Rāmānuja

prathamenādhyāyaṣaṭkena paramaprāpyabhūtasya parasya brahmaṇo niravadhasya nikhilajagadekakāraṇasya sarvajñasya sarvabhūtasya satyasaṅkalpasya mahāvibhūteḥ śrīmato nārāyaṇasya prāptyupāyabhūtaṃ tadupāsanaṃ vaktuṃ tadaṅgabhūtam ātmajñānapūrvakakarmānuṣṭhānasādhyaṃ prāptuḥ pratyagātmano yāthātmyadārśanam uktam / idānīṃ madhyamena ṣaṭkena parabrahmabhūtaparamapuruṣasvarūpaṃ tadupāsanaṃ ca bhaktiśabdavācyam ucyate / tad etad uttaratra, „yataḥ pravṛttir bhūtānāṃ yena sarvam idaṃ tatam / svakarmaṇā tam abhyarcya siddhiṃ vindati mānavaḥ // BhGR_1.” ity ārabhya, „vimucya nirmamaś śānto brahmabhūyāya kalpate / brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati / samas sarveṣu bhūteṣu madbhaktiṃ labhate parām // BhGR_1.” iti saṃkṣipya vakṣyate /

upānasaṃ tu bhaktirūpāpannam eva paraprāptyupāyabhūtam iti vedāntavākyasiddham / „tam eva viditvātimṛtyum eti”, „tam evaṃ vidvān amṛta iha bhavati” ityādinā abhihitaṃ vedanam, „ātmā vā are draṣṭavyaḥ ….. nididhyāsitavyaḥ”, „ātmānam eva lokam upāsīta”, „sattvaśuddhau dhruvā smṛtiḥ; smṛtilambhe sarvagranthīnāṃ vipramokṣaḥ”, „bhidyate hṛdayagranthiś chidyante sarvasaṃśayāḥ / kṣīyante cāsya karmāṇi tasmin dṛṣṭe parāvare” ityādibhir aikārthyāt smṛtisantānarūpaṃ darśanasamānākāraṃ dhyānopāsanaśabdavācyam ity avagamyate / punaś ca, „nāyam ātmā pravacanena labhyo na medhayā na bahunā śrutena / yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātmā vivṛṇute tanūṃ svām” iti viśeṣaṇāt pareṇātmanā varaṇīyatāhetubhūtaṃ smaryamāṇātyarthapriyatvena svayam apy atyarthapriyarūpaṃ smṛtisantānam evopāsanaśabdavācyam iti hi niścīyate / tad eva hi bhaktir ity ucyate, „snehapūrvam anudhyānaṃ bhaktir ity abhidhīyate” ityādivacanāt / ataḥ „tam evaṃ vidvān amṛta iha bhavati, nānyaḥ panthā ayanāya vidyate”, „nāhaṃ vedair na tapasā na dānena na cejyayā / śakya evaṃvidho draṣṭuṃ dṛṣṭavān asi mām yathā // bhaktyā tv ananyayā śakya aham evaṃvidho ‚rjuna / jñātuṃ draṣṭuṃ ca tattvena praveṣṭuṃ ca parantapa” ity anayor ekārthatvaṃ siddhaṃ bhavati /

tatra saptame tāvad upāsyabhūtaparamapuruṣayāthātmyaṃ prakṛtyā tattirodhānaṃ tannivṛttaye bhagavatprapattiḥ, upāsakavidhābhedaḥ, jñāninaś śraiṣṭhyaṃ cocyate

Baladeva

saptame bhajanīyasya svasyaiśvaryaṃ prakīrtyate |
cāturvidhyaṃ ca bhajatāṃ tathaivābhajatām api ||

syntax

śrī-bhagavān (the glorious Lord) uvāca (he spoke):
he pārtha (O son of Pṛthā!),
[tvam] (you) mayi (in me) āsakta-manāḥ (whose mind is attached) mad-āśrayaḥ (whose shelter I am) yogam (in yoga) yuñjan (engaging)
yathā (as) asaṁśayam (without doubt) mām (me) samagram (completely) jñāsyasi (you will know),
tat (that) śṛṇu (you must listen).

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;
mayi	–	asmat sn. 7n.1 – in me;
āsakta-manāḥ	–	ā-sakta-manas 1n.1 m.; BV: yasya mana āsaktam asti saḥ – whose mind is attached (from: ā-√sañj – to attach, to stick, to embrace, ā-sakta – attached; √man – to think, manas – the mind);
pārtha	–	pārtha 8n.1 m. – O son of Pṛthā (from: √pṛth – to extend, pṛthā – Kuntī, mother of the sons of Pāṇḍu);
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);
yuñjan	–	yuñjant (√yuj – to yoke, to join, to engage) PPr 1n.1 m. – [while] engaging;
mad-āśrayaḥ	–	mad-āśraya 1n.1 m. – yasyāśrayo ‘ham asti saḥ – whose shelter I am (from: mat – the basic form of a personal ponoun „I” singular used in compounds; ā-√śri – to lean on, to rest on, to depend on, āśraya – place of refuge, shelter);
asaṁśayam	–	av. – without doubt (from: sam-√śī – to waver, saṁśaya – hesitation, doubt);
samagram	–	samagra 1n.2 m. – whole, complete; or av. – completely;
mām	–	asmat sn. 2n.1 – me;
yathā	–	av. – as (correlative of: tathā);
jñāsyasi	–	√jñā (to know, to understand) Fut. P 2v.1 – you will know;
tat	–	tat sn. 2n.1 n. – that;
śṛṇu	–	√śru (to hear, to listen) Imperat. P 2v.1 – you must listen;

textual variants

mad-āśrayaḥ → mad-āśritaḥ (sheltered in me);
jñāsyasi → jñāsyati / jñānasya (he will know / of knowledge);

Śāṃkara

iti praśna-bījam upanyasya, svayam eva īdṛśaṃ madīyaṃ tattvam, evaṃ mad-gatāntar-ātmā syād ity etat vivakṣuḥ śrī-bhagavān uvāca—

mayi vakṣyamāṇa-viśeṣaṇe parameśvare āsaktaṃ mano yasya saḥ mayy āsakta-manāḥ, he pārtha ! yogaṃ yuñjan manaḥ-samādhānaṃ kurvan, mad-āśrayo’ham eva parameśvaraḥ āśrayo yasya saḥ mad-āśrayaḥ | yo hi kaścit puruṣārthena kenacit arthī bhavati sa tat-sādhanaṃ karmāgnihotrādi tapo dānaṃ vā kiṃcid āśrayaṃ pratipadyate, ayaṃ tu yogī mām evāśrayaṃ pratipadyate, hitvānyat sādhanāntaraṃ mayy eva āsakta-manā bhavati | yas tvam evaṃ-bhūtaḥ san asaṃśayaṃ samagraṃ samastaṃ vibhūti-bala-śakty-aiśvaryādi-guṇa-saṃpannaṃ māṃ yathā yena prakāreṇa jñāsyasi saṃśayam antareṇaivam eva bhagavān iti, tat sṛṇu ucyamānaṃ mayā

Rāmānuja

mayy ābhimukhyena asaktamanāḥ matpriyatvātirekeṇa matsvarūpeṇa guṇaiś ca ceṣṭitena madvibhūtyā viśleṣe sati tatkṣaṇād eva viśīryamāṇasvarūpatayā mayi sugāḍhaṃ baddhamanāḥ tathā madaśrayaḥ svayaṃ ca mayā vinā viśīryamāṇatayā madāśrayaḥ madekādhāraḥ, madyogaṃ yuñjan yoktuṃ pravṛttaḥ yogaviṣayabhūtaṃ mām asaṃśayaṃ nissaṃśayam, samagraṃ sakalaṃ yathā jñāsyasi yna jñānenoktena jñāsyasi, taj jñānam avahitamanāḥ tvaṃ śṛṇu

Śrīdhara

vijñeyam ātmanas tattvaṃ saṃyogaṃ samudīritam |
bhajanīyam athedānīm aiśvaraṃ rūpam īryate ||

pūrvādhyāyānte mad-gatenāntarātmanā yo māṃ bhajate sa me yuktatamo mataḥ ity uktam | atra kīdṛśas tvaṃ yasya bhaktiḥ kartavyety apekṣāyāṃ sva-svarūpaṃ nirupayiṣyan śrī-bhagavān uvāca mayīti | mayi parameśvara āsaktam abhiniviṣṭaṃ mano yasya saḥ | mad-āśrayo ‚ham evāśrayo yasya | ananya-śaraṇaḥ san | yogaṃ yuñjann abhyasan asaṃśayaṃ yathā bhavaty evam | māṃ samagraṃ vibhūti-balaiśvaryādi-sahitaṃ yathā jñāsyasi tad idaṃ mayā vakṣyamāṇaṃ śṛṇu

Madhusūdana

yad-bhaktiṃ na vinā muktir yaḥ sevyaḥ sarva-yoginām |
taṃ vande paramānanda-ghanaṃ śrī-nanda-nandanam ||

evaṃ karma-saṃnyāsātmaka-sādhana-pradhānena prathama-ṣaṭkena jñeyaṃ tvaṃ-pada-lakṣyaṃ sa-yogaṃ vyākhyāyādhunā dhyeya-brahma-pratipādana-pradhānena madhyamena ṣaṭkena tat-padārtho vyākhyātavyaḥ | tatrāpi —

yoginām api sarveṣāṃ madgatenāntarātmanā |
śraddhāvān bhajate yo māṃ sa me yuktatamo mataḥ || [Gītā 6.47]

iti prāg-uktasya bhagavad-bhajanasya vyākhyānāya saptamo ‚dhyāya ārabhyate | tatra kīdṛśaṃ bhagavato rūpaṃ bhajanīyaṃ kathaṃ vā tad-gato ‚ntarātmā syād ity etad-dvayaṃ praṣṭavyam arjunenāpṛṣṭam api parama-kāruṇikatayā svayam eva vivakṣuḥ śrī-bhagavān uvāca mayīti |

mayi parameśvare sakala-jagad-āyatanatvādivividha-vibhūti-bhāgini āsaktaṃ viṣayāntara-parihāreṇa sarvadā niviṣṭaṃ mano yasya tava sa tvam | ataeva mad-āśrayo mad-eka-śaraṇaḥ | rājāśrayo bhāryādy-āsakta-manāś ca rāja-bhṛtyaḥ prasiddho mumukṣus tu mad-āśrayo mad-āsakta-manāś ca | tvaṃ tvad-vidho vā yogaṃ yuñjan manaḥ-samādhānaṃ ṣaṣṭhokta-prakāreṇa kurvan | asaṃśayaṃ yathā bhavaty evaṃ samagraṃ sarva-vibhūti-bala-śaktyaiśvaryādi-sampannaṃ māṃ yathā yena prakāreṇa jñāsyasi tac chṛṇūcyamānaṃ mayā

Viśvanātha

kadā sad-ānanda-bhuvo mahāprabhoḥ
kṛpāmṛtābdheś caraṇau śrayāmahe |
yathā tathā projjhita-mukti-tat-pathā
bhakty-adhvanā prema-sudhām ayāmahe ||

saptame bhajanīyasya śrī-kṛṣṇaiśvaryam ucyate |
na bhajante bhajante ye te cāpy uktāś caturvidhāḥ ||

prathamenādhyāya-ṣaṭkenāntaḥ-karaṇa-śuddhy-artha-kaniṣkām akarma-sāpekṣau mokṣa-phala-sādhakau jñāna-yogāv uktau | idānīm anena dvitīyādhyāya-ṣaṭkena karma-jñānādi-vimiśra-śravaṇān niṣkāmatva-sakāmatvābhyāṃ ca sālokyādi-sādhakas tathā sarva-mukhyaḥ karma-jñānādi-nirapekṣa eva premavat pārṣadatva-lakṣaṇa-mukti-phala-sādhakas tathā yat karmabhir yat tapasā jñāna-vairāgyataś ca yat ity ādau, sarvaṃ mad-bhakti-yogena mad-bhakto labhate ‚ñjasā, svargāpavargaṃ mad-dhāma [BhP 1.20.32-33] ity ādy-ukter vināpi sādhanānantaraṃ svargāpavargādi-nikhila-sādhakaś ca paramaḥ svatantraḥ sarva-sukaro ‚pi sarva-duṣkaraḥ śrīmad-bhakti-yoga ucyate |

nanu tam eva viditvā atimṛtyum eti [ŚvetU 6.15] iti śruteḥ | jñānaṃ vinā kevalayā bhaktyaiva kathaṃ mokṣaḥ brūṣe ? maivaṃ, tvam eva tat padārthaṃ paramātmānam eva viditvā sākṣād anubhūya, na tu tvaṃ-padārthaṃ ātmānaṃ nāpi prakṛtiṃ nāpi vastu-mātraṃ viditvā mṛtyum atyeti ity asyāḥ śruter arthaḥ | tatra sita-śarkarā-rasa-grahaṇe yathā rasanaiva kāraṇaṃ na tu cakṣuḥ-śrotrādikaṃ tathaiva guṇātītasya brahmaṇe grahaṇaṃ sambhavet, na tu dehādy-atiriktātma-jñānena sāttvikena | bhaktyāham ekayā grāhyaḥ [BhP 11.14.11] iti bhagavad-ukter iti | bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Gītā 18.55] ity atra sa-viśeṣaṃ pratipādayiṣyāmaḥ | jñāna-yogayor mukti-sādhanatva-prasiddhis tu tatrastha-guṇī-bhūta-bhakti-prabhāvād eva | tayā vinā tayor akiñcitkaratvasya bahuśaḥ śravaṇāt |

kiṃ ca, asyāṃ śrutau viditvā ity anantaram eva-kārasyāprayogād eva | yoga-vyavacchedābhāve jñāpite sati, tasmād eva paramātmano viditāt kvacid aviditād api mokṣa ity artho labhyate | tataś ca bhakty-utthena nirguṇena paramātma-jñānena mokṣaḥ | kvacit tu bhakty-utthaṃ taj-jñānaṃ vināpi kevalena bhakti-mātreṇa mokṣa ity arthaḥ paryavasyati | yathā matsyaṇḍikā-piṇḍād rasanā-doṣeṇālabdha-svādād api bhuktāt tad-eka-nāśyo vyādhir naśyaty evātra na sandehaḥ | matsyaṇḍikāni te khaṇḍa-vikārā śarkarāsite ity amaraḥ | śrīmad-uddhavenoktam –

nanv īśvaro ‚nubhajato ‚viduṣo ‚pi sākṣāc
chreyas tanoty agada-rāja ivopayuktaḥ [BhP 10.47.56] iti |

ekādaśe ‚py uktaṃ – yat karmabhir yat tapasā jñāna-vairāgyataś ca yat ity ādau sarvaṃ mad-bhakti-yogena mad-bhakto labhate ‚ñjasā [BhP 11.20.31-32] iti | ataeva yan-nāma-sakṛc-chravaṇāt pukkaso ‚pi vimucyate saṃsārāt ity ādau bahuśo vākyair bhaktyaiva mokṣaḥ pratipādyata iti |

atha prakṛtam anusarāmaḥ |

yoginām api sarveṣāṃ madgatenāntarātmanā |
śraddhāvān bhajate yo māṃ sa me yuktatamo mataḥ || [Gītā 6.47]

iti tvad-vākyena tvan-manaskatve sati tvaj-jana-viṣayaka-śraddhāvattvam iti tvayā sva-bhakta-viśeṣa-lakṣaṇam eva kṛtam ity avagamyate | kintu sa ca kīdṛśo bhaktas tadīya-jñāna-vijñānayor adhikārī bhavatīty apekṣāyām āha mayy āsakteti dvābhyām | yadyapi –

bhaktiḥ pareśānubhavo viraktir
anyatra caiṣa trika eka-kālaḥ |
prapadyamānasya yathāśnataḥ syus
tuṣṭiḥ puṣṭiḥ kṣud-apāyo ‚nu-ghāsam || [BhP 11.2.42]

ity ukter bhajan-prakramata eva mad-anubhava-kramo ‚pi bhavati, tad apy eka-grāsa-mātra-bhojinas tathā tuṣṭi-puṣṭī na spaṣṭe bhavataḥ, kintu bahutara-grāsa-bhojina eva | tathaiva mayi śyāmasundare pītāmbare āsaktam āsakti-bhūmikārūḍhaṃ mano yasya tathābhūta eva tvaṃ māṃ jñāsyasi | yathā spaṣṭam anubhaviṣyasi, tat śṛṇu kīdṛśaṃ yogaṃ mayā saha saṃyogaṃ yuñjan śanaiḥ śanaiḥ prāpnuvan mad-āśrayaḥ | mām eva, na tu jñāna-karmādikam āśrayamāṇo ‚nanya-bhakta ity arthaḥ |

atrāsaṃśayaṃ samagram iti padābhyāṃ madīya-nirviśeṣa-brahma-svarūpa-jñānaṃ

kleśo ‚dhikataras teṣām avyaktāsaktacetasām |
avyaktā hi gatir duḥkhaṃ dehavadbhir avāpyate || [Gītā 12.5]

ity agrimokteḥ sa-saṃśayam eva | tathā jñāninām upāsyaṃ yad brahma parama-mahato mama mahima-svarūpam eva | yad uktaṃ mayaiva satyavrataṃ prati matsya-rūpeṇa –

madīyaṃ mahimānaṃ ca paraṃ brahmeti śabditam |
vetsyasy anugṛhītaṃ me sampraśnair vivṛtaṃ hṛdi || [BhP 8.24.38] iti |

atrāpi brahmaṇo hi pratiṣṭhāham [Gītā 14.27] iti | ato maj-jñānam asamagram iti dyotitam

Baladeva

ādyena ṣaṭkenopāsakasya jīvasya svarūpaṃ tat-prāpti-sādhanaṃ ca prādhānyenoktam | madhyena tūpāsyasya svasya tat tac ca tathocyate | tatra ṣaṣṭhānta-nirdiṣṭaṃ tava bhajanīyaṃ rūpaṃ kīdṛśaṃ, kathaṃ vā bhajato ‚ntarātmā tad-gataḥ syād ity etat pārthenāpṛṣṭam api kṛpālutvena svayam eva vivakṣur bhagavān uvāca mayīti | vyākhyāta-lakṣaṇe svopāsye mayy āsaktam atimātra-nirataṃ mano yasya sa tvam anyo vā tādṛśo mad-āśrayo mad-dāsya-sakhy-ādy-ekatamena bhāvena māṃ śaraṇaṃ gato yogaṃ mac-charaṇādi-lakṣaṇaṃ yuñjan kartuṃ pravṛttaḥ | asaṃśayaṃ yathā syāt tathā | kṛṣṇa eva paraṃ tattvam ato ‚nyad veti sandeha-śūnyo mat-pāramya-niścayavān ity arthaḥ | samagraṃ sādhiṣṭhānaṃ savibhūtiṃ saparikaraṃ ca māṃ sarveśvaraṃ yena jñānena jñāsyasi tan mayocyamānam avahita-manāḥ śṛṇu | he pārtha ! na ca samagram iti kārtsnyena sa jñānam ādiśatīti vācyam anantasya tasya tathājñānāsambhavāt | smṛtiś ca kārtsnyena nājo ‚py abhidhātum īśaḥ iti

syntax

aham (I) te (to you) idam jñānam (this knowledge) sa-vijñānam (together with wisdom) aśeṣataḥ (in full) vakṣyāmi (I will speak),
yat [jñānam] (this knowledge) jñātvā (after knowing) iha (here) bhūyaḥ (more) anyat (other) jñātavyam (to be known) na avaśiṣyate (it is not left).

grammar

jñānam	–	jñāna 2n.1 n. – knowledge, wisdom (from: √jñā – to know, to understand);
te	–	yuṣmat sn. 4n.1 – to you (shortened form of: tubhyam);
aham	–	asmat sn. 1n.1 – I;
sa-vijñānam	–	sa-vijñāna 2n.1 n.; BV: yad vijñānena saha vartate tat – together with wisdom (from: sa – together with, in common, short form of: saha or sama; occurs mostly in compounds, requires instrumental; √jñā – to know, to understand, jñāna – knowledge, wisdom, intelligence; vi-jñāna – comprehension, understanding, wisdom);
idam	–	idam 2n.1 n. – this;
vakṣyāmi	–	√vac (to speak) Fut. P 3v.1 – I will speak;
aśeṣataḥ	–	av. – completely, without remainder (from: √śiṣ – to leave, śeṣa – remainder, leavings, end; indeclinable ablative with an ending –tas);
yat	–	yat sn. 2n.1 n. – that which;
jñātvā	–	√jñā (to know, to understand) absol. – after understanding;
na	–	av. – not;
iha	–	av. – here (often meaning: in this world);
bhūyaḥ	–	av. – more, again, besides;
anyat	–	anya sn. 1n.1 n. – other;
jñātavyam	–	jñātavya (√jñā – to know, to understand) PF 1n.1 n. – to be known, to be understood;
avaśiṣyate	–	ava-√śiṣ (to leave) Praes. pass. 1v.1 – it is left;

textual variants

te ‘haṁ → dehaṁ (form);
aśeṣataḥ → śeṣataḥ (otherwise);
neha bhūyo → na punaḥ kiṁcij / na punaś cānyaj (again something [is not left] / and again other [is not left]);
avaśiṣyate → iha śiṣyate (here it is left);
ciṁtanīyaṁ yad utkṛṣṭaṁ sattvaṁ tad upadiśyate (that truth which is extracted, being [the subject] of reflection, will be shown);

Śāṃkara

tac ca mad-viṣayaṃ—

jñānaṃ te tubhyam ahaṃ sa-vijñānaṃ vijñāna-sahitaṃ svānubhava-yuktam idaṃ vakṣyāmi kathayiṣyāmy aśeṣataḥ kārtsnyena | taj jñānaṃ vivakṣitaṃ stauti śrotuḥ abhimukhīkaraṇāya—yaj jñātvā yaj jñānaṃ jñātvā neha bhūyaḥ punar anyat jñātavyaṃ puruṣārtha-sādhanam avaśiṣyate nāvaśiṣṭaṃ bhavati | iti mat-tattva-jño yaḥ, sa sarvajño bhavatīty arthaḥ | ato viśiṣṭa-phalatvāt durlabhaṃ jñānam

Rāmānuja

ahaṃ te madviṣayam idaṃ jñānaṃ vijñānena sahāśeṣato vakṣayāmi / vijñānan viviktākāraviṣayaṃ jñānam / yathāhaṃ madvyatiriktāt samastacidacidvastujātān nikhilaheyapratyanīkatayā nānāvidhānavadhikātiśayāsaṃkhyeyakalyāṇaguṇagaṇānantamahāvibhūtitayā ca viviktaḥ, tena viviktaviṣayajñānena saha matsvarūpaviṣayajñānaṃ vakṣyāmi / kiṃ bahunā; yad jñānaṃ jñātvā
mayi punar anyaj jñātavyaṃ nāvaśiṣyate

Śrīdhara

vakṣyamāṇaṃ jñānaṃ stauti jñānam iti | jñānaṃ śāstrīyaṃ vijñānam anubhavaḥ | tat-sahitam idaṃ mad-viṣayam aśeṣataḥ sākalyena vakṣyāmi | yaj jñātveha śreyo-mārge vartamānasya punar anyaj jñātavyam avaśiṣṭaṃ na bhavati | tenaiva kṛtārtho bhavatīty arthaḥ

Madhusūdana

jñāsyasīty ukte parokṣam eva taj jñānaṃ syād iti śaṅkāṃ vyāvartayan stauti śrotur ābhimukhyāya jñānam iti | idaṃ mad-viṣayaṃ svato ‚parokṣa-jñānam | asambhāvanādi-pratibandhena phalam ajanayat parokṣam ity upacaryate asambhāvanādi-nirāse tu vicāra-paripākānte tenaiva pramāṇena janitaṃ jñānaṃ pratibandhābhāvāt phalaṃ janayad-aparokṣam ity ucyate | vicāra-paripāka-niṣpannatvāc ca tad eva vijñānaṃ, tena vijñānena sahitam idam aparokṣam eva jñānaṃ śāstra-janyaṃ te tubhyam ahaṃ param āpto vakṣyāmy aśeṣataḥ sādhana-phalādi-sahitatvena niravaśeṣaṃ kathayiṣyāmi | śrautīm eka-vijñānena sarva-vijñāna-pratijñām anusarann āha yaj-jñānaṃ nitya-caitanya-rūpaṃ jñātvā vedānta-janya-mano-vṛtti-viṣayīkṛtyeha vyavahāra-bhūmau bhūyaḥ punar api anyat kiṃcid api jñātavyaṃ nāvaśiṣyate | sarvādhiṣṭhāna-san-mātra-jñānena kalpitānāṃ sarveṣāṃ bādhe san-mātra-pariśeṣāt tan-mātra-jñānenaiva tvaṃ kṛtārtho bhaviṣyasīty abhiprāyaḥ

