BhG 18.66

sarva-dharmān parityajya mām ekaṃ śaraṇaṃ vraja
ahaṃ tvā sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ

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analiza

analiza syntaktyczna

[tvam] (ty) sarva-dharmān (wszystkie dharmy) parityajya (porzuciwszy),
mām (do mnie) ekam śaraṇam (do jedynego schoronienia) vraja (idź).
aham (ja) tvā (ciebie) sarva-pāpebhyaḥ (od wszelkich przewin) mokṣayiṣyāmi (uwolnię),
mā śucaḥ (nie rozpaczaj).

tłumaczenie polskie

Porzuciwszy wszelkie dharmy idź do mnie, jedynego schronienia.
Ja wyzwolę cię od wszelkich przewin, nie rozpaczaj.

analiza gramatyczna

sarva-dharmān	–	sarva-dharma 1i.3 n. ; sarvān dharmān iti – wszelkie dharmy (od: sarva – wszystko; √ dhṛ – dzierżyć, posiadać, dharma – dharma);
parityajya	–	pari- √ tyaj (porzucać) absol. – porzuciwszy;
mām	–	asmat sn. 2i.1 – do mnie;
ekam	–	eka sn. 2i.1 m. – do jednego;
śaraṇam	–	śaraṇa 2i.1 n. – do schronienia, do oparcia, do opoki (od: √ śri – zbliżać się do, spoczywać na, polegać na, oddać się);
vraja	–	√ vraj (chodzić) Imperat. P 2c.1 – idź;
aham	–	asmat sn. 1i.1 – ja;
tvā	–	yuṣmat sn. 2i.1 – ciebie (skrócona forma od: tvām);
sarva-pāpebhyaḥ	–	sarva-pāpa 5i.3 n. ; sarvebhyaḥ pāpebhya iti – od wszystkich przewin (od: sarva – wszystko; pāpa – przewina, grzech, zło);
mokṣayiṣyāmi	–	√ muc (wyzwalać, uwalniać) Fut. caus. 3c.1 – sprawię uwolnienie, wyzwolę (od czego? – wymaga instrumentalisu lub ablativusu);
mā	–	av. – nie! (bardzo silne zaprzeczenie najczęściej stosowana z aorystem pozbawionym partykuły „a”);
śucaḥ	–	√ śuc (rozpaczać, palić) Aor. P 2c.1 aśucaḥ – rozpaczałeś; użyty z partykułą mā traci prefiks „a-” i nabiera silnie rozkazującego charakteru: nie rozpaczaj!

warianty tekstu

tvā → tvāṃ (ciebie);
mā → mām (mnie);
śucaḥ → śuca;

komentarze

Śāṃkara

karma-yoga-niṣṭhāyāḥ parama-rahasyam īśvara-śaraṇatām upasaṃhṛtya, athedānīṃ karma-yoga-niṣṭhā-phalaṃ samyag darśanaṃ sarva-vedānta-sāra-vihitaṃ vaktavyam ity āha—
sarva-dharmān sarve ca te dharmāś ca sarva-dharmās tān | dharma-śabdenātrādharmo’pi gṛhyate, naiṣkarmyasya vivakṣitatvāt | nāvirato duścaritāt [ka.u. 1.2.24], tyaja dharmam adharmaṃ ca [ma.bhā. 12.329.40] ity ādi-śruti-smṛtibhyaḥ | sarva-dharmān parityajya saṃnyasya sarva-karmāṇīty etat | mām ekaṃ sarvātmānaṃ samaṃ sarva-bhūta-stham īśvaram acyutaṃ garbha-janma-jarā-maraṇa-varjitaṃ « aham eva » ity evaṃ śaraṇaṃ vraja | na matto’nyad astīty avadhāraya ity arthaḥ | ahaṃ tvā tvām evaṃ niścita-buddhiṃ sarva-pāpebhyaḥ sarva-dharmādharma-bandhana-rūpebhyaḥ mokṣayiṣyāmi svātma-bhāva-prakāśī-karaṇena | uktaṃ ca nāśayāmy ātma-bhāva-stho jñāna-dīpena bhāsvatā [gītā 10.11] iti | ato, mā śucaḥ śokaṃ mā kārṣīr ity arthaḥ |

asmin gītā-śāstre parama-niḥśreyasa-sādhanaṃ niścitaṃ kiṃ jñānam, karma vā, āho svid ubhayaṃ ? iti | kutaḥ saṃśayaḥ ? yaj jñātvāmṛtam aśnute [gītā 13.13], tato māṃ tattvato jñātvā viśate tad anantaraṃ [gītā 18.55] ity ādīni vākyāni kevalāj jñānān niḥśreyasa-prāptiṃ darśayanti | karmaṇy evādhikāras te [gītā 2.47], kuru karmaiva [gītā 4.15] ity evam ādīni karmaṇām avaśya-kartavyatāṃ darśayanti | evaṃ jñāna-karmaṇoḥ kartavyatvopadeśāt samuccitayor api niḥśreyasa-hetutvaṃ syād iti bhavet saṃśayaḥ kasyacit | kiṃ punar atra mīmāṃsā-phalaṃ ? nanv etad eva—eṣām anyatamasya parama-niḥśreyasa-sādhanatvāvadhāraṇam | ato vistīrṇataraṃ mīmāṃsyam etat |

