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 12 · 20 shlokas
+ Add ShlokaBhagavad Gita Bhashya (Sri Madhvacharya) 12.1
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.1 · Chapter 12 · Verse 1
।।12.1।।उपासनाप्रियाय नमः। । अव्यक्तोपासनाद्भगवदुपासनस्योत्तमत्वं प्रदर्श्य तदुपायं प्रदर्शयत्यस्मिन्नध्याये तदुपासनमपि मोक्षसाधनं प्रतीयते श्रियं वसाना अमृतत्वमायन्भवन्ति सत्या समिथा मितद्रौ [ऋक्सं.7।4।4।4] इति। अनाद्यनन्तं महतः परं ध्रुवं निचाय्य तन्मृत्युमुखात्प्रमुच्यते [कठो.3।15] इति च। अव्यक्तं च महतः परम्। महतः परमव्यक्तम् [कठो.3।11] इत्युक्तपरामर्शोपपत्तेः।उपास्य तां श्रियमव्यक्तसंज्ञां भक्त्या मर्त्यो मुच्यते सर्वबन्धैः इति सामवेदे आग्निवेश्यशाखायाम्। महच्च माहात्म्यं तस्या वेदेषूच्यते -- चतुष्कपर्दा युवतिः सुपेशा घृतप्रतीका वयुनानि वस्ते। तस्यां सुपर्णा वृषणा निषेदतुर्यत्र देवा दधिरे भागधेयम्। [ऋक्सं.8।6।16।3] चतुःशिखण्डा युवतिः सुपेशा घृतप्रतीका वयुनानि वस्ते इति च।अहं रुद्रेभिर्वसुभिश्चराम्यहमादित्यैरुत विश्वदेवैः इत्यारभ्य अहं राष्ट्री सङ्गमनी वसूनां चिकितुषी प्रथमा यज्ञियानाम्। तां मा देवा व्यदधुः पुरुत्रा भूरिस्थात्रां भूर्यावेशयन्तीम्। मया सो अन्नमत्ति यो विपश्यति यः प्राणिति य ईं श्रृणोत्युक्तम्। अमन्तवो मां त उपक्षियन्ति श्रुधि श्रुत श्रद्धिवं ते वदामि। यं कामये तं तमुग्रं कृणोमि तं ब्रह्माणं तमृषिं तं सुमेधाम्। अहं रुद्राय धनुरातनोमि ब्रह्मद्विषे शरवे हन्तवा उ।।अहं सुवे पितरमस्य मूर्धन्मम योनिरप्स्वान्तस्समुद्रे। परो दिवा पर एना पृथिव्यै तावती महिना सम्बभूव [ऋक्सं.8।7व.11?12] इत्यादि च। त्वया जुष्ट ऋषिर्भवति देवि त्वया ब्रह्म गतश्रीरुत त्वया [म.ना.13।2] इति च। इति शङ्का कस्यचिद्भवति? अतो जानन्नपि सूक्ष्मयुक्तिज्ञानार्थं पृच्छति -- एवमिति। एवंशब्देन दृष्टश्रुतरूपंमत्कर्मकृत् [11।55] इत्यादिप्रकारश्च परामृश्यते।अव्यक्तं प्रकृतिः।महतः परमव्यक्तं [कठो.3।12] इति प्रयोगात्।यत्तत् त्रिगुणमव्यक्तं नित्यं सदसदात्मकम्।प्रधानं प्रकृतिं प्राहुरविशेषं विशेषवत् [3।26।10] इति च भागवते। अक्षरं च तत्। अक्षरात्परतः परः [मु.उ.2।1।2] इति श्रुतेः। परं तु ब्रह्म न हि भगवतोऽन्यत्।आनन्दमानन्दमयेऽवसाने सर्वात्मके ब्रह्मणि वासुदेवे [ ] इति भागवते। रूपं चेदृशं साधितं पुरस्तात्। उपासनं च तथैव कार्यम्। सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् [ऋक्सं.8।4।17।1श्वे.उ.3।14] इत्यारभ्य तमेवं विद्वानमृत इह भवति [नृ.पू.ता.1।6] नान्यः पन्था अयनाय विद्यते [श्वे.उ.3।8] इति साम्यासा।आदित्यवर्णत्वादिश्च न वृथोपचारत्वेनाङ्गीकार्यः। तथा च सामवेदे सौकरायणश्रुतिः -- स्थाणुर्ह वै प्राजापत्यः स प्रजापतिं पितरमेत्योवाच। मुमुक्षुभिः साधुभिः पूतपापैः किमु ह वै तारकं तारवाच्यम्। ध्यानं च तस्याप्तरुचेः कथं स्याद्ध्येयश्च कः पुरुषोऽलोमपादः इति। तं होवाचैष वै विष्णुस्तारकोऽलोमपादो ध्यानं च तस्याप्तरुचेर्वदामि। सोऽनन्तशीर्षो बहुवर्णः सुवर्णो ध्येयः स वै लोहितादित्यवर्णः। श्यामोऽथ वा हृदये सोऽष्टबाहुरनन्तवीर्योऽनन्तबलः पुराणः इति। अरूपत्वा देस्तु गतिरुक्ता। पुरुषभेदश्च प्रश्नादौ प्रतीयते। त्वां पर्युपासतेये चाप्यक्षरमव्यक्तं इत्यादौ।