Viśvanātha

tatra mad-bhakter āsakti-bhūmikātaḥ pūrvam api me jñānam aiśvarya-mayaṃ bhavet | tad-uttaraṃ vijñānaṃ mādhuryānubhava-mayaṃ bhavet | tad-ubhayam api tvaṃ śṛṇv ity āha jñānam iti | anyaj jñātavyaṃ nāviśiṣyate iti man-nirviśeṣa-brahma-jñāna-vijñāne ‚py etad-antarbhūta evety arthaḥ

Baladeva

vakṣyamāṇaṃ jñānaṃ stauti jñānam iti | idaṃ cid-acic-chaktimat-svarūpa-viṣayakaṃ jñānaṃ | tac ca sa-vijñānam vakṣyāmi | tac-chakti-dvaya-vivikta-svarūpa-viṣayakaṃ jñānaṃ vijñānaṃ tena sahitaṃ te tubhyaṃ prapannāyāśeṣataḥ sāmagryeṇopadekṣyāmīty arthaḥ | yat svarūpaṃ sarva-kāraṇaṃ yac ca dhyeyaṃ tad ubhaya-viṣayakaṃ jñānam atra vaktuṃ pratijñātaṃ yaj jñānaṃ jñātveha śreyo-vartmani niviṣṭasya jijñāsos tavānyaj jñātavyaṃ nāvaśiṣyate | sarvasya tad-antarbhāvāt

syntax

manuṣyāṇām (of people) sahasreṣu (in thousands) kaścit (someone) siddhaye (for perfection) yatati (he endeavours).
yatatām api (also of those endeavouring) siddhānām (of those perfected) kaścit (someone) mām (me) tattvataḥ (truly) vetti (he knows).

grammar

manuṣyāṇām	–	manuṣya 6n.3 m. – of people (from: √man – to think, manu – a man, a person);
sahasreṣu	–	sahasra 7n.3 m. – in thousands;
kaś-cit	–	kim-cit sn. 1n.1 m. – someone (from: kim – what?; -cit – indefinitive particle);
yatati	–	√yat (to endeavour) Praes. P 1v.1 – he endeavours, he strives (for what? – requires dative);
siddhaye	–	siddhi 4n.1 f. – for accomplishment, for fulfilment, for perfection, for success (from: √sidh – to succeed, to become perfect);
yatatām	–	yatant (√yat – to endeavour) PPr 6n.3 m. – of those endeavouring;
api	–	av. – although, moreover, besides, even;
siddhānām	–	siddha (√sidh – to succeed, to become perfect) PP 6n.3 m. – of those who are perfected;
kaś-cit	–	kim-cit sn. 1n.1 m. – someone (from: kim – what?; -cit – indefinitive particle);
mām	–	asmat sn. 2n.1 – me;
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);

Śāṃkara

katham ity ucyate—

manuṣyāṇāṃ madhye sahasreṣu anekeṣu kaścit yatati prayatnaṃ karoti siddhaye siddhy-artham | teṣāṃ yatatām api siddhānām, siddhā eva hi te ye mokṣāya yatante, teṣāṃ kaścid eva hi māṃ vetti tattvato yathāvat

Rāmānuja

vakṣyamāṇasya jñānasya duṣprāpatām āha

manuṣyāḥ śāstrādhikārayogyāḥ / teṣāṃ sahasreṣu kaścid eva siddhiparyantaṃ yatate / siddhiparyantaṃ yatamānānāṃ sahasreṣu kaścid eva māṃ viditvā mattas siddhaye yatate / madvidāṃ sahasreṣu kaścid eva tattvataḥ yathāvasthitaṃ māṃ vetti / na kaścid ityabhiprāyaḥ; „sa mahātmā sudurlabhaḥ”, „māṃ tu veda na kaścana” iti hi vakṣyate

Śrīdhara

mad-bhaktiṃ vinā tu yaj jñānaṃ durlabham ity āha manuṣyāṇām iti | asaṅkhyātānāṃ jīvānāṃ madhye manuṣya-vyatiriktānāṃ śreyasi pravṛttir eva nāsti | manuṣyāṇāṃ tu sahasreṣu madhye kaścid eva puṇya-vaśāt siddhaya ātma-jñānāya prayatate | prayatnaṃ kurvatām api sahasreṣu kaścid eva prakṛṣṭa-puṇya-vaśād ātmānaṃ vetti | tādṛśānāṃ cātma-jñānāṃ sahasreṣu kaścid eva māṃ paramātmānaṃ mat-prasādena tattvato vetti | tad evam atidurlabham api yaj jñānaṃ tubhyam ahaṃ vakṣyāmīty arthaḥ

Madhusūdana

atidurlabhaṃ caitan-mad-anugraham antareṇa mahā-phalaṃ jñānam | yato manuṣyāṇām iti | manuṣyāṇāṃ śāstrīya-jñāna-karma-yogyānāṃ sahasreṣu madhye kaścid eko ‚neka-janma-kṛta-sukṛta-samāsādita-nityānitya-vastu-vivekaḥ san yatati yatate siddhaye sattva-śuddhi-dvārā jñānotpattaye | yatatāṃ yatamānānāṃ jñānāya siddhānāṃ prāg-arjita-sukṛtānāṃ sādhakānām api madhye kaścid ekaḥ śravaṇa-manana-nididhyāsana-paripākānte mām īśvaraṃ vetti sākṣātkaroti tattvataḥ pratyag-abhedena tattvam asīty ādi-gurūpadiṣṭa-mahā-vākyebhyaḥ | anekeṣu manuṣyeṣv ātma-jñāna-sādhanānuṣṭhāyī parama-durlabhaḥ | sādhanānuṣṭhāyiṣv api madhye phala-bhāgī parama-durlabha iti kiṃ vaktavyam asya jñānasya māhātmyam ity abhiprāyaḥ

Viśvanātha

etac ca sa-vijñānaṃ maj-jñānaṃ pūrvam adhyāya-ṣaṭke prokta-lakṣaṇair jñānibhir yogibhir api durlabham iti vadana prathamaṃ vijñānam āha manuṣyāṇām iti | asaṅkhyātānāṃ jīvānāṃ madhye kaścid eve manuṣyo bhavati | manuṣyāṇāṃ sahasreṣu madhye kaścid eva śreyase yatate | tādṛśānām api manuṣyāṇāṃ sahasreṣu kaścid eva māṃ śyāmasundarākāraṃ tattvato vetti sākṣād anubhavatīti nirviśeṣa-brahmānubhavānandāt sahasra-guṇādhikaṃ sa-viśeṣa-brahmānubhavānandaḥ syād iti bhāvaḥ

Baladeva

sva-jñānasya daurlabhyam āha manuṣyāṇām iti | uccāvaca-dheātma-asaṅkhyātā jīvās teṣu katicid eva manuṣyās teṣāṃ śāstrādhikāra-yogyānāṃ sahasreṣu madhye kaścid eva sat-prasaṅga-vaśāt siddhaye sva-parātmāvalokanāya yatate, na tu sarvaḥ | tādṛśānāṃ yatatāṃ yatamānānāṃ siddhānāṃ labdha-sva-parātmāvalokanānāṃ sahasreṣu madhye kaścid evaiko māṃ kṛṣṇaṃ tattvato vetti | ayam arthaḥ – śāstrīyārthānuṣṭhāyino bahavo manuṣyāḥ paramāṇu-caitanyaṃ svātmānaṃ prādeśa-mātraṃ mat-svāṃśaṃ paramātmānaṃ cānubhūya vimucyante | māṃ tu yaśodā-stanandhayaṃ kṛṣṇam adhunā tvat-sārathiṃ kaścid eva tādṛśa-sat-prasaṅgāvāpta-mad-bhaktis tattvato yāthātmyena vetti | avicintyānanta-śaktikatvena nikhila-kāraṇatvena sārvajñya-sārvaiśvarya-svabhakta-vātsalyādy-asaṅkhyeya-kalyāṇa-guṇa-ratnākaratvena pūrṇa-brahmatvena cānubhavatīty arthaḥ | vakṣyati ca sa mahātmā sudurlabhaḥ [Gītā 7.19], māṃ tu veda na kaścana [Gītā 7.26] iti

syntax

bhūmiḥ (earth) āpaḥ (water) analaḥ (fire) vāyuḥ (air) kham (space) manaḥ (the mind) buddhiḥ (intelligence) ahaṁ-kāraḥ eva ca iti (and indeed egoism)
iyam (this) me (my) aṣṭadhā (eightfold) bhinnā (divided) prakṛtiḥ (nature).

grammar

bhūmiḥ	–	bhūmi 1n.1 f. – earth;
āpaḥ	–	ap 1n.3 f. – water (inflected always in plural);
analaḥ	–	anala 1n.1 m. – fire (√an – to breath, to live);
vāyuḥ	–	vāyu 1n.1 m. – wind (from: √vā – to blow);
kham	–	kha 1n.1 n. – cavity (eg in the body), empty space, ether, sky;
manaḥ	–	manas 1n.1 n. – the mind (from: √man – to think);
buddhiḥ	–	buddhi 1n.1 f. – intelligence, thought, understanding, knowledge, idea, opinion (from: √budh – to wake, to perceive, to understand);
eva	–	av. – certainly, just, merely;
ca	–	av. – and;
ahaṁ-kāraḥ	–	ahaṁ-kāra 1n.1 m. – ego, egotism, pride (from: aham – I; √kṛ – to do, kāra – a doer);
iti	–	av. – thus (used to close the quotation);
iyam	–	idam sn. 1n.1 f. – this;
me	–	asmat sn. 6n.1 – my (shortened form of: mama);
bhinnā	–	bhinnā (√bhid – to split) PP 1n.1 f. – split, divided, separated;
prakṛtiḥ	–	prakṛti 1n.1 f. – nature, primary substance, original cause (from: pra-√kṛ – to produce);
aṣṭa-dhā	–	av. – eightfold (from: aṣṭa – eight; -dhā – suffix to form manifold numerals);

Śāṃkara

śrotāraṃ prarocanenābhimukhīkṛtyāha—

bhūmiḥ pṛthivī-tanmātram ucyate, na sthūlā | bhinnā prakṛtir aṣṭadhā iti vacanāt | tathāb-ādayo’pi tanmātrāṇy eva ucyante—āpo’nalo vāyuḥ kham | mana iti manasaḥ kāraṇam ahaṃkāro gṛhyate | buddhir ity ahaṃkāra-kāraṇaṃ mahat-tattvam | ahaṃkāra ity avidyā-saṃyuktam avyaktam | yathā viṣa-saṃyuktam annaṃ viṣam ity ucyate, evam ahaṃkāra-vāsanāvad avyaktaṃ mūla-kāraṇam ahaṃkāra ity ucyate, pravartakatvāt ahaṃkārasya | ahaṃkāra eva hi sarvasya pravṛtti-bījaṃ dṛṣṭaṃ loke | itīyaṃ yathoktā prakṛtir me mamaiśvarī māyā-śaktir aṣṭadhā bhinnā bhedam āgatā

Rāmānuja

asya vicitrānantabhogyabhogopakaraṇabhogasthānarūpeṇāvasthitasya jagataḥ prakṛtir iyaṃ gandhādiguṇakapṛthivyaptejovāyvākāśādirūpeṇa manaḥprabhṛtīndriyarūpeṇa mahadahaṃkārarūpeṇa cāṣṭadhā bhinnā madīyeti viddhi

Śrīdhara

evaṃ śrotāram abhimukhīkṛtyedānīṃ prakṛti-dvārā sṛṣṭy-ādi-kartṛtveneśvara-tattvaṃ pratijñātaṃ nirūpayiṣyan parāpara-bhedena prakṛti-dvayam āha bhūmir iti dvyābhyām | bhūmy-ādi-śabdaiḥ pañca-gandhādi-tan-mātrāṇy ucyante | manaḥ-śabdena tat-kāraṇa-bhūto ‚haṅkāraḥ | buddhi-śabdena tat-kāraṇaṃ mahat-tattvam ahaṅkāra-śabdena tat-kāraṇam avidyā | ity evam aṣṭadhā bhinnā | yad vā bhūmy-ādi-śabdaiḥ pañca-mahā-bhūtāni sūkṣmaiḥ sahikīkṛtya gṛhyante | ahaṅkāra-śabdenaivāhaṅkāras tenaiva tat-kāryāṇīndriyāṇy api gṛhyante | buddhir iti mahat-tattvam | manaḥ-śabdena tu manasaivonneyam avyakta-rūpaṃ pradhānam iti | anena prakāreṇa me pakṛtir māyākhyā śaktir aṣṭadhā bhinnā vibhāgaṃ prāptā | caturviṃśati-bheda-bhinnāpy aṣṭa-svaivāntarbhāva-vivakṣayāṣṭadhā bhinnety uktam | tathā ca kṣetrādhyāya imām eva prakṛtiṃ caturviṃśati-tattvātmanā prapañcayiṣyati –

mahābhūtāny ahaṅkāro buddhir avyaktam eva ca |
indriyāṇi daśaikaṃ ca pañca cendriya-gocarāḥ || [Gītā 13.5] iti

Madhusūdana

evaṃ prarocanena śrotāram abhimukhīkṛtyātmanaḥ sarvātmakatvena paripūrṇatvam avatārayann ādāv aparāṃ prakṛtim upanyasyati bhūmir iti | sāṅkhyair hi pañca tan-mātrāṇy ahaṅkāro mahān avyaktam ity aṣṭau prakṛtayaḥ pañca mahā-bhūtāni pañca karmendriyāṇi pañca jñānendriyāṇi ubhaya-sādhāraṇaṃ manaś ceti ṣoḍaśa vikārā ucyante | etāny eva caturviṃśatis tattvāni | tatra bhūmir āpo ‚nalo vāyuḥ kham iti pṛthvy-ap-tejo-vāyv-ākāśākhya-pañca-mahābhūta-sūkṣmāvasthā-rūpāṇi gandha-rasa-rūpa-sparśa-śabdātmakāni pañca-tan-mātrāṇi lakṣyante | buddhy-ahaṅkāra-śabdau tu svārthāv eva | manaḥ-śabdena ca pariśiṣṭam avyaktaṃ lakṣyante prakṛti-śabda-sāmānādhikaraṇyena svārtha-hāner āvaśyakatvāt |

manaḥ-śabdena vā sva-kāraṇam ahaṅkāro lakṣyate pañca-tanmātra-saṃnikarṣāt | buddhi-śabdas tv ahaṅkāra-kāraṇe mahat-tattve mukhya-vṛttir eva | ahaṅkāra-śabdena ca sarva-vāsanā-vāsitam avidyātmakam avyaktaṃ lakṣyante pravartakatvādy-asādhāraṇa-dharma-yogāc ca | iti ukta-prakāreṇeyam aparokṣā sākṣi-bhāsyatvāt prakṛtir māyākhyā pārameśvarī śaktir anirvacanīya-svabhāvā triguṇātmikāṣṭadhā bhinno ‚ṣṭabhiḥ prakārair bhedam āgatā | sarvo ‚pi jaḍa-vargo ‚traivāntarbhavatīty arthaḥ | sva-siddhānte cekṣaṇa-saṅkalpātmakau māyā-pariṇāmāv eva buddhy-ahaṅkārau | pañca-tan-mātrāṇi cāpañcīkṛta-pañca-mahā-bhūtānīty asakṛd avocām

Viśvanātha

atha bhakti-mate jñānaṃ nāma bhagavad-aiśvarya-jñānam eva, na tu dehādy-atiriktātma-jñānam eveti | ataḥ svīyaiśvarya-jñānaṃ nirūpayan parāpara-bhedena svīya-prakṛti-dvayam āha bhūmir iti dvābhyām | bhūmy-ādi-śabdaiḥ pañca-mahā-bhūtāni sūkṣma-bhūtair gandhādibhiḥ sahaikīkṛtya saṅgṛhyante, ahaṅkāra-śabdena tat-kārya-bhūtānīndriyāṇi tat-kāraṇa-bhūta-mahat-tattvam api gṛhyate | buddhi-manasoḥ pṛthag-uktis tattveṣu tayoḥ prādhānyāt

Baladeva

evaṃ śrotāraṃ pārtham abhimukhīkṛtya svasya kāraṇa-svarūpaṃ cid-acic-chaktimad vaktuṃ te śaktī prāha bhūmir iti dvābhyām | caturviṃśatidhā prakṛtir bhūmy-ādy-ātmanāṣṭadhā bhinnā me madīyā bodhyā tan-mātrādīnāṃ bhūmy-ādiṣv antarbhāvād ihāpi caturviṃśatidhaivāvaseyā | tatra bhūmy-ādiṣu pañcasu bhūteṣu tat-kāraṇānāṃ gandhānāṃ pañcānāṃ tan-mātrāṇām antar-bhāvaḥ | ahaṅkāre tat-kāryāṇām ekādaśānām indriyāṇām | buddhi-śabdo mahat-tattvam āha | manaḥ-śabdas tu mano-gamyam avyakta-rūpaṃ pradhānam iti | śrutiś caivam āha-caturviṃśati-saṅkhyānām avyaktaṃ vyaktam ucyate iti | svayaṃ ca kṣetrādhyāye vakṣyati mahābhūtāny ahaṅkāraḥ [Gītā 13.5] ity ādinā

syntax

he mahā-bāho (O mighty-armed one!),
iyam tu (but this) [prakṛtiḥ] (nature) aparā (inferior) [asti] (it is).
itaḥ (than this) anyām (other) parām (superior) jīva-bhūtām (being life) me prakṛtim (my nature) viddhi (you must know).
yayā (by which) idam (this) jagat (world) dhāryate (it is supported).

grammar

aparā	–	apara 1n.1 f. – other, later, inferior, different;
iyam	–	idam sn. 1n.1 f. – this;
itaḥ	–	av. – from this, than this (from: idam – this; indeclinable ablative with an ending: -tas);
tu	–	av. – but, then, or, and;
anyām	–	anya sn. 2n.1 f. – other;
prakṛtim	–	prakṛti 2n.1 f. – nature, primary substance, original cause (from: pra-√kṛ – to produce);
viddhi	–	√vid (to know, to understand) Imperat. P 2v.1 – you must know;
me	–	asmat sn. 6n.1 – my (shortened form of: mama);
parām	–	para 2n.1 f. – beyond, ancient, final, the best, the supreme;
jīva-bhūtām	–	jīva-bhūtā 2n.1 f. – being life / comprising the living beings (from: √jīv – to live, jīva – living, living being, life; √bhū – to be, PP bhūta – been, real, world);
mahā-bāho	–	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);
yayā	–	yat sn. 3n.1 f. – by which;
idam	–	idam sn. 1n.1 n. – this;
dhāryate	–	√dhṛ (to hold) Praes. caus. pass. 1v.1 – it is supported;
jagat	–	jagat 1n.1 n. – world, moving, mankind (from: √gam – to go);

textual variants

jīva-bhūtāṃ → bīja-bhūtāṃ (being the seed);

Śāṃkara

aparā na parā nikṛṣṭāśuddhānartha-karī saṃsāra-bandhanātmikeyam | ito’syāḥ yathoktāyās tv anyāṃ viśuddhāṃ prakṛtiṃ mamātma-bhūtāṃ viddhi me parāṃ prakṛṣṭaṃ jīva-bhūtāṃ kṣetrajña-lakṣaṇāṃ prāṇa-dhāraṇa-nimitta-bhūtāṃ he mahābāho, yayā prakṛtyedaṃ dhāryate jagad antaḥ-praviṣṭayā

Rāmānuja

iyaṃ mamāparā prakṛtiḥ; itas tv anyām ito ‚cetanāyāś cetanabhogyabhūtāyāḥ prakṛter visajātīyākārāṃ jīvabhūtāṃ parāṃ tasyāḥ bhoktṛtvena pradhānabhūtāṃ cetanarūpāṃ madīyāṃ prakṛtiṃ viddhi; yayedam acetanaṃ kṛtsnaṃ jagad dhāryate

Śrīdhara

aparām imāṃ prakṛtim upasaṃharan parāṃ prakṛtim āha apareyam iti | aṣṭadhā yā prakṛtir ukteyam aparā nikṛṣṭā jaḍatvāt parārthatvāc ca | itaḥ sakāśāt parāṃ prakṛṣṭām anyāṃ jīva-bhūtāṃ jīva-svarūpāṃ me prakṛtiṃ viddhi jānīhi | paratve hetuḥ yayā cetanayā kṣetrajña-rūpayā svakarma-dvāreṇedaṃ jagad dhāryate

Madhusūdana

evaṃ kṣetra-lakṣaṇāyāḥ prakṛter aparatvaṃ vadan kṣetrajña-lakṣaṇāṃ parāṃ prakṛtim āha apareyam iti | yā prāg aṣṭadhoktā prakṛtiḥ sarvācetana-varga-rūpā seyam aparā nikṛṣṭā jaḍatvāt parārthatvāt saṃsāra-bandha-rūpatvāc ca | itas tv acetana-varga-rūpāyāḥ kṣetra-lakṣaṇāyāḥ prakṛter anyāṃ vilakṣaṇāṃ tu-śabdād yathā-kathaṃcid apy abhedāyogyāṃ jīva-bhūtāṃ cetanātmikāṃ kṣetrajña-lakṣaṇāṃ me mamātma-bhūtāṃ viśuddhāṃ parāṃ prakṛṣṭāṃ prakṛtiṃ viddhi he mahābāho, yayā kṣetrajña-lakṣaṇayā jīva-bhūtayāntar-anupraviṣṭayā prakṛtyedaṃ jagad-acetana-jātaṃ dhāryate svato viśīrya uttamyate anena jīvenātmanānupraviśa nāma-rūpe vyākaravāṇi iti śruteḥ | na hi jīva-rahitaṃ dhārayituṃ śakyam ity abhiprāyaḥ

Viśvanātha

iyaṃ prakṛtir variyaṅgākhyā śaktir aparānutkṛṣṭā jaḍatvāt | ito ‚nyāṃ prakṛtiṃ taṭasthāṃ śaktiṃ jīva-bhūtāṃ parām utkṛṣṭāṃ viddhi caitanyatvāt | asyā utkṛṣṭatve hetuḥ yayā cetanayedaṃ jagad acetanaṃ svabhogārthaṃ gṛhyate

Baladeva

eṣā prakṛtir aparā nikṛṣṭā jaḍatvād bhogyatvāc ceto jaḍāyāḥ prakṛter anyāṃ parāṃ cetanatvād bhoktṛtvāc cotkṛṣṭāṃ jīva-bhūtāṃ me madīyāṃ prakṛtiṃ viddhi | he mahābāho pārtha ! paratve hetuḥ yayeti | yayā cetanayā idaṃ jagat sva-karma-dvārā dhāryate śayyāsanādivat sva-bhogāya gṛhyate | śrutiś ca harer eveyaṃ śaktis tvayīty āha pradhāna-kṣetrajña-patir guṇeśaḥ [ŚvetU 6.16] iti

syntax

sarvāṇi bhūtāni (all beings) etad-yonīni iti (whose source is this [nature]) upadhāraya (you must consider).
aham (I) kṛtsnasya jagataḥ (of the whole world) prabhavaḥ (source) tathā pralayaḥ (and annihilation).

grammar

etad-yonīni	–	etad-yoni 1n.3 n.; BV: yeṣām ete [parāpara-prakṛtī] yony asti tāni – these whose source is this [nature being superior and inferior] (from: etat – this; yoni / yonī – womb, source, origin);
bhūtāni	–	bhūta 1n.3 n. – beings, creatures (from: √bhū – to be, PP bhūta – been, real, world);
sarvāṇi	–	sarva sn. 1n.3 n. – all;
iti	–	av. – thus (used to close the quotation);
upadhāraya	–	upa-√dhṛ (to hold up) Imperat. caus. P 2v.1 – you must consider;
aham	–	asmat sn. 1n.1 – I;
kṛtsnasya	–	kṛtsna 6n.1 n. – of the whole;
jagataḥ	–	jagat 6n.1 n. – of the world, of mankind (from: √gam – to go);
prabhavaḥ	–	prabhava 1n.1 m. – birth, source (from: pra-√bhū – to spring up from, to produce);
pralayaḥ	–	pralaya 1n.1 m. – annihilation, dissolution, end, death (from: pra-√lī – to dissolve, to vanish);
tathā	–	av. – in that manner, so, in like manner;

textual variants

bhūtāni sarvāṇīty → sarvāṇi bhūtānīty (all beings);
upadhāraya → avādhāraya (you must think);
kṛtsnasya → sarvasya (of the whole);
prabhavaḥ pralayas → pralayaḥ prabhavas (annihilation and source);

