syntax

śrī-bhagavān (the glorious Lord) uvāca (he spoke):
aham (I) imam (this) avyayam (unchangeable) yogam (yoga) vivasvate (to Vivasvant) proktavān (the one who declared), vivasvān (Vivasvant) manave (to Manu) prāha (he spoke),
manuḥ (Manu) ikṣvākave (to Ikṣvāku) abravīt (he spoke).

grammar

śrī-bhagavān	–	śrī-bhagavant 1n.1 m.; TP: śriyā yukto bhagavān iti – the Lord united with majesty (from: śrī – lustre, majesty, fortune; √bhaj – to share, to love, to rejoice, to worship, bhaga – a share, good fortune, opulence; -mant / -vant – suffix denoting one who possesses, bhagavant – who possesses opulence);
uvāca	–	√vac (to speak) Perf. P 1v.1 – he spoke;
imam	–	idam sn. 2n.1 m. – this;
vivasvate	–	vi-vasvant 4n.1 m. – to one who illuminates, who has rays, to the Sun (from: vi-√vas – to shine forth; -mant / -vant – suffix denoting one who possesses);
yogam	–	yoga 2n.1 m. – yoga, yoking, application, a means, one of the schools of Hindu philosophy (from:√yuj – to yoke, to join, to engage);
proktavān	–	proktavant (pra-√vac – to declare, to speak) PP 1n.1 m. – one who declared;
aham	–	asmat sn. 1n.1 – I;
avyayam	–	a-vyaya 2n.1 n. – unchangeable, imperishable (from: vi-√i – to go away, to disappear, vyaya – going away, changeable, expense);
vivasvān	–	vi-vasvant 1n.1 m. –one who illuminates, who has rays, the Sun (from: vi-√vas – to shine forth; -mant / -vant – suffix denoting one who possesses);
manave	–	manu 4n.1 m. – to Manu, to one thinking, to a person (from: √man – to think);
prāha	–	pra-√ah (to speak) Perf. P 1v.1 – he spoke (inflected only in Perf., other forms from: √brū);
manuḥ	–	manu 1n.1 m. – Manu, one thinking, a person (from: √man – to think);
ikṣvākave	–	ikṣvāku 4n.1 m. – to Ikṣvāku, the first ruler of the Sun dynasty, the descendants of Ikṣvāku ruling in Ayodhyā (from: ikṣu – sugar cane);
abravīt	–	√brū (to speak) Imperf. P 1v.1 – he spoke;

textual variants

imaṁ → evam (thus);
vivasvate → vivasvato (of Vivasvant);

Śāṃkara

yo’yaṃ yogo’dhyāya-dvayenokto jñāna-niṣṭhā-lakṣaṇaḥ sa sannyāsaḥ karma-yogopāyaḥ | yasmin vedārthaḥ parisamāptaḥ pravṛtti-lakṣaṇo nivṛtti-lakṣaṇaś ca gītāsu ca sarvāsv ayam eva yogo vivakṣito bhagavatā | ataeva parisamāptaḥ pravṛttiṃ vedārthaṃ manvānas taṃ vaṃśa-kathanena stauti śrī-bhagavān |

imam adhyāya-dvayenoktaṃ yogaṃ vivasvate ādityāya sargādau proktavān aham | jagat-paripālayitṝṇāṃ kṣatriyāṇāṃ balādhānāya | tena yoga-balena yuktāḥ samarthā bhavanti brahma parirakṣituṃ, brahma-kṣatre paripālite jagat paripālayitum alam | avyayam avyaya-phalatvāt | na hy asya samyag darśana-niṣṭhā-lakṣaṇasya mokṣākhyaṃ phalaṃ vyeti | sa ca vivasvān manave prāha | manur ikṣvākave sva-putrāyādirājāyābravīt

Rāmānuja

commentary under the verse BhG 4.3

Śrīdhara

āvirbhāva-tirobhāvāv āviṣkartuṃ svayaṃ hariḥ |
tattvaṃ pada-vivekārthaṃ karma-yogaṃ praśaṃsati ||

evaṃ tāvad adhyāya-dvayena karma-yogopāyaka-jñāna-yogo mokṣa-sādhanatvenoktaḥ | tad evaṃ brahmārpaṇādi-guṇa-vidhānena tattvaṃ padārtha-vivekādinā ca prapañciṣyan prathamaṃ tāvat parasparāprāptatvena stuvan bhagavān uvāca imam iti tribhiḥ | avyaya-phalatvād avyayam | imaṃ yogaṃ purāham vivasvata ādityāya kathitavān | sa ca sva-putrāya manave śrāddha-devāya | sa ca manuḥ sva-putrāyekṣvākave ‚bravīt

Madhusūdana

yadyapi pūrvam upeyatvena jñāna-yogas tad-upāyatvena ca karma-yoga iti dvau yogau kathitau tathāpi ekaṃ sāṅkhyaṃ ca yogaṃ ca paśyati sa paśyati [Gītā 5.6] ity anayā diśā sādhya-sādhanayoḥ phalaikyād aikyam upacarya sādhana-bhūtaṃ karma-yogaṃ sādhya-bhūtaṃ ca jñāna-yogam aneka-vidha-guṇa-vidhānāya stauti vaṃśa-kathanena bhagavān |

imam adhyāya-dvayenoktaṃ yogaṃ jñāna-niṣṭhā-lakṣaṇaṃ karma-niṣṭhopāya-labhyaṃ vivasvate sarva-kṣatriya-vaṃśa-bīja-bhūtāyādityāya proktavān prakarṣeṇa sarva-sandehocchedādi-rūpeṇoktavān ahaṃ bhagavān vāsudevaḥ sarva-jagat-paripālakaḥ sargādi-kāle rājñāṃ balādhānena tad-adhīnaṃ sarvaṃ jagat pālayitum | katham anena balādhānam iti viśeṣeṇena darśayati — avyayam avyaya-veda-mūlatvād avyaya-phalatvāc ca na vyeti sva-phalād ity avyayam avyabhicāri-phalam | tathā caitādṛśena balādhānaṃ śakyam iti bhāvaḥ |

sa ca mama śiṣyo vivasvān manave vaivasvatāya sva-putrāya prāha | sa ca manur ikṣvākave sva-putrāyādi-rājāyābravīt | yadyapi prati manvantaraṃ svāyambhuvādi-sādhāraṇo ‚yaṃ bhāgavad-updeśas tathāpi sāmpratika-vaivasvata-manvantarābhi-prāyeṇādityam ārabhya sampradāyo gaṇitaḥ

Viśvanātha

turye svāvirbhāva-hetor nityatvaṃ janma-karmaṇoḥ |
svasyoktiṃ brahma-yajñādi-jñānotkarṣa-prapañcam ||

adhyāya-dvayenoktaṃ niṣkāma-karma-sādhyaṃ jñāna-yogaṃ stauti imam iti

Baladeva

turye svābhivyakti-hetuṃ sva-līlā-
nityatvaṃ sat-karmasu jñāna-yogam |
jñānasyāpi prāy yan-māhātmyam uccaiḥ
prākhyad devo devakīnandano ‚sau ||

pūrvādhyāyābhyām uktaṃ jñāna-yogaṃ karma-yogaṃ caika-phalatvād ekīkṛtya tad-vaṃśaṃ kīrtayan stauti imam iti | imaṃ tvāṃ sūryāyāhaṃ proktavān | avyayaṃ nityaṃ vedārtahtvān naveyeti sva-phalādityavyabhicāri-phalatvāc ca | sa ca mac-chiṣyo vivasvān sva-putrāya manave vaivasvatāya prāha | sa ca manur ikṣvākave sva-putrāyābravīt

syntax

he parantapa (O scorcher of enemies!),
evam (thus) rāja-rṣayaḥ (kingly sages) imam (this) paraṁ-parā-prāptam (obtained through the succession) [yogam] (yoga) viduḥ (they got to know).
iha (here) saḥ yogaḥ (this yoga) mahatā kālena (by the influence of the powerful time) naṣṭaḥ (lost) [asti] (it is).

grammar

evam	–	av. – thus;
paraṁ-parā-prāptam	–	paraṁ-parā-prāpta 2n.1 m.; TP: paraṁ-parayā prāptam iti – obtained through the succession (from: para – distant, beyond, out, earlier,other; paraṁ-parā – one following the other, succession, tradition; pra-√āp – to obtain, to reach, prāpta PP – obtained);
imam	–	idam sn. 2n.1 m. – this;
rāja-rṣayaḥ	–	rāja-rṣi 1n.3 m.; TP: rājñām ṛṣaya iti – the sages among the kings (from: √raj – to reign, rājan – king; √ṛṣ – to flow, to move quickly, or √dṛś – to see; ṛṣi – sage, seer); or KD: rājānaś cāsav ṛṣayaś ca – they are kings and sages;
viduḥ	–	√vid (to know, to understand) Perf. P 1v.3 – they got to know;
saḥ	–	tat sn. 1n.1 m. – he;
kālena	–	kāla 3n.1 m. – by the time;
iha	–	av. – here (often meaning: in this world);
mahatā	–	mahant 3n.1 m. – by the great (from: √mah – to magnify);
yogaḥ	–	yoga 1n.1 m. – yoga, yoking, application, a means, one of the schools of Hindu philosophy (from:√yuj – to yoke, to join, to engage);
naṣṭaḥ	–	naṣṭa (√naś – to disappear, to be lost, to perish) PP 1n.1 m. – perished, lost;
paraṁtapa	–	param-tapa 8n.1 m.; yaḥ parān tāpayati saḥ – one who torments enemies (from: para – another, strange; √tap – to scorch, tapas – heat, austerity);

textual variants

paraṁ-parā-prāptam → paraṁ-parākhyātam / paras-parā-prāptam (known through the tradition / obtained among themselves);
imaṁ → idaṁ (this);
kāleneha → kālenaiva / tu kālena (indeedby the time / but by the time);

Śāṃkara

evaṃ kṣatriya-paramparā-prāptam imaṃ rājarṣayo rājānaś ca te ṛṣayaś ca rājarṣayo vidur imaṃ yogam | sa yogaḥ kāleneha mahatā dīrgheṇa naṣṭo vicchinna-sampradāyaḥ saṃvṛtto he parantapa ! ātmano vipakṣa-bhūtāḥ para ucyante tān śaurya-tejo-gabhastibhir bhānur iva tāpayatīti parantapaḥ śatru-tāpana ity arthaḥ

Rāmānuja

commentary under the verse BhG 4.3

Śrīdhara

evam iti | evaṃ rājānaś ca te ṛṣayaś ceti | anye ‚pi rājarṣayo nimi-pramukhāḥ | sva-pitrādibhir ikṣvāku-pramukhaiḥ protkam imaṃ yogam vidur jānanti sma | adyatanānām ajñāne kāraṇam āha he parantapa śatru-pātana ! sa yogaḥ kāla-vaśād iha loke naṣṭo vicchinnaḥ

Madhusūdana

evam ādityam ārabhya guru-śiṣya-paramparayā prāptam imaṃ yogaṃ rājānaś ca ta ṛṣayaś ceti rājarṣayaḥ prabhutve sati sūkṣmārtha-nirīkṣaṇa-kṣamā nimi-pramukhāḥ sva-pitrādi-proktaṃ viduḥ | tasmād anādi-veda-mūlatvenānanta-phalatvenānādi-guru-śiṣya-paramparā-prāptatvena ca kṛtrimatva-śaṅkānāspadatvān mahā-prabhāvo ‚yaṃ yoga iti śraddhātiśayāya stūyate |

sa evaṃ mahā-prayojano ‚pi yogaḥ kālena mahatā dīrgheṇa dharma-hrāsa-kareṇehedānīm āvayor vyavahāra-kāle dvāparānte durbalān ajitendriyān anadhikāriṇaḥ prāpya kāma-krodhādibhir abhibhūyamāno naṣṭo vicchinna-sampradāyo jātaḥ | taṃ vinā puruṣārthāprāpter aho daurbhāgyaṃ lokasyeti śocati bhagavān | he parantapa ! paraṃ kāma-krodhādi-rūpaṃ śatru-gaṇaṃ śauryeṇa balavatā vivekena tapasā ca bhānur iva tāpayatīti parantapaḥ śatru-tāpano jitendriya ity arthaḥ | urvaśy-upekṣaṇādy-adbhuta-karma-darśanāt | tasmāt tvaṃ jitendriyatvād atrādhikārīti sūcayati

Viśvanātha

no commentary up to the verse BhG 4.3

Baladeva

evaṃ vivasvantam ārabhya guru-śiṣya-paramparayā prāptam iimaṃ yogaṃ rājarṣayaḥ sva-pitrādibhir ikṣvāku-prabhṛtibhir upadiṣṭaṃ viduḥ | iha loke naṣṭo vicchinna-sampradāyaḥ

syntax

[tvam] (you) me (my) bhaktaḥ (devotee) sakhā ca (and friend) asi iti (you are).
ayam saḥ eva (that indeed) purātanaḥ (ancient) yogaḥ (yoga) adya (today) mayā (by me) te (to you) proktaḥ (spoken).
etat hi (this indeed) uttamam (the greatest) rahasyam (secret) [asti] (it is).

grammar

saḥ	–	tat sn. 1n.1 m. – that;
eva	–	av. – certainly, just, merely;
ayam	–	idam sn. 1n.1 m. – this;
mayā	–	asmat sn. 3n.1 – by me;
te	–	yuṣmat sn. 4n.1 – to you (shortened form of: tubhyam);
a-dya	–	av. – today, now (from: √div – to shine, dyu – day, heaven);
yogaḥ	–	yoga 1n.1 m. – yoga, yoking, application, a means, one of the schools of Hindu philosophy (from:√yuj – to yoke, to join, to engage);
proktaḥ	–	prokta (pra-√vac – to declare, to speak) PP 1n.1 m. – spoken;
purātanaḥ	–	purā-tana 1n.1 m. – belonging to the past, ancient (from: √pur – to precede, av. purā – formerly)
bhaktaḥ	–	bhakta (√bhaj – to share, to love, to rejoice, to worship) PP 1n.1 m. – distributed, divided, loved; worshipper, devotee, loving;
asi	–	√as (to be) Praes. P 2v.1 – you are;
me	–	asmat sn. 6n.1 – my (shortened form of: mama);
sakhā	–	sakhi 1n.1 m. – friend, companion (from: √sac – to be associated or united with);
ca	–	av. – and;
iti	–	av. – thus (used to close the quotation);
rahasyam	–	rahasya 1n.1 n. – a secret (from: √rah – to separate, to leave, rahas – loneliness, secret);
hi	–	av. – because, just, indeed, surely;
etat	–	etat sn. 1n.1 n. – this;
uttamam	–	uttama 1n.1 n. – uppermost, highest, most elevated (superlative of: ud – upwards, above);

textual variants

sa evāyaṁ → sa eva ca (and he indeed);
purātanaḥ → sanātanaḥ (ancient);
ceti → cāsi (and you are);
rahasyaṁ hy etad → rahasyaṁ caitad / rahasyam etad / rahasyaṁ hy etam (and this secret / this secret / indeed this secret);

Śāṃkara

durlabhān ajitendriyān prāpya naṣṭaṃ yogam imam upalabhya lokaṃ cāpuruṣārtha-sambandhinaṃ—

sa evāyaṃ mayā te tubhyam adya idānīṃ yogaḥ proktaḥ purātanaḥ | bhakto’si me sakhā cāsīti | rahasyaṃ hi yasmād etad uttamaṃ yogo jñānam ity arthaḥ

Rāmānuja

tṛtīye ‚dhyāye prakṛtisaṃsṛṣṭasya mumukṣoḥ sahasā jñānayoge ‚nadhikārāt karmayoga eva kāryaḥ, jñānayogādhikāriṇo ‚py akartṛtvānusandhānapūrvakakarmayoga eva śreyān iti sahetukam uktam; śiṣṭatayā vyapadeśyasya tu viśeṣataḥ karmayoga eva kārya iti coktam / caturthenedānīm asyaiva karmayogasya nikhilajagaduddharaṇāya manvantarādāv evopadiṣṭatayā kartavyatāṃ draḍhayitvā antargatajñānatayāsyaiva jñānayogākaratāṃ pradarśya, karmayogasvarūpam, tadbhedāḥ, karmayoge jñānāṃśasyaiva prādhānyaṃ cocyate / prasaṅgāc ca bhagavadavatārayāthātmyam ucyate /

yo ‚yaṃ tavodito yogaḥ sa kevalaṃ yuddhaprotsāhanāyedānīm udita iti na mantavyam / manvantarādāv eva nikhilajagaduddharaṇāya paramapuruṣārthalakṣaṇamokṣasādhanatayā imaṃ yogam aham eva vivasvate proktavān, vivasvāṃś ca manave, manur ikṣvakave / ity evaṃ saṃpradāyaparamparayā prāptam imaṃ yogaṃ pūrve rājarṣayo ‚viduḥ / sa mahatā kālena tattacchrotṛbuddhimāndyād vinaṣṭaprāyo ‚bhūt / sa evāyam askhalitasvarūpaḥ purātano yogaḥ sakhyenātimātrabhaktyā ca mām eva prapannāya te mayā proktaḥ saparikaras savistaram ukta ityarthaḥ / madanyena kenāpi jñātuṃ vaktuṃ cāśakyam, yata idaṃ vedāntoditam uttamaṃ rahasyaṃ jñānam

Śrīdhara

sa evāyam iti | sa evāyaṃ yogo ‚dya vicchinne sampradāye sati punaś ca te tubhyam uktaḥ | yatas tvaṃ mama bhakto ‚si sakhā ca | anyasmai mayā nocyate | hi yasmād etad uttamaṃ rahasyam

Madhusūdana

ya evaṃ pūrvam upadiṣṭo ‚py adhikārya-bhāvād vicchinna-sampradāyo ‚bhūt | yaṃ vinā ca puruṣārtho na labhyate | sa evāyaṃ purātano ‚nādi-guru-paramparā-gato yogo ‚dya sampradāya-viccheda-kāle mayātisnigdhena te tubhyaṃ prakarṣeṇoktaḥ | na tv anyasmai kasmaicit | kasmāt ? bhakto ‚si me sakhā ceti | iti-śabdo hetau | yasmāt tvaṃ mama bhaktaḥ śaraṇāgatatve saty atyanta-prītimān sakhā ca samāna-vayāḥ snigdha-sahāyo ‚si sarvadā bhavasi atas tubhyam ukta ity arthaḥ anyasmai kuto nocyate tatrāha | hi yasmād etaj jñānam uttamaṃ rahasyam atigopyam

Viśvanātha

tvāṃ praty evāsya proktatve hetuḥ : bhakto dāsaḥ sakhā ceti bhāva-dvayam | anyas tu arvācīnaṃ praty eva avaktavyatve hetū rahasyam iti

Baladeva

sa eva tadānupūrvika-vacana-vācyo yogo mayā tvat-sakhenātisnigdhena te tubhyaṃ mat-sakhāyeti snigdhāya proktas tvaṃ me bhaktaḥ prapannaḥ sakhā cāsīti hetor na tv anyasmai kasmaicit | tatra hetuḥ rahasyam iti | hi yasmād uttamaṃ rahasyam iti gopyam etat

syntax

arjunaḥ (Arjuna) uvāca (he spoke):
bhavataḥ (Your) janma (birth) aparam (later) [asti] (it is),
vivasvataḥ (of Vivasvant) janma (birth) param (earlier) [asti] (it is).
[ataḥ eva] (therefore) tvam (you) ādau (in the beginning) [vivasvate] (to Vivasvant) proktavān iti (one who declared).
etat (this) [aham] (I) katham (how?) vijānīyām (I should undersand).

grammar

arjunaḥ	–	arjuna 1n.1 m. – white, clear, Arjuna;
uvāca	–	√vac (to speak) Perf. P 1v.1 – he spoke;
aparam	–	a-para 1n.1 n. – different, later, other;
bhavataḥ	–	bhavant 6n.1 m. – Your (honorific) (from: √bhū – to be, bha-vant – honorific form of address, looks like PPr of: √bhū, but differs in declension in: nominative singular; -mant / -vant – suffix denoting one who possesses);
janma	–	janman 1n.1 n. – birth (from: √jan – to be born);
param	–	para 1n.1 n. – distant, beyond, out, previous, ancient;
janma	–	janman 1n.1 n. – birth (from: √jan – to be born);
vivasvataḥ	–	vi-vasvant 6n.1 m. – of one who illuminates, who has rays, of the Sun (from: vi-√vas – to shine forth; -mant / -vant – suffix denoting one who possesses);
katham	–	av. – how?, in what manner?
etat	–	etat sn. 1n.1 n. – this;
vijānīyām	–	vi-√jñā (to distinguish, to know, to understand) Imperat. P 3v.1 – I should understand;
tvam	–	yuṣmat sn. 1n.1 – you;
ādau	–	ādi 7n.1 m. – in the beginning;
proktavān	–	proktavant (pra-√vac – to declare, to speak) PP pas. 1n.1 – one who declared;
iti	–	av. – thus (used to close the quotation);

textual variants

aparaṁ → avaraṁ (lower, later);
aparaṁ bhavato janma → ādyaṁ bhagavato janma (your birth now);
etad → evam (thus);
iti → asi (you are);

Śāṃkara

bhagavatā vipratiṣiddham uktam iti mā bhūt kasyacid buddhir iti parihārārthaṃ codyam iva kurvann arjuna uvāca—

aparam arvāg vasudeva-gṛhe bhavato janma paraṃ pūrvaṃ sargādau janma utpattiḥ vivasvata ādityasya | tat katham etad vijānīyām aviruddhārthatayā yas tvam evādau proktavān imaṃ yogam | sa eva tvam idānīṃ mahyaṃ proktavān asīti

Rāmānuja

asmin prasaṅge bhagavadavatārayāthātmyaṃ yathāvaj jñātum arjuna uvāca

kālasaṅkhyayā avaram asmajjanmasamakālaṃ hi bhavato janma / vivasvataś ca janma kālasaṅkhyayā param aṣṭāviṃśaticaturyugasaṅkhyāsaṅkhyātam / tvam evādau proktavān iti katham etad asaṃbhāvanīyaṃ yathārthaṃ jānīyām ? nanu janmāntareṇāpi vaktuṃ śakyam, janmāntarakṛtasya mahatāṃ smṛtiś ca yujyata iti nātra kaścid virodhaḥ / na cāsau vaktāram enaṃ vasudevatanayaṃ sarveśvaraṃ na jānāti, yata evaṃ vakṣyati, „paraṃ brahma paraṃ dhāma pavitraṃ paramaṃ bhavān / puruṣaṃ śāśvataṃ divyam ādidevam ajaṃ vibhum // āhus tvām ṛṣayas sarve devarṣir nāradas tathā / asito devalo vyāsaḥ svayaṃ caiva bravīṣi me” iti / yudhiṣṭhirarājasūyādiṣu bhīṣmādibhyaś cāsakṛcchrutam, „kṛṣṇa eva hi lokānām utpattir api cāpyayaḥ / kṛṣṇasya hi kṛte bhūtam idaṃ viśvaṃ carācaram” ityevamādiṣu / kṛṣṇasya hi kṛte iti, kṛṣṇasya śeṣabhūtam idaṃ kṛtsnaṃ jagad ityarthaḥ // atrocyate jānāty evāyaṃ bhagavantaṃ vasudevasūnaṃ pārthaḥ / jānato ‚py ajānata iva pṛcchato ‚yam āśayaḥ nikhilaheyapratyanīkakalyāṇaikatānasya sarveśvarasya sarvajñasya satyasaṅkalpasyāvāptasamastakāmasya karmaparavaśadevamanuṣyādisajātīyaṃ janma kim indrajālādivan mithyā, uta satyam? satyatve ca kathaṃ janmaprakāraḥ? kim ātmako ‚yaṃ dehaḥ? kaś ca janmahetuḥ? kadā ca janma? kim arthaṃ ca janmeti / parihāraprakāreṇa praśnārtho vijñāyate

Śrīdhara

bhagavato vivasvantaṃ prati yogopadeśāsambhavaṃ paśyann arjuna uvāca aparam iti | aparam arvācīnaṃ tava janma | paraṃ prāk kālīnaṃ vivasvato janma | tasmāt tavādhunātanatvāt cirantanāya vivasvate tvam ādau yogaṃ proktavān iti etat katham ahaṃ jānīyāṃ jñātuṃ śaknuyām

Madhusūdana

yā bhagavati vāsudeve manuṣyatvenāsarvajñatvānityatvāśaṅkā mūrkhāṇāṃ tām apanetum anuvadann arjuna āśaṅkate – aparam iti | aparam alpa-kālīnam idānantanaṃ vasudeva-gṛhe bhavato janma śarīra-grahaṇaṃ vihīnaṃ ca manuṣyatvāt | paraṃ bahu-kālīnaṃ sargādi-bhavam utkṛṣṭaṃ ca devatvāt, vivasvato janma | atrātmano janmābhāvasya prāg-vyutpāditatvād dehābhiprāyeṇaivārjunasya praśnaḥ | ataḥ katham etad vijānīyām aviruddhārthatayā | etac chabdārtham eva vivṛṇoti | tvam ādau yogaṃ proktavān iti | tvam idānīṃtano manuṣyo ‚sarvajñaḥ sargādau pūrvatanāya sarvajñāyādityāya proktavān iti viruddhārtham etad iti bhāvaḥ |

atrāyaṃ nirgalito ‚rthaḥ | etad dehānavacchinnasya tava dehāntarāvacchedena vādityaṃ pratyupadeṣṭṛtvam etad-dehena vā | nādyaḥ | janmāntarānubhūtasyāsarvajñena smartum aśakyatvāt | anyathā mamāpi janmāntarānubhūta-smaraṇa-prasaṅgaḥ | tava mama ca manuṣyatvenāsarvajñatvāviśeṣāt | tad uktam abhiyuktaiḥ janmāntarānubhūtaṃ ca na smaryate iti | nāpi dvitīyaḥ sargādāv idānīṃtanasya dehasyāsad-bhāvāt | tad evaṃ dehāntareṇa sargādau sad-bhāvānupappattir ity asarvajñatvānityatvābhyāṃ dvāv arjunasya pūrva-pakṣau

