Śāṃkara

saptame’dhyāye bhagavatas tattvaṃ vibhūtayaś ca prakāśitāḥ, navame ca | athedānīṃ yeṣu yeṣu bhāveṣu cintyo bhagavāṃs te te bhāvā vaktavyāḥ | tattvaṃ ca bhagavato vaktavyam uktam api, durvijñeyatvāt, ity ataḥ śrī-bhagavān uvāca

Rāmānuja

bhaktiyogaḥ saparikara uktaḥ / idānīṃ bhaktyutpattaye tadvivṛddhaye ca bhgavato niraṅkuśāiśvaryādikalyāṇaguṇagaṇānantyam, kṛtsnasya jagatas taccharīratayā tadātmakatvena tatpravartyatvaṃ ca prapañcyate

Śrīdhara

uktāḥ saṅkṣepataḥ pūrvaṃ saptamādau vibhūtayaḥ |
daśame tā vitanyante sarvatreśvara-dṛṣṭaye ||

Viśvanātha

aiśvaraṃ jñāpayitvoce bhaktiṃ yat saptamādiṣu |
sa-rahasyaṃ tad evoktaṃ daśame sa-vibhūtikam ||

Baladeva

saptamādau nijaiśvaryaṃ bhakti-hetuṃ yad īritam |
vibhūti-kathanenātra daśame tat prapuṣyate ||

syntax

śrī-bhagavān (the glorious Lord) uvāca (he spoke):
he mahā-bāho (O mighty-armed one!),
bhūya eva (certainly again) me (my) paramam vacaḥ (supreme word) śṛṇu (you must listen).
yat (that which) te prīyamāṇāya (to you who is taking pleasure) aham (I) hita-kāmyayā (with desire for benefit) vakṣyāmi (I will speak).

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;
bhūyaḥ	–	av. – more, again, besides;
eva	–	av. – certainly, just, merely;
mahābāho	–	mahā-bāhu 8n.1 m.; BV: yasya bāhū mahāntau staḥ saḥ – O you who have mighty arms (from: √mah – to magnify, mahant – great; √baṁh – to grow, to increase, bāhu – the arm);
śṛṇu	–	√śru (to hear, to listen) Imperat. P 2v.1 – you must listen;
me	–	asmat sn. 6n.1 – my (shortened form of: mama);
paramam	–	parama 2n.1 n. – supreme, the highest (superlative of: para – beyond, ancient, final, the best, the supreme);
vacaḥ	–	vacas 2n.1 n. – word, the speech (from: √vac – to speak);
yat	–	yat sn. 2n.1 n. – that which;
te	–	yuṣmat sn. 4n.1 – to you (shortened form of: tubhyam);
aham	–	asmat sn. 1n.1 – I;
prīyamāṇāya	–	prīyamāṇa (√prī – to please) PPr 4n.1 m. – to one who is taking pleasure, to one who is loving;
vakṣyāmi	–	√vac (to declare) Fut. P 3v.1 – I will declare;
hita-kāmyayā	–	hita-kāmyā 3n.1 f.; TP: hitasya kāmyayeti – with desire for benefit (from: √dhā – to put, PP hita – set, beneficial, useful, friendly; √kam –to wish, to love, to long for, kāma – desire, love, pleasure, kāmyā – desire, intention, suffix in instrumental: with desire for);

textual variants

yat te → tat te (that to you);
prīyamāṇāya → prayamāṇāya / preyamāṇāya / priyamāṇāya;

The second pada of verse 10.1 is the same as the second pada of verse BhG 18.64;

Śāṃkara

bhūya eva bhūyaḥ punar he mahābāho sṛṇu me madīyaṃ paramaṃ prakṛṣṭaṃ niratiśaya-vastunaḥ prakāśakaṃ vaco vākyaṃ yat paramaṃ te tubhyaṃ prīyamāṇāya—mad-vacanāt prīyase tvam atīvāmṛtam iva piban, tataḥ—vakṣyāmi hita-kāmyayā hitecchayā

Rāmānuja

mama māhātmyaṃ śrutvā prīyamāṇāya te madbhaktyutpattivivṛddhirūpahitakāmanayā bhūyo manmāhātmyaprapañcaviṣayam eva paramaṃ vaco yad vakṣyāmi; tad avahitamanāś śṛṇu

Śrīdhara

evaṃ tāvat saptamādibhir adhyāyair bhajanīyaṃ parameśvara-tattvaṃ nirūpitam | tad-vibhūtayaś ca saptame raso ‚ham apsu kaunteya [Gītā 7.8] ity ādinā saṅkṣepato darśitāḥ | aṣṭame ca adhiyajño ‚ham evātra [Gītā 8.4] ity ādinā | navame ca ahaṃ kratur ahaṃ yajña [Gītā 9.16] ity ādinā | idānīṃ tā eva vibhūtīḥ prapañcayiṣyan sva-bhakteś cāvaśya-karaṇīyatvaṃ varṇayiṣyan bhagavān uvāca bhūya eveti | mahāntau yuddhādi-svadharmānuṣṭhāne mahat-paricaryāyāṃ vā kuśalau bāhū yasya tathā he mahābāho ! bhūya eva punar api me vacaḥ śṛṇu | kathambhūtam ? paramaṃ paramātma-niṣṭham | mad-vacanāmṛtenaiva prītiṃ prāpunvate te tubhyaṃ hita-kāmyayā hitecchayā yad ahaṃ vakṣyāmi

Madhusūdana

evaṃ saptamāṣṭama-navamais tat-padārthasya bhagavatas tattvaṃ sopādhikaṃ nirupādhikaṃ ca darśitam | tasya ca vibhūtayaḥ sopādhikasya dhyāne nirupādhikasya jñāne copāya-bhūtā raso ‚ham apsu kaunteya [Gītā 7.8] ity ādinā saptame, ahaṃ kratur ahaṃ yajña [Gītā 9.16] ity ādinā navame ca saṅkṣepeṇoktāḥ | athedānīṃ tāsāṃ vistaro vaktavyo bhagavato dhyānāya tattvam api durvijṇiyatvāt punas tasya vaktavyaṃ jñānāyeti daśamo ‚dhyāya ārabhyate | tatra prathamam arjunaṃ protsāhayitum bhūya eveti | bhūya eva punar api he mahābāho śṛṇu me mama paramaṃ prakṛṣṭaṃ vacaḥ | yat te tubhyaṃ prīyamāṇāya mad-vacanād amṛta-pānād iva prītam anubhavate vakṣyāmy ahaṃ paramāptas tava hita-kāmyayeṣṭa-prāptīcchayā

Viśvanātha

ārādhyatva-jñāna-kāraṇam aiśvaryaṃ yad eva pūrvatra saptamādiṣūktam | tad eva sa-viśeṣaṃ bhakti-matām ānandārthaṃ prapañcayiṣyan parokṣa-vādā ṛṣayaḥ parokṣaṃ ca mama priyam [BhP 11.21.35] iti nyāyena kiñcid durbodhatayaivāha bhūya iti | punar api rāja-vidyā-rāja-guhyam idam ucyate ity arthaḥ | he mahābāho ! iti yathā bāhu-balaḥ sarvādhikyena tvayā prakāśitaṃ, tathaivaitad buddhyā buddhi-balam api savārdhikyena prakāśayitavyam iti bhāvaḥ | śṛṇv iti śṛṇvantam api taṃ vakṣyamāṇe ‚rthe samyag avadhāraṇārtham | paramaṃ pūrvoktād apy utkṛṣṭam | te tvām ativismitīkartuṃ kriyārthopapadasya ca [Pāṇ 2.3.14] iti caturthī | yataḥ prīyamāṇāya premavate

Baladeva

pūrva-pūrvatra svaiśvarya-nirūpaṇa-saṃbhinnā saparikarā sva-bhaktir upadiṣṭā | idānīṃ tasyā utpattaye vivṛddhaye ca svāsādharaṇīḥ prāk saṃkṣipyoktāḥ sva-vibhūti-vistareṇa varṇayiṣyan bhagavān uvāca bhūya iti | he mahābāho ! bhūya eva punar api me paramaṃ vacaḥ śṛṇu | śṛṇvantaṃ prati śṛṇv ity uktir upadeśye ‚rthe samavadhānāya | paramaṃ śrīmat mad-divya-vibhūti-viṣayakaṃ yad vacas te tubhyam ahaṃ hita-kāmyayā vakṣyāmi | kriyārthopapada ity ādi sūtrāc caturthī | vijñam api tvāṃ vismitaṃ kartum ity arthaḥ | hita-kāmyayā mad-bhakty-utpatti-tad-vṛddhi-rūpa-tvat-kalyāṇa-vāñchā | te kīdṛśāyety āha prīyamāṇāyeti pīyūṣa-pānād iva mad-vākyāt prītiṃ vindate

syntax

sura-gaṇāḥ (hosts of divinities) maharṣayaḥ [ca] (and great sages) me (my) prabhavam (source) na viduḥ (they did not learned).
aham hi (I indeed) devānām (of the divinities) maharṣīṇām ca (and of great sages) sarvaśaḥ (in every respect) ādiḥ (the beginning) [asmi] (I am).

grammar

na	–	av. – not;
me	–	asmat sn. 6n.1 – my (shortened form of: mama);
viduḥ	–	√vid (to know, to understand) Perf. P 1v.3 – they got to know, they learned;
sura-gaṇāḥ	–	sura-gaṇa 1n.3 m.; TP: surāṇāṁ ganā iti – hosts of divinities (from: sura – god, divinity; √gaṇ – to count, to sum up, gaṇa – group, flock, troop, series, class);
prabhavam	–	prabhava 2n.1 m. – birth, source (from: pra-√bhū – to spring up from, to produce);
na	–	av. – not;
maha-rṣayaḥ	–	maha-rṣi 1n.3 m. – great sages (from: √mah – to magnify, mahant – great; √ṛṣ – to flow, to move quickly, or √dṛś – to see; ṛṣi – sage, seer);
aham	–	asmat sn. 1n.1 – I;
ādiḥ	–	ādi 1n.1 m. – beginning, origin;
hi	–	av. – because, just, indeed, surely;
devānām	–	deva 6n.3 m. – of the gods, divinities (from: √div – to shine, to play);
maha-rṣīṇām	–	maha-rṣi 6n.3 m. – of great sages (from: √mah – to magnify, mahant – great; √ṛṣ – to flow, to move quickly, or √dṛś – to see; ṛṣi – sage, seer);
ca	–	av. – and;
sarvaśaḥ	–	av. – completely, entirely, altogether, on all sides (from: sarva – all, whole);

textual variants

prabhavaṁ → prabhāvaṁ (power);
na maha-rṣayaḥ → no maha-rṣayaḥ / ca maha-rṣayaḥ (our [source], great sages / and great sages);
hi → ca (and);

Śāṃkara

kim-artham ahaṃ vakṣyāmīty ata āha—

na me vidur na jānanti sura-gaṇā brahmādayaḥ | kiṃ te na viduḥ ? mama prabhavaṃ prabhāvaṃ prabhu-śakty-atiśayam, athavā prabhavaṃ prabhavanam utpattim | nāpi maharṣayo bhṛgv-ādayo viduḥ | kasmāt te na vidur ity ucyate—aham ādiḥ kāraṇaṃ hi yasmād devānāṃ maharṣīṇāṃ ca sarvaśaḥ sarva-prakāraiḥ

Rāmānuja

suragaṇā maharṣayaś cātīndriyārthadarśino ‚dhikatarajñānā api me prabhavaṃ prabhāvaṃ na viduḥ mama nāmakarmasvarūpasvabhāvādikaṃ na jānanti; yatas teṣāṃ devānāṃ maharṣīṇāṃ ca sarvaśo ‚ham ādiḥ teṣāṃ svarūpasya jñānaśaktyādeś cāham ādiḥ; teṣāṃ devatvamaharṣitvādihetubhūtapuṇyānuguṇaṃ mayā dattaṃ jñānaṃ parimitam; atas te parimitajñānā matsvarūpādikaṃ yathāvan na jānanti

Śrīdhara

uktasyāpi punar vacane durjñeyatvaṃ hetum āha na me vidur iti | me mama prakṛṣṭaṃ bhavaṃ janma-rahitasyāpi nānā-vibhūtibhir āvirbhāvaṃ sura-gaṇā api maharṣayo ‚pi bhṛgv-ādayo na jānanti | tatra hetuḥ — ahaṃ hi sarva-devānāṃ maharṣīṇāṃ cādiḥ kāraṇam | sarvaśaḥ sarvaiḥ prakāraiḥ utpādakatvena buddhy-ādi-pravartakatvena ca | ato mad-anugrahaṃ vinā māṃ ke ‚pi na jānantīty arthaḥ

Madhusūdana

prāg-bahudhoktam eva kim arthaṃ punar vakṣyasīty ata āha na me vidur iti | prabhavaṃ prabhāvaṃ prabhu-śakty-atiśayaṃ prabhavanam utpattim aneka-vibhūtibhir āvirbhāvaṃ vā sura-gaṇā indrādayo maharṣayaś ca bhṛgv-ādayaḥ sarvajñā api na me viduḥ | teṣāṃ tad-ajñāne hetum āha ahaṃ hi yasmāt sarveṣāṃ devānāṃ maharṣīṇāṃ ca sarvaśaḥ sarvaiḥ prakārair utpādakatvena buddhyādi-pravartakatvena ca nimittatvenopādānatvena ceti vādiḥ kāraṇāt | ato mad-vikārās te mat-prabhāvaṃ na jānantīty arthaḥ

Viśvanātha

etac ca kevalaṃ mad-anugrahātiśayenaiva vedyaṃ nānyathety āha na me iti | mama prabhavaṃ prakṛṣṭaṃ sarvaṃ vilakṣaṇaṃ bhavaṃ devakyāṃ janma deva-gaṇā na jānanti, te viṣayāviṣṭatvān na jānantu | ṛṣayas tu jānīyus tatrāha na maharṣayo ‚pi | tatra hetuḥ aham ādiḥ kāraṇaṃ sarvaśaḥ sarvair eva prakāraiḥ | na hi pitur janma-tattvaṃ putrā jānantīti bhāvaḥ | na hi te bhagavan vyaktiṃ vidur devā na dānavā [Gītā 10.14] ity agrimānuvādād atra prabhava-śabdasyānyārthatā na kalpyā

Baladeva

etac ca mad-bhaktānukampāṃ vinā durvijñānam iti bhāvavān āha na me iti | sura-gaṇā brahmādayo maharṣayaś ca sanakādayaḥ me prabhavaṃ prabhutvena bhavam anādi-divya-svarūpa-guṇa-vibhūti-mattayāvartanam iti yāvat na vidur na jānanti | kuta ity āha aham ādir iti | yad ahaṃ teṣām ādiḥ pūrva-kāraṇaṃ sarvaśaḥ sarvaiḥ prakārair utpādakatayā buddhy-ādi-dātṛtayā cety arthaḥ | devatvādikam aiśvaryādikaṃ ca mayaiva tebhyas tat-tad-ārādhana-tuṣṭena datta-mataḥ sva-pūrva-siddhaṃ māṃ mad-aiśvaryaṃ ca te na viduḥ | śrutiś caivam āha –

ko addhā veda ka iha prāvocat
kuta ā jātā kuta iyaṃ visṛṣṭiḥ |
arvāg-devā asya visarjanāya
athā ko veda yata ābabhūva [Rv 8.7.17, Taitt.Br. 2.8.9.76] iti,

naitad devā āpnuvan pūrvam arśat iti caivam ādyā

syntax

yaḥ (he who) mām (me) anādim (beginningless) ajam (unborn) loka-maheśvaraṁ ca (the great lord of the worlds) vetti (he knows),
saḥ (he) martyeṣu (among the mortals) asammūḍhaḥ (not bewildered) sarva-pāpaiḥ (from all sins) pramucyate (he is released).

grammar

yaḥ	–	yat sn. 1n.1 m. – he who;
mām	–	asmat sn. 2n.1 – me;
ajam	–	a-ja 2n.1 m. – unborn (from: √jan – to be born, ja – suffix: born);
anādim	–	an-ādi 2n.1 m. – with no beginning (from: ādi – beginning, origin);
ca	–	av. – and;
vetti	–	√vid (to know, to understand) Praes. P 1v.1 – he knows;
loka-maheśvaram	–	loka-mahā-īśvara 2n.1 m.; TP: lokānāṁ mahāntam īśvaram iti – the great lord of the worlds (from: loka – world; √mah – to magnify, mahant – great; √xīś – to own, to reign, īśa / īśvara – ruler, lord);
asaṁmūḍhaḥ	–	a-saṁ-mūḍha (sam-√muh – to become confused, bewildered, stupefied) PP 1n.1 m. – not bewildered;
saḥ	–	tat sn. 1n.1 m. – he;
martyeṣu	–	martya (√mṛ – to die) PF 7n.3 m. – among the mortals;
sarva-pāpaiḥ	–	sarva-pāpa 3n.3 n.; sarvaiḥ pāpair iti – from all sins (from: sarva – all, whole; pāpa – evil, sin);
pramucyate	–	pra-√muc (to liberate, to release) Praes. pass. 1v.1 – he is released (from what? – pass. requires instrumental or ablative);

Śāṃkara

kiṃ ca—

yaḥ mām ajam anādiṃ ca, yasmāt aham ādir devānāṃ maharṣīṇāṃ ca, na mamānyaḥ ādiḥ vidyate | ato’ham ajo’nādi ca | anāditvam ajatve hetuḥ, taṃ mām ajam anādiṃ ca yo vetti vijānāti lokamaheśvaraṃ lokānāṃ mahāntam īśvaraṃ turīyam ajñānatatkāryavarjitam asaṃmūḍhaḥ saṃmohavarjitaḥ saḥ matryeṣu manuṣyeṣu, sarvapāpaiḥ sarveḥ pāpair mati-pūrvāmatipūrva-kṛtaiḥ pramucyate pramokṣyate

Rāmānuja

tad etad devādyacintyasvayāthātmyaviṣayajñānaṃ bhaktyutpattivirodhipāpavimocanopāyam āha

na jāyata ity ajaḥ, anena vikāridravyād acetanāt tatsaṃsṛṣṭāt saṃsāricetanāc ca visajātīyatvam uktam / saṃsāricetanasya hi karmakṛtācitsaṃsargo janma / anādim ity anena padena ādimato ‚jān muktātmano visajātīyatvam uktam / muktātmano hy ajatvam ādimat; tasya heyasaṃbandhasya pūrvavṛttatvāt tadarhatāsti / ato ‚nādim ity anena tadanarhatayā tatpratyanīkatocyate; „niravadyam” ityādiśrutyā ca / evaṃ heyasaṃbandhapratyanīkasvarūpatayā tadanarhaṃ māṃ lokamaheśvaram lokeśvarāṇām apīśvaraṃ martyeṣv asaṃmūḍho yo vetti; itarasajātīyatayaikīkṛtya mohaḥ saṃmohaḥ, tadrahito ‚saṃmūḍhaḥ sa madbhaktyutpattivirodhibhis sarvaiḥ pāpaiḥ pramucyate / etad uktaṃ bhavati loke manuṣyāṇāṃ rājā itaramanuṣyasajātīyaḥ kenacit karmaṇā tadādhipatyaṃ prāptaḥ; tathā devānām adhipatir api; tathāṇḍādhipatir apītarasaṃsārisajātīyaḥ; tasyāpi bhāvanātrayāntargatatvāt / „yo brahmāṇaṃ vidadhāti” iti śruteś ca / tathānye ‚pi ye kecanāṇimādyaiśvaryaṃ prāptāḥ / ayaṃ tu lokamaheśvaraḥ kāryakāraṇāvasthād acetanād baddhān muktāc ca cetanād iśitavyāt sarvasmān nikhilaheyapratyanīkānavadhikātiśayāsaṃkhyeyakalyāṇaguṇaikatānatayā niyamanaikasvabhāvatayā ca visajātīya itītrasajātīyatāmoharahito yo māṃ vetti, sa sarvaiḥ pāpaiḥ pramucyate iti

Śrīdhara

evambhūtātma-jñāne phalam āha yo mām iti | sarva-kāraṇatvād eva na vidyata ādiḥ kāraṇaṃ yasya tam anādim | ataevājaṃ janma-śūnyaṃ lokānāṃ maheśvaraṃ ca māṃ yo vetti sa manuṣyeṣv asaṃmūḍhaḥ saṃmoha-rahitaḥ san sarva-pāpaiḥ pramucyate

Madhusūdana

mahāphalatvāc ca kaścid eva bhagavataḥ prabhāvaṃ vettīty āha yo mām iti | sarva-kāraṇatvān na vidyata ādiḥ kāraṇaṃ yasya tam anādim anāditvād ajaṃ janma-śūnyaṃ lokānāṃ mahāntam īśvaraṃ ca māṃ yo vetti sa martyeṣu madhye ‚saṃmūḍhaḥ saṃmoha-varjitaḥ sarvaiḥ pāpair mati-pūrva-kṛtair api pramucyate prakarṣeṇa kāraṇocchedāt tat-saṃskārābhāva-rūpeṇa mucyate mukto bhavati

