvāt śrutvā'nyebhyaḥ iti viśeṣaṇam। manuṣyāṇāṃ pratibhā mūlapramāṇāpekṣā prāyo na samyagutpadyate alpā ca iti "śrutiparāyaṇāḥ" iti।
[अन्येषाम् (anyeṣām) - of others; अपि (api) - even; किञ्चित् (kiñcit) - a little; श्रवणे (śravaṇe) - in hearing; विद्यमाने (vidyamāne) - being present; अपि (api) - even; मानुषाणाम् (mānuṣāṇām) - of humans; अत्यल्पप्रतिभानत्वात् (atyalpapratibhānatvāt) - due to very little intelligence; श्रुत्वा (śrutvā) - having heard; अन्येभ्यः (anyebhyaḥ) - from others; इति (iti) - thus; विशेषणम् (viśeṣaṇam) - qualification; मनुष्याणाम् (manuṣyāṇām) - of humans; प्रतिभा (pratibhā) - intelligence; मूलप्रमाणापेक्षा (mūlapramāṇāpekṣā) - dependence on primary evidence; प्रायः (prāyaḥ) - generally; न (na) - not; सम्यक् (samyak) - properly; उत्पद्यते (utpadyate) - arises; अल्पा (alpā) - little; च (ca) - and; इति (iti) - thus; श्रुतिपरायणाः (śrutiparāyaṇāḥ) - devoted to hearing; इति (iti) - thus;]
While others have some ability to hear, due to the very limited intelligence of humans, they are specially qualified to be heard by others. Human intelligence generally does not arise properly when dependent on primary evidence and remains limited. Thus, they are referred to as "devoted to hearing."
"अश्रुतप्रतिभा यस्य श्रुतिस्मृतिविरोधिनी। विश्रुता नृषु जातं च तं विद्यात् देवसत्तमम्। यश्च स्वमुखमानेन नवाधोदेहवान् पुमान्।
"aśrutapratibhā yasya śrutismṛtivirodhinī। viśrutā nṛṣu jātaṃ ca taṃ vidyāt devasattamam। yaśca svamukhamānena navādhodehavān pumān।
[अश्रुतप्रतिभा (aśrutapratibhā) - unheard genius; यस्य (yasya) - whose; श्रुतिस्मृतिविरोधिनी (śrutismṛtivirodhinī) - opposing the Vedas and Smritis; विश्रुता (viśrutā) - famous; नृषु (nṛṣu) - among men; जातं (jātaṃ) - born; च (ca) - and; तं (taṃ) - him; विद्यात् (vidyāt) - should know; देवसत्तमम् (devasattamam) - best among gods; यः (yaḥ) - who; च (ca) - and; स्वमुखमानेन (svamukhamānena) - by self-praise; नव (nava) - new; अधोदेहवान् (adhodehavān) - low-bodied; पुमान् (pumān) - man;]
(Whose unheard genius opposes the Vedas and Smritis, known among men as born, should know him as the best among gods, who by self-praise is a new low-bodied man.)
"A person who, though has not heard the Vedas, is not opposed to the Vedas and Smritis and is famous among men for its knowledge, should be known as the best among gods, who have taken voluntarily the low birth of a human body.
अष्टमानवती स्त्री च षण्णवत्यङ्गुलौ पुनः। दशतालौ सप्तपादौ विद्यात् तौ च सुरोत्तमौ। यावत् पञ्चाङ्गुलोनं तद्देवमानं क्रमात् परम्॥
aṣṭamānavatī strī ca ṣaṇṇavaty-aṅgulau punaḥ। daśatālau saptapādau vidyāt tau ca surottamau। yāvat pañcāṅgulonaṃ taddevamānaṃ kramāt param॥
[अष्टमानवती (aṣṭamānavatī) - eight human-like; स्त्री (strī) - woman; च (ca) - and; षण्णवत्यङ्गुलौ (ṣaṇṇavaty-aṅgulau) - ninety-six inches; पुनः (punaḥ) - again; दशतालौ (daśatālau) - ten spans; सप्तपादौ (saptapādau) - seven feet; विद्यात् (vidyāt) - should know; तौ (tau) - those two; च (ca) - and; सुरोत्तमौ (surottamau) - best among gods; यावत् (yāvat) - as long as; पञ्चाङ्गुलोनं (pañcāṅgulonaṃ) - five inches less; तत् (tad) - that; देवमानं (devamānaṃ) - divine measure; क्रमात् (kramāt) - in order; परम् (param) - beyond;]
The measure of a woman is described as eight human-like forms, and that of men with nine measure; those who are ninety-six hand-span measure, ten spans measure, and seven feet measure, known them as the best among gods. It is five measures less for others than the divine measure, in order beyond.
