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 11 · 55 shlokas
+ Add ShlokaBhagavad Gita Bhashya (Sri Madhvacharya) 11.1
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.1 · Chapter 11 · Verse 1
।।11.1।।म्। यथा श्रुते ध्यानं शक्यं तथा स्वरूपस्थितिरनेनाध्यायेनोच्यते।
As in the śruti one can meditate, so in this chapter is indicated abiding in one's own nature (svarūpa-sthiti).
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.2
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.2 · Chapter 11 · Verse 2
।।11.2।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.3
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.3 · Chapter 11 · Verse 3
।।11.3।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.4
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.4 · Chapter 11 · Verse 4
।।11.4।।प्रभुः समर्थःनास्ति तस्मात्परं भूतं पुरुषाद्वै सनातनात् इति मोक्षधर्मे ()प्रभुरीशः समर्थश्च इत्याद्यभिधानम्।
'The Lord has no equal nor rival'—therefore the Supreme being existed from eternity as distinct from the Purusha (puruṣād vai sanātanāt), as stated in the doctrine of moksha. (The words 'prabhu īśaḥ samarthaś ca' and similar are appellations.)
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.5
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.5 · Chapter 11 · Verse 5
।।11.5।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.6
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.6 · Chapter 11 · Verse 6
।।11.6।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.7
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.7 · Chapter 11 · Verse 7
।।11.7।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.8
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.8 · Chapter 11 · Verse 8
।।11.8।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.9
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.9 · Chapter 11 · Verse 9
।।11.9 -- 11.10।।हरिः सर्वयज्ञभागहारित्वात्।इडोपहूतं गेहेषु हरे भागं क्रतुष्वहम्। वर्णो मे हरितः श्रेष्ठस्तस्माद्धरिरिति स्मृतः इति हि मोक्षधर्मे ()।
Hari is the recipient of all sacrificial shares. The offering given in homes is the share of Hari; I am that share in the sacrifices. Hari is my foremost portion; therefore he is called dhari (the holder). This is remembered in the teaching of moksha-dharma.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.10
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.10 · Chapter 11 · Verse 10
।।11.9 -- 11.10।।हरिः सर्वयज्ञभागहारित्वात्।इडोपहूतं गेहेषु हरे भागं क्रतुष्वहम्। वर्णो मे हरितः श्रेष्ठस्तस्माद्धरिरिति स्मृतः इति हि मोक्षधर्मे ()।
(Same as 11.9) Hari is the recipient of all sacrificial shares. The offering given in homes is the share of Hari; I am that share in the sacrifices. Hari is my foremost portion; therefore he is called dhari (the holder). This is remembered in the teaching of moksha-dharma.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.11
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.11 · Chapter 11 · Verse 11
।।11.11।।सर्वाश्चर्यमयं सर्वाश्चर्यात्मकम्।
All is wondrous; all is of a wondrous nature.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.12
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.12 · Chapter 11 · Verse 12
।।11.12।।सहस्रशब्दोऽनन्तवाची। तदपि पाकशासनविक्रम इत्यादिवत्प्रत्यायनार्थमेव। तथा हि ऋग्वेदखिलेषु -- अनन्तशक्तिः परमोऽनन्तवीर्यः सोऽनन्ततेजाश्च ततस्ततोऽपि इति महातात्पर्याच्च प्राबल्यं? न च परिमाणोक्त्या किञ्चित्प्रयोजनम्।