Viśvanātha

nanu para-brahmaṇaḥ sarva-deśa-kālāparicchinnasya tavaitad dehasyaiva janma devā ṛṣayaś ca jānanty eva | tatra sva-tarjanyā sva-vakṣaḥ spṛṣṭvāha yo mām iti | yo mām ajaṃ vetti | kiṃ parameṣṭhinaṃ na anādiṃ satyaṃ tarhi anāditvād ajam ajanyaṃ parmātmānaṃ tvāṃ vetty eva tatrāha ceti | ajam ajanyaṃ vasudeva-janyaṃ ca mām anādim eva yo vetti ity arthaḥ | mām iti padena vasudeva-janyatvaṃ budhyate janma karma ca me divyam [Gītā 4.9] iti mad-ukteḥ | mama janmavattvaṃ paramātmatvāt sadaivājatvaṃ ca ity ubhayam api me paramaṃ satyaṃ acintya-śakti-siddham eva | yad uktaṃ ajo ‚pi sann avyayātmāà sambhavāmi [Gītā 4.6] iti | tathā coddhava-vākyaṃ karmāṇy anīhasya bhavo ‚bhavasya te ity ādy-anantaraṃ khidyati dhīr vidām iha [BhP 3.4.16] iti | atra śrī-bhāgavatāmṛta-kārikā ca-

tat tan na vāstavaṃ cet syād vidāṃ buddhi-bhramas tadā |
na syād evety ato ‚cintyā śaktir līlāsu kāraṇam || [LBhāg 1.5.119]
tasmād yathā mama bālye dāmodaratva-līlāyām ekadaiva kiṅkiṇyā bandhanāt paricchinnatvaṃ dāmnā svābandhād aparicchinnatvaṃ cātarkyam eva tathaiva mamājatva-janmavattve cātarkye eva | durbodham aiśvaryaṃ cāha loka-maheśvaraṃ tava sārathim api sarveṣāṃ lokānāṃ mahāntam īśvaraṃ yo veda sa eva martyeṣu madhye asaṃmūḍhaḥ | sarva-pāpair bhakti-virodhibhiḥ | yas tu ajatvānāditva-sarveśvaratvāny eva vāstavāni syur janmavattvādīni tu anukaraṇa-mātra-siddhānīti vyācaṣṭe | sa saṃmūḍha eva sarva-pāpair na pramucyata ity arthaḥ

Baladeva

idaṃ tādṛśa-mad-viṣayakaṃ jñānaṃ kasyacid eva bhavatīti bhāvenāha yo mām iti | martyeṣu yatamāneṣv api sahasreṣu madhye yo yādṛcchika-mattatvavit sat-prasaṅgī kaścij jano mām anādim ajaṃ loka-maheśvaraṃ ca vetti | so ‚saṃmūḍhaḥ sarva-pāpaiḥ pramucyata iti sambandhaḥ | atra ajam ity anena pradhānād acid-vargāt saṃsāri-vargāc ca bhedaḥ | ādyasya sva-pariṇāmenāntasya deha-janmanā ca janmitvāt | anādim ity anena viśesite tu mukta-cid-vargāc ca bhedas tasyājatvam ādima-deva-deha-sambandhena janmitvasya pūrva-vṛttitvāt loka-maheśvaram ity anena nitya-mukta-cid-vargāt prakṛti-kālābhyāṃ ca bhedas teṣām anādy-ajatve saty api loka-maheśvaratvābhāvāt | punar anādima ity anena viśeṣite vidhi-rudrādibhyāṃ ca bhedas tayor loka-maheśvaratāyāḥ sāditvāt sarvaiśvareṇaiva tayoḥ sety anyatra vistaraḥ | itthaṃ ca sarvadā heya-sambandhābhāvān nitya-siddha-sārvaiśvaryāc ca sarvetara-vilakṣaṇaṃ yo vetti, sa mad-bhakty-utpatti-pratīpair nikhilaiḥ karmabhir vimukto mad-bhaktiṃ vindati | asaṃmūḍho ‚nya-sajātīyatayā maj-jñānaṃ saamohas tena vivarjitaḥ | na ca devakyāṃ jātasya te katham ajatvaṃ tasyām ajatvam avihāyaiva jātatvāt

syntax

buddhiḥ (intelligence) jñānam (knowledge) asammohaḥ (non-bewilderment) kṣamā (tolerance) satyam (truth) damaḥ (sense-control) śamaḥ (tranquility) sukham duḥkham (happiness and distress) bhavaḥ abhāvaḥ (existence and non-existence) bhayam abhayam ca eva (and certainly fear and fearlessness) ahiṁsā (non-violence) samatā (equanimity) tuṣṭiḥ (satisfaction) tapaḥ (austerity) dānam (charity) yaśaḥ ayaśaḥ (fame and infamy)
bhūtānām (of the creatures) [ete] pṛthag-vidhāḥ (these various kinds) bhāvāḥ (dispositions) mattaḥ eva (just from me) bhavanti (they become).

grammar

buddhiḥ	–	buddhi 1n.1 f. – intelligence, thought, understanding, knowledge, idea, opinion (from: √budh – to wake, to perceive, to understand);
jñānam	–	jñāna 1n.1 n. – knowledge, wisdom, intelligence (from: √jñā – to know, to understand);
asaṁmohaḥ	–	a-saṁ-moha 1n.1 m. – non-bewilderment (from: sam-√muh – to become confused, bewildered, stupefied, saṁ-moha – bewilderment);
kṣamā	–	kṣamā 1n.1 f. – patience, tolerance, forbearance (from: √kṣam – to forgive, to tolerate);
satyam	–	satya 1n.1 n. – truth, truthfulness (from: √as – to be, PP sant – being, existing, true, the essence);
damaḥ	–	dama 1n.1 m. – taming, sense-control (from: √dam – to tame, to control, to subdue);
śamaḥ	–	śama 1n.1 m. – tranquility, calmness (from: √śam – to calm, to put to an end, to destroy);
sukham	–	sukha 1n.1 n. – pleasure, comfort (from: su – prefix: good, excellent, beautiful, virtuous; kha – cavity, hole, nave; su-kha – joy, happiness, literally: good hole in the nave [of a wheel through which an axis runs] that makes the moving smooth; or from: su-√sthā; opposite to: duḥkha – pain, difficulty);
duḥkham	–	duḥkha 1n.1 n. – distress (from: dur / dus – prefix: difficult, bad, hard; kha – cavity, hole, nave; duḥ-kha – pain, difficulty; literally: bad hole in the nave [of a wheel through which an axis runs] that makes the moving not smooth; or from: duḥ-√sthā; opposite to: sukha – joy, happiness);
bhavaḥ	–	bhava 1n.1 m. – existence (from: √bhū – to be);
abhāvaḥ	–	a-bhava 1n.1 m. – non-existence (from: √bhū – to be);
bhayam	–	bhaya 1n.1 n. – fear (from: √bhī – to scare);
ca	–	av. – and;
abhayam	–	a-bhaya 1n.1 n. – fearlessness, safety (from: √bhī – to scare);
eva	–	av. – certainly, just, merely;
ca	–	av. – and;

*****

ahiṁsā	–	a-hiṁsā 1n.1 f. – non-violence, harmlessness (from: √hiṁs – to injure, to harm, to kill);
samatā	–	samatā abst. 1n.1 f. – equanimity (from: sama – the same, equal, equivalent);
tuṣṭiḥ	–	tuṣṭi 1n.1 f. – satisfaction (from: √tuṣ – to become calm, to be satisfied, PP tuṣṭa – calm, satisfied, pleased);
tapaḥ	–	tapas 1n.1 n. – heat, austerity (from: √tap – to scorch);
dānam	–	dāna 1n.1 n. – gift, charity (from: √dā – to give);
yaśaḥ	–	yaśas 1n.1 n. – fame, honour, splendour, beauty;
ayaśaḥ	–	a-yaśas 1n.1 n. – infamy, disgrace, dishonour;
bhavanti	–	√bhū (to be) Praes. P 1v.3 – they become;
bhāvāḥ	–	bhāva 1n.3 m. – states, natures, dispositions (from: √bhū – to be);
bhūtānām	–	bhūta (√bhū – to be) PP 6n.3 m. – of creatures (from: bhūta – been, real, world);
mattaḥ	–	av. – from me (from: mat – the basic form of a personal ponoun „I” singular used in compounds; indeclinable ablative with an ending: -tas);
eva	–	av. – certainly, just, merely;
pṛthag-vidhāḥ	–	pṛthag-vidha 1n.3 m. – those of various kinds (from: √pṛth – to extend, av. pṛthak – separately, one by one; vi-√dhā – to divide, vidhā – division, part);

textual variants

buddhir jñānam → buddhi-jñānam (intelligence and knowledge);
damaḥ and śamaḥ change the position;
eva → evaṃ (thus);

Śāṃkara

itaś cāhaṃ maheśvaro lokānāṃ—

buddhir antaḥ-karaṇasya sūkṣmādy-arthāvabodhana-sāmarthyam, tadvantaṃ buddhimān iti hi vadanti | jñānam ātmādi-padārthānām avabodhaḥ | asaṃmohaḥ pratyutpanneṣu boddhavyeṣu viveka-pūrvikā pravṛttiḥ | kṣamā ākruṣṭasya tāḍitasya vāvikṛta-cittatā | satyaṃ yathā-dṛṣṭasya yathā-śrutasya cātmānubhavasya para-buddhi-saṃkrāntaye tathaivoucāryamāṇā vāk satyam ucyate | damo bāhyendriyopaśamaḥ | śamo’ntaḥ-karaṇasyopaśamaḥ | sukham āhlādaḥ | duḥkhaṃ santāpaḥ | bhava udbhavaḥ | abhāvas tad-viparyayaḥ | bhayaṃ ca trāsaḥ, abhayam eva ca tad-viparītam

ahiṃsāpīḍā prāṇinām | samatā sama-cittatā | tuṣṭiḥ saṃtoṣaḥ paryāpta-buddhir lābheṣu | tapa indriya-saṃyama-pūrvakaṃ śarīra-pīḍānam | dānaṃ yathā-śakti saṃvibhāgaḥ | yaśo dharma-nimittā kīrtiḥ | ayaśas tv adharma-nimittā kīrtiḥ | bhavanti bhāvā yathoktā buddhy-ādayo bhūtānāṃ prāṇināṃ matta eveśvarāt pṛthag-vidhāḥ nānā-vidhāḥ sva-karmānurūpeṇa

Rāmānuja

evaṃ svasvabhāvānusandhānena bhaktyutpattivirodhipāpanirasanam, virodhinirasanā devārthato bhaktyutpattiṃ ca pratipādya svāiśvaryasvakalyāṇaguṇagaṇaprapañcānusandhānena bhaktivivṛddhiprakāram āha

buddhiḥ manaso nirūpaṇasāmarthyam, jñānam cidacidvastuviśeṣaviṣayo niścayaḥ, asaṃmohaḥ pūrvagṛhītād rajatāder visajātīye śuktikādivastuni sajātīyatābuddhinivṛttiḥ; kṣamā manovikārahetau saty apy avikṛtamanastvam; satyam yathādṛṣṭaviṣayaṃ bhūtahitarūpaṃ vacanam / tadanuguṇā manovṛttir ihābhipretā, manovṛttiprakaraṇāt / damaḥ bāhyakaraṇānām anarthaviṣayebhyo niyamanam; śamaḥ antaḥkaraṇasya tathā niyamanam; sukham ātmānukūlānubhavaḥ; duḥkham pratikūlānubhavaḥ; bhavaḥ bhavanam; anukūlānubhavahetukaṃ manaso bhavanam; abhāvaḥ pratikūlānubhavahetuko manaso ‚vasādaḥ; bhayam āgāmino duḥkhasya hetudarśanajaṃ duḥkham; tannivṛttiḥ abhayam; ahiṃsā paraduḥkhāhetutvam; samatā ātmani sukṛtsu vipakṣeṣu cārthānarthayos samamatitvam; tuṣṭiḥ sarveṣv ātmasu dṛṣṭeṣu toṣasvabhāvatvam; tapaḥ śāstrīyo bhogasaṅkocarūpaḥ kāyakleśaḥ; dānam svakīyabhogyānaṃ parasmai pratipādanam; yaśaḥ guṇavattāprathā; ayaśaḥ nairguṇyaprathā / etac cobhayaṃ tadanuguṇamanovṛttidvayaṃ mantavyam, tatprakaraṇāt / tapodāne ca tathā / evam ādyāḥ sarveṣāṃ bhūtānāṃ bhāvāḥ pravṛttinivṛttihetavo manovṛttayo matta eva matsaṅkalpāyattā bhavanti

Śrīdhara

loka-maheśvaratām eva sphuṭayati buddhir iti tribhiḥ | buddhiḥ sārāsāra-viveka-naipuṇyam | jñānam ātma-viṣayam | asaṃmoho vyākulatvābhāvaḥ | kṣamā sahiṣṇutvam | satyaṃ yathārtha-bhāṣaṇam | damo bāhyendriya-saṃyamaḥ | śamo ‚ntaḥkaraṇa-saṃyamaḥ | sukhaṃ mano ‚nukūla-saṃvedanīyam | duḥkhaṃ ca tad-viparītam | bhava udbhavaḥ | abhāvas tad-viparītam | bhayaṃ trāsaḥ | abhayaṃ tad-viparītam | asya ślokasya matta eva bhavatīty uttareṇānvayaḥ

kiṃ ca ahiṃseti | ahiṃsā para-pīḍāniviṛttiḥ | samatā rāga-dveṣādi-rāhityam | tuṣṭir daiva-labdhena santoṣaḥ | tapaḥ śāstrīyādi-vakṣyamāṇam | dānaṃ nyāyārjitasya dhanādeḥ pātre ‚rpaṇam | yaśaḥ sat-kīrtiḥ | ayaśo duṣkīrtiḥ | ete buddhir jñānam ity ādayas tad-viparītāś cābuddhy-ādayo nānā-vidhā bhāvāḥ prāṇināṃ matto mat-sakāśād eva bhavanti

Madhusūdana

ātmano loka-maheśvaratvaṃ prapañcayati buddhir iti dvābhyām | buddhir antaḥkaraṇasya sūkmārtha-viveka-sāmarthaym | jñānam ātmānātma-sarva-padārthāvabodhaḥ | asaṃmohaḥ pratyutpanneṣu bodhavyeṣu kartavyeṣu vyākulatayā vivekena pravṛttiḥ | kṣamākruṣṭasya tāḍitasya vā nirvikāra-cittatā | satyaṃ pramāṇenāvabuddhasyārthasya tathaiva bhāṣaṇam | damo bāhyendriyāṇāṃ sva-viṣayebhyo nivṛttiḥ | śamo ‚ntaḥkaraṇasya śamatā | sukhaṃ dharmāsādhāraṇa-kāraṇakam anukūla-vedanīyam | duḥkham adharmāsādhāraṇa-kāraṇakaṃ pratikūla-vedanīyam | bhava utpattiḥ | bhāvaḥ sattā | abhāvo ‚satteti vā | bhayaṃ ca trāsas tad-viparītam abhayam | eva ca ekaś ca-kāra ukta-samuccayārthaḥ | aparo ‚nuktābuddhy-ajñānādi-samuccayārthaḥ | evety ete sarva-loka-prasiddhā evety arthaḥ | matta eva bhavatīty uttareṇānvayaḥ

ahiṃsā prāṇināṃ pīḍāyā niviṛttiḥ | samatā cittasya rāga-dveṣādi-rahitāvasthā | tuṣṭir bhogyeṣv etāvatālam iti buddhiḥ | tapaḥ śāstrīya-mārgeṇa kāyendriya-śoṣaṇam | dānaṃ deśe kāle śraddhayā yathā-śakty-arthānāṃ sat-pātre samarpaṇam | yaśo dharma-nimittā loka-ślāghā-rūpā prasiddhiḥ | ayaśas tv adharma-nimittā loka-nindā-rūpā prasiddhiḥ | ete buddhy-ādayo bhāvāḥ kārya-viśeṣāḥ sa-kāraṇakāḥ pṛthag-vidhā dharmādharmādi-sādhana-vaicitryeṇa nānā-vidhā bhūtānāṃ sarveṣāṃ prāṇināṃ mattaḥ parameśvarād eva bhavanti nānyasmāt tasmāt kiṃ vācyaṃ mama loka-maheśvaratvam ity arthaḥ

Viśvanātha

na ca śāstra-jñāḥ sva-buddhy-ādibhir mattatvaṃ jñātuṃ śaknuvanti, yato buddhy-ādīnāṃ sattvādivan-māyā-guṇa-janyatvān matta eva jātānām api guṇātīte mayi nāsti svataḥ praveśayogyatety āha buddhiḥ sūkṣmārtha-niścaya-sāmarthyam | jñānam ātmānātma-vivekaḥ | asaṃmoho vaiyagryābhāvaḥ | ete trayo bhāvā mat-tattva-jñāna-hetutvena sambhāvyamānā iva, na tu hetavaḥ | prasaṅgād anyān api bhāvān lokeṣu dṛṣṭān na svata evodbhūtān āha kṣamā sahiṣṇutvam | satyaṃ yathārtha-bhāṣaṇam | damo bāhyendriya-nigrahaḥ | śamo ‚ntarindriya-nigrahaḥ | ete sāttvikāḥ | sukhaṃ sāttvikam | duḥkhaṃ tāmasam | bhavābhāvau janma-mṛtyu-duḥkha-viśeṣau, bhayaṃ tāmasam abhayaṃ jñānotthaṃ sāttvikam | rājasādy-utthaṃ rājasam | samatātmaupamyena sarvatra sukha-duḥkhādi-darśanam ahiṃsā samate sāttvikyau | tuṣṭiḥ santuṣṭiḥ | sā nirupādhiḥ sāttvikī | sopādhis tu rājasī | tapo-dāne ‚pi sopādhi-nirupāditvābhyāṃ sāttvika-rājase, yaśo ‚yaśasy api tathā | matta iti ete man-māyāto bhavanto ‚pi śakti-śaktimator aikyāt matta eva

Baladeva

athātmanaḥ sarvāditvaṃ sarveśvaratvaṃ ca prapañcayati buddhir iti dvābhyām | buddhiḥ sūkṣmārtha-vivecana-sāmarthyam | jñānam cid-acid-vastu-vivecanam | asaṃmoho vyagratvābhāvaḥ | kṣamā sahiṣṇutā | satyaṃ yathā-dṛṣṭārtha-viṣayaṃ para-hita-bhāṣaṇam | damo ‚nartha-viṣayāc chokāder niyamanam | śamas tasmān manasaḥ | sukhaṃ ānukūlyena vedyam | duḥkhaṃ tu prātikūlyena vedyam | bhavo janma | abhāvo mṛtyuḥ | bhayam āgāmi-duḥkha-kāraṇa-vīkṣaṇād vitrāsaḥ san nivṛttiḥ | abhayam ahiṃsā parapīḍanājanakatā | samatā rāga-dveṣa-śūnyatā | tuṣṭiḥ adṛṣṭa-labdhena santoṣaḥ | tapaḥ vedokta-kāya-kleśaḥ | dānaṃ svabhogyasya sat-pātre ‚rpaṇam | yaśaḥ sādguṇya-khyātiḥ | tad-viparītaṃ ayaśaḥ evam ādayo bhāvā bhūtānāṃ deva-mānavādīnāṃ matto mat-saṅkalpād eva bhavantīty aham eva teṣāṃ hetur ity arthaḥ | pṛthag-vidhā bhinna-lakṣaṇā

syntax

sapta maharṣayaḥ (the seven great sages) pūrve catvāraḥ (the previous four [sages]) tathā manavaḥ (and the Manus)
[ete] mad-bhāvāḥ (these who are of my nature) mānasāḥ jātāḥ (born from the mind) [santi] (they are).
loke (in the world) yeṣām (whose) imāḥ prajāḥ (these offsprings) [santi] (they are).