Śāṃkara

etad-yonīni ete parāpare kṣetra-kṣetrajña-lakṣaṇe prakṛtī yonir yeṣāṃ bhūtānāṃ tāni etad-yonīni, bhūtāni sarvāṇīti evam upadhāraya jānīhi | yasmāt mama prakṛti yoniḥ kāraṇaṃ sarva-bhūtānām, ato’haṃ kṛtsnasya samastasya jagataḥ prabhava utpattiḥ pralayo vināśas tathā | prakṛti-dvaya-dvāreṇāhaṃ sarvajña īśvaro jagataḥ kāraṇam ity arthaḥ

Rāmānuja

etadcetanācetanasamaṣṭirūpamadīyaprakṛtidvayayonīni brahmādistambaparyantāni uccāvacabhāvenāvasthitāni cidacinmiśrāṇi madīyāni sarvāṇi bhūtānīty upadhāraya / madīyaprakṛtidvayayonīni hi tāni madīyāny eva / tathā prakṛtidvayayonitvena kṛtsnasya jagataḥ, tayor dvayor api madyonitvena madīyatvena ca, kṛtsnasya jagataḥ aham eva prabhavo ‚ham eva ca pralayo ‚ham eva ca śeṣīty upadhāraya / tayoḥ cidacitsamaṣṭibhūtayoḥ prakṛtipuruṣayor api paramapuruṣayonitvaṃ śrutismṛtisiddham / „mahān avyakte līyate / avyaktam akṣare līyate / akṣaraṃ tamasi līyate / tamaḥ pare deva ekībhavati”, „viṣṇos svarūpāt paratodite dve rūpe prdhānaṃ puruṣaś ca vipra”, „prakṛtir yā mayākhyātā vyaktāvyaktasvarūpiṇī / puruṣaś cāpy ubhāv etau līyate paramātmani / paramātmā ca sarveṣām ādhāraḥ parameśvaraḥ / viṣṇunāmā sa vedeṣu vedānteṣu ca gīyate

Śrīdhara

anayoḥ prakṛtitvaṃ darśayan svasya tad-dvārā sṛṣṭy-ādi-kāraṇatvam āha etad iti | ete kṣetra-kṣetrajña-rūpe prakṛtī yonī kāraṇa-bhūte yeṣāṃ tāny etad-yonīni | sthāvara-jaṅgamātmakāni sarvāṇi bhūtānīty upadhāraya budhyasva | tatra jaḍā prakṛtir deha-rūpeṇa pariṇamate | cetanā tu mad-aṃśa-bhūtā bhoktṛtvena deheṣu praviśya svakarmaṇā tāni dhārayati | te ca madīye prakṛtī mattaḥ sambhūte | ato ‚ham eva kṛtsnasya sa-prakṛtikasya jagataḥ prabhavaḥ | prakarṣeṇa bhavaty asmād iti prabhavaḥ | paraṃ kāraṇam aham ity arthaḥ | tathā pralīyate ‚neneti pralayaḥ | saṃhartāpy aham evety arthaḥ

Madhusūdana

ukta-prakṛti-dvaye kārya-liṅgakam anumānaṃ pramāṇayan svasya tad-dvārā jaga-sṛṣṭy-ādi-kāraṇatvaṃ darśayati etad-yonīnīti | ete aparatvena paratvena ca prāg-ukte kṣetra-kṣetrajña-lakṣaṇe prakṛtī yonir yeṣāṃ tāny etad-yonīni bhūtāni bhavana-dharmakāṇi sarvāṇi cetanācetanātmakāni janimanti nikhilānīty evam upadhāraya jānīhi | kāryāṇāṃ cid-acid-granthi-rūpatvāt kāraṇam api cid-acid-granthi-rūpam anuminv ity arthaḥ | evaṃ kṣetra-kṣetrajña-lakṣaṇe mamopādhi-bhūte yataḥ prakṛtī bhavatas tatas tad-dvārāhaṃ sarvajñaḥ sarveśvaro ‚nanta-śakti-māyopādhiḥ kṛtsnasya carācarātmakasya jagataḥ sarvasya kārya-vargasya prabhava utpatti-kāraṇaṃ pralayas tathā vināśa-kāraṇam | svāpnikasyeva prapañcasya māyikasya māyāśarayatva-viṣayatvābhyāṃ māyāvy aham evopādānaṃ draṣṭā cety arthaḥ

Viśvanātha

etac chakti-dvaya-dvāraiva svasya jagat-kāraṇatvam āha etad iti | ete māyā-śakti-jīva-śaktī kṣetra-kṣetrajña-rūpe yonī kāraṇa-bhūte yeṣāṃ tāni sthāvara-jaṅgamātmakāni bhūtāni jānīhi | ataḥ kṛtsnasya sarvasyāsya jagataḥ prabhavo mac-chakti-dvaya-prabhūtatvād aham eva sraṣṭā | pralayas tac-chaktimati mayy eva pralīna-bhāvitvād aham evāsya saṃhartā

Baladeva

etac chakti-dvaya-dvāraiva sarva-jagat-kāraṇatāṃ svasyāha etad iti | sarvāṇi sthira-carāṇi bhūtāny etad-yonīni upadhāraya viddhi | ete ‚para-pare kṣetra-kṣetrajña-śabda-vācye mac-chaktī yonī kāraṇa-bhūte yeṣāṃ tānīty arthaḥ | te ca prakṛtī madīye matta eva sambhūte | ataḥ kṛtsnasya sa-prakṛtikasya jagato ‚ham eva prabhava utpatti-hetuḥ | prabhavaty asmāt iti vyutpatteḥ | tasya pralaya-saṃhartāpy aham eva pralīyate ‚nena iti vyutpatteḥ

syntax

he dhanaṁjaya (O winner of wealth!),
mattaḥ (from me) parataram (superior) anyat (other) kiṁcit (something) na asti (there is not).
sūtre (on a thread) maṇi-gaṇāḥ iva (like groups of jewels) [protāḥ santi] (it is strung),
[tathā] (so) mayi (in me) idam sarvam (all that) protaṁ (strung) [asti] (it is).

grammar

mattaḥ	–	av. – from me (from: mat – the basic form of a personal ponoun „I” singular used in compounds; indeclinable ablative with an ending: -tas);
parataram	–	paratara 1n.1 n. – superior, better, previous (comparative of: para – beyond, ancient, final, the best, the supreme);
na	–	av. – not;
anyat	–	anya sn. 1n.1 n. – other;
kiṁ-cit	–	kiṁ-cit sn. 1n.1 n. – something (from: kim – what?; -cit – indefinitive particle);
asti	–	√as (to be) Praes. P 1v.1 – there is;
dhanaṁjaya	–	dhanaṁ-jaya 8n.1 m. – O winner of wealth, O Dhanaṁjaya (yo dhanaṁ jayati saḥ – one who wins wealth; dhana – booty, prey, riches; √ji – to conquer, jaya – victory);
mayi	–	asmat sn. 7n.1 – in me;
sarvam	–	sarva sn. 1n.1 n. – all, whole (sarvam idam – mostly used to mean ‘this world’);
idam	–	idam sn. 1n.1 n. – this;
protam	–	pra-uta / -ūta (pra-√ve – to weave) PP 1n.1 n. – sewed, strung on, fixed;
sūtre	–	sūtra 7n.1 n. – on a thread, on a line (from: √siv – to sew, to stitch, to join);
maṇi-gaṇāḥ	–	maṇi-gaṇa 1n.3 m.; TP: maṇīṇāṁ gana iti – groups of jewels (from: maṇi – jewel, gem; √gaṇ – to count, to sum up, gaṇa – group, flock, troop, series, class);
iva	–	av. – like, in the same manner as, almost, exactly;

textual variants

protaṃ → proktaṃ (said);

Śāṃkara

yatas tasmāt—

mattaḥ parameśvarāt parataram anyat kāraṇāntaraṃ kiṃcit nāsti na vidyate, aham eva jagat-kāraṇam ity arthaḥ, he dhanaṃjaya | yasmād evaṃ tasmāt mayi parameśvare sarvāṇi bhūtāni sarvam idaṃ jagat protam anusyūtam anugatam anuviddhaṃ grathitam ity arthaḥ | dīrgha-tantuṣu paṭavat, sūtre ca maṇi-gaṇā iva

Rāmānuja

yathā sarvakāraṇasyāpi prakṛtidvayasya kāraṇatvena, sarvācetanavastuśeṣiṇaś cetanasyāpi śeṣitvena kāraṇatayā śeṣitayā cāhaṃ parataraḥ tathā jñānaśaktibalādiguṇayogena cāham eva parataraḥ / matto ‚nyan madvyatiriktaṃ jñānabalādiguṇāntarayogi kiṃcid api parataraṃ nāsti

sarvam idaṃ cidacidvastujātaṃ kāryāvasthaṃ kāraṇāvasthaṃ ca maccharīrabhūtaṃ sūtre maṇigaṇavad atmatayāvasthite mayi protam āśritam / „yasya pṛthivī śarīram”, „yasyātmā śarīram”, „eṣa sarvabhūtāntarātmāpahatapāpmā divyo deva eko nārāyaṇaḥ” iti, ātmaśarīrabhāvenāvasthānaṃ ca jagadbrahmaṇor antaryāmibrāhmaṇādiṣu siddham

Śrīdhara

yasmād evaṃ tasmāt matta iti | mattaḥ sakāśāt parataraṃ śreṣṭhaṃ jagataḥ sṛṣṭi-saṃhārayoḥ svatantraṃ kāraṇaṃ kiñcid api nāsti | sthiti-hetur apy aham evety āha mayīti | mayi sarvam idaṃ jagat protaṃ grathitam āśritam ity arthaḥ | dṛṣṭāntaḥ spaṣṭaḥ

Madhusūdana

yasmād aham eva māyayā sarvasya jagato janma-sthiti-bhaṅga-hetus tasmāt paramārthataḥ matta iti | nikhila-dṛśyākāra-pariṇata-māyādhiṣṭhānāt sarva-bhāsakān mattaḥ sad-rūpeṇa sphuraṇa-rūpeṇa ca sarvānusyūtān sva-prakāśa-paramānanda-caitanya-ghanāt paramārtha-satyāt svapna-dṛśa iva svāpnikaṃ māyāvina iva māyikaṃ śukti-śakalāvacchinna-caitanyādivat-tad-ajñāna-kalpitaṃ rajataṃ parataraṃ paramārtha-satyam anyat kiṃcid api nāsti he dhanañjaya | mayi kalpitaṃ paramārthato na matto bhidyata ity arthaḥ tad ananyatvam ārambhaṇa-śabdādibhyaḥ [Vs 2.1.14] iti nyāyāt | vyavahāra-dṛṣṭyā tu mayi sad-rūpe sphuraṇa-rūpe ca sarvam idaṃ jaḍa-jātaṃ protaṃ grathitaṃ mat-sattayā sad iva mat-sphuraṇena ca sphurad iva vyavahārāya māyā-mayāya kalpate | sarvasya caitanya-grathitatva-mātre dṛṣṭāntaḥ – sūtre maṇi-gaṇā iveti | athavā sūtre taijasātmani hiraṇyagarbhe svapna-dṛśi svapna-protā maṇi-gaṇā iveti sarvāṃśe dṛṣṭānto vyākhyeyaḥ |

anye tu param ataḥ setūn māna-sambandha-bheda-vyapadeśebhyaḥ [Vs 3.2.31] iti sūtroktasya pūrva-pakṣasyottaratvena ślokam imaṃ vyācakṣate | mattaḥ sarvajñāt sarva-śakteḥ sarva-kāraṇāt parataraṃ praśasyataraṃ sarvasya jagataḥ sṛṣṭi-saṃhārayoḥ svatantraṃ kāraṇam anyan nāsti he dhanañjaya ! yasmād evaṃ tasmān mayi sarva-kāraṇe sarvam idaṃ kārya-jātaṃ protaṃ grathitaṃ nānyan na | sūtre maṇi-gaṇā iveti dṛṣṭāntas tu grathitatva-mātre na tu kāraṇatve | kanake kuṇḍalādivad iti tu yogyo dṛṣṭāntaḥ

Viśvanātha

yasmād evaṃ tasmād aham eva sarvam ity āha mattaḥ parataram anyat kiñcid apii nāsti | kārya-kāraṇayor aikyāt śakti-śaktimator aikyāc ca | tathā ca śrutiḥ ekam evādvitīyaṃ brahma, neha nānāsti kiñcana iti | evaṃ svasya sarvātmakatvam uktvā sarvāntaryāmitvaṃ cāha mayīti | sarvam idaṃ cij-jaḍātmakaṃ jagat mat-kāryatvān mad-ātmakam api punar mayy antaryāmiṇi protaṃ grathitaṃ yathā sūtre maṇi-gaṇāḥ protāḥ | madhusūdana-sarasvatī-pādās tu sūtre maṇi-gaṇā iveti dṛṣṭāntas tu grathitatva-mātre, na tu kāraṇatve kanake kuṇḍalādivad iti tu yogyo dṛṣṭānta ity āhuḥ

Baladeva

nanu sthira-carayor apara-parayoḥ prakṛtyor api tvam eva tac-chaktimān yonir ity ukter nikhila-jagad-bījatvaṃ tava pratītaṃ, na tu sarva-paratvam | tac ca tad-bījāt tvatto ‚nyasyaiva –

tato yad uttarataraṃ tad arūpam anāmayam |
ya etad vidur amṛtās te bhavanti athetare
duḥkham evāpi yanti || [ŚvetU 3.10] iti śravaṇād iti cet tatrāha matta iti |

mattas tvat-sakhāt kṛṣṇāt parataraḥ śreṣṭham anyat kiñcid api nāsty aham eva sarva-śreṣṭhaṃ vastv ity arthaḥ | nanu tato yad uttarataram ity ādāv anyathā śrutim iti cen mandam etat kṣodākṣamatvāt | tathā hi

vedāham etaṃ puruṣaṃ mahāntam
ādity-varṇaṃ tamasaḥ parastāt |
tam eva vidvān amṛta iha bhavati
nānyaḥ panthā vidyate ‚nayanāya || iti [ŚvetU 3.8]

śvetāśvataraiḥ sarva-jagad-bījasya mahā-puruṣasya viṣṇor jñānam amṛtasya panthās tato nāstīty upadiśya tad-upapādanāya

yasmāt paraṃ nāparam asti kiñcid
yasmān nāṇīyona jyāyo ‚sti kiñcit

iti tasyaiva paramatvaṃ tad-itarasya tad-asambhavaṃ ca pratipādya | tato yad uttarotaraṃ ity ādinā pūrvoktam eva nigamitam | na tu tato ‚nyac-chreṣṭham astīti uktam | tathā sati teṣāṃ mṛṣāvāditvāpatteḥ | evam āha sūtrakāraḥ-tathānya-pratiṣedhāt [Vs 3.2.36] iti | mad-anyasya kasyacid api śraiṣṭhyābhāvād aham eva mad-anya-sarvāśraya ity āha mayīti | protaṃ grathitaṃ sphuṭam anyat | etena viśvapālakatvaṃ svasyoktam

syntax

he kaunteya (O son of Kuntī!),
aham (I) apsu (in waters) rasaḥ (taste),
śaśi-sūryayoḥ (of Moon and Sun) prabhā (light),
sarva-vedeṣu (in all Vedas) praṇavaḥ (syllable OM),
khe (in space) śabdaḥ (sound),
nṛṣu (in men) pauruṣam (manhood) asmi (I am).

grammar

rasaḥ	–	rasa 1n.1 m. – juice, nectar, taste (from: √ras – to taste, to relish, to love);
aham	–	asmat sn. 1n.1 – I;
apsu	–	ap 7n.3 f. – in waters (zawsze odmieniane w l.mn.);
kaunteya	–	kaunteya 8n.1 m. – O son of Kuntī (from: kunti – the people of Kunti, kuntī – Kuntī, mother of the sons of Pāṇḍu);
prabhā	–	pra-bhā 1n.1 f. – brightness, light, splendour, beauty (from: pra-√bhā – to shine, to be bright);
asmi	–	√as (to be) Praes. P 3v.1 – I am;
śaśi-sūryayoḥ	–	śaśi-sūrya 6n.2 m.; DV: śaśinaś ca sūryasya ceti – of Moon and Sun (from: śaśa – rabbit, hare, śaśin – with a [sign of a] rabbit, Moon; sūrya – Sun);
praṇavaḥ	–	praṇava 1n.1 m. – syllable OM (from: pra-√ṇu – to reverberate);
sarva-vedeṣu	–	sarva-veda 7n.3 m.; sarveṣu vedeṣv iti – in all Vedas (from: sarva – all, whole; √vid – to know, to understand, veda – the Vedas);
śabdaḥ	–	śabda 1n.1 m. – sound;
khe	–	kha 7n.1 n. – in a cavity (eg in the body), in an empty space, ether, sky;
pauruṣam	–	pauruṣa 1n.1 n. – manhood, virile, human (from: √pur – to precede, to lead or √pṝ – to fill, to nourish, puru – abundance, pūru – people, puruṣa – a person);
nṛṣu	–	nṛ 7n.3 m. – in men;

textual variants

prabhāsmi → prakāśaḥ (manifestation);
sarva-vedeṣu → sarva-bhuteṣu (in all beings);

Śāṃkara

kena kena dharmeṇa viśiṣṭo tvayi sarvam idaṃ protam ity ucyate—

raso’ham, apāṃ yaḥ sāraṃ sa rasaḥ, tasmin rasa-bhūte mayi āpaḥ protā ity arthaḥ | evaṃ sarvatra | yathāham apsu rasaḥ, evaṃ prabhāsmi śaśi-sūryayoḥ | praṇava oṃkāraḥ sarva-vedeṣu, tasmin praṇava-bhūte mayi sarve vedāḥ protāḥ | tathā khe ākāśe śabdaḥ sāra-bhūtaḥ, tasmin mayi khaṃ protam | tathā pauruṣaṃ puruṣasya bhāvaḥ pauruṣaṃ yataḥ puṃ-buddhir nṛṣu, tasmin mayi puruṣāḥ protāḥ

Rāmānuja

commentary under the verse BhG 7.11

Śrīdhara

jagataḥ sthiti-hetutvam eva prapañcati raso ‚ham iti pañcabhiḥ | apsu raso ‚haṃ rasa-tan-mātra-rūpayā vibhūtyā tad-āśrayatenāpsu-sthito ‚ham ity arthaḥ | tathā śaśi-sūryayoḥ prabhāsmi | candre sūrye ca prakāśa-rūpayā vibhūtyā tad-āśrayatvena sthito ‚ham ity arthaḥ | uttarātrāpy evaṃ draṣṭavyam | sarveṣu vedeṣu vaikharī-rūpeṣu tan-mūla-bhūtaḥ praṇava oṅkāro ‚smi | kha ākāśe śabda-tan-mātra-rūpo ‚smi | nṛṣu puruṣeṣu pauruṣam udyamam asmi | udyame hi puruṣās tiṣṭhanti

Madhusūdana

avādīnāṃ rasādiṣu protatva-pratīteḥ kathaṃ tvayi sarvam idaṃ protam iti ca na śaṅkyaṃ rasādi-rūpeṇa mamaiva sthitatvād ity āha raso ‚ham iti pañcabhiḥ | rasaḥ puṇyo madhuras tan-mātra-rūpaḥ sarvāsām apāṃ sāraḥ kāraṇa-bhūto yo ‚psu sarvāsvanugataḥ so ‚haṃ he kaunteya tad-rūpe mayi sarvā āpaḥ protā ity arthaḥ | evaṃ sarveṣu paryāyeṣu vyākhyātavyam | iyaṃ vibhūtir ādhyānāyopadiśyata iti nātīvābhiniveṣṭavyam | tathā porabhā prakāśaḥ śaśi-sūryayor aham asmi | prakāśa-sāmānya-rūpe mayi śaśi-sūryau protāv ity arthaḥ | tathā praṇaya oṅkāraḥ sarva-vedeṣv anusyūto ‚haṃ tad yathā śaṅkunā sarvāṇi parṇāni saṃtṛṇṇāny evam oṅkāreṇa sarvā vāk iti śruteḥ | saṃtṛṇṇāni grathitāni | sarvā vāk sarvo veda ity arthaḥ | śabdaḥ puṇyas tan-mātra-rūpaḥ kha ākāśe ‚nusyūto ‚ham | pauruṣaṃ puruṣatva-sāmānyaṃ nṛṣu puruṣeṣu yad anusyūtaṃ tad aham | sāmānya-rūpe mayi sarve viśeṣāḥ protāḥ śrautair dundubhy-ādi-dṛṣṭāntair iti sarvatra draṣṭavyam

Viśvanātha

sva-kārye jagaty atra yathāham antaryāmi-rūpeṇa praviṣṭo varte, tathā kvacit kāraṇa-rūpeṇa kvacit kāryeṣu manuṣyādiṣu sāra-rūpeṇāpy ahaṃ varta ity āha raso ‚ham iti caturbhiḥ | apsu rasa tat-kāraṇa-bhūto mad-vibhūtir ity arthaḥ | evaṃ sarvatrāgre ‚pi | prabhā prabhā-rūpaḥ | praṇava oṅkāraḥ sarva-veda-kāraṇam | ākāśe śabdas tat-kāraṇam | nṛṣu pauruṣam sakala udyama-viśeṣa eva manuṣya-sāraḥ

Baladeva

tattvaṃ darśayati raso ‚ham iti pañcabhiḥ | apsu raso ‚haṃ rasa-tan-mātrayā vibhūtyā tāḥ pālayan tāsv ahaṃ vartate | tāṃ vinā tāsām asthiteḥ | śaśini sūrye cāhaṃ prabhāsmi prabhayā vibhūtyā tau pālayan tayor ahaṃ varte | evaṃ paratra draṣṭavyam | vaikharī-rūpeṣu sarva-vedeṣu tan-mūla-bhūtaḥ praṇavo ‚ham | khe nabhasi śabdas tan-mātra-lakṣaṇo ‚ham | nṛṣu pauruṣaṃ phalavān udyamo ‚ham | tenaiva teṣāṃ sthiteḥ

syntax

[aham] ca (and I) pṛthivyām (in earth) puṇyaḥ (pure) gandhaḥ (fragrance),
vibhāvasau ca (and in fire) tejaḥ (heat) asmi (I am).
[aham] ca (and I) sarva-bhūteṣu (in all beings) jīvanaṁ (life),
tapasviṣu ca (in ascetics) tapaḥ (austerity) asmi (I am).

grammar

puṇyaḥ	–	puṇya 1n.1 m. – good, meritorious, pious, pure (from: √pū – to purify, or √puṇ – to act piously);
gandhaḥ	–	gandha 1n.1 m. – fragrance;
pṛthivyām	–	pṛthivī 7n.1 f. – in earth (from: √pṛth – to extend, pṛthu – broad, extensive, great);
ca	–	av. – and;
tejaḥ	–	tejas 1n.1 n. – sharpness, heat, splendour, prowess, semen (from: √tij – to sharpen, to tolerate);
ca	–	av. – and;
asmi	–	√as (to be) Praes. P 3v.1 – I am;
vibhāvasau	–	vibhā-vasu 7n.1 m. – in fire, in Sun (from: vibhā – light, beauty; √vas – to dwell, vasu – n. wealth, m. Vasu (one of eight), Kuvera, Śiva, Sun, fire);
jīvanam	–	jīvana 1n.1 n. – life, enlivening (from: √jīv – to live, jīva – living, living being, life);
sarva-bhūteṣu	–	sarva-bhūta 7n.3 m.; sarveṣu bhūteṣu iti – in all beings (from: sarva – all, whole; √bhū – to be, PP bhūta – been, real, world);
tapaḥ	–	tapas 1n.1 n. – heat, austerity (from: √tap – to scorch);
ca	–	av. – and;
asmi	–	√as (to be) Praes. P 3v.1 – I am;
tapasviṣu	–	tapasvin 7n.3 m. – in those undergoing austerity, in ascetics (from: √tap – to scorch, tapas – heat, austerity);

textual variants

puṇyo gandhaḥ pṛthivyāṃ ca → puṇyaḥ pṛthivyāṃ gaṃdho ‘smi (I am a nice fragrance in earth);

Śāṃkara

puṇyaḥ surabhir gandhaḥ pṛthivyāṃ cāham | tasmin mayi gandha-bhūte pṛthivī protā | puṇyatvaṃ gandhasya svabhāvata eva pṛthivyāṃ darśitam ab-ādiṣu rasādeḥ puṇyatvopalakṣaṇārtham | apuṇyatvaṃ tu gandhādīnām avidyā-dharmādy-apekṣaṃ saṃsāriṇāṃ bhūta-viśeṣa-saṃsarga-nimittaṃ bhavati | tejaś ca dīptiś cāsmi vibhāvasau agnau | tathā jīvanaṃ sarva-bhūteṣu, yena jīvanti sarvāṇi bhūtāni tat jīvanam | tapaś cāsmi tapasviṣu, tasmin tapasi mayi tapasvinaḥ protāḥ

