BhG 2.19
ya enaṃ vetti hantāraṃ yaś cainaṃ manyate hatam
ubhau tau na vijānīto nāyaṃ hanti na hanyate
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syntax
yaḥ (he who) enam (this) hantāram (killer) vetti (he knows),
yaḥ ca (and he who) enam (this) hatam (killed) manyate (he thinks),
tau (they two) ubhau (both) na vijānītaḥ (they do not understand).
ayam (he) na hanti (he does not kill),
[ayam] (he) na hanyate (he is not killed).
grammar
| yaḥ | – | yat sn. 1n.1 m. – he who; |
| enam | – | etat sn. 2n.1 m. – this; |
| vetti | – | √vid (to know, to understand) Praes. P 1v.1 – he knows; |
| hantāram | – | hantṛ 2n.1 m. – killer (from: √han – to strike, to beat, to kill); |
| yaḥ | – | yat sn. 1n.1 m. – he who; |
| ca | – | av. – and; |
| enam | – | etat sn. 2n.1 m. – this; |
| manyate | – | √man (to think) Praes. Ā 1v.1 – he thinks; |
| hatam | – | hata (√han – to strike, to beat, to kill) PP 2n.1 m. – killed; |
| ubhau | – | ubha sn. 1n.2 m. – both; |
| tau | – | tat sn. 1n.2 m. – they two; |
| na | – | av. – not; |
| vijānītaḥ | – | vi-√jñā (to distinguish, to know, to understand) Praes. P 1v.2 – they [two] understand; |
| na | – | av. – not; |
| ayam | – | idam sn. 1n.1 m. – he; |
| hanti | – | √han (to kill, to strike, to beat) Praes. P 1v.1 – he kills; |
| na | – | av. – not; |
| hanyate | – | √han (to kill, to strike, to beat) Praes. pass. 1v.1 – he is killed; |
Śāṃkara
The key:
an excerpt from the commented verse
quotes from the scriptures
starting polemic
| The Self is unconcerned in action. The Lord now quotes two Vedic verses to confirm the view that the Gita-5astra is intended to remove the cause of samsara, such as grief and delusion, but not to enjoin works. It is only a false notion of yours, says the Lord, that you think thus: „Bhishma and others will be killed by me in the battle; I will be their slayer.” – How? |
śoka-mohādi-saṃsāra-kāraṇa-nivṛtty-arthaṃ gītā-śāstram, na pravartakam ity etasyārthasya sākṣi-bhūte ṛcau ānināya bhagavān | yat tu manyase yuddhe bhīṣmādayo mayā hanyante aham eva teṣāṃ hantā iti, eṣā buddhir mṛṣaiva te | kathaṃ? | |
|
Whoever looks upon Him as the slayer, and whoever looks upon Him as the slain, |
ya enaṃ vetti hantāraṃ yaś cainaṃ manyate hatam | ubhau tau na vijānīto nāyaṃ hanti na hanyate ||2.19|| |
|
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He who understands the Self – of whom we are speaking – as the agent in the act of slaying, and he who regards Him as the sufferer in the act of slaying when the body is slain, neither of these two has understood the Self aright, for want of discrimination. |
ya enaṃ prakṛtaṃ dehinaṃ vetti vijānāti hantāraṃ hanana-kriyāyāḥ kartāraṃ ya ca enam anyo manyate hataṃ deha-hananena hato ’ham iti hanana-kriyāyāḥ karma-bhūtam | tau ubhau na vijānītaḥ na jñātavantau avivekena ātmānam ahaṃ pratyaya-viṣayaṃ | | |
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Those who think ‚I slay’ or ‚ I am slain ‚ when the body is slain, and thus identify the Self with the object of the consciousness of ‚I,’ the ego (aham), – they do not understand the real nature of the Self. |
hantā ahaṃ, hato ’smy aham iti deha-hananena ātmānam yau vijānītaḥ tau ātma-svarūpānabhijñau ity arthaḥ | | |
