Bhagavad Gita Bhashya (Sri Madhvacharya)
भगवद्गीताभाष्यम् (श्रीमध्वाचार्य)
Sri Madhvacharya’s Bhagavad Gita commentary, with Sanskrit text and generated translations where no aligned source edition was available.
Chapter 10 · 42 shlokas
+ Add ShlokaBhagavad Gita Bhashya (Sri Madhvacharya) 10.1
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.1 · Chapter 10 · Verse 1
।।10.1।।म्। उपासनार्थं विभूतीः विशेषणकारणत्वं च केषाञ्चिदनेनाध्यायेनाह -- प्रीयमाणाय श्रुत्वा सन्तोषं प्राप्नुवते।
For the sake of upāsana (devotional practice) he declares the viśeṣaṇa (distinguishing) nature of the vi bhūtis; upon hearing this with delight, they attain satisfaction.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.2
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.2 · Chapter 10 · Verse 2
।।10.2।।प्रभवं प्रभावं? मदीयां जगदुत्पत्तिं वा। तद्वशत्वात्तस्येत्युच्यते। यद्यस्ति तर्हि देवादधोऽपि जानन्ति? सर्वज्ञत्वात् अतो नास्तीति भावः।अहमादिर्हि इति तूत्पत्तिरपि यस्य वशा? कुतस्तस्य जनिरिति ज्ञापनार्थम्।अहं सर्वस्य जगतः प्रभवः प्रलयः [7।6] इति चोक्तम्। उक्तं चैतत्सर्वमन्यत्रापि। को अद्धा वेद क इह प्रवोचत्कुत आ जाता कुत इयं विसृष्टिः। अर्वाग्देवा अस्य विसर्जनेनाथा को वेद यत आ बभूव [ऋक्सं.8।7।17।6तै.ब्रा.2।89] इति न तत्प्रभावमृषयश्च देवा विदुः कुतोऽन्येऽल्पधृतिप्रमाणाः इति ऋग्वेदखिलेषु। अन्यस्त्वर्थोयो मामजं [10।3] इति वाक्यादेव ज्ञायते।
‘Prabhavaṁ prabhāvaṁ’ — does this mean my creation of the world? Because it is by my power, it is called so. If that were so, then would even the gods know it? The sense is that they do not, because of my omniscience. To indicate this: ‘I am the origin of all’ (aham ādir iti) — who is born under whose control? From where came his progenitor? Thus it is asked. ‘I am the source of all beings, their creation and dissolution’ is also said elsewhere. Where was this uttered? Who proclaimed it here? From whence was one born, whence this emanation? The deities say: who is author of this dissolution? Who knew how this came to be? Thus in the Ṛgveda and Brāhmaṇa passages the seers and gods do not know this source; other explanations are weak. The sense, however, is made clear by the phrase ‘others say that I was not born’ (anyas tv arthaḥ — mām ajam) [10.3].
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.3
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.3 · Chapter 10 · Verse 3
।।10.3।।अनश्चेष्टयिता आदिश्च सर्वस्येत्यनादिः। अजत्वेन सिद्धेरितरस्य।
‘Anas cheṣṭayitā’ — the Unwrought One, the primordial cause of all, is beginningless. By being unborn (ajātva), He is the established principle (siddha) and the inexhaustible essence.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.4
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.4 · Chapter 10 · Verse 4
।।10.4।।तत्प्रथयति -- बुद्धिरित्यादिना। कार्याकार्यविनिश्चयो बुद्धिः। ज्ञानं प्रतीतिः।ज्ञानं प्रतीतिर्बुद्धिस्तु कार्याकार्यविनिश्चयः इति ह्यभिधानम्। दम इन्द्रियनिग्रहः। शमः परमात्मनि निष्ठा।शमो मन्निष्ठता बुद्धेर्दम इन्द्रियनिग्रहः [11।17।36] इति भागवते।
‘Tad prathayati’ — ‘buddhi’ is explained by the Vedic usage: buddhi is the determiner of what is to be done and what is not; jñāna is conviction or cognition. Jñāna and pratyiti are named, but buddhi specifically denotes the decision about action and non-action. Dama is restraint of the senses; śama is steadfastness in the Supreme Self. Śama denotes firmness of mind; dama denotes control of the senses, as explained in the Bhagavat (11.17.36).