grammar

maha-rṣayaḥ	–	maha-rṣi 1n.3 m. – great sages (from: √mah – to magnify, mahant – great; √ṛṣ – to flow, to move quickly, or √dṛś – to see; ṛṣi – sage, seer);
sapta	–	sapta 1n.3 m. – seven (the seven sages according to BhP 8.13.5: Kaśyapa, Atri, Vasiṣṭha, Viśvāmitra, Gautama, Jamadagni, Bharadvāja);
pūrve	–	pūrva sn. 1n.3 m. – the previous ones, the ancient;
catvāraḥ	–	catur 1n.3 m. – four (the four sages according to BhP 3.12.4: Sanaka, Sananda, Sanātana, Sanat-kumāra);
manavaḥ	–	manu 1n.3 m. – the Manus (from: √man – to think);
tathā	–	av. – in that manner, so, in like manner;
mad-bhāvāḥ	–	mad-bhāva 1n.3 m.; BV: yasmin mama bhāvaḥ santi te – those who are of my nature (from: mat – the basic form of a personal ponoun „I” singular used in compounds; √bhū – to be, bhāva – state, existence, nature, emotions);
mānasāḥ	–	mānasa 1n.3 m. – pertaining to the mind (from: √man – to think, manas – the mind);
jātāḥ	–	jāta (√jan – to be born) PP 1n.3 m. – they are born;
yeṣām	–	yat sn. 6n.3 m. – whose;
loke	–	loka 7n.1 m. – in the world;
imāḥ	–	idam sn. 1n.3 f. – these;
prajāḥ	–	prajā 1n.3 f. – offsprings, creatures, mankind (from: pra-√jan – to be born, be produced, to bring forth);

textual variants

mānasā → manasā / mānavā / mānuṣā (with the mind / Manu / people);
yeṣāṁ → eṣāṁ (of them);
loka → lokā (worlds);

Śāṃkara

kiṃ ca—

maharṣayaḥ sapta bhṛgv-ādayaḥ pūrve’tīta-kāla-saṃbandhinaḥ, catvāro manavas tathā sāvarṇā iti prasiddhāḥ | te ca mad-bhāvā mad-gata-bhāvanā vaiṣṇavena sāmarthyena upetāḥ | mānasā manasaivotpāditā mayā jātā utpannāḥ | yeṣāṃ manūnāṃ maharṣīṇāṃ ca sṛṣṭir loka imāḥ sthāvara-jaṅgama-lakṣaṇāḥ prajāḥ

Rāmānuja

sarvasya bhūtajātasya sṛṣṭisthityoḥ pravartayitāraś ca matsaṃkalpāyattapravṛttaya ity āha

pūrve sapta maharṣayaḥ atītamanvantare ye bhṛgvādayas sapta maharṣayo nityasṛṣṭipravartanāya brahmaṇo manassaṃbhavāḥ, nityasthitipravartanāya ye ca sārvaṇikā nāma catvāro manavaḥ sthitāḥ, yeṣāṃ santānamaye loke jātā imāḥ sarvāḥ prajāḥ pratikṣaṇam āpralayād apatyānām utpādakāḥ pālakāś ca bhavanti te bhṛgvādayo manavaś ca madbhāvāḥ mama yo bhāvaḥ sa eva yeṣāṃ bhāvaḥ te madbhāvāḥ, manmate sthitāḥ, matsaṅkalpā1nuvartina ityarthaḥ

Śrīdhara

kiṃ ca maharṣaya iti | sapta maharṣayo bhṛgv-ādayaḥ sapta brahmāṇa ity ete purāṇe niścayaṃ gatāḥ [Mbh 12.201.5] ity ādi purāṇa-prasiddhāḥ | tebhyo ‚pi pūrve anye catvāro maharṣayaḥ sanakādayaḥ | tathā manavaḥ svāyambhuvādayaḥ | mad-bhāvā madīyo bhāvaḥ prabhāvo yeṣu te | hiraṇyagarbhātmano mamaiva manasaḥ saṅkalpa-mātrāj jātāḥ | prabhāvam evāha yeṣām iti | yeṣāṃ bhṛgv-ādīnāṃ sanakādīnāṃ manūnāṃ cemā brāhmaṇādyā loke vardhamānā yathāyathaṃ putra-pautrādi-rūpāḥ śiṣa-praśiṣyādi-rūpāś ca prajā jātāḥ pravartante

Madhusūdana

itaś caitad evam maharṣaya iti | maharṣayo veda-tad-artha-draṣṭāraḥ sarvajñā vidyā-sampradāya-pravartakā bhṛgv-ādyāḥ sapta pūrve sargādya-kālāvirbhūtāḥ | tathā ca purāṇe –

bhṛguṃ marīcim atriṃ ca pulastyaṃ pulahaṃ kratum |
vasiṣṭhaṃ ca mahātejāḥ so ‚sṛjan manasā sutān |
sapta brahmaṇa ity ete purāṇe niścayaṃ gatāḥ || iti |[Mbh 12.201.4-5]
{lub marīcir atry-aṅgirasau pulastyaḥ pulahaḥ kratuḥ | vasiṣṭhaś ca mahābhāgaḥ sadṛśā vai svayambhuvā || sapta brahmāṇa ity eṣa purāṇe niścayo gataḥ || [Mbh 12.201.4-5 (lub 12.335.28-29]}

tathā catvāro manavaḥ sāvarṇā iti prasiddhāḥ | athavā maharṣayaḥ sapta bhṛgv-ādyāḥ | tebhyo ‚pi pūrve prathamāś catvāraḥ sanakādyā maharṣayaḥ | manavas tathā svāyambhuvādayaś caturdaśa mayi parameśvare bhāvo bhāvanā yeṣāṃ te mad-bhāvā mac-cintana-parā mad-bhāvanāvaśād āvīribhūta-madīya-jñānaiśvarya-śaktaya ity arthaḥ | mānasā manasaḥ saṅkalpād evotpannā na tu yonijāḥ | ato viśuddha-janmatvena sarva-prāṇi-śreṣṭhā matta eva hiraṇyagarbhātmano jātāḥ sargādya-kāle prādurbhūtāḥ | yeṣāṃ maharṣīṇāṃ saptānāṃ bhṛgv-ādīnāṃ catūrṇāṃ ca sanakādīnāṃ manūnāṃ ca caturdaśānām asmin loke janmanā ca vidyayā ca santati-bhūtā imā brāhmaṇādyāḥ sarvāḥ prajāḥ

Viśvanātha

buddhi-jñānāsaṃmohān sva-tattva-jñāne ‚samarthānuktvā tattvato ‚pi tatrāsamarthān āha maharṣayaḥ sapta marīcy-ādayas tebhyo ‚pi pūrve ‚nye catvāraḥ sanakādayo manavaś caturdaśa svāyambhuvādayo matta eva hiraṇyagarbhātmanaḥ sakāśād bhavo janma yeṣāṃ marīcy-ādīnāṃ sanakādīnāṃ cemā brāhmaṇādyā loke vartamānāḥ prajāḥ putra-pautrādi-rūpāḥ śiṣya-praśiṣya-rūpāś ca

Baladeva

itaś caitad evam ity āha maharṣaya iti | sapta bhṛgv-ādayas tebhyo ‚pi pūrve prathamāś catvāraḥ sanakādaya ekādaśaite maharṣayas tathā manavaś caturdaśa svāyambhuvādaya evaṃ pañcaviṃśatir ete mānasā hiraṇyagarbhātmano mama manaḥ-prabhṛtyebhyo jātā mad-bhāvā mac-cintana-parās tat-prabhāvenopalabdha-maj-jñānaiśvarya-śaktaya ity arthaḥ | yeṣāṃ bhṛgv-ādīnāṃ pañcaviṃśater imā brāhmaṇa-kṣatriyādayaḥ prajā janmanā vidyayā ca santati-rūpā bhavanti

syntax

yaḥ (he who) mama (my) etām vibhūtim (this power) yogam ca (and yoga) tattvataḥ (truly) vetti (he knows),
saḥ (he) avikampena yogena (with unshaken yoga) yujyate (is joined).
atra (here) saṁśayaḥ na [asti] (there is no doubt).

grammar

etām	–	etat sn. 2n.1 f. – this;
vibhūtim	–	vibhūti 2n.1 f. – power, might, opulence (from: vi-√bhū – to arise, to expand, to manifest);
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);
ca	–	av. – and;
mama	–	asmat sn. 6n.1 – my;
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);
saḥ	–	tat sn. 1n.1 m. – he;
avikampena	–	a-vikampa – 3n.1 m. – with unshaken, with steady (from: vi-√kamp – to shake, to become changed);
yogena	–	yoga 3n.1 m. – with yoga, with yoking, with application (from:√yuj – to yoke, to join, to engage);
yujyate	–	√yuj (to join, to engage) Praes. pass. 1v.1 – he is joined, he is engaged;
na	–	av. – not;
atra	–	av. – here, regarding this;
saṁśayaḥ	–	saṁśaya 1n.1 m. – doubt, hesitation (from: sam-√śī – to waver);

textual variants

etāṁ → eṣāṁ (this);
‘vikampena → ‘vikalpena / ‘vikaṁpyena / ‘pi kaṁpena / ‘prakaṁpena (with non-hesitant / with one not to be moved / even with shaking / unshaking);

Śāṃkara

etāṃ yathoktāṃ vibhūtiṃ vistāraṃ yogaṃ ca yuktiṃ cātmano ghaṭanam, athavā yogaiśvarya-sāmarthyaṃ sarva-jñatvaṃ yoga-jaṃ yoga ucyate, mama madīyaṃ yogaṃ yo vetti tattvatas tattvena yathāvad ity etat, so’vikampenāpracalitena yogena samyag darśana-sthairya-lakṣaṇena yujyate saṃbadhyate | nātra saṃśayo nāsminn arthe saṃśayo’sti

Rāmānuja

vibhūtiḥ aiśvaryam / etāṃ sarvasya madāyattotpattisthitipravṛttitārūpāṃ vibhūtim, mama heyapratyanīkakalyāṇaguṇagaṇarūpaṃ yogaṃ ca yas tattvato vetti, so ‚vikampena aprakampyena bhaktiyogena yujyate / nātra saṃśayaḥ / madvibhūtiviṣayaṃ kalyāṇaguṇaviṣayaṃ ca jñānaṃ bhaktiyogavardhanam iti svayam eva drakṣyasītyabhiprāyaḥ

Śrīdhara

yathokta-vibhūty-ādi-tattva-jñānasya phalam āha etām iti | etāṃ bhṛgv-ādi-lakṣaṇāṃ mama vibhūtim | yogaṃ caiśvarya-lakṣaṇam | tattvato yo vetti, so ‚vikalpena niḥsaṃśayena yogena samyag-darśanena yukto bhavati nāsty atra saṃśayaḥ

Madhusūdana

evaṃ sopādhikasya bhagavataḥ prabhāvam uktvā taj-jñāna-phalam āha etām iti | etāṃ prāg uktāṃ buddhy-ādi-maharṣy-ādi-rūpāṃ vibhūtiṃ vividha-bhāvaṃ tat-tad-rūpeṇāvasthitiṃ yogaṃ ca tat-tad-artha-nirmāṇa-sāmarthyaṃ paramaiśvaryam iti yāvat | mama yo vetti tattvato yathāvat so ‚vikampenāpracalitena yogena samyag-jñāna-sthairya-lakṣaṇena samādhinā yujyate nātra saṃśayaḥ pratibandhaḥ kaścit

Viśvanātha

kintu bhaktyāham ekayā grāhyaḥ [BhP 11.14.11] iti mad-ukter mad-ananya-bhakta eva mat-prasādān mad-vāci dṛḍham āstikyaṃ dadhāno mat-tattvaṃ vettīty āha etāṃ saṅkṣepeṇaiva vakṣyamāṇāṃ vibhūtiṃ yogaṃ bhakti-yogaṃ ca yas tattvato vetti | mat-prabhoḥ śrī-kṛṣṇasya vākyatvād idam eva paramaṃ tattvam iti dṛḍhatarāstikyavān eva yo vetti saḥ | avikalpena niścalena yogena mat-tattva-jñāna-lakṣaṇena yujyate yukto bhaved atra nāsti ko ‚pi sandehaḥ

Baladeva

uktārtha-jñāna-phalam āha etām iti | etāṃ vidhi-rudrādi-devatā-sanakādi-maharṣi-svāyambhuvādi-manu-pramukhaḥ kṛtsn-prapañco mad-adhīna-sthiti-pravṛtti-jñānaiśvarya-śaktiko bhavatīty evaṃ pāramaiśvarya-lakṣaṇāṃ vibhūtim | yogam anādy-ajatvādibhiḥ kalyāṇa-guṇa-ratnair mama sambandhaṃ ca yo vetti sarveśvareṇa sarvajñena vāsudevenopadiṣṭam idaṃ tāttvikaṃ bhavatīti dṛḍha-viśvāsena yo gṛhṇāti sa avikalpena sthireṇa yogena mad-bhakti-lakṣaṇena yujyate sampanno bhavati | etādṛśatayā maj-jñānaṃ mad-bhakter utpādakaṃ vivardhakaṃ ceti bhāvaḥ

syntax

aham (I) sarvasya (of all) prabhavaḥ (source) [asmi] (I am),
mattaḥ (from me) sarvam (all) pravartate iti (it originates)
matvā (after thinking) budhāḥ (the intelligent) bhāva-samanvitāḥ (endowed with emotions) mām (me) bhajante (they worship).

grammar

aham	–	asmat sn. 1n.1 – I;
sarvasya	–	sarva sn. 6n.1 n. – of all;
prabhavaḥ	–	prabhava 1n.1 m. – birth, source (from: pra-√bhū – to spring up from, to produce);
mattaḥ	–	av. – from me (from: mat – the basic form of a personal ponoun „I” singular used in compounds; indeclinable ablative with an ending: -tas);
sarvam	–	sarva sn. 1n.1 n. – all, whole (sarvam idam – mostly used to mean ‘this world’);
pravartate	–	pra-√vṛt (to start to act, to surpass) Praes. Ā 1v.1 – it moves, it originates;
iti	–	av. – thus (used to close the quotation);
matvā	–	√man (to think) absol. – after thinking;
bhajante	–	√bhaj (to share, to love, to rejoice, to worship) Praes. Ā 1v.3 – they worship;
mām	–	asmat sn. 2n.1 – me;
budhāḥ	–	budha 1n.3 m. – those intelligent, clever, thinkers  (from: √budh – to wake, to perceive, to understand);
bhāva-samanvitāḥ	–	bhāva-samanvita 1n.3 m.; TP: bhāvena samanvitā iti – those endowed with emotions (from: √bhū – to be, bhāva – state, existence, nature, emotions; anu-√i – to go along, PP anv-ita – endowed: with what? – requires instrumental);

textual variants

ahaṁ → ayaṁ (this);
mattaḥ → itaḥ (from that);
bhāva-samanvitāḥ → bhāva-samasthitāḥ (situated in emotions);

Śāṃkara

kīdṛśenāvikampena yogena yujyate ? ity ucyate—

ahaṃ paraṃ brahma vāsudevākhyaṃ sarvasya jagataḥ prabhava utpattiḥ | matta eva sthiti-nāśa-kriyā-phalopabhoga-lakṣaṇaṃ vikriyā-rūpaṃ sarvaṃ jagat pravartate | ity evaṃ matvā bhajante sevante māṃ budhā avagata-paramārtha-tattvāḥ | bhāva-samanvitā bhāvo bhāvanā paramārtha-tattvābhiniveśas tena samanvitāḥ saṃyuktāḥ ity arthaḥ

Rāmānuja

ahaṃ, sarvasya vicitracidacitprapañcasya prabhavaḥ utpattikāraṇam, sarvaṃ matta eva pravartate itīdaṃ mama svābhāvikaṃ niraṃkuśāiśvaryaṃ, sauśīlyasaundaryavātsalyādikalyāṇaguṇagaṇayogaṃ ca matvā budhā jñāninaḥ bhāvasamanvitāḥ māṃ sarvakalyāṇaguṇānvitaṃ bhajante / bhāvaḥ manovṛttiviśeṣaḥ / mayi spṛhayālavo māṃ bhajanta ityarthaḥ

Śrīdhara

yathā ca vibhūti-yogayor jñānena samyag-jñānāvāptis tad darśayati aham ity ādi-caturbhiḥ | ahaṃ sarvasya jagataḥ prabhavo bhṛgv-ādi-manv-ādi-rūpa-vibhūti-dvāreṇotpatti-hetuḥ | matta eva ca sarvasya buddhir jñānam asaṃmoha ity ādi sarvaṃ pravartata iti | evaṃ matvāvabudhya budhā vivekino bhāva-samanvitāḥ prīti-yuktā māṃ bhajante

Madhusūdana

yādṛśena vibhūti-yogayor jñānenāvikampa-yoga-prāptis tad darśayati aham ity ādi-caturbhiḥ | ahaṃ paraṃ brahma vāsudevākhyaṃ sarvasya jagataḥ prabhava utpatti-kāraṇam upādānaṃ nimittaṃ ca sthiti-nāśādi ca sarvaṃ satta eva pravartate bhavati | mayaivāntaryāmiṇā sarvajñena sarva-śaktinā preryamāṇaṃ sva-sva-maryādām anatikramya sarvaṃ jagat pravartate ceṣṭata iti vā | ity evaṃ matvā budhā vivekenāvagata-tattva-bhāvena paramārtha-tattva-grahaṇaa-rūpeṇa premṇā samanvitāḥ santo māṃ bhajante

Viśvanātha

tatra mahaiśvarya-lakṣaṇāṃ vibhūtim āha ahaṃ sarvasya prākṛtāprākṛta-vastu-mātrasya prabhavaḥ utpatti-prādurbhāvayor hetuḥ | matta evāntaryāmi-svarūpāt sarvaṃ jagat pravartate cesṭate | tathā matta eva nāradādy-avatarātmakāt sarvaṃ bhakti-jñāna-tapaḥ-karmādikaṃ sādhanaṃ tat tat sādhyaṃ ca pravṛttaṃ bhavati | aikāntika-bhakti-lakṣaṇaṃ yogam āha iti matvā āstikyato jñānena niścitya ity arthaḥ | bhāvo dāsya-sakhyādis tad-yuktāḥ

Baladeva

atha catuḥślokyā paramaikāntināṃ bhaktiṃ bruvan tasyā janakaṃ poṣakaṃ cātma-yāthātmyaṃ tāvad āha aham iti | svayaṃ bhagavān kṛṣṇo ‚haṃ sarvasyāsya vidhi-rudra-pramukhasya prapañcasya prabhavo hetuḥ | evam evātharvasu paṭhyate – yo brahmāṇaṃ vidadhāti pūrvaṃ yo vai vedāṃś ca gāpayati sma kṛṣṇaḥ [GTU 1.22] iti | atha puruṣo ha vai nārāyaṇo ‚kāmayata prajāḥ sṛjaye ity upakramya nārāyaṇād brahmā jāyate nārāyaṇāt prajāpatiḥ prajāyate nārāyaṇād indro jāyate nārāyaṇād aṣṭau vasavo jāyante nārāyaṇād ekādaśa rudrā jāyante nārāyaṇād dvādaśādityāḥ ity ādi | eṣa nārāyaṇaḥ kṛṣṇo bodhyaḥ brahmaṇyo devakī-putraḥ ity ādy-uttara-pāṭhāt | tad āhuḥ – eko vai nārāyaṇa āsīn na brahmā na īśāno nāpo nāgī samau neme dyāv-āpṛthivī na nakṣatrāṇi na sūryaḥ sa ekākī na ramate tasya dhyānāntaḥsthasya yatra chāndogaiḥ kriyamāṇāṣṭakādi-saṃjñakā stuti-stomaḥ stomam ucyate ity ādy upakramya pradhānādi-sṛṣṭim abhidhāyātha punar eva nārāyaṇaḥ so ‚nyat kāmo manasā dhyāyata tasya dhyānātaḥsthasya tal-lalāṭāttrakṣyaḥ śūlapāṇiḥ puruṣo ‚jāyata bibhrac chriyaṃ satyaṃ brahmacaryaṃ tapo-vairāgyam iti | tatra catur-mukho jāyate ity ādi ca | ṛkṣu ca yaṃ kāmaye taṃ tam ugraṃ kṛṣṇomi taṃ brahmāṇaṃ tam ṛṣiṃ taṃ sumedhasam ity ādi | mokṣa-dharme ca –

prajāpatiṃ ca rudraṃ cāpy aham eva sṛjāmi vai |
tau hi māṃ vijānīto mama māyā-vimohitau || iti |

vārāhe ca –
nārāyaṇaḥ paro devas tasmāj jātaś caturmukhaḥ |
tasmād rudro ‚bhavad devaḥ sa ca sarvajñatāṃ gataḥ || iti |

mad-anya-nikhila-niyantā cāham ity uktam | iti matvā mamedṛśatvaṃ sad-guru-mukhān niścitya bhāvena premṇā samanvitāḥ santo budhā māṃ bhajante

syntax

[te] (they) mac-cittāḥ (whose minds are in me) mad-gata-prāṇāḥ (whose lifes have gone to me) nityam (always) parasparam (each other) mām (about me) bodhayantaḥ (who are explaining) kathayantaḥ ca (and who are telling),
tuṣyanti ca (they are satisfied) ramanti ca (and they rejoice).