ātma-jñānasya tu kevalasya niḥśreyasa-hetutvam | bheda-pratyaya-nivartakatvena kaivalya-phalāvasānatvāt | kriyā-kāraka-phala-bheda-buddhir avidyayātmani nitya-pravṛttā—mama karma, ahaṃ kartāmuṣmai phalāyedaṃ karma kariṣyāmītīyam avidyānādi-kāla-pravṛttā | asyā avidyāyāḥ nivartakam, ayam aham asmi kevalo’kartākriyo’phalaḥ | na matto’nyo’sti kaścid ity evaṃ-rūpam ātma-viṣayaṃ jñānam utpadyamānam, karma-pravṛtti-hetu-bhūtāyā bheda-buddher nivartakatvāt | tu-śabdaḥ pakṣa-vyāvṛtty-arthaḥ | na kevalebhyaḥ karmabhyaḥ, na ca jñāna-karmabhyāṃ samuccitābhyāṃ niḥśreyasa-prāptir iti pakṣa-dvayaṃ nivartayati | akāryatvāc ca niḥśreyasasya karma-sādhanatvānupapattiḥ | na hi nityaṃ vastu karmaṇā jñānena vā kriyate |

kevalaṃ jñānam apy anarthakaṃ tarhi ? na, avidyā-nivartakatve sati dṛṣṭa-kaivalya-phalāvasānatvāt | avidyā-tamo-nivartakasya jñānasya dṛṣṭaṃ kaivalya-phalāvasānatvam | rajjv-ādi-viṣaye sarpādy-ajñāna-tamo-nivartaka-pradīpa-prakāśa-phalavat | vinivṛtta-sarpādi-vikalpa-rajju-kaivalyāvasānaṃ hi prakāśa-phalam | tathā jñānam | dṛṣṭārthānāṃ ca cchidi-kriyāgni-manthanādīnāṃ vyāpṛta-kartrādi-kārakāṇāṃ dvaidhī-bhāvāgni-darśanādi-phalād anya-phale karmāntare vā vyāpārānupapattir yathā, tathā dṛṣṭarthāyāṃ jñāna-niṣṭhā-kriyāyāṃ vyāpṛtasya jñātr-ādi-kārakasya ātma-kaivalya-phalāt karmāntare pravṛttir anupapannā iti na jñāna-niṣṭhā karma-sahitopapadyate |

bhujy-agnihotrādi-kriyā-vatsyād iti cet, na | kaivalya-phale jñāne kriyā-phalārthitvānupapatteḥ | kaivalya-phale hi jñāne prāpte, sarvataḥ samplutodaka-phale kūpa-taṭakādi-kriyā-phalārthitvābhāvavat, phalāntare tat-sādhana-bhūtāyāṃ vā kriyāyām arthitvānupapattiḥ | na hi rājya-prāpti-phale karmaṇi vyāpṛtasya kṣetra-mātra-prāpti-phale vyāpāra upapadyate, tad-viṣayaṃ vārthitvam | tasmān na karmaṇo’sti niḥśreyasa-sādhanatvam | na ca jñāna-karmaṇoḥ samuccitayoḥ | nāpi jñānasya kaivalya-phalasya karma-sāhāyyāpekṣā, avidyā-nivartakatvena virodhāt |

na hi tamas tamaso nivartakam | ataḥ kevalam eva jñānaṃ niḥśreyasa-sādhanam iti | na | nityākaraṇe pratyavāya-prāpteḥ, kaivalyasya ca nityatvāt | yat tāvat kevalāj jñānāt kaivalya-prāptir ity etat, tad asat | yato nityānāṃ karmaṇāṃ śruty-uktānām akaraṇe pratyavāyo narakādi-prāpti-lakṣaṇaḥ syāt |

nanv evaṃ tarhi karmabhyo mokṣo nāstīty anirmokṣa eva | naiṣa doṣaḥ | nityatvān mokṣasya | nityānāṃ karmaṇām anuṣṭhānāt pratyavāyasyāprāptiḥ | pratiṣiddhasya cākaraṇāt aniṣṭa-śarīrānupapattiḥ, kāmyānāṃ ca varjanād iṣṭa-śarīrānupapattiḥ, vartamāna-śarīrārambhakasya ca karmaṇaḥ phalopabhoga-kṣaye patite’smin śarīre dehāntarotpattau ca kāraṇābhāvāt ātmano rāgādīnāṃ cākaraṇe svarūpāvasthānam eva kaivalyam ity ayatna-siddhaṃ kaivalyam iti |

atikrāntāneka-janmāntara-kṛtasya svarga-narakādi-prāpti-phalasyānārabdha-kāryasya upabhogānupapatteḥ kṣayābhāva iti cet, na | nitya-karmānuṣṭhānāyāsa-duḥkhopabhogasya tat-phalopabhogatvopapatteḥ | prāyaścittavad vā pūrvopātta-durita-kṣayārthaṃ nityaṃ karma | ārabdhānāṃ ca karmaṇām upabhogenaiva kṣīṇatvād apūrvāṇāṃ ca karmaṇām anārambhe’yatna-siddhaṃ kaivalyam iti | na | tam eva viditvātimṛtyum eti nānyaḥ panthā vidyate’yanāya [śve.u. 3.8, 6.15] iti vidyāyā anyaḥ panthā mokṣāya na vidyate iti śruteḥ, carmavad ākāśa-veṣṭanāsambhavavad aviduṣo mokṣāsambhava-śruteḥ, jñānāt kaivalyam āpnoti iti ca purāṇa-smṛteḥ | anārabdha-phalānāṃ puṇyānāṃ karmaṇāṃ kṣayānupapatteś ca |

yathā pūrvopāttānāṃ duritānām anārabdha-phalānāṃ sambhavaḥ, tathā puṇyānām anārabdha-phalānāṃ syāt sambhavaḥ | teṣāṃ ca dehāntaram akṛtvā kṣayānupapattau mokṣānupapattiḥ | dharmādharma-hetūnāṃ ca rāga-dveṣa-mohānām anyatra ātma-jñānād ucchedānupapatter dharmādharmocchedānupapattiḥ | nityānāṃ ca karmaṇāṃ puṇya-loka-phala-śruteḥ | varṇā āśramāś ca sva-karma-niṣṭhā [gau.dha.ṣū. 11.29] ity ādi-smṛte ca karma-kṣayānupapattiḥ |

