BhG 2.17
avināśi tu tad viddhi yena sarvam idaṃ tatam
vināśam avyayasyāsya na kaś-cit kartum arhati
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syntax
yena tu (but by which) idam (this) sarvam (whole) tatam (pervaded) [asti] (it is),
tat (this) avināśi (indestructible) viddhi (you must know).
kaś-cit (someone) asya (of this) avyayasya (of the unchangeble) vināśam (destruction) kartum (to do) na arhati (he is not able).
grammar
| avināśi | – | a-vināśin 2n.1 n. – indestructible (from: vi-√naś – to destroy, to vanish, vināśin – perishable); |
| tu | – | av. – but, then, or, and; |
| tat | – | tat sn. 1n.1 n. – this; |
| viddhi | – | √vid (to know, to understand) Imperat. P 2v.1 – you must know; |
| yena | – | yat sn. 3n.1 n. – that by which, wherefore; |
| sarvam | – | sarva sn. 1n.1 n. – all, whole (sarvam idam – mostly used to mean ‘this world’); |
| idam | – | idam 1n.1 n. – this; |
| tatam | – | tata (√tan – to spread, to pervade) PP 1n.1 n. – spread, pervaded, covered over; |
| vināśam | – | vināśa 2n.1 m. – destruction (from: vi-√naś – to destroy, to vanish); |
| avyayasya | – | a-vyaya 6n.1 n. – of the unchangeable (from: vi-√i – to go away, to disappear, vyaya – going away, changeable, expense); |
| asya | – | idam sn. 6n.1 n. – of this; |
| na | – | av. – not; |
| kaś-cit | – | kim-cit sn. 1n.1 m. – someone (from: kim – what?; -cit – indefinitive particle); |
| kartum | – | √kṛ (to do) inf. – to do; |
| arhati | – | √arh (to deserve, to be able to) Praes. P 1v.1 – he is able; |
Śāṃkara
The key:
an excerpt from the commented verse
quotes from the scriptures
starting polemic
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What, then, is that which is ever real? Listen: – |
kiṃ punas tat yat sad eva sarvadaiva astīti | ucyate – | |
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But know that to be imperishable by which all this is pervaded. |
avināśi tu tad viddhi yena sarvam idaṃ tatam | vināśam avyayasyāsya na kaścit kartum arhati ||2.17|| |
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Unlike the unreal, That – you must understand – does not vanish; |
avināśi na vinaṣṭuṃ śīlaṃ yasyeti | tu-śabdo ’sato viśeṣaṇārthaḥ | | |
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That, the Brahman, the ‚Sat’, the Real, by which all this world, including the ākāśa, is pervaded, just as pots and other objects are pervaded by the ākāśa or space. |
tat viddhi vijānīhi | kiṃ? yena sarvam idaṃ jagat tataṃ vyāptaṃ sad-ākhyena brahmaṇā sākāśam, ākāśenaiva ghaṭādayaḥ | | |
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Brahman does not undergo increase or diminution and is therefore inexhaustible. This Brahman, the ‚Sat’, is not exhausted in Itself; for, unlike the body It has no parts. Nor does It diminish by (loss of) anything belonging to It; for, nothing belongs to the Self. |
vināśam adarśanam abhāvam | avyayasya na vyeti upacayāpacayau na yāti iti avyayaṃ tasya avyayasya | naitat sad-ākhyaṃ brahma svena rūpeṇa vyeti vyabhicarati, niravayavatvāt, dehādivat | | |
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Devadatta, for instance, is ruined by loss of wealth; but Brahman does not suffer loss in that way. Wherefore, nobody can bring about the disappearance or destruction of the inexhaustible Brahman. |