grammar

mac-cittāḥ	–	mac-citta 1n.3 m.; yeṣāṁ cittaṁ mayy asti te – whose minds are in me (from: mat – the basic form of a personal ponoun „I” singular used in compounds; √cit – to perceive, to think, PP citta – thought; a thought, mind, heart, consciousness);
mad-gata-prāṇāḥ	–	mad-gata-prāṇa 1n.3 m. – yeṣāṁ prāṇo māṁ gato ‘sti te – whose lifes have gone to me (from: mat – the basic form of a personal ponoun „I” singular used in compounds; √gam – to go, PP gata – gone; pra-√an – to breath upwards → √prāṇ – to breath, to live, prāṇa – air, life);
bodhayantaḥ	–	bodhayant (√budh – to wake, to perceive, to understand) caus. PPr. 1n.3 – who are explaining;
paras-param	–	av. – each other (from: para – another, strange, paras-para – each other, one by one);
kathayantaḥ	–	kathayant (√kath – to tell, to narrate) PPr. 1n.3 – who are telling;
ca	–	av. – and;
mām	–	asmat sn. 2n.1 – me;
nityam	–	av. – constantly, eternally (from: nitya – continual, eternal);
tuṣyanti	–	√tuṣ (to become calm, to be pleased) Praes. P 1v.3 – they are satisfied;
ca	–	av. – and;
ramanti	–	√ram (to play, to rejoice) Praes. P 1v.3 – they rejoice;
ca	–	av. – and;

textual variants

nityaṁ tuṣyanti → nityas toṣyāṁti / nityaṁ puṣyaṁti (always develop);
ca ramanti → ramayaṁti (they cause [others] to enjoy);

Śāṃkara

kiṃ ca—

mac-cittāḥ, mayi cittaṃ yeṣāṃ te mac-cittāḥ | mad-gata-prāṇāḥ māṃ gatāḥ prāptāś cakṣur-ādayaḥ prāṇā yeṣāṃ te mad-gata-prāṇāḥ | mayy upasaṃhṛta-karaṇāḥ ity arthaḥ | athavā, mad-gata-prāṇāḥ mad-gata-jīvanā ity etat | bodhayanto’vagamayantaḥ parasparam anyonyam, kathayantaś ca jñāna-bala-vīryādi-dharmair viśiṣṭaṃ mām | tuṣyanti ca paritoṣam upayānti ca ramanti ca ratiṃ ca prāpnuvanti priya-saṃgatyeva

Rāmānuja

katham?

maccittāḥ mayi niviṣṭamanasaḥ, madgataprāṇāḥ madgatajīvitāḥ, mayā vinātmadhāraṇam alabhamānā ityarthaḥ; svaiḥ svair anubhūtān madīyān guṇān parasparaṃ bodhayantaḥ, madīyāni divyāni ramaṇīyāni karmāṇi ca kathayantaḥ tuṣyanti ca ramanti ca vaktāras tadvacanenānanyaprayojanena tuṣyanti; śrotāraś ca tacchravaṇenānavadhikātiśayapriyeṇa ramante

Śrīdhara

prīti-pūrvakaṃ bhajanam āha mac-cittā iti | mayy eva cittaṃ yeṣāṃ te mac-cittāḥ | mām eva gatāḥ prāptāḥ prāṇā indriyāṇi yeṣāṃ te mad-gata-prāṇāḥ | mad-arpita-jīvanā iti vā | evaṃbhūtās te budhā anyonyaṃ māṃ nyāyopetaiḥ śruty-ādi-pramāṇair bodhayanto buddhyā ca māṃ kathayantaḥ saṅkīrtayantaḥ santas te nityaṃ tuṣyanty anumodanena tuṣṭiṃ yānti | ramanti ca nirvṛtiṃ yānti

Madhusūdana

prema-pūrvakaṃ bhajanam eva vivṛṇoti mac-cittā iti | mayi bhagavati cittaṃ yeṣāṃ te mac-cittāḥ | tathā mad-gatā māṃ prāptāḥ prāṇāś cakṣur-ādayo yeṣāṃ te mad-gata-prāṇāḥ mad-bhajana-nimitta-cakṣur-ādi-vyāpārā mayy upasaṃhṛta-sarva-karaṇā vā | athavā mad-gata-prāṇā mad-bhajanārtha-jīvanā mad-bhajanātirikta-prayojana-śūnya-jīvanā iti yāvat | vidvad-goṣṭhīṣu parasparam anyonyaṃ śrutibhir yuktibhiś ca mām eva bodhayantas tattva-bubhutsu-kathayā jñāpayantaḥ | tathā sva-śiṣyebhyaś ca mām eva kathayanta upadiśantaś ca | mayi cittārpaṇaṃ tathā bāhya-karaṇārpaṇaṃ tathā jīvanārpaṇam evaṃ samānām anyonyaṃ mad-bodhanaṃ sva-nyūnebhyaś ca mad-upadeśanam ity evaṃ rūpaṃ yan mad-bhajanaṃ tenaiva tuṣyanti ca | etāvataiva labdha-sarvāthā vayam alam anyena labdhavyenety evaṃ-pratyaya-rūpaṃ santoṣaṃ prāpnuvanti ca | tena santoṣeṇa ramanti ca raante ca priya-saṃgamenevottamaṃ sukham anubhavanti ca | tad uktaṃ patañjalinā santoṣād anuttamaḥ sukha-lābhaḥ [Ys 2.42] iti | uktaṃ ca purāṇe –

yac ca kāma-sukhaṃ loke yac ca divyaṃ mahat sukham |
tṛṣṇā-kṣaya-sukhāyaite nārhataḥ ṣoḍaśīṃ kalām || iti ||

tṛṣṇā-kṣayaḥ santoṣaḥ

Viśvanātha

etādṛśā ananya-bhaktā eva mat-prasādāl labdha-buddhi-yogaḥ pūrvokta-lakṣaṇaṃ durbodham api mat-tattva-jñānaṃ prāpnuvantīty āha mac-cittā mad-rūpa-nāma-guṇa-līlā-mādhuryāsvādeṣv eva lubdha-manaso, mad-gata-prāṇā māṃ vinā prāṇān dhartum asamarthā anna-gata-prāṇā narā itivat | bodhayantaḥ bhakti-svarūpa-prakārādikaṃ sauhārdena jñāpayantaḥ | māṃ mahā-madhura-rūpa-guṇa-līlā-mahodadhiṃ kathayanto mad-rūpādi-vyākhyānenot-kīrtanādikaṃ kurvanta ity evaṃ sarva-bhaktiṣv atiśraiṣṭhyāt smaraṇa-śravaṇa-kīrtanāny uktāni | tuṣyanti ca ramanti ceti bhaktyaiva santoṣaś ca ramaṇaṃ ceti rahasyam | yad vā sādhana-daśāyām api bhāgya-vaśāt bhajane nirvighne sampadyamāne sati tuṣyanti | tadaiva bhāvi-svīya-sādhya-daśām anusmṛtya ramanti ca manasā sva-prabhuṇā saha ramanti ceti rāgānugā bhaktir dyotitā

Baladeva

bhaktiḥ prakāram āha mac-cittā iti | mac-cittā mat-smṛti-parā mad-gata-prāṇā māṃ vinā prāṇān dhartum akṣamā mīnā vināmbhaḥ | parasparaṃ mad-rūpa-guṇa-lāvaṇyādi bodhayantas tathā māṃ sva-bhakta-vātsalya-nīradhim ativicitra-caritaṃ kathayantaś cety evaṃ smaraṇa-śravaṇa-kīrtana-lakṣaṇair bhajanaiḥ sudhāpānair iva tuṣyanti | tathaiva teṣv eva ramante ca yuvati-smita-kaṭākṣāny uktāni | tuṣyanti ca ramanti ceti bhaktyaiva santoṣaś ca ramaṇaṃ ceti rahasyam | yad vā sādhana-daśāyām api bhāgya-vaśāt bhajane nirvighne sampadyamāne sati tuṣyanti | tadaiva bhāvi-svīya-sādhya-daśām anusmṛtya ramanti ca manasā sva-prabhuṇā saha ramanti ceti rāgānugā bhaktir dyotitā

syntax

[aham] (I) teṣām satata-yuktānāṁ (to those always engaged) prīti-pūrvakam (with affection) [mām] bhajatām (worshipping me) tam buddhi-yogam (this yoga of intelligence) dadāmi (I give),
yena [buddhi-yogena] (by that yoga of intelligence) te (they) mām (to me) upayānti (they go).

grammar

teṣām	–	tat sn. 6n.3 m. – of those;
satata-yuktānām	–	satata-yukta 6n.3 m. – of those always engaged (from: sa-tata – constant, uninterrupted, av. – constantly; √yuj – to yoke, to join, to engage, PP yukta – yoked, endowed with);
bhajatām	–	bhajant (√bhaj – to share, to love, to rejoice, to worship) PPr 6n.3 – of those worshipping;
prīti-pūrvakam	–	av. – with affection (from: √prī – to please, prīti – delight, joy; pūrva – previous, ancient, pūrvakam – suffix: after, with, according to);
dadāmi	–	√dā (to give) Praes. P 3v.1 – I give;
buddhi-yogam	–	buddhi-yoga 2n.1 m.; TP: buddhyā kṛtaṁ yogam iti – yoga evolved from intelligence (from: √budh – to wake, to perceive, to understand; buddhi – intelligence, thought, understanding, knowledge, idea, opinion; √yuj – to yoke, to join, to engage, yoga – yoga, yoking, application, a means, one of the schools of Hindu philosophy);
tam	–	tat sn. 2n.1 m. – that;
yena	–	yat sn. 3n.1 m. – by which;
mām	–	asmat sn. 2n.1 – me;
upayānti	–	upa-√yā (to go, to attain) Praes. P 1v.3 – they go, they attain;
te	–	tat sn. 1n.3 m. – they;

Śāṃkara

ye yathoktaiḥ prakārair bhajante māṃ bhaktāḥ santaḥ—

teṣāṃ satata-yuktānāṃ nityābhiyuktānāṃ nivṛtta-sarva-bāhyaiṣaṇānāṃ bhajatāṃ sevamānānām | kim arthitvādinā kāraṇena ? nety āha—-prīti-pūrvakaṃ prītiḥ snehas tat-pūrvakaṃ māṃ bhajatām ity arthaḥ | dadāmi prayacchāmi buddhi-yogaṃ buddhiḥ samyag darśanaṃ mat-tattva-viṣayaṃ tena yogo buddhi-yogas taṃ buddhi-yogam, yena buddhi-yogena samyag darśana-lakṣaṇena māṃ parameśvaram ātma-bhūtam ātmatvena upayānti pratipadyante | ke ? te ye mac-cittatvādi-prakārair māṃ bhajante

Rāmānuja

teṣāṃ satatayuktānām mayi satatayogam āśaṃsamānānāṃ māṃ bhajamānānām ahaṃ tam eva buddhiyogaṃ vipākadaśāpannaṃ prītipūrvakaṃ dadāmi; yena te mām upayānti

Śrīdhara

evaṃbhūtānāṃ ca samyag-jñānam ahaṃ dadāmīty āha teṣām iti | evaṃ satata-yuktānāṃ mayy āsakta-cittānāṃ prīti-pūrvakaṃ bhajatāṃ teṣāṃ taṃ buddhi-rūpaṃ yogam upāyaṃ dadāmi | tam iti kam ? yenopāyena te mad-bhaktā māṃ prāpnuvanti

Madhusūdana

ye yathoktena prakāreṇa bhajante māṃ teṣām iti | satataṃ sarvadā yuktānāṃ bhagavaty ekāgra-buddhīnām | ataeva lābha-pūjā-khyāty-ādy anabhisandhāya prīti-pūrvakam eva bhajatāṃ sevamānānāṃ teṣām avikampena yogeneti yaḥ prāg uktas taṃ buddhi-yogaṃ mattatva-viṣayaṃ samyag-darśanaṃ dadāmi utpādayāmi | yena buddhi-yogena mām īśvaram ātmatvenopayānti ye mac-cittatvādi-prakārair māṃ bhajante te

Viśvanātha

nanu tuṣyanti ca ramanti ca iti tvad-uktyā tvad-bhaktānāṃ bhaktyaiva paramānando guṇātīta ity avagataṃ, kintu teṣāṃ tvat-sākṣāt-prāptau kaḥ prakāraḥ ? sa ca kutaḥ sakāśāt tair avagantavya ity apekṣāyām āha teṣām iti | satata-yuktānāṃ nityam eva mat-saṃyogākāṅkṣaṇāṃ taṃ buddhi-yogaṃ dadāmi teṣāṃ hṛd-vṛttiṣv aham eva udbhāvayāmīti | sa buddhi-yogaḥ svato ‚nyasmāc ca kutaścid apy adhigantum aśakyaḥ kintu mad-eka-deyas tad-eka-grāhya iti bhāvaḥ | mām upayānti mām upalabhante sākṣān man-nikaṭaṃ prāpnuvanti

Baladeva

nanu svarūpeṇa guṇair vibhūtibhiś cānantaṃ tvāṃ kathaṃ gurūpadeśa-mātreṇa te grahītuṃ kṣamerann iti cet tatrāha teṣām iti | satata-yuktānāṃ nityaṃ mad-yogaṃ vāñchatāṃ prīti-pūrvakaṃ mama yāthātmya-jñānajena ruci-bhareṇa bhajatāṃ taṃ buddhi-yogaṃ sva-bhakti-rasiko dadāmy arpayāmi | yena te mām upayānti tad-buddhiṃ tathāham udbhāvayāmi yathānanta-guṇa-vibhūtiṃ mām gṛhītvopāsya ca prāpnuvanti

syntax

teṣām eva (just for them) anukampārtham (for the sake of compassion) aham ātma-bhāva-sthaḥ (I who stay in the feelings of the self) bhāsvatā jñāna-dīpena (with a shining lamp of knowledge) ajñāna-jam tamaḥ (darkness born of ignorance) nāśayāmi (I destroy).

grammar

teṣām	–	tat sn. 6n.3 m. – for them;
eva	–	av. – certainly, just, merely;
anu-kampā-artham	–	av. – for the sake of compassion (from: anu-√kamp – to feel compassion; √arth – to strive to obtain, to desire, to request, artha – purpose, advantage, concern, object, wealth, use, suffix: for the sake of, on account of);
aham	–	asmat sn. 1n.1 – I;
ajñāna-jam	–	ajñāna-ja 2n.1 n. – born of ignorance (from: jñā – to know, to understand, a-jñāna – ignorance; √jan – to be born, ja – suffix: born);
tamaḥ	–	tamas 2n.1 n. – darkness, gloom, dullness, passivity, one of the three guṇas (from: √tam – to choke, to faint, to perish, to stop);
nāśayāmi	–	√naś (to disappear, to be lost, to perish) Praes. caus. P 3v.1 – I cause to perish, I destroy;
ātma-bhāva-sthaḥ	–	ātma-bhāva-stha 1n.1 m.; ya ātmano bhave tiṣṭhati saḥ – who stays in the feelings of the self (from: ātman – self; √bhū – to be, bhāva – state, existence, nature, emotions; √sthā – to stand, stha – suffix: being in);
jñāna-dīpena	–	jñāna-dīpa 3n.1 m.; TP: jñānasya dīpeneti – with a lamp of knowledge (from: √jñā – to know, to understand, jñāna – knowledge, wisdom, intelligence; √dīp – to blaze, to shine, dīpa – a lamp);
bhāsvatā	–	bhāsvant 3n.1 m. – with shining, with having light (from: √bhās – to shine, to be bright; -mant / -vant – suffix denoting one who possesses);

Śāṃkara

kim-arthaṃ kasya vā tvat-prāpti-pratibandha-hetor nāśakaṃ buddhi-yogaṃ teṣāṃ tvad-bhaktānāṃ dadāsi ? ity apekṣāyām āha—

teṣām eva kathaṃ nu nāma śreyaḥ syāt ity anukampārthaṃ dayā-hetor aham ajñāna-jam avivekato jātaṃ mithyā-pratyaya-lakṣaṇaṃ mohāndhakāraṃ tamo nāśayāmi, ātma-bhāva-stha ātmano bhāvo’ntaḥ-karaṇāśayas tasminn eva sthitaḥ san jñāna-dīpena viveka-pratyaya-rūpeṇa bhakti-prasāda-snehābhiṣiktena mad-bhāvanābhiniveśa-vāteritena brahmacaryādi-sādhana-saṃskāra-vat-prajñāvartinā viraktāntaḥ-karaṇādhāreṇa viṣaya-vyāvṛtta-citta-rāga-dveṣākaluṣita-nivātāpavaraka-sthena nitya-pravṛttaikāgrya-dhyāna-janita-samyag-darśana-bhāsvatā jñāna-dīpenety arthaḥ

Rāmānuja

kiñ ca,

teṣām evānugrahārtham aham, ātmabhāvasthaḥ teṣāṃ manovṛttau viṣayatayāvasthitaḥ madīyān kalyāṇaguṇagaṇāṃś cāviṣkurvan madviṣayajñānākhyena bhāsvatā dīpena jñānavirodhiprācīnakarmarūpājñānajaṃ madvyatiriktapūrvābhyastaviṣayaprāvaṇyarūpaṃ tamo nāśayāmi

Śrīdhara

buddhi-yogaṃ dattvā ca tasyānubhava-paryantaṃ tam āviṣkṛtyāvidyā-kṛtaṃ saṃsāraṃ nāśayāmīty āha teṣām iti | teṣām anukampārtham anugrahārtham evājñānāj jātaṃ tamaḥ saṃsārākhyaṃ nāśayāmi | kutra sthitaḥ san kena vā sādhanena tamo nāśayasi ? ata āha ātma-bhāva-stho buddhi-vṛttau sthitaḥ san | bhāsvatā visphuratā jñāna-lakṣaṇena dīpena nāśayāmi

Madhusūdana

dīyamānasya buddhi-yogasyātma-prāptau phalaṃ madhya-vartinaṃ vyāpāram āha teṣām iti | teṣām eva kathaṃ śreyaḥ syād ity anugrahārtham ātma-bhāvasya ātmākārāntaḥ-karaṇa-vṛttau viṣayatvena sthito ‚haṃ sva-prakāśa-caitanyānandādvaya-lakṣaṇa ātmā tenaiva mad-viṣayāntaḥkaraṇa-pariṇāma-rūpeṇa jñāna-dīpena dīpa-sadṛśena jñānena bhāsvatā cid-ābhāsa-yuktenāpratibaddhena ajñāna-jam ajñānopādānakaṃ tamo mithyā-pratyaya-lakṣaṇaṃ sva-viṣayāvaraṇam andhakāraṃ tad-upādānājñāna-nāśena nāśayāmi sarva-bhramopādānasyājñānasya jñāna-nivartyatvād upādāna-nāśa-nivartyatvāc copādeyasya |

yathā dīpenāndhakāre nivartanīye dīpotpattim antareṇa na karmaṇo ‚bhyāsasya vāpekṣā vidyamānasyaivaa ca vastuno ‚bhivyaktis tato nānutpannasya kasyacid utpattis tathā jñānenājñāne nivartanīye na jñānotpattim antareṇānyasya karmaṇo ‚bhyāsasya vāpekṣā vidyamānasyaiva ca brahma-bhāvasya mokṣasyābhivyaktis tato nānutpannasyotpattir yena kṣayitvaṃ karmādi-sāpekṣatvaṃ vā bhaved iti rūpakālaṅkāreṇa sūcito ‚rthaḥ | bhāsvatety anena tīvra-pavanāder ivāsaṃbhāvanādeḥ pratibandhakasyābhāvaḥ sūcitaḥ | jñānasya ca dīpa-sādharmyaṃ sva-viṣayāvaraṇa-nivartakatvaṃ sva-vyavahāre sajātīya-parānapekṣatvaṃ svotpatty-atirikta-sahakāry-anapekṣatvam ity ādi rūpaka-bījaṃ draṣṭavyam

Viśvanātha

nanu ca vidyādi-vṛttiṃ vinā kathaṃ tvad-adhigamaḥ ? tasmāt tair api tad-arthaṃ yatanīyam eva ? tatra nahi nahīty āha teṣām eva na tv anyeṣāṃ yoginām anukapārthaṃ mad-anukampā yena prakāreṇa syāt tad-artham ity arthaḥ | tair mad-anukampā-prāptau kāpi cintā na kāryā yatas teṣāṃ mad-anukampā-prāpty-artham aham eva yatamāno varta eveti bhāvaḥ | ātma-bhāvasthas teṣāṃ buddhi-vṛttaau sthitaḥ | jñānaṃ mad-eka-prakāśyatvān na sāttvikaṃ nirguṇatve ‚pi bhakty-uttha-jñānato ‚pi vilakṣaṇaṃ yat tad eva dīpas tena | aham eva nāśayāmīti taiḥ kathaṃ tad-arthaṃ prayatanīyam ? teṣāṃ nityābhiyuktānāṃ yoga-kṣemaṃ vahāmy ahaṃ [Gītā 9.22] iti mad-uktes teṣāṃ vyavahārikaḥ pāramārthikaś ca sarvo ‚pi bhāro mayā voḍham aṅgīkṛta eveti bhāvaḥ |