ye tv āhur nityāni karmāṇi duḥkha-rūpatvāt pūrva-kṛta-durita-karmaṇāṃ phalam eva, na tu teṣāṃ svarūpa-vyatirekeṇānyat phalam asti, aśrutatvāt, jīvanādi-nimitte ca vidhānād iti | na, apravṛttānāṃ karmaṇāṃ phala-dānāsambhavāt | duḥkha-phala-viśeṣānupapattiś ca syāt |

yad uktaṃ pūrva-janma-kṛta-duritānāṃ karmaṇāṃ phalaṃ nitya-karmānuṣṭhānāyāsa-duḥkhaṃ bhujyateti, tad asat | na hi maraṇa-kāle phala-dānāyānaṅkurī-bhūtasya karmaṇaḥ phalam anya-karmārabdhe janmany upabhujyate ity upapattiḥ | anyathā svarga-phalopabhogāyāgnihotrādi-karmārabdhe janmani naraka-phalopabhogānupapattir na syāt | tasya duritasya duḥkha-viśeṣa-phalatvānupapatteś ca—anekeṣu hi duriteṣu sambhavatsu bhinna-duḥkha-sādhana-phaleṣu nitya-karmānuṣṭhānāyāsa-duḥkha-mātra-phaleṣu kalpyamāneṣu dvandva-rogādi-bādhanaṃ nirnimittaṃ na hi śakyate kalpayitum, nitya-karmānuṣṭhānāyāsa-duḥkham eva pūrvopātta-durita-phalaṃ na śirasā pāṣāṇa-vahanādi-duḥkham iti |

aprakṛtaṃ cedam ucyate—nitya-karmānuṣṭhānāyāsa-duḥkhaṃ pūrva-kṛta-durita-karma-phalam iti | kathaṃ ? aprasūta-phalasya hi pūrva-kṛta-duritasya kṣayo na upapadyateti prakṛtam | tatra prasūta-phalasya karmaṇaḥ phalaṃ nitya-karmānuṣṭhānāyāsa-duḥkham āha bhavān, nāprasūta-phalasyeti | atha sarvam eva pūrva-kṛtaṃ duritaṃ prasūta-phalam eveti manyate bhavān, tato nitya-karmānuṣṭhānāyāsa-duḥkham eva phalam iti viśeṣaṇam ayuktam | nitya-karma-vidhyānarthakya-prasaṅgaś ca, upabhogenaiva prasūta-phalasya durita-karmaṇaḥ kṣayopapatteḥ | kiṃ ca, śrutasya nityasya karmaṇo duḥkhaṃ cet phalam, nitya-karmānuṣṭhānāyāsād eva tad dṛśyate vyāyāmādivat | tad anyasyeti kalpanānupapattiḥ | jīvanādi-nimitte ca vidhānāt, nityānāṃ karmaṇāṃ prāyaścittavat, pūrva-kṛta-durita-phalatvānupapattiḥ | yasmin pāpa-karmaṇi nimitte yad vihitaṃ prāyaścittaṃ na tu tasya pāpasya tat phalam | atha tasyaiva pāpasya nimittasya prāyaścitta-duḥkhaṃ phalam, jīvanādi-nimitte’pi nitya-karmānuṣṭhānāyāsa-duḥkhaṃ jīvanādi-nimittasyaiva phalaṃ prasajyeta, nitya-prāyaścittayor naimittikatvāviśeṣāt |

kiṃ cānyan nityasya kāmyasya cāgnihotrāder anuṣṭhānāyāsa-duḥkhasya tulyatvān nityānuṣṭhānāyāsa-duḥkham eva pūrva-kṛta-duritasya phalam, na tu kāmyānuṣṭhānāyāsa-duḥkham iti viśeṣo nāstīti tad api pūrva-kṛta-durita-phalaṃ prasajyeta | tathā ca sati nityānāṃ phalāśravaṇāt tad-vidhānānyathānupapatteś ca nityānuṣṭhānāyāsa-duḥkhaṃ pūrva-kṛta-durita-phalam ity arthāpatti-kalpanā cānupapannā, evaṃ vidhānānyathānupapatter anuṣṭhānāyāsa-duḥkha-vyatirikta-phalatvānumānāc ca nityānām | virodhāc ca | viruddhaṃ cedam ucyate—nitya-karmaṇānuṣṭhīyamānenānyasya karmaṇaḥ phalaṃ bhujyate ity abhyupagamyamāne sa eva upabhogo nityasya karmaṇaḥ phalam iti, nityasya karmaṇaḥ phalābhāveti ca viruddham ucyate | kiṃ ca, kāmyāgnihotrādau anuṣṭhīyamāne nityam apy agnihotrādi tantreṇaivānuṣṭhitaṃ bhavatīti tad āyāsa-duḥkhenaiva kāmyāgnihotrādi-phalam upakṣīṇaṃ syāt, tat-tantratvāt |

atha kāmyāgnihotrādi-phalam anyad eva svargādi, tad-anuṣṭhānāyāsa-duḥkham api bhinnaṃ prasajyeta | na ca tad asti, dṛṣṭa-virodhāt | na hi kāmyānuṣṭhānāyāsa-duḥkhāt kevala-nityānuṣṭhānāyāsa-duḥkhaṃ bhinnaṃ dṛśyate | kiṃ cānyat—avihitam apratiṣiddhaṃ ca karma tat-kāla-phalam, na tu śāstra-coditaṃ pratiṣiddhaṃ vā tat-kāla-phalaṃ bhaved yadi tadā svargādiṣv apy adṛṣṭa-phala-śāsane codyamo na syāt | agnihotrādīnām eva karma-svarūpāviśeṣe’nuṣṭhānāyāsa-duḥkha-mātreṇopakṣayo nityānām | svargādi-mahā-phalatvaṃ kāmyānām, aṅgeti kartavyatādy-ādhikye tv asati, phala-kāmitva-mātreṇeti na śakyaṃ kalpayitum |