Sahasraśabda (literally “thousand‑sounded”) signifies boundless speech. Even so, it is used to denote manifestations like majestic rule or sovereign prowess. Similarly, the Rigveda repeatedly says: ‘Infinite is the supreme power, exalted and of infinite might; he is of infinite splendour’ and so on — an emphatic, non‑quantitative expression. There is no benefit in giving a numeric measure.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.13
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.13 · Chapter 11 · Verse 13
।।11.13।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.14
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.14 · Chapter 11 · Verse 14
।।11.14।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.15
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.15 · Chapter 11 · Verse 15
।।11.15।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.16
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.16 · Chapter 11 · Verse 16
।।11.16।।अनेकशब्दोऽनन्तवाची?अनन्तबाहुं [11।19] इति स्वयं वक्ष्यतिसर्वतः पाणिपादं तत् इत्यादि च। विश्वतश्चक्षुरुत विश्वतोमुखो विश्वतोबाहुरुत विश्वतस्पात्। सं बाहुभ्यां धमति सं पतत्त्रैर्द्यावाभूमी जनयन् देव एकः [ऋक्सं.2।2।4।24म.ना.2।2श्वे.उ.3।3] इति ऋग्वेदखिलेषु। विश्वतश्चक्षुरुत विश्वतोमुखो विश्वतोबाहुरुत विश्वतस्यात्। सं बाहुभ्यां नमति सं पतत्त्रद्यौर्वाभूमी जनयन्देव एकः इति यजुर्वेदे च। विश्वशब्दश्चानन्तवाची।सर्वं समस्तं विश्वं च अनन्तं पूर्ण(र्व)मेव च इत्यभिधानात्। अनन्तबाहुमनन्तपादमनन्तरूपं पुरुवक्त्रमेकम् इति च (सामवेदस्य) बाभ्रव्यशाखायाम्। महत्त्वाद्युक्तिस्तु तदात्मकत्वेनापि भवति।अन्यथाअनादिमत्परं ब्रह्म [13।12] इत्याद्ययुक्तं स्यात्। एकत्र त्वनन्तान्यस्य रूपाणीत्यनन्तरूपः। अन्यत्र त्वपरिमाण इति। उक्तं ह्युभयमपि -- परात्परं यन्महतो महान्तं यदेकमव्यक्तमनन्तरूपम् इति यजुर्वेदे। अव्यक्तस्यानन्तत्वादेव महतो महत्त्वे अपरिमितत्वं सिध्यति।महान्तं च समावृत्य प्रधानं समव(समुप)स्थितम्। अनन्तस्य न तस्यान्तस्सङ्ख्यानं चापि विद्यते इत्यादित्यपुराणे। तानि चैकैकानि रूपाण्यनन्तानीति चैकत्र भवति। असंख्याता ज्ञानकास्तस्य देहाः सर्वे परिमाणविवर्जिताश्च इत्यृग्वेदखिलेषु। यावान्वा अयमाकाशस्तावानेषोन्तर्हृदय आकाश उभे अस्मिन् द्यावापृथिवी अन्तरेव समाहिते। उभावग्निश्च वायुश्च सूर्याचन्द्रमसावुभौ [छा.उ.8।1।3] इति च।कृष्णस्य गर्भजगतोऽतिभरावसन्नं पार्ष्णिप्रहारपरिरुग्णफणातपत्रम्,[10।16।31] इति च भागवते।न चैतदयुक्तम्? अचिन्त्यशक्तित्वादीश्वरस्य।अचिन्त्याः खलु ये भावा न तांस्तर्केण योजयेत् इति च श्रीविष्णुपुराणे [ ]। नैषा तर्केण मतिरापनेया [कठो.2।9] इति श्रुतिः। अतिप्रसङ्गस्तु महातात्पर्यवशात् वाक्यबलाच्चापनेयः। न हि घटवत्कश्चित्पदार्थो न दृष्ट इत्येतावता प्रमाणदृष्टः सन्निराक्रियते। केषुचित्पदार्थेषु वाक्यव्यवस्था अचिन्त्यशीकृत्वा भावादङ्गीक्रियते।गुणाः श्रुताः सुविरुद्धाश्च देवे सन्त्यश्रुता अपि नैवात्र शङ्का। चिन्त्या अचिन्त्याश्च तथैव दोषाः श्रुताश्च नाज्ञैर्हि तथा प्रतीताः। एवं परेऽन्यत्र श्रुताश्रुतानां गुणागुणानां च क्रमाद्व्यवस्था इति जाबालिखिले श्रुतेश्च। उपचारत्वपरिहाराय न मध्यमिति। अन्यथा आद्यन्तभावेनैव तत्सिद्धेः। विश्वरूपः पूर्णरूपः स विश्वरूपो अनूनरूपो अतोऽयं सोऽनन्तरूपो न हि नाशोऽस्ति तस्य इति शाण्डिल्यशाखायाम्।
Many words denote the infinite. ‘Infinite‑armed’ (ananta‑bāhu), ‘all‑pervading eye,’ ‘all‑facing mouth,’ ‘all‑extended arms’ and so forth appear throughout the Ṛgveda: ‘He pervades with arms, with hands; he moves, he falls, giving birth to heaven and earth, the one deity’ (and similar passages). The term ‘viśva’ likewise denotes the infinite; ‘all, entire, the universe’ and ‘infinite, complete’ are meanings attached to the word. In the Sāmaveda branch it is said: ‘Infinite in arms, infinite in feet, infinite in forms, the one ancient visage.’ Because of greatness such expressions may also indicate identity with the supreme. Elsewhere texts say: ‘The supreme Brahman is without beginning and supreme’ — showing a different usage: there, ‘one’ with manifold infinite forms. Elsewhere it is said ‘immeasurable.’ Both modes occur, as in the Yajurveda: ‘That which is supreme beyond greatness, immense, one, unmanifest and of infinite form.’ From the unmanifest’s infinity follows its immeasurable greatness. The great (mahant) is said to pervade and envelop the primordial; for the infinite there is no count of interior parts, as the Purāṇa says. Those manifold forms are each infinite. The Ṛgveda also describes innumerable subtle bodies of knowledge, all free from measure. ‘As many as the space here, so many are within the heart — heaven and earth therein are together contained; both fire and wind and sun and moon’ (and so on). The Bhagavata speaks of Krishna’s womb‑world overfull, likening it to a serpent’s hood, etc. Such hyperbolic language is fitting when describing the inconceivable power of God; one should not attempt to subsume inconceivable realities within logical categories. Where determinative speech is inadequate, language nonetheless is employed to convey intuitive realization. Attributes are heard and appear consonant in the case of God; there is no doubt. Some qualities are conceivable and some inconceivable; the scriptures speak of both without contradiction. Thus the ordered presentation of attributes and non‑attributes in scripture is for the purpose of guidance. For practical exposition one may speak of the middle way; otherwise the attainment of the state is described in absolute terms. The universal form is a complete form; since it is not lesser, it is of infinite form — it does not undergo destruction. This is taught in the Śāṇḍilya branch.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.17
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.17 · Chapter 11 · Verse 17
।।11.17।।अनलार्कद्युतिमित्युक्ते मितत्वशङ्कामपाकरोति -- अप्रमेयमिति।
When it is said ‘like the light of fire and sun,’ it removes doubts about limits — indicating the immeasurable.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.18
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.18 · Chapter 11 · Verse 18
।।11.18।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.19
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.19 · Chapter 11 · Verse 19
।।11.19।।शशिसूर्यनेत्रं इत्यपिअहं क्रतुः [9।16] इत्यादिवत्। तदङ्गजाः सर्वसुरादयोऽपि तस्मात्तदङ्गेत्यृषिभिः स्तुतास्ते इत्यृग्वेदखिलेषु। चन्द्रमा मनसो जातश्चक्षोः सूर्यो अजायत [ऋक्सं.8।4।19।3यजुस्सं.31।12] इति च। बहुरूपत्वाद्बह्वाश्रयत्वं तेषां युक्तम्।
Just as one says “moon-eyed, sun-eyed” and so on, similarly the limbs and attributes of that (supreme) Being are described; hence the devas and others are praised as his limbs by the ṛṣis throughout the Rgveda. ‘The moon was born of the mind, the sun was born of the eye’ (Rg., Yajur, etc.) — because of their manifold forms and manifold abodes this is appropriate.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.20
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.20 · Chapter 11 · Verse 20
।।11.20।।मातापित्रोरन्तरङ्गः स एकः? रूपेण चान्यैः सर्वगतः स एकः इति वारुणश्रुतेरेकेनैव द्यावापृथिव्योरन्तरं व्याप्तो भवति।पश्य मे पार्थ रूपाणि [1।6।18] इति बहूनि रूपाणि प्रतिज्ञातानि मातापितरौ च पृथिवीद्यावौ। मा नो माता पृथिवी दुर्मतौ धात् मधु द्यौरस्तु नः पिता [ऋक्सं.बृ.उ.6।3।6] इत्यादिप्रयोगात्। न तु नियमतो भयप्रदं तत्स्वरूपम्। नारदस्य तदभावात्। केषाञ्चित्तथा दर्शयति भगवान् -- प्रियन्ति केचित्तस्य रूपस्य दृष्टौ बिभेति कश्चिदभ्यसे सर्वतृप्तिः इति वारुणशाखायाम्। न तु तं सर्वे पश्यन्ति। अदृष्ट्वाऽपि तान्निरूप्य भयेन द्रष्टुस्तथा प्रतिभाति। तथा च गौतमखिलेषु -- दृष्ट्वा देवं मोदमाना अदृष्ट्वाऽप्येतद्भयाद्बिभ्यतो दृष्टवत्ते। पश्यन्ति ते न्यस्तचक्षुर्मुखांस्तु तस्मिन्नेवैते मनसो गतत्वात् इति।