Viśvanātha

uktam artham asambhavaṃ pṛcchati aparam idānīntanam | paraṃ purātanam ataḥ katham etat pratyemīti bhāvaḥ

Baladeva

kṛṣṇasya sanātanatve sārvajñe ca śaṅkamānān anabhijñān nirākartum arjuna uvāca aparam iti | aparam arvācīnaṃ paraṃ parācīnaṃ tasmād ādhunikas tvaṃ prācīnāya vivasvate yogam uktavān ity etat katham ahaṃ vijānīyāṃ pratīyām | ayam arthaḥ : na khalu sarveśvaratvena kṛṣṇam arjuno na vetti tasya narākhya-tad-avatāratvena tādrūpyāt, paraṃ dhāma paraṃ dhāma ity ādi tad-ukteś ca | na tv atat-sarvajña-viṣayām ajña-śaṅkām apākartum aparam ity ādi pṛcchati | sarveśvaraḥ sa yathā sva-tattvaṃ vetti na tathānyaḥ | tatas tan-mukhāmbujād eva tad-rūpa-taj-janmādi parkāśanīyaṃ loka-maṅgalāya | tad-arthaṃ sva-mahimānaṃ pravadan vikatthanatayā sa nākṣepyaḥ, kintu stavanīya eva kṛpālutayā | tac ca manuṣākṛti-para-brahmaṇas tava rūpaṃ janmādi ca loka-vilakṣaṇaṃ kiṃ-vidhaṃ kim-arthakaṃ kiṃ-kālam iti vijñasyāpy ājñavat praśno ‚yam ajña-śaṅkā-nirāsaka-prativacanārthaḥ

syntax

śrī-bhagavān (the glorious Lord) uvāca (he spoke):
he arjuna (O Arjuna!), he parantapa (O scorcher of enemies!).
me (my) tava ca (and your) bahūni (many) janmāni (births) vyatītāni (gone) [santi] (they are).
aham (I) tāni sarvāṇi [janmāni] (all those births) veda (I know),
tvam (you) [tāni janmāni] (those births) na vettha (you do not know).

grammar

śrī-bhagavān	–	śrī-bhagavant 1n.1 m.; TP: śriyā yukto bhagavān iti – the Lord united with majesty (from: śrī – lustre, majesty, fortune; √bhaj – to share, to love, to rejoice, to worship, bhaga – a share, good fortune, opulence; -mant / -vant – suffix denoting one who possesses, bhagavant – who possesses opulence);
uvāca	–	√vac (to speak) Perf. P 1v.1 – he spoke;
bahūni	–	bahu 1n.3 m. – many;
me	–	asmat sn. 6n.1 – my (shortened form of: mama);
vyatītāni	–	vi-ati-ita (vi-ati-√i – to go away) PP 1n.3 n. – gone, past;
janmāni	–	janman 1n.3 n. – births (from: √jan – to be born);
tava	–	yuṣmat sn. 6n.1 – your;
ca	–	av. – and;
arjuna	–	arjuna 8n.1 m. – white, clear, Arjuna;
tāni	–	tat sn. 2n.3 n. – them;
aham	–	asmat sn. 1n.1 – I;
veda	–	√vid (to know, to understand) Perf. P 3v.1 (meaning Praes.) – I know;
sarvāṇi	–	sarva sn. 2n.3 n. – them all;
na	–	av. – not;
tvam	–	yuṣmat sn. 1n.1 – you;
vettha	–	√vid (to know, to understand) Perf. P 2v.1 (meaning Praes.) – you know;
paraṁtapa	–	param-tapa 8n.1 m.; yaḥ parān tāpayati saḥ – one who torments enemies (from: para – another, strange; √tap – to scorch, tapas – heat, austerity);

textual variants

cārjuna → vārjuna (or O Arjuna);
veda → vedmi (I know);
vettha → vetsi (you know);

Śāṃkara

yā vāsudeve anīśvarāsarvajñāśaṅkā mūrkhāṇāṃ tāṃ pariharan śrī-bhagavān uvāca padartho hy arjunasya praśnaḥ—

bahūni me mama vyatītāni atikrāntāni janmāni tava ca he arjuna tāny ahaṃ veda jāne sarvāṇi na tvaṃ vettha jānīṣe | dharmādharmādi-pratibaddha-jñāna-śaktitvāt | ahaṃ punar nitya-śuddha-buddha-mukta-svabhāvatvād anāvaraṇa-jñāna-śaktir iti vedāham | he parantapa

Rāmānuja

anena janmanas satyatvam uktam, bahūni me vyatītāni janmānīti vacanāt, tava ceti dṛṣṭāntatayopādānāc ca

Śrīdhara

rūpāntareṇopadiṣṭavān ity abhiprāyeṇottaraṃ śrī-bhagavān uvāca bahūnīti | tāny ahaṃ veda vedmi | alupta-vidyā-śaktitvāt | tvaṃ tu na vettha na vetsi avidyāvṛttatvāt

Madhusūdana

tatra sarvajñatvena prathamasya parihāram āha bahūnīti | janmāni līlā-deha-grahaṇāni loka-dṛṣṭy-abhiprāyeṇādityasyodayavan me mama bahūni vyatītāni tava cājñāninaḥ karmārjitāni deha-grahaṇāni | tava cety upalakṣaṇam itareṣām api jīvānāṃ, jīvaikyābhiprāyeṇa vā | he ‚rjuna ! ślokenārjuna-vṛkṣa-nāmnā sambodhayann āvṛta-jñānatvaṃ sūcayati | tāni janmāny ahaṃ sarvajñaḥ sarva-śaktir īśvaro veda jānāmi sarvāṇi madīyāni tvadīyāny anyadīyāni ca | na tvam ajño jīvas tirobhūta-jñāna-śaktir vettha na jānāsi svīyāny api kiṃ punaḥ parakīyāṇi | he parantapa ! paraṃ śatruṃ bheda-dṛṣṭyā parikalpya hantuṃ pravṛtto ‚sīti viparīta-darśitatvād bhrānto ‚sīti sūcayati | tad anena sambodhana-dvayenāvaraṇa-vikṣepau dvāv apy ajñāna-dharmau darśitau

Viśvanātha

avatārāntareṇopadiṣṭavān ity abhiprāyeṇāha bahūnīti | tava ceti yadā yadaiva mamāvatāras tadā mat-pārṣadatvāt tavāpy āvirbhāvo ‚bhūd evety arthaḥ | veda vedmi sarveśvaratvena sarvajñatvāt | tvaṃ na vettha mayaiva sva-līlā-siddhy-arthaṃ tvaj-jñānāvaraṇād iti bhāvaḥ | ataeva he parantapa ! sāmpratika-kuntī-putratvābhimāna-mātreṇaiva parān śatrūṃs tāpayasi

Baladeva

eka evāhaṃ eko ‚pi san bahudhā yo ‚vabhāti ity ādi śruty-uktāni nitya-siddhāni bahūni rūpāṇi vaidūryavad ātmani dadhānaḥ purā rūpāntareṇa taṃ pratyupadiṣṭavān iti bhāvenāha bhagavān bahūnīti | tava ceti mat-sakhatvāt tāvanti janmāni tavāpy abhūvann ity arthaḥ | na tvaṃ vettheti | idānīṃ mayaivācintya-śaktyā sva-līlā-siddhaye tvaj-jñānācchādanād iti bhāvaḥ | etena sārvajñyaṃ svasya darśitam | atra bhagavaj-janmanāṃ vāstavatvaṃ bodhyam | bahūnītyādi śrī-mukhoktes tava ceti dṛṣṭāntāc ca | na ca janmākhyo vikāras tasyāgrima-vyākhyayā pratyākhyānāt

syntax

[aham] (I) ajaḥ (unborn) avyayātmā (unchangeable) san api (although being),
bhūtānām (of creatures) īśvaraḥ (ruler) san api (although being),
svām (own) prakṛtim (nature) adhiṣṭhāya (after controlling)
ātma-māyayā (by my own magic) sambhavāmi (I manifest).

grammar

ajaḥ	–	a-ja 1n.1 m. – unborn (from: √jan – to be born; –ja – suffix: born);
api	–	av. – although, moreover, besides, even;
san	–	sant (√as – to be) PPr 1n.1 m. – being, existing, true;
avyayātmā	–	avyayātman 1n.1 m.; BV: yasyātmāvyaya asti saḥ – whose self is unchangeable (from: vi-√i – to go away, to disappear, vyaya – going away, changeable, expense, a-vyaya – unchangeable; ātman – self);
bhūtānām	–	bhūta (√bhū – to be) PP 6n.3 m. – of beings, creatures;
īśvaraḥ	–	īśvara 1n.1 m. – ruler, lord (from: √xīś – to own, to reign, īśa – ruler, lord);
api	–	av. – although, moreover, besides, even;
san	–	sant (√as – to be) PPr 1n.1 m. – being, existing, true;
prakṛtim	–	prakṛti 2n.1 f. – nature, primary substance, original cause (from: pra-√kṛ – to produce);
svām	–	svā sn. 2n.1 f. – own;
adhiṣṭhāya	–	adhi-√sthā (to stand upon, to superintend) absol. – after controlling;
saṁbhavāmi	–	sam-√bhū (to come into being) Praes. P 3v.1 – I manifest;
ātma-māyayā	–	ātma-māyā 3n.1 f.; TP: ātmano māyayeti – by [my] own magic (from: ātman – self; māyā – magic, illusion, supernatural power);

Śāṃkara

kathaṃ tarhi tava nityeśvarasya dharmādharmābhāve’pi janma ? ity ucyate —

ajo’pi janma-rahito’pi san, tathāvyayātmākṣīṇa-jñāna-śakti-svabhāvo’pi san, tathā bhūtānāṃ brahmādi-stamba-paryantānām īśvara īśana-śīlo’pi san | prakṛtiṃ svāṃ mama vaiṣṇavīṃ māyāṃ triguṇātmikāṃ yasyā vaśe sarvam idaṃ jagad vartate | yayā mohitaṃ jagat sat svam ātmānaṃ vāsudevaṃ na jānāti | tāṃ prakṛtiṃ svām adhiṣṭhāya vaśīkṛtya saṃbhavāmi dehavān iva bhavāmi jāta ivātma-māyayātmano māyayā, na paramārthato lokavat

Rāmānuja

avatāraprakāram, dehayāthātmyam, janmahetuṃ cāha

ajatvāvyayatvasarveśvaratvādi sarvaṃ pārameśvaraṃ prakāram ajahad eva svāṃ prakṛtim adhiṣṭhāya ātmamāyayā saṃbhavāmi / prakṛtiḥ svabhāvaḥ svam eva svabhāvam adhiṣṭhāya svenaiva rūpeṇa svecchayā saṃbhavāmītyarthaḥ / svasvarūpaṃ hi, „ādityavarṇaṃ tamasaḥ parastāt”, „kṣayantam asya rajasaḥ parāke”, „ya eṣo ‚ntarāditye hiraṇyamayaḥ puruṣaḥ”, „tasminn ayaṃ puruṣo manomayaḥ; amṛto hiraṇmayaḥ”, „sarve nimeṣā jajñire vidyutaḥ puruṣād adhi” , „bhārūpas satyasaṅkalpa ākāśātmā sarvakāmā sarvakāmas sarvagandhas sarvarasaḥ”, „māhārajanaṃ vāsaḥ” ityādiśrutisiddham / ātmamāyayā ātmīyayā māyayā / „māyā vayunaṃ jñānam” iti jñānaparyāyo ‚tra māyāśabdaḥ / tathā cābhiyuktaprayogaḥ, „māyayā satataṃ vetti prāṇināṃ ca śubhāśubham” iti / ātmīyena jñānena ātmasaṅkalpenetyarthaḥ / ato ‚pahatapāpmatvādisamastakalyāṇaguṇātmakatvaṃ sarvam aiśaṃ svabhāvam ajahat svam eva rūpaṃ devamanuṣyādisajātīyasaṃsthānaṃ kurvan ātmasaṅkalpena devādirūpaḥ saṃbhavāmi / tad idam āha, „ajāyamāno bahudhā vijāyate” iti śrutiḥ / itarapuruṣasādhāraṇaṃ janma akurvan devādirūpeṇa svasaṅkalpenoktaprakriyayā jāyata ityarthaḥ / „bahūni me vyatītāni janmāni tava cārjuna / tāny ahaṃ veda sarvāṇi”, „tadātmānaṃ sṛjāmy aham” „janma karma ca me divyam evaṃ yo vetti tattvataḥ” iti pūrvāparāvirodhāc ca

Śrīdhara

nanu anādes tava kuto janma ? avināśinaś ca kathaṃ punar janma yena bahūni me vyatītānity ucyate | īśvarasya tava puṇya-pāpa-vihīnasya kathaṃ jīvavaj janmeti ? ata āha ajo ‚pīti | satyam evam | tathāpi ajo ‚pi janma-śūnyo ‚pi sann aham | tathāvyayātmāpy anaśvara-svabhāvo ‚pi san | tathā – īśvaro ‚pi karma-pāratantrya-rahito ‚pi san | sva-māyayā sambhavāmi samyag apracyuta-jñāna-bala-vīryādi-śaktyaiva bhavāmi |

nanu tathāpi ṣoḍaśa-kalātamka-liṅga-deha-śūnyasya ca tava kuto janmeti ? ata uktaṃ svāṃ śuddha-sattvātmikāṃ prakṛtiṃ adhiṣṭhāya svīkṛtya | viśuddhorjita-sattva-mūrtyā svecchayāvatarāmīty arthaḥ

Madhusūdana

nanv atītāneka-janma-vattvam ātmanaḥ smarasi cet tarhi jāti-smaro jīvas tvaṃ para-janma-jñānam api yoginaḥ sārvātmyābhimānena śāstra-dṛṣṭyā tūpadeśo vāma-devavat [Vs 1.1.30] iti nyāyena sambhavati | tathā cāha vāmadevo jīvo ‚pi ahaṃ manur abhavaṃ sūryaś cāhaṃ kakṣīvānṛpir asmi vipraḥity ādi dāśatayyām | ataeva na mukhyaḥ sarvajñas tvam | tathā ca katham ādityaṃ sarvajñam upadiṣṭavān asy anīśvaraḥ san | na hi jīvasya mukhyaṃ sārvajñyaṃ sambhavati vyaṣṭy-upādheḥ paricchinnatvena sarva-sambandhitvābhāvāt | samaṣṭy-upādher api virājaḥ sthūla-bhūtopādhitvena sūkṣma-bhūta-pariṇāma-viṣayaṃ māyā-pariṇāma-viṣayaṃ ca jñānaṃ na sambhavati | evaṃ sūkṣma-bhūtopādher api hiraṇyagarbhasya tat-kāraṇa-māyā-pariṇāmākāśādi-sarga-kramādi-viṣaya-jñānābhāvaḥ siddha eva | tasmād īśvara eva kāraṇopāditvād atītān āgata-vartamāna-sarvārtha-viṣaya-jñānavān mukhyaḥ sarvajñaḥ | atītān āgata-vartamāna-viṣayaṃ māyā-vṛtti-trayam ekaiva vā sarva-viṣayā māyā-vṛttir ity anyat | tasya ca nityeśvarasya sarvajñasya dharmādharmādy-abhāvena janmaivānupapannam atītāneka-janmavattvaṃ tu dūrotsāritam eva | tathā ca jīvatve sārvajñyānupapattir īśvaratve ca deha-grahaṇānupapattir iti śaṅkā-dvayaṃ pariharann anityatva-pakṣasyāpi parihāram āha ajo ‚pīti |

apūrva-dehendriyādi-grahaṇaṃ janma | pūrva-ghīta-dehendriyādi-viyogo vyayaḥ | yad ubhayaṃ tārkikaiḥ prety abhāva ity ucyate | tad uktaṃ jātasya hi dhruvo mṛtyur dhruvaṃ janma mṛtasya ca [Gītā 2.27] iti | tad ubhayaṃ ca dharmādharma-vaśād bhavati | dharmādharma-vaśatvaṃ cājñasya jīvasaya dehābhimāninaḥ karmādhikāritvād bhavati | tatra yad ucyate sarvajñasyeśvarasya sarva-kāraṇasyedṛg-deha-grahaṇaṃ nopapadyata iti tat tathaiva | katham ? yadi tasya śarīraṃ sthūla-bhūta-kāryaṃ syāt tadā vyaṣṭi-rūpatve jāgrad-avasthāsmad-ādi-tulyatvam | samaṣṭi-rūpatve ca virāḍ-jīvatvaṃ tasya tad-upādhitvāt | atha sūkṣma-bhūta-kāryaṃ tadā vyaṣṭi-rūpatve svapnāvasthāsmad-ādi-tulyatvam | samaṣṭi-rūpatve ca hiraṇya-garbha-jīvatvaṃ tasya tad-upādhitvāt | tathā ca bhautikaṃ śarīraṃ jīvānāviṣṭaṃ parameśvarasya na sambhavaty eveti siddham | na ca jīvāviṣṭa eva tādṛśe śarīre tasya bhūtāveśavat praveśa iti vācyam | tac-charīrāvacchedena taj-jīvasya bhogābhyupagame ‚ntaryāmi-rūpeṇa sarva-śarīra-praveśasya vidyamānatvena śarīra-viśeṣābhyupagama-vaiyarthyāt | bhogābhāve ca jīva-śarīratvānupapatteḥ | ato na bhautikaṃ śarīram īśvarasyeti pūrvārdhenāṅgīkaroti — ajo ‚pi sann avyayātmā bhūtānām īśvaro ‚pi sann iti |

ajo ‚pi sann ity apūrva-deha-grahaṇam avyayātmāpi sann iti pūrva-deha-vicchedaṃ bhūtānāṃ bhagava-dharmāṇāṃ sarveṣāṃ brahmādi-stamba-paryantānām īśvaro ‚pi sann iti dharmādharma-vaśatvaṃ nivārayati | kathaṃ tarhi deha-grahaṇam ity uttarārdhenāha prakṛtiṃ svām adhiṣṭhāya sambhavāmi | prakṛtiṃ māyākhyāṃ vicitrāneka-śaktim aghaṭamāna-ghaṭanāpaṭīyasīṃ svāṃ svopādi-bhūtām adhiṣṭhāya cid-ābhāsena vaśīkṛtya sambhavāmi tat-pariṇāma-viśeṣair eva jagat-kāraṇatva-sampādikā mad-icchayaiva pravartamānā viśuddha-sattva-mayatvena mama mūrtis tad-viśiṣṭasya cājatvam avyayatvam īśvaratvaṃ copapannam | ato ‚nena nityenaiva dehena vivasvantaṃ ca tvāṃ ca pratīmaṃ yogam upadiṣṭavān aham ity upapannam | tathā ca śrutiḥ – ākāśa-śarīraṃ brahma iti | ākāśo ‚nnāvyākṛtam | ākāśa eva tad otaṃ ca protaṃ ca [BAU 3.8.7] ity ādau tathā darśanāt | ākāśas tal-liṅgāt [Vs. 1.1.22] iti nyāyāc ca |

tarhi bhautika-vigrahābhāvāt tad-dharma-manuṣyatvādi-pratītiḥ katham iti cet tatrāha ātma-māyayeti | man-māyayaiva mayi manuṣyatvādi-pratītir lokānugrahāya na tu vastu-vṛttyeti bhāvaḥ | tathā coktaṃ mokṣa-dharme –

māyā hy eṣā mayā sṛṣṭā yan māṃ paśyasi nārada |
sarva-bhūta-guṇair yuktaṃ na tu māṃ draṣṭum arhasi || [Mbh 12.326.43] iti |

sarva-bhūta-guṇair yuktaṃ kāraṇopādhiṃ māṃ carma-cakṣuṣā draṣṭuṃ nārhasīty arthaḥ | uktaṃ ca bhagavatā bhāṣyakāreṇa – sa ca bhagavān jñānaiśvarya-śakti-bala-vīrya-tejobhiḥ sadā sampannas triguṇātmikāṃ vaiṣṇavīṃ svāṃ māyāṃ prakṛtiṃ vaśīkṛtyājo ‚vyayo bhūtānām īśvaro nitya-śuddha-buddha-mukta-svabhāvo ‚pi san sva-māyayā dehavān iva jāta iva ca lokānugrahaṃ kurvan lakṣyate sva-prayojanābhāve ‚pi bhūtānujighṛkṣayā iti | vyākhyātṛbhiś coktaṃ svecchā-vinirmitena māyāmayena divyena rūpeṇa sambabhūveti |

nityo yaḥ kāraṇopādhir māyākhyo ‚neka-śaktimān |
sa eva bhagavad-deha iti bhāṣya-kṛtāṃ matam ||

anye tu parameśvare deha-dehi-bhāvaṃ na manyante | kiṃ yaś ca nityo vibhuḥ sac-cid-ānanda-ghano bhagavān vāsudevaḥ paripūrṇo nirguṇaḥ paramātmā sa eva tad-vigraho nānyaḥ kaścid bhautiko māyiko veti | asmin pakṣe yojanā – ākāśavat sarva-gataś ca nityaḥ, avināśī vā are ‚yam ātmānucchitti-dharmā ity ādi śruteḥ, asaṃbhavas tu sato ‚nupaptteḥ [Vs. 2.3.8], nātmāśruter nityatvāc ca tābhyaḥ [Vs. 2.3.16] ity ādi nyāyāc ca vastu-gatyā janma-vināśa-rahitaḥ sarva-bhāsakaḥ sarva-kāraṇa-māyādhiṣṭhānatvena sarva-bhūteśvaro ‚pi sann ahaṃ prakṛtiṃ svabhāvaṃ sac-cid-ānanda-ghanaika-rasam |

māyāṃ vyāvartayati svām iti | nija-svarūpam ity arthaḥ | sa bhagavaḥ kasmin pratiṣṭhitaḥ sve mahimni [ChāU 7.24.1] iti śruteḥ | sva-svarūpam adhiṣṭhāya svarūpāvasthita eva san sambhavāmi deha-dehi-bhāvam antareṇaiva dehivad vyavaharāmi | kathaṃ tarhy adehe sac-cid-ānanda-ghane dehatva-pratītir ata āha ātma-māyayeti | nirguṇe śuddhe sac-cid-ānanda-ghane mayi bhagavati vāsudeve deha-dehi-bhāva-śūnye tad-rūpeṇa pratītir māyā-mātram ity arthaḥ | tad uktam –

kṛṣṇam enam avehi tvam ātmānam akhilātmanām |
jagad-dhitāya so ‚py atra dehīvābhāti māyayā || iti [BhP 10.14.55]
aho bhāgyam aho bhāgyaṃ nanda-gopa-vrajaukasām
yan-mitraṃ paramānandaṃ pūrṇaṃ brahma sanātanam || [BhP 11.14.32] iti ca |

kecit tu nityasya niravayavasya nirvikārasyāpi paramānandasyāvayavāya-vibhāvaṃ vāstavam evecchanti te niryuktikaṃ bruvāṇas tu nāsmābhir vinivāryate iti nyāyena nāpavādyāḥ | yadi sambhavet tathaivāstu kim atipallavitenety uparamyate

Viśvanātha

svasya janma-prakāram āha – ajo ‚pi janma-rahito ‚pi san sambhavāmi, deva-manuṣya-tiryag-ādiṣu āvirbhavāmi | nanu kim atra citram ? jīvo ‚pi vastuto ‚ja eva sthūla-deha-nāśānantaraṃ jāyata eva ? tatrāha savyayātmānaśvara-śarīraḥ | kiṃ ca, jīvasya sva-deha-bhinna-sva-svarūpeṇājatvam eva, āvidyakena deha-sambandhenaiva tasya janmavattvam, mama tv īśvaratvāt sva-dehābhinnasyājatvaṃ janmavattvam ity ubhayam api svarūpa-siddham | tac ca durghaṭatvāt citram atarkyam eva | ataḥ puṇya-pāpādimato jīvasyeva sad-asad-yoniṣu na me janmāśaṅkety āha – bhūtānām īśvaro ‚pi san karma-pāratantrya-rahito ‚pi bhūtvety arthaḥ |

nanu jīvo hi liṅga-śarīreṇa sva-bandhakena karma-prāpyān devādi-dehān prāpnoti | tvaṃ parameśvaro liṅga-rahitaḥ sarva-vyāpakaḥ karma-kālādi-niyantā | bahu syām iti śruteḥ sarva-jagad-rūpo bhavaty eva | tad api yad viśeṣata evambhūto ‚py ahaṃ sambhavāmīti brūṣe, tan manye sarva-jagad-vilakṣaṇān deha-viśeṣān nityān eva loke prakāśayituṃ tvaj-janmety avagamyate | tat khalu katham ity ata āha prakṛtiṃ svām adhiṣṭhāyeti | atra prakṛti-śabdena yadi bahiraṅgā māyā-śaktir ucyate, tadā tad-adhiṣṭhātā parameśvaras tad-dvārā jagad-rūpo bhavaty eveti na viśeṣopalabdhiḥ | tasmāt saṃsiddhi-prakṛtī tv ime svarūpaṃ ca svabhāvaś ca ity abhidhānād atra prakṛti-śabdena svarūpam evocyate | na tat svarūpa-bhūtā māyā-śaktiḥ | svarūpaṃ ca tasya sac-cid-ānanda eva | ataveva tvāṃ śuddha-sattvātmikāṃ prakṛtim iti śrī-svāmi-caraṇāḥ | prakṛtiṃ svabhāvaṃ svam eva svabhāvam adhiṣṭhāya svarūpeṇa svecchayā sambhavāmīty arthaḥ iti śrī-rāmānujācārya-caraṇāḥ | prakṛtiṃ svabhāvaṃ sac-cid-ānanda-ghanaika-rasam | māyāṃ vyāvartayati svām iti nija-svarūpam ity arthaḥ | sa bhagavaṃ kasmin pratiṣṭhitaḥ sva-mahimni iti śruteḥ | sva-svarūpam adhiṣṭhāya svarūpāvasthita eva sambhavāmi deha-dehi-bhāvam antareṇaiva dehivad vyavaharāmi iti śrī-madhusūdana-sarasvatī-pādāḥ |

nanu yady avyayātmā anaśvara-matsya-kūrmādi-svarūpa eva bhavasi, tarhi tava prādurbhavat-svarūpaṃ pūrva-prādurbhūta-svarūpāṇi ca yugapad eva kiṃ nopalabhyanta ? tatrāha ātma-bhūtā yā māyā tayā sva-svarūpāvaraṇa-prakāśana-karma ca yayā cic-chakti-vṛttyāyoga-māyayety arthaḥ | tayā hi pūrva-kālāvatīrṇa-svarūpāṇi pūrvam evāvṛtya vartamāna-svarūpaṃ prakāśya sambhavāmi | ātma-māyayā samyag apracyuta-jñāna-bala-vīryādi-śaktyaiva bhavāmi iti śrī-svāmi-caraṇāḥ | ātma-māyayātma-jñānena māyā vayunaṃ jñānam iti jñāna-paryāyo ‚tra māyā-śabdaḥ | tathā cābhiyukta-prayogaḥ māyayā satataṃ vetti prācīnānāṃ śubhāśubham iti śrī-rāmānujācārya-caraṇāḥ | mayi bhagavati vāsudeve deha-dehi-bhāva-śūnye tad-rūpeṇa pratītiḥ māyā-mātram iti śrī-madhusūdana-sarasvatī-pādāḥ

