BhG 2.25

avyakto ‘yam acintyo ‘yam avikāryo ‘yam ucyate
tasmād evaṃ viditvainaṃ nānuśocitum arhasi

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analysis

syntax

ayam (he) avyaktaḥ (invisible) [asti] (is),
ayam (he) acintyaḥ (inconceivable) [asti] (is),
ayam (he) avikāryaḥ (unchangeable) ucyate (it is said).
tasmāt (therefore) enam evam (thus this) viditvā (after knowing),
[tvam] (you) śocitum (to lament) na arhasi (you should not).

grammar

avyaktaḥ	–	a-vyakta (vi-√añj – to decorate, to make visible) PP 1n.1 m. – unmanifested, invisible, unevolved;
ayam	–	idam sn. 1n.1 m. – he;
acintyaḥ	–	a-cintya (√cint – to think, to consider) PF 1n.1 m. – not to be thought about, inconceivable;
ayam	–	idam sn. 1n.1 m. – he;
avikāryaḥ	–	a-vikārya (vi-√kṛ – to transform) PF 1n.1 m. – not to be transformed, unchangeable;
ayam	–	idam sn. 1n.1 m. – he;
ucyate	–	√vac (to speak) Praes. pass. 1v.1 – it is said;
tasmāt	–	av. – therefore (from: tat sn. 5n.1 m. – from that);
evam	–	av. – thus;
viditvā	–	√vid (to know, to understand) absol. – after knowing;
enam	–	etat sn. 2n.1 m. – this;
na	–	av. – not;
anuśocitum	–	anu-√śuc (to lament) inf. – to lament;
arhasi	–	√arh (to deserve, to be able to) Praes. P 2v.1 – you deserve;

textual variants

tasmād evaṁ → tasmād enaṁ (therefore this);
viditvainaṁ → viciṁtyainaṁ / viditveha (after thinking of this / after knowing here);

commentaries

Śāṃkara

The key:
an excerpt from the commented verse
quotes from the scriptures
starting polemic

No room for grief. Moreover:		kiṃ ca –
He, it is said, is unmanifest, unthinkable and unchangeable. Wherefore, knowing Him to be such, thou hadst better grieve not.		*avyakto ’yam acintyo ’yam avikāryo ’yam ucyate* \| tasmād evaṃ viditvainaṃ nānuśocitum arhasi \|\|2.25\|\|
As the Self is inaccessible to any of the senses, He is not manifest.		*avyaktaḥ* sarva-karaṇāviṣayatvāt na vyajyata iti avyakto ’yam* ātmā* \|
Wherefore, He is unthinkable. For, that alone which is perceived by the senses becomes an object of thought.		ata eva acintyo ’yam \| yad dhi indriya-gocaras tac cintā-viṣayatvam āpadyate \| ayaṃ tv ātmā anindriya-gocaratvāt acintyaḥ \|
Verily, the Self is unthinkable, because He is inaccessible to the senses. He is unchangeable. The Self is quite unlike milk, which, mixed with butter-milk, can be made to change its form. He is changeless, also because He has no parts; for, whatever has no parts is never found to undergo change. Because the Self is changeless, He is unchangeable.		ata eva avikāryaḥ, yathā kṣīraṃ dadhy-ātañcanādinā vikāri na tathā ayam ātmā \| niravayavatvāc cāvikriyaḥ \| na hi niravayavaṃ kiṃcit vikriyātmakaṃ dṛṣṭām \| avikriyatvāt avikāryo ’yam ātmā ucyate \|
Therefore, thus understanding the Self, thou hadst better not grieve, nor think that thou art their slayer and that they are slain by thee.		*tasmāt evaṃ* yathokta-prakāreṇa enam* ātmānaṃ viditvā tvaṃ na anuśocitum arhasi hantāham eṣām, mayaite hanyanta iti* \|\|2.25\|\|

Rāmānuja

chedanādi-yogyāni vastūni yaiḥ pramāṇair vyajyante, tair ayam ātmā na vyajyata ity avyaktaḥ | ataś chedyādi-vijātīyaḥ | acintyaś ca sarva-vastu-vijātīyatvena tat-tat-svabhāva-yuktatayā cintayitum api nārhaḥ | ataś cāvikāryaḥ vikārānarhaḥ | tasmād ukta-lakṣaṇam enam ātmānaṃ viditvā tat-kṛte nānuśocitum arhasi