Rāmānuja

commentary under the verse BhG 7.11

Śrīdhara

kiṃ ca puṇya iti | puṇyo ‚vikṛto gandho gandha-tan-mātram | pṛthivyā āśraya-bhūto ‚ham ity arthaḥ | yad vā vibhūti-rūpeṇāśrayatvasya vivakṣitatvāt surabhi-gandhasyaivotkṛṣṭatayā vibhūtitvāt puṇyo gandha ity uktam | tathā vibhāvasāgnau yat tejo duḥsahā sahajā dīptis tad aham | sarva-bhūteṣu jīvanaṃ prāṇa-dhāraṇa-vāyur aham ity arthaḥ | tapasviṣu vānaprasthādiṣu dvandva-sahana-rūpaṃ tapo ‚smi

Madhusūdana

puṇyaḥ surabhir avikṛto gandhaḥ sarva-pṛthivī-sāmānya-rūpas tan-mātrākhyaḥ pṛthivyām anusyūto ‚ham | ca-kāro rasādīnām api puṇyatva-samuccayārthaḥ | śabda-sparśa-rūpa-rasa-gandhānāṃ hi svabhāvata eva puṇyatvam avikṛtatvaṃ prāṇinām adharma-viśeṣāt tu teṣām apuṇyatvaṃ na tu svabhāvata iti draṣṭavyam | tathā vibhāvasāv agnau yat tejaḥ sarva-dahana-prakāśana-sāmarthya-rūpam uṣṇa-sparśa-sahitaṃ sita-bhāsvaraṃ rūpaṃ puṇyaṃ tad aham asmi | ca-kārādyo vāyau puṇya uṣṇa-sparśāturāṇām āpyāyakaḥ śīta-sparśaḥ so ‚py aham iti draṣṭavyam |
sarva-bhūteṣu sarveṣu prāṇiṣu jīvanaṃ prāṇa-dhāraṇam āyur aham asmi | tad-rūpe mayi sarve prāṇinaḥ protā ity arthaḥ | tapasviṣu nityaṃ tapo-yukteṣu vānaprasthādiṣu yat tapaḥ śītoṣṇa-kṣut-pipāsādi-dvandva-sahana-sāmarthya-rūpaṃ tad aham asmi | tad-rūpe mayi tapasvinaḥ protā viśeṣaṇābhāve viśiṣṭābhāvāt | tapaś ceti ca-kāreṇa cittaikāgryam āntaraṃ jihvopasthādi-nigraha-lakṣaṇaṃ bāhyaṃ ca sarvaṃ tapaḥ samuccīyate

Viśvanātha

puṇyo ‚vikṛto gandhaḥ puṇyas tu cārv api ity amaraḥ | ca-kāro rasādīnām api puṇyatva-samuccayārthaḥ | tejaḥ sarva-vastu-pācana-prakāśana-śīta-trāṇādi-sāmarthya-rūpaḥ sāraḥ | jīvanam āyur eva sāraḥ | tapo dvandva-sahanādikam eva sāraḥ

Baladeva

puṇyo ‚vikṛto gandhas tan-mātra-lakṣaṇaḥ | ca-kāro rasādīnām aham api puṇyatva-samuccāyakaḥ | vibhāvasau vahnau tejaḥ sarva-vastu-pacana-prakāśanādi-sāmarthya-rūpaṃ ca śadād vāyau yaḥ puṇyaḥ sparśa uṣṇa-sparśa-vyākulānām āpāyakaḥ so ‚ham iti bodhyam | jīvanam āyus tapo dvandva-sahanam

syntax

he pārtha (O son of Pṛthā!),
mām (me) sarva-bhūtānām (of all beings) sanātanam (eternal) bījam (semen) viddhi (you must know).
aham (I) buddhi-matām (of the intelligent) buddhiḥ (intelligence),
tejasvinām (of those having prowess) tejaḥ (vigour) asmi (I am).

grammar

bījam	–	bīja 2n.1 n. – seed, semen, source;
mām	–	asmat sn. 2n.1 – me;
sarva-bhūtānām	–	sarva-bhūta 6n.3 m.; sarvāṇāṁ bhūtānām iti – of all beings (from: sarva – all, whole; √bhū – to be, PP bhūta – been, real, world);
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);
sanātanam	–	sanātana 2n.1 n. – eternal, primeval;
buddhiḥ	–	buddhi 1n.1 f. – intelligence, thought, understanding, knowledge, idea, opinion (from: √budh – to wake, to perceive, to understand);
buddhimatām	–	buddhimant 6n.3 m. – of the intelligent (from: √budh – to wake, to perceive, to understand, buddhi – intelligence, thought, understanding, knowledge, idea, opinion; -mant / -vant – suffix denoting one who possesses);
asmi	–	√as (to be) Praes. P 3v.1 – I am;
tejaḥ	–	tejas 1n.1 n. – sharpness, heat, splendour, vigour, semen (from: √tij – to sharpen, to tolerate);
tejasvinām	–	tejasvin 6n.3 m. – of those having prowess, of ascetics (from: √tij – to sharpen, to tolerate, tejas – sharpness, heat, splendour, prowess, semen; -in, -min, -vin – sufixes meaning one who possesses);
aham	–	asmat sn. 1n.1 – I;

textual variants

The fourth pada of verse 7.10 is the same as the second pada of verse BhG 10.36;

Śāṃkara

bījaṃ praroha-kāraṇaṃ māṃ viddhi sarva-bhūtānāṃ he pārtha sanātanaṃ cirantanam | kiṃ ca, buddhir viveka-śaktir antaḥ-karaṇasya buddhimatāṃ viveka-śaktimatām asmi | tejaḥ prāgalbhyaṃ tadvatāṃ tejasvinām aham

Rāmānuja

commentary under the verse BhG 7.11

Śrīdhara

kiṃ ca bījam iti | sarveṣāṃ carācarāṇāṃ bhūtānāṃ bījaṃ sajātīya-kāryotpādana-sāmarthyam | sanātanaṃ nityam uttarottara-sarva-kāryeṣv anusyūtam | tad eva bījaṃ mad-vibhūtiṃ viddhi | na tu prativyakti vinaśyam | tathā buddhimatāṃ buddhiḥ prajñāham asmi | tejasvināṃ pragalbhānāṃ tejaḥ pragalbhatām

Madhusūdana

sarvāṇi bhūtāni sva-sva-bījeṣu protāni na tu svayīti cen nety āha bījam iti | yat sarva-bhūtānāṃ sthāvara-jaṅgamānām ekaṃ bījaṃ kāraṇaṃ | sanātanaṃ nityaṃ bījāntarānapekṣaṃ na tu prativyakti-bhinnam anityaṃ vā tad-avyākṛtākhyaṃ sarva-bījaṃ mām eva viddhi na tu mad-bhinnaṃ he pārtha | ato yuktam ekasminn eva mayi sarva-bīje protatvaṃ sarveṣām ity arthaḥ | kiṃ ca buddhis tattvātattva-viveka-sāmarthyaṃ tādṛśa-buddhimatām aham asmi | buddhi-rūpe mayi buddhimantaḥ protā viśeṣaṇābhāve viśiṣṭābhāvasyoktatvāt | tathā tejaḥ prāgalbhyaṃ parābhibhava-sāmarthyaṃ pariś cānabhibhāvyatvaṃ tejasvināṃ tathāvidha-prāgalbhya-yuktānāṃ yat tad aham asmi, tejo-rūpe mayi tejasvinaḥ protā ity arthaḥ

Viśvanātha

bījam avikṛtaṃ kāraṇaṃ pradhānākhyam ity arthaḥ | sanātanaṃ nityaṃ buddhimatāṃ buddhir eva sāraḥ

Baladeva

sarva-bhūtānāṃ carācarāṇāṃ yad eka-bījaṃ sanātanaṃ nityaṃ, na tu prativyakti-bhinnam anityaṃ vā tat pradhānākhyaṃ sarva-bījaṃ mām eva viddhi tad-rūpayā vibhūtyā tāny ahaṃ pālayāmi tat-pareṇa hi tāni puṣyante | buddhiḥ sārāsāra-vivekavatī | tejaḥ prāgalbhyaṃ parābhibhava-sāmarthyaṃ parān abhibhāvyatvaṃ ca

syntax

he bharatarṣabha (O best of the Bharatas!),
aham ca (and I) balavatāṁ (of the strong) kāma-rāga-vivarjitam (devoid of desire and passion) balam (strength) [asmi] (I am),
bhūteṣu (in beings) dharmāviruddhaḥ (not against dharma) kāmaḥ (desire) asmi (I am).

grammar

balam	–	bala 1n.1 n. – strength;
balavatām	–	bala-vant 6n.3 m. – of the strong (from: bala – strength, force; -mant / -vant – suffix denoting one who possesses);
ca	–	av. – and;
aham	–	asmat sn. 1n.1 – I;
kāma-rāga-vivarjitam	–	kāma-rāga-vivarjita 1n.1 n.; TP/DV: kāmena ca rāgena ca vivarjitam iti – devoid of desire and passion (from: √kam –to wish, to love, to long for, kāma – wish, desire; √rañj – to be dyed, be excited, be delighted, rāga – colour, passion, affection, love, beauty; vi-√vṛj – to exclude, to avoid, caus. PP vivarjita – excluded, deprived of, without);
dharmāviruddhaḥ	–	dharma-aviruddha 1n.1 m.; TP: dharmeṇa aviruddha iti – not against the law (from: √dhṛ – to hold, dharma – the law; vi-√rudh – to obstruct, to stop, PP viruddha – kept back, prohibited);
bhūteṣu	–	bhūta (√bhū – to be) PP 7n.3 m. – in beings;
kāmaḥ	–	kāma 1n.1 m. – wish, desire, pleasure (from: √kam – to wish, to love, to long for);
asmi	–	√as (to be) Praes. P 3v.1 – I am;
bharata-rṣabha	–	bharata-rṣabha 8n.1 m.; TP: bharatāṇām ṛṣabha iti – O best of the Bharatas (from: √bhṛ – to hold or bharata – king Bharata, maintained, actor, in plural – the descendants of Bharata; ṛṣabha – bull, the best of any kind);

textual variants

balavatāṁ → balavatā (by the strong);
cāhaṁ → asmi (I am);

Śāṃkara

balaṃ sāmarthyam ojo balavatām aham | tac ca balaṃ kāma-rāga-vivarjitam | kāmaś ca rāgaś ca kāma-rāgau | kāmas tṛṣṇā-saṃnikṛṣṭeṣu viṣayeṣu, rāgo rañjanā prāpteṣu viṣayeṣu—tābhyāṃ kāma-rāgābhyāṃ vivarjitaṃ dehādi-dhāraṇa-mātrārthaṃ balaṃ sattvam aham asmi | na tu yat saṃsāriṇāṃ tṛṣṇā-rāga-kāraṇam | kiṃ ca—dharmāviruddhaḥ | dharmeṇa śāstrārthenāviruddho yaḥ prāṇiṣu bhūteṣu kāmaḥ, yathā deha-dhāraṇa-mātrādy-artho’śana-pānādi-viṣayaḥ, sa kāmo’smi | he bharatarṣabha

Rāmānuja

ataḥ sarvasya paramapuruṣaśarīratvenātmabhūtaparamapuruṣaprakārarvāt sarvaprakāraḥ paramapuruṣa evāvasthita iti sarvaiś śabdais tasyaivābhidhānam iti tat tat sāmānādhikaraṇyena āha

ete sarve vilakṣaṇā bhāvā matta evotpannāḥ, maccheṣabhūtāḥ maccharīratayā mayy evāvasthitāḥ; atas tattatprakāro ‚ham evāvathitaḥ

Śrīdhara

kiṃ ca balam iti | kāmo ‚prāpte vastuny abhilāṣo rājasaḥ | rāgaḥ punar abhilaṣite ‚rthe prāpte ‚pi punar adhike ‚rthe citta-rañjanātmakas tṛṣṇāpara-paryāyas tāmasaḥ | tābhyāṃ vivarjitaṃ balavatāṃ balam aham asmi | sāttvikaṃ sva-dharmānuṣṭhāna-sāmarthyam aham ity arthaḥ | dharmeṇāviruddhaḥ sva-dāreṣu putrotpādana-mātropayogī kāmo ‚ham iti

Madhusūdana

aprāpto viṣayaḥ prāpti-kāraṇābhāve ‚pi prāpyatām ity ākāraś citta-vṛtti-viśeṣaḥ kāmaḥ | prāpto viṣayaḥ kṣaya-kāraṇe saty api na kṣīyatām ity evam-ākāraś citta-vṛtti-viśeṣo rañjanātmā rāgas tābhyāṃ viśeṣeṇa varjitaṃ sarvathā tad-akāraṇaṃ rajas-tamo-virahitaṃ yat svadharmānuṣṭhānāya dehendriyādi-dhāraṇa-sāmarthyaṃ sāttvikaṃ balam balavatāṃ tādṛśa-sāttvika-bala-yuktānāṃ saṃsāra-parāṅmukhānāṃ tad aham asmi | tad-rūpe mayi balavantaḥ protā ity arthaḥ | ca-śabdas tu-śabdārtho bhinna-kramaḥ | kāma-rāga-vivarjitam eva balaṃ mad-rūpatvena dhyeyaṃ na tu saṃsāriṇāṃ kāma-rāga-kāraṇaṃ balam ity arthaḥ |

krodhārtho vā rāga-śabdo vyākhyeyaḥ | dharmo dharma-śāstraṃ tenāviruddho ‚pratiṣiddho dharmānukūlo vā yo bhūteṣu prāṇiṣu kāmaḥ śāstrānumata-jāyā-putra-vittādi-viṣayo ‚bhilāṣaḥ so ‚ham asmi | he bharatarṣabha ! śāstrāviruddha-kāma-bhūte mayi tathāvidha-kāma-yuktānāṃ bhūtānāṃ protatvam ity arthaḥ

Viśvanātha

kāmaḥ sva-jīvikādy-abhilāṣaḥ | rāgaḥ krodhas tad-vivarjitam | na tad-dvayotthitam ity arthaḥ | dharmāviruddhaḥ sva-bhāryāyāṃ putrotpatti-mātropayogī

Baladeva

kāmaḥ sva-jīvikādy-abhilāṣaḥ | rāgas tu prāpte ‚py abhilaṣite ‚rthe punas tato ‚py adhike ‚rthe citta-rañjanātmako ‚titṛṣṇāpara-nāmā, tābhyāṃ vivarjitaṃ balaṃ sva-dharmānuṣṭhāna-sāmarthyam ity arthaḥ | dharmāviruddhaḥ svapatnyāṃ putrotpatti-mātra-hetuḥ

syntax

ye ca eva (and indeed those which) bhāvāḥ (states) sāttvikāḥ (sattvic) rājasāḥ (rajasic)
ye ca (and those which) tāmasāḥ (tamasic),
tān sarvān (them all) mattaḥ eva iti (indeed from me) viddhi (you must know).
aham (I) teṣu (in them) na [varte] (I am not),
te tu (but they) mayi (in me) [vartante] (they are).

grammar

ye	–	yat sn. 1n.3 m. – those which;
ca	–	av. – and;
eva	–	av. – certainly, just, merely;
sāttvikāḥ	–	sāttvika 1n.3 m. – pertaining to sattva, sattvic (from: √as – to be, PPr sant – being, existing, true, the essence, abst. sattva – being, essence, wisdom, spirit, one of the three guṇas);
bhāvāḥ	–	bhāva 1n.3 m. – being, state, nature (from: √bhū – to be);
rājasāḥ	–	rājasa 1n.3 m. – related to rajas, rajasic (from: √rañj – to be dyed, be excited, be delighted, rajas – coloured, dust, passion, one of the three guṇas);
tāmasāḥ	–	tāmasa 1n.3 m. – related to tamas, tamasic (from: √tam – to choke, to faint, to perish, to stop; tamas – darkness, gloom, dullness, passivity, one of the three guṇas);
ca	–	av. – and;
ye	–	yat sn. 1n.3 m. – those which;
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;
iti	–	av. – thus (used to close the quotation);
tān	–	tat sn. 2n.3 m. – them;
viddhi	–	√vid (to know, to understand) Imperat. P 2v.1 – you must know;
na	–	av. – not;
tu	–	av. – but, then, or, and;
aham	–	asmat sn. 1n.1 – I;
teṣu	–	tat sn. 7n.3 m. – in them;
te	–	tat sn. 1n.3 m. – they;
mayi	–	asmat sn. 7n.1 – in me;

textual variants

rājasās tāmasāś → tāmasā rājasāś (tamasic, rajasic);
eveti → eveha (indeed here);

Śāṃkara

kiṃ ca—

ye caiva sāttvikāḥ sattva-nirvṛttā bhāvāḥ padārthāḥ, rājasāḥ rajo-nirvṛttās tāmasās tamo-nirvṛttāś ca, ye kecit prāṇināṃ sva-karma-vaśāt jāyante bhāvāḥ, tān matta eva jāyamānān iti evaṃ viddhi sarvān samastān eva | evaṃ yady api te matto jāyante, tathāpi na tv ahaṃ teṣu tad-adhīnas tad-vaśaḥ, yathā saṃsāriṇaḥ | te punar mayi mad-vaśāḥ mad-adhīnāḥ

Rāmānuja

kiṃ viśiṣya abhidhīyate? sāttvikā rājasās tāmasāś ca jagati dehatvenendriyatvena bhogyatvena tattaddhtetutvena cāvasthitā ye bhavāḥ, tān sarvān matta evotpannān viddhi; te maccharīratayā mayy evāvasthitā iti ca / na tv ahaṃ teṣu nāhaṃ kadācid api tadāyattasthitiḥ; anyatrātmāyattasthititve ‚pi śarīrasya, śarīreṇātmanaḥ sthitāv apy upakāro vidyate; mama tu tair na kaścit tathāvidha upakāraḥ, kevalalīlaiva prayojanam ityarthaḥ

Śrīdhara

kiṃ ca ye caiveti | ye cānye ‚pi sāttvika-bhāvāḥ śama-damādayaḥ | rājasāś ca harṣa-darpādayaḥ | tāmasāś ca śoka-mohādayaḥ | prāṇināṃ sva-karma-vaśāj jāyante tān matta eva jātān iti viddhi | madīya-prakṛti-guṇa-kāryatvāt | evam api teṣv ahaṃ na varte | jīvavat tad-adhīno ‚haṃ na bhavāmīty arthaḥ | te tu mad-adhīnāḥ santo mayi vartanta ity arthaḥ

Madhusūdana

kim evaṃ parigaṇanena ye caiveti | ye cānye ‚pi bhāvāś citta-pariṇāmāḥ sāttvikāḥ śama-damādayaḥ | ye ca rājasā harṣa-darpādayaḥ | ye ca tāmasāḥ śoka-mohādayaḥ prāṇinām avidyā-karmādi-vaśāj jāyante tān matta eva jāyamānān iti ahaṃ kṛtsnasya jagataḥ prabhava ity ādy-ukta-prakāreṇa viddhi samastān eva | athavā sāttvikā rājasās tāmasāś ca bhāvāḥ sarve ‚pi jaḍa-vargā vyākhyeyā viśeṣa-hetv-abhāvāt | eva-kāraś ca samastāvadhāraṇārthaḥ | evam api na tv ahaṃ teṣu, matto jātatve ‚pi tad-vaśas tad-vikāra-rūṣito rajju-khaṇḍa iva kalpita-sarva-vikāra-rūṣito ‚haṃ na bhavāmi saṃsārīva | te tu bhāvā mayi rajjvām iva sarpādayaḥ kalpitā mad-adhīna-sattā-sphūrtikā mad-adhīnā ity arthaḥ

Viśvanātha

evaṃ vastu-kāraṇa-bhūtā vastu-sāra-bhūtāś ca rākṣasādyāś ca vibhūtayaḥ kāścid uktāḥ | kintv alam ativistareṇa | mad-adhīnaṃ vastu-mātram eva mad-vibhūtir ity āha ye caiveti | sāttva-bhāvāḥ śama-damādayo devādyāś ca | rājasā harṣa-darpādayo ‚surādyāś ca | tāmasāḥ śoka-mohādayo rākṣasādyāś ca | tān matta eveti madīya-prakṛti-guṇa-kāryatvāt | teṣv ahaṃ na varte | jīvavat tad-adhīno ‚haṃ na bhavāmīty arthaḥ | te tu mayi mad-adhīnāḥ santa eva vartante

Baladeva

evaṃ kāṃścid vibhūtir abhidhāya samāsena sarvās tāḥ prāha ye caiveti | ye mitho vilakṣaṇa-svabhāvāḥ sāttvikādayo bhāvāḥ prāṇināṃ śarīrendriya-viṣayātmanā ta-kāraṇatvena cāvasthitās tān sarvān tat-tac-chakty-upetān matta evopapannān viddhi | na tv ahaṃ teṣu varte naivāhaṃ tad-adhīna-sthitiḥ | te mayi mad-adhīna-sthitaya ity arthaḥ

syntax

ebhiḥ (by these) tribhiḥ (by three) guṇa-mayaiḥ (by made of the guṇas) bhāvaiḥ (by states) sarvam idam (all this) jagat (world) mohitam (is bewildered).
[ataḥ eva] (therefore) [tat jagat] (that world) ebhyaḥ param (superior than these) avyayam (unchangeable) mām (me) na abhijānāti (does not distinguish).

grammar

tribhiḥ	–	tri 3n.3 m. – by three;
guṇa-mayaiḥ	–	guṇa-maya 3n.3 m. – by made of the guṇas (from: √grah – to take, guṇa – quality, virtue, thread; –maya – in compounds: made of, of the nature of);
bhāvaiḥ	–	bhāva 3n.3 m. – by states, natures, emotions (from: √bhū – to be);
ebhiḥ	–	idam sn. 3n.3 m. – by these;
sarvam	–	sarva sn. 1n.1 n. – all, whole (sarvam idam – mostly used to mean ‘this world’);
idam	–	idam sn. 1n.1 n. – this;
jagat	–	jagat 1n.1 n. – world, moving, mankind (from: √gam – to go);
mohitam	–	mohita (√muh – to become confused, bewildered, stupefied) PP caus. 1n.1 n. – bewildered;
na	–	av. – not;
abhijānāti	–	abhi-√jñā (to distinguish) Praes. P 1v.1 – he distinguishes, he understands;
mām	–	asmat sn. 2n.1 – me;
ebhyaḥ	–	idam sn. 5n.3 m. – than these;
param	–	para 2n.1 m. – beyond, ancient, final, the best, the supreme;
avyayam	–	a-vyaya 2n.1 m. – unchangeable (from: vi-√i – to go away, to disappear, vyaya – going away, changeable, expense);

textual variants

sarvam → kṛtsnam (whole);
mohitaṁ → mohanaṁ (bewildered);

Śāṃkara

evaṃ-bhūtam api parameśvaraṃ nitya-śuddha-buddha-mukta-svabhāvaṃ sarva-bhūtātmānaṃ nirguṇaṃ saṃsāra-doṣa-bīja-pradāha-kāraṇaṃ māṃ nābhijānāti jagad ity anukrośaṃ darśayati bhagavān | tac ca kiṃ-nimittaṃ jagato’jñānaṃ ? ity ucyate—

tribhir guṇa-mayaiḥ guṇa-vikāraiḥ rāga-dveṣa-mohādi-prakārair bhāvaiḥ padārthair ebhir yathoktaiḥ sarvam idaṃ prāṇi-jātaṃ jagan mohitam avivekitām āpāditaṃ san nābhijānāni mām | ebhyo yathoktebhyo guṇebhyaḥ paraṃ vyatiriktaṃ vilakṣaṇaṃ cāvyayaṃ vyaya-rahitaṃ janmādi-sarva-bhāva-vikāra-varjitam ity arthaḥ

Rāmānuja

tad evaṃ cetanācetanātmakaṃ kṛtsnaṃ jagan madīyaṃ kāle kāle matta evotpadyate, mayi ca pralīyate, mayy evāvasthitam, maccharīrabhūtam, madātmakaṃ cety aham eva kāraṇāvasthāyāṃ kāryāvathāyāṃ ca sarvaśarīratayā sarvaprakāro ‚vasthitaḥ / ataḥ kāraṇatvena śeṣitvena ca jñānādyasaṅkhyeyakalyāṇaguṇagaṇaiś cāham eva sarvaiḥ prakāraiḥ parataraḥ, matto ‚nyat kenāpi kalyāṇaguṇagaṇena parataraṃ na vidyate / evaṃbhūtaṃ māṃ tribhyaḥ sāttvikarājasatāmasaguṇamayebhyo bhāvebhyaḥ paraṃ madasādhāraṇaiḥ kalyāṇaguṇagaṇais tattadbhogyatāprakāraiś ca param utkṛṣṭatamam, avyayaṃ sadaikarūpam api tair eva tribhir guṇamayair nihīnataraiḥ kṣaṇadhvaṃsibhiḥ pūrvakarmānuguṇadehendriyabhogyatvenāvasthitaiḥ padārthair mohitaṃ devatiryaṅmanuṣyasthāvarātmanāvasthitaṃ sarvam idaṃ jagan nābhijānāti