Baladeva

loka-vilakṣaṇatayā svarūpaṃ sva-janma ca vadan sanātanatvaṃ svasyāha ajo ‚pīti | atra svarūpa-svabhāva-paryāyaḥ prakṛti-śabdaḥ | svāṃ prakṛtiṃ svaṃ svarūpaṃ adhiṣṭhāyālambya sambhavāmi āvirbhavāmi | saṃsiddhi-prakṛtī tv ime | svarūpaṃ ca svabhāvaś ca ity amaraḥ | svarūpeṇaiva sambhavāmīti | etam arthaṃ vicarituṃ viśinaṣṭi ajo ‚pīty ādinā | api avadhāraṇe | apūrva-deha-yogo janma | tad-rahita eva san | avyayātmāpi san avyayaḥ pariṇāma-śūnya ātmā buddhyādir yasya tādṛśa eva san | ātmā puṃsi ity ādy ukteḥ | bhūtānām īśvaro ‚pi san svetareṣāṃ jīvānāṃ niyantaiva san ity arthaḥ | ajatvādi-guṇakaṃ yad vibhu-jñāna-sukha-ghanaṃ rūpaṃ tenaivāvatarāmīti svarūpeṇaiva sambhavāmīty asya vivaraṇaṃ tādṛśasya svarūpasya raver ivābhiyakti-mātram eva janmeti tat-svarūpasya taj-janmanaś ca loka-vilakṣaṇatvaṃ tena sanātanatvaṃ ca vyaktam | karma-tantratvaṃ nirastam | śrutiś caivam āha ajāyamāno bahudhā vijāyate iti | smṛtiś ca pratyakṣaṃ ca harer janma na vikāraḥ kathaṃcana ity ādyā | ataeva sūtikā-gṛhe divyāyudha-bhūṣaṇasya divya-rūpasya ṣaḍ-aiśvarya-sampannasya tasya vīkṣaṇaṃ smaryate | prayojanam āha ātma-māyayeti | bhajaj-jīvānukampayā hetunā tad-uddhārāyety arthaḥ | māyā dambhe kṛpāyāṃ ca iti viśvaḥ | ātma-māyayā sva-sārvajñena sva-saṅkalpeneti kecit | māyā vayunaṃ jñānaṃ ca iti nirghaṇṭu-koṣāt | lokaḥ khalu rājādiḥ pūrva-dehādīni vihāyāpūrva-dehādīni bhajan niranusandhir ajño janmībhavati tad-vailakṣaṇyaṃ harer janminaḥ prasphuṭam | bhūtānām īśvaro ‚pi sann ity anena labdha-siddhayo yogi-prabhṛtayo ‚pi vyāvṛttāḥ | sukha-cid-ghano harir deha-dehi-bhedena guṇa-guṇi-bhedena ca śūnyo ‚pi viśeṣa-balāt tat-tad-bhāvena viduṣāṃ pratītir āsīd iti

syntax

he bhārata (O descendant of Bhārata!),
yadā yadā hi (indeed always when) dharmasya (of dharma) glāniḥ (decrease) bhavati (it is),
adharmasya [ca] (and of adharma) abhyutthānam (rise) [bhavati] (it is),
tadā (then) aham (I) ātmānam ([my] self) sṛjāmi (I manifest).

grammar

yadā yadā	–	av. – when, when (correlative of: tadā – at that time, then; distributive use);
hi	–	av. – because, just, indeed, surely;
dharmasya	–	dharma 6n.1 m. – of the law, of dharma (from: √dhṛ – to hold);
glāniḥ	–	glāni 1n.1 f. – exhaustion, fatique, dicrease, sickness (from: √glai – to feel dislike, to be exhausted, to faint);
bhavati	–	√bhū (to be) Praes. P 1v.1 – there is;
bhārata	–	bhārata 8n.1 m. – O descendant of Bhārata;
abhyutthānam	–	abhi-utthāna 1n.1 n. – rise, gain, elevation (from: abhi-ut-√sthā – to rise);
adharmasya	–	a-dharma 6n.1 m. – of the lawlessness, of adharma (from: √dhṛ – to hold);
tadā	–	av. – at that time, then;
ātmānam	–	ātman 2n.1 m. – self;
sṛjāmi	–	√sṛj (to let go, to emit) Praes. P 3v.1 – I let go, I emit, I create;
aham	–	asmat sn. 1n.1 – I;

textual variants

tadātmānaṃ → tadātmāṃśaṃ (then [my] own part);

Śāṃkara

tac ca janma kadā kim-arthaṃ ca ? ity ucyate —

yadā yadā hi dharmasya glānir hānir varṇāśramādi-lakṣaṇasya prāṇinām abhyudaya-niḥśreyasa-sādhanasya bhavati | bhārata ! abhyutthānam udbhavo’dharmasya tadātmānaṃ sṛjāmy ahaṃ māyayā

Rāmānuja

janmakālam āha

na kālaniyamo ‚smatsaṃbhavasya / yadā yadā hi dharmasya vedoditasya cāturvarṇyacāturāśramyavyavasthayāvasthitasya kartavyayasya glānir bhavati, yadā yadā ca tadviparyayasyādharmasyābhyutthānam tadāham eva svasaṅkalpenoktaprakāreṇātmānaṃ sṛjāmi

Śrīdhara

kadā sambhavasīty apekṣāyām āha yadā yadeti | glānir hāniḥ | abhyutthānam ādhikyam

Madhusūdana

evaṃ sac-cid-ānanda-ghanasya tava kadā kim-arthaṃ vā dehivad vyavahāra iti tatrocyate yadā yadeti | dharmasya veda-vihitasya prāṇinām abhyudaya-niḥśreyasa-sādhanasya pravṛtti-nivṛtti-lakṣaṇasya varṇāśrama-tad-ācāra-vyaṅgyasya yadā yadā glānir hānir bhavati he bhārata bharata-vaṃśodbhavatvena bhā jñānaṃ tatra ratatvena vā tvaṃ na dharma-hāniṃ soḍhuṃ śaknoṣīti sambodhanārthaḥ | evaṃ yadā yadābhyutthānam udbhavo ‚dharmasya veda-niṣiddhasya nānā-vidha-duḥkha-sādhanasya dharma-virodhinas tadā tadātmānaṃ dehaṃ sṛjāmi nitya-siddham eva sṛṣṭam iva darśayāmi māyayā

Viśvanātha

kadā sambhavāmīty apekṣāyām āha yadeti | dharmasya glānir hānir adharmasyābhyutthānaṃ vṛddhis te dve soḍhum aśaknuvan tayor vaiparītyaṃ kartum iti bhāvaḥ | ātmānaṃ dehaṃ sṛjāmi nity siddham eva taṃ sṛṣṭam iva darśayāmi māyayā iti śrī-madhusūdana-sarasvatī-pādāḥ

Baladeva

atha sambhava-kālam āha yadeti | dharmasya vedoktasya glānir vināśaḥ adharmasya tad-viruddhasyābhyutthānam abhuyudayas tadāham ātmānaṃ sṛjāmi prakaṭayāmi | na tu nirmame tasya pūrva-siddhatvād iti nāsti mat-sambhava-kāla-niyamaḥ

syntax

sādhūnām (of what is right) paritrāṇāya (for protection),
duṣkṛtām (of what is evil) vināśāya (for destruction),
dharma-saṁsthāpanārthāya ca (and for the sake of establishing dharma),
yuge yuge (in each and every aeon) [aham] (I) sambhavāmi (I manifest).

grammar

paritrāṇāya	–	paritrāṇa 4n.1 n. – for protection (from: pari-√trai – to protect, to rescue, to save);
sādhūnām	–	sādhu 6n.3 m. – of the right, of the noble men, of the saints (from: √sādh – to succeed);
vināśāya	–	vināśa 4n.1 m. – for destruction (from: vi-√naś – to destroy, to vanish);
ca	–	av. – and;
duṣkṛtām	–	duṣ-kṛta 2n.2 n. – wrongly done, evil action, sin (from: dur / dus – prefix: difficult, bad, hard; √kṛ – to do, PP kṛta – done, made);
dharma-saṁsthāpanārthāya	–	dharma-saṁsthāpana-artha 4n.1 n.; TP: dharmasya saṁsthāpanasyārthāyeti – for the sake of establishing the law (from: √dhṛ – to hold, dharma – the law; sam-√sthā – to come into being, saṁ-sthāpana – setting, establishing; √arth – to strive to obtain, to desire, to request, artha – purpose, advantage, concern, object, wealth, use; with the meaning ‘for the sake’ requires genitive – whose?);
saṁbhavāmi	–	sam-√bhū (to come into being) Praes. P 3v.1 – I manifest;
yuge yuge	–	yuga 7n.1 n. – in an aeon, an age of the world (from: √yuj – to yoke, to join, to engage; distributive use);

textual variants

sādhūnāṃ → sādhyānāṃ (of these to be achieved);

Śāṃkara

kim-arthaṃ ?

paritrāṇāya parirakṣaṇāya sādhūnāṃ san-mārga-sthānām | vināśāya ca duṣkṛtāṃ pāpa-kāriṇām | kiṃ ca dharma-saṃsthāpanārthāya dharmasya samyak-sthāpanaṃ tad-arthaṃ sambhavāmi | yuge yuge pratiyugam

Rāmānuja

janmanaḥ prayojanam āha

sādhavaḥ uktalakṣaṇadharmaśīlāḥ vaiṣṇavāgresarā matsamāśrayaṇe pravṛttā mannāmakarmasvarūpāṇāṃ vāṅmanasāgocaratayā maddarśanena vinā svātmadhāraṇapoṣaṇādikm alabhamānāḥ kṣaṇamātrakālaṃ kalpasahasraṃ manvānāḥ pratiśithilasarvagātrā bhaveyur iti matsvarūpaceṣṭitāvalokanālāpādidānena teṣāṃ paritrāṇāya tadviparītānāṃ vināśāya ca kṣīṇasya vaidikasya dharmasya madārādhanarūpasyārādhyasvarūpapradarśanena sthāpanāya ca devamanuṣyādirūpeṇa yuge yuge saṃbhavāmi / kṛtatretādiyugaviśeṣaniyamo ‚pi nāstītyarthaḥ

Śrīdhara

kim-artham ? ity apekṣāyām āha paritrāṇāyeti | sādhūnāṃ sva-dharma-vartināṃ rakṣaṇāya | duṣṭaṃ karma kurvantīti duṣkṛtaḥ | teṣāṃ vadhāya ca | evaṃ dharma-saṃsthāpanārthāya sādhu-rakṣaṇena duṣṭa-vadhena ca dharmaṃ sthirīkartum | yuge yuge tat-tad-avasare sambhavāmīty arthaḥ | na caivaṃ duṣṭa-nigrahaṃ kurvato ‚pi nairghṛṇyaṃ śaṅkanīyam | yathāhuḥ – lālane tāḍane mātur nākāruṇyaṃ yathārbhake | tat tad eva maheśasya niyantur guṇa-doṣayoḥ

Madhusūdana

tat kiṃ dharmasya hānir adharmasya ca vṛddhis tava paritoṣa-kāraṇaṃ yena tasminn eva kāla āvirbhavasīti tathā cānarthāvaha eva tavāvatāraḥ syāt ? iti nety āha paritrāṇāyeti | dharma-hānyā hīyamānānāṃ sādhūnāṃ puṇya-kāriṇāṃ veda-mārga-sthānāṃ paritrāṇāya paritaḥ sarvato rakṣaṇāya | tathādharma-vṛddhyā vardhamānānāṃ duṣkṛtāṃ pāpa-kāriṇāṃ veda-mārga-virodhināṃ vināśāya ca | tad ubhayaṃ kathaṃ syād iti tad āha dharma-saṃsthāpanārthāya dharmasya samyag-adharma-nivāraṇena sthāpanaṃ veda-mārga-parirakṣaṇaṃ dharma-saṃsthāpanaṃ tad-arthaṃ sambhavāmi pūrvavat | yuge yuge pratiyugam

Viśvanātha

nanu tvad-bhaktā rājarṣayo brahmarṣayo ‚pi vā dharma-hāny-adharma-vṛddhī dūrīkartuṃ śaknuvanty eva | etāvad artham eva kiṃ tavāvatāreṇa ? iti cet, satyam | anyad api anya-duṣkaraṃ karma kartuṃ sambhavāmīty āha parīti | sādhūnāṃ paritrāṇāya mad-ekānta-bhaktānāṃ mad-darśanotkaṇṭhā-sphuṭa-cittānāṃ yad vaiyāgrya-rūpaṃ duḥkham | tasmāt trāṇāya | tathā duṣkṛtāṃ mad-bhakta-loka-duḥkha-dāyināṃ mad-anyair avadhyānāṃ rāvaṇa-kaṃsa-keśy-ādīnāṃ vināśāya | tathā dharma-saṃsthāpanārthāya madīya-dhyāna-yajana-paricaryā-saṅkīrtana-lakṣaṇaṃ parama-dharmaṃ mad-anyaiḥ pravartayitum aśakyaṃ samyak prakāreṇa sthāpayitum ity arthaḥ | yuge yuge prati-yugaṃ pratikalpaṃ vā | na caivaṃ duṣṭa-nigraha-kṛto bhagavato vaiṣamyam āśaṅkanīyam | duṣṭānām apy asurāṇāṃ sva-kartṛ-vadhena vividha-duṣkṛta-phalān naraka-saha-praṇipātāt saṃsārāc ca paritrāṇatas tasya sa khalu nigraho ‚py anugraha eva nirṇītaḥ

Baladeva

nanu tvad-bhaktā rājarṣayo ‚pi dharma-glānim adharmābhyutthānaṃ cāpanetuṃ prabhavanti tāvate ‚rthāya kiṃ sambhavāmīty āha parīti | sādhūnāṃ mad-rūpa-guṇa-niratānāṃ mat-sākṣāt-kāram ākāṅkṣyatāṃ tena vinātivyagrāṇāṃ tad-vaiyagrya-rūpād duḥkhāt paritrāṇāyātimanojña-svarūpa-sākṣāt-kāreṇa | tathā duṣkṛtāṃ duṣṭa-karma-kāriṇāṃ mad-anyair avadhyānāṃ daśagrīva-kaṃsādīnāṃ tādṛg-bhakta-drohiṇāṃ vināśāya dharmasya mad-ekārcana-dhyānādi-lakṣaṇasya śuddha-bhakti-yogasya vaidikasyāpi mad-itaraiḥ pracārayitum aśakyasya saṃsthāpanārthāya sampracārāyety etat trayaṃ mat-sambhavasya kāraṇam iti | yuge yuge tat-tat-samayena ca duṣṭa-vadhena harau vaiṣamyaṃ, tena duṣṭānāṃ mokṣānanda-lābhe sati tasyānugraha-rūpatvena pariṇāmāt

Michalski

Dla obrony dobrych, na zgubę złych, dla ugruntowania sprawiedliwości odradzam się w każdym wieku na nowo.

Olszewski

Dla obrony dobrych, dla zagłady złych, dla przywrócenia sprawiedliwości powstaję w każdym okresie.

Dynowska

Dla ochrony sprawiedliwych, dla zagłady nieprawość czyniących, dla utrwalenia Dharmy, w różnych wiekach przychodzę Ja Sam.

Sachse

Objawiam się w każdej erze ludzkości,
ku pomocy dobrym, występnym na zgubę,
i dla odnowienia prawa.

Kudelska

Dla ochrony szlachetnych, dla zniszczenia zła, aby prawo utrwalić,
Ja się odradzam z wieku na wiek.

Rucińska

Aby ochraniać cnotliwych i aby zgubić złoczyńców,
By dharmę znów ustanowić, powstaję wciąż w każdej judze.

Szuwalska

Zstępuję, aby chronić ludzi sprawiedliwych,
Unicestwić złoczyńców oraz ład przywrócić.

syntax

he arjuna (O Arjuna!),
evam (thus) yaḥ (he who) me (my) divyam (divine) janma (birth) karma ca (and activities) tattvataḥ (truly) vetti (he knows),
saḥ (he) deham (body) tyaktvā (after abandoning)
punar-janma (re-birth) na eti (he does not go),
[kiṁtu] (but) mām eva (to me only) eti (he goes).

grammar

janma	–	janman 2n.1 n. – birth (from: √jan – to be born);
karma	–	karman 2n.1 n. – activity (from: √kṛ – to do);
ca	–	av. – and;
me	–	asmat sn. 6n.1 – my (shortened form of: mama);
divyam	–	divya 2n.1 n. – divine (from: √div – to shine, diva – heaven);
evam	–	av. – thus;
yaḥ	–	yat sn. 1n.1 m. – he who;
vetti	–	√vid (to know, to understand) Praes. P 1v.1 – he knows;
tattvataḥ	–	av. – truly (from: tat – to, abst. tat-tva – truth, reality; indeclinable ablative with an ending: –tas);
tyaktvā	–	√tyaj (to abandon, to give up) absol. – after abandoning;
deham	–	deha 2n.1 m. – body (from: √dih – to anoint, to smear, deha – a form, shape, body);
punar-janma	–	punar-janman 2n.1 n. – re-birth (from: √jan – to be born, janman – birth; av. punaḥ – back, again);
na	–	av. – not;
eti	–	√i (to go) Praes. P 1v.1 – he goes;
mām	–	asmat sn. 2n.1 – to me;
eti	–	√i (to go) Praes. P 1v.1 – he goes;
saḥ	–	tat sn. 1n.1 m. – he;
arjuna	–	arjuna 8n.1 m. – white, clear, Arjuna;

textual variants

naiti → neti (not, ‘end of a quote’);
so ‘rjuna → pāṁḍava (O son of Pāṇḍu);

Śāṃkara

taj-janma māyā-rūpaṃ, karma ca sādhu-paritrāṇādi, me mama divyam aprākṛtam aiśvaram evaṃ yathoktaṃ yo vetti tattvatas tattvena yathāvat tyaktvā deham imaṃ punar janma punar utpattiṃ naiti na prāpnoti, mām ety āgacchati, sa mucyate he’rjuna

Rāmānuja

evaṃ karmamūlaheyatriguṇaprakṛtisaṃsargarūpajanmarahitasya sarvesvaratvasārvajñyasatyasaṅkalpatvādisamastakalyāṇaguṇopetasya sādhuparitrāṇamatsamāśrayaṇaikaprayojanaṃ divyam aprākṛtaṃ madasādhāraṇaṃ mama janma ceṣṭitaṃ ca tattvato yo vetti, sa vartamānaṃ dehaṃ parityajya punarjanma naiti, mām eva prāpnoti / madīyadivyajanmaceṣṭitayāthātmyavijñānena vidhvastasamastamatsamāśryaṇavirodhipāpaḥ asminn eva janmani yathoditaprakāreṇa mām āśritya madekapriyo madekacitto mām eva prāpnoti

Śrīdhara

evaṃ-vidhānām īśvara-janma-karmaṇāṃ jñāne phalam āha janmeti | svecchayā kṛtaṃ mama janma karma ca dharma-pālana-rūpaṃ divyam alaukikaṃ tattvataḥ parānugrahārtham eveti yo vetti sa dehābhimānaṃ tyaktvā punar janma saṃsāraṃ naiti na prāpnoti | kintu mām eva prāpnoti

Madhusūdana

janma nitya-siddhasyaiva mama sac-cid-ānanda-ghanasya līlayā tathānukaraṇam | karma ca dharma-saṃsthāpanena jagat-paripālanaṃ me mama nitya-siddheśvarasya divyam aprākṛtam anyaiḥ kartum aśakyam īśvarasyaivāsādharaṇam | evam ajo ‚pi sann ity ādinā pratipāditaṃ yo vetti tattvato bhrama-nivartanena | mūḍhair hi mauṣyatva-bhrāntyā bhagavato ‚pi garbha-vāsādi-rūpam eva janma sva-bhogārtham eva karmety āropitam | paramārthataḥ śuddha-sac-cid-ānanda-rūpatva-jñānena tad-apanudyājasyāpi māyayā janmānukaraṇam akartur api parānugrahāya karmānukaraṇam iy evaṃ yo vetti sa ātmano ‚pi tattva-sphuraṇāt tyaktvā deham imaṃ punar janma naiti | kintu māṃ bhagavantaṃ vāsudevam eva sac-cid-ānanda-ghanam eti saṃsārān mucyata ity arthaḥ

Viśvanātha

ukta-lakṣaṇasya maj-janmanas tathā janmānantaraṃ mat-karmaṇaś ca tattvato jñāna-mātreṇaiva kṛtārthaḥ syād ity āha janmeti | divyam aprākṛtaṃ iti śrī-rāmānujācārya-caraṇāḥ śrī-madhusūdana-sarasvatī-pādāś ca | divyam alaukikaṃ iti śrī-svāmi-caraṇāḥ | lokānāṃ prakṛti-sṛṣṭatvād alaukika-śabdasya aprākṛtatvam evārthas teṣām apy abhipretaḥ | ataevāprākṛtatvena guṇātītatvād bhagavaj-janma-karmaṇo nityatvam | tac ca bhagavat-sandarbhe na vidyate yasya ca janma karma vā [BhP 8.3.8] ity atra śloke śrī-jīva-gosvāmi-caraṇair upapāditam | yad vā yukty-anupapannam api śruti-smṛti-vākya-balād atarkam evedaṃ mantavyam | tatra pippalāda-śākhāyāṃ puruṣa-bodhinī-śrutiḥ – eko devo nitya-līlānurakto bhakta-vyāpī bhakta-hṛdayāntarātmā iti | tathā janma-karmaṇo nityatvaṃ śrī-bhāgavatāmṛte bahuśa eva prapañcitam | evaṃ yo vetti tattvata iti ajo ‚pi sann avyayatātmā ity asmiṃs tathā janma karma ca me divyam ity asmiṃś ca mad-vākya evāstikatayā maj-janma-karmaṇor nityatvam eva yo jānāti, na tu tayor nityatve kāñcid yuktim apy apekṣamāṇo bhavatīty arthaḥ | yad vā tattvataḥ oṃ tat sad iti nirdeśo brahmaṇas trividhaḥ smṛtaḥ [Gītā 17.18] ity agrimoktes tac-chabdena brahmocyate tasya bhāvas tattvaṃ tena brahma-svarūpatvena yo vettīty arthaḥ | sa vartamānaṃ dehaṃ tyaktvā punar janma naiti kintu mām evaiti | atra dehaṃ tyaktvā ity asyādhikyād evaṃ vyācakṣate sma | sa dehaṃ tyaktvā punar janma naiti kintu deham atyaktvaiva mām eti | madīya-divya-janma-ceṣṭita-yāthātmya-vijñānena vidhvasta-samasta-mat-samāśrayaṇa-virodhi-pāpmāsminn eva janmani yathodita-prakāreṇa mām āśritya mad-eka-priyo mad-eka-citto mām eva prāpnoti iti śrī-rāmānujācārya-caraṇāḥ

Baladeva

bahulāyāsaiḥ sādhana-sahasrair api durlabho mokṣo maj-janma-carita-śravaṇena mad-ekānti-pathānuvartināṃ sulabho ‚stv ity etad arthaṃ ca sambhavāmīty āśayā bhagavān āha janmeti | mama sarveśvarasya satyecchasya vaidūryavan nitya-siddha-nṛsiṃha-raghunāthādi-bahula-rūpasya tatra tatrokta-lakṣṇaṃ janma tathā karma ca tat-tad-bhakta-sambandhaṃ caritaṃ tad ubhayaṃ divyam aprākṛtaṃ nityaṃ bhavatīty evam evaitad iti yas tattvato vetti yad gataṃ bhavac ca bhaviṣyac ca eko devo nitya-līlānurakto bhakta-vyāpī bhakta-hṛdy antarātmā iti śrutyā divyam iti mad-uktyā ca dṛḍha-śraddho yukti-nirapekṣaḥ san | he arjuna ! sa vartamānaṃ dehaṃ tyaktvā punaḥ prāpañcikaṃ janma naiti | kintu mām eva tat-tat-karma-manojñam eti mukto bhavatīty arthaḥ | yad vā mocakatva-liṅgena tat tvam asi iti śruteś ca me janma-karmaṇī tattvato brahmatvena yo vettīti vyākhyeyam | itarathā tam eva viditvātimṛtyum eti nānyaḥ panthā vidyate ‚yanāya [ŚvetU 3.8] iti śrutir vyākupyet | samānam anyat | janmādi-nityatāyāṃ yuktayas tv anyatra vistṛtā draṣṭavyāḥ

syntax

vīta-rāga-bhaya-krodhāḥ (those whose passion, fear and anger are gone) man-mayāḥ (who are absorbed in me) mām upāśritāḥ (sheltered in me) jñāna-tapasā (by knowledge and austerity) pūtāḥ (purified) bahavaḥ (many) mad-bhāvam (to my nature) āgatāḥ (who have come).