Salutation to the practice of worship. The chapter shows the excellence of worship of the Bhagavān by pointing out the higher value of worship of the Unmanifest; it then sets forth the means. In this chapter that form of worship is also presented as a means to moksha. By such devotion (bhakti) one acquires prosperity, virtuous dispositions, and immortality; whatever is real becomes true. The Vedas say: “Beginningless and endless, supreme, great and steady—thus, casting off death, one is freed.” The Unmanifest is declared to be supreme and beyond the great (mahatt). From these scriptural statements the inference follows. Worship of that Unmanifest, called śrī and unmanifest, by devotion frees the mortal from all bonds, as stated in the Sāma-veda (Agniveśya branch): “Great is her greatness—four-crested, a maiden, wearing ghee-marked garments and the like; in her the gods set the share-offerings.” Passages describe the goddess and the gods, and hymns proclaim one’s communion with divine hosts. Who then can have doubt? Knowing this, one asks for subtle reason and knowledge — “Is it so?” In this way the term “unmanifest” is considered by those who accept what is seen and heard, and so on. “Unmanifest” here means prakṛti—the great’s supreme unmanifest (mahatas param avyaktam), as used in the Katho upanishad. That which is the three-guṇa unmanifest, eternal, sat–asat and self-related, is called pradhāna. That is the imperishable (akṣara). Above the imperishable is the supreme; but the supreme is not other than the Bhagavān. The Bhagavān is Brahman pervaded by bliss. A form of that reality is described earlier; worship of that form is to be done likewise. The Vedic hymns speak of the thousand-headed, thousand-eyed, thousand-footed Purusha and declare that by knowing him one becomes immortal here. “There is no other path to go” — such Sāma texts affirm. The Sun’s color, and other features, are not mere adornments. The Sāma and other scriptures describe meditative forms (e.g., Vishnu as the savior, various hues and attributes). The unmorphed state is spoken of as the goal of the gods. Differences in Purusha are considered in these questions. Phrases like “you worship that syllable, the unmanifest” are thus explained.
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.2
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.2 · Chapter 12 · Verse 2
।।12.2।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.3
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.3 · Chapter 12 · Verse 3
।।12.3 -- 12.4।।भवन्तु त्वदुपासका एवोत्तमाः? इतरेषां तु किं फलं इत्यत आह -- ये त्वित्यादिना। अनिर्देश्यत्वं चोक्तं भागवते मायायाः -- अप्रतर्क्यादनिर्देश्यादिति केष्वपि निश्चयः [ ] इति। ईश्वरस्तु देवशब्देनोक्तःदैवमन्ये परे [4।25] इत्यत्र। उक्तं च सामवेदे काषायणश्रुतौ -- नासदासीन्नो सदासीत्तदानीम् [ऋक्सं.8।7।18।1] इति। न महाभूतं नोपभूतं तदासीत् इत्याद्यारभ्य तम आसीत्तमसा गूढमग्रे [ऋक्सं.8।7।17।3] इति। तमो ह्यव्यक्तमजरमनिर्द्देश्यमेषा ह्येव प्रकृतिः इति।सर्वगाऽचिन्त्यादिलक्षणा हि सा। तथाहि मोक्षधर्मे -- नारायणगुणाश्रयादजरामरादतीन्द्रियादग्राह्यादसम्भवतः। असत्यादहिंस्राल्ललामाद्वितीयप्रवृत्तिविशेषादवैरादक्षयादमरादक्षरादमूर्तितः। सर्वस्याः सर्वस्य सर्वकर्त्तुः,शाश्वततमसः [म.भा.12।342।6] इतिआसीदिदं तमोभूतमप्रज्ञातमलक्षणम्। अप्रतर्क्यमविज्ञेयं प्रसुप्तमिव सर्वतः इति मानवे [1।5]।कूटस्थोऽक्षर उच्यते [15।16] वक्ष्यति इति। कूटे आकाशे स्थिता कूटस्था। आकाशे संस्थिता त्वेषा ततः कूटस्थिता मता इति ह्यग्वेदखिलेषु। सा सर्वगा निश्चला लोकयोनिः सा चाक्षरा विश्वगा विरजस्का इति सामवेदे गौपवनशाखायाम्।