Is the inner essence of mother and father one? Or is he one though present everywhere in various forms? In the Varuṇa branch it is said that the space between heaven and earth is pervaded by the one. ‘Behold my forms, O Pārtha’ — many forms are affirmed, and mother and father are heaven and earth. From usages such as ‘May the earth not be hostile to us, may the heavenly one be our father’ (Rg., Br., Up., etc.) — thus it is not inherently fearful in its own nature. From Nārada’s absence of it: the Lord shows some things — some delight in seeing that form, some tremble at it, some are thoroughly satisfied — in the Varuṇa recension. Not all see it. Even without seeing, because they cannot apprehend those (forms) they appear to be seen with fear. Similarly in the Gautama recension: having seen the god some rejoice, some, though not having seen, because of fear are frightened as if they had seen him. ‘They see him with eyes cast down, their mouths closed’ — these indicate the movements of the mind.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.21
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.21 · Chapter 11 · Verse 21
।।11.21।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.22
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.22 · Chapter 11 · Verse 22
।।11.22।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.23
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.23 · Chapter 11 · Verse 23
।।11.23।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.24
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.24 · Chapter 11 · Verse 24
।।11.24।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.25
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.25 · Chapter 11 · Verse 25
।।11.25।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.26
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.26 · Chapter 11 · Verse 26
।।11.26।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.27
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.27 · Chapter 11 · Verse 27
।।11.27।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.28
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.28 · Chapter 11 · Verse 28
।।11.28।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.29
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.29 · Chapter 11 · Verse 29
।।11.29।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.30
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.30 · Chapter 11 · Verse 30
।।11.30।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.31
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.31 · Chapter 11 · Verse 31
।।11.31।।धर्मान्तरज्ञानार्थमेव को भवानिति पृच्छति -- आख्याहीति। यथा कश्चित्कञ्चिन्नामादिकं जानन्नपि जातिज्ञानार्थं पृच्छति कस्त्वमिति। यदि त्वमेव न जानाति तर्हिविष्णो [11।30] इत्येव सम्बोधनं न स्यात्त्वमक्षरं [11।18] इत्यादि च।
He asks only to know whose religion (dharma) or teaching this is — he says ‘akhyāhi’ (declare it). Just as someone who knows the name of a person asks ‘Who are you?’ to learn his lineage, so here: if you yourself do not know, then a direct address ‘O Viṣṇu’ would not be appropriate. (See also: “You are the imperishable” [11.18], etc.)
