BhG 12.5

kleśo dhikataras teṣām avyaktāsakta-cetasām
avyaktā hi gatir duḥkhaṃ dehavadbhir avāpyate

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syntax


teṣām avyaktāsakta-cetasām (of those whose minds are attached to the unmanifested) adhika-taraḥ kleśaḥ (greater trouble) [bhavati] (it is),
dehavadbhiḥ (by the embodied ones) avyaktā gatiḥ (unmanifested goal) duḥkham hi (with difficulty indeed) avāpyate (it is obtained).

 

grammar

kleśaḥ kleśa 1n.1 m.pain, affliction, anguish, trouble (from: kliś – to trouble, to afflict; five troubles in the yoga system: avidyā, asmitā, rāga, dveṣa, abhiniveśa);
adhikataraḥ adhikatara 1n.1 m.higher, greater (from: adhi – over, above, adhika – additional, subsequent, superior; comparative of: adhika – adhika-tara, adhika-tama);
teṣām tat sn. 6n.3 m. of those;
avyaktāsakta-cetasām avyakta-āsakta-cetas 6n.3 m.; TP / BV: yeṣāṁ ceto ‘vyakta āsaktam asti teṣāmwhose minds are attached to the invisible (from: vi-añj – to decorate, to make visible, PP vyakta – visible, manifest; ā-sañj – to attach, to stick, to embrace, ā-sakta – attached; cit – to perceive, to think, cetas – mind, thought, heart, consciousness);
avyaktā a-vyakta (vi-añj – to decorate, to make visible) PP 1n.1 f.invsible, unevolved, unmanifested;
hi av.because, just, indeed, surely;
gatiḥ gati 1n.1 f.moving, passage, means, refuge, goal (from: gam – to go);
duḥkham av.with difficulty (from: dur / dus – prefix: difficult, bad, hard; kha – cavity, hole, nave; duḥ-kha – pain, difficulty; literally: bad hole in the nave [of a wheel through which an axis runs] that makes the moving not smooth; or from: duḥ-sthā; opposite to: sukha – joy,happiness);
dehavadbhiḥ dehavant 3n.3 m.by the embodied ones (from: dih – to anoint, to smear, deha – a form, shape, body; dehin = dehavant = dehābhimānin – who possesses a body, thinking about oneself as a body; -mant / -vant – suffix denoting one who possesses);
avāpyate ava-āp (to obtain) Praes. pass. 1v.1it is obtained;

 

textual variants


avyaktāsakta-cetasām → sarvatrāvyakta-cetasām (of those whose minds arre always unmanifested);
dehavadbhir → deha-bhṛddbhir (by those carrying the body);
 
 



Śāṃkara


kiṃ tu—
kleśo’dhikataraḥ | yadyapi mat-karmādi-parāṇāṃ kleśo’dhika eva | kleśo’dhikataras tv akṣarātmanāṃ paramārtha-darśināṃ dehābhimāna-parityāga-nimittaḥ | avyaktāsakta-cetasām avyakta āsaktaṃ ceto yeṣāṃ te’vyaktāsakta-cetasas teṣām avyaktāsakta-cetasām | avyaktā hi yasmād yā gatir akṣarātmikā duḥkhaṃ sā dehavadbhir dehābhimānavadbhir avāpyate | ataḥ kleśo’dhikataraḥ | akṣaropāsakānāṃ yad vartanam, tad upariṣṭād vakṣyāmaḥ
 