grammar

vīta-rāga-bhaya-krodhāḥ	–	vīta-rāga-bhaya-krodha 1n.3 m.; DV/BV: yeṣāṁ rāgaś ca bhayaṁ ca krodhaś ca vitāḥ santi te – those whose passion, fear and anger are gone (from: vi-√i – to go away, PP vīta – gone; √rañj – to be dyed, be excited, be delighted, rāga – colour, passion, affection, love, beauty; √bhī – to scare, bhaya – fear; √krudh – to be angry, krodha – anger, wrath);
man-mayāḥ	–	mat-maya 1n.3 m. – those full of me, absorbed in me (from: mat – the basic form of a personal ponoun „I” singular used in compounds; –maya – in compounds: made of, of the nature of);
mām	–	asmat sn. 2n.1 – in me;
upāśritāḥ	–	upāśrita (upa-ā-√śri – to  adhere, to lean on, to rest on, to depend on) PP 1n.3 m. – those who took refuge, who approached – whom? – requires accusative);
bahavaḥ	–	bahu 1n.3 m. – many;
jñāna-tapasāḥ	–	jñāna-tapas 3n.1 n.; DV: jñānena ca tapasā ceti – by knowledge and austerity (from: √jñā – to know, to understand, jñāna – knowledge, wisdom, intelligence; √tap – to scorch, tapas – heat, austerity);
pūtāḥ	–	pūta (√pū – to purify) PP 1n.3 m. – who are purified;
mad-bhāvam	–	mad-bhāva 2n.1 m. – to my nature (from: mat – the basic form of a personal ponoun „I” singular used in compounds; √bhū – to be, bhāva – state, existence, nature, emotions);
āgatāḥ	–	āgata (ā-√gam – to come) PP 1n.3 m. – who have come;

textual variants

mām upāśritāḥ → mad-vyapāśrayāḥ / mām apāśritāḥ (those for whom I am the shelter / those resting on me);

Śāṃkara

naiṣa mokṣa-mārga idānīṃ pravṛttaḥ | kiṃ tarhi ? pūrvam api —

vīta-rāga-bhaya-krodhāḥ—rāgaś ca bhayaṃ ca krodhaś ca rāga-bhaya-krodhāḥ, vītā vigatā rāga-bhaya-krodhā yebhyas te vīta-rāga-bhaya-krodhāḥ | man-mayā brahma-vida īśvarābheda-darśinaḥ | mām eva parameśvaram upāśritāḥ | kevala-jñāna-niṣṭhā ity arthaḥ | bahavo’neke jñāna-tapasā jñānam eva ca paramātma-viṣayaṃ tapaḥ | tena jñāna-tapasā | pūtāḥ parāṃ śuddhiṃ gatāḥ santaḥ | mad-bhāvam īśvara-bhāvaṃ mokṣam āgatāḥ samanuprāptāḥ | itara-tapo-nirapekṣā jñāna-niṣṭhā ity asya liṅgaṃ jñāna-tapaseti viśeṣaṇam

Rāmānuja

tad āha

madīyajanmakarmatattvajñānākhyena tapasā pūtā bahava evaṃ saṃvṛttāḥ / tathā ca śrutiḥ, „tasya dhīrāḥ parijānanti yonim” iti / dhīrāḥ dhīmatām agresarā evaṃ tasya janmaprakāraṃ jānantītyarthaḥ

Śrīdhara

kathaṃ janma-karma-jñānena tvat-prāptiḥ syād iti ? ata āha vīta-rāgeti | ahaṃ śuddha-sattvāvatāraiḥ dharma-pālanaṃ karomīti madīyaṃ parama-kāruṇikatvaṃ jñātvā | mām evopāśritāḥ santaḥ | mat-prasāda-labdhaṃ yadātma-jñānaṃ ca tapaś ca | tat-paripāka-hetuḥ sva-dharmaḥ | tayor dvandvaikavad bhāvaḥ | tena jñāna-tapasā pūtāḥ śuddhā nirastājñāna-tat-kārya-malāḥ | mad-bhāvaṃ mat-sāyujyaṃ prāptā bahavaḥ | na tv adhunaiva pravṛtto ‚yaṃ mad-bhakti-mārga ity arthaḥ | tad evaṃ tāny ahaṃ veda sarvāṇīty ādinā vidyāvidyopādhibhyāṃ tat-tvaṃ-padārthāv īśvara-jīvau pradarśyeśvarasya cāvidyābhāvena nitya-śuddhatvāj jīvasya ceśvara-prasāda-labdha-jñānenājñāna-nivṛtteḥ śuddhasya sataś cid-aṃśena tadaikyam uktam iti draṣṭavyam

Madhusūdana

mām eti so ‚rjunety uktaṃ tatra svasya sarva-mukta-prāpyatayā puruṣārthatvam asya mokṣa-mārgasyānādi-parasparāgatatvaṃ ca darśayati vīta-rāgeti | rāgas tat-tat-phala-tṛṣṇā | sarvān viṣayān parityajya jñāna-mārge kathaṃ jīvitavyam iti trāso bhayam | sarva-viṣayocchedako ‚yaṃ jñāna-mārgaḥ kathaṃ hitaḥ syād iti dveṣaḥ krodhaḥ | ta ete rāga-bhaya-krodhā vītā vivekena vigatā yebhyas te vīta-rāga-bhaya-krodhāḥ śuddha-sattvāḥ | man-mayā māṃ paramātmānaṃ tat-padārthatvaṃ gatāḥ | bahavo ‚neke jñāna-tapasā jñānam eva tapaḥ sarva-karma-kṣaya-hetutvāt | na hi jñānena sadṛśaṃ pavitram iha vidyate iti hi vakṣyati | tena pūtāḥ kṣīṇa-sarva-pāpāḥ santo nirastājñāna-tat-kārya-malāḥ | mad-bhāvaṃ mad-rūpatvaṃ viśuddha-sac-cid-ānanda-ghanaṃ mokṣam āgatā ajñāna-mātrāpanayena mokṣaṃ prāptāḥ |

jñāna-tapasā pūtā jīvan-muktāḥ santo mad-bhāvaṃ mad-viṣayaṃ bhāvaṃ raty-ākhyaṃ premāṇam āgatā iti vā | teṣāṃ jñānī nitya-yuktā eka-bhaktir viśiṣyate iti hi vakṣyati

Viśvanātha

na kevalam eka evādhunika eva, maj-janma-karma-tattva-jñāna-mātreṇaiva māṃ prāpnoty api tu prāktanā api pūrva-pūrva-kalpāvatīrṇasya mama janma-karma-tattva-jñānavanto mām āpur evety āha vīteti | jñānam ukta-lakṣaṇaṃ maj-janma-karmaṇos tattvato ‚nubhava-rūpam eva tapas tena pūtāḥ iti śrī-rāmānujācārya-caraṇāḥ |

yad vā, jñāne maj-janma-karmaṇor nityatva-niścayānubhave yan-nānā-kumata-kutarka-yukti-sarpī-viṣa-dāha-sahana-rūpaṃ tapas tena pūtāḥ | tathā ca śrī-rāmānuja-dhṛta-śrutiḥ – tasya dhīrāḥ parijānanti yoniṃ iti dhīrā dhīmanta eva tasya yoniṃ janma-prakāraṃ jānantīty arthaḥ | vītās tyaktāḥ kumata-prajalpiteṣu janeṣu rāgādyā yais te na teṣu rāgaḥ prītir nāpi tebhyo bhayaṃ nāpi teṣu krodho mad-bhaktānām ity arthaḥ | kuto man-mayā maj-janma-karmānudhyāna-manana-śravaṇa-kīrtanādi-pracurāḥ | mad-bhāvaṃ mayi premāṇam

Baladeva

idānīm iva purāpi maj-janmādi-nityatā-jñānena bahūnāṃ vimuktir abhūd iti tan-nityatāṃ draḍhayitum āha vīteti | bahavo janā jñāna-tapasā pūtāḥ santaḥ purā mad-bhāvam āgatā ity anuṣaṅgaḥ | maj-janmādi-nityatva-viṣayakaṃ yaj jñānaṃ tad eva duradhigama-śruti-yukti-sampādyatvāt tapas tasmin jñāne vā yad vividha-kumata-kutarkādi-nivāraṇa-rūpaṃ tapas tena pūtā nirdhūtāvidyā ity arthaḥ | mayi bhāvaṃ premāṇaṃ vidyamānatāṃ vā mat-sākṣāt-kṛtim | kīdṛśās te ity āha vīteti | vītāḥ parityaktās tan-nityatva-virodhiṣu rāgādayo yais te, na teṣu rāgaṃ na bhayaṃ na ca krodhaṃ prakāśayantīty arthaḥ | tatra hetuḥ – man-mayā mad-eka-niṣṭhā upāśritāḥ saṃsevamānāḥ

syntax

ye (those who) yathā (as) mām (in me) prapadyante (they take shelter),
aham (I) tān (them) tathā eva (just the same way) bhajāmi (I adore).
he pārtha (O son of Pṛthā!),
manuṣyāḥ (people) sarvaśaḥ (in every way) mama (my) vartma (path) anuvartante (they follow).

grammar

ye	–	yat sn. 1n.3 m. – those who;
yathā	–	av. – as (correlative of: tathā);
mām	–	asmat sn. 2n.1 – me;
prapadyante	–	pra-√pad (to surrender) Praes. Ā 1v.3 – they surrender, they take shelter of;
tān	–	tat sn. 2n.3 m. – them;
tathā	–	av. – in that manner, so, in like manner;
eva	–	av. – certainly, just, merely;
bhajāmi	–	√bhaj (to share, to love, to rejoice, to worship) Praes. P 3v.1 – I adore;
aham	–	asmat sn. 1n.1 – I;
mama	–	asmat sn. 6n.1 – my;
vartman	–	vartman 2n.1 n. – track of a wheel, path, way, course (from: √vṛt – to move, to happen, to act);
ānuvartante	–	anu-√vṛt (to follow, to obey) Praes. Ā 1v.3 – they follow, they obey;
manuṣyāḥ	–	manuṣya 1n.3 m. – people (from: √man – to think, manu – a man, a person);
pārtha	–	pārtha 8n.1 m. – O son of Pṛthā (from: √pṛth – to extend, pṛthā – Kuntī, mother of the sons of Pāṇḍu);
sarvaśaḥ	–	av. – completely, entirely, altogether, on all sides (from: sarva – all, whole);

textual variants

The third and fourth pada of verse 4.11 are the same as the third and fourth pada of verse BhG 3.23;

Śāṃkara

tava tarhi rāga-dveṣau staḥ | yena kebhyaścit evātma-bhāvaṃ prayacchasi, na sarvebhyaḥ | ity ucyate —

ye yathā yena prakāreṇa yena prayojanena yat-phalārthitayā māṃ prapadyante tāṃs tathaiva tat-phala-dānena bhajāmy anugṛhṇāmy aham ity etat | teṣāṃ mokṣaṃ pratyanarthitvāt | na hy ekasya mumukṣutvaṃ phalārthitvaṃ ca yugapat sambhavati | ato ye yat-phalārthinas tāṃs tat-phala-pradānena, ye yathokta-kāriṇas tv aphalārthino mumukṣavaś ca tān jñāna-pradānena | ye jñāninaḥ sannyāsino mumukṣavaś ca tān mokṣa-pradānena, tathārtānārti-haraṇena ity evaṃ yathā prapadyante ye tāṃs tathaiva bhajāmīty arthaḥ | na punār rāga-dveṣa-nimittaṃ moha-nimittaṃ vā kaṃcid bhajāmi | sarvathāpi sarvāvasthasya mameśvarasya vartma mārgam anuvartante manuṣyāḥ | yat-phalārthitayā yasmin karmaṇy adhikṛtā ye prayatante te manuṣyā atra ucyante he pārtha sarvaśaḥ sarva-prakāraiḥ

Rāmānuja

na kevalaṃ devamanuṣyādirūpeṇāvatīrya matsamāśrayaṇāpekṣāṇāṃ paritrāṇaṃ karomi, api tu ye matsamāśrayaṇāpekṣā yathā yena prakāreṇa svāpekṣānurūpaṃ māṃ saṃkalpya prapadyante samāśrayante; tān prati tathaiva tanmanīṣitaprakāreṇa bhajāmi māṃ darśayāmi / kim atra bahunā, sarve manuṣyāḥ madanuvartanaikamanorathā mama vartma matsvabhāvaṃ sarvaṃ yogināṃ vāṅmanasāgocaram api svakīyāiś cakṣurādikaraṇaiḥ sarvaśaḥ svāpekṣitaiḥ sarvaprakārair anubhūyānuvartnte

Śrīdhara

nanu tarhi kiṃ tvayy api vaiṣamyam asti ? yad evaṃ tvad-eka-śaraṇānām evātmābhāvaṃ dadāsi nānyeṣāṃ sakāmānām iti | ata āha ya iti | yathā yena prakāreṇa sakāmatayā niṣkāmatayā vā ye māṃ bhajante tān ahaṃ tathaiva tad-apekṣita-phala-dānena bhajāmi anugṛhṇāmi, na tu sakāmā māṃ vihāyendrādīn eva ye bhajante tān aham upekṣa iti mantavyam | yataḥ sarvaśaḥ sarva-prakārair indrādi-sevakā api mamaiva vartma bhajana-mārgam anuvartante | indrādi-rūpeṇāpi mamaiva sevyatvāt

Madhusūdana

nanu ye jñāna-tapasā pūtā niṣkāmās te tvad-bhāvaṃ gacchanti, ye tv apūtāḥ sakāmās te na gacchantīti phala-dātus tava vaiṣamya-nairghṛṇye syātām iti nety āha ye yatheti | ya ārtā arthārthino jijñāsavo jñāninaś ca yathā yena prakāreṇa sakāmatayā niṣkāmatayā ca mām īśvaraṃ sarva-phala-dātāraṃ prapadyante bhajanti tāṃs tathaiva tad-apekṣita-phala-dānenaiva bhajāmy anugṛhṇāmy ahaṃ na viparyayeṇa | tatrāmumukṣūn ārtān arthārthinaś cārti-haraṇenārtha-dānena cānugṛhṇāmi | jiijñāsūn vividiṣanti yajñenety ādi-śruti-vihita-niṣkāma-karmānuṣṭhātṝn jñāna-dānena jñāninaś ca mumukṣūn mokṣa-dānena na tv anya-kāmāyānyad dadāmīty arthaḥ |

nanu tathāpi sva-bhaktānām eva phalaṃ dadāsi na tv anya-deva-bhaktānām iti vaiṣamyaṃ sthitam eveti nety āha mama sarvātmano vāsudevasya vartma bhajana-mārgaṃ karma-jñāna-lakṣaṇam anuvartante he pārtha sarvajñaḥ sarva-prakārair indrādīn apy anuvartamānā manuṣyā iti karmādhikāriṇaḥ | indraṃ mitraṃ varuṇam agnim āhuḥ ity ādi-mantra-varṇāt phalam ata upapatteḥ [Vs. 3.2.38] iti nyāyāc ca sarva-rūpeṇāpi phala-dātā bhagavān eka evety arthaḥ | tathā ca vakṣyati ye ‚py anya-devatā-bhaktā [Gītā 9.23] ity ādi

Viśvanātha

nanu tvad-ekānta-bhaktāḥ kilataj-janma-karmaṇor nityatvaṃ manyanta eva | kecit tu jñānādi-siddhy-arthaṃ tvāṃ prapannā jñāni-prabhṛtayas tvaj-janma-karmaṇor nityatvaṃ nāpi manyanta iti tatrāha ya iti | yathā yena prakāreṇa māṃ prapadyante bhajante aham api tāṃs tenaiva prakāreṇa bhajāmi | bhajana-phalaṃ dadāmi |

ayam arthaḥ – ye mat-prabhor janma-karmaṇī nitye eveti manasi kurvāṇās tat-tal-līlāyām eva kṛta-manoratha-viśeṣā māṃ bhajantaḥ sukhayanty aham apīśvaratvāt kartum akartum anyathā kartum api samarthas teṣām api janma-karmaṇor nityatvaṃ kartuṃ tān sva-pārṣadīkṛtya taiḥ sārdham eva yathā-samayam avatarann antar dadhānaś ca tān pratikṣaṇam anugṛhṇann eva tad-bhajana-phalaṃ premāṇam eva dadāmi | ye jñāni-prabhṛtayo maj-janma-karmaṇor naśvaratvaṃ mad-vigrahasya māyā-mayatvaṃ ca manyamānā māṃ prapadyante aham api tān punaḥ punar naśvara-janma-karmavato māyā-pāśa-patitān eva kurvāṇas tat-pratiphalaṃ janma-mṛtyu-duḥkham eva dadāmi | ye tu maj-janma-karmaṇor nityatvaṃ mad-vigrahasya ca sac-cid-ānandatvaṃ manyamānā jñāninaḥ sva-jñāna-siddhy-arthaṃ māṃ prapadyante, teṣāṃ sva-deha-dvaya-bhaṅgam evecchatāṃ mumukṣūṇām anaśvaraṃ brahmānandam eva sampādayan bhajana-phalam āvidyaka-janma-mṛtyu-dhvaṃsam eva dadāmi | tasmān na kevalaṃ mad-bhaktā eva māṃ prapadyante, api tu sarvaśaḥ sarve ‚pi manuṣyā jñāninaḥ karmiṇo yoginaś ca devatāntaropāsakāś ca mama vartmānuvartante mama sarva-svarūpatvāt jñāna-karmādikaṃ sarvaṃ māmakam eva vartmeti bhāvaḥ

Baladeva

nanu nitya-janmādi-manojñaḥ sarveśvaras tvaṃ mayāvagata-kvacittvaṅguṣṭha-mātrādir apīśvaro janmādi-śūnyaḥ śrūyate | tat kiṃ tava tvad-upāsanasya ca vaividhyaṃ bhaved iti ced om ity āha ye yatheti | ye bhaktā mām ekaṃ vaidūryam iva bahu-rūpaṃ sarveśvaraṃ yathā yena prakāreṇa bhāveneti yāvat prapadyante bhajanti, tān ahaṃ tādṛśas tathaiva tad-bhāvānusāriṇā rūpeṇa bhāvena ca bhajāmi sākṣāt bhavann anugṛhṇāmi | nūnatām eva-kāro nivartayati | ato mamaikasyaiva bahu-rūpasya vartma-bahu-vidham upāsana-mārgam anādi-pravṛtta-tad-upāsaka-paramparānukampitā manuṣyāḥ sarve ‚nuvartante anusaranti

syntax

karmaṇām (of activities) siddhim (perfection) kāṅkṣantaḥ (who are desiring)
iha (here) devatāḥ (to divinities) yajante (they offer in sacrifice).
mānuṣe loke (in the human world) karma-jā (born of activity) siddhiḥ (perfection) kṣipram hi (quickly indeed) bhavati (there is).

grammar

kāṅkṣantaḥ	–	kāṅkṣant (√kāṅkṣ – to desire, to expect) PPr 1n.3 m. – who are desiring;
karmaṇām	–	karman 6n.3 n. – of activities (from: √kṛ – to do);
siddhim	–	siddhi 2n.1 f. – accomplishment, fulfilment, perfection, success (from: √sidh – to succeed, to become perfect);
yajante	–	√yaj (to consecrate, to sacrifice, to worship) Praes. Ā 1v.3 – they worship, they offer in sacrifice;
iha	–	av. – here (often meaning: in this world);
devatāḥ	–	devatā 2n.3 f. – divinities (from: √div – to shine, to play, deva – god, divinity);
kṣipram	–	av. – quickly, immediately (from: kṣipra – quick);
hi	–	av. – because, just, indeed, surely;
mānuṣe	–	mānuṣa 7n.1 m. – in human (from: √man – to think, manu – a man, a person);
loke	–	loka 7n.1 m. – in the world;
siddhiḥ	–	siddhi 1n.1 f. – accomplishment, fulfilment, perfection, success (from: √sidh – to succeed, to become perfect);
bhavati	–	√bhū (to be) Praes. P 1v.1 – there is;
karma-jā	–	karma-ja 1n.1 f. – born from activity (from: √kṛ – to do, karman – activity and its result; √jan – to be born, –ja – suffix: born);

textual variants

karmaṇāṃ → karmaṇaḥ / paramāṃ (of activity / supreme);
iha → iti (thus);

Śāṃkara

yadi taveśvarasya rāgādi-doṣābhāvāt sarva-prāṇiṣv anujighṛkṣāyāṃ tulyāyāṃ sarva-phala-pradāna-samarthe ca tvayi sati vāsudevaḥ sarvaṃ [gītā 7.19] iti jñānenaiva mumukṣavaḥ santaḥ kasmāt tvām eva sarve na pratipadyante ? iti śṛṇu tatra kāraṇaṃ—

kāṅkṣanto’bhīpsantaḥ karmaṇāṃ siddhiṃ phala-niṣpattiṃ prārthayanto yajanta ihāsmin loke devatā indrādgny-ādyāḥ | atha yo’nyāṃ devatām upāste’nyo’sāv anyo’ham asmīti na sa veda, yathā paśuḥ | evaṃ sa devānāṃ [bhāvātmauttaṃ 1.4.10] iti śruteḥ | teṣāṃ hi bhinna-devatāyājināṃ phalākāṅkṣiṇāṃ kṣipraṃ śīghraṃ hi yasmān mānuṣe loke | manuṣya-loke hi śāstrādhikāraḥ | kṣipraṃ hi mānuṣe loke iti viśeṣaṇāt | anyeṣv api karma-phala-siddhiṃ darśayati bhagavān | mānuṣe loke varṇāśramādi-karmādhikāra iti viśeṣaḥ | teṣāṃ ca varṇāśramādhikāriṇāṃ karmiṇāṃ phala-siddhiḥ kṣipraṃ bhavati karmajā karmaṇo jātā

Rāmānuja

idānīṃ prāsaṅgikaṃ parisamāpya prakṛtasya karmayogasya jñānākāratāprakāraṃ vaktuṃ tathāvidhakarmayogādhikāriṇo durlabhatvam āha

sarva eva puruṣāḥ karmaṇāṃ phalaṃ kāṅkṣamāṇāḥ indrādidevatāmātraṃ yajante ārādhayanti, na tu kaścid anabhisaṃhitaphalaḥ indrādidevatātmabhūtaṃ sarvayajñānāṃ bhoktāraṃ māṃ yajate / kuta etat? yataḥ kṣiprasminn eva mānuṣe loke karmajā putrapaśvannādysiddhir bhavati / manuṣyalokaśabdaḥ svargādīnām api pradarśanārthaḥ / sarvaṃ eva laukikāḥ puruṣā akṣīṇānādikālapravṛttānantapāpasaṃcayatayā avivekinaḥ kṣipraphalākāṅkṣiṇaḥ putrapaśvannādyasvargādyarthatayā sarvāṇi karmāṇīndrādidevatārādhanamātrāṇi kurvate; na tu kaścit saṃsārodvignahṛdayo mumukṣuḥ uktalakṣaṇaṃ karmayogaṃ madārādhanabhūtam ārabhata ityarthaḥ

Śrīdhara

tarhi mokṣārtham eva kim iti sarve tvāṃ na bhajantīti | ata āha kāṅkṣanta iti | karmaṇāṃ siddhiṃ karma-phalaṃ kāṅkṣantaḥ prāyeneha mānuṣya-loke indrādi-devatā eva yajante | na tu sākṣān mām eva | hi yasmāt karmajā siddhiḥ karmajaṃ phalaṃ śīghraṃ bhavati | na tu jñāna-phalaṃ kaivalyaṃ, duṣprāpyatvāj jñānasya

Madhusūdana

nanu tvām eva bhagavantaṃ vāsudevaṃ kim iti sarve na prapadyanta iti tatrāha kāṅkṣanta iti | karmaṇāṃ siddhiṃ phala-niṣpattiṃ kāṅkṣanta iha loke devatā devān indrāgny-ādyān yajante pūjayanti ajñāna-pratihatatvān na tu niṣkāmāḥ santo māṃ bhagavantaṃ vāsudevam iti śeṣaḥ | kasmāt ? hi yasmād indrādi-devatā-yājināṃ tat-phala-kāṅkṣiṇāṃ karmajā siddhiḥ karma-janyaṃ phalaṃ kṣipraṃ śīghram eva bhavati mānuṣe loke | jñāna-phalaṃ tv antaḥkaraṇa-śuddhi-sāpekṣatvān na kṣipraṃ bhavati |

mānuṣe loke karma-phalaṃ śīghraṃ bhavatīti viśeṣaṇād anya-loke ‚pi varṇāśrama-dharma-vyatirikta-karma-phala-siddhir bhagavatā sūcitā | yatas tat tat kṣudra-phala-siddhy-arthaṃ sa-kāmā mokṣa-vimukhā anyā devatā yajante ‚to na mumukṣava iva māṃ vāsudevaṃ sākṣāt te prapadyanta ity arthaḥ

Viśvanātha

tatrāpi manuṣyeṣu madhye kāminas tu mama sākṣād-bhūtam api bhakti-mārgaṃ parihāya śīghra-phala-sādhakaṃ karma-vartmaivānuvartanta ity āha kāṅkṣanta iti | karmajā siddhiḥ svargādimayī

Baladeva

evaṃ prāsaṅgikaṃ procya prakṛtasya niṣkāma-karmaṇo jñānākāratvaṃ vadiṣyaṃs tad anuṣṭhātuṃ viralatvam āha kāṅkṣanta iti | iha loke ‚nādi-bhoga-vāsanā-niyantritāḥ prāṇinaḥ karmaṇāṃ siddhiṃ paśuputrādi-phala-niṣpattiṃ kāṅkṣanto ‚nityālpa-dān apīndrādi-devān yajante sakāmaiḥ karmabhir na tu sarva-deveśvaraṃ nityānanda-phala-pradam api māṃ niṣkāmais tair yajante | hi yasmād asmin mānuṣe loke karmajā siddhiḥ kṣipraṃ bhavati | niṣkāma-karmārādhitān matto jñānato mokṣa-lakṣaṇā siddhis tu cireṇaiva bhavatīti | sarve lokā bhoga-vāsanā-grasta-sad-asad-vivekāḥ śīghra-bhogecchavas tad-arthaṃ mad-bhṛtyān devān bhajanti | na tu kaścit sad-asad-vivekī saṃsāra-duḥkha-vitrasta-duḥkha-nivṛttaye niṣkāma-karmabhiḥ sarva-deveśaṃ māṃ bhajatīti viralas tad-adhikārīti bhāvaḥ

syntax

mayā (by me) guṇa-karma-vibhāgaśaḥ (according to guṇa and action) cātur-varṇyam (the system of four varṇas) sṛṣṭam (created) [asti] (it is).
[tvam] (you) mām (me) tasya (of this) kartāram api (even the doer)
avyayam (unchangeable) akartāram (a non-doer) viddhi (you must know).