Śrīdhara

evambhūtam īśvaraṃ tvām ayaṃ janaḥ kim iti na jānātīti ? ata āha tribhir iti | tribhis trividhair ebhiḥ pūrvoktair guṇa-mayaiḥ kāma-lobhādibhir guṇa-vikārair bhāvaiḥ svabhāvair mohitam idaṃ jagat | ato māma nābhijānāti | kathambhūtam ? ebhyo bhāvebhyaḥ param | ebhir aspṛṣṭam eteṣāṃ niyantāram | ataevāvyayaṃ nirvikāram ity arthaḥ

Madhusūdana

tava parameśvarasya svātantrye nitya-śuddha-buddham ukta-svabhāvatve ca sati kuto jagatas tvad-ātmakasya saṃsāritvam | evaṃvidha-matsvarūpāparijñānād iti cet, tad eva kuta ity ata āha tribhir iti | ebhiḥ prāg-uktais tribhis trividhair guṇa-mayaiḥ sattva-rajas-tamo-guṇa-vikārair bhāvaiḥ sarvair api bhavana-dharmabhir sarvam idaṃ jagat prāṇi-jātaṃ mohitam vivekāyogyatvam āpāditaṃ sad ebhyo guṇamayebhyo bhāvebhyaḥ param eṣāṃ kalpanādhiṣṭhānam atyanta-vilakṣaṇam avyayaṃ sarva-vikriyā-śūnyam aprapañcam ānanda-ghanam ātma-prakāśam avyavahitam api māṃ nābhijānāti | tataś ca svarūpāparicayāt saṃsaratīvety aho daurbhāgyam aviveki-janasyety anukrośaṃ darśayati bhagavān

Viśvanātha

nanv evambhūtaṃ tvā parameśvaraṃ katham ayaṃ jano na jānātīty ata āha tribhir iti | guṇamayaiḥ śama-damādi-harṣādi-śokādyair bhāvaiḥ svābhāvībhūtair jagaj jagaj-jāta-jīva-vṛndaṃ mohitaṃ sat māṃ nirguṇatvād ebhyaḥ param avyayaṃ nirvikāram

Baladeva

atha śakti-dvaya-viviktaṃ svasya dhyeya-svarūpaṃ darśayan tasyājñāne tad-āsaktim eva hetum āha tribhir iti | ebhiḥ pūrvoditair guṇamayair man-māyā-guṇa-kāryais trividhaiḥ sāttvikādibhir bhāvair bhavana-dharmibhiḥ kṣaṇa-pariṇāmibhis tat-tat-karmānuguṇa-śarīrendriya-viṣayātmanāvasthitair mohitam avivekitāṃ nītaṃ sat sarvam idaṃ jagat surāsura-manuṣyādy-ātmanāvasthitaṃ jīva-vṛndaṃ kartṛ ebhyaḥ sāttvikādibhyo bhāvebhyaḥ paraṃ tair aspṛṣṭam ananta-kalyāṇa-guṇa-ratnākaraṃ vijñānānanda-ghanaṃ sarveśvaram avyayam apracyuta-svabhāvaṃ māṃ kṛṣṇaṃ nābhijānāti pratyāsūyati

syntax

eṣā (this) daivī (divine) guṇa-mayī (made of the guṇas) mama (my) māyā (illusion) duratyayā hi (indeed difficult to pass).
ye (those who) mām eva (to me only) prapadyante (they surrender),
te (they) etām (this) māyām (illusion) taranti (they cross).

grammar

daivī	–	daivī 1n.1 f. – divine, celestial, pertaining to devī (from: √div – to shine, to play, devī – divine woman, celestial);
hi	–	av. – because, just, indeed, surely;
eṣā	–	etat sn. 1n.1 f. – this;
guṇa-mayī	–	guṇa-mayī 1n.1 f. – made of the guṇas (from: √grah – to take, guṇa – quality, virtue, thread; –maya – in compounds: made of, of the nature of);
mama	–	asmat sn. 6n.1 – my;
māyā	–	māyā 1n.1 f. – illusion, magic, supernatural power;
duratyayā	–	duratyayā 1n.1 f. – difficult to pass (from: dur / dus – prefix: difficult, bad, hard; ati-√i – to pass over, aty-aya – passing, transgression, death);
mām	–	asmat sn. 2n.1 – me;
eva	–	av. – certainly, just, merely;
ye	–	yat sn. 1n.3 m. – those who;
prapadyante	–	pra-√pad (to surrender) Praes. Ā 1v.3 – they surrender, they take shelter of;
māyām	–	māyā 2n.1 f. – magic, illusion, supernatural power;
etām	–	etat sn. 2n.1 f. – this;
taranti	–	√tṝ (to cross over) Praes. P 1v.3 – they cross;
te	–	tat sn. 1n.3 m. – they;

textual variants

daivī → devī / divi (divine woman / in heaven);
prapadyante → prapadyaṁti (they surrender);
māyām etaṁ taranti → māyām atitaranti (they cross the magic);

Śāṃkara

kathaṃ punar daivīm etāṃ triguṇātmikāṃ vaiṣṇavīṃ māyām atikrāmatīty ucyate—

daivī devasya mameśvarasya viṣṇoḥ svabhāva-bhūtā hi yasmād eṣā yathoktā guṇa-mayī mama māyā duratyayā duḥkhenātyayo’tikramaṇaṃ yasyāḥ sā duratyayā | tatraivaṃ sati sarva-dharmān parityajya mām eva māyāvinaṃ svātma-bhūtaṃ sarvātmanā ye prapadyante te
māyām etāṃ sarva-bhūta-mohinīṃ taranty atikrāmanti | te saṃsāra-bandhanān mucyanta ity arthaḥ

Rāmānuja

kathaṃ svata evānavadhikātiśayānande nitye sadaikarūpe laukikavastubhogyatatprakāraiś cotkṛṣṭatame tvayi sthite ‚py atyantanihīneṣu guṇamayeṣv asthireṣu bhāveṣu sarvasya bhoktṛvargasya bhogyatvabuddhir upajāyata ity atrāha

mamaiṣā guṇamayī sattvarajastamomayī māyā yasmād daivī devena krīḍhāpravṛttena mayaiva nirmitā, tasmāt sarvair duratyayā duratikramā / asyāḥ māyāśabdavācyatvam āsurarākṣasāstrādīnām iva vicitrakāryakaratvena, yathā ca „tato bhagavatā tasya rakṣārthaṃ cakram uttamam / ājagāma samājñaptaṃ jvālāmāli sudarśanam / tena māyāsahasraṃ tacchambarasyāśugāminā / bālasya rakṣatā deham aikāikaśyena sūditam” ity ādau / ato māyāśabdo na mithyārthavācī / aindrajālikādiṣv api kenacin mantrāuṣadhādinā mithyārthaviṣayāyāḥ pāramārthikyā eva buddher utpādakatvena māyāvīti prayogaḥ / tathā mantrāuṣadhādir eva tatra māyā; sarvaprayogeṣv anugatasyaikasyaiva śabdārthatvāt / tatra mithyārtheṣu māyāśabdaprayogo māyākāryabuddhiviṣayatvenāupacārikaḥ, mañcāḥ krośantītivat / eṣā guṇamayī pāramārthikī bhagavanmāyaiva, „māyām tu prakṛtiṃ vidyān māyinaṃ tu maheśvaram” ityādiṣv abhidhīyate / asyāḥ kāryaṃ bhagavatsvarūpatirodhānam, svasvarūpabhogyatvabuddhiś ca / ato bhagavanmāyayā mohitaṃ sarvaṃ jagad bhagavantam anavadhikātiśayānandasvarūpaṃ nābhijānāti //

māyāvimocanopāyam āha

mām eva satyasaṅkalpaṃ paramakāruṇikam anālocitaviśeṣāśeṣalokaśaraṇyam ye śaraṇaṃ prapadyante, te etāṃ madīyāṃ guṇamayīṃ māyāṃ taranti māyām utsṛjya mām evopāsata ityarthaḥ

Śrīdhara

ke tarhi tvāṃ jānantīti ? ata āha daivīti | daivy alaukikī | atyadbhutety arthaḥ | guṇa-mayī sattvādi-guṇa-vikārātmikā | mama parameśvarasya śaktir māyā duratyayā dustarā hi | prasiddhim etam | tathāpi mām eva ity eva-kāreṇāvyabhicāriṇyā bhaktyā ye prapadyante bhajanti māyām etāṃ sudustarām api te taranti | tato māṃ jānantīti bhāvaḥ

Madhusūdana

nanu yathoktānādi-siddha-māyā-guṇa-traya-baddhasya jagataḥ svātntryābhāvena tat-parivarjanāsāmārthyān na kadācid api māyātikramaḥ syād vastu-vivekāsāmārthya-hetoḥ sadātanatvādityāśaṅkya bhagavad-eka-śaraṇatayā tattva-jñāna-dvāreṇa māyātikramaḥ sambhavatīty āha daivīti | daivī eko devo sarva-bhūteṣu gūḍhaḥ [ŚvetU 6.11] ity-ādi-śruti-pratipādite svatodyotanavati deve sva-prakāśa-caitanyānande nirvibhāge tad-āśrayatayā tad-viṣayatayā ca kalpitā āśrayatva-viṣayatva-bhāginī nirvibhāga-citir eva kevalā [Saṃ.Śārī 1.319] ity ukteḥ | eṣā sākṣi-pratyakṣatvenāpalāpānarhā | hi-śabdād bhramopādānatvād arthāpatti-siddhā ca | guṇa-mayī sattva-rajas-tamo-guṇa-trayātmikā | triguṇa-rajjur ivātidṛdhatvena bandhana-hetuḥ | mama māyāvinaḥ parameśvarasya sarva-jagat-kāraṇasya sarvajñasya sarva-śakteḥ sva-bhūtā svādhīnatvena jagat-sṛṣṭy-ādi-nirvāhikā | māyā tattva-pratibhāsi-pratibandhenātattva-pratibhāsa-hetur āvaraṇa-vikṣepa-śakti-dvayavaty avidyā sarva-prapañca-prakṛtiḥ māyāṃ tu prakṛtiṃ vidyān māyinaṃ tu maheśvaram [ŚvetU 4.19] iti śruteḥ |

atraivaṃ prakriyā | jīveśvara-jagad-vibhāga-śūnye caitanye ‚dhyastānādir avidyā sattva-prādhānyena svacchā darpaṇa iva mukha-bhāsaṃ cid-ābhāsam āgṛhṇāti | tataś ca bimba-sthānīyaḥ parameśvara upādhi-doṣānāskanditaḥ pratibimba-sthānīyaś ca jīva upādhi-doṣāskanditaḥ | īśvarāc ca jīva-bhogāyākāśādi-krameṇa śarīrendriya-saṅghātas tad-bhogyaś ca kṛtsnaḥ prapañco jāyata iti kalpanā bhavati | bimba-pratibimba-mukhānugata-mukhavac ceśa-jīvānugataṃ māyopādhi caitanyaṃ sākṣīti kalpyate | tenaiva ca svādhyastā māyā tat-kāryaṃ ca kṛtsnaṃ prakāśyate | ataḥ sākṣy-abhiprāyeṇa daivīti bimbeśvarābhiprāyeṇa tu memeti bhagavtoktam | yadyapy avidyā-pratibimba eka eva jīvas tathāpy avidyā-gatānām antaḥ-karaṇa-saṃskārāṇāṃ bhinnatvāt tad-bhedenāntaḥ-karaṇopādhes tasyātra bheda-vyapadeśo mām eva ye prapadyante duṣkṛtino mūḍhā na prapadyante, caturvidhā bhajante mām ity ādiḥ | śrutau ca tad yo devānāṃ pratyabudhyata sa eva tad abhavat tatha rṣīṇāṃ tathā manuṣyāṇām [BAU 1.4.10] ity ādiḥ |

antaḥ-karaṇopādhi-bhedāparyālocane tu jīvatva-prayojakopādher ekatvād ekatvenaivātra vyapadeśaḥ | kṣetrajñaṃ cāpi māṃ viddhi sarva-kṣetreṣu [Gītā 13.2], prakṛtiṃ puruṣaṃ caiva viddhy anādī ubhāv api [Gītā 13.19], mamaivāṃśo jīva-loke jīva-bhūtaḥ sanātanaḥ [Gītā 15.7] ity ādi | śrutau ca brahma vā idam agra āsīt tad ātmānam evāvedahaṃ brahmāsmīti tasmāt tat sarvam abhavat [BAU 1.4.10], eko devaḥ sarva-bhūteṣu gūḍhaḥ [ŚvetU 6.11], anena jīvenā ‚ ‚tmanā ‚ ‚ nupraviśya [ChāU 6.3.2]

bālāgra-śata-bhāgasya śatadhā kalpitasya ca |
bhāgo jīvaḥ sa vijñeyaḥ sa cānantyāya kalpate || [ŚvetU 5.9] ity ādiḥ |

yadyapi darpaṇa-gataś caitra-pratibimbaḥ svaṃ paraṃ ca na jānāty acetanāṃśasyaiva tatra pratibimbitatvāt tathāpi cit-pratibimbaś cittvād eva svaṃ paraṃ ca jānāti | pratibimba-pakṣe bimba-caitanya evopādhisthatva-mātrasya kalpitatvāt | ābhāsa-pakṣe tasyānirvacanīyatve ‚pi jaḍa-vilakṣaṇatvāt | sa ca yāvat sva-bimbaikyam ātmano na jānāti tāvaj jala-sūrya iva jala-gata-kampādikam upādhi-gataṃ vikāra-sahasram anubhavati | tad etad āha duratyayeti | bimba-bhūteśvaraikya-sākṣātkāram antareṇātyetuṃ taritum aśakyeti duratyayā | ataeva jīvo ‚ntaḥkaraṇāvacchinnatvāt tat-sambaddham evākṣyādi-dvārā bhāsayan kiṃcij jño bhavati | tataś ca jānāmi karomi bhuñje cety anartha-śata-bhājanaṃ bhavati | sa ced bimba-bhūtaṃ bhagavantam ananta-śaktiṃ māyā-niyantāraṃ sarva-vidaṃ sarva-phala-dātāram aniśam ānanda-ghana-mūrtim anekaānavatārān bhaktānugrahāya vidadhatam ārādhayati samarpaṇena tadā bimba-samarpitasya pratibimbe pratiphalanāt sarvān api puruṣārthān āsādayati | etad evābhipretya prahlādenoktaṃ –

naivātmanaḥ prabhur ayaṃ nija-lābha-pūrṇo
mānaṃ janād aviduṣaḥ karuṇo vṛṇīte |
yad yaj jano bhagavate vidadhīta mānaṃ
tac cātmane prati-mukhasya yathā mukha-śrīḥ || [BhP 7.9.11] iti |

darpaṇa-pratibimbitasya mukhasya tilakādi-śrīr apekṣitā ced bimba-bhūte mukhe samarpaṇīyā | sā svayam eva tatra pratiphalati nānyaḥ kaścit tat-prāptāv upāyo ‚sti yathā tathā bimba-bhūteśvare samarpitam eva tat-pratibimba-bhūto jīvo labhate nānyaḥ kaścit tasya puruṣārtha-lābhe ‚sty upāya iti dṛṣṭānta-dārṣṭānikayor arthaḥ |

tasya yadā bhagavantam anantam anavaratam ārādhayato ‚ntaḥkaraṇaṃ jñāna-pratibandhaka-pāpena rahitaṃ jñānānukūla-puṇyena copacitaṃ bhavati tadātinirmale mukura-maṇḍala iva mukham atisvacche ‚ntaḥkaraṇe sarva-karma-tyāga-śama-damādi-pūrvaka-gurūpasadana-vedānta-vākya-śravaṇa-manana-nididhyāsanaiḥ saṃskṛte tattvam asīti-gurūpadiṣṭa-vedānnta-vākya-karaṇikāhaṃ brahmāsīmty anātmākāra-śūnyā nirupādhi-caitanyākārā sākṣātkārātmikā vṛttir udeti | tasyāṃ ca pratiphalaitaṃ caitanyaṃ sadya eva sva-viṣayāśrayām avidyām unmūlayati dīpa iva tamaḥ | tatas tasyā nāśāt tayā vṛttyā sahākhilasya kārya-prapañcasya nāśaḥ | upādāna-nāśād upādeya-nāśasya sarva-tantra-siddhānta-siddhatvāt | tad etad āha bhagavān mām eva ye prapadyante māyām etāṃ taranti te iti | ātmety evopāsīta [BAU 1.4.7], tad ātmānam evāvet [BAU 1.4.10], tam eva dhīro vijñāya [BAU 4.4.23], tam eva viditvātimṛtyum eti [ŚvetU 6.15] ity ādi-śrutiṣv ivehāpi mām evety eva-kāro ‚py anuparaktatā-pratipatty-arthaḥ | mām eva sarvopādhi-virahitaṃ vidānanda-sadātmānam akhaṇḍaṃ ye prapadyante vedānta-vākya-janyayā nirvikalpa-sākṣātkāra-rūpayā nirvacanānarha-śuddha-cid-ākāratva-dharma-viśiṣṭayā sarva-sukṛta-phala-bhūtayā nididhyāsana-paripāka-prasūtayā ceto-vṛttyā sarvājñāna-tat-kārya-virodhinyā viṣayīkurvanti te ye kecid etāṃ duratikramaṇīyām api māyām akhilānartha-janma-bhuvam anāyāsenaiva taranti atikrāmanti tasya ha na devāś canābhūtyā īśata ātmā hy eṣā sa bhavati [BAU 1.4.10] iti śruteḥ | sarovādhi-nivṛttyā saccidānanda-ghana-rūpeṇaiva tiṣṭhantīty artaḥ | bahu-vacana-prayogo dehendriyādi-saṃghāta-bheda-nbandhanātma-bheda-bhrānty-anuvādārthaḥ |

prapaśyantīti vaktavye prapadyanta ity ukte ‚rthe mad-eka-śaraṇāḥ santo mām eva bhagavantaṃ vāsudevam īdṛśam ananta-saundarya-sāra-sarvasvam akhila-kalā-kalāpa-nilayam abhinava-paṅkaja-śobhādhika-caraṇa-kamala-yugala-prabham anavarata-veṇu-vādana-nirata-vṛndāvana-krīḍāsakta-mānasa-heloddhṛta-govardhanākhya-mahīdharaṃ gopālaṃ niṣūdita-śiśupāla-kaṃsādi-duṣṭa-saṅgham abhinava-jalada-śobhā-sarvasva-haraṇa-caraṇaṃ paramānanda-ghana-maya-mūrtimati-vairiñca-prapañcam anavaratam anucintayanto divasān ativāhayanti te mat-prema-mahānanda-samudra-magna-manasas tathā samasta-māyā-guṇa-vikārair nābhibhūyante | kintu mad-vilāsa-vinoda-kuśalā ete mad-unmūlana-samarthā iti śaṅkamāneva māyā tebhyo ‚pasarati vāravilāsinīva krodhanebhyas tapodhanebhyas tasmān māyā-taraṇārthī mām īdṛśam eva santatam anucintayed ity apy abhipretaṃ bhagavataḥ | śrutayaḥ smṛtayaś cātrārthe pramāṇīkartavyāḥ

Viśvanātha

nanu tarhi triguṇa-maya-mohāt katham uttīrṇā bhavanti ? tatrāha daivīti | daivī viṣayānandena dīvyantīti devā jīvās tadīyā teṣāṃ mohayitrīty arthaḥ | guṇa-mayī śleṣeṇa triveṣṭana-mahā-pāśa-rūpā | mama parameśvarasya māyā bahiraṅgā śaktir duratyayā duratikramā | pāśa-pakṣe, chettum udgranthayituṃ vā kenāpy aśaktyety arthaḥ | kintu mad-vāci viśvasihi iti sva-vakṣaḥ spṛṣṭvāha māṃ śyāmasundarākāram eva

Baladeva

nanu triguṇāyas-tan-māyāyā nityatvāt tad-dhetukasya mohasya vinivṛttir durghaṭeti cet tatrāha daivīti | mama sarveśvarasyāvitarkyātivicitrānanta-viśva-sraṣṭur eṣā māyā daivī | alaukiky atyadbhutety arthaḥ | tādṛk viśva-sargopakaraṇatvāt | śrutiś caivam āha – māyāṃ tu prakṛtiṃ vidyān māyinaṃ tu maheśvaram [ŚvetU 4.10] ity ādyā | guṇamayī sattvādi-guṇa-trayātmikā, śleṣeṇa triguṇitā rajjur ivāti-dṛḍhatayā jīvānāṃ bandhu-hetuḥ | ato duratyayā teṣāṃ duratikramā | rajju-pakṣe chettum udgrathituṃ ca tair aśaktyety arthaḥ | yadyapy etādṛśī tathāpi mad-bhaktyā tad-vinivṛttiḥ syād ity āha mām iti | māṃ sarveśvaraṃ māyā-niyantāraṃ sva-prapanna-vātsalya-nīradhiṃ kṛṣṇaṃ ye tādṛśa-sat-prasaṄgāt prapadyate śaraṇaṃ gacchanti te etām arṇavam ivāpārāṃ māyāṃ goṣpadodakāñjalim ivāśrameṇa taranti | tāṃ tīrtvānadaika-rasaṃ prasādābhimukhaṃ sva-svāminaṃ māṃ prāpnuvantīti | mām evety eva-kāro mad-anyeṣāṃ vidhi-rudrādīnāṃ prapattyā tasyās taraṇaṃ nety āha śrutiś caivam āha tam eva viditvety ādyā mucukundaṃ prati devāś ca –

varaṃ vṛṇīṣva bhadraṃ te ṛte kaivalyam adya naḥ |
eka eveśvaras tasya bhagavān viṣṇur avyayaḥ || [BhP 10.51.20] iti |

ghaṇṭākarṇaṃ prati śivaś ca – mukti-pradātā sarveṣāṃ viṣṇur eva na saṃśayaḥ iti

syntax

duṣkṛtinaḥ (sinners) mūḍhāḥ (bewildered) narādhamāḥ (the worst of men) māyayā apahṛta-jñānāḥ (whose knowledge is carried away by illusion) āsuram bhāvam āśritāḥ (who have taken shelter in demoniac nature) mām (to me) na prapadyante (they do not surrender).

grammar

na	–	av. – not;
mām	–	asmat sn. 2n.1 – me;
duṣkṛtinaḥ	–	duṣkṛtin 1n.3 m. – evil-doers, sinners (from: dur / dus – prefix: difficult, bad, hard; √kṛ – to do, PP kṛta – done, made; duṣ-kṛta – wrongly done, evil action, sin; -in, -min, -vin – sufixes meaning one who possesses);
mūḍhāḥ	–	mūḍha (√muh – to become confused, bewildered, stupefied) PP 1n.1 m. – those bewildered;
prapadyante	–	pra-√pad (to surrender) Praes. Ā 1v.3 – they surrender, they take shelter of;
narādhamāḥ	–	nara-adhama 1n.3 m.; TP: nareṣv adhamā iti – the lowest among men (from: nṛ – man, mankind, nara – a man, a person; adhas – low, adhara – lower, adhama – lowest, vilest);
māyayā	–	māyā 3n.1 f. – by magic, by illusion, by supernatural power;
apahṛta-jñānāḥ	–	apahṛta-jñāna 1n.3 m.; BV: yeṣāṁ jñānam apahṛtam asti te – whose knowledge is carried away (from: apa-√hṛ – to carry away, PP apahṛta – carried away, stolen; √jñā – to know, to understand, jñāna – knowledge, wisdom, intelligence);
āsuram	–	āsura 2n.1 m. – demoniac, hellish (from: asura – opponent of the heavenly, demon);
bhāvam	–	bhāva 2n.1 m. – state, existence, nature (from: √bhū – to be);
āśritāḥ	–	āśrita (ā-√śri – to  adhere, to lean on, to rest on, to depend on) PP 1n.3 m. – those who took refuge, who approached (whom? – requires accusative);

textual variants

māṁ → me / mā (for me / no);
māyayāpahṛta-jñānā → māyayā prahṛta-jñānā / māyayā mad-gata-jñānā (whose knowledge is beaten by magic / whose knowledge is gone into me by magic);
āśritāḥ → āsthitāḥ (situated);

Śāṃkara

yadi tvāṃ prapannāḥ māyām etāṃ taranti, kasmāt tvām eva sarve na prapadyante ? ity ucyate—

na māṃ parameśvaraṃ nārāyaṇaṃ duṣkṛtinaḥ pāpa-kāriṇaḥ mūḍhāḥ prapadyante narādhamā narāṇāṃ madhye’dhamāḥ nikṛṣṭaḥ | te ca māyayāpahṛta-jñānāḥ saṃmuṣita-jñānā āsuraṃ bhāvaṃ hiṃsānṛtādi-lakṣaṇam āśritāḥ