Śrīdhara

Madhusūdana

chedyatvādi-grāhaka-pramāṇa-bhāvād api tad-abhāva ity āha – avyakto ‚yam ity-ādy-ardhena | yo hīndriya-gocaro bhavati sa pratyakṣatvād vyakta ity ucyate | ayaṃ tu rūpādi-hīnatvān na tathā | ato na pratyakṣaṃ tatra cchedyatvādi-grāhakam ity arthaḥ |
pratyakṣābhāve ‚py anumānaṃ syād ity ata āha acintyo ‚yaṃ cintyo ‚numeyas tad-vilakṣaṇo ‚yam | kvacit pratyakṣo hi vahny-ādir gṛhīta-vyāptikasya dhūmāder darśanāt kvacid anumeyo bhavati | apratyakṣe tu vyāpti-grahaṇāsambhavān nānumeyatvam iti bhāvaḥ | apratyakṣasyāpīndriyādeḥ sāmānyato dṛṣṭānumāna-viṣayatvaṃ dṛṣṭam ata āha avikāryo ‚yaṃ yad vikriyāvac cakṣur-ādikaṃ tat-svakāryānyathānupapattyā kalpyamānam arthāpatteḥ sāmānyatodṛṣṭānumānasya ca viṣayo bhavati | ayaṃ tu na vikāryo na vikriyāvān ato nārthāpatteḥ sāmānyato-dṛṣṭasya vā viṣaya ity arthaḥ | laukika-śabdasyāpi pratyakṣādi-pūrvakatvāt tan-niṣedhenaiva niṣedhaḥ |
nanu vedenaiva tatra ccehdyatvādi grahīṣyata ity ata āha – ucyate vedena sopakaraṇenācchedyāvyaktādi-rūpa evāyam ucyate tātparyeṇa pratipādyate | ato na vedasya tat-pratipādikasyāpi cchedyatvādi-pratipādakatvam ity arthaḥ |
atra nainaṃ chindanti [Gītā 2.23] ity atra śastrādīnāṃ tan-nāśaka-sāmarthyābhāva uktaḥ | acchedyo ‚yam ity ādau tasya cchedādi-karmatvāyogyatvam uktam | avyakto ‚yam ity atra tac-chedādi-grāhaka-mānābhāva ukta ity apaunaruktyaṃ draṣṭavyam | vedāvināśinam ity ādīnāṃ tu ślokānām arthataḥ śabdataś ca paunaruktyaṃ bhāṣya-kṛdbhiḥ parihṛtam | durbodhatvād ātma-vastunaḥ punaḥ punaḥ prasaṅgam āpādya śabdāntareṇa tad eva vastu nirūpayati bhagavān vāsudevaḥ kathaṃ nu nāma saṃsāriṇām buddhi-gocaratām āpannaṃ tattvaṃ saṃsāra-nivṛttaye syāt iti [Śaṅkara-bhāṣya 2.24] iti vadadbhiḥ |
evaṃ pūrvokta-yuktibhir ātmano nityatve nirvikāratve ca siddhe tava śoko nopapanna ity upasaṃharati tasmād ity ardhena | etādṛśātma-svarūpa-vedanasya śoka-kāraṇa-nivartakatvāt tasmin sati śoko nocitaḥ kāraṇa-bhāve kāryābhāvasyāvaśyakatvāt | tenātmānam aviditvā yad anvaśocas tad yuktam eva | ātmānaṃ viditvā tu nānuśocitum arhasīty abhiprāyaḥ

Viśvanātha

commentary under the verse BhG 2.26

Baladeva

avyaktaḥ pratyaṅ cakṣur-ādy-agrāhyaḥ | acintyas tarkāgocaraḥ śruti-mātra-gamyaḥ | jñāna-svarūpo jñātety ādikaṃ śrutyaiva pratīyate | avikāryaḥ ṣaḍ-bhāva-vikārānarhaḥ | atra avināśi tu tad viddhi ity ādibhir ātma-tattvam upadiśan hariḥ śabdato ‚rthataś ca yat punaḥ punar avocat tasya durbodhasya saubodhyārtham evety adoṣaḥ | nirdhāraṇārthaṃ vā | ayaṃ dharmaṃ vettīty uktau tad vedanaṃ niścitaṃ yathā syāt tadvat | evam evāgre vakṣyati āścaryavat paśyati kaścit ity ādinā

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