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.5
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.5 · Chapter 10 · Verse 5
।।10.5।।तुष्टिरलम्बुद्धिः।अलम्बुद्धिस्तथा तुष्टिः इत्यभिधानात्।
‘Tuṣṭir’ — support-mindedness (alambuddhi). By the same terminology, alambuddhi denotes tuṣṭi (satisfaction).
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.6
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.6 · Chapter 10 · Verse 6
।।10.6।।पूर्वे सप्तर्षयः -- मरीचिरत्र्यङ्गिरसौ पुलस्त्यः पुलहः क्रतुः। वसिष्ठश्च महातेजाः इति मोक्षधर्मोक्ताः [म.भा.12।335।28]। ते हि सर्वपुराणेषु उच्यन्ते। चत्वारः प्रथमाः स्वायम्भुवाद्याः तेषां हीमाः प्रजाः -- नहि भविष्यतामिमाः प्रजा इति युक्तं -- विभागः प्राधान्यं च प्राथमिकत्वादेव भवति। गौतमखिलेषु चोक्तम् -- स्वायम्भुवं रोचिषं च रैवतं च तथोत्तमम्। वेद यः स प्रजावान् इति। पूर्वेभ्यो ह्युत्तरा जायन्त इत्येषां प्राधान्यम्। अजातेषु च ज्यैष्ठ्यम्।तामसस्य भगवदवतारत्वादनुक्तिः। तच्च भागवते प्रसिद्धम्। मानसत्वं च सर्वेषां मनूनामुक्तं भागवते ()ततो मनून्ससर्जान्ते मनसा लोकभावनान् [ ] इति। अन्यपुत्रत्वं त्वपरित्यज्यापि शरीरं तद्भवति। प्रमाणं चोभयविधवाक्यान्यथाऽनुपपत्तिरेव। पूर्व इति विशेषणाच्चैतत्सिद्धिः। मत्तो भावो येषां ते मद्भावाः। ये ते ब्रह्मणो मानसा जातास्ते मत्त एव जाता इति भावः।
The seven ancient ṛṣis of old are: Marīci, Aṅgiras, Pulastya, Pulaha, Kratu, and the mighty Vasiṣṭha — these are declared in the dharma of mokṣa. They are mentioned throughout the Purāṇas. The four foremost—Svāyambhuva and others—are their first progeny; their descendants are born later, and priority follows seniority. In the Gautama and related texts Svāyambhuva, Ruciṣa, Raivata and Uttama are named as those who had progeny; the Veda calls him the progenitor. The higher originate from the earlier ones; among the unmanifest the first-born have precedence. The argument for the avatārahood of the tamasic one is accepted in the Bhāgavata. The account of Manu as progenitor of all men is given in the Bhāgavata. Even if other sons are abandoned, the body is such. The evidences elsewhere allow no other inference. ‘From Me are those beings’ — their relation to Me is their very being: those born mentally from Brahman are indeed born from Me.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.7
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.7 · Chapter 10 · Verse 7
।।10.7।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.8
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.8 · Chapter 10 · Verse 8
।।10.8 -- 10.10।।सन्ति च भजन्तः केचिदित्याह -- अहमित्यादिना।
‘Santi ca bhajantaḥ kekcid’ — he says, ‘there are some who worship Me’ — indicated by the word ‘aham’.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.9
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.9 · Chapter 10 · Verse 9
।।10.8 -- 10.10।।सन्ति च भजन्तः केचिदित्याह -- अहमित्यादिना।