Rāmānuja


ye tu akṣaram pratyagātmasvarūpam, anirdeśyam dehād anyatayā devādiśabdānirdeśyam tata eva cakṣurādikaraṇānabhivyaktam, sarvatragam acintyaṃ ca sarvatra devādideheṣu vartamānam api tadvisajātīyatayā tena tena rūpeṇa cintayitum anarham, tata eva kūṭastham sarvasādhāraṇam tat tad devādyasādhāraṇākārāsaṃbaddham ityarthaḥ apariṇāmitvena svāsādhāraṇākārān na calati na cyavata ity acalam, tata eva dhruvam, nityam / sanniyāmyendriyagrāmam cakṣurādikam indriyagrāmaṃ sarvaṃ svavyāpārebhyas samyaṅniyamya, sarvatra samabuddhayaḥ sarvatra devādiviṣamākāreṣu deheṣv avasthiteṣv ātmasu jñānaikākāratayā samabuddhayaḥ, tata eva sarvabhūtahite ratāḥ sarvabhūtāhitarahitatvān nivṛttāḥ / sarvabhūtāhitarahitatvaṃ hy ātmano devādiviṣamākārābhimānanimittam / ya evam akṣaram upāsate, te ‚pi māṃ prāpnuvanty eva matsamānākāram asaṃsāriṇam ātmānaṃ prāpnuvanty evetyarthaḥ / „mama sādharmyam āgatāḥ” iti hi vakṣyate / śrūyate ca, „nirañjanaḥ paramaṃ sāmyam upaiti” iti / tathā akṣaraśabdanirdiṣṭāt kūṭasthād anyatvaṃ parasya brahmaṇo vakṣyate, „kūṭastho ‚kṣara ucyate / uttamaḥ puruṣas tv anyaḥ” iti / „atha parā yayā tad akṣaram adhikgamyate” ity akṣaravidyāyāṃ tu akṣaraśabdanirdiṣṭaṃ param eva brahma, bhūtayonitvādeḥ /teṣām avyaktāsaktacetasāṃ kleśas tv adhikataraḥ / avyaktā hi gatiḥ avyaktaviṣayā manovṛttiḥ dehavadbhiḥ dehātmābhimānayuktaiḥ duḥkhenāvāpyate / dehavanto hi deham eva ātmānaṃ manyante
 

Śrīdhara


nanu ca te ‚pi cet tvām eva prāpnuvanti tarhītareṣāṃ yuktatamatvaṃ kuta ity apekṣāyāṃ kleśākleśa-kṛtaṃ viśeṣam āha kleśa iti tribhiḥ | avyakte nirviśeṣe ‚kṣara āsaktaṃ ceto yeṣāṃ teṣāṃ kleśo ‚dhikataraḥ | hi yasmād avyakta-viṣayā gatir niṣṭhā dehābhimānibhir duḥkhaṃ yathā bhavaty evam avāpyate | dehābhimānināṃ nityaṃ pratyak-pravaṇatvasya durghaṭatvād iti
 

Madhusūdana


idānīm etebhyaḥ pūrveṣām atiśayaṃ darśayann āha kleśa iti | pūrveṣām api viṣayebhya āhṛtya saguṇe mana-āveśe satataṃ tat-karma-parāyaṇatve ca para-śraddhopetatve ca kleśo ‚dhiko bhavaty eva | kintu avyaktāsakta-cetasāṃ nirguṇa-brahma-cintana-parāṇāṃ teṣāṃ pūrvokta-sādhanavatāṃ kleśa āyāso ‚dhikataro ‚tiśayenādhikaḥ |
atra svayam eva hetum āha bhagavān — avyaktā hi gatiḥ | hi yasmād akṣarātmakaṃ gantavyaṃ phala-bhūtaṃ brahma duḥkhaṃ yathā syāt tathā kṛcchreṇa dehavadbhir deha-mānibhir avāpyate | sarva-karma-saṃnyāsaṃ kṛtvā gurum upasṛtya vedānta-vākyānāṃ tena tena vicāreṇa tat-tad-bhrama-nirākaraṇe mahān prayāsaḥ | pratyakṣa-siddhas tataḥ kleśo ‚dhikataras teṣām ity uktam | yadyapy ekam eva phalaṃ tathāpi ye duṣkareṇopāyena prāpnuvanto bhavanti śreṣṭhā ity abhiprāyaḥ
 

Viśvanātha


tarhi kenāṃśena teṣām apakarṣas tatrāha kleśa iti | na kenāpi vyajyata ity avyaktaṃ brahma tatraivāsakta-cetasāṃ tad evānububhūṣūṇāṃ teṣāṃ tat-prāntau kleśo ‚dhikataraḥ | hi yasmād avyaktā gatiḥ kenāpi prakāreṇa vyaktībhavatisā gatir dehavadbhir jīvair duḥkhaṃ yathā bhavaty evam avāpyate | tathā hīndriyāṇāṃ śabdādi-jñāna-viśeṣa eva śaktiḥ | na tu viśeṣatara-jñānam iti | ata indriya-nirodhas teṣāṃ nirviśeṣa-jñānam icchatām avaśya-kartavya eva | indriyāṇāṃ nirodhas tu srotasvatīnām iva sroto-nirodho duṣkara eva | yad uktaṃ sanatkumāreṇa –
yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā
karmāśayaṃ grathitam udgrathayanti santaḥ |
tadvan na rikta-matayo yatayo |pi ruddha-
sroto-gaṇās tam araṇaṃ bhaja vāsudevam || [BhP 4.22.39]
kleśo mahān iha bhavārṇavam aplaveśāṃ
ṣaḍ-varga-nakram asukhena titīrṣanti |
tat tvaṃ harer bhagavato bhajanīyam aṅghriṃ
kṛtvoḍupaṃ vyasanam uttara dustarārṇam || [BhP 4.22.40] iti |
tāvatā kleśenāpi sā gatir yadyapy avāpyate | tad api bhakti-miśreṇaiva | bhagavati bhaktiṃ vinā kevala-brahmopāsakānāṃ tu kevala-kleśa eva lābho na tu brahma-prāptiḥ | yad uktaṃ brahmaṇā –
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām | [BhP 10.14.4] iti
 