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Being immutable (avikriya), the Self is neither the agent nor the object of the action of slaying. |
yasmāt na ayam atmā hanti na hanana-kriyāyāḥ kartā bhavati, na ca hanyate na ca karma bhavatīty arthaḥ, avikriyatvāt ||2.19|| |
Rāmānuja
ya enam ukta-svabhāvam ātmānaṃ pratihantāraṃ hanana-hetuṃ kam api manyate | yaś cainaṃ kenāpi hetunā hataṃ manyate | ubhāv tāv na vijānītaḥ | uktair hetubhir asya nityatvād evāyaṃ hanana-hetur na bhavati | ataeva cāyam ātmā na hanyate | hanti-dhātur apy ātma-karmakaḥ śarīr-viyoga-karaṇa-vācī | na hiṃsyāt sarvā bhūtāni, brāhmaṇo na hantavyaḥ [ka.saṃ. 8.2] ity ādīni api śāstrāṇi avihita-śarīra-viyoga-karaṇa-viṣayāṇi
Śrīdhara
tad evaṃ bhīṣmādi-mṛtyu-nimittaḥ śoko nivāritaḥ, yac cātmano hantṛtva-nimittaṃ duḥkham uktam etān na hantum icchāmi ity ādinā, tad api tavad eva nirnimittam ity āha ya enam iti | enam ātmānam | ātmano hanana-kriyāyāḥ karmatvaṃ kartṛtvam api nāstīty arthaḥ | tatra hetur nāyam iti
Madhusūdana
nanv evam aśocyān anvaśocacas tvam ity ādinā bhīṣmādi-bandhu-viccheda-nibandhane śoke ‚panīte ‚pi tad-vadha-kartṛtva-nibandhanasya pāpasya nāsti pratīkāraḥ | nahi yatra śoko nāsti tatra pāpaṃ nāstīti niyamaḥ | dveṣya-brāhmaṇa-vadhe pāpābhāva-prasaṅgāt | ato ‚haṃ kartā tvaṃ preraka iti dvayor api hiṃsā-nimitta-pātakāpatter ayuktam idaṃ vacanaṃ tasmād yudhyasva bhāratety āśaṅkya kāṭhaka-paṭhitaya rcā pariharati bhagavān ya enam iti |
enaṃ prakṛtaṃ dehinam adṛśyatvādi-guṇakaṃ yo hantāraṃ hanana-kriyāyāḥ kartāraṃ vetti aham asya hanteti vijānāti | yaś cānya enaṃ manyate hataṃ hanana-kriyāyāḥ karma-bhūtaṃ deha-hananena hato ‚ham iti vijānāti | tāv ubhau dehābhimānitvād enam avikāriṇam akāraka-svabhāvam ātmānaṃ na vijānīto na vivekena jānītaḥ śāstrāt | kasmāt yasmān nāyaṃ hanti na hanyate kartā karma ca na bahvatīty arthaḥ |
atra ya enaṃ vetti hantāraṃ hataṃ cety etāvati vaktavye padānām āvṛttir vākyālaṅkārārthā | athavā ya enaṃ vetti hantāraṃ tārkikādir ātmanaḥ kartṛtvābhyupagamāt | tathā yaś cainaṃ manyate hataṃ cārvākādir ātmano vināśitvābhyupagamāt | tāv ubhau na vijānīta iti yojyam | vādi-bheda-khyāpanāya pṛthag upanyāsaḥ | atiśūrātikātara-viṣayatayā vā pṛthag-upadeśaḥ | hantā cen manyate hantuṃ hataś cen manyate hatam [KaṭhU 1.2.19] iti pūrvārdhe śrautaḥ pāṭhaḥ
Viśvanātha
bho vayasya arjuna ! tvam ātmā | na hanteḥ kartā, nāpi hanteḥ karma ity āha ya iti | enaṃ jīvātmānaṃ hantāraṃ vetti bhīṣmādīn arjuno hantīti yo vettīty arthaḥ, hatam iti bhīṣmādibhir arjuno hanyate iti yo vetti, tāv ubhāv apy ajñāninau | ato ‚rjuno ‚yaṃ guru-janaṃ hantīty ajñāni-loka-gītād duryaśaḥ kā te bhītir iti bhāvaḥ
Baladeva
uktam avināśitvaṃ draḍhayati | enam ukta-svabhāvam ātmānaṃ jīvaṃ yo hantāraṃ khaḍgādinā hiṃsakaṃ vetti yaś cainaṃ tena hataṃ hiṃsitaṃ manyate tāv ubhau tat-svarūpaṃ na vijānītaḥ | atisūkṣmasya caitanyasya tasya chedādy-asambhavān nāyam ātmā hanti na hanyate | hanteḥ kartā karma ca bhavatīty arthaḥ | hanter deha-viyogārthatvān na tenātmanāṃ nāśo mantavyaḥ | śrutiś caivam āha – hantā cen manyate hantuṃ hataś cen manyate hatam [KaṭhU 1.2.19] ity ādinā | etena mā hiṃsyāt sarva-bhūtāni ity ādi-vākyaṃ deha-viyoga-paraṃ vyākhyātam | na cātrātmanaḥ kartṛtvaṃ prasiddham iti vācyam | deha-viyojane tat tasya sattvāt
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