‘Santi ca bhajantaḥ kekcid’ — he says, ‘there are some who worship Me’ — indicated by the word ‘aham’.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.10
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.10 · Chapter 10 · Verse 10
।।10.8 -- 10.10।।सन्ति च भजन्तः केचिदित्याह -- अहमित्यादिना।
‘Santi ca bhajantaḥ kekcid’ — he says, ‘there are some who worship Me’ — indicated by the word ‘aham’.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.11
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.11 · Chapter 10 · Verse 11
।।10.11।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.12
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.12 · Chapter 10 · Verse 12
।।10.12 -- 10.15।।ब्रह्म परिपूर्णम्। अथ कस्मादुच्यते परं ब्रह्म ৷৷. बृहद्बृहत्या बृंहयति [अ.शिर.4] इति च श्रुतिः। बृह बृहि वृद्धाविति पठन्ति।परमं यो महद्ब्रह्म [म.भा.13।149।9] इति च। विविधमासीदिति विभुः। तथा हि वारुणशाखायाम् -- विभु प्रभु प्रथमं मेहनावतः [ऋक्सं.2।7।2।5] इति स ह्येव प्रभावाद्विविधोऽभवत् इति। सोऽकामयत बहु स्यां प्रजायेय [तै.उ.2।6] इत्यादेश्च।
Brahman is full and complete. Now why is the supreme Brahman so called? The Veda says: ‘It magnifies through the great’ (bṛhad bṛhatyā bṛṃhayati) [Aśvaraśīrṣa 4]. They read bṛha, bṛhi, vṛddhā—‘He who is supreme is the great Brahman’ [Mahābhāṣya 13.149.9]. ‘He was manifold’ (vividham āsīt) is rendered ‘vibhu’ (all‑pervading). So too in the Vāruna recension: ‘Vibhu, the Lord, was first exerting might’ (vibhu prabhu prathamaṃ mehanāvataḥ) [Ṛg 2.7.2.5]—he indeed by his potency became diverse. And there is the injunction: ‘He wished, “May I be many, let there be progeny”’ (so’kāmayat bahu syāṃ prajāyeya) [Taitt. Up. 2.6].
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.13
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.13 · Chapter 10 · Verse 13
।।10.12 -- 10.15।।ब्रह्म परिपूर्णम्। अथ कस्मादुच्यते परं ब्रह्म ৷৷. बृहद्बृहत्या बृंहयति [अ.शिर.4] इति च श्रुतिः। बृह बृहि वृद्धाविति पठन्ति।परमं यो महद्ब्रह्म [म.भा.13।149।9] इति च। विविधमासीदिति विभुः। तथा हि वारुणशाखायाम् -- विभु प्रभु प्रथमं मेहनावतः [ऋक्सं.2।7।2।5] इति स ह्येव प्रभावाद्विविधोऽभवत् इति। सोऽकामयत बहु स्यां प्रजायेय [तै.उ.2।6] इत्यादेश्च।
Brahman is full and complete. Now why is the supreme Brahman so called? The Veda says: ‘It magnifies through the great’ (bṛhad bṛhatyā bṛṃhayati) [Aśvaraśīrṣa 4]. They read bṛha, bṛhi, vṛddhā—‘He who is supreme is the great Brahman’ [Mahābhāṣya 13.149.9]. ‘He was manifold’ (vividham āsīt) is rendered ‘vibhu’ (all‑pervading). So too in the Vāruna recension: ‘Vibhu, the Lord, was first exerting might’ (vibhu prabhu prathamaṃ mehanāvataḥ) [Ṛg 2.7.2.5]—he indeed by his potency became diverse. And there is the injunction: ‘He wished, “May I be many, let there be progeny”’ (so’kāmayat bahu syāṃ prajāyeya) [Taitt. Up. 2.6].