“Are your worshippers the best?” — and “what fruit have others?” — such questions are answered: those who worship thus (ye tv iti). The Bhagavān speaks of the indefinability (anairdeśyatva) of māyā—its inscrutability and indefinableness. The deity is named īśvara by the term deva; destiny and other powers are distinct, as in the text. The Sāma-veda (Kāṣāyaṇa recension) states: “Once non-existent, now existent.” It continues: “Not the gross element, not a subtle one—that was; then that was hidden in darkness.” Thus the unmanifest is darkness, unborn and indefinable—this is prakṛti, marked by being all-pervading and inconceivable. In the teaching on moksha it is said that by reliance on the attributes of Nārāyaṇa one transcends birth and death; he is beyond senses and not apprehensible, and arises from non-being. He is characterized as non-lying, non-violent, etc., and as the eternal agent and sovereign cause of all. The unmanifest (tamo-bhūta) is that which is ignorant, indescribable and indistinct; it is inscrutable and asleep everywhere, as Manava and others say. “Kūṭastha is called akṣara” — this is taught: Kūṭa—an immovable presence in akasha; thus Kūṭastha is conceived. The Sāma-veda (Gaupāvana branch) calls her universal, motionless, the world-constituting one, and akṣara, the purifier of the universe.
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.4
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.4 · Chapter 12 · Verse 4
।।12.3 -- 12.4।।भवन्तु त्वदुपासका एवोत्तमाः? इतरेषां तु किं फलं इत्यत आह -- ये त्वित्यादिना। अनिर्देश्यत्वं चोक्तं भागवते मायायाः -- अप्रतर्क्यादनिर्देश्यादिति केष्वपि निश्चयः [ ] इति। ईश्वरस्तु देवशब्देनोक्तःदैवमन्ये परे [4।25] इत्यत्र। उक्तं च सामवेदे काषायणश्रुतौ -- नासदासीन्नो सदासीत्तदानीम् [ऋक्सं.8।7।18।1] इति। न महाभूतं नोपभूतं तदासीत् इत्याद्यारभ्य तम आसीत्तमसा,गूढमग्रे [ऋक्सं.8।7।17।3] इति। तमो ह्यव्यक्तमजरमनिर्द्देश्यमेषा ह्येव प्रकृतिः इति।सर्वगाऽचिन्त्यादिलक्षणा हि सा। तथाहि मोक्षधर्मे -- नारायणगुणाश्रयादजरामरादतीन्द्रियादग्राह्यादसम्भवतः। असत्यादहिंस्राल्ललामाद्वितीयप्रवृत्तिविशेषादवैरादक्षयादमरादक्षरादमूर्तितः। सर्वस्याः सर्वस्य सर्वकर्त्तुः शाश्वततमसः [म.भा.12।342।6] इतिआसीदिदं तमोभूतमप्रज्ञातमलक्षणम्। अप्रतर्क्यमविज्ञेयं प्रसुप्तमिव सर्वतः इति मानवे [1।5]।कूटस्थोऽक्षर उच्यते [15।16] वक्ष्यति इति। कूटे आकाशे स्थिता कूटस्था। आकाशे संस्थिता त्वेषा ततः कूटस्थिता मता इति ह्यग्वेदखिलेषु। सा सर्वगा निश्चला लोकयोनिः सा चाक्षरा विश्वगा विरजस्का इति सामवेदे गौपवनशाखायाम्।
(See 12.3.) The text repeats that those who worship thus (ye tv iti) are spoken of. Māyā’s indefinability is taught by the Bhagavān—its unarguable, indescribable nature. The deity is named īśvara with the word deva; other beings are subject to fate. The Sāma-veda verses assert: “There was non-being, then being,” and describe a darkness in which that which was was hidden. Darkness is the unmanifest, unborn, and indefinable—prakṛti characterized as all-pervading and inconceivable. In moksha-teachings it is said that by reliance on Nārāyaṇa’s attributes one transcends birth and death; he is beyond senses, ungraspable, and arises from non-being. He is truthful, non-violent, free from envy, and the eternal agent and maker of all. The tamo-bhūta is the ignorant, unmarked, indescribable one. Scriptures say the akṣara is the Kūṭastha; established in space, Kūṭastha is immovable. The Sāma-veda calls that universal, motionless power the world-genitor and the spotless akṣara.