grammar

cātur-varṇyam	–	cātur-varṇya 1n.1 n. – the system of four varṇas (from: catur – four; √varṇ – to paint, to delineate, to tell, varṇa – colour, social class, varṇya – related to colour or social classes);
mayā	–	asmat sn. 3n.1 – by me;
sṛṣṭam	–	sṛṣṭa (√sṛj – to let go, to emit) PP 1n.1 n. – emitted, created;
guṇa-karma-vibhāgaśaḥ	–	av. guṇānāṁ ca karmaṇāṁ ca vibhāgaśa iti – according to guṇa and action (from: √grah – to take, guṇa – quality, virtue, thread; √kṛ – to do, karman – activity and its result; vi-√bhāj – to divide, to separate; vi-bhāga – share, portion, division; -śas – at the end: according to, one by one; vibhāga-śas – according to share, portion, proportionally);
tasya	–	tat sn. 6n.1 m. – of this;
kartāram	–	kartṛ 2n.1 m. – the doer (from: √kṛ – to do);
api	–	av. – although, moreover, besides, even;
mām	–	asmat sn. 2n.1 – me;
viddhi	–	√vid (to know, to understand) Imperat. P 2v.1 – you must know;
akartāram	–	a-kartṛ 2n.1 m. – non-doer (from: √kṛ – to do);
avyayam	–	a-vyaya 2n.1 n. – unchangeable (from: vi-√i – to go away, to disappear, vyaya – going away, changeable, expense);

textual variants

cātur-varṇyaṁ → catur-varṇyaṁ (the system of four varṇas);
cātur-varṇyaṁ mayā sṛṣṭaṁ → cātur-varṇā mayā sṛṣṭāḥ (four varṇas by me created);
guṇa-karma-vibhāgaśaḥ → guṇa-karma-vibhāgataḥ (from the division of guṇa and action);
viddhy akartāram → viddhi kartāram (you must know as the doer);

Śāṃkara

mānuṣa eva loke varṇāśramādi-karmādhikāraḥ | nānyeṣu lokeṣv iti niyamaḥ kiṃ-nimittaḥ ? iti | athavā varṇāśramādi-pravibhāgopetā manuṣyā mama vartmānuvartante sarvaśa [gītā 4.11] ity uktaṃ kasmāt punaḥ kāraṇān niyamena tavaiva vartmānuvartante, nānyasya kiṃ ? ucyate —

cāturvarṇyaṃ catvāra eva varṇāś cāturvarṇyaṃ mayeśvareṇa sṛṣṭam utpāditaṃ brāhmaṇo’sya mukham āsīt [rādhāk 8.4.19.2, ayatiajuḥ 32.11] ity ādi śruteḥ | guṇa-karma-vibhāgaśo guṇa-vibhāgaśaḥ karma-vibhāgaśaś ca | guṇāḥ sattva-rajas-tamāṃsi | tatra sāttvikasya sattva-pradhānasya brāhmaṇasya śamo damas tapaḥ [gītā 18.42] ity ādīni karmāṇi | sattvopa-sarjana-rajaḥ-pradhānasya kṣatriyasya śaurya-tejaḥ-prabhṛtīni karmāṇi | tama-upasarjana-rajaḥ-pradhānasya vaiśyasya kṛṣy-ādīni karmāṇi | raja-upasarjana-tamaḥ-pradhānasya śūdrasya śuśrūṣaiva karma | ity evaṃ guṇa-karma-vibhāgaśaś cāturguṇyaṃ mayā sṛṣṭam ity arthaḥ | tac cedaṃ cāturvarṇyaṃ nānyeṣu lokeṣu | ato mānuṣe loke iti viśeṣaṇam | hanta tarhi cāturvarṇya-sargādeḥ karmaṇaḥ kartṛtvāt tat-phalena yujyase’to na tvaṃ nitya-mukto nityeśvaraś ceti | ucyate—yadyapi māyā-saṃvyavahāreṇa tasya karmaṇaḥ kartāram api santaṃ māṃ paramārthato viddhy akartāraṃ, ataevāvyayam asaṃsāriṇaṃ ca māṃ viddhi

Rāmānuja

yathoktakarmayogārambhavirodhipāpakṣayahetum āha

cāturvarṇyapramukhaṃ brahmādistambaparyantaṃ kṛtsnaṃ jagat sattvādiguṇavibhāgena tadanuguṇaśamādikarmavibhāgena ca vibhaktaṃ mayā sṛṣṭam / sṛṣṭigrahaṇaṃ pradarśanārtham / mayaiva rakṣyante, mayaiva copasaṃhriyate / tasya vicitrasṛṣtyādeḥ kartāram apy akartāraṃ māṃ viddhi

Śrīdhara

nanu kecit sakāmatayā pravartante, kecit niṣkāmatayā iti karma-vaicitryam | tat-kartṛṇā ca brāhmaṇādīnām uttama-madhyamādi-vaicitryaṃ kurvatas tava kathaṃ vaiṣamyaṃ nāsti ? ity āśaṅkyāha cāturvarṇyam iti | catvāro varṇā eveti cāturvarṇyaṃ svārthe ṣyañ-pratyayaḥ | ayam arthaḥ — sattva-pradhānā brāhmaṇās teṣāṃ śama-damādīni karmāṇi | sattva- rajaḥ-pradhānāḥ kṣatriyās teṣāṃ śaurya-yuddhādīni karmāṇi | rajas- tamaḥ-pradhānā vaiśyās teṣāṃ kṛṣi-vāṇijyādīni karmāṇi | tamaḥ-pradhānāḥ śūdrās teṣāṃ traivarṇika-śuśrūṣādīni karmāṇi | ity evaṃ guṇānāṃ karmaṇāṃ ca vibhāgaiś cāturvarṇyaṃ mayaiva sṛṣṭam iti satyam, tathāpy evaṃ tasya kartāram api phalato ‚kartāram eva māṃ viddhi | tatra hetuḥ — avyayam āsakti-rāhityena śrama-rahitaṃ nāśādi-rahitaṃ vā

Madhusūdana

śarīrārambhaka-guṇa-vaiṣamyād api na sarve samāna-svabhāvā ity āha cāturvarṇyam iti | catvāro varṇā eva cāturvarṇyaṃ svārthe ṣyañ | mayeśvareṇa sṛṣṭam utpāditaṃ guṇa-karma-vibhāgaśo guṇa-vibhāgaśaḥ karma-vibhāgaśaś ca | tathā hi sattva-pradhānā brāhmaṇās teṣāṃ ca sāttvikāni śama-damādīni karmāṇi | sattvopasarjana-rajaḥ-pradhānāḥ kṣatriyās teṣāṃ ca tādṛśāni śaurya-tejaḥ-prabhṛtīni karmāṇi | tama-upasarjana-rajaḥ-pradhānā vaiśyās teṣāṃ ca kṛṣy-ādīni tādṛśāni karmāṇi | tamaḥ-pradhānāḥ śūdrās teṣāṃ ca tāmasāni traivarṇika-śuśrūṣādīni karmāṇīti mānuṣe loke vyavasthitāni |

evaṃ tarhi viṣama-svabhāva-cāturvarṇya-sraṣṭṛtena tava vaiṣamyaṃ durvāram ity āśaṅkya nety āha tasya viṣama-svabhāvasya cāturvarṇyasya vyavahāra-dṛṣṭyā kartāram api māṃ paramārtha-dṛṣṭyā viddhy akartāram avyayaṃ nirahaṅkāratvenākṣīṇa-mahimānam

Viśvanātha

nanu bhakti-jñāna-mārgau mocakau, karma-mārgas tu bandhaka iti sarva-mārga-sraṣṭari tvayi parameśvare vaiṣamyaṃ prasaktam | tatra nahi nahīty āha cāturvarṇyam iti | catvāro varṇā eva cāturvarṇyam | svārthe ṣyañ | atra sattva-pradhānā brāhmaṇās teṣāṃ śama-damādīni karmāṇi | rajaḥ-sattva-pradhānāḥ kṣatriyās teṣāṃ śaurya-yuddhādīni karmāṇi | tamo-rajaḥ-pradhānā vaiśyās teṣāṃ kṛṣi-go-rakṣādīni karmāṇi | tamaḥ-pradhānāḥ śūdrās teṣāṃ paricaryātmakaṃ karmety evaṃ guṇa-karma-vibhāgaśo guṇānāṃ karmaṇāṃ ca vibhāgaiś catvāro varṇā mayā dharma-mārgāśritatvena sṛṣṭāḥ | kintu teṣāṃ kartāraṃ sraṣṭāram api mām akartāram asraṣṭāram eva viddhi | teṣāṃ prakṛti-guṇa-sṛṣṭatvāt prakṛteś ca mac-chaktitvāt | sraṣṭāram api māṃ vastutas tv asraṣṭāram | mama prakṛti-guṇātīta-svarūpatvād iti bhāvaḥ | ataevāvyayam | sraṣṭṛtve ‚pi na sāmyaṃ kiṃcid evety arthaḥ

Baladeva

atha niṣkāma-karmānuṣṭhāna-virodhi-bhoga-vāsanā-vināśa-hetum āha cāturvarṇyam iti dvābhyām | catvāro varṇāś cāturvarṇyaṃ svārthikaḥ ṣyañ | sattva-pradhānāḥ viprās teṣāṃ śamādīni karmāṇi | rajaḥ-sattva-pradhānāḥ kṣatriyās teṣāṃ yuddhādīni | tamo-rajaḥ-pradhānā vaiśyās teṣāṃ kṛṣy-ādīni | tamaḥ-pradhānāḥ śūdrās teṣāṃ viprādi-trika-paricaryādīnīti guṇa-vibhāgaiḥ karma-vibhāgaiś ca vibhaktāś catvāro varṇāḥ sarveśvareṇa mayā sṛṣṭāḥ sthiti-saṃhṛtyor upalakṣaṇam etat | brahmādi-stambāntasya prapañcasyāham eva sargādi-karteti | yad āha sūtrakāraḥ – janmādy asya yataḥ [Vs 1.1.2] iti | tasya sargādeḥ kartāram api māṃ tat tat karmāntaritatvād akartāraṃ viddhīti svasmin vaiṣamyādikaṃ parihṛtam | etat prāhāvyayaym iti sraṣṭṛtve ‚pi sāmyān na vyemīty arthaḥ

syntax

karmāṇi (activities) mām (me) na limpanti (they do not stain),
karma-phale (in the fruit of activity) me (my) spṛhā (desire) na [asti] iti (there is not).
yaḥ (he who) mām (me) abhijānāti (he distinguishes),
sa (he) karmabhiḥ (by activities) na badhyate (he is not bound).

grammar

na	–	av. – not;
mām	–	asmat sn. 2n.1 – me;
karmāṇi	–	karman 1n.3 n. – activities (from: √kṛ – to do);
limpanti	–	√lip (to smear, to anoint, to stain, to stick) Praes. P 1v.3 – they smear, they stain;
na	–	av. – not;
me	–	asmat sn. 6n.1 – my (shortened form of: mama);
karma-phale	–	karma-phala 7n.1 m.; TP: karmaṇāṁ phala iti – in the fruit of activity (from: √kṛ – to do, karman – activity and its result; √phal – to ripen; phala – fruit, result);
spṛhā	–	spṛhā 1n.1 f. – eager desire, longing for, envy (from: √spṛh – to desire to obtain, to long for);
iti	–	av. – thus (used to close the quotation);
mām	–	asmat sn. 2n.1 – me;
yaḥ	–	yat sn. 1n.1 m. – he who;
abhijānāti	–	abhi-√jñā (to distinguish) Praes. P 1v.1 – he distinguishes, he understands;
karmabhiḥ	–	karman 3n.3 n. – by activities (from: √kṛ – to do);
na	–	av. – not;
saḥ	–	tat sn. 1n.1 m. – he;
badhyate	–	√bandh (to bind, to fetter) Praes. pass 1v.1 – he is bound;

textual variants

limpanti → lipaṁti (they stain);
karma-phale spṛhā → karma-phala-spṛhā / kāmaḥ phaleṣv api (longing for the fruit of activities / even the desire for fruits);
yo ‘bhijānāti → yo vijānāti (he who understands);
badhyate → padyate (is fallen down);

Śāṃkara

yeṣāṃ tu karmaṇāṃ kartāraṃ māṃ manyase paramārthatas teṣām akartaivāham | yato—

na māṃ tāni karmāṇi limpanti dehādy-ārambhakatvenāhaṅkārābhāvāt | na ca teṣāṃ karmaṇāṃ phale me mama spṛhā tṛṣṇā | yeṣāṃ tu saṃsāriṇām ahaṃ kartety ābhimānaḥ karmasu spṛhā tat-phaleṣu ca tān karmāṇi limpantīti yuktam | tad-abhāvān na māṃ karmāṇi limpantīti | evaṃ yo’nye’pi mām ātmatvenābhijānāti nāhaṃ kartā na me karma-phale spṛheti na karmabhir na badhyate | tasyāpi na dehādy-ārambhakāni karmāṇi bhavantīty arthaḥ

Rāmānuja

katham ity atrāha

yata imāni vicitrasṛṣṭyādīni karmāṇi māṃ na limpanti na māṃ saṃbadhnanti / na matprayuktāni tāni devamanuṣyādivaicitryāṇi / sṛjyānāṃ puṇyapāparūpakarmaviśeṣaprayuktānītyarthaḥ / ataḥ prāptāprāptavivekena vicitrasṛṣṭyāder nāhaṃ kartā; yataś ca sṛṣṭāḥ kṣetrajñāḥ sṛṣṭilabdhakaraṇakalebarāḥ sṛṣṭilabdhaṃ bhogyajātaṃ phalasaṅgādihetusvakarmānuguṇaṃ bhuṅjate; sṛṣṭyādkarmaphale ca teṣām eva spṛheti ne me spṛhā / tathāha sūtrakāraḥ vaiṣamyanairghṛṇye na sāpekṣatvād iti / tathā ca bhagavān parāśaraḥ „nimittamātram evāsau sṛjyānāṃ sargakarmaṇi / pradhānakāraṇībhūtā yato vai sṛjyaśaktayaḥ // nimittamātraṃ muktvedaṃ nānyat kiṃcid apekṣate / nīyate tapatāṃ śreṣṭha svaśaktyā vastu vastutām // BhGR_4.” iti / sṛjyānāṃ devādīnāṃ kṣetrajñānāṃ sṛṣṭeḥ kāraṇamātram evāyaṃ paramapuruṣaḥ; devādivaicitrye tu pradhānakāraṇaṃ sṛjyabhūtakṣetrajñānāṃ prācīnakarmaśaktaya eva / ato nimittamātraṃ muktvā sṛṣṭeḥ kartāraṃ paramapuruṣaṃ muktvā idaṃ kṣetrajñavastu devādivicitrabhāve nānyad apekṣate; svagataprācīnakarmaśaktyā eva hi devādivastubhāvaṃ nīyata ityarthaḥ / evam uktena prakāreṇa sṛṣtyādeḥ kartāram apy akartāraṃ sṛṣṭyādikarmaphalasaṅgarahitaṃ ca yo mām abhijānāti, sa karmayogārambhavirodhibhiḥ phalasaṅgādihetubhiḥ prācīnakarmabhir na saṃbadhyate / mucyata ityarthaḥ

Śrīdhara

tad eva darśayann āha na mām iti | karmāṇi viśva-sṛṣṭy-ādīny api māṃ na limpanty āsaktaṃ na kurvanti | nirahaṅkāratvān mama karma-phale spṛhābhāvāc ca | māṃ limpantīti kiṃ kartavyam ? yataḥ karma-lepa-rahitatvena māṃ yo ‚bhijānāti so ‚pi karmabhir na badhyate | mama nirlepatve kāraṇaṃ nirahaṅkāratva-niḥspṛhatvādikaṃ jānatas tasyāpy ahaṅkārādi-śaithilyāt

Madhusūdana

karmāṇi viśva-sargādīni māṃ nirahaṅkāratvena kartṛtvena kartṛtvābhimāna-hīnaṃ bhagavantaṃ na limpanti dehārambhakatvena na badhnanti | evaṃ kartṛtvaṃ nirākṛtya bhoktṛtvaṃ nirākaroti na me mamāpta-kāmasya karma-phale spṛhā tṛṣṇā āpta-kāmasya kā spṛhā iti śruteḥ | kartṛtvābhimāna-phala-spṛhābhyāṃ hi karmāṇi limpanti tad-abhāvān na māṃ karmāṇi limpantīti | evaṃ yo ‚nyo ‚pi mām akartāram abhoktāraṃ cātmatvenābhijānāti karmabhir na sa badhyate ‚kartrātma-jñānena mucyata ity arthaḥ

Viśvanātha

nanv etat tāvad āstām, samprati tvaṃ kṣatriya-kule ‚vatīrṇaḥ | kṣatriya-jāty-ucitāni karmāṇi pratyahaṃ karoṣy eva | tatra kā vārtā ity ata āha na mām iti | na limpanti jīvam iva na liptīkurvanti | nāpi jīvasyeva karma-phale svargādau spṛhā | parameśvaratvena svānanda-pūrṇatve ‚pi loka-pravartanārtham eva me karmādi-karaṇam iti bhāvaḥ | iti mām iti | yas tu na jānāti sa karmabhir badhyata iti bhāvaḥ

Baladeva

etad viśadayati na mām iti | karmāṇi viśva-sargādīni māṃ na limpanti vaiṣamyādi-doṣeṇa jīvam iva liptaṃ na kurvanti, yat tāni sṛjya-jīva-karma-prayuktāni na ca mat-prayuktāni na ca sargādi-karma-phale mama spṛhāsty ato na limpantīti | phala-spṛhayā yaḥ karmāṇi karoti sa tat-phalair lipyate | ahaṃ tu svarūpānanda-pūrṇaḥ prakṛti-vilīna-kṣetrajña-bubhukṣābhyudita-dayaḥ | parjanyavan nimitta-mātraḥ san tat-karmāṇi pravartayāmīti | smṛtiś ca –

nimitta-mātram evāsau sṛjyānāṃ sarga-karmaṇi |
pradhāna-kāraṇībhūtā yato vai sṛjya-śaktayaḥ || ity ādyā |

sṛjyānāṃ deva-mānavādi-bhāva-bhājāṃ kṣetrajñānāṃ sarga-kriyāyām asau pareśo nimitta-mātram eva devādi-bhāva-vaicitryāṃ kāraṇībhūtās tu sṛjyānāṃ teṣāṃ prācīna-karma-śaktaya eva bhavantīti tad-arthaḥ | evam āha sūtrakṛt – vaiṣamya-nairghṛṇyena [Vs. 2.1.35] ity ādinā | evaṃ jñānasya phalam āha iti mām iti | itthambhūtaṃ māṃ yo ‚bhijānāti, sa tad-virodhibhis tad-dhetubhiḥ prācīna-karmabhir na badhyate | tair vimucyata ity arthaḥ

syntax

evam (thus) jñātvā (knowing),
pūrvaiḥ (by those earlier) mumukṣubhiḥ api (even by those desiring liberation) karma (activity) kṛtam (done) [āsit] (it was).
tasmāt (therefore) tvam (you) pūrvaiḥ (by those earlier) pūrvataram (more previous) kṛtam (done) karma eva (just activity) kuru (you must do).

grammar

evam	–	av. – thus;
jñātvā	–	√jñā (to know, to understand) absol. – understanding, knowing;
kṛtam	–	kṛta (√kṛ – to do) PP 2n.1 n. – done, made;
karma	–	karman 2n.1 n. – activity (from: √kṛ – to do);
pūrvaiḥ	–	pūrva sn. 3n.3 m. – by those earlier;
api	–	av. – although, moreover, besides, even;
mumukṣubhiḥ	–	mumukṣu (√muc – to liberate) des. 3n.3 m.; mokṣam icchadbhir iti – by those desiring liberation;
kuru	–	√kṛ (to do) Imperat P 2v.1 – you must do;
karma	–	karman 2n.1 n. – activity (from: √kṛ – to do);
eva	–	av. – certainly, just, merely;
tasmāt	–	av. – therefore (from: tat sn. 5n.1 m. – from that);
tvam	–	yuṣmat sn. 1n.1 – you;
pūrvaiḥ	–	pūrva sn. 3n.3 m. – by those earlier;
pūrvataram	–	pūrva-tara 2n.1 n. – momre previous (comparative of: pūrva – pūrva-tara, pūrva-tama); or av. – earlier, previously;
kṛtam	–	kṛta (√kṛ – to do) PP 2n.1 n. – done, made;

textual variants

pūrvair → sarvair (by all);
karmaiva → karmeva (as if activity);
pūrvaiḥ pūrvataraṁ → pūrvaiḥ pūrvataraiḥ / pūrvaṁ pūrvataraṁ (by those earlier and even more earlier / earlier by those earlier);

Śāṃkara

nāhaṃ kartā, na me karma-phale spṛheti—

evaṃ jñātvā kṛtaṃ karma pūrvair apy atikrāntair mumukṣubhiḥ | kuru tena karmaiva tvam | na tuṣṇīm āsanaṃ nāpi saṃnyāsaḥ kartavyaḥ | tasmāt tvat-pūrvair apy anuṣṭhitatvād yady anātmajñas tvaṃ tad ātma-śuddhy-artham | tattvavic cet loka-saṃgrahārtham | pūrve janakādibhiḥ pūrvataraṃ kṛtam | nādhunātana-kṛtaṃ nivartitam

Rāmānuja

evaṃ māṃ jñātvā vimuktapāpaiḥ pūrvair api mumukṣubhir uktalakṣaṇaṃ karma kṛtam / tasmāt tvam uktaprakāramadviṣayajñānavidhūtapāpaḥ pūrvair vivasvanmanvādibhiḥ kṛtaṃ pūrvataraṃ purātanaṃ tadānīm eva mayoktaṃ vakṣyamāṇākāraṃ karvaiva kuru

Śrīdhara

ye yathā mām ity ādi caturbhiḥ ślokaiḥ prāsaṅgikam īśvarasya vaiṣamyaṃ parihṛtya pūrvoktam eva karma-yogaṃ prapañcayitum anusmārayati evam iti | ahaṅkārādi-rāhityena kṛtaṃ karma bandhakaṃ na bhavati | ity evaṃ jñātvā pūrvair janakādibhir api mumukṣubhiḥ sattva-śuddhy-arthaṃ pūrvataraṃ yugāntareṣv api kṛtam | tasmāt tvam api prathamaṃ karmaiva kuru

Madhusūdana

yato nāhaṃ kartā na me karma-phala-spṛheti jñānāt karmabhir na badhyate ‚ta āha evam iti | evam ātmano ‚kartuḥ karmālepaṃ jñātvā kṛtaṃ karma pūrvair atikrāntair api asmin yuge yayāti-yadu-prabhṛtibhir mumukṣubhiḥ | tasmāt tvam api karmaiva kuru na tūṣṇīm āsanaṃ nāpi saṃnyāsam | yady atattvavit tadātma-śuddhy-arthaṃ tattva-vic cel loka-saṅgrahārtham | pūrvair janakādibhiḥ pūrvataram atipūrvaṃ yugāntare kṛtam | etenāsmin yuge ‚nya-yuge ca pūrva-pūrvataraiḥ kṛtatvād avaśyaṃ tvayā kartavyaṃ karmeti darśayati

Viśvanātha

evambhūtam eva māṃ jñātvā pūrvair janakādibhir api loka-pravartanārtham eva karma kṛtam

Baladeva

evam iti | mām eva jñātvā tad-anusāribhir mac-chiṣyaiḥ pūrvair vivasvad-ādibhir mumukṣubhir niṣkāmaṃ karma kṛtam | tasmāt tvam api karmaiva tat kuru | na karma-saṃnyāsam | aśuddha-cittaś cej jñāna-garbhāyai citta-śuddhyai śuddha-cittaś cel loka-saṅgrahāyety arthaḥ | kīdṛśaṃ pūrvais taiḥ kṛtaṃ ? pūrvataraṃ atiprācīnam

syntax

kim (what?) karma (activity) [asti] (it is),
kim (what?) akarma (inactivity) [asti] iti (it is)
atra (in this matter) kavayaḥ api (even the seers) mohitāḥ (bewildered) [santi] (they are).
yat (that which) jñātvā (after knowing)
aśubhāt (from misfortune) mokṣyase (you will be liberated),
tat (that) karma (activity) te (to you) pravakṣyāmi (I will declare).

grammar

kim	–	kim sn. 1n.1 n. – what?
karma	–	karman 1n.1 n. – activity (from: √kṛ – to do);
kim	–	kim sn. 1n.1 n. – what?
akarma	–	a-karman 1n.1 n. – inactivity (from: √kṛ – to do);
iti	–	av. – thus (used to close the quotation);
kavayaḥ	–	kavi 1n.3 m. – poets, bards, seers (from: √kav – to describe, to paint);
api	–	av. – although, moreover, besides, even;
atra	–	av. – here, in this matter;
mohitāḥ	–	mohita (√muh – to become confused, bewildered, stupefied) PP caus. 1n.3 m. – who are made bewildered;
tat	–	tat sn. 2n.1 n. – that;
te	–	yuṣmat sn. 4n.1 – to you (shortened form of: tubhyam);
karma	–	karman 2n.1 n. – activity (from: √kṛ – to do);
pravakṣyāmi	–	pra-√vac (to declare, to speak) Fut. P 3v.1 – I will declare;
yat	–	yat sn. 2n.1 n. – that which (correlative of: tat);
jñātvā	–	√jñā (to know, to understand) absol. – after understanding;
mokṣyase	–	√muc (to liberate) Fut. pass 2v.1 – you will be liberated;
aśubhāt	–	aśubha 5n.1 n. – from misfortune (from: √śubh – to shine, śubha – splendid, pleasant, auspicious, good);

textual variants

pravakṣyāmi → pravakṣāmi;
mokṣyase → mokṣase;
aśubhāt → śramāt (from weariness);