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.14
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.14 · Chapter 10 · Verse 14
।।10.12 -- 10.15।।ब्रह्म परिपूर्णम्। अथ कस्मादुच्यते परं ब्रह्म ৷৷. बृहद्बृहत्या बृंहयति [अ.शिर.4] इति च श्रुतिः। बृह बृहि वृद्धाविति पठन्ति।परमं यो महद्ब्रह्म [म.भा.13।149।9] इति च। विविधमासीदिति विभुः। तथा हि वारुणशाखायाम् -- विभु प्रभु प्रथमं मेहनावतः [ऋक्सं.2।7।2।5] इति स ह्येव प्रभावाद्विविधोऽभवत् इति। सोऽकामयत बहु स्यां प्रजायेय [तै.उ.2।6] इत्यादेश्च।
Brahman is full and complete. Now why is the supreme Brahman so called? The Veda says: ‘It magnifies through the great’ (bṛhad bṛhatyā bṛṃhayati) [Aśvaraśīrṣa 4]. They read bṛha, bṛhi, vṛddhā—‘He who is supreme is the great Brahman’ [Mahābhāṣya 13.149.9]. ‘He was manifold’ (vividham āsīt) is rendered ‘vibhu’ (all‑pervading). So too in the Vāruna recension: ‘Vibhu, the Lord, was first exerting might’ (vibhu prabhu prathamaṃ mehanāvataḥ) [Ṛg 2.7.2.5]—he indeed by his potency became diverse. And there is the injunction: ‘He wished, “May I be many, let there be progeny”’ (so’kāmayat bahu syāṃ prajāyeya) [Taitt. Up. 2.6].
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.15
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.15 · Chapter 10 · Verse 15
।।10.12 -- 10.15।।ब्रह्म परिपूर्णम्। अथ कस्मादुच्यते परं ब्रह्म ৷৷. बृहद्बृहत्या बृंहयति [अ.शिर.4] इति च श्रुतिः। बृह बृहि वृद्धाविति पठन्ति।परमं यो महद्ब्रह्म [म.भा.13।149।9] इति च। विविधमासीदिति विभुः। तथा हि वारुणशाखायाम् -- विभु प्रभु प्रथमं मेहनावतः [ऋक्सं.2।7।2।5] इति स ह्येव प्रभावाद्विविधोऽभवत् इति। सोऽकामयत बहु स्यां प्रजायेय [तै.उ.2।6] इत्यादेश्च।
Brahman is full and complete. Now why is the supreme Brahman so called? The Veda says: ‘It magnifies through the great’ (bṛhad bṛhatyā bṛṃhayati) [Aśvaraśīrṣa 4]. They read bṛha, bṛhi, vṛddhā—‘He who is supreme is the great Brahman’ [Mahābhāṣya 13.149.9]. ‘He was manifold’ (vividham āsīt) is rendered ‘vibhu’ (all‑pervading). So too in the Vāruna recension: ‘Vibhu, the Lord, was first exerting might’ (vibhu prabhu prathamaṃ mehanāvataḥ) [Ṛg 2.7.2.5]—he indeed by his potency became diverse. And there is the injunction: ‘He wished, “May I be many, let there be progeny”’ (so’kāmayat bahu syāṃ prajāyeya) [Taitt. Up. 2.6].
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.16
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.16 · Chapter 10 · Verse 16
।।10.16।।विभूतयो विविधभूतयः।
Vibhūtiḥ—‘manifold manifestations’; vividha‑bhūtayaḥ—‘the variously being things’.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.17
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.17 · Chapter 10 · Verse 17
।।10.17।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.18
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.18 · Chapter 10 · Verse 18
।।10.18।।न जायतेऽर्दयति च संसारमिति जनार्दनः। तथा च बाभ्रव्यशाखायाम् -- स भूतः स जनार्दनः इति। स ह्यासीत्स नासीत्सोऽर्दयत् इति।
‘He does not beget, yet he causes the world to weep’—thus Janārdana. In the Babhṛva recension: ‘He is the being, he is Janārdana’—so, ‘He who was became not; he made to be’.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.19
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.19 · Chapter 10 · Verse 19
।।10.19।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.20
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.20 · Chapter 10 · Verse 20
।।10.20।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.21
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.21 · Chapter 10 · Verse 21
।।10.21।।विष्णुः सर्वव्यापित्वप्रवेशित्वादेः।विष्लृ व्याप्तौ? विश् प्रवेशने इति पठन्ति।गतिश्च सर्वभूतानां प्रजानां चापि (प्रजनश्चास्मि) भारत व्याप्तौ मे रोदसी पार्थ कान्तिश्चाभ्यधिका मम। आधिभूतनिविष्टश्च तदिच्छुश्चा -- (तद्विश्वं चा)स्मि भारत। क्रमणाच्चाप्यहं पार्थ विष्णुरित्यभिसंज्ञितः [म.भा.12।341।42?43] इति मोक्षधर्मे।
Viṣṇu—because of omnipresence and ability to enter—(the reading) is viślṛ vyāptau? or viś‑praveśane. ‘I pervade the motion and beings and also the progeny’ (gatiś ca sarva‑bhūtānāṃ prajānaṃ cāpi)… ‘My influence pervades, O Partha; my affection is greater’… ‘I am pervading that which is endowed with the elemental principle and its wish’—thus in mokṣa‑dharma passages Viṣṇu is thus designated [Mahābhāṣya 12.341.42?43].