nāpy ātmīyena, ātmīyābhāvāt | yathā devadatto dhana-hānyā vyeti, na tu evaṃ brahma vyeti | | |
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Nobody – not even the Īśvara, the Supreme Lord – can destroy the Self. For, the Self is Brahman Itself, and one cannot act upon oneself. |
ato ’vyayasya asya brahmaṇaḥ vināśaṃ na kaścit kartum arhati, na kaścit atmānaṃ vināśayituṃ śaknoti īśvaro ’pi | ātmā hi brahma, svātmani ca kriyā-virodhāt ||2.17|| |
Rāmānuja
tad ātma-tattvam avināśi iti viddhi, yena ātma-tattvena cetanena tad-vyatiriktam idam acetana-tattvaṃ sarvaṃ tataṃ vyāptam | vyāpakatvena niratiśaya-sūkṣmatvād ātmano vināśānarhasya tad-vyatirikto na kaścit padārtho vināśaṃ kartum arhati, tad-vyāpyatayā tasmāt sthūlatvāt | nāśakaṃ hi śastra-jalāgni-vāyv-ādikaṃ nāśyaṃ vyāpya śithilīkaroti | mudgarādayo’pi hi vegavat-saṃyogena vāyum utpādya tad-dvāreṇa nāśayanti | ata ātma-tattvam avināśi
Śrīdhara
atra sat-svabhāvam avināśi vastu sāmānyenoktaṃ tataṃ tat-sākṣitvena vyāptaṃ taṃ tu ātma-svarūpam avināśi vināśa-śūnyaṃ viddhi jānīhi | tatra hetum āha vināśam iti
Viśvanātha
nābhāvo vidyate sataḥ ity asyārthaṃ spaṣṭayati avināśīti | taṃ jīvātma-svarūpaṃ yena sarvam idaṃ śarīraṃ tataṃ vyāptam | nanu śarīra-mātra-vyāpi-caitanyatve jīvātmano madhyama-parimāṇatvena anityatva-prasaktiḥ ? maivam | sūkṣmāṇām apy ahaṃ jīvaḥ iti bhagavad-ukteḥ | eṣoṇur ātmā cetasā veditavyo yasmin prāṇaḥ pañcadhā saṃviveśa iti,
bālāgra-śata-bhāgasya śatadhā kalpitasya ca |
bhāgo jīvaḥ sa vijñeyaḥ [ŚvetU 5.9] iti,
ārāgra-mātro hy aparo ‚pi dṛṣṭaḥ iti śrutibhyaś ca tasya paramāṇu-parimāṇatvam eva | tad api sampūrṇa-deha-vyāpi-śaktimattvaṃ jatu-jaṭitasya mahā-maṇer mahauṣadhi-khaṇḍasya vā śirasy urasi vā dhṛtasya sampūrṇa-deha-puṣṭi-karaṇa-śaktimattvam iva nāsamañjasam | svarga-naraka-nānā-yoniṣu gamanaṃ ca tasyopādhi-pāravaśyād eva | tad uktaṃ prāṇam adhikṛtya dattātrayeṇa yena saṃsarate pumān iti | ataevāsya sarva-gatatvam apy agrima-śloke vakṣyamāṇaṃ nāsamañjasam | ataevāvyayasya nityasya nityo nityānāṃ cetanaś cetanānām eko bahūnāṃ yo vidadhāti kāmān [ŚvetU 6.13] iti śruteḥ |
yad vā, nanu deho jīvātmā paramātmety etad vastu-trikaṃ manuṣya-tiryag-ādiṣu sarvatra dṛśyate, tatrādyayor deha-jīvayos tattvaṃ nāsato vidyate bhāvaḥ ity anenoktam | tṛtīyasya paramātma-vastunaḥ kiṃ tattvam ity ata āha avināśi tv iti | tu bhinnopakrame | paramātmano māyā-jīvābhyāṃ svarūpataḥ pārthakyād idaṃ jagat
Baladeva
uktaṃ jīvātma-dehayoḥ svabhāvaṃ viśadayaty avināśīti dvābhyām | taj jīvātma-tattvam avināśi nityaṃ viddhi | yena sarvam idaṃ śarīraṃ tataṃ dharma-bhūtena jñānena vyāptam asti | asyāvyayasya parmāṇutvena ca vināśānarhasya vināśaṃ na kaścit sthūlo ‚rthaḥ kartum arhati prāṇasyeva dehaḥ | iha jīvātmano deha-parimitatvaṃ na pratyetavyam | eṣo ‚ṇur ātmā cetasā veditavyo yasmin prāṇaḥ pañcadhā saṃviveśa [ṃuṇḍU 3.1.9] ity ādiṣu tasya paramāṇutva-śravaṇāt | tādṛśasya nikhila-deha-vyāptis tu dharma-bhūta-jñānenaiva syāt | evam āha bhagavān sūtrakāraḥ – guṇād vālokavad [Vs. 2.3.26] iti | ihāpi svayaṃ vakṣyati yathā prakāśayaty ekaḥ [Gītā 13.33] ity ādinā
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