tasmāc ca na nityānāṃ karmaṇām adṛṣṭa-phalābhāvaḥ kadācid apy upapadyate | ataś cāvidyā-pūrvakasya karmaṇo vidyaiva śubhasyāśubhasya vā kṣaya-kāraṇam aśeṣataḥ, na nitya-karmānuṣṭhānam | avidyā-kāma-bījaṃ hi sarvam eva karma | tathā copapāditam avidvad-viṣayaṃ karma, vidvad-viṣayā ca sarva-karma-saṃnyāsa-pūrvikā jñāna-niṣṭhā | ubhau tau na vijānītaḥ [gītā 2.19], vedāvināśinaṃ nityaṃ [gītā 2.21], jñāna-yogena sāṃkhyānāṃ karma-yogena yogināṃ [gītā 3.3], ajñānāṃ karma-saṅgināṃ [gītā 3.36], tattva-vit tu mahābāho…. guṇā guṇeṣu vartante iti matvā na sajjate [gītā 3.28], sarva-karmāṇi manasā saṃnyasyāste [gītā 5.13], naiva kiṃcit karomīti yukto manyeta tattva-vit [gītā 5.8], arthād ajñaḥ karomīti | ārurukṣoḥ karma kāraṇam, ārūḍhasya yogasthasya śama eva kāraṇam | udārās trayo’py ajñāḥ, jñānī tv ātmaiva me mataṃ [gītā 7.18], ājñāḥ karmiṇaḥ | gatāgataṃ kāma-kāmā labhante [gītā 9.31], ananyāś cintayanto māṃ nitya-yuktā [gītā 9.22], yathoktam ātmānam ākāśa-kalpam upāsate | dadāmi buddhi-yogaṃ taṃ yena mām upayānti te [gītā 10.10], arthān na karmiṇo’jñā upayānti |

bhagavat-karma-kāriṇo ye yuktatamā api karmiṇo’jñās te uttarottara-hīna-phala-tyāgāvasāna-sādhanāḥ | anirdeśyākṣaropāsakās tv adveṣṭā sarva-bhūtānāṃ [gītā 12.13] iti ādhyāya-parisamāpty-ukta-sādhanāḥ kṣetrādhyāyādy-adhyāya-trayokta-jñāna-sādhanāś ca | adhiṣṭhānādi-pañcaka-hetuka-sarva-karma-saṃnyāsinām ātmaikatvākartṛtva-jñānavatāṃ parasyāṃ jñāna-niṣṭhāyāṃ vartamānānāṃ bhagavat-tattva-vidām aniṣṭādi-karma-phala-trayaṃ paramahaṃsa-parivrājakānām eva labdha-bhagavat-svarūpātmaikatva-śaraṇānāṃ na bhavati | bhavaty evānyeṣām ajñānāṃ karmiṇām asaṃnyāsinām ity eṣa gītā-śāstrokta-kartavyārthasya vibhāgaḥ |

avidyā-pūrvakatvaṃ sarvasya karmaṇo’siddham iti cet, na | brahma-hatyādivat | yady api śāstrāvagataṃ nityaṃ karma, tathāpy avidyāvata eva bhavati | yathā pratiṣedha-śāstrāvagatam api brahma-hatyādi-lakṣaṇaṃ karmānartha-kāraṇam avidyā-kāmādi-doṣavato bhavati, anyathā pravṛtty-anupapatteḥ, tathā nitya-naimittika-kāmyāny apīti | deha-vyatiriktātmany ajñāte pravṛttiḥ nityādi-karmasv anupapannā iti cet, na | calanātmakasya karmaṇo ’nātma-kartṛkasyāhaṃ karomīti pravṛtti-darśanāt | dehādi-saṃghāte’haṃ-pratyayo gauṇaḥ, na mithyā iti cet, na | tat-kāryeṣv api gauṇatvopapatteḥ | ātmīye dehādi-saṃghāte’haṃ-pratyayo gauṇaḥ | yathātmīye putre ātmā vai putra-nāmāsi [tai.saṃ. 2.11, kau.u. 2.11] iti, loke cāpi mama prāṇa evāyaṃ gauḥ iti, tadvat |

naivāyaṃ mithyā-pratyayaḥ | mithyā-pratyayas tu sthāṇu-puruṣayor agṛhyamāṇa-viśeṣayoḥ | na gauṇa-pratyayasya mukhya-kāryārthatā, adhikaraṇa-stuty-arthatvāt luptopamā-śabdena | yathā siṃho devadatto’gnir māṇavaka iti siṃha ivāgnir iva kraurya-paiṅgalyādi-sāmānyavattvāt devadatta-māṇavakādhikaraṇa-stuty-artham eva, na tu siṃha-kāryam agni-kāryaṃ vā gauṇa-śabda-pratyaya-nimittaṃ kiṃcit sādhyate | mithyā-pratyaya-kāryaṃ tv anartham anubhavatīti | gauṇa-pratyaya-viṣayaṃ jānāti naiṣa siṃho devadattaḥ | tathā nāyam agnir māṇavaka iti | tathā gauṇena dehādi-saṃghātena ātmanā kṛtaṃ karma na mukhyenāhaṃ-pratyaya-viṣayeṇa ātmanā kṛtaṃ karma na mukhyenāhaṃ-pratyaya-viṣayeṇa ātmanā kṛtaṃ syāt | na hi gauṇa-siṃhāgnibhyāṃ kṛtaṃ karma mukhya-siṃhāgnibhyāṃ kṛtaṃ syāt | na ca krauryeṇa paiṅgalyena vā mukhya-siṃhāgnyoḥ kāryaṃ kiṃcit kriyate, stuty-arthatvenopakṣīṇatvāt | stūyamānau ca jānīto nāhaṃ siṃhaḥ nāham agniḥ iti | na hi siṃhasya karma mamāgneś ceti | tathā na saṃghātasya karma mama mukhyasya ātmanaḥ iti pratyayo yuktataraḥ syāt | na punar ahaṃ kartā mama karmeti |