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.22
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.22 · Chapter 10 · Verse 22
।।10.22।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.23
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.23 · Chapter 10 · Verse 23
।।10.23।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.24
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.24 · Chapter 10 · Verse 24
।।10.24।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.25
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.25 · Chapter 10 · Verse 25
।।10.25।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.26
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.26 · Chapter 10 · Verse 26
।।10.26 -- 10.27।।सुखरूपः पाल्यते लीयते च जगदनेनेति कपिलः।प्रीतिः सुखं कमानन्दः इत्यभिधानात् प्राणो ब्रह्म कं ब्रह्म खं ब्रह्म [छां.उ.4।10।5] इति च। ऋषिं प्रसूतं कपिलं यस्तमग्रे ज्ञानैर्बिभर्ति (ज्ञा) जायमानं च पश्येत् [श्वे.उ.5।2] सुखादनन्तात्पालनाल्लीयनाच्च यं वै देवं कपिलमुदाहरन्ति इति (सामवेदे) बाभ्रव्यशाखायाम्।
‘Kapila’ says: ‘It is of the nature of pleasure—nurtured, dissolved—by whom the world is pervaded. “Priti” is pleasure, “sukham” is happiness, “kamananda” is sensual joy’—thus in nomenclature; and: ‘prāṇa is Brahman, kaṁ is Brahman, khaṁ is Brahman’ (Chhāndogya Upaniṣad 4.10.5). Also: ‘The seer Praśūta begot Kapila; he is borne forward by former knowledges; and one who sees the arising [and] knows’ (Śvetāśvatara Upaniṣad 5.2). In the Bābhṛvya branch of the Sāma-Veda they speak of that deity Kapila as He through whom, from endless pleasure, the world is nourished, dissolved, and sustained.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.27
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.27 · Chapter 10 · Verse 27
।।10.26 -- 10.27।।सुखरूपः पाल्यते लीयते च जगदनेनेति कपिलः।प्रीतिः सुखं कमानन्दः इत्यभिधानात् प्राणो ब्रह्म कं ब्रह्म खं ब्रह्म [छां.उ.4।10।5] इति च। ऋषिं प्रसूतं कपिलं यस्तमग्रे ज्ञानैर्बिभर्ति (ज्ञा) जायमानं च पश्येत् [श्वे.उ.5।2] सुखादनन्तात्पालनाल्लीयनाच्च यं वै देवं कपिलमुदाहरन्ति इति,(सामवेदे) बाभ्रव्यशाखायाम्।
‘Kapila’ says: ‘It is of the nature of pleasure—nurtured, dissolved—by whom the world is pervaded. “Priti” is pleasure, “sukham” is happiness, “kamananda” is sensual joy’—thus in nomenclature; and: ‘prāṇa is Brahman, kaṁ is Brahman, khaṁ is Brahman’ (Chhāndogya Upaniṣad 4.10.5). Also: ‘The seer Praśūta begot Kapila; he is borne forward by former knowledges; and one who sees the arising [and] knows’ (Śvetāśvatara Upaniṣad 5.2). In the Bābhṛvya branch of the Sāma-Veda they cite that deity Kapila as the one by whom, from endless pleasure, the world is maintained and dissolved.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.28
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.28 · Chapter 10 · Verse 28
।।10.28।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.29
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.29 · Chapter 10 · Verse 29
।।10.29।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.30
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.30 · Chapter 10 · Verse 30
।।10.30।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.31