पादे त्वङ्गुलमात्रोनं तदूनं चतुरङ्गुलम्। यावद्देवोपदेवानां पादे चोनाङ्गुलं पुनः। तावन्मनुष्यमानं स्यात् ततोऽधस्त्वासुरं स्मृतम्।
pāde tvaṅgulamātronaṃ tadūnaṃ caturaṅgulam। yāvaddevopadevānāṃ pāde conāṅgulaṃ punaḥ। tāvanmanuṣyamānaṃ syāt tato'dhastvāsuraṃ smṛtam।
[पादे (pāde) - in the foot; त्वङ्गुलमात्रोनं (tvaṅgulamātronaṃ) - one finger less; तदूनं (tadūnaṃ) - less than that; चतुरङ्गुलम् (caturaṅgulam) - four fingers; यावत् (yāvat) - as long as; देवोपदेवानां (devopadevānāṃ) - of gods and demigods; पादे (pāde) - in the foot; च (ca) - and; उना (unā) - less; अङ्गुलं (aṅgulaṃ) - finger; पुनः (punaḥ) - again; तावन्मनुष्यमानं (tāvanmanuṣyamānaṃ) - that much human measure; स्यात् (syāt) - is; ततः (tataḥ) - then; अधः (adhaḥ) - below; त्वासुरं (tvāsuraṃ) - demonic; स्मृतम् (smṛtam) - is remembered;]
In the foot, if it is one finger less than four fingers, it is considered the measure of gods and demigods. If it is less than that, it is remembered as demonic.
द्विचत्वार्यधिकं तस्मात् षण्णवत्यङ्गुलादधः। ज्ञेयमङ्गुलमानं तदुपदेवादिषु स्फुटम्। देवेष्ववरवद् ज्नेयमृषीणां चक्रवर्तिनाम्।
dvicatvāryadhikaṃ tasmāt ṣaṇṇavaty aṅgulād adhaḥ। jñeyam aṅgulamānaṃ tad upadevādiṣu sphuṭam। deveṣv avaravad jñeyam ṛṣīṇāṃ cakravartinām।
[द्वि (dvi) - two; चत्वारि (catvāri) - four; अधिकं (adhikaṃ) - more; तस्मात् (tasmāt) - than that; षण्णवति (ṣaṇṇavati) - ninety-six; अङ्गुलात् (aṅgulāt) - fingers; अधः (adhaḥ) - below; ज्ञेयम् (jñeyam) - to be known; अङ्गुलमानम् (aṅgulamānam) - measurement in fingers; तत् (tat) - that; उपदेव (upadeva) - demigods; आदिषु (ādiṣu) - etc.; स्फुटम् (sphuṭam) - clearly; देवेषु (deveṣu) - among gods; अवरवत् (avaravat) - like the inferior; ज्ञेयम् (jñeyam) - to be known; ऋषीणाम् (ṛṣīṇām) - of sages; चक्रवर्तिनाम् (cakravartinām) - of emperors;]
The measurement, which is two and four more than ninety-six fingers, is to be clearly understood among demigods and others. Among the gods, it is considered inferior, and it is known among sages and emperors.
यावद् यावत् प्रियो विष्णोः तावत् स्त्रीपुंस्वरूपिणः। हरेः सादृश्यमस्य स्यादनादिक्रमसुस्थिरम्॥
yāvad yāvat priyo viṣṇoḥ tāvat strīpuṃsvarūpiṇaḥ। hareḥ sāḍṛśyam asya syād anādikramasusthiram॥
[यावद् (yāvad) - as long as; यावत् (yāvat) - as long as; प्रियः (priyaḥ) - dear; विष्णोः (viṣṇoḥ) - of Viṣṇu; तावत् (tāvat) - so long; स्त्रीपुंस्वरूपिणः (strīpuṃsvarūpiṇaḥ) - in the form of male and female; हरेः (hareḥ) - of Hari; सादृश्यम् (sāḍṛśyam) - similarity; अस्य (asya) - of this; स्यात् (syāt) - may be; अनादिक्रमसुस्थिरम् (anādikramasusthiram) - eternally unchanging;]
As long as Viṣṇu is beloved, the resemblance of this male and female form to Hari remains eternally constant."
इति च॥
iti ca॥
[इति (iti) - thus; च (ca) - and;]
- stated thus as well.
-------------------------------Possible Later addition END ----------------------------
Note: I feel the last comment on measures is not part of the original, and a later addition. It is uncharacteristic of the Acharya to touch on such trivial matters, which are not philosophical in nature.