Rāmānuja

kim iti bhagavadupāsanāpādinīṃ bhagavatprapattiṃ sarve na kurvata ity atrāha

duṣkṛtinaḥ pāpakarmāṇaḥ māṃ na prapadyate / duṣkṛtatāratamyena te caturvidhā bhavanti mūḍhāḥ, narādhamāḥ, māyayāpahṛtajñānāḥ, āsuraṃ bhāvam āśritāḥ iti / mūḍhāḥ viparītajñānāḥ; pūrvoktaprakāreṇa bhagavaccheṣataikarasam ātmānaṃ bhogyajātaṃ ca svaśeṣatayā manyamānāḥ / narādhamāḥ sāmānyena jñāte ‚pi matsvarūpe madaunmukhyānarhāḥ / māyayāpahṛtajñānāḥ madviṣayaṃ madaiśvaryaviṣayaṃ ca jñānaṃ yeṣāṃ tadasaṃbhāvanāpādinībhiḥ kūṭayuktibhir apahṛtam, te tathā uktāḥ / āsuraṃ bhāvam āśritāḥ madviṣayaṃ madaiśvaryaviṣayaṃ ca jñānaṃ sudṛḍham upapannaṃ yeṣāṃ dvaiṣāyaiva bhavati; te āsuraṃ bhāvam āśritāḥ / uttarottarāḥ pāpiṣṭhatamāḥ

Śrīdhara

yady evaṃ tarhi sarve tvām eva kim iti na bhajanti ? tatrāha na mām iti | nareṣu ye ‚dhamās te māṃ na prapadyante na bhajanti | adhamatve hetuḥ -mūḍhā viveka-śūnyāḥ | tat kutaḥ ? duṣkṛtinaḥ pāpa-śīlāḥ | ato māyayāpahṛtaṃ nirastaṃ śāstrācāryopadeśābhyāṃ jātam api jñānaṃ yeṣāṃ te tathā | ataeva dambho darpo ‚bhimānaś ca krodhaḥ pāruṣyam eva cety ādinā vakṣyamāṇam āsuraṃ bhāvam svabhāvaṃ prāptāḥ santo na māṃ bhajanti

Madhusūdana

yady evaṃ tarhi kim iti nikhilānartha-mūla-māyonmūlanāya bhagavantaṃ bhavantam eva sarve na pratipadyante cira-saṃcita-durita-pratibandhād ity āha bhagavān na mām iti | duṣkṛtino duṣkṛtena pāpena saha nitya-yoginaḥ | ataeva nareṣu madhye ‚dhamā iha sādhubhir garhaṇīyāḥ paratra cānartha-sahasra-bhājaḥ | kuto duṣkṛtam anartha-hetum eva sadā kurvanti yato mūḍhā idam artha-sādhanam idam anartha-sādhanam iti viveka-śūnyāḥ | sati pramāṇe kuto na viviñcanti yato māyayāpahṛta-jñānāḥ śarīrendriya-saṃghāta-tādāmtya-bhrānti-rūpeṇa pariṇatayā māyayā pūrvoktayāpahṛtaṃ pratibaddhaṃ jñānaṃ viveka-sāmarthyaṃ yeṣāṃ te tathā | ataeva te dambho darpo ‚bhimānaś ca krodhaḥ pāruṣyam eva ca [Gītā 16.4] ity ādināgre vakṣyamānam āsuraṃ bhāvaṃ hiṃsānṛtādi-svabhāvam āśritā mat-pratipatty-ayogyāḥ santo na māṃ sarveśvaraṃ prapadyante na bhajante | aho daurbhāgyaṃ teṣām ity abhiprāyaḥ

Viśvanātha

nanu tarhi paṇḍitā api kecit kim iti tvāṃ na prapadyante ? tatra ye paṇḍitās te māṃ prapadyanta eva | paṇḍita-mānina eva na māṃ prapadyanta ity āha na mām iti | duṣkṛtino duṣṭāś ca te kṛtinaḥ paṇḍitāś ceti te kupaṇḍitā ity arthaḥ | te ca caturvidhāḥ | eke mūḍhāḥ paśu-tulyāḥ karmiṇaḥ | yad uktaṃ –

nūnaṃ daivena nihatā ye cācyuta-kathā-sudhām |
hitvā śṛṇvanty asad-gāthāḥ purīṣam iva viḍ-bhujaḥ || [BhP 3.32.19] iti |

mukundaṃ ko vai na seveta vinā naretaraḥ iti ca |

apare narādhamāḥ kañcit kālaṃ bhaktimattvena prāpta-naratvā apy ante phala-prāptau na sādhanopayoga iti matvā svecchayaiva bhakti-tyāginaḥ | svakartṛka-bhakti-tyāga-lakṣaṇam eva teṣām adhamatvam iti bhāvaḥ | apare śāstrādhyāpanādi-mattve ‚pi māyayāpahṛtaṃ jñānam eṣāṃ te vaikuṇṭha-virājinī nārāyaṇa-mūrtir eva sārvakālikī-bhakti-prāpyā, na tu kṛṣṇa-rāmādi-mūrtir mānuṣīti manyamānā ity arthaḥ | yad vakṣyate avajānanti māṃ mūḍhā mānuṣīṃ tanum āśritam [Gītā 9.11] iti | te khalu māṃ prapadyamānā api na māṃ prapadyanta iti bhāvaḥ | apare āsuraṃ bhāvam āśritāḥ | asurā jarāsandhādayo mad-vigrahaṃ lakṣīkṛtya śarair vidhyanti | tathaiva dṛśyatādi-hetu-mat-kutarkair mad-vigrahaṃ vaikuṇṭha-stham api khaṇḍayanty eva | na tu prapadyanta ity arthaḥ

Baladeva

nanu cet tvām eva prapannā vimucyante tarhi paṇḍitā api kecit kim iti tvāṃ na prapadyante tatrāha na mām iti | duṣṭāś ca te kṛtinaḥ śāstrārtha-kuśalāś ceti duṣkṛtinaḥ kupaṇḍitās te māṃ na prapadyante | śrutiś caivam āha –

avidyāyām antare vartamānāḥ
svayaṃ dhīrāḥ paṇḍitaṃmanyamānāḥ |
dandramyamāṇāḥ pariyanti mūḍhā
andhenaiva nīyamānā yathāndhāḥ || [KaṭhU 1.2.5]

te catur-vidhāḥ – eke māyayā mūḍhāḥ karma-jaḍā indrādivan mām api viṣṇuṃ karmāṅgaṃ jīvavat karmādhīnaṃ manyamānāḥ | apare māyayā narādhamā viprādi-kula-janmanā narottamatāṃ prāpyāpy asat kāvyārthāsattyā pāmaratā-bhājaḥ | yad uktam –

nūnaṃ daivena nihatā ye cācyuta-kathā-sudhām |
hitvā śṛṇvanty asad-gāthā purīṣam iva viḍ-bhujaḥ || [BhP 3.32.19] iti |

anye māyayāpahṛta-jñānāḥ sāṅkhyādayaḥ | te hi sārvajña-sārvaiśvarya-sarva-sraṣṭṛtva-muktidatvādi dharmaiḥ śruti-sahasra-prasiddham api mām īśvaram apalapantaḥ prakṛtim eva sarva-sraṣṭrīṃ mokṣa-dātrīṃ ca kalpayanti | tatra tādṛśa-kuṭila-kuyukti-śatāny udbhāvayantī māyayaiva hetuḥ | kecit tu māyayaivāsuraṃ bhāvam āśritā nirviśeṣa-cin-mātra-vādinaḥ | asurā yathā nikhilānanda-karaṃ mad-vigrahaṃ śarair vidhyanti tathādṛśyatvādi-hetubhis te nitya-caitanyātmatayā śruti-prasiddham api taṃ khaṇḍayantīti tatrāpi tādṛśa-buddhy-utpādanī māyaiva hetur iti

syntax

he arjuna (O Arjuna!), he bharata-rṣabha (O best of the Bharatas!),
ārtaḥ (suffering) jijñāsuḥ (desiring to know) arthārthī (wanting wealth) jñānī ca [iti] (and wise)
catur-vidhāḥ (four kinds of) sukṛtinaḥ (the pious) janāḥ (people) mām (me) bhajante (they worship).

grammar

catur-vidhāḥ	–	catur-vidha 1n.3 m. – four kinds of (from: catur – four; vi-√dhā – to divide, vidhā – division, part);
bhajante	–	√bhaj (to share, to love, to rejoice, to worship) Praes. Ā 1v.3 – they worship;
mām	–	asmat sn. 2n.1 – me;
janāḥ	–	jana 1n.3 m. – people, men (from: √jan – to be born, to produce);
sukṛtinaḥ	–	sukṛta 1n.3 m. – good-doers, the noble, the pious (from: su – prefix: good, excellent, beautiful, virtuous; √kṛ – to do, PP kṛta – done, made; sukṛta – well done, merit, benefit, virtue, fortune; -in, -min, -vin – sufixes meaning one who possesses);
arjuna	–	arjuna 8n.1 m. – white, clear, O Arjuna;
ārtaḥ	–	ārta (ā-√ṛ – to reach, to fall into) 1n.1 m. – suffering, distressed, afflicted;
jijñāsuḥ	–	jijñāsu (√jñā – to know, to understand) des. 1n.1 m.; jñātum icchantaḥ – desiring to know;
arthārthī	–	artha-arthin 1n.1 m.; yo ‘rtam arthayate saḥ – who wants wealth (from: √arth – to strive to obtain, to desire, to request, artha – purpose, advantage, concern, object, wealth, use; -in, -min, -vin – sufixes meaning one who possesses; arthin – desiring, longing for, beggar);
jñānī	–	jñānin 1n.1 m. – wise, one in knowledge (from: √jñā – to know, to understand), -in, -min, -vin – sufixes meaning one who possesses;
ca	–	av. – and;
bharata-rṣabha	–	bharata-rṣabha 8n.1 m.; TP: bharatāṇām ṛṣabha iti – O best of the Bharatas (from: √bhṛ – to hold or bharata – king Bharata, maintained, actor, in plural – the descendants of Bharata; ṛṣabha – bull, the best of any kind);

textual variants

‘rjuna → sadā (constantly);

Śāṃkara

ye punar narottamāḥ puṇya-karmāṇaḥ—

catur-vidhāś catuḥ-prakārā bhajante sevante māṃ janāḥ sukṛtinaḥ puṇya-karmāṇo he’rjuna | ārta ārti-parigṛhītas taskara-vyāghra-rogādinābhibhūta āpannaḥ | jijñāsur bhagavat-tattvaṃ jñātum icchati yaḥ | arthārthī dhana-kāmaḥ | jñānī viṣṇos tattva-vic ca he bharatarṣabha

Rāmānuja

sukṛtinaḥ puṇyakarmāṇo māṃ śaraṇam upagamya mām eva bhajante / te ca sukṛtatāratamyena caturvidhāḥ, sukṛtagarīyastvena pratipattivaiśeṣyād uttarottarā adhikatamā bhavanti / ārtaḥ pratiṣṭhāhīnaḥ bhraṣṭāiśvaryaḥ punar tatprāptikāmaḥ / arthārthī aprāptāiśvaryatayā aiśvaryakāmaḥ / tayor mukhabhedamātram / aiśvaryaviṣayatayāikyād eka evādhikāraḥ / jijñāsuḥ prakṛtiviyuktātmasvarūpāvāptīcchuḥ / jñānam evāsya svarūpam iti jijñāsur ity uktam / jñānī ca, „itas tv anyāṃ prakṛtiṃ viddhi me parām” ityādinābhihitabhagavaccheṣataikarasātmasvarūpavit; prakṛtiviyuktakevalātmani aparyavasyan bhagavantaṃ prepsuḥ bhagavantam eva paramaprāpyaṃ manvānaḥ

Śrīdhara

sukṛtinas tu māṃ bhajanty eva | te sukṛti-tāratamyena catur-vidhā ity āha catur-vidhā iti | pūrva-janmasu ye kṛta-puṇyās te māṃ bhajanti | te caturvidhāḥ | ārto vegādy-abhibhūtaḥ sa yadi pūrvaṃ kṛta-puṇyas tarhi māṃ bhajati | anyathā kṣudra-devatā-bhajanena saṃsarati | evam uttaratrāpi draṣṭavyam | jijñāsur ātma-jñānecchuḥ | arthārthī atra vā paratra vā bhoga-sādhana-bhūto ‚rtha-lipsuḥ | jñānī cātma-vit

Madhusūdana

ye tv āsura-bhāva-rahitāḥ puṇya-karmāṇo vivekinas te puṇya-karma-tāratamyena catur-vidhāḥ santo māṃ bhajante krameṇa ca kāmanā-rāhityena mat-prasādān māyāṃ tarantīty āha catur-vidhā iti | ye sukṛtinaḥ pūrva-janma-kṛta-puṇya-saṃcayā janāḥ saphala-janmānas ta eva nānye te māṃ bhajante sevante | he arjuna ! te ca trayaḥ sa-kāmā eko ‚kāma ity evaṃ caturvidhāḥ | ārta ārtyā śatru-vyādhy-ādy-āpadā grastas tan-nivṛttim icchan | yathā makha-bhaṅgena kupita indre varṣati vraja-vāsī janaḥ | yathā vā jarāsandha-kārāgāravartī rāja-nicayaḥ | dyūta-sabhāyāṃ vastrākarṣaṇe draupadī ca | grāha-grasto gajendraś ca | jijñāsur ātma-jñānārthī mumukṣuḥ | yathā mucukundaḥ, yathā vā maithilo janakaḥ śrutadevaś ca, nivṛtte mausale yathā coddhavaḥ | arthārthī iha vā paratra vā yad bhogopakaraṇaṃ tal-lipsuḥ | tatreha yathā sugrīvo vibhīṣaṇaś ca, yathā copamanyuḥ paratra yathā dhruvaḥ | ete trayo ‚pi bhagavad-bhajanena māyāṃ taranti | tatra jijñāsur jñānotpattyā sākṣād eva māyāṃ tarati ārto ‚rthārthī ca jijñāsutvaṃ prāpyeti viśeṣaḥ | ārtasyārthārthinaś ca jijñāsutva-sambhavāj jijñāsoś cārtatva-jñānopakaraṇārthārthitva-sambhavād ubhayor madhye jijñāsur uddiṣṭaḥ |

tad ete trayaḥ sa-kāmā vyākhyātāḥ niṣkāmaś caturtha idānīm ucyate jñānī ca | jñānaṃ bhagavat-tattva-sākṣātkāras tena nitya-yukto jñānī tīrṇa-māyo nivṛtta-sarva-kāmaḥ | ca-kāro yasya kasyāpi niṣkāma-prema-bhaktasya jñāniny-antar-bhāvārthaḥ | he bharatarṣabha tvam api jijñāsur vā jñānī veti katamo ‚haṃ bhakta iti mā śaṅkiṣṭhā ity arthaḥ | tatra niṣkāma-bhakto jñānī yathā sanakādir yathā nārado yathā prahlādo yathā pṛthur yathā vā śukaḥ | niṣkāmaḥ śuddha-prema-bhakto yathā gopikādir yathā vākrūra-yudhiṣṭhirādiḥ | kaṃsa-śiśupālādayas tu bhayād dveṣāc ca santata-bhagavac-cintā-parā api na bhaktā bhagavad-anurakter abhāvāt | bhagavad-anurakti-rūpāyās tu bhakteḥ svarūpaṃ sādhanaṃ bhedās tathā bhaktānām api bhagavad-bhakti-rasāyane ‚smābhiḥ sa-viśeṣaṃ prapañcitā itīhoparamyate

Viśvanātha

tarhi ke tvāṃ bhajanta ity ata āha caturvidhā iti | sukṛtaṃ varṇāśramācāra-lakṣaṇo dharmas tadvantaḥ santo māṃ bhajante | tatra ārto rogādy-āpad-grastas tan-nivṛtti-kāmaḥ | jijñāsuḥ ātma-jñānārthī vyākaraṇādi-śāstra-jñānārthī vā | arthārthī kṣiti-gaja-turaga-kāminī-kanakādyaihika-pāratrika-bhogārthīti | ete trayaḥ sakāmā gṛhasthāḥ | jñānī viśuddhāntaḥ-karaṇaḥ sannyāsīti caturtho ‚yaṃ niṣkāmaḥ | ity ete pradhānībhūta-bhakty-adhikāriṇaś catvāro nirūpitāḥ | tatrādimeṣu triṣu karma-miśrā bhaktiḥ | antime caturthe jñāna-miśrā | sarva-dvārāṇi saṃnyasya [Gītā 8.12] ity agrima-granthe yoga-miśrāpi vakṣyate | jñāna-karmādy-amiśrā kevalā bhaktir yā sā tu saptamādhyāyārambha eva mayy āsakta-manaḥ pārtha [Gītā 7.1] ity anena uktā | punaś cāṣṭame ‚py adhyāye ananya-cetāḥ satatam [Gītā 8.14] ity anena, navame mahātmānas tu māṃ pārtha [Gītā 9.13] iti śloka-dvayena ananyāś cintayanto mām [Gītā 9.22] ity anena ca nirūpayitavyeti |

pradhānībhūtā kevalā iti dvividhaiva bhaktir madhyame ‚sminn adhyāya-ṣaṭke bhagavatoktā | yā tu tṛtīyā guṇībhūtā bhaktiḥ karmaṇi jñānini yogini ca karmādi-phala-siddhy-arthā dṛśyate | tasyāḥ prādhānyābhāvāt na bhaktitva-vyapadeśaḥ | kintu tatra tatra karmādīnām eva prādhānyāt | prādhānyena vyapadeśā bhavanti iti nyāyena karmatva-jñānatva-yogatva-vyapadeśaḥ | tadvatām api karmitva-jñānitva-yogitva-vyapadeśaḥ | na tu bhaktatva-vyapadeśaḥ | phalaṃ ca sakāma-karmaṇaḥ svargo niṣkāma-karmaṇo jñāna-yogo jñāna-yogayor nirvāṇa-mokṣa iti |

atha dvidhāyā bhakteḥ phalam ucyate | tatra pradhānībhūtāsu bhaktiṣu madhye ārtādiṣu triṣu yāḥ karma-miśrās tisraḥ sa-kāmā bhaktayas tāsāṃ phalaṃ tat-tat-kāma-prāptiḥ | viṣaya-sādguṇyāt tad-ante sukhaiśvarya-pradhāna-sālokya-mokṣa-prāptiś ca, na tu karma-phala-svarga-bhogānta iva pātaḥ | yad vakṣyate yānti mad-yājino ‚pi mām [Gītā 9.25] iti | caturthyā jñāna-miśrāyās tata utkṛṣṭāyās tu phalaṃ śānta-ratiḥ sanakādiṣv iva | bhakta-bhagavat-kāruṇyādhikya-vaśāt kasyāścit tasyāḥ phalaṃ premotkarṣaś ca śrī-śukādiṣv iva | karma-miśrā bhaktir yadi niṣkāmā syāt tadā tasyāḥ phalaṃ jñāna-miśrā bhaktiḥ | tasyāḥ phalam uktam eva | kvacic ca svabhāvād eva dā̆sādi-bhakta-saṅgottha-vāsanā vaśād vā jñāna-karmādi-miśra-bhaktimatām api dāsyādi-premā syāt, kintu aiśvarya-pradhānam eveti |

atha jñāna-karmādy-amiśrāyāḥ śuddhāyā ananyākiñcanottamādi-paryāyāḥ bhakter bahu-prabhedāyā dāsya-sakhyādi-premavat-pārṣadatvam eva phalam ity ādikaṃ śrī-bhāgavata-ṭīkāyāṃ bahuśaḥ pratipāditam | atrāpi prasaṅga-vaśāt sādhya-bhakti-vivekaḥ saṃkṣipya darśitaḥ

Baladeva

tarhi tvāṃ ke prapadyante tatrāha catur-vidhā iti | sukṛtinaḥ supaṇḍitāḥ sva-varṇāśramocita-karmaṇā mad-ekānti-bhāvena ca sampannā janā māṃ bhajante | te ca catur-vidhāḥ | tatrārtaḥ śatru-kleśādyāpad-grastas tad-vināśecchur gajendrādiḥ | jijñāsur viviktātma-svarūpa-jñānecchuḥ śaunakādiḥ | arthārthī rājyādi-sampad-icchur dhruvādiḥ | jñānī śeṣatvena svāmtānaṃ śeṣitvena parātmānaṃ ca māṃ jñātavān śukādiḥ | eṣv ārtādayaḥ sa-kāmāḥ, jñānī tu niṣkāmaḥ | ārtārthārthinoḥ paratra jijñāsutā-sampattaye tayor antarāle jijñāsor upanyāsaḥ

syntax

teṣāṁ [catur-vidhānāṁ] (of these four kinds) nitya-yuktaḥ (always engaged) eka-bhaktiḥ (whose devotion is in one) jñānī (man in knowledge) viśiṣyate (he is distinguished),
aham hi (indeed I) jñāninaḥ (to a man in knowledge) atyartham (exceedingly) priyaḥ (dear) [asmi] (I am),
sa ca (and he) mama (to me) priyaḥ (dear) [asti] (he is).

grammar

teṣām	–	tat sn. 6n.3 m. – of these;
jñānī	–	jñānin 1n.1 m. – wise man (from: √jñā – to know, to understand);
nitya-yuktaḥ	–	nitya-yukta 1n.1 m.; nityaṁ yukta iti – always engaged (from: av. nityam – constantly, eternally; √yuj – to yoke, to join, to engage, PP yukta – yoked, endowed with);
eka-bhaktiḥ	–	eka-bhakti 1n.1 m.; TP: yasya bhaktir ekasminn asti saḥ – whose devotion is in one (from: eka – one; √bhaj – to share, to love, to rejoice, to worship, bhakta – distributed, divided, loved; worshipper, devotee, loving; bhakti – devotion, love, fondness); or yasya bhaktir ekāsti saḥ – whose devotion is exclusive;
viśiṣyate	–	vi-√śiṣ (to distinguish) Praes. pass. 1v.1 – he is distinguished, he is the best;
priyaḥ	–	priya 1n.1 m. – liked, dear, pleasant (from: √prī – to please);
hi	–	av. – because, just, indeed, surely;
jñāninaḥ	–	jñānin 6n.1 m. – of a man in knowledge (from: √jñā – to know, to understand);
atyartham	–	av. – excessively, exceedingly (from: ati-artha – beyond the proper worth)
aham	–	asmat sn. 1n.1 – I;
saḥ	–	tat sn. 1n.1 m. – he;
ca	–	av. – and;
mama	–	asmat sn. 6n.1 – my;
priyaḥ	–	priya 1n.1 m. – liked, dear, pleasant (from: √prī – to please);

textual variants

eka-bhaktir → eka-bhakto (devotee of one);
viśiṣyate → viśiṣyati (he distinguishes);
mama → sa me (he me);

Śāṃkara

teṣāṃ caturṇāṃ madhye jñānī tattva-vit tattva-vittvān nitya-yukto bhavati | eka-bhaktiś ca, anyasya bhajanīyasyādarśanāt | ataḥ sa eka-bhaktir viśiṣyate viśeṣam ādhikyam āpadyate, atiricyata ity arthaḥ | priyo hi yasmād aham ātmā jñānino’tas tasyāham atyarthaṃ priyaḥ | prasiddhaṃ hi loke ātmā priyo bhavatīti | tasmāj jñānina ātmatvād vāsudevaḥ priyo bhavatīty arthaḥ | sa ca jñānī mama vāsudevasya ātmaiveti mamātyarthaṃ priyaḥ

Rāmānuja

teṣāṃ jñānī viśiṣyate / kutaḥ? nityayukta ekabhaktir iti ca / jñānino hi
madekaprāpyasya mayā yogo nityaḥ; itarayos tu yāvatsvābhilaṣitaprāpti mayā yogaḥ / tathā jñānino mayy ekasminn eva bhaktiḥ; itarayos tu svābhilaṣite tatsādhanatvena mayi ca / ataḥ sa eva viśiṣyate / kiñ ca, priyo hi jñānino ‚tyartham aham / arthaśabdo ‚bhidheyavacanaḥ; jñānino ‚haṃ yathā priyaḥ, tathā mayā sarvajñena sarvaśaktināpy abhidhātuṃ na śakyata ityarthaḥ; priyatvasyeyattārahitatvāt / yathā jñāninām agresarasya prahlādasya, „sa tv āsaktamatiḥ kṛṣṇe daśyamāno mahoragaiḥ / na vivedātmano gātraṃ tatsmṛtyāhlādasaṃsthitaḥ” iti / tathaiva so ‚pi mama priya