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.31 · Chapter 10 · Verse 31
।।10.31।।आनन्दरूपत्वात्पूर्णत्वाल्लोकरमणत्वाच्च रामः। आनन्दरूपो निष्परिमाण एष लोकश्चैतस्माद्रमते तेन रामः इति शाण्डिल्यशाखायाम्। रश्च अमश्चेति व्युत्पत्तिः।
‘Rāma’—because of being of the nature of bliss, of fullness, and the delight of the worlds. Being of bliss and boundless, he is the immeasurable; this is the world. Therefore, in the Śāṇḍilya branch it is said: ‘He is Rāma.’ ‘Ra’ and ‘śa’ are etymological derivations.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.32
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.32 · Chapter 10 · Verse 32
।।10.32।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.33
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.33 · Chapter 10 · Verse 33
।।10.33।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.34
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.34 · Chapter 10 · Verse 34
।।10.34।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.35
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.35 · Chapter 10 · Verse 35
।।10.35।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.36
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.36 · Chapter 10 · Verse 36
।।10.36।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.37
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.37 · Chapter 10 · Verse 37
।।10.37।।आच्छादयति सर्वं वासयति वसति चेति सर्वत्र वासुदेवः। देवशब्दार्थ उक्तः पुरस्तात् -- छन्दयामि जगद्विश्वं भूत्वा सूर्य इवांशुभिः। सर्वभूताधिवासश्च वासुदेवस्ततोऽस्म्यहम् इति मोक्षधर्मे। विशिष्टः सर्वस्मादा समन्तात्स एवेति व्यासः। तथा चाग्निवेश्यशाखायाम् सव्यासो वीति तमप् वै विः सोऽधस्तात्स उत्तरतः स पश्चात्स पूर्वस्मात्स दक्षिणतः स उत्तरत इति इति यच्च किञ्चिज्जगत्सर्वं दृश्यते श्रूयतेऽपि वा। अन्तर्बहिश्च तत्सर्वं व्याप्य नारायणः स्थितः इति च।
Vāsudeva pervades, covers and abides in all; hence the words 'deva' here mean: previously it is said—'I pervade the universe like the rays of the sun.' In the doctrine of moksha: 'Vāsudeva is the abode of all beings; therefore I am that' (asmyevam). Vyāsa explains: 'He is the special one (viśiṣṭa) everywhere and only He is thus.' Similarly, in the Agni-veda branches: directions are described—'there is the eastern, the western, the northern and the southern'; whatever small portion of the world is seen or heard of—inner or outer—Vāsudeva pervades all and stands as Narāyaṇa.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.38
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.38 · Chapter 10 · Verse 38
।।10.38।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.39
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.39 · Chapter 10 · Verse 39
।।10.39।।मया विना यद्भूतं स्यात् तन्नास्ति। विश्वरूप अनन्तगते अनन्तभाग अनन्तग अनन्त अनादे इत्यादि मोक्षधर्मे [म.भा.शां.अ.338]।
That which exists without Me does not exist. In the teaching on the universal form (viśvarūpa) are expressions such as: infinite in procession (anantagate), infinite in part (anantabhāga), infinite, beginningless, and so on.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.40
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.40 · Chapter 10 · Verse 40