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.32
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.32 · Chapter 11 · Verse 32
।।11.32।।कालशब्दो जगद्बन्धनच्छेदनज्ञानादिसर्वभगवद्धर्मवाची। कल बन्धने? कल च्छेदने? कल ज्ञाने?,कल कामधेनुरिति पठन्ति। प्रसिद्धश्च स शब्दो भगवति।नियतं कालपाशेन बद्धं शक्र विकत्थसे। अयं स पुरुषः श्यामो लोकस्य हरति प्रजाः। बद्ध्वा तिष्ठति मां रौद्रः पशुं रशनया यथा इति मोक्षधर्मे। विष्णुना बद्धो बलिर्वक्तिविष्णौ चाधीश्वरे (त्र्यधीश्वरे) चित्तं धारयन् (येत्) कालविग्रहे [11।15।15] इति भागवते। प्रवृद्धः परिपूर्णोऽनादिर्वा। ऋतं च सत्यं चाभीद्धात् [ऋक्सं.8।8।49।1म.ना.6।1] इति हि श्रुतिः। एतत् (इदं) महद्भूतम् [बृ.उ.2।4।12] इति च।प्र विष्णुरस्तु तवसः स्तवीयांस्त्वेषं ह्यस्य स्थविरस्य नाम [ऋक्सं.5।6।25।3] इति च? न तु वर्धनम्।नासौ जजान न मरिष्यति नैधतेऽसौ इति हि भागवते।यस्य दिव्यं हि तद्रूपं हीयते वर्धते न च इति मोक्षधर्मे। न कर्मणा [बृ.उ.4।4।23] इति तु कर्मणाऽपि न? किमु स्वयं इति। लोकान्समाहर्तुमिह विशेषेण प्रवृत्तः। भ्रात्रादींश्च ऋते इत्यपिशब्दः। प्रत्यनीकत्वं तु परस्परतया। सर्वेऽपि न भविष्यन्ति? अक्षौहिण्यादिभेदेन बहुवचनं युक्तम्।
The word kāla (time) denotes the supreme Lord’s function of cutting the bonds of the world that arise from ignorance, etc. Some read the passage as: ‘time in binding, time in cutting, time in knowledge, time as the wish-fulfilling cow.’ The word is well-known as applied to the Lord. The fixed noose of time binds even Śakra; this Person, dark-hued, carries away the peoples of the world. ‘Having bound, he stands raging, as a net holds an animal’—so in the teaching on liberation. In the Purāṇa it is said that Viṣṇu bound Bali and, keeping his mind on Viṣṇu the Lord, (preserved him) in the threefold sovereignty. ‘He is full-grown, perfect, without beginning. He established ṛta and satya’—thus the Śruti. ‘This is the great element’ is also declared. The ṛṣi praises Viṣṇu’s ascetic power — not growth. ‘He was not born, he will not die, he is not subject to dissolution’—so the Purāṇa and the doctrine of moksha teach that what is divine does not diminish but does not increase either. ‘Not by works’ — yet is it not also by works? Rather, by Himself. He is specially active here to gather the worlds. ‘Bhrātṛādiṅś ca ṛte’—this expression indicates mutual proximity. Will not all exist? The plural suits distinctions such as Akṣauhīṇya, etc.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.33
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.33 · Chapter 11 · Verse 33
।।11.33।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.34
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.34 · Chapter 11 · Verse 34
।।11.34।।योऽस्य शिरश्छिन्नं भूमौ पातयति तच्छिरो भेत्स्यतीति तत्पितुर्वराज्जयद्रथोऽपि विशेषेणोक्तः।प्रवरा वासवी शक्तिः इति कर्णः।
‘He who casts this headless body down upon the earth—his head will be split’: that is an address to the father king Jayadratha in particular. ‘Pravarā Vāsavī śaktiḥ’—thus in the ear (khaṇa) passage.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.35
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.35 · Chapter 11 · Verse 35
।।11.35।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.36
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.36 · Chapter 11 · Verse 36