The fourth pada of verse 4.16 is the same as the fourth pada of verse BhG 9.1;

Śāṃkara

tatra karma cet kartavyaṃ tvad-vacanād eva karomy aham | kiṃ viśeṣitena ? pūrvaiḥ pūrvataraṃ kṛtaṃ [gītā 4.15] iti | ucyate —yasmān mahad vaiṣamyaṃ karmaṇi | kathaṃ ?

kiṃ karma kiṃ cākarmeti kavayo medhāvino’py atrāsmin karmādi-viṣaye mohitā mohaṃ gatāḥ | atas te tubhyam ahaṃ karmākarma ca pravakṣyāmi yaj jñātvā viditvā karmādi mokṣyase’śubhāt saṃsārāt

Rāmānuja

vakṣyamāṇasya karmaṇo durjñānatām āha

mumukṣuṇānuṣṭheyaṃ karma kiṃrūpam, akarma ca kim / akarmeti kartur ātmano yāthātmyajñānam ucyate; anuṣṭheyaṃ karma tadantargataṃ jñānaṃ ca kiṃrūpam ity ubhayatra kavayaḥ vidvāṃso ‚pi mohitāḥ yathāvan na jānanti / evam antargatajñānaṃ yat karma, tat te pravakṣyāmi, yaj jñātvānuṣṭhāya aśubhāt saṃsārabandhān mokṣyase / kartavyakarmajñānaṃ hy anuṣṭhānaphalam

Śrīdhara

tac ca tattvavidbhiḥ saha vicārya kartavyam | na loka-paramparā-mātreṇety āha kiṃ karmeti | kiṃ karma ? kīdṛśaṃ karma-karaṇam | kim akarma ? kīdṛśaṃ karmākaraṇam | ity asminn arthe vivekino ‚pi mohitāḥ | ato yaj jñātā yad-anuṣṭhāyāśubhāt saṃsārān mokṣyase mukto bhaviṣyasi tat karmākarma ca tubhyam ahaṃ pravakṣyāmi tac chṛṇu

Madhusūdana

nanu karma-viṣaye kiṃ kaścit saṃśayo ‚py asti yena pūrvaiḥ pūrvataraṃ kṛtam ity atinirbadhnāsi ? asty evety āha kiṃ karmeti | nau-sthasya niṣkriyeṣv api taṭastha-vṛkṣeṣu gamana-bhrama-darśanāt tathā dūrāc cakṣuḥ-saṃnikṛṣṭeṣu gacchatsv api puruṣeṣv agamana-bhrama-darśanāt paramārthataḥ kiṃ karma kiṃ vā paramārthato ‚karmeti kavayo medhāvino ‚py atrāsmin viṣaye mohitā mohaṃ nirṇayāsāmarthyaṃ prāptā atyanta-durnirūpatvād ity arthaḥ | tat tasmāt te tubhyam ahaṃ karma, a-kāra-praśleṣeṇa cchedād akarma ca pravakṣyāmi prakarṣeṇa sandehocchedena vakṣyāmi | yat karmākarma-svarūpaṃ jñātvā mokṣyase mukto bhaviṣyasy aśubhāt saṃsārāt

Viśvanātha

kiṃ ca karmāpi na gatānugatika-nyāyenaiva kevalaṃ vivekinā kartavyam | kintu tasya prakāra-viśeṣaṃ jñātvaivety atas tasya prathamaṃ durjñeyatvam āha

Baladeva

nanu kiṃ karma-viṣayakaḥ kaścit sandeho ‚py asti yataḥ pūrvaiḥ pūrvataraṃ kṛtam ity atinirbandhād bravīṣīti ced asty evety āha kiṃ karmeti | mumukṣubhir anuṣṭheyaṃ karma kiṃ rūpaṃ syād akarma ca karmānyat tad-antargataṃ jñānaṃ ca kiṃ rūpam ity arthaḥ | tad-anyatve enaṃ ca | atrārthe kavayo dhīmanto ‚pi mohitās tad-yāthātmya-nirṇayāsāmarthyān mohaṃ prāpuḥ | ahaṃ sarveśaḥ sarvajñas te tubhyaṃ tat karma a-kāra-praśleṣād akarma ca pravakṣyāmi yaj jñātvānuṣṭhāya prāpya cāśubhāt saṃsārān mokṣyase

syntax

karmaṇaḥ hi api (indeed even of the activity) [gatim] (path) bodhavyam (what is to be understood) [asti] (it is),
vikarmaṇaḥ ca (and of bad activity) [gatim] (path) bodhavyam (what is to be understood) [asti] (it is),
akarmaṇaḥ api (of inactivity) [gatim] (path) bodhavyam (what is to be understood) [asti] (it is).
karmaṇaḥ (of activity) gatiḥ (path) gahanā (impenetrable) [asti] (it is).

grammar

karmaṇaḥ	–	karman 6n.1 n. – of activity (from: √kṛ – to do);
hi	–	av. – because, just, indeed, surely;
api	–	av. – although, moreover, besides, even;
boddhavyam	–	boddhavya (√budh – to wake, to perceive, to understand) PF 1n.1 n. – what is to be known, understood;
boddhavyam	–	boddhavya (√budh – to wake, to perceive, to understand) PF 1n.1 n. – what is to be known, understood;
ca	–	av. – and;
vikarmaṇaḥ	–	vi-karman 6n.1 n. – of bad activity (from: vi-√kṛ – to change, to deform);
akarmaṇaḥ	–	a-karman 6n.1 n. – of inactivity (from: √kṛ – to do);
ca	–	av. – and;
boddhavyam	–	boddhavya (√budh – to wake, to perceive, to understand) PF 1n.1 n. – what is to be known, understood;
gahanā	–	gahanā 1n.1 f. – deep, dense, impenetrable;
karmaṇaḥ	–	karman 6n.1 n. – of activity (from: √kṛ – to do);
gatiḥ	–	gati 1n.1 f. – moving, passage, means, refuge, goal (from: √gam – to go);

textual variants

karmaṇo hy api → karmaṇo ‘pi hi (even of activity indeed);
akarmaṇaś ca → akarmaṇo ‘pi / akarmaṇas tu (even of inactivity / but of inactivity);

Śāṃkara

na caitat tvayā mantavyaṃ, karma nāma dehādi-ceṣṭā loka-prasiddhaṃ, akarma nāma tad-akriyā tūṣṇīm āsanam | kiṃ tatra boddhavyaṃ ? iti | kasmāt ? ucyate—

karmaṇaḥ śāstra-vihitasya hi yasmād apy asti boddhavyam | boddhavyaṃ cāsty eva vikarmaṇaḥ pratiṣiddhasya | tathākarmaṇaś ca tūṣṇīmbhāvasya boddhavyam astīti triṣv apy adhyāhāraḥ kartavyaḥ | yasmād gahanā viṣamā durjñānā karmaṇa ity upalakṣaṇārthaṃ karmādīnāṃ karmākarma-vikarmaṇāṃ gatir yāthātmyaṃ tattvam ity arthaḥ

Rāmānuja

kuto ‚sya durjñānatety āha

yasmān mokṣasādhanabhūte karmasvarūpe boddhavyam asti; vikarmaṇi ca / nityanaimittikakāmyarūpeṇa, tatsādhanadravyārjanādyākāreṇa ca vividhatāpannaṃ karma vikarma / akarmaṇi jñāne ca boddhavyam asti / gahanā durvijñānā mumukṣoḥ karmaṇo gatiḥ

Śrīdhara

nanu loka-prasiddham eva karma dehādi-vyāpārātmakam | akarma tad-avyāpārātmakam | ataḥ katham ucyate kavayo ‚py atra mohaṃ prāptā iti ? tatrāha karmaṇa iti | karmaṇo vihita-vyāpārasyāpi tattvaṃ boddhavyam asti | na tu loka-prasiddha-mātram eva | akarmaṇo ‚vihita-vyāpārasyāpi tattvaṃ boddhavyam asti | vikarmaṇo niṣiddha-vyāpārasyāpi tattvaṃ boddhavyam asti | yataḥ karmaṇo gatir gahanā | karmaṇa ity upalakṣaṇārtham | karmākarma-vikarmaṇāṃ tattvaṃ durvijñeyam ity arthaḥ

Madhusūdana

nanu sarva-loka-prasiddhatvād aham evaitaj jānāmi dehendriyādi-vyāpāraḥ karma tūṣṇīm āsanam akarmeti tatra kiṃ tvayā vaktavyam iti tatrāha karmaṇa iti | hi yasmāt karmaṇaḥ śāstra-vihitasyāpi tattvaṃ boddhavyam asti, vikarmaṇaś ca pratiṣiddhasya, akarmaṇaś ca tūṣṇīmbhāvasya | atra vākya-traye ‚pi tattvam asīty adhyāhāraḥ | yasmād gahanā durjñānā | karmaṇa ity upalakṣaṇaṃ karmākarma-vikarmaṇām | gatis tattvam ity arthaḥ

Viśvanātha

niṣiddhācaraṇaṃ durgati-prāpakam iti tattvam | tathākarmaṇaḥ karmākaraṇasyāpi sannyāsinaḥ kīdṛśaṃ karmākaraṇaṃ śubhadam iti | anyathā niḥśreyasaṃ kathaṃ hasta-gataṃ syād iti bhāvaḥ | karmaṇa ity upalakṣaṇaṃ karmākarma-vikarmaṇām | gatis tattvam | gahanā durgamā

Baladeva

nanu kavayo ‚pi mohaṃ prāpur iti cet tatrāha karmaṇo hīti | karmaṇo niṣkāmasya mumukṣubhir anuṣṭhātavyasya svarūpaṃ boddhavyam | vikarmaṇo jñāna-viruddhasya kāmya-karmaṇaḥ svarūpaṃ boddhavyam | akarmaṇaś ca karma-bhinnasya jñānasya ca svarūpaṃ boddhavyam | tat-tat-svarūpavidbhiḥ sārdhaṃ vicāryam ity arthaḥ | karmaṇo ‚karmaṇaś ca gatir gahanā durgamā | ataḥ kavayo ‚pi tatra mohitāḥ

syntax

yaḥ (he who) karmaṇi (in activity) akarma (inactivity) paśyet (he would see),
yaḥ ca (and he who) akarmaṇi (in inactivity) karma (activity) [paśyet] (he would see),
saḥ (he) manuṣyeṣu (among people) buddhimān (intelligent) [asti] (he is),
saḥ (he) yuktaḥ (engaged) kṛtsna-karma-kṛt (who does all work) [asti] (he is).

grammar

karmaṇi	–	karman 7n.1 n. – in activity (from: √kṛ – to do);
akarma	–	a-karman 2n.1 n. – inactivity (from: √kṛ – to do);
yaḥ	–	yat sn. 1n.1 m. – he who;
paśyet	–	√dṛś (to see) Pot. P 1v.1 – he would see;
akarmaṇi	–	a-karman 7n.1 n. – in inactivity (from: √kṛ – to do);
ca	–	av. – and;
karma	–	karman 2n.1 n. – activity (from: √kṛ – to do);
yaḥ	–	yat sn. 1n.1 m. – he who;
saḥ	–	tat sn. 1n.1 m. – he;
buddhimān	–	buddhimant 1n.1 m. – intelligent (from: √budh – to wake, to perceive, to understand, buddhi – intelligence, thought, understanding, knowledge, idea, opinion; -mant / -vant – suffix denoting one who possesses);
manuṣyeṣu	–	manuṣya 7n.3 m. – among people (from: √man – to think, manu – a man, a person);
saḥ	–	tat sn. 1n.1 m. – he;
yuktaḥ	–	yukta (√yuj – to yoke, to join, to engage) PP 1n.1 m. – yoked, endowed with, engaged, suitable;
kṛtsna-karma-kṛt	–	kṛtsna-karma-kṛt 1n.1 m.; yaḥ kṛtsnaṁ karma karoti saḥ – who does all work (from: kṛtsna – whole; √kṛ – to do, karman – activity and its result; -kṛt – suffix: a doer);

textual variants

paśyed akarmaṇi → paśyaty akarmaṇi (he sees in inactivity);
sa yuktaḥ → sa coktaḥ / saṁyuktaḥ (and he is said / well yoked);
kṛtsna-karma-kṛt → sarva-karma-kṛt / kṛtsna-karmasu (who does all work / in all activities);

Śāṃkara

kiṃ punas tattvaṃ karmāder yad boddhavyaṃ vakṣyāmīti pratijñātaṃ ? ucyate —

karmaṇi | karma kriyata iti karma vyāpāra-mātraṃ, tasmin karmaṇy akarma karmābhāvaṃ yaḥ paśyet | akarmaṇi ca karmābhāve kartṛ-tantratvāt pravṛtti-nivṛttyor vastv aprāpyaiva hi sarva eva kriyākārakādi-vyavahāro’vidyābhūmāv eva karma yaḥ paśyet paśyati | sa buddhimān manuṣyeṣu, sa yukto yogī ca kṛtsna-karma-kṛt samasta-karma-kṛc ca sa iti stūyate karmākarmaṇor itaretara-darśī |

nanu kim idaṃ viruddham ucyate karmaṇy akarma yaḥ paśyed iti | akarmaṇi ca karma iti | na hi karmākarma syād akarma vā karma, tatra viruddhaṃ kathaṃ paśyed draṣṭā ? na | akarmaiva paramārthataḥ sat-karmavad avabhāsate mūḍha-dṛṣṭer lokasya, tathā karmaivākarmavat | tatra yathābhūta-darśanārtham āha bhagavān karmaṇy akarma yaḥ paśyed ity ādi | ato na viruddhaṃ buddhimattvādy-upapatteś ca | boddhavyam iti ca yathābhūta-darśanam ucyate | na ca viparīta-jñānād aśubhān mokṣaṇaṃ syāt yaj jñātvā mokṣyase’śubhāt [gītā 4.16] iti coktam | tasmāt karmākarmaṇī viparyayeṇa gṛhīte prāṇibhis tad-viparyaya-grahaṇa-nivṛtty-arthaṃ bhagavato vacanaṃ karmaṇy akarma yaḥ ity ādi |

na cātra karmādhikaraṇa-karmāsti, kuṇḍe badarāṇīva | nāpy akarmādhikaraṇaṃ karmāsti karmābhāvatvād akarmaṇaḥ | ato viparīta-gṛhīte eva karmākarmaṇī laukikaiḥ, yathā mṛgatṛṣṇikāyām udakaṃ śuktikāyāṃ vā rajatam |

nanu karma karmaiva sarveṣāṃ na kvacid vyabhicarati | tan na nau-sthasya nāvi gacchantyāṃ taṭasthesv agatiṣu nageṣu pratikūla-gati-darśanāt | dūreṣu cakṣuṣāsannikṛṣṭeṣu gacchatsu gaty-abhāva-darśanāt | evam ihāpy akarmaṇy ahaṃ karomīti karma-darśanaṃ karmaṇi cākarma-darśanaṃ viparīta-darśanaṃ yena, tan-nirākaraṇārtham ucyate karmaṇy akarma yaḥ paśyet ity ādi |

tad etad ukta-prativacanam apy asakṛd atyanta-viparīta-darśana-bhāvitatayā momuhyamāno lokaḥ śrutam apy asakṛt tattvaṃ vismṛtya vismṛtya mithyā-prasaṅgam avatāryāvatārya codayatīti punaḥ punar uttaram āha bhagavān | durvijñeyatvaṃ cālakṣya vastunaḥ | avyakto’yam acintyo’yaṃ [gītā 2.25], na jāyate mriyate [gītā 2.27] ity ādinātmani karmābhāvaḥ śruti-smṛti-nyāya-prasiddha ukto vakṣyamāṇaś ca | tasminn ātmani karmābhāve’karmaṇi karma-viparīta-darśanam atyanta-nirūḍham | yataḥ kiṃ karma kim akarmeti kavayo’py atra mohitāḥ [gītā 4.16] dehādy-āśrayaṃ karmātmany adhyāropya | ahaṃ kartā mamaitat karma, mayāsya karmaṇaḥ phalaṃ bhoktavyam iti ca | tathā ahaṃ tūṣṇīṃ bhavāmi, yenāhaṃ nirāyāso’karmā sukhī syām iti kārya-karaṇāśraya-vyāpāroparamaṃ tat-kṛtaṃ casukhitvam ātmany adhyāropya na karomi kiṃcit tūṣṇīṃ sukham āsam ity abhimanyate lokaḥ | tatredaṃ lokasya viparīta-darśanāpanayanāyāha bhagavān karmaṇy akarma yaḥ paśyed ity ādi |

atra ca karma karmaiva sat kārya-karaṇāśrayaṃ karma-rahito’vikriya ātmani sarvair adhyastam | yataḥ paṇḍito’py ahaṃ karomīti manyate | atha ātma-samavetatayā sarva-loka-prasiddhe karmaṇi nadī-kula-stheṣv iva gatiḥ pratilaumyena | ato’karma karmābhāvaṃ yathā-bhūtaṃ gaty-abhāvam iva vṛkṣeṣu yaḥ paśyet | akarmaṇi ca kārya-karaṇa-vyāpāroparame karmavad ātmany adhyāropite tūṣṇīm akurvan sukham āse ity ahaṅkārābhisandhi-hetutvāt tasminn akarmaṇi ca karma yaḥ paśyet | ya evaṃ karmākarma-vibhāgajñaḥ sa buddhimān paṇḍito manuṣyeṣu | sa yukto yogī kṛtsna-karma-kṛc ca | so’śubhān mokṣitaḥ kṛta-kṛtyo bhavatīty arthaḥ |

ayaṃ śloko’nyathā vyākhyātaḥ kaiścit | kathaṃ ? nityānāṃ kila karmaṇām īśvarārthe’nuṣṭhīyamānānāṃ tat-phalābhāvād akarmāṇi tāny ucyante gauṇyā vṛttyā | teṣāṃ cākaraṇam akarma | tac ca pratyavāya-phalatvāt karmocyate gauṇyaiva vṛttyā | tatra nitye karmaṇy akarma yaḥ paśyet phalābhāvāt | yathā dhenur api gaur agaur ucyate kṣīrākhyaṃ phalaṃ na prayacchatīti tadvat | tathā nityākaraṇe tv akarmaṇi karmaḥ âśyen narakādi-pratyavāya-phalaṃ prayacchatīti | naitad yuktaṃ vyākhyānam | evaṃ-jñānād aśubhān mokṣānupapatteḥ | yaj jñātvā mokṣyase’śubhāt [gītā 4.16] iti bhagavatoktaṃ vacanaṃ bodhyeta | kathaṃ ? nityānām anuṣṭhānād aśubhāt syān nāma mokṣaṇam | na tu teṣāṃ phalābhāva-jñānāt | na hi nityānāṃ phalābhāva-jñānam aśubha-mukti-phalatvena coditaṃ nitya-karma-jñānaṃ vā | na ca bhagavativehoktam |

etenākarmaṇi karma-darśanaṃ pratyuktam | na hy akarmaṇi karmeti darśanaṃ kartavyatayeha codyate, nityasya tu kartavyatā-mātram | na cākaraṇān nityasya pratyavāyo bhavatīti vijñānāt kiṃcit phalaṃ syāt | nāpi nityākaraṇaṃ jñeyatvena coditam | nāpi karmākarmeti mithā-darśanād aśubhān mokṣaṇam | buddhimattvaṃ, yuktatā, kṛtsna-karma-kṛttvādi ca phalam upapadyate stutir vā | mithyā-jñānam eva hi sākṣād aśubha-rūpaṃ kuto’nyasmād aśubhān mokṣaṇaṃ ? na hi tamas tamaso nivartakaṃ bhavati |

nanu karmaṇi yad akarma-darśanam akarmaṇi vā karma-darśanaṃ, na tan-mithyā-jñānam | kiṃ tarhi gauṇaṃ phala-bhāvābhāva-nimittaṃ ? na, karmākarma-vijñānād api gauṇāt phalasyāśravaṇāt | nāpi śruta-hānya-śruta-parikalpanayā kaścid viśeṣo labhyate | sva-śabdenāpi śakyaṃ vaktuṃ nitya-karmaṇāṃ phalaṃ nāsty akaraṇāc ca teṣāṃ naraka-pātaḥ syād iti | tatra vyājena para-vyāmoha-rūpeṇa karmaṇy akarma yaḥ paśyed ity ādinā kiṃ ? tatraiva vyācakṣāṇena bhagavatoktaṃ vākyaṃ loka-vyāmohārtham iti vyaktaṃ kalpitaṃ syāt | na caitac chadma-rūpeṇa vākyena rakṣaṇīyaṃ vastu, nāpi śabdāntareṇa punaḥ punar ucyamānaṃ subodhaṃ syād ity evaṃ vaktuṃ yuktam | karmaṇy evādhikāras te [gītā 2.47] ity atra hi sphuṭatara ukto’rtho na punar vaktavyo bhavati | sarvatra ca praśastaṃ boddhavyaṃ ca kartavyam eva, na niṣprayojanaṃ boddhavyam ity ucyate |

na ca mithyā-jñānaṃ boddhavyaṃ bhavati tat-pratyupasthāpitaṃ vā vastv-ābhāsam | nāpi nityānām akaraṇād abhāvāt prayavāya-bhāvotpattiḥ | nāsato vidyate bhāvo [gītā 2.16] iti vacanāt | tat-katham asataḥ saj jāyate [candrhāuttaṃ 6.2.2] iti ca darśitam | asataḥ saj-janma-pratiṣedhād asataḥ sad-utpattiṃ bruvatā’sad eva sad bhavet | sac cāsad bhaved ity uktaṃ syāt | tac cāyuktaṃ, sarva-pramāṇa-virodhāt | na ca niṣphalaṃ vidadhyāt karma śāstraṃ duḥkha-svarūpatvāt | duḥkhasya ca buddhi-pūrvakatayā kāryatvānupapatteḥ | tad-akaraṇe ca naraka-pātābhyupagame’narthāyaiva | ubhayathāpi karaṇe’karaṇe ca śāstraṃ niṣphalaṃ kalpitaṃ syāt | svābhyupagama-virodhaś ca nityaṃ niṣphalaṃ karmety abhyupagamya mokṣa-phalāyeti bruvataḥ | tasmād yathā-śruta evārthaḥ karmaṇy akarma ya ity ādeḥ | tathā ca vyākhyāto’smābhiḥ ślokaḥ

Rāmānuja

vikarmaṇi boddhavyaṃ nityanaimittikakāmyadravyārjanādau karmaṇi phalabhedakṛtaṃ vaividhyaṃ parityajya mokṣaikaphalatayaikaśāstrārthatvānusandhānam / tad etat „vyavasāyātmikā buddhir ekā” ity atraivoktam iti neha prapañcyate / karmākarmaṇor boddhavyam āha

akarmaśabdenātra karmetarāt prastutam ātmajñānam ucyate / karmaṇi kriyamāṇa evātmajñānaṃ yaḥ paśyet, akarmaṇi cātmajñāne vartamāna eva yaḥ karma paśyet / kim uktaṃ bhavati? kriyamāṇam eva karma ātmayāthātmyānusandhānena jñānākāraṃ yaḥ paśyet, tac ca jñānaṃ karmayogāntaragatatayā karmākāraṃ yaḥ paśyed ity uktaṃ bhavati / kriyamāṇe hi karmaṇi kartṛbhūtātmayāthātmyānusandhāne sati tadubhayaṃ saṃpannaṃ bhavati / evam ātmayāthātmyānusandhānāntargarbhaṃ karma yaḥ paśyet, sa buddhimān kṛtsnaśāstrārthavit,manuṣyeṣu sa yuktaḥ mokṣāyārhaḥ, sa eva kṛtsnakarmakṛt kṛtsnaśāstrārthakṛt

Śrīdhara

tad evaṃ karmādīnāṃ durvijñeyatvaṃ darśayann āha karmaṇīti | parameśvarārādhana-lakṣaṇe karmaṇi karma-viṣaye akarma karmedaṃ na bhavatīti yaḥ paśyet | tasya jñāna-hetutvena bandhakatvābhāvāt | akarmaṇi ca vihitākaraṇe karma yaḥ paśyet pratyavāyotpādakatvena bandha-hetutvāt | manuṣyeṣu karma kurvāṇeṣu sa buddhimān vyavasāyātmaka-buddhimattvāc chreṣṭhaḥ | taṃ stauti sa yukto yogī | tena karmaṇā jñāna-yogāvāpteḥ | sa eva kṛtsna-karma-kartā ca | sarvataḥ samplutodaka-sthānīye ca tasmin karmaṇi sarva-karma-phalānām antarbhāvāt tad evam ārurukṣoḥ karma-yogādhikārāvasthāyāṃ na karmaṇām anārambhād ity ādinokta eva karma-yogaḥ spaṣṭīkṛtaḥ | tat-prapañca-rūpatvāc cāsya prakaraṇasya na paunaruktya-doṣaḥ | anenaiva yogārūḍhāvasthāyāṃ yas tv ātma-ratir eva syād ity ādinā yaḥ karmānupayoga uktas tasyāpy arthāt prapañcaḥ kṛto veditavyaḥ | yad ārurukṣor api karma bandhakaṃ na bhavati tad-ārūḍhasya kuto bandhakaṃ syāt ity atrāpi śloko yujyate |

yad vā, karmaṇi dehendriyādi-vyāpāre vartamāne ‚py ātmano dehādi-vyatirekānubhavena akarma svābhāvikaṃ niaṣkarmyam eva yaḥ paśyet tathā akarmaṇi ca jñāna-rahite duḥkha-buddhyā karmaṇāṃ tyāge karma yaḥ paśyet tasya prayatna-sādhyatvena mithyācāratvāt | tad uktaṃ karmendriyāṇi saṃyamyety ādinā | ya evambhūtaḥ sa tu sarveṣu manuṣyeṣu buddhimān paṇḍitaḥ | tatra hetuḥ – yataḥ kṛtsnāni sarvāṇi yadṛcchayā prāptāny āhārādīni karmāṇi kurvann api sa yukta eva akartrātma-jñānena samādhistha evety arthaḥ | anenanaiva jñāninaḥ svabhāvād āpannaṃ kalañja-bhakṣaṇādikaṃ na doṣāya | ajñasya tu rāgataḥ kṛtaṃ doṣāya iti vikarmaṇo ‚pi tattvaṃ nirūpitaṃ draṣṭavyam