yac cāhur ātmīyaiḥ smṛtīcchāprayatnaiḥ karmahetubhirātmā karma karotīti, na | teṣāṃ mithyā-pratyaya-pūrvakatvāt | mithyā-pratyaya-nimitteṣṭāniṣṭānubhūta-kriyā-phala-janita-saṃskāra-pūrvakāḥ hi smṛtīcchā-prayatnādayaḥ | yathāsmin janmani dehādi-saṃghātābhimāna-rāga-dveṣādi-kṛtau dharmādharmās tat-phalānubhavaś ca, tathātīte’tītatare’pi janmanīty anādir avidyā-kṛtaḥ saṃsāro’tīto’nāgataś cānumeyaḥ | tataś ca sarva-karma-saṃnyāsa-sahita-jñāna-niṣṭhayā ātyantikaḥ saṃsāroparameti siddham | avidyātmakatvāc ca dehābhimānasya, tan-nivṛttau dehānupapatteḥ saṃsārānupapattiḥ | dehādi-saṃghāte ātmābhimāno’vidyātmakaḥ | na hi loke gavādibhyo’nyo’ham, mattaś cānye gavādaya iti jānaṃs teṣv aham iti pratyayaṃ manyate kaścit | ajānaṃs tu sthāṇau puruṣa-vijñānavad avivekato dehādi-saṃghāte kuryād aham iti pratyayam, na vivekato jānan | yas tu ātmā vai putra nāmāsi [tai.saṃ. 2.11, kau.u. 2.11] iti putre’haṃ-pratyayaḥ, sa tu janya-janaka-sambandha-nimitto gauṇaḥ | gauṇena cātmanā bhojanādivat paramārtha-kāryaṃ na śakyate kartum | gauṇa-siṃhāgnibhyāṃ mukhya-siṃhāgni-kāryavat |

adṛṣṭa-viṣaya-codanā-prāmāṇyād ātma-kartavyaṃ gauṇair dehendriyātmabhiḥ kriyata eveti cet, na | avidyā-kṛtātmatvāt teṣām | na ca gauṇā ātmāno dehendriyādayaḥ | kiṃ tarhi ? mithyā pratyayenaivāsaṅgasyātmānaḥ saṅgatyātmatvam āpādyante, tad-bhāve bhāvāt, tad-abhāve cābhāvāt | avivekināṃ hy ajñāna-kāle bālānāṃ dṛśyate dīrgho’haṃ gauro’ham iti dehādi-saṃghāte’haṃ-pratyayaḥ | na tu vivekinām anyo’haṃ dehādi-saṃghātād iti jñānavatāṃ tat-kāle dehādi-saṃghāte’hampratyayo bhavati | tasmān mithyā-pratyayābhāve’bhāvāt tat-kṛta eva, na gauṇaḥ | pṛthag-gṛhyamāṇa-viśeṣa-sāmānyayor hi siṃha-devadattayor agni-māṇavakayor vā gauṇaḥ pratyayaḥ śabda-prayogo vā syāt, nāgṛhyamāṇa-viśeṣa-sāmānyayoḥ |

yat tūktaṃ śruti-prāmāṇyād iti, tan na | tat-prāmāṇyasyādṛṣṭa-viṣayatvāt | pratyakṣādi-pramāṇānulabdhe hi viṣaye’gnihotrādi-sādhya-sādhana-sambandhe śruteḥ prāmāṇyam, na pratyakṣādi-viṣaye, adṛṣṭa-darśanārtha-viṣayatvāt prāmāṇyasya | tasmān na dṛṣṭa-mithyā-jñāna-nimittasyāhaṃ-pratyayasya dehādi-saṃghāte gauṇatvaṃ kalpayituṃ śakyam | na hi śruti-śatam api śīto’gnir aprakāśo vā iti bruvat prāmāṇyam upaiti | yadi brūyāt śīto’gnir aprakāśo vā iti, tathāpy arthāntaraṃ śruter vivakṣitaṃ kalpyam | prāmāṇyānyathānupapatteḥ, na tu pramāṇāntara-viruddhaṃ sva-vacana-viruddhaṃ vā |

karmaṇo mithyā-pratyayavat-kartṛkatvāt kartur abhāve śruter aprāmāṇyam iti cet, na | brahma-vidyāyām arthavattvopapatteḥ | karma-vidhi-śrutivad brahma-vidyā-vidhi-śruter apy aprāmāṇya-prasaṅgeti cet, na | bādhaka-pratyayānupapatteḥ | yathā brahma-vidyā-vidhi-śrutyātmany avagate dehādi-saṃghāte’haṃ-pratyayo bādhyate | tathātmany evātmāvagatir na kadācit kenacit kathaṃcid api bādhituṃ śakyā, phalāvyatirekād avagateḥ, yathāgnir uṣṇaḥ prakāśaś ceti | na caivaṃ karma-vidhi-śruter aprāmāṇyam, pūrva-pūrva-pravṛtti-nirodhenottarottarāpūrva-pravṛtti-jananasya pratyag-ātmābhimukhyena pravṛtty-utpādanārthatvāt | mithyātve’pi upāyasyopeya-satyatayā satyatvam eva syāt, yathārtha-vādānāṃ vidhi-śeṣāṇām | loke’pi bālonmattādīnāṃ paya-ādau pāyayitavye cūḍā-vardhanādi-vacanam | prakārāntarasthānāṃ ca sākṣād eva vā prāmāṇya-siddhiḥ, prāg ātma-jñānāt dehābhimāna-nimitta-pratyakṣādi-prāmāṇyavat |