śrīmad-gītā sarva-sāra-bhūtā bhūtāpatāpa-hṛt |
catuḥ-ślokīyam ākhyātā khyātā sarva-niśarma-kṛt

Baladeva

nanu cirantanasyāvidyā-timirasya sattvāt teṣāṃ hṛdi kathaṃ tat-prakāśaḥ syād iti cet tatrāha teṣām eveti | teṣām eva māṃ vinā prāṇān dhartum asamarthānāṃ mad-ekāntinām eva, na tu sa-niṣṭhānām anukampārthaṃ mat-kṛpā-pātratvārtham | aham evātma-bhāvastho ‚ravinda-koṣe bhṛṅga iva tad-bhāve sthito divya-svarūpa-guṇāṃs tatra prakāśayaṃs tad-viṣayaka-jñāna-rūpeṇa bhāsvatā dīpena jñāna-virodhy-anādi-karma-rūpājñāna-jaṃ mad-anya-viṣaya-spṛhā-rūpaṃ tamo nāśayāmi | teṣām ekānta-bhāvena prasādito ‚haṃ yoga-kṣemavad buddhi-vṛtter udbhāvanaṃ tad-varti-tamo-vināśaṃ ca karomīti tat-sarva-nirvāha-bhāro mamaiveti na taiḥ kutrāpy arthe prayatitavyam ity uktam |

navamādi-dvaye gītā-garbhe ‚smin yat prakīrtitam |
tad eva gītā-śāstrārtha-sāraṃ bodhyaṃ vicakṣaṇaiḥ

syntax

arjunaḥ (Arjuna) uvāca (he spoke):
bhavān (You) param brahma (the supreme Brahman) param dhāma (the supreme abode) paramam pavitram (the supreme purity) [asi] (you are).
[ataḥ] (therefore) devarṣiḥ nāradaḥ (divine sage Narada) asitaḥ (Asita) devalaḥ (Devala) vyāsaḥ (Vyāsa) tathā sarve ṛṣayaḥ (as well as other sages) tvām (you) puruṣam (the Man) śāśvatam (eternal) divyam (divine) ādi-devam (primeval among the divinities) ajam (unborn) vibhum (powerful) āhuḥ (they declare).
svayam ca (and personally) tvam [tathā] (you in that manner) me (to me) bravīṣi (you speak).

grammar

arjunaḥ	–	arjuna 1n.1 m. – white, clear, Arjuna;
uvāca	–	√vac (to speak) Perf. P 1v.1 – he spoke;
param	–	para 1n.1 n. – beyond, ancient, final, the best, the supreme, najwyższy, the best;
brahma	–	brahman 1n.1 n. – spirit, the Vedas (from: √bṛh – to increase);
param	–	para 1n.1 n. – beyond, ancient, final, the best, the supreme, najwyższy, the best;
dhāma	–	dhāman 1n.1 n. – abode, house, state, majesty, splendour (from: √dhā – to put);
pavitram	–	pavitra 1n.1 n. – means of purification, purity (from: √pū – to purify);
paramam	–	parama 1n.1 n. –  supreme, the highest (superlative of: para – beyond, ancient, final, the best, the supreme);
bhavān	–	bhavant 1n.1 m. – You (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);
puruṣam	–	puruṣa 2n.1 m. – person (from: √pur – to precede, to lead or √pṝ – to fill, to nourish, puru – abundance, pūru – people);
śāśvatam	–	śāśvata 2n.1 m. – eternal, permanent, constant;
divyam	–	divya 2n.1 m. – divine (from: √div – to shine, diva – heaven);
ādi-devam	–	ādi-deva 2n.1 m.; TP: devānām ādim iti – primeval among divinities (from: ādi – beginning, the first; √div – to shine, to play, deva – god, divinity);
ajam	–	a-ja 2n.1 m. – unborn (from: √jan – to be born, ja – suffix: born);
vibhum	–	vi-bhu 2n.1 m. – powerful, wealthy, eminent, all-pervading (from: vi- – prefix: to divide, in different directions, outside; √bhū – to be);

*****

āhuḥ	–	√ah (to speak – inflected only in Perf., other forms from: √brū) Perf. P 1v.3 – they spoke, they declared;
tvām	–	yuṣmat sn. 2n.1 – you;
ṛṣayaḥ	–	ṛṣi 1n.3 m. – sages, seers;
sarve	–	sarva sn. 1n.3 m. – all;
deva-rṣiḥ	–	deva-rṣi 1n.1 m.; TP: devānām ṛṣir iti – sage among the divinities (from: √div – to shine, to play, deva – god, divinity; ṛṣi – sage, seer);
nāradaḥ	–	nāra-da 1n.1 m. – Narada (from: nṛ – man, mankind, nara – a man, a person, nāra – related to men, waters; da – suffix meaning giver);
tathā	–	av. – in that manner, so, in like manner;
asitaḥ	–	a-sita 1n.1 m. – Asita, not white, of dark colour (from: sita – white, shining);
devalaḥ	–	devala 1n.1 m. – Devala, attendent of a deity;
vyāsaḥ	–	vyāsa 1n.1 m. – Vyāsa, arranging (from: vi-√as – to divide, to dispose, to arrange);
svayam	–	av. – personally, on one’s own;
ca	–	av. – and;
eva	–	av. – certainly, just, merely;
bravīṣi	–	√brū (to speak) Praes. P 2v.1 – you speak;
me	–	asmat sn. 6n.1 – to me (shortened form of: mama);

textual variants

brahma and dhāma interchange;
me → māṃ (me);

Śāṃkara

yathoktāṃ bhagavato vibhūtiṃ yogaṃ ca śrutvārjuna uvāca—

paraṃ brahma paramātmā paraṃ dhāma paraṃ tejaḥ pavitraṃ pāvanaṃ paramaṃ prakṛṣṭaṃ bhavān | puruṣaṃ śāśvataṃ nityaṃ divyaṃ divi bhavam ādi-devaṃ sarva-devānām ādau bhavam ādi-devam ajaṃ vibhuṃ vibhavana-śīlam

īdṛśaṃ—

āhuḥ kathayanti tvām ṛṣayo vasiṣṭhādayaḥ sarve devarṣir nāradas tathā | asito devalo’pi evam evāha, vyāsaś ca, svayaṃ caiva tvaṃ ca bravīṣi me

Rāmānuja

evaṃ sakaletaravisajātīyaṃ bhagavadasādhāraṇaṃ śṛṇvatāṃ niratiśayānandajanakaṃ kalyāṇaguṇagaṇayogaṃ tadaiśvaryavitatiṃ ca śrutvā tadvistāraṃ śrotukāmo ‚rjuna uvāca

paraṃ brahma paraṃ dhāma paramaṃ pavitraṃ iti yaṃ śrutayo vadanti, sa hi bhavān / „yato vā imāni bhūtāni jāyante, yena jātāni jīvanti, yat prayanty abhisaṃviśanti, tad vijijñāsasva tad brahmeti”, „brahmavid āpnoti param”, „sa yo ha vai tat paramaṃ brahma veda brahmaiva bhavati” iti / tathā paraṃ dhāma; dhāmaśabdo jyotirvacanaḥ; paraṃ jyotiḥ „atha yad ataḥ paro divo jyotir dīpyate”, „paraṃ jyotir upasaṃpadya svena rūpeṇābhiniṣpadyate”, „taṃ devā jyotiṣāṃ jyotiḥ” iti / tathā ca paramaṃ pavitram paramaṃ pāvanam; smartur aśeṣakalmaṣāśleṣakaram, vināśakaraṃ ca / „yathā puṣkarapalāśa āpo na śliṣyante evam evaṃvidi pāpaṃ karma na śliṣyate”, „tad yatheṣīkātūlam agnau protaṃ pradūyetaivaṃ hāsya sarve pāpmānaḥ pradūyante”, „nārāyaṇa paraṃ brahma tattvaṃ nagarāyaṇaḥ paraḥ / nārāyaṇa paro jyotir ātmā nārāyaṇaḥ paraḥ” iti hi śrutayo vadanti

ṛṣayaś ca sarve parāvaratattvayāthātmyavidas tvām eva śāśvataṃ divyaṃ puruṣam ādidevam ajaṃ vibhum āhuḥ; tathaiva devarṣir nāradaḥ asitaḥ devalaḥ vyāsaś ca / „ye ca devavido vipro ye cādhyātmavido janāḥ / te vadanti mahātmānaṃ kṛṣṇaṃ dharmaṃ sanātanam // pavitāṇāṃ hi govindaḥ pavitraṃ param ucyate / puṇyānām api puṇyo ‚sau maṅgalānāṃ ca maṅgalam / trailokyaṃ puṇḍarīkākṣo devadevaḥ sanātanaḥ / āste harir acintyātmā tatraiva madhusūdanaḥ // „eṣa nārāyaṇaḥ śrīmān kṣīrārṇavaniketanaḥ / nāgaparyaṅkam utsṛjya hy āgato madhurāṃ purīm // „puṇyā dvāravatī tatra yatrāste madhusūdahaḥ / sākṣād devaḥ purāṇo ‚sau sa hi dharmas sanātanaḥ” / tathā, „yatra nārāyaṇo devaḥ paramātmā sanātanaḥ / tatra kṛtsnaṃ jagat pārtha tīrthāny āyatanāni ca // tat puṇyaṃ tat paraṃ brahma tat tīrthaṃ tat tapovanam / tatra devarṣayas siddhāḥ sarve caiva tapodhanāḥ // ādidevo mahāyogī yatrāste madhusūdanaḥ / puṇyānām api tat puṇyaṃ mā bhūt te saṃśayo ‚tra vai // „kṛṣṇa eva hi lokānām utpattir api cāpyayaḥ / kṛṣṇasya hi kṛte bhūtam idaṃ viśvaṃ carācaram // iti / tathā svayam eva bravīṣi ca, „bhūmir apo ‚nalo vāyuḥ khaṃ mano budhir eva ca / ahaṃkāra itīyaṃ me bhinnā prakṛtir aṣṭadhā // ityādinā, „ahaṃ sarvasya prabhavo mattas sarvaṃ pravartate” ityantena

Śrīdhara

saṃkṣepeṇoktāṃ vibhūtiṃ vistareṇa jijñāsuḥ bhagavantaṃ stuvann arjuna uvāca paraṃ brahmeti saptabhiḥ | paraṃ dhāma cāśrayaḥ | paramaṃ ca pavitraṃ ca bhavān eva | kuta iti ? ata āha yataḥ śāśvataṃ nityaṃ puruṣam | tathā divyaṃ dyotanātmakaṃ svayaṃ prakāśam | ādiś cāsau devaś ceti tam | devānām ādi-bhūtam ity arthaḥ | tathājam ajanmānam | vibhuṃ ca vyāpakam | tvām evāhuḥ | ke ta iti ? āha āhur iti | ṛṣayo bhṛgv-ādayaḥ sarve | devarṣiś ca nāradaḥ | asitaś ca devalaś ca vyāsaś ca svayaṃ tvam eva ca sākṣān me mahyaṃ bravīṣi

Madhusūdana

evaṃ bhagavato vibhūtiṃ yogaṃ ca śrutvā paramotkaṇṭhito ‚rjuna uvāca paraṃ brahmeti saptabhiḥ | paraṃ brahma paraṃ dhāma āśrayaḥ prakāśo vā | paramaṃ pavitraṃ pāvanaṃ ca bhavān eva | yataḥ puruṣam paramātmānaṃ śāśvataṃ sadaika-rūpaṃ divi parame vyomni sva-svarūpe bhavaṃ divyaṃ sva-prapañcātītam ādiṃ ca sarva-kāraṇaṃ devaṃ ca dyotanātmakaṃ sva-prakāśam ādi-devam ata evājaṃ vibhuṃ sarva-gataṃ tvām āhur iti sambandhaḥ

āhuḥ kathayanti tvām ananta-mahimānam ṛṣayas tattva-jñāna-niṣṭhāḥ sarve bhṛgu-vaśiṣṭhādayaḥ | tathā devarṣi-nārado ‚sito devalaś ca dhaumyasya jyeṣṭho bhrātā | vyāsaś ca bhagavān kṛṣṇa-dvaipāyanaḥ | ete ‚pi tvāṃ pūrvokta-viśeṣaṇaṃ me mahyam āhuḥ sākṣāt kim anyair vaktṛbhiḥ svayam eva tvaṃ ca mahyaṃ bravīṣi | atra ṛṣitve ‚pi sākṣād-vaktṝṇāṃ nāradādīnām ativiśiṣṭatvāt pṛthag-grahaṇam

Viśvanātha

saṅkṣepeṇoktam arthaṃ vistareṇa śrotum icchan stuti-pūrvakam āha param iti | paraṃ sarvotkṛṣṭaṃ dhāma śyāmasundaraṃ vapur eva paraṃ brahma | gṛha-dehatviṭ-prabhāvā dhāmāni ity amaraḥ | tad dhāmaiva bhavān bhavati | jīvasyeva tava deha-dehi-vibhāgo nāstīti bhāvaḥ | dhāma kīdṛśam ? paraṃ pavitraṃ draṣṭṝṇām avidyā-mālinya-haram ataeva ṛṣayo ‚pi tvāṃ śāśvataṃ puruṣam āhuḥ puruṣākārasyāsya nityatvaṃ vadanti

Baladeva

saṅkṣepeṇa śrutāṃ vibhūtiṃ vistareṇa śrotum icchann arjuna uvāca param iti | bhavān eva satyaṃ jñānam anantaṃ brahma iti śrūyamāṇaṃ paraṃ brahma | bhavān eva tasminn evāśritāḥ sarve tad u nātyeti kaścana iti śrūyamāṇaṃ paraṃ dhāma nikhilāśraya-bhūtaṃ vastu | bhavān eva paramaṃ pavitraṃ jñātvā devaṃ mucyate sarva-pāpaiḥ sarvaṃ pāpmānaṃ tarati nainaṃ pāpmā tarati ity ādi śrūyamāṇaṃ smartur akhila-pāpa-haraṃ vastu ity ahaṃ vedmi | tathā sarve tad-anukampitā ṛṣayas teṣu pradhāna-bhūtā nāradādayaś ca tasmāt kṛṣṇa eva paro devas taṃ dhyāyet taṃ raset taṃ bhajet taṃ yajet [GTU 1.48] iti | oṃ tat sat iti janma-jarābhyāṃ bhinnaḥ sthāṇur ayam acchedyo ‚yaṃ [GTU 2.22] iti śruty-artha-vidas tvāṃ divyaṃ puruṣam ādidevam ajaṃ vibhum āhus [Gītā 10.12] tat-kathā-saṃvādeṣu purāṇeṣv itihāseṣu ca svayaṃ ca vravīṣīti ajo ‚pi sann avyayātmā [Gītā 4.6] iti yo mām ajam anādiṃ ca [Gītā 10.3] iti ahaṃ sarvasya prabhavaḥ [Gītā 10.8] ity ādibhiḥ

syntax

he keśava (O Keśava!), he bhagavan (O Lord!),
[tvam] (you) yat (that which) mām (me) vadasi (you speak),
[aham] (I) etat sarvam (this all) ṛtam (as truth) manye (I think).
devāḥ hi dānavāḥ [ca] (indeed divinities or demons) te vyaktim (your manifestation) na viduḥ (they do not know).

grammar

sarvam	–	sarva sn. 1n.1 n. – all, whole (sarvam idam – mostly used to mean ‘this world’);
etat	–	etat sn. 1n.1 n. – this;
ṛtam	–	ṛta 1n.1 n. – order, law, truth;
manye	–	√man (to think) Praes. Ā 3v.1 – I think;
yat	–	yat sn. 2n.1 n. – that which;
mām	–	asmat sn. 2n.1 – me;
vadasi	–	√vad (to speak) Praes. P 2v.1 – you speak;
keśava	–	keśa-va 8n.1 m. – who has [beautiful] hair (from: keśa – hair; -va = -vant – owner); or ka-īśa-va – the lord of Brahmā and Śiva (from: ka – Brahmā; √xīś – to own, to reign, īśa – ruler, lord, Śiva; -va = -vant – owner);
na	–	av. – not;
hi	–	av. – because, just, indeed, surely;
te	–	yuṣmat sn. 6n.1 – your (shortened form of: tava);
bhagavan	–	bhagavant 8n.1 m. – O Lord! (from: √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);
vyaktim	–	vyakti 2n.1 f. – manifestation, appearance, distinctness (from: vi-√añj – to decorate, to make visible);
viduḥ	–	√vid (to know, to understand) Perf. P 1v.3 – they learned, they know;
devāḥ	–	deva 1n.3 m. – the gods, divinities (from: √div – to shine, to play);
na	–	av. – not;
dānavāḥ	–	dānava 1n.3 m. – the descendants of Danu (from: danu – mother of demons, daughter of Dakṣa);

textual variants

yan māṁ → yan mā / yan me / yaṁ māṁ / yaṁ tāṁ (that which [you speak] to me);
te → me (to me);
vyaktiṁ → bhaktiṁ / vyaktaṁ (devotion / evidently);
dānavāḥ → maharṣayaḥ (great sages);

Śāṃkara

sarvam etad yathoktam ṛṣibhis tvayā caitad ṛtaṃ satyam eva manye, yan māṃ prati vadasi bhāṣase he keśava | na hi te tava bhagavan vyaktiṃ prabhavaṃ vidur na devā na dānavāḥ

Rāmānuja

ataḥ sarvam etad yathāvasthitavastukathanaṃ manye, na praśaṃsādyabhiprāyam; yan māṃ prati ananyasādhāraṇam anavadhikātiśayaṃ svābhāvikaṃ tavāiśvaryaṃ kalyāṇaguṇānantyaṃ ca vadasi / ato bhagavan niratiśayajñānaśaktibalāiśvaryavīryatejasāṃ nidhe, te vyaktiṃ vyañjanaprakāraṃ na hi parimitajñānā devā dānavāś ca viduḥ

Śrīdhara

ato mamedānīṃ tvadīyaiśvaryo ‚sambhāvanā nivṛttety āha sarvam etad iti | etad-bhāvena paraṃ brahmety ādi sarvam apy ṛtaṃ satyaṃ manye | yan māṃ prati tvaṃ kathayasi na me viduḥ sura-gaṇā ity ādi | tad api satyam eva manya ity āha na hīti | he bhagavan tava vyaktiṃ devā na viduḥ | asmad-anugrahārtham iyam abhivyaktir iti na jānanti | dānavāś cāsmin nigrahārtham iti na vidur eveti

Madhusūdana

sarvam etad uktam ṛṣibhiś ca tvayā ca tad-ṛtaṃ satyam evāhaṃ manye yan māṃ prati vadasi keśava | nahi tvad-vacasi mama kutrāpy aprāmāṇya-śaṅkā | tac ca sarvajñatvāt tvaṃ jānāsīti keśau brahma-rudrau sarveśāv apy anukampyayā vātyavagacchatīti vyutpattim āśritya niratiśayaiśvarya-pratipādakena keśava-padena sūcitam | ato yad uktaṃ na me viduḥ sura-gaṇāḥ prabhavaṃ na maharṣayaḥ [Gītā 10.2] ity ādi tat tathaiva | hi yasmāt | he bhagavan samagraiśvaryādi-sampanna te tava vyaktiṃ prabhāvaṃ jñānātiśaya-śālino ‚pi devā na vidur nāpi dānavā na maharṣaya ity api draṣṭavyam

Viśvanātha

nātra mama ko ‚py aviśvāsa ity āha sarvam iti | kiṃ ca te ṛṣayaḥ paraṃ brahma-dhāmānaṃ tvām ajam āhur eva | na tu te vyaktiṃ janma viduḥ | para-brahma-svarūpasya tavājatvaṃ janmavattvaṃ ca kiṃ prakāram iti tu na vidur ity arthaḥ | ataeva na me viduḥ suragaṇāḥ prabhavaṃ na maharṣayaḥ [Gītā 10.2] iti yat tvayoktaṃ taṃ sarvam ṛtaṃ satyam eva manye | he keśava ! ko brahmā īśo rudraś ca tāv api vayase svatattvājñānena badhnāsi, kiṃ punaḥ deva-dānavādyās tvāṃ na vidantīti vācyam iti bhāvaḥ

Baladeva

sarvam iti | etat sarvam aham ṛtaṃ satyam eva | na tu praśaṃsā-mātraṃ manye | he keśaveti | keśau vidhi-rudrau vayase sva-tattvāparijñānena nibadhnāsi prajāpatiṃ ca rudraṃ ca ity ādi tvad-uktaḥ | he sarveśvara ! he bhagavan ! niravadhikātiśaya-ṣaḍ-aiśvarya-nidhe ! te vyaktiṃ para-brahmatvādi-guṇāṃ śrī-mūrtiṃ deva-dānavāś ca na vidur yat te ‚nya-svajātīyatva-buddhyā tvām avajānanti druhyanti ceti bhāvaḥ

syntax

he puruṣottama (O best among men!) he bhūta-bhāvana (O Creator of beings!) he bhūteśa (O Ruler of beings!) he deva-deva (O God of gods!) he jagat-pate (O Lord of the world!),
tvam svayam eva (indeed you yourself) ātmanā (by yourself) ātmānam (yourself) vettha (you know).

grammar

svayam	–	av. – personally, on one’s own;
eva	–	av. – certainly, just, merely;
ātmanā	–	ātman 3n.1 m. – by the self;
ātmānam	–	ātman 2n.1 m. – self;
vettha	–	√vid (to know, to understand) Perf. P 2v.1 (meaning Praes.) – you know;
tvam	–	yuṣmat sn. 1n.1 – you;
puruṣottama	–	puruṣa-uttama 8n.1 m.; TP: puruṣāṇām uttameti – O best among men (from: √pur – to precede, to lead or √pṝ – to fill, to nourish, puru – abundance, pūru – people; ut-tama – uppermost, highest, superlative of: ud – upwards, above);
bhūta-bhāvana	–	bhūta-bhāvana 8n.1 m.; yo bhūtāni bhāvayati saḥ – O you who creates [all] beings (from: √bhū – to be, PP bhūta – been, real, world; caus PP bhāvana – causing to be, creator, imagination);
bhūteśa	–	bhūta-iśa 8n.1 m.; TP: bhūtānām īśeti – O ruler of beings (from: √bhū – to be, PP bhūta – been, real, world, istoty, byty; √xīś – to own, to reign, īśa – ruler, lord);
deva-deva	–	deva-deva 8n.1 m.; TP: devānām deveti – O god of gods (from: √div – to shine, to play, deva – god, divinity);
jagat-pate	–	jagat-pati 8n.1 m.; TP: jagataḥ pata iti – O lord of the world (from: √gam – to go, jagat – world, moving, mankind; pati – husband, lord);

textual variants

vettha → vetsi (you know);

Śāṃkara

yatas tvaṃ devādīnām ādiḥ, ataḥ—

svayam eva ātmanātmānaṃ vettha jānāsi tvaṃ niratiśaya-jñānaiśvarya-balādi-śaktimantam īśvaram | puruṣottama ! bhūtāni bhāvayatīti bhūta-bhāvanaḥ | he bhūtabhāvana ! bhūteśa ! bhūtānām īśitaḥ ! he deva-deva ! jagat-pate !