Madhusūdana

kīdṛśaṃ tarhi karmādīnāṃ tattvam iti tad āha karmaṇīti | karmaṇi dehendriyādi-vyāpāre vihite pratiṣiddhe cāhaṃ karomīti dharmy-adhyāsenātmany āropit## | nau-sthenācalatsu taṭastha-vṛkṣādiṣu samāropite calana ivākartātma-svarūpālocanena vastutaḥ karmābhāvaṃ taṭastha-vṛkṣādiṣv iva yaḥ paśyet paśyati | tathā dehendriyādiṣu triguṇa-māyā-pariṇāmatvena sarvadā savyāpāreṣu nirvyāpāras tūṣṇīṃ sukham āsa ity abhimānena samāropite ‚karmaṇi vyāpāroparame dūrastha-cakṣuḥ-saṃnikṛṣṭa-puruṣeṣu gacchatsv apy agamana iva sarvadā sa-vyāpāra-dehendriyādi-svarūpa-paryālocanena vastu-gatyā karma nivṛttyākhya-prayatna-rūpaṃ vyāpāraṃ yaḥ paśyed udāhṛta-puruṣeṣu gamanam iva | audāsīnyāvasthāyām apy udāsīno ‚ham āsa ity abhimāna eva karma | etādṛśaḥ paramārtha-darśī sa buddhimān ity ādinā buddhimattva-yoga-yuktatva-sarva-karma-kṛttvais tribhir dharmaiḥ stūyate |

atra prathama-pādena karma-vikarmaṇos tattvaṃ karma-śabdasya vihita-pratiṣiddha-paratvāt | dvitīya-pādena cākarmaṇas tattvaṃ darśitam iti draṣṭavyam | tatra yat tvaṃ manyase karmaṇo bandha-hetutvāt tūṣṇīm eva mayā sukhena sthātavyam iti tan mṛṣā | asati kartṛtvābhimāne vihitasya pratiṣiddhasya vā karmaṇo bandha-hetutvābhāvāt | tathā ca vyākhyātaṃ na māṃ karmāṇi limpanti [Gītā 4.14] ity ādinā | satica kartṛtvābhimāne tūṣṇīm aham āsa ity audāsīnyābhimānātmakaṃ yat karma tad api bandha-hetur eva vastu-tattvāparijñānāt | tasmāt karma-vikarmākarmaṇāṃ tattvam īdṛśaṃ jñātvā vikarmākarmaṇī parityajya kartṛtvābhimāna-phalābhisandhi-hānena vihitaṃ karmaiva kurv ity abhiprāyaḥ |

aparā vyākhyā karmaṇi jñāna-karmaṇi dṛśye jaḍe sad-rūpeṇa sphuraṇa-rūpeṇa cānusyūtaṃ sarva-bhramādhiṣṭhānam akarmāvedyaṃ sva-prakāśa-caitanyaṃ paramārtha-dṛṣṭyā yaḥ paśyet | tathākarmaṇi ca sva-prakāśe dṛg-vastuni kalpitaṃ karma dṛśyaṃ māyā-mayaṃ na paramārtha-sat | dṛg-dṛśyayoḥ sambandhānupapatteḥ –

yas tu sarvāṇi bhūtāni ātmany evānupaśyati |
sarva-bhūteṣu cātmānaṃ tato na vijugupsate || [ĪśaU 6] iti śruteḥ |

evaṃ parasparādhyāse ‚pi śuddhaṃ vastu yaḥ paśyati manuṣyeṣu madhye sa eva buddhimān nānyaḥ | asya paramārtha-darśitvād anyasya cāparamārtha-darśitvāt | sa ca buddhi-sādhana-yogya-yukto ‚ntaḥ-karaṇa-śuddhy-aikāgra-cittaḥ | ataḥ sa evāntaḥkaraṇa-śuddhi-sādhana-kṛtsna-karma-kṛd iti vāstava-dharmair eva stūyate | yasmād evaṃ tasmāt tvam api paramārtha-darśī bhava tāvataiva kṛtsna-karma-kāritvopapatter ity abhiprāyaḥ |

ato yad uktaṃ yaj jñātvā mokṣyase ‚śubhād iti | yac coktaṃ karmādīnāṃ tattvaṃ boddhavyam astīti sa buddhimān ity ādi-stutiś ca | tat sarvaṃ paramārtha-darśane saṃgacchate | anya-jñānād aśubhāt saṃsārān mokṣānupapatteḥ | atattvaṃ cānyan na boddhavyaṃ na vā yaj-jñāne buddhimattvam iti yuktaiva paramārtha-darśināṃ vyākhyā |

yat tu vyākhyānaṃ karmaṇi nitye parameśvarārthe ‚nuṣṭhīyamāne bandha-hetutvābhāvād akarmedam iti yaḥ paśyet | tathākarmaṇi ca nitya-karmākaraṇe pratyavāya-hetutvena karmedam iti yaḥ paśyet sa buddhimān ity ādi tad asaṅgatam eva | nitya-karmaṇy akarmedam iti jñānasyāśubha-mokṣa-hetutvābhāvāt, mithyājñānatvena tasyivāśubhatvāc ca | na caitādṛśaṃ mithyā-jñānaṃ boddhavyaṃ tattvaṃ nāpy etādṛśa-jñāne buddhimattvādi-stuty-upapattir bhrāntitvāt | nitya-karmānuṣṭhānaṃ hi svarūpato ‚ntaḥkaraṇa-śuddhi-dvāropayujyate na tatrākarma-buddhiḥ kutrāpy upayujyate śāstreṇa nāmādiṣu brahma-dṛṣṭivad avihitatvāt | nāpīdam eva vākyaṃ tad-vidhāyakam upakramādi-virodhasyokteḥ | evaṃ nitya-karmākaraṇam api svarūpato nitya-karma-viruddha-karma-lakṣakatayopayujyate na tu tatra karma-dṛṣṭiḥ kvāpy upayujyate | nāpi nitya-karmākaraṇāt pratyavāyaḥ | abhāvād bhāvotpatty-ayogāt | anyathā tad-aviśeṣeṇa sarvadā kāryotpatti-prasaṅgāt | bhāvārthāḥ karma-śabdās tebhyaḥ kriyā pratīyetaiṣa hy artho vidhīyata iti nyāyena bhāvārthasyaivāpūrva-janakatvāt | atirātre ṣoḍaśinaṃ na gṛhṇāti ity ādāv api saṅkalpa-viśeṣasyaivāpūrva-janakatvābhyupagamāt | nekṣetodyantam ādityam ity ādi-prajāpati-vratavat | ato nitya-karmānuṣṭhānārhe kāle tad-viruddhatayā yad-upaveśanādi karma tad eva nitya-karmākaraṇopalakṣitaṃ pratyavāya-hetur iti vaidikānāṃ siddhāntaḥ | ataevākurvan vihitaṃ karmety atra lakṣaṇārthe śatā vyākhyātaḥ | lakṣaṇa-hetvoḥ kriyāyā ity aviśeṣa-smaraṇe ‚py atra hetutvānupapatteḥ | tasmān mithyā-darśanāpanode prastute mithyā-darśana-vyākhyānaṃ na śobhatetarām | nāpi nityānuṣṭhāna-param evaitad vākyaṃ nityāni kuryād ity arthe karmaṇy akarma yaḥ paśyed ity ādi tad-abodhakaraṃ vākyaṃ prayuñjānasya bhagavataḥ pratārakatvāpatter ity ādi bhāṣya eva vistareṇa vyākhyātam ity uparamyate

Viśvanātha

tatra karmākarmaṇos tattva-bodham āha karmaṇīti | śuddhāntaḥ-karaṇasya jñānavattve ‚pi janakāder ivākṛta-sannyāsasya karmaṇy anuṣṭhīyamāne niṣkāma-karma-yoge akarma | karmedaṃ na bhavatīti yaḥ paśyet tat-karmaṇo bandhakatvābhāvāt iti bhāvaḥ | tathāśuddhāntaḥkaraṇasya jñānābhāve ‚pi śāstrajñatvāt jñāna-vāvadūkasya sannyāsino ‚karmaṇi karmākaraṇe karma paśyet durgati-prāpakaṃ karma-bandham evopalabhate | sa eva buddhimān | sa tu kṛtsna-karmāṇy eva karoti, na tu tasya jñāna-vāvadūkasya jñāni-māninaḥ saṅgenāpi tad-vacasāpi sannyāsaṃ na karotīti bhāvaḥ | tathā ca bhagavad-vākyam –

yas tv asaṃyata-ṣaḍ-vargaḥ pracaṇḍendriya-sārathiḥ |
jñāna-vairāgya-rahitas tri-daṇḍam upajīvati ||
surān ātmānam ātma-sthaṃ nihnute māṃ ca dharma-hā |
avipakva-kaṣāyo ‚smād amuṣmāc ca vihīyate || [BhP 11.18.40-1] iti

Baladeva

karmākarmaṇor boddhavyaṃ svarūpam āha karmaṇīti | anuṣṭhīyamāne niṣkāme karmaṇi yo ‚karma prastutatvāt karmaṇy ātma-jñānaṃ paśyet, akarmaṇy ātma-jñāne yaḥ karma paśyet | etad uktaṃ bhavati – yo mumukṣur hṛd-viśuddhaye kriyamāṇaṃ karmātma-jñānānusandhi-garbhatvāj jñānākāraṃ, tac ca jñānaṃ karma-dvārakatvāt karmākāraṃ paśyet | ubhayor ekātmoddeśyatvād ubhayam ekaṃ vidyād ity arthaḥ | evam eva vakṣyate sāṅkhya-yogau pṛthag bālāḥ ity ādineti | evam anuṣṭhīyamāne karmaṇi ātma-yāthātmyaṃ yo ‚nusandhatte sa manuṣyeṣu buddhimān paṇḍitaḥ | yukto mokṣa-yogyaḥ | kṛtsna-karma-kṛt sarveṣāṃ karma-phalānām ātma-jñāna-sukhāntarbhūtatvāt

syntax

yasya (whose) sarve (all) samārambhāḥ (undertakings) kāma-saṅkalpa-varjitāḥ (deprived of desire for pleasure) [santi] (they are),
budhāḥ (those intelligent) tam (that) jñānāgni-dagdha-karmāṇam (whose actions are burnt by the fire of knowledge) paṇḍitam (the wise) āhuḥ (they called).

grammar

yasya	–	yat sn. 6n.1 m. – whose;
sarve	–	sarva sn. 1n.3 m. – all;
samārambhāḥ	–	sam-ārambha 1n.3 m. – undertakings (from: sam-ā-√rabh – to undertake, to begin);
kāma-saṁkalpa-varjitāḥ	–	kāma-saṁkalpa-varjita 1n.3 m.; TP: kāmasya saṅkalpena varjitāḥ – deprived of desire for pleasure (from: √kam –to wish, to love, to long for, kāma – desire, love, pleasure; sam-√kḷp – to be ready, to wish, saṁkalpa – idea, desire; √vṛj – to exclude, to avoid, caus. PP varjita – excluded, deprived of, without);
jñānāgni-dagdha-karmāṇam	–	jñāna-agni-dagdha-karmāṇa 2n.1 m.; BV: yasya jñānasyāgninā dagdhāni karmāṇi santi tam – whose actions are burnt by the fire of knowledge (from: √jñā – to know, to understand, jñāna – knowledge, wisdom, intelligence; √ag – to move tortuously, agni – fire; √dah – to burn, PP dagdha – burnt; √kṛ – to do, karman – activity and its result);
tam	–	tat sn. 2n.1 m. – that;
āhuḥ	–	√ah (to speak – inflected only in Perf., other forms from: √brū) Perf. P 1v.3 – they said, they called;
paṇḍitaṁ	–	paṇḍita 2n.1 m. – the learned, wise (paṇḍā – wisdom, knowledge);
budhāḥ	–	budha 1n.3 m. – those intelligent, clever, thinkers  (from: √budh – to wake, to perceive, to understand);

textual variants

kāma-saṅkalpa-varjitāḥ → kāma-krodha-varjitāḥ (deprived of desire and anger);

Śāṃkara

tad etat karmaṇy akarmādi-darśanaṃ stūyate —

yasya yathokta-darśinaḥ sarve yāvantaḥ samārambhāḥ karmāṇi samārabhyanta iti samārambhāḥ | kāma-saṃkalpa-varjitāḥ kāmaistat-kāraṇaiś ca saṅkalpa-varjitā mudhaiva ceṣṭā-mātrā anuṣṭhīyante | pravṛttena cel loka-saṅgrahārthaṃ, nivṛttena cej jīvana-mātrārthaṃ, taṃ jñānāgni-dagdha-karmāṇaṃ karmādāv akarmādi-darśanaṃ jñānaṃ, tad evāgnis tena jñānāgninā dagdhāni śubhāśubha-lakṣaṇāni karmāṇi yasya | tam āhuḥ paramārthataḥ paṇḍitaṃ budhāḥ brahma-vidaḥ

Rāmānuja

pratyakṣeṇa kriyamāṇasya karmaṇo jñanākāratā katham upapadyata ity atrāha

yasya mumukṣoḥ sarve dravyārjanādilaukikakarmapūrvakanityanaimittikakāmyarūpakarmasamārambhāḥ kāmārjitāḥ phalasaṅgarahitāḥ / saṅkalpavarjitāś ca / prakṛtyā tadguṇaiś cātmānam ekīkṛtyānusandhānaṃ saṅkalpaḥ; prakṛtiviyuktātmasvarūpānusandhānayuktatayā tadrahitāḥ / tam evaṃ karma kurvāṇaṃ paṇḍitaṃ karmāntargatātmayāthātmyajñānāgninā dagdhaprācīnakarmāṇam āhus tattvajñāḥ / ataḥ karmaṇo jñānākāratvam upapadyate

Śrīdhara

karmaṇy akarma yaḥ paśyed ity anena śruty-arthārthāpattibhyāṃ yad uktam artha-dvandvaṃ tad eva spaṣṭayati yasyeti pañcabhiḥ | samyag ārabhyanta iti samārambhāḥ karmāṇi | kāmyata iti kāmaḥ phalam | tat-saṅkalpena varjitā yasya bhavanti taṃ paṇḍitam āhuḥ | tatra hetur yatas taiḥ samārambhaiḥ śuddhe citte sati jātena jñānāgninā dagdhāny akarmatāṃ nītāni karmāṇi yasya tam | ārūḍhāvasthāyāṃ tu kāmaḥ phala-hetu-viṣayaḥ | tad-artham idaṃ kartavyam iti kartavya-viṣayaḥ saṅkalpaḥ | tābhyāṃ varjitāḥ | śeṣaṃ spaṣṭam

Madhusūdana

tad etat paramārtha-darśinaḥ kartṛtvābhimānābhāvena karmāliptatvaṃ prapañcyate yasya sarva ity ādi brahma-karma-samādhinety antena | yasya pūrvokta-paramārtha-darśinaḥ sarve yāvanto vaidikā laukikā vā samārambhāḥ samārabhyanta iti vyutpattyā karmāṇi kāma-saṅkalpa-varjitāḥ kāmaḥ phala-tṛṣṇā saṅkalpo ‚haṃ karomīti kartṛtvābhimānas tābhyāṃ varjitāḥ | loka-saṅgrahāthaṃ vā jīvana-mātrārthaṃ vā prārabdha-karma-vegād vṛthā-ceṣṭā-rūpā bhavanti | taṃ karmādāv akarmādi-darśanaṃ jñānaṃ tad evāgnis tena dagdhāni śubhāśubha-lakṣaṇāni karmāṇi yasya tad-adhigama uttara-pūrvārdhayor aśleṣa-vināśau tad-vyapadeśāt [Vs 4.1.13] iti nyāyāt | jñānāgni-dagdha-karmāṇaṃ taṃ budhā brahma-vidaḥ paramārthataḥ paṇḍitam āhuḥ | samyag-darśī hi paṇḍita ucyate na tu bhrānta ity arthaḥ

Viśvanātha

uktam arthaṃ vivṛṇoti yasyeti pañcabhiḥ | samyag ārabhyanta iti samārambhāḥ karmāṇi | kāmaḥ phalaṃ, tat-saṅkalpena varjitāḥ | jñānam evāgnis tena dagdhāni karmāṇi kriyamāṇāni vihitāni niṣiddhāni ca yasya saḥ | etena vikarmaṇaś ca boddhavyam ity api vivṛtam | etādṛśādhikāriṇi karma yathā akarma paśyet, tathaiva vikarmāpy akarmaiva paśyed iti pūrva-ślokasyaiva saṅgatiḥ | yad agre vakṣyate –

api ced asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛttamaḥ |
sarvaṃ jñāna-plavenaiva vṛjinaṃ santariṣyasi ||
yathaidhāṃsi samiddho ‚gnir bhasmasāt kurute ‚rjuna |
jñānāgniḥ sarva-karmāṇi bhasmasāt kurute tathā || [Gītā 4.36-37] iti

Baladeva

karmaṇo jñānākāram āha yasyeti pañcabhiḥ | samārambhāḥ karmāṇi kāmyanta iti kāmāḥ phalāni tat-saṅkalpena varjitāḥ śūnyā yasya karmabhir ātmoddeśino bhavanti | taṃ budhāḥ paṇḍitam ātmajñam āhuḥ | tatra hetuḥ – jñāneti | taiḥ samārambhair hṛd-viśuddhau satyām āvirbhūtenātma-jñānāgninā dagdhāni saṃcitāni karmāṇi yasya tam

syntax

[yaḥ] (he who) karma-phalāsaṅgam (attachment to the fruit of activities) tyaktvā (after abandoning),
nitya-tṛptaḥ (ever satisfied) nirāśrayaḥ (without shelter) [san] (being),
saḥ (he) karmaṇi (in activity) abhipravṛttaḥ api (although engaged) kiṁ-cit eva (indeed nothing) na karoti (he does not do).

grammar

tyaktvā	–	√tyaj (to abandon, to give up) absol. – after abandoning;
karma-phalāsaṅgam	–	karma-phala-āsaṅga 2n.1 m.; TP: karmaṇāṁ phale āsaṅgam iti – attachment to the fruit of activities (from: √kṛ – to do, karman – activity and its result; √phal – to ripen; phala – fruit, result; ā-√sañj – to attach, to stick, to embrace, ā-saṅga – clinging, connection, attachment);
nitya-tṛptaḥ	–	nitya-tṛpta 1n.1 m.; nityaṁ tṛpta iti – ever satisfied (from: av. nityam – constantly, eternally; √tṛp – to be satisfied, PP tṛpta – satisfied);
nirāśrayaḥ	–	nir-ā-śraya 1n.1 m. – without shelter (from: niḥ – out of, away from, without; ā-√śri – to lean on, to rest on, to depend on, āśraya – place of refuge, shelter);
karmaṇi	–	karman 7n.1 n. – in activity (from: √kṛ – to do);
abhipravṛttaḥ	–	abhi-pra-vṛtta (pra-√vṛt – to start to act, to surpass) PP 1n.1 m. – advancing, proceding, engaged;
api	–	av. – although, moreover, besides, even;
na	–	av. – not;
eva	–	av. – certainly, just, merely;
kiṁ-cit	–	kiṁ-cit sn. 2n.1 m. – something (from: kim – what?; -cit – indefinitive particle);
karoti	–	√kṛ (to do) Praes. P 1v.1 – he does;
saḥ	–	tat sn. 1n.1 m. – he;

textual variants

nirāśrayaḥ → nirāmayaḥ (with no sickness);
karmaṇy abhipravṛtto ‚pi → karmaṇy api pravṛtto ‚pi / karmabhiḥ sampravṛtto ‚pi (although in activity engaged / even engaged in activities);
saḥ → me (for me / my);

The fourth pada of verse 4.20 is the same as the first pada of verse BhG 5.8;

Śāṃkara

yas tu karmādāv akarmādi-darśī so’karmādi-darśanād eva niṣkarmā sannyāsī jīvana-mātrārtha-ceṣṭaḥ san karmaṇi na pravartate, yadyapi prāg-vivekataḥ pravṛttaḥ | yas tu prārabdha-karmā sann uttara-kālam utpannātma-samyag-darśanaḥ syāt, sa sarva-karmaṇi prayojanam apaśyan sa-sādhanaṃ karma pariyajaty eva | sa kutaścin nimittāt karma-parityāgāsambhave sati karmaṇi tat-phale ca saṅga-rahitatayā sva-prayojanābhāvāl loka-saṅgrahārthaṃ pūrvavat karmaṇi pravṛtto’pi naiva kiṃcit karoti jñānāgni-dagdha-karmatvāt tadīyaṃ karmākarmaiva sampadyata ity etam arthaṃ darśayiṣyann āha

tyaktvā karmasv abhimānaṃ phalāsaṅgaṃ ca yathoktena jñānena nitya-tṛpto nirākāṅkṣo viṣayeṣv ity arthaḥ | nirāśraya āśraya-rahitaḥ | āśrayo nāma yad āśritya puruṣārthaṃ sisādhayiṣati | dṛṣṭādṛṣṭa-phala-sādhanāśraya-rahita ity arthaḥ | viduṣā kriyamāṇaṃ karma paramārthato’karmaiva | tasya niṣkriyātma-darśana-sampannatvāt | tenaivambhūtena sva-prayojanābhāvāt sa-sādhanaṃ karma parityaktavyam eveti prāpte, tato nirgamāsambhavāl loka-saṅgraha-cikīrṣayā śiṣṭa-vigarhaṇāparijihīrṣayā vā pūrvavat karmaṇy-abhipravṛtto’pi niṣkryātma-darśana-sampannatvān naiva kiṃcit karoti saḥ

Rāmānuja

etad eva vivṛṇoti

karmaphalasaṅgaṃ tyaktvā nityatṛptaḥ nitye svātmny eva tṛptaḥ, nirāśrayaḥ asthiraprakṛtau āśrayabuddhirahito yaḥ karmāṇi karoti, sa karmaṇy ābhimukhyena pravṛtto ‚pi naiva kiṃcit karma karoti karmāpadeśena jñānābhyāsam eva karotītyarthaḥ

Śrīdhara

kiṃ ca tyaktveti | karmaṇi tat-phale cāsaktiṃ tyaktvā nityena nijānandena tṛptaḥ | ataeva yoga-kṣemārtham āśrayaṇīya-rahitaḥ | evambhūto yaḥ svābhāvike vihite vā karmaṇy abhitaḥ pravṛtto ‚pi kiṃcid eva naiva karoti | tasya karmākarmatām āpadyata ity arthaḥ

Madhusūdana

bhavatu jñānāgninā prāktanānām aprārabdha-karmaṇāṃ dāha āgāmināṃ cānutpattiḥ | jñānotpatti-kāle kriyamāṇaṃ tu pūrvottarayor anantar-bhāvāt phalāya bhaved iti bhavet kasyacid āśaṅkā tām apanudaty āha tyaktveti | karmaṇi phale cāsaṅgaṃ kartṛtvābhimānaṃ bhogābhilāṣaṃ ca tyaktvākartr-abhoktr-ātma-samyag-darśanena bādhitvā nitya-tṛptaḥ paramānanda-svarūpa-lābhena sarvatra nirākāṅkṣaḥ | nirāśraya āśrayo dehendriyādir advaita-darśanena nirgato yasmāt sa nirāśrayo dehendriyādy-abhimāna-śūnyaḥ | phala-kāmanāyāḥ kartṛtvābhimānasya ca nivṛttau hetu-garbhaṃ krameṇa viśeṣaṇa-dvayam | evambhūto jīvanmukto vyutthāna-daśāyāṃ karmaṇi vaidike laukike vābhipravṛtto ‚pi prārabdha-karma-vaśāl loka-dṛṣṭyābhitaḥ sāṅgopāṅgānuṣṭhānāya pravṛtto ‚pi sva-dṛṣṭyā naiva kiṃcit karoti sa niṣkriyātma-darśanena bādhitatvād ity arthaḥ

Viśvanātha

nitya-tṛpto nityaṃ nijānandaena tṛptaḥ | nirāśrayaḥ svayoga-kṣemārthaṃ na kam apy āśrayate

Baladeva

uktam arthaṃ viśadayati tyaktveti | karma-phale saṅgaṃ tyaktvā nityenātmanānubhūtena tṛpto nirāśrayo yoga-kṣemaārtahm apy āśraya-rahita īdṛśo yo ‚dhikārī sa karmaṇy abhitaḥ pravṛtto ‚pi naiva kiṃcit karoti | karmānuṣṭhānāpadeśena jñāna-niṣṭhām eva sampādayatīty ārurukṣor daśeyam | etena vikarmaṇaḥ svarūpaṃ bandhakatvaṃ boddhavyam ity uktaṃ bhavati

syntax

[saḥ] (he) nirāśīḥ (free from desires) yata-cittātmā (whose mind and self are controlled) tyakta-sarva-parigrahaḥ (by whom all property is abandoned)
kevalam (merely) śārīram (bodily) karma (activities) kurvan (doing)
kilbiṣam (sin) na āpnoti (he does not obtain).

grammar

nir-āśīḥ	–	nir-ā-śis 1n.1 m. – who has no desires (from: niḥ – out of, away from, without; ā-√śās – to desire, āśis – desire, blessing);
yata-cittātmā	–	yata-citta-ātman 1n.1 m.; BV: yasya cittam ātmā ca yatau staḥ saḥ – whose mind and self are controlled (from: √yam – to hold back, to restrain, PP yata – held back, restrained; √cit – to perceive, to think, PP citta – thought; a thought, mind, heart, consciousness; ātman – self);
tyakta-sarva-parigrahaḥ	–	tyakta-sarva-parigraha 1n.1 m.; BV: yena sarve parigrahāḥ tyktāḥ santi saḥ – by whom all property is abandoned (from: √tyaj – to abandon, to give up, PP tyakta – abandoned; sarva – all, whole; pari-√grah – to take hold, to embrace, parigraha – taking, attaining, household, property);
śārīram	–	śārīra 2n.1 n. – bodily, related to body (from: √śri – to lean on, to rest on; or from: √śṝ – to break, to crush, śarīra – easy to be destroyed, the body);
kevalam	–	av. – only, merely (from: kevala – alone, simple, entire);
karma	–	karman 2n.1 n. – activity (from: √kṛ – to do);
kurvan	–	kurvant (√kṛ – to do) PPr 1n.1 m. – [while] doing;
na	–	av. – not;
āpnoti	–	√āp (to obtain) Praes. P 1v.1 – he obtains, he achieves;
kilbiṣam	–	kilbiṣa 2n.1 n. – fault, offence, sin;

textual variants

nirāśīr → yadāśīr (when desiring);
śārīraṁ → śarīraṁ (body);