yat tu manyase—svayam avyāpriyamāṇo’py ātmā saṃnidhi-mātreṇa karoti, tad eva mukhyaṃ kartṛtvam ātmanaḥ | yathā rājā yudhyamāneṣu yodheṣu yudhyata iti prasiddhaṃ svayam ayudhyamāno’pi saṃnidhānād eva jitaḥ parājitaś ceti | tathā senāpatir vācaiva karoti | kriyā-phala-sambandhaś ca rājñaḥ senāpateś ca dṛṣṭaḥ | yathā ca ṛtvik-karma yajamānasya, tathā dehādīnāṃ karmātma-kṛtaṃ syāt | tat-phalasyātma-gāmitvāt | yathā ca bhrāmakasya loha-bhrāmayitṛtvād avyāpṛtasyaiva mukhyam eva kartṛtvam, tathā cātmana iti | tad asat | akurvataḥ kārakatva-prasaṅgāt |

kārakam aneka-prakāram iti cet, na | rāja-prabhṛtīnāṃ mukhyasyāpi kartṛtvasya darśanāt | rājā tāvat sva-vyāpāreṇāpi yudhyate | yodhānāṃ ca yodhayitṛtve dhana-dāne ca mukhyam eva kartṛtvam, tathā jaya-parājaya-phalopabhoge | yajamānasyāpi pradhāna-tyāge dakṣiṇā-dāne ca mukhyam eva kartṛtvam | tasmād avyāpṛtasya kartṛtvopacāro yaḥ, sa gauṇa ity avagamyate | yadi mukhyaṃ kartṛtvaṃ sva-vyāpāra-lakṣaṇaṃ nopalabhyate rāja-yajamāna-prabhṛtīnām, tadā saṃnidhi-mātreṇāpi kartṛtvaṃ mukhyaṃ parikalpyeta | yathā bhrāmakasya loha-bhrāmaṇena, na tathā rāja-yajamānādīnāṃ sva-vyāpāro nopalabhyate | tasmāt saṃnidhi-mātreṇa kartṛtvaṃ gauṇam eva | tathā ca sati tat-phala-sambandho’pi gauṇa eva syāt | na gauṇena mukhyaṃ kāryaṃ nirvartyate |

tasmād asad eva etad gīyate dehādīnāṃ vyāpāreṇāvyāpṛta ātmā kartā bhoktā ca syād iti | bhrānti-nimittaṃ tu sarvam upapadyate, yathā svapne | māyāyāṃ caivam | na ca dehādy-ātma-pratyaya-bhrānti-saṃtāna-vicchedeṣu suṣupti-samādhy-ādiṣu kartṛtva-bhoktṛtvādy-anartha upalabhyate | tasmād bhrānti-pratyaya-nimitta evāyaṃ saṃsāra-bhramaḥ, na tu paramārthaḥ | iti samyag-darśanād atyanta evoparama iti siddham

Rāmānuja

karmayogajñānayogabhaktiyogarūpān sarvān dharmān paramaniśśreyasasādhanabhūtān, madārādhanatvena atimātraprītyā yathādhikāraṃ kurvāṇa eva, uktarītyā phalakarmakartṛtvādiparityāgena parityajya, mām ekam eva kartāram ārādhyaṃ prāpyam upāyaṃ cānusaṃdhatsva / eṣa eva sarvadharmāṇāṃ śastrīyaḥ parityāga iti, „niścayaṃ śṛṇu me tatra tyāge bharatasattama / tyāgo hi puruṣavyāghra trividhaḥ saṃprakīrtitaḥ // BhGR_18.” ityārabhya, „saṅgaṃ tyaktvā phalaṃ caiva sa tyāgas sāttiviko mataḥ // … na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇy aśeṣataḥ / yas tu karmaphalatyāgī sa tyāgīty abhidhīyate // BhGR_18.” iti adhyāyādau sudṛḍham upapāditam / ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi evaṃ vartamānaṃ tvām matprāptivirodhibhyo 'nādikālasaṃcitānantākṛtyakaraṇakṛtyākaraṇarūpebhyaḥ sarvebhyaḥ pāpebhyo mokṣayiṣyāmi / mā śucaḥ śokaṃ mā kṛthāḥ / atha vā, sarvapāpavinirmuktātyarthabhagavatpriyapuruṣanirvartyatvād bhaktiyogasya, tadārambhavirodhipāpānām ānantyāt tatprāyaścittarūpair dharmaiḥ parimitakālakṛtais teṣāṃ dustaratayā ātmano bhaktiyogārambhānarhatām ālocya śocato 'rjunasya śokam apanudan śrībhagavān uvāca sarvadharmān parityajya mām ekaṃ śaraṇaṃ vrajeti / bhaktiyogārambhavirodhyanādikālasaṃcitanānāvidhānantapāpānuguṇān tattatprāyaścittarūpān kṛcchracāndrāyaṇakūśmāṇḍavaiśvānaravrātapatipavitreṣṭitrivṛdagniṣṭomādikān nānāvidhān anantāṃs tvayā parimitakālavartinā dūranuṣṭhānān sarvān dharmān parityajya bhaktiyogārambhasiddhaye mām ekaṃ paramakāruṇikam anālocitaviśeṣāśeṣalokaśaraṇyam āśritavātsalyajaladhiṃ śaraṇaṃ prapadyasva / ahaṃ tvā sarvapāpebhyaḥ yathoditasvarūpabhaktyārambhavirodhibhyaḥ sarvebhyaḥ pāpebhyaḥ mokṣayiṣyāmi; mā śucaḥ