Rāmānuja

he puruṣottama, ātmanā, ātmānam tvāṃ svayam eva svena jñānenaiva vettha / bhūtabhāvana; sarveṣāṃ bhūtānām utpādayitaḥ, bhūteśa sarveṣāṃ niyantaḥ, devadeva daivatānām api paramadaivata, yathā manuṣyamṛgapakṣisarīsṛpādīn saundaryasauśīlyādikalyāṇaguṇagaṇair daivatāni atītya vartante, tathā tāni sarvāṇi daivatāny api tais tair guṇais atītya vartamāna, jagatpate jagatsvāmin

Śrīdhara

kiṃ tarhi ? svayam iti | svayam eva tvam ātmānaṃ vettha jānāsi nānyaḥ | tad apy ātmanā svenaiva vettha | na sādhanāntareṇa | atyādareṇa bahudhā sambodhayati he puruṣottama ! puruṣottamatve hetu-garbhāṇi viśeṣaṇāni sambodhanāni | he bhūta-bhāvana bhūtotpādaka | bhūtānām īśa niyantaḥ | devānām ādityādīnāṃ deva prakāśaka | jagat-pate viśva-pālaka

Madhusūdana

yatas tvaṃ teṣāṃ sarveṣām ādir aśakya-jñānaś cātaḥ svayam iti | svayam evānyonyapadeśādikam antareṇaiva tvam evātmānā svarūpeṇātmānaṃ nirupādhikaṃ sopādhikaṃ ca | nirupādhikaṃ pratyaktvenāviṣayatayā sopādhikaṃ ca niratiśaya-jñānaiśvaryādi-śaktimattvena vettha jānāsi nānyaḥ kaścit | anyair jñātum aśakyam ahaṃ kathaṃ jānīyām ity āśaṅkām apanudan premautkaṇṭhyena bahudhā sambodhayati he puruṣottama tvad-apekṣayā sarve ‚pi puruṣā apakṛṣṭā eva | atas teṣām aśakyaṃ sarvottamasya tava śakyam evety abhiprāyaḥ | puruṣottamatvam eva vivṛṇoti punaś caturbhiḥ sambodhanaiḥ | bhūtāni sarvāṇi bhāvayaty utpādayatīti he bhūta-bhāvana sarva-bhūta-pitaḥ | pitāpi kaścin neṣṭas tatrāha he bhūteśa sarva-bhūta-niyantaḥ | niyantāpi kaścin nārādhyas tatrāha he deva-deva devānāṃ sarvārādhyānām apy ārādhyaḥ | ārādhyo ‚pi kaścin na pālayitṛtvena patis tatrāha he jagat-pate hitāhitopadeśaka-veda-praṇatṛtvena sarvasya jagataḥ pālayitaḥ | etādṛśa-sarva-viśeṣaṇa-viśiṣṭas tvaṃ sarveṣāṃ pitā sarveṣāṃ guruḥ sarveṣāṃ rājātaḥ sarvaiḥ prakāraiḥ sarveṣām ārādhya iti kiṃ vācyaṃ puruṣottamas tvaṃ taveti bhāvaḥ

Viśvanātha

tasmāt tvaṃ svayam evātmānaṃ vettha iti eva-kāreṇa tavārjatva-janmavattvādīnāṃ durghaṭānām api vāstavatvam eva tvad-bhakto vetti tac ca kena prakāreṇeti tu so ‚pi na vettīty arthaḥ | tad apy ātmanā svenaiva vettha na sādhanāntareṇa | ataeva tvaṃ puruṣeṣu mahat-sraṣṭādiṣv api madhya uttamaḥ | na kevalam uttama eva, yato bhūta-bhāvanaḥ | bhūtā bhūta-bhāvana-rūpā ye tad-ādayaḥ parameṣṭhy-antās teṣām īśaḥ | na kevalam īśa eva, yato devais tair eva devaḥ krīḍā yasyeti tvat-krīḍopakāra-bhūtā eva te ity arthaḥ | tad apy apārakāruṇya-vaśād jagad-vartinā man mādṛśānām api tvam eva patir bhavasi iti catūrṇāṃ sambodhana-padānām arthaḥ | yad vā puruṣottamatvam eva vivṛṇoti he bhūta-bhāvana sarva-bhūta-pitaḥ ! pitāpi kaścin neṣṭe ? tatrāha he bhūteśa ! bhūteśo ‚pi kaścin nārādhyas tatrāha he devadeva ! devārādhyo ‚pi kaścin na pālayatīti tatrāha he jagat-pate

Baladeva

svayam eva tvam ātmānā svenaiva jñānenātmānaṃ saṃvettha idam ittham iti jānāsi | ye deveṣu dānaveṣu ca tvad-bhaktās te tādṛśīṃ tvan-mūrtiṃ vastu-bhūtāṃ jānanty eva tasyās tathātve kathaṃ tāṃ na jānantīty eva-kārāt | he puruṣottama sarva-puruṣeśvara ! puruṣottamas tvaṃ vivṛṇvan sambodhayati he bhūta-bhāvana ! sarva-prāṇi-janaka ! bhūta-bhāvano ‚pi kaścin neṣṭo, tatrāha he bhūteśa ! sarva-prāṇi-niyantaḥ ! bhūteśo ‚pi kaścin na pūjyas tatrāha he devadeva ! sarvārādhyānām api devānām ārādhya ! devadevo ‚pi kaścin na rakṣakas tatrāha he jagat-pate ! hitāhitopadeśena jīvikārpaṇena ca viśva-pālaka ! īdṛśasya te tattvaṃ susiddham iti

syntax

divyāḥ hy (divine indeed) ātma-vibhūtayaḥ (your own powers),
aśeṣeṇa (completely) tvam (you) vaktum arhasi (you deign to speak)
yābhiḥ vibhūtibhiḥ (by which powers) imān lokān (these worlds) vyāpya (after pervading) tiṣṭhasi (you stand).

grammar

vaktum	–	√vac (to speak) inf. – to speak;
arhasi	–	√arh (to deserve, to be able to) Praes. P 2v.1 – you deign;
aśeṣeṇa	–	av. (3n.1) – completely, without remainder (from: √śiṣ – to leave, śeṣa – remainder, leavings, end);
divyāḥ	–	divya 1n.3 f. – divine (from: √div – to shine, diva – heaven);
hi	–	av. – because, just, indeed, surely;
ātma-vibhūtayaḥ	–	ātma-vibhūti 1n.3 f.; TP: ātmano vibhūtaya iti – powers of the self (from: ātman – self; vi-√bhū – to arise, to expand, to manifest, vibhūti – power, might, opulence);
yābhiḥ	–	yat sn. 3n.3 f. – those by which;
vibhūtibhiḥ	–	vibhūti 3n.3 f. – by powers, opulences (from: vi-√bhū – to arise, to expand, to manifest);
lokān	–	loka 2n.3 m. – worlds;
imān	–	idam sn. 2n.3 m. – these;
tvam	–	yuṣmat sn. 1n.1 – you;
vyāpya	–	vi-√āp (to pervade) absol. – after pervading;
tiṣṭhasi	–	√sthā (to stand) Praes P 2v.1 – you stand;

textual variants

divyā hy ātma-vibhūtayaḥ → divyā ātma-vibhūtayaḥ / vibhūtīr ātmanaḥ śubhāḥ (divine powers of the self / auspicious powers of the self);
imāṁs tvaṁ → imās tvaṁ / nityaṁ sa (which [powers] you / he always);
vyāpya → prāpya (after obtaining);
tiṣṭhasi → tiṣṭhati (he stands);

Śāṃkara

vaktuṃ kathayitum arhasy aśeṣeṇa | divyā hy ātma-vibhūtayaḥ | ātmano vibhūtayo yās tāḥ vaktum arhasi | yābhir vibhūtibhir ātmano māhātmya-vistarair imān lokān tvaṃ vyāpya tiṣṭhasi

Rāmānuja

divyāḥ tvadasādhāraṇyo vibhūtayo yāḥ, tās tvam evāśeṣeṇa vaktum arhasi / tvam eva vyañjayetyarthaḥ / yābhir anantābhir vibhūtibhiḥ yair niyamanaviśeṣair yuktaḥ imān lokān tvaṃ niyantṛtvena vyāpya tiṣṭhasi

Śrīdhara

yasmāt tavābhivyaktiṃ tvam eva vetsi na devādayaḥ | tasmāt vaktum iti | yā ātmanas tava divyā atyadbhutā vibhūtayas tā sarvā vaktuṃ tvam evārhasi yogyo ‚si | yābhir iti vibhūtīnāṃ viśeṣaṇaṃ spaṣṭārtham

Madhusūdana

yasmād anyeṣāṃ sarveṣāṃ jñātum aśakyā avaśyaṃ jñātavyāś ca tava vibhūtayas tasmāt vaktum iti | yābhir vibhūtibhir imān sarvān lokān vyāpya tvaṃ tiṣṭhasi tās tavāsādhāraṇā vibhūtayo divyā asarvajñair jñātum aśakyā hi yasmāt tasmāt sarvajñas tvam eva tā aśeṣeṇa vaktum arhasi

Viśvanātha

tava tattvaṃ durgamaṃ tava vibhūtiṣv eva mama jijñāsā jāyata iti dyotayann āha vaktum iti | divyā utkṛṣṭā yā ātma-vibhūtayas tāvad vaktum arhasīty anvayaḥ | nanv aśeṣeṇa mad-vibhūtayaḥ sarvā vaktum aśakyā eva tatrāha yābhir iti

Baladeva

tvat-svarūpa-yāthātmyaṃ khalu kathaṃ tathā durgamevātas tvad-vibhūtiṣv eva maj-jijñāsopajāyata iti sūcayann āha vaktum iti | divyā utkṛṣṭās tad-asādhāraṇīyātmano vibhūtīr aśeṣeṇa vaktum arhasi dvitīyārthe prathamā | yābhir viśiṣṭas tvam imān lokān vyāpya niyamya tiṣṭhasi

syntax

he yogin (O yogī!) he bhagavan ( O Lord!),
katham (how?) aham (I) sadā paricintayan ( while always contemplating) tvām (you) vidyām (I may know).
keṣu keṣu ca bhāveṣu (and in which particular forms) mayā (by me) [tvam] (you) cintyaḥ (to be thought) asi (you are).

grammar

katham	–	av. – how?, in what manner?
vidyām	–	√vid (to know, to understand) Pot. P 3v.1 – I may know;
aham	–	asmat sn. 1n.1 – I;
yogin	–	yogin 8n.1 m. – O yogī! (from: √yuj – to yoke, to join, to engage, yoga – yoga, yoking, application, a means, one of the schools of Hindu philosophy);
tvām	–	yuṣmat sn. 2n.1 – you;
sadā	–	av. – always;
paricintayan	–	pari-cintayant (pari-√cint – to think, to consider) PPr 1n.1 m. – [while] contemplating;
keṣu keṣu	–	kim sn. 7n.3 m. – in which particular? (distribute use);
ca	–	av. – and;
bhāveṣu	–	bhāva 7n.3 m. – in beings, in natures (from: √bhū – to be);
cintyaḥ	–	cintya (√cint – to think, to consider) PF 1n.1 m. – to be thought, to be remembered;
asi	–	√as (to be) Praes. P 2v.1 – you are;
bhagavan	–	bhagavant 8n.1 m. –  O Lord! (from: √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);
mayā	–	asmat sn. 3n.1 – by me;

textual variants

vidyām ahaṁ yogiṁs → vidyā mahā-yogiṁs / vidyāṁ mahā-yogiṁs / viṁdyām ahaṁ yogiṁs (knowledge, O great yogī / I may know, O great yogī / I may find, O yogī);
yogiṁs tvāṁ → yogiṁ tvāṁ / yogī tvāṁ / yogis tvāṁ (you to a yogī / a yogī, you / O yogī, you);
tvāṁ sadā → tvām ahaṁ (to you I);
keṣu keṣu ca bhāveṣu → teṣu lokeṣu bhāveṣu (in those worlds and in forms);

Śāṃkara

kathaṃ vidyāṃ vijānīyām ahaṃ he yogin tvāṃ sadā paricintayan | keṣu keṣu ca bhāveṣu vastuṣu cintyo’si dhyeyo’si bhagavan mayā

Rāmānuja

ahaṃ yogī bhaktiyoganiṣṭhas san bhaktyā tvāṃ sadā paricintayan cintayituṃ pravṛttaḥ cintanīyaṃ tvāṃ paripūrṇāiśvaryādikalyāṇaguṇagaṇaṃ kathaṃ vidyām? pūrvoktabuddhijñānādibhāvavyatirikteṣu keṣu keṣu ca bhāveṣu mayā niyantṛtvena cintyo ‚si?

Śrīdhara

kathana-prayojanaṃ darśayan prārthayate katham iti dvābhyām | he yogin kathaṃ kair vibhūti-bhedaiḥ sadā paricintayann ahaṃ tvāṃ vidyāṃ jānīyām ? vibhūti-bhedena cintyo ‚pi tvaṃ keṣu keṣu padārtheṣu mayā cintanīyo ‚si?

Madhusūdana

kiṃ prayojanaṃ tat-kathanasya tad āha katham iti dvābhyām | yogo niratiśayaiśvaryādi-śaktiḥ so ‚syāstīti he yogin niratiśaiśvaryādi-śakti-śālinn aham atisthūlamatis tvāṃ devādibhir api jñātum aśakyaṃ kathaṃ vidyāṃ jānīyāṃ sadā paricintayan sarvadā dhyāyan | nanu mad-vibhūtiṣu māṃ dhyāyan jñāsyasi tatrāha keṣu keṣu ca bhāveṣu cetanācetanātmakeṣu vastuṣu tvad-vibhūti-bhūteṣu mayā cintyo ‚si he bhagavan

Viśvanātha

yogo yoga-māyā-śaktir vartate yasya he yogin vanamālītivat | tvām ahaṃ kathaṃ paricintayan san tvāṃ sadā vidyāṃ jānīyām ? bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [BhP 11.14.11] iti tvad-ukteḥ | tathā keṣu bhāveṣu padārtheṣu tvaṃ cintyaḥ tvac-cintana-bhaktir mayā kartavyety arthaḥ

Baladeva

nanu kimarthaṃ tat-kathanṃ tatrāha katham iti | yogo yoga-māyā-śaktir asty asyeti he yogin ! tvāṃ sadā paricintayan saṃsmarann ahaṃ kalyāṇānanta-guṇa-yoginaṃ kathaṃ vidyāṃ jānīyām ? keṣu keṣu ca bhāveṣu padārtheṣu prakāśamānas tvaṃ mayā cintyo dhyeyo ‚si ? tad etad ubhayaṃ vada | tac ca vibhūty-uddeśenaiva setsyatīti tām upadiśety arthaḥ

syntax

he janārdana (O Janārdana!),
ātmanaḥ (your own) yogam (yoga) vibhūtim ca (and power) bhūyaḥ (again) vistareṇa (extensively) kathaya (you must tell).
me hi (indeed me) amṛtam śṛṇvataḥ (hearing the nectar) tṛptiḥ (satisfaction) na asti (there is not).

grammar

vistareṇa	–	av. (3n.1) – extensively, fully (from: vi-√stṛ – to spread out, to expand, vistara – extensive);
ātmanaḥ	–	ātman 6n.1 m. – of the self;
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);
vibhūtim	–	vibhūti 2n.1 f. – power, might, opulence (from: vi-√bhū – to arise, to expand, to manifest);
ca	–	av. – and;
janārdana	–	jana-ardana 8n.1 m. – exciting / agitating people, O Janārdana (from: √jan – to be born, to produce, jana – man, people, creature; √ard – to torment, to hurt, ardana – tormenting, destroying); or BV: yo janānām abhadram ardati sa – one who destroys inauspiciousness of people;
bhūyaḥ	–	av. – more, again, besides;
kathaya	–	√kath (to tell, to narrate) Imperat. P 2v.1 – you must tell;
tṛptiḥ	–	tṛpti 1n.1 f. – satisfaction (from: √tṛp – to be satisfied);
hi	–	av. – because, just, indeed, surely;
śṛṇvataḥ	–	śṛṇvant (√śru – to hear) PPr 6n.1 m. – of one hearing;
na	–	av. – not;
asti	–	√as (to be) Praes. P 1v.1 – there is;
me	–	asmat sn. 6n.1 – my (shortened form of: mama);
amṛtam	–	a-mṛta 2n.1 n. – not dead, nectar, immortality (from: √mṛ – to die; PP mṛta – dead);

textual variants

me ‘mṛtam → me matam (my opinion);

Śāṃkara

vistareṇātmano yogaṃ yogaiśvarya-śakti-viśeṣaṃ vibhūtiṃ ca vistaraṃ dhyeya-padārthānāṃ he janārdana, ardater gati-karmaṇo rūpam, asurāṇāṃ deva-pratipakṣa-bhūtānāṃ janānāṃ narakādi-gamayitṛtvāt janārdano’bhyudaya-niḥśreyasa-puruṣārtha-prayojanaṃ sarvair janair yācyate iti vā | bhūyaḥ pūrvam uktam api kathaya | tṛptiḥ paritoṣo hi yasmān nāsti me mama śṛṇvatas tvan-mukha-niḥsṛta-vākyāmṛtam

Rāmānuja

„ahaṃ sarvasya prabhavo mattas sarvaṃ pravartate” iti saṃkṣepeṇoktaṃ tava sraṣṭṛtvādiyogaṃ vibhūtiṃ niyamanaṃ ca bhūyo vistareṇa kathaya / tvayocyamānaṃ tvanmāhātmyāmṛtaṃ śṛṇvato me tṛptir nāsti; hi mamātṛptis tvayaiva viditetyabhiprāyaḥ

Śrīdhara

tad evaṃ bahirmukho ‚pi citte tatra tatra vibhūti-bhedena tvac-cintaiva yathā bhavet tathā vistareṇa kathayaty āha vistareṇeti | ātmanas tava yogaṃ sarvajñatva-sarva-śaktitvādi-lakṣaṇaṃ yogaiśvaryaṃ vibhūtiṃ ca vistareṇa punaḥ kathaya | hi yatas tava vākyam amṛta-rūpaṃ śṛṇvato mama tṛptir alaṃ buddhir nāsti

Madhusūdana

ataḥ vistareṇeti | ātmanas tava yogaṃ sarvajñatva-sarva-śaktitvādi-lakṣaṇam aiśvaryātiśayaṃ vibhūtiṃ ca dhyānālambanaṃ vistareṇa saṃkṣepeṇa saptame navame coktam api bhūyaḥ kathaya sarvair janair abhyudaya-niḥśreyasa-prayojanaṃ yācyasa iti | he janārdana ! ato mamāpi yācñā tvayy ucitaiva | uktasya punaḥ kathanaṃ kuto yācase tatrāha tṛptir alaṃ-pratyayenecchā-vicchittir nāsti hi yasmāc chṛṇvataḥ śravaṇena pibatas tvad-vākyam amṛtam amṛtavat pade pade svādu svādu | atra tvad-vākyam ity anukter apahnuty-atiśayokti-rūpaka-saṅkaro ‚yaṃ mādhuryātiśayānubhavenotkaṇṭhātiśayaṃ vyanakti

Viśvanātha

nana ahaṃ sarvasya prabhavo mattaḥ sarvaṃ pravartate [Gītā 10.8] ity anenaiva sarve padārthā mad-vibhūtayo mad-uktā eva vibhūtayas tathā iti matvā bhajante mām iti bhakti-yogaś cokta eva | tatrāha vistareṇeti | he janārdaneti mādṛśa-janānāṃ tvam eva hitopadeśa-mādhuryeṇa lobham utpādyārdayase yācayasīti vayaṃ kiṃ kurma iti bhāvaḥ | tvad-upadeśa-rūpam amṛtaṃ śṛṇvataḥ śruti-rasanayā svādayataḥ

Baladeva

nanu pūrva-pūrvatra ajo ‚pi sann [Gītā 4.6] ity ādinājatvādi-kalyāṇa-guṇa-yogo raso ‚ham [Gītā 7.8] ity ādinā vibhūtayaś cāsakṛt kathitāḥ, kiṃ punaḥ pṛcchasīti cet tatrāha vistareṇeti | sphuṭārthaṃ padyam | janārdaneti prāgvat | tvad-vākyam amṛtaṃ śṛṇvataḥ śrotra-rasanayāsvādayato mama tṛptir nāsti | atra tvad-vākyam ity anukter apahnutiḥ | prathamātiśayoktir vā tayoḥ saṅkaro vālaṅkāraḥ

syntax

śrī-bhagavān (the glorious Lord) uvāca (he spoke):
hanta (oh!) he kuru-śreṣṭha (O the best among the Kurus!),
[mama yāḥ] (those my which) divyāḥ (divine) ātma-vibhūtayaḥ (my own powers),
[aham] (I) [tāḥ] te (these to you) prādhānyataḥ (the most porminent) kathayiṣyāmi (I will tell),
me hi vistarasya (indeed of my extensiveness) antaḥ (the end) na asti (there is not).