।।11.36।।यदेतद्वक्ष्यमाणं तत्स्थाने युक्तमेवेत्यर्थः। अग्नीषोमाद्यन्तर्यामितया जगद्धर्षणादेर्हृषीकेशः? केशत्वं त्वंशूनां तन्नियतत्वादेः? प्रमाणं तुशशिसूर्यनेत्रं [11।19] इत्यत्रोक्तम्? हृषीकाणामिन्द्रियाणामीशत्वाच्च हृषीकेशः? तेषां विशेषतः ईशत्वं च यः प्राणे तिष्ठन् [बृ.उ.3।7।16] इत्यादौ प्रसिद्धम्।न मे हृषीकाणि पतन्त्यसत्पथे इत्यादिप्रयोगाच्च। इतरोऽर्थो मोक्षधर्मे सिद्धःसूर्याचन्द्रमसौ शश्वत्केशैर्मे अंशुसंज्ञितैः। बोधयन् स्थापयंश्चैव जगदुत्पद्यते पृथक्। बोधनात्स्थापनाच्चैव जगतो हर्षसम्भवात्। अग्नीषोमकृतैरेभिः कर्मभिः पाण्डुनन्दन। हृषीकेशो महेशानो वरदो लोकभावनः इति च।
‘What I now speak is fitting in that place’—that is the meaning. ‘Hṛṣīkeśa’ appears by reason of the manifold manifestation of the world: why ‘keśa’ for the parts? The proof is given earlier: ‘the sun, moon, and the eye’ [11.19]. Is Hṛṣīkeśa named from mastery of the senses? Their special lordship and that He abides in prāṇa are attested in scriptural passages. Also usage such as ‘my Hṛṣīkeśas do not fall on the wrong path’ shows this. Another sense is established in the doctrine of liberation: the sun, moon, and moon’s rays (aśru-like) are called aṁśus (rays) with ever‑present hair; by being made to perceive and to establish, the world arises separately. From perception and establishment arises joy in the world. By fire‑soma rites these acts were performed by Pūṇḍarīkānanda. Hṛṣīkeśa is the great Lord, boon‑bestower, and sustainer of the world.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.37
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.37 · Chapter 11 · Verse 37
।।11.37 -- 11.40।।कथं स्थाने इति तदाह -- कस्मादित्यादिना। पूर्णश्चासावात्मा चेति महात्मा। आत्मशब्दश्चोक्तो भारते -- यच्चाप्नोति यदादत्ते यच्चात्ति विषयानिह। यच्चास्य सन्ततो भावस्तस्मादात्मेति भण्यते इति। तत्परं सदसतः परम्।असच्च सच्चैव च यद्विश्वं सदसतः परम्। [म.भा.1।1।23] इति भारते।
‘How in that place?’ — he says: ‘From what, etc.’ ‘If that Self is full, he is a great soul (mahā‑ātman).’ The word ātman is used in the Bhārata: ‘that which one attains, that which one gives, that which one enjoys’ — whatever is that constant state belonging to him is called ātman. Beyond that is the Supreme, the ever‑existent and the non‑existent and existent world: ‘the world is both non‑existent and existent, yet is beyond both’ (cf. Māṇḍūkya‑Bhāṣya 1.1.23).
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.38
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.38 · Chapter 11 · Verse 38
।।11.37 -- 11.40।।कथं स्थाने इति तदाह -- कस्मादित्यादिना। पूर्णश्चासावात्मा चेति महात्मा। आत्मशब्दश्चोक्तो भारते -- यच्चाप्नोति यदादत्ते यच्चात्ति विषयानिह। यच्चास्य सन्ततो भावस्तस्मादात्मेति भण्यते इति। तत्परं सदसतः परम्।असच्च सच्चैव च यद्विश्वं सदसतः परम्। [म.भा.1।1।23] इति भारते।
‘How in that place?’ — he says: ‘From what, etc.’ ‘If that Self is full, he is a great soul (mahā‑ātman).’ The word ātman is used in the Bhārata: ‘that which one attains, that which one gives, that which one enjoys’ — whatever is that constant state belonging to him is called ātman. Beyond that is the Supreme, the ever‑existent and the non‑existent and existent world: ‘the world is both non‑existent and existent, yet is beyond both’ (cf. Māṇḍūkya‑Bhāṣya 1.1.23).