Baladeva


nanu te ‚pi cet tvām eva prāpnuyus tarhi pūrveṣāṃ yuktatamatvaṃ kiṃ nibandhanam ? tatrāha kleśo ‚dhiketi | avyaktāsakta-cetasām atisūkṣma-nīrūpa-jīvātma-samādhi-nirata-manasāṃ teṣām adhikataraḥ kleśaḥ | yadyapi pūrveṣām api tat-tan-mad-bhakty-asaṅga-samācāro mad-anya-viṣayebhyaḥ karaṇānāṃ pratyāhāraś ca kleśo ‚sty eva, tathāi tatrānanda-mūrter mama sphuraṇān na kleśatayā vibhāti | kuto ‚dhikataratvaṃ sudurāpāstam ? hi yasmād avyaktā gatir avyaktākṣara-viṣayā mano-vṛttir dehavadbhir dehābhimānibhir janair duḥkhaṃ yathā syāt tathāvāpyate | dehavantaḥ khalu sthūla-deham eva sucirād ātmatvenānuśīlitavantaḥ katham aṇu-caitanyaṃ sucirojjhita-vimarśam ātmatvenānuśīlituṃ prabhaveyur iti bhāvaḥ |
yat tv atra vyācakṣate | sa-guṇaṃ nirguṇaṃ ceti dvirūpaṃ brahma | tatra saguṇopāsanam ākāravad-viṣayatvāt sukaram apramādaṃ ca | nirguṇopāsanaṃ tu tattvābhāvād duḥkha-karaṃ sa-pramādaṃ ca | tac ca nirguṇaṃ brahmākṣara-śabdenocyate | nairguṇya-pratipattaye sapta viśeṣaṇāni anirdeśyaṃ vedāgocaraṃ, yato ‚vyaktaṃ jātyādi-śūnyam | sarvatra-gaṃ vyāpi | acintyaṃ manasāpy agamyam | śrutiś ca – yato vāco nivartante aprāpya manasā saha [TaittU 2.4.1] ity ādyā | kūṭasthaṃ mithā-bhūtam api satyavat pratītaṃ jagat kūṭam ucyate | yathā kūtakārṣāpaṇādi | tasminn ādhyāsika-sambandhenādhiṣṭhānatayā sthitam | acaram avikāram ato dhruvaṃ nityam iti | tad-vidāṃ khalu gurūpasatti-pūrvakopaniṣad-vicāra-tad-artha-manana-tan-nididhyāsanair mahān kleśaḥ |
pūrveṣāṃ tu tair vinaiva gurūkta-bhagavat-prasādāvirbhūtenājñāna-tat-kārya-vimardinā vijñānena bhagavat-svarūpa-bhūta-nirguṇākṣarātmaikya-lakṣaṇā muktir iti phalaikye ‚pi kleśākleśābhyām apakarṣotkarṣāv iti | tad idaṃ mandaṃ gati-sāmānyāt iti sūtre brahmaṇo dvairūpya-nirāsāt | yathā tad akṣaram adhigamyate iti tasya veda-vedyatva-śravaṇāt | yato vācaḥ ity āde kārtsnyāgocaratvārthatvāt | pravṛtti-nimittābhāvena nirguṇasyāpramāṇatvāt taucchyāc ca lakṣyatvaṃ tu na, sarva-śabda-vācyatva-svīkārāt | sadaikāvasthasya vastunaḥ kūṭasthatvenābhidhānān na ca jagat kūṭam |
kavir manīṣī paribhūḥ svayambhur
yāthātathyato ‚rthān vyadadhāc chāśvatībhyaḥ samābhyaḥ [Īśopaniṣad 8]
ity ādau tasya satyatva-śravaṇāt | yaśodā-stanandhaya-vibhu-cid-vigrahasya para-brahmatva-śravaṇena tad-anta-stha-nirguṇākṣara-kalpanasya śraddhā-jāḍya-kṛtatvāt
 
 



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