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;
hanta	–	av. – alas!, ah! look! (exclamation particle asking attention or expressing emotions – grief, joy, pity);
te	–	yuṣmat sn. 4n.1 – to you (shortened form of: tubhyam);
kathayiṣyāmi	–	√kath (to tell, to narrate) Fut. P 3v.1 – I will tell;
divyāḥ	–	divya 1n.3 f. – divine (from: √div – to shine, diva – heaven);
hi	–	av. – because, just, indeed, surely;
ātma-vibhūtayaḥ	–	ātma-vibhūti 1n.3 f.; TP: ātmano vibhūtaya iti – powers of the self (from: ātman – self; vi-√bhū – to arise, to expand, to manifest, vibhūti – power, might, opulence);
prādhānyataḥ	–	av. – in essence, most prominent (indeclinable ablative with an ending -tas from: pra-√dhā – to put, to deliver, pradhāna – principal, chief, primary, prādhānya – predominance, supremacy);
kuru-śreṣṭha	–	kuru-śreṣṭha 8n.1 n.; kurūṇām śreṣtheti – O the best among the Kurus (kuru – Kuru, the Kurus – descendants of Kuru; superlative of: śrī – śreyas, śreṣṭha);
na	–	av. – not;
asti	–	√as (to be) Praes. P 1v.1 – there is;
antaḥ	–	anta 1n.1 m. – end, limit, settlement, inside, nature;
vistarasya	–	vistara 6n.1 m. – of the extensive, of the full (from: vi-√stṛ – to spread out, to expand);
me	–	asmat sn. 6n.1 – my (shortened form of: mama);

textual variants

divyā hy ātma-vibhūtayaḥ → vibhūtīr ātmanaḥ śubhāḥ  (your own auspicious power);

Śāṃkara

hanta idānīṃ te tava divyā divi bhavā ātma-vibhūtayo’tmano mama vibhūtayo yās tāḥ kathayiṣyāmīty etat | prādhānyato yatra yatra pradhānā yā yā vibhūtis tāṃ tāṃ pradhānāṃ prādhānyataḥ kathayiṣyāmy ahaṃ kuru-śreṣṭha ! aśeṣatas tu varṣa-śatenāpi na śakyā vaktum, yato nāsty anto vistarasya me mama vibhūtīnām ity arthaḥ

Rāmānuja

he kuruśreṣṭha! madīyāḥ kalyāṇīr vibhūtīḥ prādhānyatas te kathayiṣyāmi / prādhanyaśabdena utkarṣo vivakṣitaḥ; „purodhasāṃ ca mukhyaṃ mām” iti hi vakṣyate / jagaty utkṛṣṭāḥ kāścana vibhūtīr vakṣyāmi, vistareṇa vaktuṃ śrotuṃ ca na śakyate, tāsām ānantyāt / vibhūtitvaṃ nāma niyāmyatvam; sarveṣāṃ bhūtānāṃ buddhyādayaḥ pṛthagvidhā bhāvā matta eva bhavantīty uktvā, „etāṃ vibhūtiṃ yogaṃ ca mama yo vetti tattvataḥ” iti pratipādanāt / tathā tatra yogaśabdanirdiṣṭaṃ sraṣṭṛtvādikaṃ vibhutiśabdanirdiṣṭaṃ tatpravartyatvam iti hy uktaṃ punaś ca, „ahaṃ sarvasya prabhavo mattas sarvaṃ pravartate / iti matvā bhajante māṃ budhā bhāvasamanvitāḥ” iti

Śrīdhara

evaṃ prārthitaḥ san bhagavān uvāca hanteti | hantety anukampya sambodhanam | divyā yā mad-vibhūtayas tāḥ prādhānyena te tubhyaṃ kathayiṣyāmi yato ‚vāntarasya vibhūti-vistarasya madīyasyānto nāsti | ataḥ pradhāna-bhūtāḥ katicid varṇayiṣyāmi

Madhusūdana

atrottaram | hantety anumatau | yat tvayā prārthitaṃ tat kariṣyāmi mā vyākulo bhūr ity arjunaṃ samāśvāsya tad eva kartum ārabhate | kathayiṣyāmi prādhānyatas tā vibhūtīr yā divyā hi prasiddhā ātmano mamāsādhāraṇā vibhūtayo he kuru-śreṣṭha ! vistareṇa tu kathanam aśakyaṃ, yato nāsty antyo vistarasya me vibhūtīnām | ataḥ pradhāna-bhūtāḥ kāścid eva vibhūtīr vakṣyāmīty arthaḥ

Viśvanātha

hantety anukampāyāṃ prādhānyataḥ prādhānyena yatas tāsāṃ vistarasyānto nāsti | vibhūtayo vibhūtīr divyā uttamā eva na tu tṛṇeṣṭakādyāḥ | atra vibhūti-śabdena prākṛtāprākṛta-vastūny evocyate tāni sarvāṇy eva bhagavac-chakti-samudbhūtatvād bhagavad-rūpeṇaiva tāratamyena dhyeyatvenābhimatāni jñeyāni

Baladeva

evaṃ pṛṣṭaḥ śrī-bhagavān uvāca hanteti | hantety anukampārthakam | divyā utkṛṣṭāḥ, na tu tṛṇeṣṭakādyāḥ | vibhūtaya iti prāgvat | prādhānyataḥ prādhānyena yatas tāsāṃ vistarasyānto nāsti | iha vibhūti-śabdena niyāmakatva-rūpāṇy aiśvaryāṇi bodhyāni vibhūtir bhūtir aiśvaryam ity amara-koṣāt | prākṛtāprākṛtāni ca vastūni bhūtitvena varṇyāni | tāni sarvāṇi sarveśa-śakti-vyaṅgatvāt sarveśātmnaā tāratamyena bhāvyāni | matāni yāni sākṣād īśvara-rūpāṇi tattvenoktāni | tāni tu tena rūpeṇa bhāvanārthāny eva, na tv anyavat tac-chakty-ekadeśa-rūpāṇīti bodhyaṃ saṅgater iti

syntax

he guḍākeśa (O Guḍākeśa!),
aham (I) sarva-bhūtāśaya-sthitaḥ (situated in the hearts of all beings) ātmā (self) [asmi] (I am),
aham eva (certainly I) bhūtānām (of beings) ādiḥ ca madhyam ca antaḥ ca (and the beginning, and the middle, and the end) [asmi] (I am).

grammar

aham	–	asmat sn. 1n.1 – I;
ātmā	–	ātman 1n.1 m. – self;
guḍākeśa	–	guḍākeśa 8n.1 m. – O one with thick hair (from: guḍa – ball, molasses; keśa – włosy); or TP: guḍākāyā īśeti – O lord of laziness (from: guḍākā – laziness, idleness, sleep; √xīś – to own, to reign, īśa – ruler, lord);
sarva-bhūtāśaya-sthitaḥ	–	sarva-bhūta-āśaya-sthitaḥ 1n.1 m.; TP: sarvāṇāṁ bhūtānām āśaye sthita iti – situated in the hearts of all beings (from: sarva – all, whole; √bhū – to be, PP bhūta – been, real, world; ā-√śī – to lie, to rest, āśaya – resting place, abode, seat, heart, mind; √sthā – to stand, PP sthita – standing, situated);
aham	–	asmat sn. 1n.1 – I;
ādiḥ	–	ādi 1n.1 m. – beginning, origin;
ca	–	av. – and;
madhyam	–	madhya 1n.1 n. – middle;
ca	–	av. – and;
bhūtānām	–	bhūta 6n.3 m. – of creatures, of beings (from: √bhū – to be, PP bhūta – been, real, world);
antaḥ	–	anta 1n.1 m. – end, limit, settlement, inside, nature;
eva	–	av. – certainly, just, merely;
ca	–	av. – and;

textual variants

sarva-bhūtāśaya-sthitaḥ → sarva-bhūtāśaye sthitaḥ / sarva-bhūtāśayaḥ sthitaḥ (situated in the hearts of all beings / having resting place in all beings, standing);
ādiś ca → ādyaś ca (and the first);
madhyaṁ ca → madhyaś ca (and the middle);

Śāṃkara

tatra prathamam eva tāvat sṛṇu—

aham ātmā pratyag-ātmā guḍākeśa, guḍākā nidrā tasyāḥ īśo guḍākeśaḥ, jita-nidra ity arthaḥ | ghana-keśeti vā | sarva-bhūtāśaya-sthitaḥ sarveṣāṃ bhūtānām āśaye’ntar-hṛdi sthito’ham ātmā pratyag-ātmā nityaṃ dhyeyaḥ | tad-aśaktena cottareṣu bhāveṣu cintyo’ham | yasmād aham eva ādir bhūtānāṃ kāraṇaṃ tathā madhyaṃ ca sthitir antaḥ pralayaś ca

Rāmānuja

tatra sarvabhūtānāṃ pravartanarūpaṃ niyamanam ātmatayāvasthāyetīmam artham, yogaśabdanirdiṣṭaṃ sarvasya sraṣṭṛtvaṃ pālayitṛtvaṃ saṃhartṛtvaṃ ceti suspaṣṭam āha

sarveṣāṃ bhūtānāṃ mama śarīrabhūtānām āśaye hṛdaye aham ātmatayāvasthitaḥ / ātmā hi nāma śarīrasya sarvātmanā ādhāraḥ, niyantā, śeṣī ca / tathā vakṣyate, „sarvasya cāhaṃ hṛdi sanniviṣṭo mattas smṛtir jñānam apohanaṃ ca”, „īśvaras sarvabhūtānāṃ hṛddeśe ‚rjuna tiṣṭhati / bhrāmayan sarvabhūtāni yantrārūḍhāni māyayā // BhGR_1.” iti / śrūyate ca, „yaḥ sarveṣu bhūteṣu tiṣṭhan sarvebhyo bhūtebhyo ‚ntaro yaṃ sarvāṇi bhūtāni na viduḥ, yasya sarvāṇi bhūtāni śarīraṃ yas sarvāṇi bhūtāny antaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ” iti, „ya ātmani tiṣṭhan ātmano ‚ntaro yam ātmā na veda yasyātmā śarīraṃ ya ātmānam antaro yamayati, sa ta ātmāntaryāmy amṛtaḥ” iti ca / evaṃ sarvabhūtānām ātmatayāvasthito ‚haṃ teṣām ādir madhyaṃ cāntaś ca teṣām utpattisthitipralayahetur ityarthaḥ

Śrīdhara

tatra prathamam aiśvaraṃ rūpaṃ kathayati he guḍākeśa ! sarveṣāṃ bhūtānām āśayeṣv antaḥkaraṇeṣu sarvajñatvādi-guṇair niyantṛtvenāvasthitaḥ paramātmāham | ādir janma | madhyaṃ sthitiḥ | antaḥ saṃhāraḥ | sarva-bhūtānāṃ janmādi-hetuś ca aham evety arthaḥ

Madhusūdana

tatra prathamaṃ tāvan mukhyaṃ cintanīyaṃ śṛṇu aham iti | sarva-bhūtānām āśaye hṛd-deśe ‚ntaryāmi-rūpeṇa pratyag-ātma-rūpeṇa ca sthita ātmā caitanyānanda-ghanas tvayāhaṃ vāsudeva eveti dhyeyaḥ | he guḍākeśa ! jitanidreti dhyāma-sāmarthyaṃ sūcayati | evaṃ dhyānāsāmarthye tu vakṣyamāṇāni dhyānāni kāryāṇi | tatrāpy ādau dhyeyam āha – aham evādiś cotpattir bhūtānāṃ prāṇināṃ cetanatvena loke vyavahriyamāṇānāṃ madhyaṃ ca sthitir antaś ca nāśaḥ sarva-cetana-vargāṇām utpatti-sthita-nāśa-rūpeṇa tat-kāraṇa-rūpeṇa cāham eva dhyeya ity arthaḥ

Viśvanātha

atra prathamaṃ mām evaikāṃśena sarva-vibhūti-kāraṇaṃ tvaṃ bhāvayety āha aham iti | ātmā prakṛty-antaryāmī mahat-sraṣṭā puruṣaḥ paramātmā | he guḍākeśa jita-nidra iti dhyāna-sāmarthyaṃ sūcayati ! sarva-bhūto yo vairājas tasyāśaye sthita iti samaṣṭi-virāḍ antaryāmī | tathā sarveṣāṃ bhūtānām āśaye sthita iti vyaṣṭi-virāḍ antaryāmī ca | bhūtānāṃ ādir janma madhyaṃ sthitir antaḥ saṃhāraḥ | tat-tad-dhetur aham ity arthaḥ

Baladeva

tatra tāvan mām eva tvaṃ mahat-sraṣṭādi-tri-rūpeṇa svāṃśena nikhila-vibhūti-hetuṃ vicintayety āśayenāha aham ātmeti | he guḍākeśeti vijita-nidrasya tad-vicintana-kṣamatvaṃ vyajyate | ātmā vibhūti-vijñānānando mahat-sraṣṭādi-tri-rūpaḥ paramātmāham asmac-chabdārthaḥ sarva-bhūtāśaya-sthitas tvayā vicintyaḥ | sarva-bhūtā pradhānādi-pṛthivy-anta-tattva-rūpā yā mūla-prakṛtis tasyā āśaye ‚ntaḥ-karaṇodaśaya-rūpeṇāham eva prakṛty-antaryāmī sthitaḥ | tathā sarva-bhūtaḥ sarva-jīvābhimānī yo vairājas tasyāśaye garbhodaśaya-rūpeṇāham eva samaṣṭi-virāḍ-antaryāmī sthitaḥ | sarveṣāṃ bhūtānām jīvānām āśaye kṣīroda-śaya-rūpeṇāham eva vyaṣṭi-virāḍ antaryāmī sthita iti tāni trīṇi rūpāṇi mad-vibhūtitvena tvayā vincintyānīty arthaḥ | subālopaniṣadi prakṛty-ādi-sarva-bhūtāntaryāmī sarva-śeṣī ca nārāyaṇaḥ paṭhyate | sātvata-tantre trayaḥ puruṣāvatārāḥ smṛtāḥ –

viṣṇos tu trīṇi rūpāṇi puruṣākhyāny atho viduḥ |
ekaṃ tu mahataḥ sraṣṭṛ dvitīyaṃ tantu-saṃsthitam |
tṛtīyaṃ sarva-bhūtasthaṃ tāni jñātvā vimucyate || iti |

te ca vāsudevasya kṛṣṇasyāvatārāḥ –

yaḥ kāraṇārṇava-jale bhajati sma yoga-
nidrām ity ādikā brahma-saṃhitā-padya-trayāt | (5.47)

bhūtānām ādir utpattir madhyaṃ pālanam antaś ca saṃhāras tat-tad-dhetur aham evokta-puruṣa-lakṣyas tvayā bhāvyaḥ

syntax

ādityānām (among the descendants Aditi) aham (I) viṣṇuḥ (Viṣṇu) [asmi] (I am),
jyotiṣāṁ (among the lights) [aham] (I) aṁśumān raviḥ (the radiant Sun) [asmi] (I am),
marutām (among the winds) [aham] (I) marīciḥ (Marīci) asmi (I am),
nakṣatrāṇām (among stars) ahaṁ (I) śaśī [asmi] (I am the Moon).

grammar

ādityānām	–	āditya 6n.3 m. – among the descendants of Aditi (from: a-diti – boundless, free, abundance, perfection; daughter of Dakṣa, wife of Kaśyapa; twelve sons of Aditi: Dhātṛ, Mitra, Aryaman, Rudra, Varuṇa, Sūrya, Bhaga, Vivasvant, Pūṣan, Savitṛ, Tvaṣṭṛ, Viṣṇu);
aham	–	asmat sn. 1n.1 – I;
viṣṇuḥ	–	viṣṇu 1n.1 m. – pervading, Viṣṇu (from: vi-√snu – to drip, to emit or vi-√sru – to flow, to emit; or may be from: √viś – to enter or vi-√aś – to reach, to fill, to penetrate or √viṣ – to perform; the word does not contain suffix -snu – as it is eg in jiṣṇu – because vi unlike ji is not a verbal root; here are some traditional definitions: vyāptaṁ tvayaiva viśatā trailokyam sa-carācaram – the three worlds with moving and non-moving [creatures] are pervaded just by you Matsya-purāṇa 248.41; viśeṣeṇa snauti prasravate gacchatīti viṣṇuḥ – Viṣṇu: particularly emits, flows forth, goes Mbh.5.70.13; viṣṇur viśater vā vyaśnoter vā – Viṣṇu [comes from] viśati or vyaśnoti [enters, reaches] Nirukti 12.18; atha yad viśito bhavati tad viṣnur – thus what is let loose is Viṣṇu . viṣṇāter viśater vā syād veveṣṭer vyāpti karmaṇaḥ viṣṇur nirucyate sūryaḥ sarvaṁ sarvāntaraś ca yaḥ The word Viṣṇu may come from these activities: viṣṇāti, viśati, veveṣṭi or vyāpti [acts, enters, is active, pervades]. Therefore the one who is all and is in all is called the Sun Bṛhad-devatā 2.69;
jyotiṣām	–	jyotiḥ 6n.3 n. – among the lights;
raviḥ	–	ravi 1n.1 m. – the Sun (from: √ru – to break or √ru – to roar);
aṁśumān	–	aṁśu-mant 1n.1 m. – having rays, radiant (from: √aṁś – to distribute, aṁśu – filament, sunbeam, minute particle; -mant / -vant – suffix denoting one who possesses);
marīciḥ	–	marīci 1n.1 m. – sunbeam, Marīci – one of the seven sages (from: marut – god of the wind);
marutām	–	mārut 6n.3 m. – among the winds, among the Maruts (marut – god of the wind; seven winds: āvaha, pravaha, vivaha, parāvaha, udvaha, saṁvaha, parivaha);
asmi	–	√as (to be) Praes. P 3v.1 – I am;
nakṣatrāṇām	–	nakṣatra 6n.3 n. – among stars (from: √nakṣ – to come near, to arrive; nakṣatra – star, constellation, lunar mansion);
aham	–	asmat sn. 1n.1 – I;
śaśī	–	śaśin 1n.1 m. – with a [sign of a] rabbit, the Moon (from: śaśa – rabbit, hare);

textual variants

ravir → aham (I);