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.39
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.39 · Chapter 11 · Verse 39
।।11.37 -- 11.40।।कथं स्थाने इति तदाह -- कस्मादित्यादिना। पूर्णश्चासावात्मा चेति महात्मा। आत्मशब्दश्चोक्तो भारते -- यच्चाप्नोति यदादत्ते यच्चात्ति विषयानिह। यच्चास्य सन्ततो भावस्तस्मादात्मेति भण्यते इति। तत्परं सदसतः परम्।असच्च सच्चैव च यद्विश्वं सदसतः परम्। [म.भा.1।1।23] इति भारते।
‘How in that place?’ — he says: ‘From what, etc.’ ‘If that Self is full, he is a great soul (mahā‑ātman).’ The word ātman is used in the Bhārata: ‘that which one attains, that which one gives, that which one enjoys’ — whatever is that constant state belonging to him is called ātman. Beyond that is the Supreme, the ever‑existent and the non‑existent and existent world: ‘the world is both non‑existent and existent, yet is beyond both’ (cf. Māṇḍūkya‑Bhāṣya 1.1.23).
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.40
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.40 · Chapter 11 · Verse 40
।।11.37 -- 11.40।।कथं स्थाने इति तदाह -- कस्मादित्यादिना। पूर्णश्चासावात्मा चेति महात्मा। आत्मशब्दश्चोक्तो भारते -- यच्चाप्नोति यदादत्ते यच्चात्ति विषयानिह। यच्चास्य सन्ततो भावस्तस्मादात्मेति भण्यते इति। तत्परं सदसतः परम्।असच्च सच्चैव च यद्विश्वं सदसतः परम्। [म.भा.1।1।23] इति भारते।
‘How in that place?’ — he says: ‘From what, etc.’ ‘If that Self is full, he is a great soul (mahā‑ātman).’ The word ātman is used in the Bhārata: ‘that which one attains, that which one gives, that which one enjoys’ — whatever is that constant state belonging to him is called ātman. Beyond that is the Supreme, the ever‑existent and the non‑existent and existent world: ‘the world is both non‑existent and existent, yet is beyond both’ (cf. Māṇḍūkya‑Bhāṣya 1.1.23).
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.41
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.41 · Chapter 11 · Verse 41
।।11.41।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.42
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.42 · Chapter 11 · Verse 42
।।11.42।।एकस्त्वमेव कारयिता? नान्योऽस्त्यथापि।
‘One alone are You the doer; there is no other’ — even if one thinks otherwise, still it is essentially the same.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.43
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.43 · Chapter 11 · Verse 43
।।11.43।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.44
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.44 · Chapter 11 · Verse 44
।।11.44।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.45
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.45 · Chapter 11 · Verse 45
।।11.45।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.46
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.46 · Chapter 11 · Verse 46
।।11.46।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.47
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.47 · Chapter 11 · Verse 47
।।11.47।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.48
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.48 · Chapter 11 · Verse 48
।।11.48।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.49
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.49 · Chapter 11 · Verse 49
।।11.49।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.50
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.50 · Chapter 11 · Verse 50
।।11.50।।स्वकं रूपं तु भ्रान्तिप्रतीत्या। अन्यथा तदपि स्वकमेव। प्रमाणानि तूक्तानि पुरस्तात्।
‘But one’s own form is taken through illusion; otherwise even that would be one’s own. The proofs already given above are sufficient.’
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.51
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.51 · Chapter 11 · Verse 51
।।11.51।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.52
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.52 · Chapter 11 · Verse 52
।।11.52।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.53
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.53 · Chapter 11 · Verse 53
।।11.53।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.54
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.54 · Chapter 11 · Verse 54
।।11.54।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.55
Bhagavad Gita Bhashya (Sri Madhvacharya) 11.55 · Chapter 11 · Verse 55
।।11.55।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this śloka.