।।10.40।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.41
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.41 · Chapter 10 · Verse 41
।।10.41।।यद्यद्विभूतमदिति विस्तरः। विष्ण्वादीनि ततस्वरूपाण्येव। अन्यानि तु तेजोयुक्तानि। तथा च पैङ्गिखिलेषु -- विशेषका रुद्रवैन्येन्द्रदेवा राजन्याद्या अंशयुतान्यजीवाः। कृष्णव्यासौ रामकृष्णौ च रामकपिलयज्ञप्रमुखः स्वयं सः इति।स एवैको भार्गवदाशरथिकृष्णाद्यास्त्वंशयुतान्यजीवाः इति गौतमखिलेषु।ऋषयो मनवो देवा मनुपुत्रा महौजसः। कलाः सर्वे हरेरेव सप्रजापतयः स्मृताः। एते स्वांशकलाः (चांशकलाः) पुंसः कृष्णस्तु भगवान्स्वयम् इति भागवते [1।3।2728] ऋष्यादीनंशयुतत्वेनोक्त्वा वराहादीन्स्वरूपत्वेनाह। तुशब्द एवार्थे। अन्यस्तु विशेषो न कुत्राप्यवगतः। अंशत्वं तत्राप्यवगतम्उद्बबर्हात्मनः केशौ इति। मृडयन्तीति च बहुवचनं चायुक्तम्। न ह्यन्तराऽन्यदुक्त्वा पूर्वमपरामृश्य तत्क्रियोच्यमाना दृष्टा कुत्रचित्।
'Yad yad vibhūtam aditi vistaraḥ'—the manifestations such as Viṣṇu and others are their own essential forms; others are endowed with splendour (tejaḥ). And in the Painggī and Khile (portions): particular deities—Rudra, Vainya, Indra, the gods, kings, etc.—are jīvas possessing parts (aṁśa); Krishna and Vyāsa, Rama and Kṛṣṇa, and Rama, Kapila, the foremost of sacrifices, are themselves (sva-yam) indicated. In some lists: 'He alone is Bhārghava, Aśarathi, Kṛṣṇa, etc.; the rest are jīvas possessing parts.' In the lists of Ṛṣis: 'manus are sons of Manu, gods are sons of Manu, of great vigour.' All arts (kalāḥ) are of Hari alone; the Prajāpatis are so remembered. These are the portions and faculties (aṁśa-kalāḥ, chāṁśa-kalāḥ) of persons; Krishna himself is the Supreme Lord. Declaring the ṛṣis and others as aṁśa-bearing, and Varāha and the like as forms of the Lord—'tu' is used in that sense. No other specific distinct meaning is found. The notion of 'partness' (aṁśatva) is also understood: 'from the Self sprang hairs'—the plural is properly used; one does not, after having mentioned something else, look for another; such usage is seen elsewhere.
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.42
Bhagavad Gita Bhashya (Sri Madhvacharya) 10.42 · Chapter 10 · Verse 42
।।10.42।।किमिति वक्ष्यमाणप्राधान्यज्ञापनार्थं? न तूक्तनिष्फलत्वज्ञानाय। तथा सति नोच्येत। अज्ञात्वैनं सविशेषयुक्तं देवं वरं को विमुच्येत बन्धात् इत्यृग्वेदखिलेषु। त्वं तु बहुफलप्राप्तियोग्य इति तवेति विशेषणम्। अन्यस्तुत्यर्थत्वेन प्रसिद्धश्चैवात्र किंशब्दः।रागद्वेषौ यदि स्यातां तपसा किं प्रयोजनम्। तावुभौ यदि न स्यातां तपसा किं प्रयोजनम् इत्यादौ। प्राधान्यं च सिद्धमेकत्र दर्शनात्सर्वत्र भगवद्दर्शनस्य।यो मां पश्यति सर्वत्र [6।30] इत्यादौ।
Is this said to teach predominance (prādhānya)? It is not merely to rebut the futility of praise. Even so it must not be denied: 'Who will release that supremely endowed God from bondage if not He?' (as in the Ṛgveda passages). 'But you are fit to obtain many fruits'—this is the specification 'to you'. The passage is also famed for the sense that praise is efficacious. If attachments and aversions remain, what use is tapas? If they do not remain, what use is tapas?—such questions. The singular established predominance follows from the vision of God everywhere; e.g. 'he who sees Me everywhere' [6.30].