Śrīdhara

tato 'pi guhyatamam āha sarveti | mad-bhaktyaiva sarvaṃ bhaviṣyatīti dṛḍha-viśvāsena vidhi-kaiṅkaryaṃ tyaktvā mad-eka-śaraṇaṃ bhava | evaṃ vartamānaḥ karma-tyāga-nimittaṃ pāpaṃ syād iti mā śucaḥ mokṣaṃ mā kārṣīḥ | yatas tvaṃ mad-eka-śaraṇaṃ sarva-pāpebhyo 'haṃ mokṣayiṣyāmi

Viśvanātha

nanu tad-dhyānādikaṃ yat karomi tat kiṃ svāśrama-dharmānuṣṭhāna-pūrvakaṃ vā, kevalaṃ vā ? tatrāha sarva-dharmān varṇāśrama-dharmān sarvān eva parityajya ekaṃ mām eva śaraṇaṃ vraja | parityajya sannyasyeti na vyākhyeyam arjunasya kṣatriyatvena sannyāsādhikārāt na cārjunaṃ lakṣīkṛtyānya-jana-samudāyam evopadideśa bhagavān iti vācyam | lakṣyabhūtam arjunaṃ prati upadeśaṃ yojayitum aucitye saty evānyasyāpi upadeṣṭavyatvaṃ sambhaven na, tv anyathā na ca parityjyety asya phala-tyāga eva tātparyam iti vyākhyeyam asya vākyasya –

devarṣi-bhūtāpta-nṝṇāṃ pitṝṇāṃ
nāyaṃ kiṅkaro nāyam ṛṇī ca rājan |
sarvātmanā yaḥ śaraṇaṃ śaraṇyaṃ
gato mukundaṃ parihṛtya kartam || (BhP 11.5.41)

martyo yadā tyakta-samasta-karmā
niveditātmā vicikīrṣito me |
tadāmṛtatvaṃ pratipadyamāno
mayātma-bhūyāya ca kalpate vai || (BhP 11.29.32)

tāvat karmāṇi kurvīta
na nirvidyeta yāvatā |
mat-kathā-śravaṇādau vā
śraddhā yāvan na jāyate || (BhP 11.20.9)

ājñāyaiva guṇān doṣān
mayādiṣṭān api svakān |
dharmān santyajya yaḥ sarvān
māṃ bhajet sa ca sattamaḥ || (BhP 11.11.37)

ity ādibhir bhagavad-vākyaiḥsahaikārthasyāvaśya-vyākhyeyatvāt | atra ca pari-śabda-prayogāc ca | ata ekaṃ māṃ śaraṇaṃ vraja, na tu dharma-jñāna-yoga-devatāntarādikam ity arthaḥ | pūrvaṃ hi mad-anya-bhaktau sarva-śreṣṭhāyāṃ tavādhikāro nāstīty atas tvaṃ yat karoṣi yad aśnāsītyādi-bruvāṇena mayā karma-miśrāyāṃ bhaktau tavādhikāra uktaḥ | samprati tv atikṛpayā tubhyam ananya-bhaktau evādhikāras tasyā ananya-bhakter yādṛcchika-mad-aikāntika-bhakta-kṛpaika-labhyatva-lakṣaṇaṃ niyamaṃ sva-kṛtam api bhīṣma-yuddhe sva-pratijñām ivāpanīya datta iti bhāvaḥ | na ca mad-ājñayā nitya-naimittika-karma-tyāge tava prayavāya-śaṅkā sambhavet | veda-rūpeṇa mayaiva nitya-karmānuṣṭhānam ādiṣṭam adhunā tu svarūpeṇaiva tat-tyāga ādiśyate ity ataḥ kathaṃ te nitya-karmākaraṇe pāpāni sambhavanti ? pratyuta ataḥ paraṃ nitya-karmaṇi kṛta eva pāpāni bhaviṣyanti sākṣān mad-ājñā-laṅghanād ity avadheyam |

nanu yo hi yac-charaṇo bhavati, sa hi mūlya-krītaḥ paśur iva tad-adhīnaḥ | sa taṃ yat kārayati, tad eva karoti | yatra sthāpayati tatraiva tiṣṭhati | yad bhojayati, tad eva bhuṅkte iti śaraṇāpatti-lakṣaṇasya dharmasya tattvam | yad uktaṃ vāyu-purāṇe –

ānukūlyasya saṅkalpaḥ prātikūlyasya varjanaṃ |
rakṣiṣyatīti viśvāso goptṛtve varaṇaṃ tathā |
niḥkṣepanam akārpaṇyaṃ ṣaḍ-vidhā śaraṇāgatiḥ || iti |

bhakti-śāstra-vihitā svābhīṣṭa-devāya rocamānā pravṛttir ānukūlyaṃ tad-viparītaṃ prātikūlyam | goptṛtve iti sa eva mama rakṣako nānya iti yat | rakṣiṣyatīti sva-rakṣaṇa-prātikūlya-vastuṣūpasthiteṣv api sa māṃ rakṣiṣyaty eveti draupadī-gajendrādīnām iva viśvāsaḥ | niḥkṣepanaṃ svīya-sthūla-sūkṣma-deha-sahitasya eva svasya śrī-kṛṣṇārtha eva viniyogaḥ | akārpaṇyaṃ nānyatra kvāpi sva-dainya-jñāpanam iti ṣaṇṇāṃ vastūnāṃ vidhātr-anuṣṭhānaṃ yasyāṃ sā śaraṇāgatir iti |