The fourth pada of verse 4.21 is the same as the first pada of verse BhG 18.47;

Śāṃkara

yaḥ punaḥ pūrvokta-viparītaḥ prāg eva karmāmbhād brahmaṇi sarvāntare pratyag-ātmani niṣkriye saṃjātātma-darśanaḥ, sa dṛṣṭādṛṣṭeṣṭa-viṣayāśīr vivarjitatayā dṛṣṭādṛṣṭārthe karmaṇi prayojanam apyaśyan sa-sādhanaṃ karma saṃnyasya śarīra-yātrā-mātra-ceṣṭo yatir jñāna-niṣṭho mucyata iti | etad arthaṃ darśayitum āha—

nirāśīr nirgatā āśiṣo yasmāt sa nirāśīḥ | yata-cittātmā cittam antaḥ-karaṇam | ātmā bāhyaḥ kārya-karaṇa-saṃghātaḥ | tāv ubhāv api yatau saṃyatau yasya sa yata-cittātmā | tyakta-sarva-parigrahaḥ—tyaktaḥ sarvaḥ parigraho yena sa tyakta-sarva-parigrahaḥ | śārīraṃ śarīra-sthiti-mātra-prayojanaṃ kevalaṃ tatrāpi abhimāna-varjitaṃ karma kurvan | nāpnoti na prāpnoti kilbiṣam aniṣṭa-rūpaṃ pāpaṃ dharmaṃ ca | dharmo’pi mumukṣor aniṣṭa-rūpaṃ kilbiṣam eva | bandhāpādakatvāt | tasmāt tābhyāṃ mukto bhavati, saṃsārān mukto bhavatīty arthaḥ |

kiṃ ca śārīraṃ kevalaṃ karmety atra kiṃ śarīra-nirvartyaṃ śārīraṃ karmābhipretaṃ ? āho svic charīra-sthiti-mātra-prayojanaṃ śārīraṃ karma ? iti | kiṃ cāto yadi śarīra-nirvartyaṃ śārīraṃ karma yadi vā śarīra-sthiti-mātra-prayojanaṃ śarīraṃ ? iti | ucyate —yadā śarīra-nirvartyaṃ karma śārīram abhipretaṃ syāt tadā dṛṣṭādṛṣṭa-prayojanaṃ karma pratiṣiddham api śarīreṇa kurvan nāpnoti kilbiṣam iti bruvato viruddhābhidhānaṃ prasajyeta | śāstrīyaṃ ca karma dṛṣṭādṛṣṭa-prayojanaṃ śarīreṇa kurvan nāpnoti kilbiṣam ity api bruvato’prāpta-pratiṣedha-prasaṅgaḥ | śārīraṃ karma kurvan iti viśeṣaṇāt kevala-śabda-prayogāc ca vāṅ-manasa-nirvartyaṃ karma vidhi-pratiṣedha-viṣayaṃ dharmādharma-śabda-vācyaṃ kurvan prāpnoti kilbiṣam ity uktaṃ syāt |

tatrāpi vāṅ-manasābhyāṃ vihitānuṣṭhāna-pakṣe kilbiṣa-prāpti-vacanaṃ viruddham āpadyeta | pratiṣiddha-sevi-pakṣe’pi bhūtārthānuvāda-mātram anarthakaṃ syāt | yadā tu śarīra-sthiti-mātra-prayojanaṃ śārīraṃ karmābhipretaṃ bhavet, tadā dṛṣṭādṛṣṭa-prayojanaṃ karma vidhi-pratiṣedha-gamyaṃ śarīra-vāṅ-manasa-nirvartyam anyad akruvaṃs tair eva śarīrādibhiḥ śarīra-sthiti-mātra-prayojanaṃ kevala-śabda-prayogāt ahaṃ karomi ity abhimāna-varjitaḥ śarīrādi-ceṣṭā-mātraṃ loka-dṛṣṭyā kurvan nāpnoti kilbiṣam | evambhūtasya pāpa-śabda-vācya-kilbiṣa-prāpty-asambhavāt kilbiṣaṃ saṃsāraṃ nāpnoti | jñānāgni-dagdha-sarva-karmatvād apratibandhena mucyate eveti pūrvokta-samyag-darśana-phalānuvāda evaiṣaḥ | evaṃ śarīraṃ kevalaṃ karma ity asyārthasya parigrahe niravadyaṃ bhavati

Rāmānuja

punar api karmaṇo jñānākārataiva viśodhyate

nirāśīḥ nirgataphalābhisandhiḥ yatacittātmā yatacittamanāḥ tyaktasarvaparigrahaḥ ātmaikaprayojanatayā prakṛtiprākṛtavastuni mamatārahitaḥ, yāvajjīvaṃ kevalaṃ śārīram eva karma kurvan kilbiṣaṃ saṃsāraṃ nāpnoti jñānaniṣṭhāvyavadhānarahitakevalakarmayogenaivaṃrūpeṇātmānaṃ paśyatītyarthaḥ

Śrīdhara

kiṃ ca nirāśīr iti | nirgatā āśiṣaḥ kāmanā yasmāt | yataṃ niyataṃ cittam ātmā śarīraṃ ca yasya | tyaktāḥ sarve parigraho yena | sa śarīraṃ śarīra-mātra-nirvartyaṃ kartṛtvābhiniveśa-rahitaṃ kurvann api kilbiṣam bandhanaṃ na prāpnoti | yogārūḍha-pakṣe śārīra-nirvāha-mātropayogi svābhāvikaṃ bhikṣāṭanādi kurvann api kilbiṣaṃ vihitākaraṇa-nimitta-doṣaṃ na prāpnoti

Madhusūdana

yadātyanta-vikṣepa-hetor api jyotiṣṭomādeḥ samyag-jñāna-vaśān na tat-phala-janakatvaṃ tadā śarīra-sthiti-mātra-hetor avikṣepakasya bhikṣāṭanāder nāsty eva bandha-hetutvam iti kaimutya-nyāyenāha nirāśīr iti | nirāśīr gata-tṛṣṇo yata-cittātmā cittam antaḥkaraṇam ātmā bāhyendriya-sahito dehas tau saṃyatau pratyāhāreṇa nigṛhītau yena saḥ | yato jitendriyo ‚to vigata-tṛṣṇatvāt tyakta-sarva-parigrahas tyaktāḥ sarve parigrahā bhogopakaraṇāni yena saḥ | etādṛśo ‚pi prārabdha-karma-vaśāc chārīraṃ śarīra-sthiti-mātra-prayojanaṃ kaupīnācchādanādi-grahaṇa-bhikṣāṭanādi-rūpaṃ yatiṃ prati śāstrābhyanujñātaṃ karma kāyikaṃ vācikaṃ mānasaṃ ca, tad api kevalaṃ kartṛtvābhimāna-śūnyaṃ parādhyāropita-kartṛtvena kurvan paramārthato ‚kartrātma-darśanān nāpnoti na prāpnoti kilbiṣaṃ dharmādharma-phala-bhūtam aniṣṭaṃ saṃsāraṃ pāpavat puṇyasyāpy aniṣṭa-phalatvena kilbiṣatvam |

ye tu śarīra-nirvartyaṃ śārīram iti vyācakṣate tan mate kevalaṃ karma kurvann ity ato ‚dhikārthālābhād avyāvartakatvena śārīra-padasya vaiyarthyam | atha vācika-mānasika-vyāvartanātham iti brūyāt tadā karma-padasya vihita-mātra-paratvena śārīraṃ vihitaṃ karma kurvan nāpnoti kilbiṣam ity aprasakta-pratiṣedho ‚narthakaḥ | pratiṣiddha-sādhāraṇa-paratve ‚py evam eva vyāghāta iti bhāṣya eva vistaraḥ

Viśvanātha

ātmā sthūla-dehaḥ | śārīraṃ śārīra-nirvāhārthaṃ karmāsat-pratigrahādikaṃ kurvann api kilbiṣaṃ pāpaṃ nāpnotīty etad api vikarmaṇaś ca boddhavyam ity asya vivaraṇam

Baladeva

athārūḍhasya daśām āha nirāśīr iti tribhiḥ | nirgatā āśīḥ phalecchā yasmāt sa | yata-cittātmā vaśīkṛta-citta-dehas tyakta-sarva-parigraha ātmaikāvalokanārthatvāt prākṛteṣu vastuṣu mamatva-varjitaḥ | śārīraṃ karma śarīra-nirvāhārthaṃ karmāsat-parigrahādi kurvann api kilbiṣaṃ pāpaṃ nāpnoti

syntax

[yaḥ] (he who) yadṛcchā-lābha-santuṣṭaḥ (satisfied with what comes by chance) dvandvātītaḥ (one who passed over duality) vimatsaraḥ (free from envy),
siddhau (in success) asiddhau ca (and in failure) samaḥ (the same),
[saḥ] (he) [karma] (activity) kṛtvā api (even after doing) na nibadhyate (he is not bound).

grammar

yadṛcchā-lābha-saṁtuṣṭaḥ	–	yadṛcchā-lābha-saṁtuṣṭa 1n.1 m.; KD/TP: yadṛcchayā lābhena santuṣṭa iti – satisfied with what comes by chance (from: yad-ṛcchā – accident, chance; √labh – to obtain, to gain; lābha – gain, profit; sam-√tuṣ – to rejoice, saṁtuṣṭa – completely satisfied);
dvaṁdvātītaḥ	–	dvaṁdva-atīta 1n.1 m.; TP: dvandvam atīta iti – one who passed over duality (from: dva – two, dvaṁdva – two-two, pair of opposites; ati-√i – to pass over, PP atīta – who passed over);
vi-matsaraḥ	–	vi-matsara 1n.1 m. – free from envy (from: matsara – selfish, greedy, envious, hostile);
samaḥ	–	sama sn. 1n.1 m. – the same, equal, equivalent;
siddhau	–	siddhy 7n.1 f. – in success (from: √sidh – to succeed, to become perfect);
asiddhau	–	a-siddhi 7n.1 f. – in failure (from: √sidh – to succeed, to become perfect, siddhi – success, perfection);
ca	–	av. – and;
kṛtvā	–	kṛ (to do) absol. – after doing;
api	–	av. – although, moreover, besides, even;
na	–	av. – not;
nibadhyate	–	ni-√bandh (to bind, to fetter) Praes. pass. 1v.1 – he is bound;

textual variants

kṛtvāpi → kṛtvā ca (and after doing);
nibadhyate → sa badhyate (he he is bound);

Śāṃkara

tyakta-sarva-parigrahasya yater annādeḥ śarīra-sthiti-hetorḥ parigrahasyābhāvād yācanādinā śarīra-sthitau kartavyatāyāṃ prāptāyām ayācitam asaṃkÿptam upapannaṃ yadṛcchayā [mātrbh 14.46.19; bhāvaudhayana-dharma-sūtra 21.8.12] ity ādinā vacanenānujñātaṃ yateḥ śarīra-sthiti-hetor annādeḥ prāpti-dvāram āviṣkurvann āha—

yadṛcchā-lābha-santuṣṭaḥ prārthitopanato lābho yadṛcchā-lābhaḥ, tena santuṣṭaḥ saṃjātālaṃ-pratyayaḥ | dvandvātīto dvandvaiḥ śītoṣṇādibhir hanyamāno’py aviṣaṇṇa-citto dvandvātīta ucyate | vimatsaro vigata-matsaro nirvaira-buddhiḥ | samas tulyo yadṛcchā-lābhasya siddhāv asiddhau ca, ya evambhūto yatir annādeḥ śarīra-sthiti-hetor lābhālābhayoḥ samo harṣa-viṣāda-varjitaḥ, karmādāv akarmādi-darśī, yathā-bhūtātma-darśana-niṣṭhaḥ san śarīra-sthiti-mātra-prayojane bhikṣāṭanādi-karmaṇi śarīrādi-nirvartye naiva kiṃcit karomīti [gītā 5.8] guṇā guṇeṣu vartanta [gītā 3.28] ity evaṃ sadā samparicakṣāṇa ātmanaḥ kartṛtvābhāvaṃ paśyann eva kiṃcid bhikṣāṭanādikaṃ karma karoti | loka-vyavahāra-sāmānya-darśanena tu laukikair āropita-kartṛtve bhikṣāṭanādau karmaṇi kartā bhavati | svānubhavena tu śāstra-pramāṇādi-janitenākartraiva | sa evaṃ parādhyāropita-kartṛtvaṃ śarīra-sthiti-mātra-prayojanaṃ bhikṣāṭanādikaṃ karma kṛtvāpi na nibadhyate, bandha-hetoḥ karmaṇaḥ sahetukasya jñānāgninā dagdhatvād ity uktānuvāda evaiṣaḥ

Rāmānuja

yadṛcchopanataśarīradhāraṇahetuvastusantuṣṭaḥ, dvandvātītaḥ yāvatsādhanasamāptyavarjanīyaśītoṣṇādisahaḥ, vimatsaraḥ aniṣṭopanipātahetubhūtasvakarmanirūpaṇena pareṣu vigatamatsaraḥ, samas siddhāv asiddau ca yuddhādikarmasu jayādisiddhyasiddhyoḥ samacittaḥ, karmaiva kṛtvāpi jñānaniṣṭhāṃ vināpi na nibadhyate na saṃsāraṃ pratipadyate

Śrīdhara

kiṃ ca yadṛcchā-lābheti | aprārthitopasthito lābho yadṛcchā-lābhaḥ | tena santuṣṭaḥ | dvandvāni śītoṣṇādīny atīto ‚tikrāntaḥ | tat-sahana-śīla ity arthaḥ | vimatsaro nirvairaḥ | yadṛcchā-lābhasyāpi siddhāv asiddhau ca samo harṣa-viṣāda-rahitaḥ | ya evambhūtaḥ sa pūrvottara-bhūmikayor yathāyathaṃ vihitaṃ svābhāvikaṃ vā karma kṛtvāpi bandhaṃ na prāpnoti

Madhusūdana

tyakta-sarva-parigrahasya yateḥ śarīra-sthiti-mātra-prayojanaṃ karmābhyanujñātaṃ tatrānnācchādanādi-vyatirekeṇa śarīra-sthiter asaṃbhavād yācñādināpi sva-prayatnenānnādikaṃ sampādyam iti prāpte niyamāyāha yadṛcchā-lābheti | śāstrānanumata-prayatna-vyatireko yadṛcchā tayaiva yo lābho ‚nnācchādanādeḥ śāstrānumatasya sa yadṛcchālābhas tena santuṣṭas tad-adhika-tṛṣṇā-rahitaḥ | tathā ca śāstraṃ bhaikṣaṃ caret iti prakṛṣya ayācitam asaṃk ptam upapannaṃ yadṛcchayā iti yācñā-saṃkalpādi-prayatnaṃ vārayati | manur api –

na cotpāta-nimittābhyāṃ na nakṣatrāṅgavidyayā |
nānuśāsana-vādābhyāṃ bhikṣāṃ lipseta karhicit || [Manu 6.50] iti |

yatayo bhikṣārthaṃ grāmaṃ viśantīty ādi-śāstrānumatas tu prayatnaḥ kartavya eva | evaṃ labdhavyam api śāstra-niyatam eva –

kaupīna-yugalaṃ vāsaḥ kanthāṃ śīta-nivāriṇīm |
pāduke cāpi gṛhṇīyāt kuryān nānyasya saṅgraham || ity ādi |

evam anyad api vidhi-niṣedha-rūpaṃ śāstram ūhyam |
nanu sva-prayatnam antareṇālābhe śītoṣṇādi-pīḍitaḥ kathaṃ jīved ata āha dvandvātīta dvandvāni kṣut-pipāsā-śītoṣṇa-varṣādīni atīto ‚tikrāntaḥ samādhi-daśāyāṃ teṣām asphuraṇāt | vyutthāna-daśāyāṃ sphuraṇe ‚pi paramānandādvitīyākartr-abhoktr-ātma-pratyayena bādhāt tair dvandvair upahanyamāno ‚py akṣubhita-cittaḥ | ataeva parasya lābhe svasyālābhe ca vimatsaraḥ parotkarṣāsahana-pūrvikā svotkarṣa-vāñchā matsaras tad-rahito ‚dvitīyātma-darśanena nirvaira-buddhiḥ | ataeva samas tulyo yadṛcchā-lābhasya siddhāv asiddhau ca siddhau na hṛṣṭo nāpy asiddhau viṣaṇṇaḥ sa svānubhavenākartaiva parair āropita-kartṛtvaḥ śarīra-sthiti-mātra-prayojanaṃ bhikṣāṭanādi-rūpaṃ karma kṛtvāpi na nibadhyate bandha-hetoḥ sa-hetukasya karmaṇo jñānāgninā dagdhatvād iti pūrvoktānuvādaḥ

Viśvanātha

no commentary up to the verse BhG 4.23

Baladeva

atha śarīra-nirvāhārtham annācchādanādikaṃ sva-prayatnena na sampādyam ity āha yadṛcchayeti | yācñāṃ vinaiva lābho yadṛcchā-lābhas tena santuṣṭas tṛptaḥ | dvandvāni śītoṣṇādīny atītas tat-sahiṣṇuḥ | vimatsaro ‚nyair upadruto ‚pi taiḥ saha vairam akurvan yadṛcchā-lābha-siddhau harṣasya tad-asiddhau viṣādasya cābhāvāt sama evaṃbhūtaḥ śārīraṃ karma kṛtvāpi tena tena na badhyate jñāna-niṣṭhā-prabhāvān na lipyate

syntax

gata-saṅgasya (whose attachment is gone) muktasya (of the liberated) jñānāvasthita-cetasaḥ (of one whose mind is established in knowledge)
yajñāya (for sacrifice) [karma] (activity) ācarataḥ (of one who is performing)
samagram (whole) karma (activity) pravilīyate (it is dissolved).

grammar

gata-saṅgasya	–	gata-saṅga 6n.1 m.; BV: yasya saṅgo gato ‘sti tasya – whose attachment is gone (from: √gam – to go, PP gata – gone; sam-√gam – come together or √sañj – to attach, to stick, to embrace, saṅga – clinging, contact, relation, desire, attachment);
muktasya	–	mukta (√muc – to liberate, to release) PP 6n.1 m. – of the liberated;
jñānāvasthita-cetasaḥ	–	jñāna-avasthita-cetas 6n.1 m.; BV: yasya ceto jñāne avasthitam asti tasya – of one whose mind is established in knowledge (from: √jñā – to know, to understand, jñāna – knowledge, wisdom, intelligence; ava-√sthā – to be present, PP avasthita – placed; √cit – to perceive, to think, cetas – mind, thought, heart, consciousness);
yajñāya	–	yajña 4n.1 m. – for sacrifice, for worship (from: √yaj – to consecrate, to sacrifice, to worship);
ācarataḥ	–	ācarant (ā-√car – to behave, to perform) PPr 6n.1 m. – of one who is performing;
karma	–	karman 1n.1 n. – activity (from: √kṛ – to do);
samagram	–	samagra 1n.1 n. – whole, complete; or av. – completely;
pravilīyate	–	pra-vi-√lī (to dissolve, to melt) Praes. pass. 1v.1 – it is dissolved;

textual variants

muktasya → yuktasya (of the yoked);
yajñāyācarataḥ → jñānāyārabhataḥ (of one who undertakes [activities] for knowledge);

Śāṃkara

tyaktvā karma-phalāsaṅgaṃ [gītā 4.20] ity anena ślokena yaḥ prārabdha-karmā san yadā niṣkriya-brahmātma-darśana-sampannaḥ syāt tadā tasyātmanaḥ kartṛ-karma-prayojanābhāva-darśinaḥ karma-parityāge prāpte kutaścin nimittāt tad-asambhave sati pūrvavat tasmin karmaṇy abhipravṛttasyāpi naiva kiṃcit karoti sa [gītā 4.20] itikarmābhāvaḥ pradarśitaḥ | yasyaivaṃ karmābhāvo darśitas tasyaiva—

gata-saṅgasya sarvato nivṛttāsakter muktasya nivṛtta-dharmādharmādi-bandhanasya, jñānāvasthita-cetaso jñāna evāvasthitaṃ ceto yasya so’yaṃ jñānāvasthita-cetāḥ | tasya yajñāya yajña-nirvṛtty-artham ācarato nirvartayataḥ karma samagraṃ sahāgreṇa phalena vartata iti samagraṃ karma tat-samagraṃ pravilīyate vinaśyatīty arthaḥ

Rāmānuja

ātmaviṣayajñānāvasthitamanastvena nirgatataditarasaṅgasya tata eva nikhilaparigrahavinirmuktasya uktalakṣaṇayajñādikarmanirvṛttaye vartamānasya puruṣasya bandhahetubhūtaṃ prācīnaṃ karma samagraṃ pravilīyate niśśeṣaṃ kṣīyate

Śrīdhara

kiṃ ca gata-saṅgasyeti | gata-saṅgasya niṣkāmasya rāgādibhir muktasya | jñāne ‚vasthitaṃ ceto yasya tasya | yajñāya parameśvarārthaṃ karmācarataḥ sataḥ samagraṃ savāsanaṃ karma pravilīyate | akarma-bhāvam āpadyate | arūḍha-yoga-pakṣe yajñāyeti | yajñāya yajña-rakṣaṇārthaṃ loka-saṃgrahārtham eva karma kurvata ity arthaḥ

Madhusūdana

tyakta-sarva-parigrahasya yadṛcchā-lābha-santuṣṭasya yater yac-charīra-sthiti-mātra-prayojanaṃ bhikṣāṭanādi-rūpaṃ karma tat kṛtvā na nibadhyata ity ukte gṛhasthasya brahma-vido janakāder yajñādi-rūpaṃ yat karma tad-bandha-hetuḥ syād iti bhavet kasyacid āśaṅkā tām apanetuṃ tyaktvā karma-phalāsaṅgam ity ādinoktaṃ vivṛṇoti gata-saṅgasyeti | gata-saṅgasya phalāsaṅga-śūnyasya muktasya kartṛtva-bhoktṛtvādy-adhyāsa-śūnyasya jñānāvasthita-cetaso nirvikalpaka-brahmātmaikya-bodha eva sthitaṃ cittaṃ yasya tasya sthita-prajñasyety arthaḥ | uttarottara-viśeṣaṇasya pūrva-pūrva-hetutvenānvayo draṣṭavyaḥ | gata-saṅgatvaṃ kuto yato ‚dhyāsa-hīnatvaṃ tat kuto yataḥ sthita-prajñatvam iti | īdṛśasyāpi prārabdha-karma-vaśād yajñāya yajña-saṃrakṣaṇārthaṃ jyotiṣṭomādi-yajñe śreṣṭhācāratvena loka-pravṛtty-arthaṃ yajñāya viṣṇave tat-prīty-artham iti vā | ācarataḥ karma yajña-dānādikaṃ samagraṃ sahāgreṇa phalena vidyata iti samagraṃ pravilīyate prakarṣeṇa kāraṇocchedena tattva-darśanād vilīyate vinaśyatīty arthaḥ

Viśvanātha

yajño vakṣyamāṇa-lakṣaṇas tad-arthaṃ karmācaratas tat karma pravilīyate akarma-bhāvam āpadyata ity arthaḥ

Baladeva

gata-saṅgasya niṣkāmasya rāga-dveṣādibhir muktasya svātma-viṣayaka-jñāna-niviṣṭa-manaso yajñāya viṣṇuṃ prasādayituṃ tac-cintanam ācarataḥ prācīnaṃ bandhakaṃ karma samagraṃ kṛtsnaṃ pravilīyate

syntax

arpaṇam (offering) brahma (brahman) [asti] (it is),
haviḥ (oblation) brahma (brahman) [asti] (it is),
brahmāgnau (in the fire of brahman) brahmaṇā (by the brahman) hutam (offered in sacrifice) [brahma] (brahman) [asti] (it is).
tena (by him) brahma-karma-samādhinā (by one who is absorbed in the activities of brahman) brahma eva (brahman only) gantavyam (to be understood) [asti] (it is).

grammar

brahma	–	brahman 1n.1 n. – spirit, the Vedas (from: √bṛh – to increase);
arpaṇam	–	arpaṇa 1n.1 n. – placing, offering, delivering (from: √ṛ – to go, to reach);
brahma	–	brahman 1n.1 n. – spirit, the Vedas (from: √bṛh – to increase);
haviḥ	–	haviḥ 1n.1 n. – oblation (from: √hu – to offer into fire);
brahmāgnau	–	brahma-agni 7n.1 m.; TP: brahmaṇaḥ agnāv iti – in the fire of brahman (from: √bṛh – to increase, brahman – spirit, the Vedas; √ag – to move tortuously, agni – fire);
brahmaṇā	–	brahman 3n.1 n. – by the spirit (from: √bṛh – to increase);
hutam	–	huta (from: √hu – to offer into fire) PP 1n.1 n. – offered in sacrifice;
brahma	–	brahman 1n.1 n. – spirit, the Vedas (from: √bṛh – to increase);
eva	–	av. – certainly, just, merely;
tena	–	tat sn. 3n.1 – by that, by him;
gantavyam	–	gantavya (√gam – to go) PF 1n.1 n. – to be gone, to be accomplished, to be understood;
brahma-karma-samādhinā	–	brahma-karma-samādhin 3n.1 m.; TP: brahmaṇaḥ karmasu samādhineti – by one who is absorbed in the activities of brahman (from: √bṛh – to increase, brahman – spirit, the Vedas; √kṛ – to do, karman – activity and its result; sam-ā-√dhā – to put, to fix, to compose, to concentrate się, samādhi – union, concentration, harmony, samādhin – absorbed in ncontemplation);