Śrīdhara

teṣāṃ madhye jñānī śreṣṭha ity āha teṣām iti | teṣāṃ madhye jñānī viśiṣṭaḥ | atra hetavaḥ — nitya-yuktaḥ sadā man-niṣṭhaḥ | ekasmin mayy eva bhaktir yasya saḥ | jñānino dehādy-abhimānābhāvena citta-vikṣepābhāvān nitya-yuktatvam ekānta-bhaktitvaṃ ca sambhavati | nānyasya | ataeva hi tasyāhaṃ atyantaṃ priyaḥ | sa ca mama | tasmād etair nitya-yuktatvādibhiś caturbhir hetubhiḥ sa uttama ity arthaḥ

Madhusūdana

nanu na māṃ duṣkṛtino mūḍhāḥ prapadyante narādhamā ity anena tad-vilakṣaṇāḥ sukṛtino māṃ bhajanta ity arthāt prāpte ‚pi teṣāṃ cāturvidhyaṃ catur-vidhā bhajante mām ity anena darśitāḥ tatas te sarve sukṛtina eva nirviśeṣād iti cet tatrāha ca | caturvidhānām api sukṛtitve niyate ‚pi sukṛtādhikyena niṣkāmatayā premādhikyāt tata iti |

caturvidhānāṃ teṣāṃ madhye jñānī tattva-jñānavān nivṛtta-sarva-kāmo viśiṣyate sarvato ‚tiricyate sarvotkṛṣṭa ity arthaḥ | yato nitya-yukto bhagavati pratyag-abhinne sadā samāhita-cetā vikṣepakābhāvāt | ataevaika-bhaktir ekasmin bhagavaty eva bhaktir anuraktir yasya sa tathā, tasyānurakti-viṣayāntarābhāvāt | hi yasmāt | priyo nirupādhi-premāspadam atyartham atyantātiśayena jñānino ‚haṃ pratyag-abhinnaḥ paramātmā ca tasmād ayarthaṃ sa mama parameśvarasya priyaḥ | ātmā priyo ‚tiśayena bhavatīti śruti-lokayoḥ prasiddham evety arthaḥ

Viśvanātha

caturṇāṃ bhakty-adhikāriṇāṃ madhye kaḥ śreṣṭhaḥ ity apekṣāyām āha | teṣāṃ madhye jñānī viśiṣyate śreṣṭhaḥ | nitya-yukto nityaṃ mayi yujyata iti saḥ | jñānābhyāsa-vaśīkṛta-cittatvān manasy aikāgra-citta ity arthaḥ | ārtādyās trayas tu naivambhūtā iti bhāvaḥ |

nanu sarvo ‚pi jñānī jñāna-vaiyarthya-bhayāt tvāṃ bhajata eva ? tatrāha ekā mukhyā pradhānībhūtaṃ yasya saḥ | yad vā, ekā bhaktir eva tathaivāsaktimattvāt yasya sa nāma-mātreṇaiva jñānīti bhāvaḥ | evambhūtasya jñānino ‚haṃ śyāmasundarākāro ‚tyartham atiśayena priyaḥ sādhana-sādhya-daśayoḥ parihātum aśakyaḥ | ye yathā māṃ prapadyante [Gītā 4.11] iti nyāyena mamāpi sa priyaḥ

Baladeva

caturṣu jñāninaḥ śraiṣṭhyam āha teṣām iti | jñānī viśiṣyate śreṣṭho bhavati | yad asau nitya-yukta eka-bhaktiś ca | ārta-vināśādi-kāmanā-virahān nityaṃ mayā yogavān | ārtādeśa tu yāvat-kāmita-prāptir mad-yoga ekasmin mayy eva jñānino bhaktir ārtādes tu sva-kāmite tat-pradātṛtvena mayi cāto jñānī tataḥ śreṣṭhaḥ |

atṛpyann āha priyo hīti | jñānino hy aham atyarthaṃ priyaḥ premāspadam | sa hi mat-priyatā-sudhā-sindhu-nimagno nānyat kiñcid anusandhatte tasya mat-priyatā-parimiteti bodhayitum atyartha-śabdaḥ | sarvajño ‚nanta-śaktiś cāhaṃ yāṃ vaktuṃ na śaknotīty arthaḥ | sa ca jñānī ye yathā mām [Gītā 4.11] ity ādi-nyāyena tathaiva mama priyaḥ | mamāpi tat-priyatā tadvad parimitety arthaḥ

syntax

ete sarve eva (just they all) udārāḥ [santi] (are the noble),
jñānī tu (but a man in knowledge) [me] ātmā eva (is my soul only) me matam [āsthitaḥ] (having resorted to my opinion) / (or: that is my opinion),
sa hi (he indeed) yuktātmā (whose self is engaged) mām eva (in me only) anuttamām (unsurpassed) gatim (goal) āsthitaḥ (resorted to).

grammar

udārāḥ	–	udāra 1n.3 m. – the best, the noble, the generous;
sarve	–	sarva sn. 1n.3 m. – all;
eva	–	av. – certainly, just, merely;
ete	–	etat sn. 1n.3 m. – they;
jñānī	–	jñānin 1n.1 m. – a man in knowledge (from: √jñā – to know, to understand);
tu	–	av. – but, then, or, and;
ātmā	–	ātman 1n.1 m. – self;
eva	–	av. – certainly, just, merely;
me	–	asmat sn. 6n.1 – my (shortened form of: mama);
matam	–	mata (√man – to think) PP 1n.1 n. / 1n.2 n. – regarded, esteemed; thought, opinion, view;
āsthitaḥ	–	āsthita (ā-√sthā – to resort, to go towards) PP 1n.1 m. – one who resorted to, who attained;
saḥ	–	tat sn. 1n.1 m. – he;
hi	–	av. – because, just, indeed, surely;
yuktātmā	–	yuktātman 1n.1 m.; BV: yasyātmā yukto ‘sti saḥ – whose self is engaged (from: √yuj – to yoke, to join, to engage, PP yukta – yoked, endowed with, ātman – self);
mām	–	asmat sn. 2n.1 – me;
eva	–	av. – certainly, just, merely;
anuttamām	–	an-uttamā 2n.1 f. – having no superior, unsurpassed (from: ut-tama – uppermost, highest, superlative of: ud – upwards, above);
gatim	–	gati 2n.1 f. – moving, way, passage, means, refuge, goal (from: √gam – to go);

textual variants

matam → mataḥ (thought);
mām eva → mamaiva (my only);
anuttamām → anuttamam (unsurpassed);

Śāṃkara

na tarhy ārtādayas trayo vāsudevasya priyāḥ ? na | kiṃ tarhi ?—

udārā utkṛṣṭāḥ sarva evaite | trayo’pi mama priyā evety arthaḥ | na hi kaścin mad-bhakto vāsudevasyāpriyo bhavati | jñānī tv atyarthaṃ priyo bhavatīti viśeṣaḥ | tat kasmāt ? ity ata āha—jñānī tv ātmaiva, nānyo matta iti me mama mataṃ niścayaḥ | āsthita āroḍhuṃ pravṛttaḥ sa jñānī hi yasmād aham eva bhagavān vāsudevo nānyo’smīty evaṃ yuktātmā samāhita-cittaḥ san mām eva paraṃ brahma gantavyam anuttamāṃ gatiṃ gantuṃ pravṛtta ity arthaḥ

Rāmānuja

sarva evaite mām evopāsata iti udārāḥ vadānyāḥ / ye matto yat kiṃcid api gṛhṇanti, te hi mama sarvasvadāyinaḥ / jñānī tv ātmaiva me matam tadāyattadhāraṇo ‚ham iti manye / kasmād evam? yasmād ayaṃ mayā vinātmadhāraṇāsaṃbhāvanayā mām evānuttamaṃ prāpyam āsthitaḥ, atas tena vinā mamāpy ātmadhāraṇaṃ na saṃbhavati / tato mamātmā hi saḥ

Śrīdhara

tarhi kim itare trayas tad-bhaktāḥ saṃsaranti ? na hi na hīty āha udārā iti | sarve ‚py eta udārā mahānto mokṣa-bhāja evety arthaḥ | jñānī tu punar ātmaiveti me mataṃ niścayaḥ | hi yasmāt sa jñānī yuktātmā mad-eka-cittaḥ san na vidyata uttamā yasyās tām anuttamāṃ gatiṃ mām evāsthita āśritavān mad-vyatiriktam anyat phalaṃ na manyata ity arthaḥ

Madhusūdana

tat-kim ārtādayas tava na priyāḥ ? na, atyartham iti viśeṣaṇād ity āha udārā iti | eta ārtādayaḥ sa-kāmā api mad-bhaktāḥ sarve trayo ‚py udārā evotkṛṣṭā eva pūrva-janmārjitāneka-sukṛta-rāśitvāt | anyathā hi māṃ na bhajeyur eva | ārtasya jijñāsor arthārthinaś ca mad-vimukhasya kṣudra-devatā-bhaktasyāpi bahulam upalambhāt | ato mama priyā eva te | na hi jñānavān ajño vā kaścid api bhakto mamāpriyo bhavati | kintu yasya yādṛśī mayi prītir mamāpi tatra tādṛśī prītir iti svabhāva-siddham etat | tatra sa-kāmānāṃ trayāṇāṃ kāmyamānam api priyam aham api priyaḥ | jñāninas tu priyāntara-śūnyasyāham eva niratiśaya-prīti-viṣayaḥ | ataḥ so ‚pi mama niratiśaya-prīti-viṣaya iti viśeṣaḥ | anyathā hi mama kṛtajñatā na syāt kṛtaghnatā ca syāt | ataevātyartham iti viśeṣaṇam upāttaṃ prāk | yathā hi yad eva vidyayā karoti śraddhayopaniṣadā tad eva vīryavattaraṃ bhavati ity atra tarab-arthasya vivakṣitatvād vidyā-divyātirekena kṛtam api karma vīryavad bhavaty eva | tathātyarthaṃ jñānī bhakto mama priya ity ukter yo jñāna-vyatirekeṇa bhaktaḥ so ‚pi priya iti paryavasyaty eva | atyartham iti viśeṣaṇasya vivakṣitatvāt | uktaṃ hi — ye yathā māṃ prapadyante tāṃs tathaiva bhajāmy aham [Gītā 4.11] iti | ato mām ātmatvena jñānavān jñānī | ātmaiva na matto bhinnaḥ tv aham eva sa iti mama mataṃ niścayaḥ | tu-śabdaḥ sa-kāma-bheda-darśi-tritayāpekṣayā niṣkāmatva-bhedādarśitva-viśeṣa-dyotanārthaḥ | hi yasmāt | sa jñānī yuktātmā sadā mayi samāhita-cittaḥ san māṃ bhagavantam anantam ānanda-ghanam ātmānam evānuttamāṃ sarvotkṛṣṭāṃ gatiṃ gantavyaṃ paramaṃ phalam āsthito ‚ṅgīkṛtavān, na tu mad-bhinnaṃ kim api phalaṃ sa manyata ity arthaḥ

Viśvanātha

tarhi kim ārtādyās trayas tava na priyās tatra na hi na hīty āha udārā iti | ye māṃ bhajante, mattaḥ kiṃcit kāmitaṃ mayāpi ditsitaṃ gṛhṇanti te bhakta-vatsalāya mahyaṃ bahu-pradāyinaḥ priyā eveti bhāvaḥ | jñānī tv ātmaiveti sa hi bhajann atha ca mattaḥ kim api svargāpavargādikaṃ nākaṅkṣata iti | atas tad-adhīnasya mama sa ātmaiveti mama mataṃ matiḥ | yataḥ sa māṃ śyāmasundarākāram evānuttamāṃ sarvottamāṃ gatiṃ prāpyāsthitaḥ niścitavān | na tu mama nirviśeṣa-svarūpa-brahma-nirvāṇam iti bhāvaḥ | evaṃ ca niṣkāma-pradhānībhūta-bhaktimān jñānī bhakta-vatsalena bhagavatā svātmatvenābhimanyate | kevala-bhaktimān ananyas tu ātmano ‚py ādhikyena | yad uktaṃ –
na tathā me priyatama ātma-yonir na śaṅkaraḥ |
na ca saṅkarṣaṇo na śrīr naivātmā ca yathā bhavān || [BhP 11.14.15] iti |
nāham ātmānam āśāse mad-bhaktaiḥ sādhubhir vinā [BhP 9.4.64] iti |
ātmārāmo ‚py arīramat [BhP 10.29.42] ity ādi

Baladeva

nanv ārtādayas tava priyā na bhavanti maivam atyartham iti viśeṣaṇād ity āha udārā iti | sarva evaite ārtādaya udārā vadānyāḥ | udāro dātṛ-mahator ity amaraḥ | ye māṃ bhajanto mayā ditsitaṃ kiṃcit svābhīṣṭaṃ matto gṛhṇanti te bhakta-vātsalyaṃ mahyaṃ prayacchanto mama bahu-pradāḥ priyā eveti bhāvaḥ | jñānī tu mamātmaiveti matam | hi yasmāt sa jī̀iānī yuktātmā mad-arpita-manā matto ‚nyat kiṃcid apy anicchann atipriyeṇa mayā vinā lavam api sthātum asamartho mām eva sarvottamāṃ matiṃ prāpyam āsthitaḥ niścitavān atas tena tādṛśena vinā lavam api sthātum asamarthasya mamātmaiva saḥ | na ca jñāni-jīvasya hariḥ svenābhedam āheti vācyam | jñāna-bhajatvāsiddher bhajatāṃ cāturvidhyāsiddher mokṣe bheda-vākya-vyākopāc ca | tasmād atipriyatvād eva tatrātmety uktir mamātmā bhadrasena itivat | ātmaiva mana eva matam ity apare

syntax

bahūnām janmanām (of many births) ante (at the end)
vāsudevaḥ (Vāsudeva) sarvam [asti] iti (is all)
jñānavān (who has [such] knowledge) mām (in me) prapadyate (he takes shelter).
saḥ mahātmā (he, great-souled) su-durlabhaḥ [asti] (is very rare).

grammar

bahūnām	–	bahu 6n.3 n. – of many;
janmanām	–	janman 6n.3 n. – of births (from: √jan – to be born);
ante	–	anta 7n.1 m. – at last, at the end, in time of death;
jñānavān	–	jñāna-vant 1n.1 m. – who has knowledge (from: √jñā – to know, to understand, jñāna – knowledge, wisdom, intelligence; -mant / -vant – suffix denoting one who possesses);
mām	–	asmat sn. 2n.1 – me;
prapadyate	–	pra-√pad (to surrender) Praes. Ā 1v.1 – he takes shelter of, he surrenders;
vāsudevaḥ	–	vāsudeva 1n.1 m. – son of Vasudeva (from: vasu – wealth, one of eight Vasus; vāsu – soul, soul of the world; √div – to shine, to play, deva – god, divinity);
sarvam	–	sarva sn. 1n.1 n. – all, whole (sarvam idam – mostly used to mean ‘this world’);
iti	–	av. – thus (used to close the quotation);
saḥ	–	tat sn. 1n.1 m. – he;
mahātmā	–	mahā-ātman 1n.1 m.; BV: yasyātmā mahān asti saḥ – whose self is great (from: √mah – to magnify, mahant – great; ātman – self);
sudurlabhaḥ	–	su-dur-labha 1n.1 n. – very rare, difficult to obtain (from: su – prefix: good, excellent, beautiful, virtuous; dur / dus – prefix: difficult, bad, hard; √labh – to obtain, to gain; lābha – gain, profit)

textual variants

sa mahātmā sudurlabhaḥ → mama māhātmya-durlabhaḥ (my rare one of great self);

Śāṃkara

jñānī punar api stūyate—

bahūnāṃ janmanāṃ jñānārtha-saṃskārāśrayāṇām ante samāptau jñānavān prāpta-paripāka-jñāno māṃ vāsudevaṃ pratyag-ātmānaṃ pratyakṣataḥ prapadyate | kathaṃ ? vāsudevaḥ sarvam iti | ya evaṃ sarvātmānaṃ māṃ nārāyaṇaṃ pratipadyate, sa mahātmā | na tat-samo’nyo’sti, adhiko vā | ataḥ sudurlabhaḥ, manuṣyāṇāṃ sahasreṣv iti hy uktam

Rāmānuja

nālpasaṃkhyāsaṅkhyātānāṃ puṇyajanmanāṃ phalam idam, yan maccheṣataikarasātmayāthātmyajñānapūrvakaṃ matprapadanam; api tu bahūnāṃ janmanāṃ puṇyajanmanām ante avasāne, vāsudevaśeṣataikaraso ‚haṃ tadāyattasvarūpasthitipravṛttiś ca; sa cāsaṅkhyeyaiḥ kalyāṇaguṇagaṇaiḥ parataraḥ iti jñānavān bhūtvā, vāsudeva eva mama paramaprāpyaṃ prāpakaṃ ca, anyad api yan manorathavartiṃ sa eva mama tat sarvam iti māṃ prapadyate mām upāste; sa mahātmā mahāmanāḥ sudurlabhaḥ durlabhataro loke / vāsudevas sarvam ity asyāyam evārthaḥ, „priyo hi jñānino ‚tyartham aham”, „āsthitas sa hi yuktātmā mām evānuttamāṃ gatim” iti prakramāt / jñānavāṃś cāyam uktalakṣaṇa eva, asyaiva pūrvoktajñānitvāt, bhūmir āpaḥ” ity ārabhya, „ahaṅkāra itīyaṃ me bhinnā prakṛtir aṣṭadhā / apareyam itas tv anyāṃ prakṛtiṃ viddhi me parām / jīvabhūtām” iti hi cetanācetanaprakṛtidvayasya paramapuruṣaśeṣataikarasatoktā; „ahaṃ kṛtsnasya jagataḥ prabhavaḥ pralayas tathā / mattaḥ parataraṃ nānyat kiñcid asti dhanañjaya” ity ārabhya, „ye caiva sāttvikā bhāvā rājasās tāmasāś ca ye / matta eveti tān viddhi na tv ahaṃ teṣu te mayi ” iti prakṛtidvayasya kāryakāraṇobhayāvasthasya paramapuruṣāyattasvarūpasthitipravṛttitvaṃ paramapuruṣasya ca sarvaiḥ prakāraiḥ sarvasmāt parataratvam uktam; ataḥ sa evātra jñānīty ucyate

Śrīdhara

evambhūto mad-bhakto ‚tidurlabha ity āha bahūnām iti | bahūnāṃ janmanām kiṃcit kiṃcit puṇyopacayenānte carame janmani jñānavān san sarvam idaṃ carācaraṃ vāsudeva eveti sarvātma-dṛṣṭyā māṃ prapadyate bhajati | ataḥ sa mahātmāparicchinna-dṛṣṭiḥ sudurlabhaḥ

Madhusūdana

yasmād evaṃ tasmāt bahūnām iti | bahūnāṃ janmanāṃ kiṃcit kiṃcit puṇyopacaya-hetūnām ante carame janmani sarva-sukṛta-vipāka-rūpe vāsudevaḥ sarvam iti jñānavān san māṃ nirupādhi-premāspadaṃ prapadyate sarvadā samasta-prema-viṣayatvena bhajate | sakalam idam ahaṃ ca vāsudeva iti dṛṣṭyā sarva-premṇāṃ mayy eva paryavasāyitvāt | ataḥ sa evaṃ-jñāna-pūrvaka-mad-bhaktimān mahātmātyanta-śuddhāntaḥkaraṇatvāj jīvanmuktaḥ sarvotkṛṣṭo na tat-samo ‚nyo ‚sti adhikas tu nāsty eva | ataḥ sudurlabho manuṣyāṇāṃ sahasreṣu duḥkhenāpi labdhum aśakyaḥ | ataḥ sa niratiśaya-mat-prīti-viṣaya iti yuktam evety arthaḥ

Viśvanātha

nanu mām evānuttamāṃ gatim āsthita iti brūṣe ataḥ sa jñāni-bhaktas tvām eva prāpnoti | kintu kiyataḥ samayād anantaraṃ sa jñānī bhakty-adhikārī bhavatīty ata āha bahūnām iti | vāsudevaḥ sarvam iti sarvatra vāsudeva-darśī jñānavān bahūnāṃ janmanām ante māṃ prapadyate | tādṛśa-sādhu-yādṛcchika-saṅga-vaśāt mat-prapattiṃ prāpnoti | sa ca jñānī bhakto mahātmā susthira-cittaḥ sudurlabhaḥ | manuṣyāṇāṃ sahasreṣu iti mad-ukteḥ | aikāntika-bhaktas tu kim uteti sa tv atisudurlabha eveti bhāvaḥ

Baladeva

nanv ārtādīnām ante kā niṣṭheti cet tatrāha bahūnām iti | ārtādis trividho mad-bhaktaḥ kṛta-mad-bhakti-mahimnā bahūni janmāny uttamān viṣayānandān anubhūya teṣu vitṛṣṇo ‚nte janmani mat-svarūpa-jña-sat-prasaṅgāt jñānavān prāpta-mat-svarūpa-jñānaḥ san māṃ prapadyante | tato vindatīy arthaḥ | jñānākāram āha vāsudeva iti | vasudeva-sutaḥ kṛṣṇa eva sarvam | kṛṣṇāyatta-svarūpa-sthiti-pravṛttikaṃ sarvaṃ vastv ity arthaḥ | yad dhi yad adhīna-svarūpa-sthitikatvāt prāṇa-rūpaṃ vāg-ādi-vyapadiṣṭaṃ chāndogye na vai vāco na cakṣūṃṣi na śrotrāṇi na manāṃsīty ācakṣate prāṇā ity evācakṣate prāṇo hy evaitāni sarvāṇi bhavati || [ChāU 5.1.15] iti tatrāhuḥ sarvaṃ vastu vāsudevena vyāpyam ataḥ sarvaṃ vāsudeva ity arthaḥ | sarvaṃ samāpnoṣi tato ‚si sarvam [Gītā 11.40] iti pārtho vakṣyatīti | sa hi nikhila-spṛhā-nivṛtti-pūrvakaṃ mat-spṛho mad-ātmāty-udāra-manā man-niveditātmā jñāni-koṭiṣv api sudurlabhaḥ | eṣa jñānavān priyo hi jñānino ‚tyartham [Gītā 7.17] ity ādy-ukta-lakṣaṇo bodhyaḥ

syntax

taiḥ taiḥ (by this and this respectively) kāmaiḥ (by desires) hṛta-jñānāḥ (those whose knowledge is stolen)
tam tam (this and this respectively) niyamam (restrain) āsthāya (they resort to)
svayā prakṛtyā (by own nature) niyatāḥ (restrained)
anya-devatāḥ (to other divinities) prapadyante (they surrender).

grammar

kāmaiḥ	–	kāma 3n.3 m. – by wishes, desires, pleasures (from: √kam – to wish, to love, to long for);
taiḥ taiḥ	–	tat sn. 3n.3 m. – by this and by this, by respective (distributive use);
hṛta-jñānāḥ	–	hṛta-jñāna 1n.3 m.; BV: yeṣāṁ jñānam hṛtaṁ asti te – those hose knowledge is stolen (from: √hṛ – to carry away, PP hṛta – carried away, stolen; √jñā – to know, to understand, jñāna – knowledge, wisdom, intelligence);
prapadyante	–	pra-√pad (to surrender) Praes. Ā 1v.3 – they surrender, they take shelter of;
anya-devatāḥ	–	anya-devatā 2n.3 f.; KD: anyā devatā iti – other divinities (from: anya – other; √div – to shine, to play, deva – god, divinity, devatā – divinities);
tam tam	–	tat sn. 2n.1 m. – this and that, respective (distributive use);
niyamam	–	niyama 2n.1 m. – restrain, control, rule, vow (from: ni-√yam – to restrain, to control);
āsthāya	–	ā-√sthā (to resort to, to go towards) absol. – after resorting to;
prakṛtyā	–	prakṛti 3n.1 f. – by nature, primary substance, original cause (from: pra-√kṛ – to produce);
niyatāḥ	–	niyata (ni-√yam – to restrain, to control) PP 1n.3 m. – those restrained;
svayā	–	sva sn. 3n.1 f. – by own;

textual variants

kāmais tais tair → tais tair kāmair (by respective desires);
niyatāḥ → niyataḥ / niyatā (controlled / controlled);
svayā → svayaṁ / tvayā (on one’s own / by you);

Śāṃkara

ātmaiva sarvṃ vāsudeva ity evam apratipattau kāraṇam ucyate—

kāmais tais taiḥ putra-paśu-svargādi-viṣayair hṛta-jñānāḥ apahṛta-viveka-vijñānāḥ prapadyante’nya-devatāḥ prāpnuvanti vāsudevād ātmano’nyā devatāḥ | taṃ taṃ niyamaṃ devatārādhane prasiddho yo yo niyamas taṃ tam āsthāya āśritya prakṛtyā svabhāvena janmāntarārjita-saṃskāra-viśeṣeṇa niyatāḥ niyamitāḥ svayātmīyayā