tad adyārabhya yady ahaṃ tvāṃ śaraṇaṃ gata eva varte tarhi tva-uktaṃ bhadram abhadraṃ vā yad bhavet tad eva mama kartavyam | tatra yadi tvaṃ māṃ dharmam eva kārayasi tadā na kācic cintā | yadi tv īśvaratvāt svairācāras tvaṃ mām adharmam eva kārayasi, tadā kā gatis tatrāha aham iti | prācīnārvācīnāni yāvanti vartante yāvanti vā ahaṃ kārayiṣyāmi tebhyaḥ sarvebhya eva pāpebhyo mokṣayiṣyāmi | nāham anya-śaraṇya iva tatrāsamartha iti bhāvaḥ |

tvām alambyaiva śāstram idaṃ loka-mātram evopadiṣṭavān asmi | mā śucaḥ svārthaṃ parārthaṃ vā śokaṃ mā kārṣīḥ | yuṣmad-ādikaṃ sarva eva lokaḥ sva-para-dharmān sarvān eva parityajya mac-cintanādi-paro māṃ śaraṇam āpadya sukhenaiva vartatām | tasya pāpa-mocana-bhāraḥ saṃsāra-mocana-bhāro 'pi mayāṅgīkṛta eva |

ananyāś cintayanto māṃ
ye janāḥ paryupāsate |
teṣāṃ nityābhiyuktānāṃ
yoga-kṣemaṃ vahāmy aham || (Gītā 9.22) iti |

hanta etāvān bhāro mayā sva-prabhau nikṣipta ity api śokaṃ mākārṣīr bhakta-vatsalasya mama na tatrāyāsa-leśo 'pīti nātaḥ param adhikam upadeṣṭavyam astīti śāstraṃ samāptīkṛtam

Baladeva

nanu yajana-praṇaty-ādis tava śuddhā bhaktiḥ prāktana-karma-rūpānanta-pāpa-malina-hṛdā puṃsā kathaḥ śakyā kartuṃ yāvat tvad-bhakti-virodhīni tāny anantāni pāpāni kṛcchrādi-prāyaścittaiḥ savihitaiś ca dharmair na vinaśyeyur iti cet tatrāha – sarveti | prāktana-pāpa-prāyaścitta-bhūtān kṛcchrādīn sa-vihitāṃś ca sarvān dharmān parityajya svarūpatas tyaktvā māṃ sarveśvaraṃ kṛṣṇaṃ nṛsiṃha-dāśarathy-ādi-rūpeṇa bahudhāvirbhūtaṃ viśuddha-bhakti-gocaraṃ santam avidyā-paryanta-sarva-kāma-vināśam ekaṃ, na tu matto 'nyaṃ śiti-kaṇṭhādiṃ śaraṇaṃ vraja prapadyasva | śaraṇyaḥ sarveśvaro 'haṃ sarva-pāpebhyo prāktana-karmabhyas tvāṃ śaraṇāgataṃ mokṣayiṣyāmīti mithaḥ-kartavyatā darśitā | tvaṃ mā śucaḥ | acirāyuṣā mayā hṛd-viśuddham icchatāticira-sādhyā duṣkarāś ca te kṛcchrādayaḥ katham anuṣṭheyā iti śokaṃ mā kārṣīr ity arthaḥ |

atra mat-prapattur na bhaved ity uktam | śrutiś caivam āha – na karmaṇā na prajayā dhanena tyāgenaivke 'mṛtatvam ānaśuḥ iti | śraddhā-bhakti-dhyāna-yogād avaitīti caivam ādyā | saniṣṭhānāṃ hṛd-viśuddhaye pariniṣṭhitānāṃ ca loka-saṅgrahāya yathāyathaṃ kāryās te dharmaḥ | tam etam ity ādibhyaḥ satyena labhyas tapasā hy eṣa ātmā ity ādibhyaś ca śrutibhyaḥ |

na ca vihita-tyāge pratyavāya-lakṣaṇaṃ pāpaṃ syād iti śokaṃ mā kurv iti vyākhyeyam | veda-nideśenāgni-hotrādi-tyāge yater iva pareśānideśena tat-tyāge tat-prapattus tad-ayogāt | pratyuta tan-nideśātikrame doṣāpattiḥ syāt | na ca svarūpato vihita-tyāge pratyavāyāpatteḥ | sarvāṇi dharma-phalānīti vyākhyeyam | phala-tyāge tad-anāpatteḥ | tasmāt prapannasya svarūpato dharma-tyāgaḥ | na ca na hi kvacit ity ādi nyāyena svadharmānuṣṭhānāpattis tad-yajanādi-niratasya tena nyāyena tad-anāpatteḥ | tathā ca sanniṣṭhasyātmānubhavāntaḥpariniṣṭhitasya ca parātmānubhavānto yathā dharmācāras tathā prapattuḥ śuddhāntaḥ sa iti evam evoktam ekādaśe –

tāvat karmāṇi kurvīta
na nirvidyeta yāvatā |
mat-kathā-śravaṇādau vā
śraddhā yāvan na jāyate || (BhP 11.20.9) iti |

eṣā śaraṇāgatiḥ śabditā prapattiḥ ṣaḍ-aṅgikā —

ānukūlyasya saṅkalpaḥ prātikūlyasya varjanaṃ |
rakṣiṣyatīti viśvāso goptṛtve varaṇaṃ tathā |
ātma-nikṣepa-kārpaṇye ṣaḍ-vidhā śaraṇāgatiḥ || iti vāyu-purāṇāt |

tłumaczenia

BhG 18.66

analiza syntaktyczna

tłumaczenie polskie

analiza gramatyczna

warianty tekstu

Śāṃkara

Rāmānuja

Śrīdhara

Viśvanātha

Baladeva

Michalski

Olszewski

Dynowska

Sachse

Kudelska

Rucińska

Szuwalska