Śāṃkara

evaṃ ca dhyeyo’haṃ—

ādityānāṃ dvādaśānāṃ viṣṇur nāma ādityo’ham | jyotiṣāṃ raviḥ prakāśayitṝṇām aṃśumān raśmimān | marīcir nāma marutāṃ marud-devatā-bhedānām asmi | nakṣatrāṇām ahaṃ śaśī candramāḥ

Rāmānuja

evaṃ bhagavataḥ svavibhūtibhūteṣu sarveṣv ātmatayāvasthānaṃ tattacchabdasāmānādhikaraṇyanirdeśahetuṃ pratipādya vibhūtiviśeṣān sāmānādhikaraṇyena vyapadiśati / bhagavaty ātmatayāvasthite hi sarve śabdās tasminn eva paryavasyanti; yathā devo manuṣyaḥ pakṣī vṛkṣaḥ ityādayaḥ śabdāḥ śarīrāṇi pratipādayantas tattadātmani paryavasyanti / bhagavatas tattadātmatayāvasthānam eva tattacchabdasāmānādhikaraṇyanibandhanam iti vibhūtyupasaṃhāre vakṣyati; „na tad asti vinā yat syān mayā bhūtaṃ carācaram” iti sarveṣāṃ svenāvinābhāvavacanāt / avinābhāvaś ca niyāmyatayeti; „mattas sarvaṃ pravartate” ity upakramoditam /

dvādaśasaṃkhyāsaṃkhyātānām ādityānāṃ dvādaśo ya utkṛṣṭo viṣṇur nāmādityaḥ, so ‚ham / jyotiṣāṃ jagati prakāśakānāṃ yaḥ aṃśumān raviḥ ādityagaṇaḥ, so ‚ham / marutām utkṛṣṭo marīcir yaḥ, so ‚ham asmi / nakṣatrāṇām ahaṃ śaśī / neyaṃ nirdhāraṇe ṣaṣṭhī, „bhūtānām asmi cetanā” itivat / nakṣatrāṇāṃ patir yaś candraḥ, so ‚ham asmi

Śrīdhara

idānīṃ vibhūtīḥ kathayati ādityānām ity ādinā yāvad-adhyāya-samāptiḥ | ādityānāṃ dvādaśānāṃ madhye viṣṇur nāmādityo ‚ham | jyotiṣāṃ prakāśakānāṃ madhye ‚ṃśumān viśva-vyāpi-raśmi-yukto raviḥ sūryo ‚ham | marutāṃ deva-viśeṣāṇāṃ madhye marīci-nāmāham asmi | yad vā sapta marud-gaṇā vāyavaḥ | teṣāṃ madhya iti | te ca avahaḥ pravaho vivahaḥ parāvaha udvahaḥ saṃvaha parivaha iti spata marud-gaṇāḥ | nakṣatrāṇāṃ madhye candro ‚ham

Madhusūdana

etad-aśaktena bāhyāni dhyānāni kāryāṇīty āha yāvad-adhyāya-samāptiḥ | ādityānāṃ dvādaśānāṃ madhye viṣṇur visṇu-nāmādityo ‚ham vāmanāvatāro vā | jyotiṣāṃ prakāśakānāṃ madhye ‚haṃ ravir ṃśumān viśva-vyāpī prakāśakaḥ | marutāṃ sapta-saptakānāṃ madhye marīci-nāmāham nakṣatrāṇām adhipatir ahaṃ śaśī candramāḥ | nirdhāraṇe ṣaṣṭhī | atra prāyeṇa nirdhāraṇe ṣaṣṭhī | kvacit sambandhe ‚pi yathā bhūtānām asmi cetanety ādau | vāmana-rāmādayaś cāvatārāḥ sarvaiśvarya-śālino ‚py anena rūpeṇa dhyāna-vivakṣayā vibhūtiṣu paṭhyante | vṛṣṇīnāṃ vāsudevo ‚smīti tena rūpeṇa dhyāna-vivakṣayā savasyāpi sva-vibhūti-madhye pāṭhavat | ataḥ paraṃ ca prāyeṇāyam adhyāyaḥ spaṣṭārtha iti kvacit kvacid vyākhyāsyāmaḥ

Viśvanātha

atha nirdhāraṇa-ṣaṣṭhyā kvacit sambandha-ṣaṣṭhyā ca vibhutīr āha yāvad-adhyāya-samāptiḥ | ādityānāṃ dvādaśānāṃ madhye viṣṇur aham iti tan-nāmā sūryo mad-vibhūtir ity arthaḥ | evaṃ sarvatra prakāśakānāṃ jyotiṣāṃ madhye aṃśumān mahā-kiraṇa-mālī ravir aham | marīciḥ pavana-viśeṣaḥ

Baladeva

ādityānāṃ dvādaśānāṃ madhye viṣṇur vāmano ‚ham | jyotiṣāṃ prakāśānāṃ madhye ‚ṃśumān viśva-vyāpi-raśmī ravir aham | marutām ūna-pañcāśat-saṅkhyakānāṃ madhye marīcir aham | nakṣatrāṇām adhipatiḥ śaśī sudhā-varṣī candro ‚ham | atra nirdhāraṇe ṣaṣṭhī prāyeṇa kvacit sambandhe ‚pīti bodhyam

syntax

vedānāṁ (among the Vedas) [aham] (I) sāma-vedaḥ asmi (I am Samaveda),
devānāṁ (among the gods) [aham] (I) vāsavaḥ asmi (I am Vāsava, Indra),
indriyāṇāṁ (among the senses) [aham] (I) manaḥ asmi (I am the mind),
bhūtānāṁ ca (and among the beings) [aham] (I) cetanā asmi (I am consciousness).

grammar

vedānām	–	veda 6n.3 m. – among the Vedas (from: √vid – to know, to understand, veda – the Vedas; four Vedas: ṛc, yajus, sāman, atharvan);
sāma-vedaḥ	–	sāma-veda 1n.1 m. – Samaveda (from: √so – to destroy [sin] or √sā – to give [a blessing], sāman – one of the four Vedas or its hymn; √vid – to know, to understand, veda – the Vedas);
asmi	–	√as (to be) Praes. P 3v.1 – I am;
devānām	–	deva 6n.3 m. – among the gods (from: √div – to shine, to play);
asmi	–	√as (to be) Praes. P 3v.1 – I am;
vāsavaḥ	–	vāsava 1n.1 m. – related to Vasu, the best among the Vasus, Indra (√vas – to dwell, vasu – n. wealth, m. Vasu (one of eight), Kuvera, Śiva, Sun, fire; one of the lists of eight Vasus: bhava, dhruva, soma, viṣṇu, anila, anala, pratyuṣa, vibhava);
indriyāṇām	–	indriya 6n.3 n. – among the senses (from: √ind – to be powerful);
manaḥ	–	manas 1n.1 n. – the mind (from: √man – to think);
ca	–	av. – and;
asmi	–	√as (to be) Praes. P 3v.1 – I am;
bhūtānām	–	bhūta 6n.3 m. – among beings (from: √bhū – to be, PP bhūta – been, real, world);
asmi	–	√as (to be) Praes. P 3v.1 – I am;
cetanā	–	cetanā 1n.1 f. – consciousness, understanding, intellect (from: √cit – to perceive, to think, cetas – mind, thought, heart, consciousness);

textual variants

sāma-vedo ‘smi → sāma-vedo ‘haṃ  (I [am] Samaveda);
cetanā → cetanām;

Śāṃkara

vedānāṃ madhye sāma-vedo’smi | devānāṃ rūdrādityādīnāṃ vāsava indro’smi | indriyāṇām ekādaśānāṃ cakṣur-ādīnāṃ manaś cāsmi saṃkalpa-vikalpātmakaṃ manaś cāsmi | bhūtānām asmi cetanā kārya-karaṇa-saṃghāte nityābhivyaktā buddhi-vṛttiś cetanā

Rāmānuja

vedānām ṛgyajussāmātharvaṇāṃ ya utkṛṣṭaḥ sāmavedaḥ, so ‚ham / devānām indro ‚ham asmi / ekādaśānām indriyāṇāṃ yad utkṛṣṭaṃ mana indriyam, tad aham asmi / iyam api na nirdhāraṇe / bhūtānāṃ cetanāvatāṃ yā cetanā, so ‚ham asmi

Śrīdhara

vedānām iti | vāsava indraḥ | bhūtānāṃ cetanā jñāna-śaktir aham asmi

Madhusūdana

catūrṇāṃ vedānāṃ madhye gāna-mādhuryeṇātiramaṇīyaḥ sāmavedo ‚ham asmi | vāsava indraḥ sarva-devādhipatiḥ | indriyāṇām ekādaśānāṃ pravartakaṃ manaḥ | bhūtānāṃ sarva-prāṇi-sambandhināṃ pariṇāmānāṃ madhye cid-abhivyañjikā buddher vṛttiś cetanāham asmi

Viśvanātha

vāsava indraḥ | bhūtānāṃ sambandhinī cetanā jñāna-śaktiḥ

Baladeva

vedānāṃ madhye gīta-mādhuryeṇotkarṣāt sāmavedo ‚ham | devānāṃ madhye vāsavas teṣāṃ rājā indro ‚ham | indriyāṇāṃ madhye durjayaṃ teṣāṃ pravartakaṃ ca mano ‚ham | bhūtānāṃ sambandhinī cetanā jñāna-śaktir aham

syntax

rudrāṇām ca (and among the Rudras) [aham] (I) śaṁkaraḥ asmi (I am Śaṁkara),
yakṣa-rakṣasāṁ (among the yakṣas and rakṣasas) [aham] (I) vitteśaḥ [asmi] (I am the Ruler of Wealth),
vasūnāṁ ca (and among the Vasus) [aham] (I) pāvakaḥ asmi (I am fire),
śikhariṇām (amog the peaks) aham (I) meruḥ [asmi] (I am Meru).

grammar

rudrāṇām	–	rudra 6n.3 m. – among the Rudras (from: √ru – to roar, rudra – roaring, terrible; one of the lists of eleven Rudras: aja, ekapāda, ahirbradhna, pinākin, aparājita, tryambaka, maheśvara, vṛṣākapi, śambhu, hara, īśvara);
śaṁkaraḥ	–	śaṁ-kara 1n.1 m. – causing prosperity, Śiva (from: √śam – to calm, to put to an end, to destroy; √kṛ – to do, kara – a a doer, cause);
ca	–	av. – and;
asmi	–	√as (to be) Praes. P 3v.1 – I am;
vitteśaḥ	–	vitta-īśa 1n.1 m.; TP: vittānām īśa iti – ruler of wealth, Kuvera (from: √vid – to find, to get, PP vitta – aquired, gained, wealth; √xīś – to own, to reign, īśa – ruler, lord);
yakṣa-rakṣasām	–	yakṣa-rakṣas 6n.3 m.; DV: yakṣāṇāṁ ca rākṣasāṁ ceti – among the yakṣas and rakṣasas (from: √yakṣ – to speed on, yakṣa – heavenly being, a servant of Kuvera; √rakṣ – to protect, rakṣas – protector, evil being, forest demon eating humans);
vasūnām	–	vasu 6n.3 m. – among the Vasus (√vas – to dwell, vasu – n. wealth, m. Vasu (one of eight), Kuvera, Śiva, Sun, fire; one of the lists of eight Vasus: bhava, dhruva, soma, viṣṇu, anila, anala, pratyuṣa, vibhava);
pāvakaḥ	–	pāvaka 1n.1 m. – pure, fire (from: √pū – to purify);
ca	–	av. – and;
asmi	–	√as (to be) Praes. P 3v.1 – I am;
meruḥ	–	meru 1n.1 m. – Meru (a mountain in the shape of a lotus pistil in the centre of the universe, the abode of divinities);
śikhariṇām	–	śikharin 6n.3 m. – among those with peaks, among mountains (√śi – to sharpen, śikhara – point, peak, end; -in, -min, -vin – sufixes meaning one who possesses);
aham	–	asmat sn. 1n.1 – I;

textual variants

yakṣa-rakṣasām → yakṣa-rākṣasām (among the yakṣas and rākṣasas);

Śāṃkara

rudrāṇām ekādaśānāṃ śaṃkaraś cāsmi | vitteśaḥ kuvero yakṣa-rakṣasāṃ yakṣāṇāṃ rakṣasāṃ ca | vasūnām aṣṭanāṃ pāvakaś cāsmy agniḥ | meruḥ śikhariṇāṃ śikharavatām aham

Rāmānuja

rudrāṇām ekādaśānāṃ śaṅkaro ‚ham asmi / yakṣarakṣasāṃ vaiśravaṇo ‚ham / vasūnām aṣṭānāṃ pāvako ‚ham / śikhariṇāṃ śikharaśobhināṃ parvatānāṃ madhye merur aham

Śrīdhara

rudrāṇām iti | rakṣasām api krūratvādi-sāmyād yakṣaiḥ sahaikīkṛtya nirdeśaḥ | teṣāṃ madhye vitteśaḥ kuvero ‚smi | pāvako ‚gniḥ | śikhariṇāṃ śikharatām ucchritānāṃ madhye meruḥ

Madhusūdana

rudrāṇām ekādaśānāṃ madhye śaṅkaraḥ | vitteśo dhanādhyakṣaḥ kubero yakṣa-rakṣasāṃ yakṣānāṃ rākṣasānāṃ ca | vasūnām aṣṭānāṃ pāvako ‚smi | meruḥ sumeruḥ śikhariṇām śikharavatām atyucchritānāṃ parvatānām

Viśvanātha

vitteśaḥ kuveraḥ

Baladeva

rudrāṇām ekādaśānāṃ madhye śaṅkarākhyo rudro ‚ham | yakṣa-rakṣasām ādhipo vitteśaḥ kuvero ‚ham | vasūnām aṣṭānāṃ madhye pāvako ‚gnir aham | śikhariṇām atyucchritānāṃ madhye meruḥ svarṇācalo ‚ham

syntax

he pārtha (O son of Pṛthā!),
purodhasāṁ ca (and among priests) mukhyam bṛhaspatim (the chief Bṛhaspati) mām (me) viddhi (you must know),
senānīnām (among generals) aham (I) skandaḥ [asmi] (I am Skanda),
sarasām (among reservoirs of water) [aham] (I) sāgaraḥ asmi (I am an ocean).

grammar

purodhasām	–	purodhas 6n.3 m. – among priests (from: av. puras – in front; √dhā – to put; purodhas – placed at the head, chief priest of a king);
ca	–	av. – and;
mukhyam	–	mukhya 2n.1 m. – being at the head, principal, chief (from: mukha – face, mouth, front, surface);
mām	–	asmat sn. 2n.1 – me;
viddhi	–	√vid (to know, to understand) Imperat. P 2v.1 – you must know;
pārtha	–	pārtha 8n.1 m. – O son of Pṛthā (from: √pṛth – to extend, pṛthā – Kuntī, mother of the sons of Pāṇḍu);
bṛhaspatim	–	bṛhas-pati 2n.1 m. – lord of prayer, Bṛhaspati – the priest of gods (from: √bṛh – to increase; pati – husband, lord);
senānīnām	–	senānin 6n.3 m. – among those who have an army, among the generals (from: senā – the army; -in, -min, -vin – sufixes meaning one who possesses);
aham	–	asmat sn. 1n.1 – I;
skandaḥ	–	skanda 1n.1 m. – leaping, sprining, attacking; Kartikeya – the son of Śiva or Agni (from: √skand – to leap, to spring);
sarasām	–	saras 6n.3 n. – among reservoirs of water (from: √sṛ – to run, to flow, to move);
asmi	–	√as (to be) Praes. P 3v.1 – I am;
sāgaraḥ	–	sāgara 1n.1 m. – related to Sagara, an ocean (from: √gṝ – to invoke, to devour, sa-gara – with praise,devouring, Sagara – the king who started to bring Ganga to the earth);

textual variants

purodhasāṁ → purodhānāṁ (among priests);
mukhyaṁ māṁ → mukhyānāṁ / māṁ mukhyaṁ (among the chief / me the chief);
senānīnām ahaṁ → senānyām apy ahaṁ (even among generals I);
sāgaraḥ → sāgaram (an ocean);

Śāṃkara

purodhasāṃ ca rāja-purohitānāṃ ca mukhyaṃ pradhānaṃ māṃ viddhi he pārtha bṛhaspatim | sa hīndrasyeti mukhyaḥ syāt purodhāḥ | senānīnāṃ senāpatīnām ahaṃ skando deva-senāpatiḥ | sarasāṃ yāni deva-khātāni sarāṃsi teṣāṃ sarasāṃ sāgaro’smi bhavāmi

Rāmānuja

purodhasām utkṛṣṭo bṛhaspatir yaḥ, so ‚ham asmi, senānīnāṃ senāpatīnāṃ skando ‚ham asmi / sarasāṃ sāgaro ‚ham asmi

Śrīdhara

purodhasām iti | purodhasāṃ madhye deva-purohitatvān mukhyaṃ bṛhaspatim māṃ viddhi | senānīnāṃ madhye deva-senāpatiḥ skando ‚ham asmi | sarasām sthira-jalāśayānāṃ madhye samudro ‚smi

Madhusūdana

indrasya sarva-rāja-śreṣṭhatvāt tat-purodhasaṃ bṛhaspatiṃ sarveṣāṃ purodhasāṃ rāja-purohitānāṃ madhye mukhyaṃ śreṣṭhaṃ mām eva he pārtha viddhi jānīhi | senānīnām senāpatīnāṃ madhye deva-senāpatiḥ skando guho ‚ham asmi | sarasām deva-khāta-jalāśayānāṃ madhye sāgaraḥ sagara-putraiḥ khāto jalāśayo ‚ham asmi

Viśvanātha

senānīnām ity ārṣam | skandhaḥ kārtikeyaḥ

Baladeva

indrasya sarva-rāja-mukhyatvāt tat-purohitaṃ bṛhaspatiṃ sarva-patiṃ rāja-purohitānāṃ mukhyaṃ māṃ viddhīti so ‚ham ity arthaḥ | senānīnām iti nuḍāgamanas tv ārṣaḥ | sarva-rāja-senānāṃ madhye skandaḥ kārttikeyo ‚ham | sarasām sthira-jalānāṃ madhye sāgaro ‚ham

syntax

maharṣīṇām (among great sages) aham (I) bhṛguḥ [asmi] (I am Bhṛgu),
girām (among words) [aham] (I) ekam akṣaram asmi (I am one syllable),
yajñānām (among sacrifices) [aham] (I) japa-yajñaḥ [asmi] (I am the sacrifice of muttering prayers),
sthāvarāṇāṁ (among the mountain ranges) [aham] (I) himālayaḥ asmi (I am the Himalayas).

grammar

maha-rṣīṇām	–	maha-rṣi 6n.3 m. – among great sages (from: √mah – to magnify, mahant – great; √ṛṣ – to flow, to move quickly, or √dṛś – to see; ṛṣi – sage, seer);
bhṛguḥ	–	bhṛgu 1n.1 m. – Bhṛgu (from: √bhrāj – to shine);
aham	–	asmat sn. 1n.1 – I;
girām	–	gir 6n.3 f. – among words (from: √gṝ – to invoke, to devour, gir – word, praise, hymn, speech);
asmi	–	√as (to be) Praes. P 3v.1 – I am;
ekam	–	eka sn. 1n.1 n. – one;
akṣaram	–	a-kṣara 1n.1 n. – imperishable, a syllable (from: √kṣar – to flow, to perish, kṣara – perishable);
yajñānām	–	yajña 6n.3 m. – among sacrifices (from: √yaj – to consecrate, to sacrifice, to worship, yajña – sacrifice, worship, name of Viṣṇu);
japa-yajñaḥ	–	japa-yajña 1n.1 m.; TP: japasya yajña iti – sacrifice of muttering prayers (from: √jap – to whisper, japa – silent recitation, muttering prayers; √yaj – to consecrate, to sacrifice, to worship, yajña – sacrifice, worship, name of Viṣṇu);
asmi	–	√as (to be) Praes. P 3v.1 – I am;
sthāvarāṇām	–	sthāvara 6n.3 m. – among the non-moviing, among mountains (from: √sthā – to stay, to exist);
himālayaḥ	–	hima-ālaya 1n.1 m.; himasyālaya iti – abode of snow, the Himalayas (from: hima – cold, frost, snow; ā-√lī – to come close, to settle, ālaya – dwelling, house);