Rāmānuja

tasya jñānino durlabhatvam evopapādayati

sarva eva hi laukikāḥ puruṣāḥ svayā prakṛtyā pāpavāsanayā guṇamayabhāvaviṣayayā niyatāḥ nityānvitāḥ tais taiḥ svavāsanānurūpair guṇamayair eva kāmaiḥ icchāviṣayabhūtaiḥ hṛtamatsvarūpaviṣayajñānāḥ tattatkāmasiddhyartham anyadevatāḥ madvyatiriktāḥ kevalendrādidevatāḥ taṃ taṃ niyamaṃ āsthāya tattaddevatāviśeṣamātraprīṇanāsādhāraṇaṃ niyamam āsthyāya prapadyante tā evāśrityārcayante

Śrīdhara

tad evaṃ kāmino ‚pi santaḥ kāma-prāptaye parameśvaram eva ye bhajanti te kāmān prāpya śanair mucyanta ity uktam | ye tv atyantaṃ rājasās tāmasāś ca kāmābhibhūtāḥ kṣudra-devatāḥ sevante te saṃsarantīty āha kāmair iti caturbhiḥ | ye tu tais taiḥ putra-kīrti-śatru-jayādi-viṣayaiḥ kāmair apahṛta-vivekā santo ‚nyāḥ kṣudrā bhūta-preta-yakṣādyā devatā bhajanti | kiṃ kṛtvā ? tat-tad-devatārādhane yo yo niyama upavāsādi-lakṣaṇas taṃ taṃ niyamaṃ svīkṛtya | tatrāpi svayā svīyayā prakṛtyā pūrvābhyāsa-vāsanayā niyatā vaśīkṛtāḥ santaḥ

Madhusūdana

mohana-stambhanākarṣaṇa-vaśīkaraṇa-māraṇoccāṭanādi-viṣayair bhagavat-sevayā labdhum aśakyatvenābhimatais tais taiḥ kṣudraiḥ kāmair abhilāṣair hṛtam apahṛtaṃ bhagavato vāsudevād vimukhīkṛtya tat-tat-phala-dātṛtvābhimata-kṣudra-devatābhimukhyaṃ nītaṃ jñānam antaḥ-karaṇaṃ yeṣāṃ te ‚nya-devatā bhagavato vāsudevād anyāḥ kṣudra-devatās taṃ taṃ niyamaṃ japopavāsa-pradakṣiṇā-namaskārādi-rūpaṃ tat-tad-devatārādhane prasiddhaṃ niyamam āsthāyāśritya prapadyante bhajante tat-tat-kṣudra-phala-prāptīcchayā | kṣudra-devatā-madhye ‚pi kecit kāṃcid eva bhajante svayā prakṛtyā niyatā asādhāraṇayā pūrvābhyāsa-vāsanayā vaśīkṛtā santaḥ

Viśvanātha

nanu ārtādayaḥ sa-kāmā api bhagavantaṃ tvāṃ bhajantaḥ kṛtārthā iva ity avagatam | ye tu ārtādayaḥ ārti-hānādi-kāmanayā devatāntaraṃ bhajante | teṣāṃ kā gatir ity apekṣāyām āha kāmair iti caturbhiḥ | hṛta-jñānā iti rogādy-ārti-harāḥ śīghraṃ yathā sūryādayas tathā na viṣṇur iti naṣṭa-buddhayaḥ | prakṛtyeti svayā prakṛtyā niyatā vaśīkṛtāḥ santas teṣāṃ duṣṭā prakṛtir eva mat-prapattau parāṅmukhīti bhāvaḥ

Baladeva

tad itthaṃ kāmanayāpi māṃ bhajanto mad-bhakti-mahimnā te vimucyanta ity uktam | ye tu śīghra-sukha-kāmā devatāntara-bhaktās te saṃsaranty evety āha kāmair ity ādibhiś caturbhiḥ | tais tair ārti-vināśādi-viṣayakaiḥ kāmair hṛta-jñānā yathādityādayaḥ śīghram eva roga-vināśādikarās tathā na viṣṇur iti naṣṭa-dhiya ity arthaḥ | taṃ tam asādhāraṇaṃ svayā prakṛtyā vāsanayā niyatā niyantritās teṣāṃ prakṛtir eva tādṛśī yā mat-prapattau vaimukhyaṃ karotīti bhāvaḥ

syntax

yaḥ yaḥ bhaktaḥ (whoever devotee) yām yām tanum (whichever form) śraddhayā (with faith) arcitum (to worship) icchati (he desires),
aham (I) tasya tasya [bhaktasya] (each devotee respectably) tām eva (just this) acalām śraddhām (steady faith) vidadhāmi (I grant).

grammar

yaḥ yaḥ	–	yat sn. 1n.1 m. – whoever (distributive use);
yām yām	–	yat sn. 2n.1 f. – whichever (distributive use);
tanum	–	tanu 2n.1 f. – thin, small; body, form (from: √tan – to spread out);
bhaktaḥ	–	bhakta (√bhaj – to share, to love, to rejoice, to worship) PP 1n.1 m. – distributed, divided, loved; worshipper, devotee, loving;
śraddhayā	–	śraddhā 3n.1 f. – with faith (from: śrat – in compounds: faith; √dhā – to put [faith]; śraddhā – faith, confidence);
arcitum	–	√arc (to worship) inf. – to praise, to worship, to adorn;
icchati	–	√iṣ (to desire) Praes. P 1v.1 – he desires;
tasya tasya	–	tat sn. 6n.1 m. – his respective (distributive use);
acalām	–	a-cala 2n.1 f. – motionless (from: √cal – to move, to shake, cala – moving, shaking);
śraddhām	–	śraddhā 2n.1 f. – faith (from: śrat – in compounds: faith; √dhā – to put [faith]; śraddhā – faith, confidence);
tām	–	tat sn. 2n.1 f. – this;
eva	–	av. – certainly, just, merely;
vidadhāmi	–	vi-√dhā (to divide, to grant) Praes. P 3v.1 – I grant;
aham	–	asmat sn. 1n.1 – I;

textual variants

bhaktaḥ → bhaktyā (with devotion);
icchati → acchati;
vidadhāmi → vyadadhāmi;
tām eva vidadhāmy aham → tasyāṁ tasyāṁ dadāmy ahaṁ (this and this I give);

Śāṃkara

teṣāṃ ca kāmināṃ—

yo yaḥ kāmī yāṃ yāṃ devatā-tanuṃ śraddhayā saṃyukto bhaktaś ca sann arcituṃ pūjayitum icchati, tasya tasya kāmino’calāṃ sthirāṃ śraddhāṃ tām eva vidadhāmi sthirīkaromi

Rāmānuja

tā api devatā madīyās tanavaḥ, „ya āditye tiṣṭhan … yam ādityo na veda yasyādityaś śarīram” ityādiśrutibhiḥ pratipāditāḥ / madīyās tanava ity ajānann api yo yo yāṃ yāṃ madīyām ādityādikāṃ tanuṃ bhaktaḥ śraddhayārcitum icchati; tasya tasyājānato ‚pi mattanuviṣayaiṣā śraddhety anusandhāya tām evācalāṃ nirvighnāṃ vidadhāmy aham

Śrīdhara

devatā-viśeṣaṃ ye bhajanti teṣāṃ madhye yo ya iti | yo yo bhakto yāṃ yāṃ tanuṃ devatā-rūpāṃ madīyām eva mūrtiṃ śraddhayārcitum icchati pravartate tasya tasya bhaktasya tat-tan-mūrti-viṣayāṃ tām eva śraddhām acalāṃ dṛḍhām aham antaryāmī vidadhāmi karomi

Madhusūdana

tat tad devatā-prasādāt teṣām api sarveśvare bhagavati vāsudeve bhaktir bhaviṣyatīti na śaṅkanīyaṃ, yato yo ya iti | teṣāṃ madhye yo yaḥ kāmī yāṃ yāṃ tanuṃ devatā-mūrtiṃ śraddhayā janmāntara-vāsanābala-prādurbhūtayā bhaktyā saṃyuktaḥ sann arcitum arcayitum icchati pravartate | caurādikasyārcayater ṇij-abhāva-pakṣe rūpam idam | tasya tasya kāminas tām eva devatā-tanuṃ prati śraddhāṃ pūrva-vāsanāvaśāt prāptāṃ bhaktim acalāṃ sthirāṃ viddadhāmi karomy aham antaryāmī, na tu mad-viṣayāṃ śraddhāṃ tasya tasya karomīty arthaḥ | tām eva śraddhām iti vyākhyāne yac-chabdānanvayaḥ spaṣṭas tasmāt pratiśabdam adhyāhṛtya vyākhyātam

Viśvanātha

te te devāḥ pūjāṃ prāpya prasannās teṣāṃ sva-sva-pūjakānāṃ hitārthaṃ tvad-bhaktau śraddhām utpādayiṣyantīti mā vādīḥ | yatas te devāḥ sva-bhaktāv api śraddhām utpādayitum aśaktāḥ | kiṃ punar mad-bhaktāv ity āha yo ya iti | yāṃ yāṃ tanuṃ sūryādi-deva-rūpāṃ madīyāṃ mūrtiṃ vibhūtim arcitum pūjayituṃ tām eva tat-tad-devatā-viṣayām eva, na tu sva-viṣayāṃ śraddhām aham antaryāmy eva vidadhāmi, na tu sā devatā

Baladeva

sarvāntaryāmī mahā-vibhūtiḥ sarva-hitecchur aham eva tat-tad-devatāsu śraddhām utpādya tāḥ pūjayitvā tat-tad-anurūpāṇi phalāni prayacchāmi, na tu tāsāṃ tatra tatra śaktir astīty āśayavān āha ya iti dvābhyām | yo ya ārtādi-bhakto yāṃ yām ādiyādi-rūpāṃ mat-tanuṃ śraddhayārcituṃ vāñchati | tasya tasya tām eva tat-tad-devatā-viṣayām eva, na tu mad-viṣayām | acalāṃ sthirām | vidadhāmy utpādayāmy aham eva, na tu sā sā devatā | śrutiś ca tat-tad-devatānāṃ mat-tanutvam āha ya āditye tiṣṭhaty ādityād antaro yamādityo na veda yasyādityaḥ śarīram [BAU 3.7.9] ity ādyā

syntax

saḥ [bhaktaḥ] (that devotee) tayā śraddhayā (with that faith) yuktaḥ (endowed) tasyāḥ [tanvāḥ] (these forms) rādhanam (propitiating) īhate (he endeavours to obtain).
tataḥ ca (and from that) mayā eva vihitān (just by me granted) tān hi kāmān (indeed these desires) labhate (he obtains).

grammar

saḥ	–	tat sn. 1n.1 m. – he;
tayā	–	tat sn. 3n.1 f. – with this;
śraddhayā	–	śraddhā 3n.1 f. – with faith (from: śrat – in compounds: faith; √dhā – to put [faith]; śraddhā – faith, confidence);
yuktaḥ	–	yukta (√yuj – to yoke, to join, to engage) PP 1n.1 m. – yoked, endowed with, engaged, suitable;
tasyāḥ	–	tat sn. 6n.1 f. – of this;
rādhanam	–	rādhana 1n.1 n. – propitiating, pleasure, obtaining (from: √rādh – to succeed, to propitiate);
īhate	–	√īh (to endeavour, to desire) Praes. Ā 1v.1 – he endeavours to obtain;
labhate	–	√labh (to obtain, to gain) Praes. Ā 1v.1 – he obtains;
ca	–	av. – and;
tataḥ	–	av. – then, after that, from that, for that reason (from: tat – indeclinable ablative with an ending -tas);
kāmān	–	kāma 2n.3 m. – wishes, desires, pleasures (from: √kam – to wish, to love, to long for);
mayā	–	asmat sn. 3n.1 – by me;
eva	–	av. – certainly, just, merely;
vihitān	–	vihita (vi-√dhā – to divide, to grant) PP 2n.3 m. – granted;
hi	–	av. – because, just, indeed, surely;
tān	–	tat sn. 2n.3 m. – those;

textual variants

mayaiva → mayeva (as if by me);
hi tān → hitān (sent);

Śāṃkara

yayaiva pūrvaṃ pravṛttaḥ svabhāvato yo yāṃ devatā-tanuṃ śraddhayārcitum icchati—

sa tayā mad-vihitayā śraddhayā yuktaḥ san tasyā devatā-tanvā rādhanam ārādhanam īhate ceṣṭate | labhate ca tatas tasyā ārādhitāyā devatā-tanvāḥ kāmān īpsitān mayaiva parameśvareṇa sarvajñena karma-phala-vibhāga-jñatayā vihitān nirmitān tān, hi yasmāt te bhagavatā vihitāḥ kāmās tasmāt tān avaśyaṃ labhate ity arthaḥ | hitān iti pada-cchede hitatvaṃ kāmānām upacaritaṃ kalpyam | na hi kāmā hitāḥ kasyacit

Rāmānuja

sa tayā nirvighnayā śraddhayā yuktas tasya indrāder ārādhanaṃ pratīhate / tataḥ mattanubhūtendrādidevatārādhanāt tān eva hi svābhilaṣitān kāmān mayaiva vihitān labhate / yady apy ārādhanakāle, „ārādhyendrādayo madīyās tanavaḥ, tata eva tadarcanaṃ ca madārādhanam” iti na jānāti tathāpi tasya vastuno madārādhanatvād ārādhakābhilaṣitam aham eva vidadhāmi

Śrīdhara

tataś ca tayeti | sa bhaktas tayā dṛḍhayā śraddhayā tasyās tano rādhanm ārādhanam īhate karoti | tataś ca ye saṅkalpitāḥ kāmās tān kāmāṃs tato devatā-viśeṣāl labhate | kintu mayaiva tat-tad-devatāntaryāminā vihitān nirmitān hi | sphuṭam etat tat-tad-devatānām api mad-adhīnatvān man-mūrtitvāc cety arthaḥ

Madhusūdana

sa kāmī tayā mad-vihitayā sthirayā śraddhayā yuktas tasyā devatā-tanvā rādhanam ārādhanaṃ pūrajam īhate nirvartayati | upasarga-rahito ‚pi rādhayatiḥ pūjārthaḥ | sopasargatve hy ākāraḥ śrūyate | labhate ca tatas tasyā devatā-tanvāḥ sakāśāt kāmānīpsitāṃs tān pūrva-saṅkalpitān hi prasiddham | mayaiva sarvajñena sarva-karma-phala-dāyinā tat-tad-devatāntaryāmiṇā vihitāṃs tat-tat-phala-vipāka-samaye nirmitān | hitān manaḥ-priyānityaika-padyaṃ vā | ahitatve ‚pi hitatayā pratīyamānānityārthaḥ

Viśvanātha

īhate karoti | sa tat-tad-devatārādhanāt kāmānārādhana-phalāni labhate | na ca te te kāmā api tais tair devaiḥ pūrṇāḥ kartuṃ śakyanta ity āha mayaiva vihitān pūrṇīkṛtān

Baladeva

sa tayeti | īhate karoti | tato mat-tanu-bhūta-tat-tad-devatārādhanāt | kāmān phalāni tatra tatroktāni | mayaiveti vihitān racitān | yadyapi tasya tasyārādhakasya tathā jñānaṃ nāsti tathāpi mat-tanu-viṣayeyaṃ śraddhety anusandhāyāhaṃ phalāny arpayāmīti bhāvaḥ

syntax

teṣāṁ tu (but of those) alpa-medhasām (less intelligent) tat phalam (thay fruit) antavat (temporary) bhavati (it is).
deva-yajaḥ (those who worship divinities) devān (to divinities) yānti (they go),
mad-bhaktāḥ (my devotees) mām api (however to me) yānti (they go).

grammar

antavat	–	anta-vant 1n.1 n. – which has the end, temporary (from: anta – the end, limit, boundary, death; -mant / -vant – suffix denoting one who possesses);
tu	–	av. – but, then, or, and;
phalam	–	phala 1n.1 n. – fruit, result (from: √phal – to ripen);
teṣām	–	tat sn. 6n.3 m. – of those;
tat	–	tat sn. 1n.1 n. – that;
bhavati	–	√bhū (to be) Praes. P 1v.1 – it is;
alpa-medhasām	–	alpa-medhas 6n.3 m.; BV: yeṣāṁ medho ‘lpam asti teṣām – of those whose intelligence is small / of those whose sacrifice is small (from: alpa – small, minute, trifling; medhas = medhā – intelligence, understanding, sacrifice);
devān	–	deva 2n.3 m. – the gods, divinities (from: √div – to shine, to play);
deva-yajaḥ	–	deva-yaj 1n.3 m.; ye devān yajantīti te – who worship divinities (from: √div – to shine, to play, deva – god, divinity; √yaj – to consecrate, to sacrifice, to worship, -yaj – suffix: worshipper, sacrificer);
yānti	–	√yā (to go, to attain) Praes. P 1v.3 – they go, they attain;
mad-bhaktāḥ	–	mad-bhakta 1n.3 m.; TP: mama bhaktā iti – my devotees (from: mat – the basic form of a personal ponoun „I” singular used in compounds; √bhaj – to share, to love, to rejoice, to worship, PP bhakta – distributed, divided, loved; worshipper, devotee, loving);
yānti	–	√yā (to go, to attain) Praes. P 1v.3 – they go, they attain;
mām	–	asmat sn. 2n.1 – me;
api	–	av. – although, moreover, besides, even;

textual variants

… → after the third pada of verse BhG 7.23 there are four padas not found in critical edition:
… siddhān yānti siddhavratāḥ
bhūtān bhūtayajo yānti pitṝn yānti pitṛvratāḥ
bhūtāni yānti bhūtejyā …
…those who make vows for Siddhas they go to Siddhas,
those sacrificing for Śiva they go to Śiva,
those sacrificing for ancestors they go to ancestors,
worshippers of ghosts go to ghosts…

(Two last padas not found in critical edition are the same as the second and third pada of verse BhG 9.25;)

Śāṃkara

yasmād antavat sādhana-vyāpārāvivekinaḥ kāminaś ca te | ataḥ—

antavad vināśi tu phalaṃ teṣāṃ tad bhavaty alpa-medhasām alpa-prajñānām | devān deva-yajo yānti devān yajantīti deva-yajaḥ, te devān yānti | mad-bhaktā yānti mām api | evaṃ samāne’py āyāse mām eva na prapadyante’nanta-phalāya | aho khalu kaṣṭaṃ vartata ity anukrośaṃ darśayati bhagavān

Rāmānuja

teṣām alpamedhasām alpabuddhīnām indrādimātrayājināṃ tadārādhanaphalam alpam, antavac ca bhavati / kutaḥ? devān devayajo yānti yata indrādīn devān tadyājino yānti / indrādayo ‚pi hi paricchinnabhogāḥ parimitakālavartinaś ca / tatas tatsāyujyaṃ prāptāḥ tais saha pracyavante / madbhaktā api teṣām eva karmaṇāṃ madārādhanarūpatāṃ jñātvā paricchinnaphalasaṅgaṃ tyaktvā matprīṇanaikaprayojanāḥ māṃ prāpnuvanti; na ca punar nivartante / „mām upetya tu kaunteya punar janma na vidyate” iti hi vakṣyate

Śrīdhara

tad evaṃ yadyapi sarvā api devatāḥ sarvātmano mamaiva tanavaḥ | atas tad-ārādhanam api vastuto mad-ārādhanam eva | tatra phala-dātāpi cāham eva | tathāpi sākṣān-mad-bhaktānāṃ teṣāṃ ca phala-vaiṣamyaṃ bhavatīty āha antavad iti | alpa-medhasāṃ paricchanna-dṛṣṭīnāṃ mayā dattam api tat-phalam antavad vināśi bhavati | tad evāha devān yajantīti deva-yajaḥ | te devān antavato yānti | mad-bhaktās tu mām anādy-anantaṃ paramānandaṃ prāpnuvanti

Madhusūdana

yadyapi sarvā api devatāḥ sarvātmano mamaiva tanavas tad-ārādhanam api vastuto mad-ārādhanam eva sarvatrāpi ca phala-dātāntaryāmy aham eva, tathāpi sākṣān-mad-bhaktānāṃ ca teṣāṃ ca vastu-vivekāviveka-kṛtaṃ phala-vaiṣamyaṃ bhavatīty āha antavad iti | alpa-medhasāṃ manda-prajñatvena vastu-vivekāsamarthānāṃ teṣāṃ tat-tad-devatā-bhaktānāṃ tan mayā vihitam api tat-tad-devatārādhanajaṃ phalam antavad eva vināśy eva na tu mad-bhaktānāṃ vivekinām ivānantaṃ phalaṃ teṣām ity arthaḥ | kutaḥ ? evaṃ yato devān indrādīn antavata eva deva-yajo mad-anya-devatārādhana-parā yānti prāpnuvanti | mad-bhaktās tu trayaḥ sa-kāmāḥ prathamaṃ mat-prasādād abhīṣṭān kāmān prāpnuvanti | api-śabda-prayogāt tato mad-upāsanā-paripākān mām anantam ānanda-ghanam īśvaram api yānti prāpnuvanti | ataḥ samāne ‚pi sakāmatve mad-bhaktānām anya-devatā-bhaktānāṃ ca mahad-antaram | tasmāt sādhūktam udārāḥ sarva evaita iti

Viśvanātha

kintu teṣāṃ devatāntara-bhaktānām phalaṃ tat-tad-devatārādhana-janyam antavat naśvaraṃ kaiñcitkālikaṃ bhavati | nanu ārādhane śrame tulyo ‚pi devatāntara-bhaktānāṃ phalaṃ naśvaraṃ karoṣi, sva-bhaktānāṃ tv anaśvaraṃ karoṣīti tvayi parameśvare ‚yam anyāyas tatra nāyam anyāya ity āha deva-yajo deva-pūjakā devān eva yānti prāpnuvanti | mat-pūjakā api mām | ayam arthaḥ | ye hi yat-pūjakās te tān prāpnuvanty eveti nyāya eva | tatra yadi devā api naśvarās tadā tad-bhaktāḥ katham anaśvarā bhavantu | kathantarāṃ yā tad bhajana-phalaṃ vā na naśyatu | ataeva tad-bhaktā alpa-medhasa uktāḥ | bhagavāṃs tu nityas tad-bhaktā api nityās tad-bhakti-bhakti-phalaṃ ca sarvaṃ nityam eveti

Baladeva

nanu devāś cet tvat-tanavas tarhi deva-bhaktānāṃ tad-bhaktānāṃ ca samānaṃ phalaṃ syād iti cet tatrāha antavad iti | teṣām alpa-medhasām ādityādi-mātra-buddhyā, na tu mat-tanuvudbhyārādhayatāṃ tat-tat-phalam alpam antavad vināśi ca bhavati, mat-tanuvudbhyārādhayatāṃ tu phalam anantam avināśi ceti bhāvaḥ | yasmād ādityādi-deva-yājinas tān svejyān mita-bhogān mitāyuṣo yāntīti, mad-bhaktās tu mām eva nityāparimita-svarūpa-guṇa-vibhūti-mad-ārādhana-phalam anantam avināśi ceit mahad-antaram ity arthaḥ

syntax

abuddhayaḥ (the unintelligent) mām avyaktam (me, unmanifested) vyaktim āpannaṁ (who attained manifestation) manyante (they think).
[te] (they) mama (my) avyayam (unchangeable) anuttamam (unsurpassed) param bhāvam (supreme nature) ajānantaḥ (those who do not know).

grammar

avyaktam	–	a-vyakta (vi-√añj – to decorate, to make visible) PP 2n.1 m.– unmanifested, invisible, unevolved;
vyaktim	–	vyakti 2n.1 f. – manifestation, appearance, distinctness (from: vi-√añj – to decorate, to make visible);
āpannam	–	ā-panna (ā-√pad – to come, to attain) PP 2n.1 m. – having attained;
manyante	–	√man (to think) Praes. Ā 1v.3 – they think;
mām	–	asmat sn. 2n.1 – me;
abuddhayaḥ	–	a-buddhi 1n.3 m. – the unintelligent (from: √budh – to wake, to perceive, to understand; buddhi – intelligence, thought, understanding, knowledge, idea, opinion);
param	–	para 2n.1 m. – beyond, ancient, final, the best, the supreme;
bhāvam	–	bhāva 2n.1 m. – state, existence, nature from: √bhū – to be);
ajānantaḥ	–	a-jānant (√jña – to know, to understand) PPr 1n.3 m. – those who do not know;
mama	–	asmat sn. 6n.1 – my;
avyayam	–	a-vyaya 2n.1 m. – unchangeable (from: vi-√i – to go away, to disappear, vyaya – going away, changeable, expense);
anuttamam	–	an-uttama 2n.1 m. – having no superior, unsurpassed (from: ut-tama – uppermost, highest, superlative of: ud – upwards, above);