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.5
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.5 · Chapter 12 · Verse 5
।।12.5।।कथं तर्हि त्वदुपासकानामुत्तमत्वं इत्यत आह -- क्लेश इति। अव्यक्ता गतिर्दुःखं ह्यवाप्यते। गतिर्मार्गः। अव्यक्तोपासनद्वारको मत्प्राप्तिमार्गो दुःखमवाप्यत इत्यर्थः। अतिशयोपासनसर्वेन्द्रियातिनियमनसर्वसमबुद्धिसर्वभूतहितेरतत्वातिसुष्ट्वाचारसम्यग्विष्णुभक्त्यादिसाधनसन्दर्भमृते नाव्यक्तापरोक्षम्।तदृते च न विष्णुप्रसादः। सत्यपि तस्मिन्नसम्यग्भगवदुपासनमृते नर्ते च तं मोक्षः? विनाऽव्यक्तोपासनं भवत्येव भगवदुपासकानां मोक्ष इति क्लेशिष्ठो़ऽयं मार्ग इति भावः। तथाप्यपरोक्षीकृताव्यक्तानां सुकरं भगवदुपासनमित्येव प्रयोजनम्। तत्रापि योऽव्यक्तापरोक्षे प्रयासस्तावता प्रयासेन यदि भगवन्तमुपास्ते? ऊनेन वा? तदा भगवदपरोक्षमेव भवतीति द्वितीयमधिकम्। इन्द्रियसंयमाद्यूनभावे अत्युपासकस्यापि देवी नातिप्रसादमेति। देवस्तु तानि साधनानि भक्तिमतः स्वयमेव प्रयत्नेन ददातीति सौकर्यमिति भक्तानां भगवुपासने। इतरत्र च क्लेशोऽधिकतरः।तदेतत्सर्वं पर्युपासते सन्नियम्याधिकतर इति परिसन्तरप्शब्दैः प्रतीयते। सामवेदे माधुच्छन्दशाखायां चोक्तम् -- भक्ताश्च येऽतीव विष्णावतीव जितेन्द्रियाः सम्यगाचारयुक्ताः। उपासते तां समबुद्धयश्च तेषां देवी दृश्यते नेतरेषाम्। दृष्टा च सा भक्तिमतीव विष्णौ दत्त्वोपास्ते सर्वविघ्नांश्छिनत्ति। उपास्य तं वासुदेवं विदित्वा ततस्ततः शान्तिमत्यन्तमेति इति। उक्तं च सामवेदे अयास्यशाखायाम् -- प्रसन्नो भविता देवः सोऽव्यक्तेन सहैव तु। यावता तत्प्रसादो हि तावतैव न संशयः। न तत्प्रसादमात्रेण प्रीयते स महेश्वरः। तस्मिन्प्रीते तु सर्वस्य प्रीतिस्त भवति ध्रुवम्।।यद्यप्युपासनाधिक्यं तथापि गुणदो हि सः। मुक्तिदश्च स एवैको नाव्यक्तादिस्तु कश्चन इति।ममात्मभावमिच्छन्तो यतन्ते परमात्मने [म.भा.12।228।20] इति मोक्षधर्मे श्रीवचनम्।धर्मनित्ये महाबुद्धौ ब्रह्मण्ये सत्यवादिनि। प्रश्रिते दानशीले च सदैव निवसाम्यहम् [म.भा.12।228।26] इति च।महतः परं तु ब्रह्मैव। तथा हि भगवता सयुक्तिकमभिहितम्।वदतीति चेन्न प्राज्ञो हि त्रयाणामेव चैवमुपन्यासः प्रश्नश्चेत्यादि। तमिति पुल्लिङ्गाच्चैतत्सिद्धिः। महतः परत्वं तु अव्यक्तपरस्य भवत्येव। तथा चाग्निवेश्यशाखायाम् -- अनाद्यनन्तं महतः परं ध्रुवम् [कठो.3।15] इति। परो हि देवः पुरुहूतो महत्तः इति। न चाव्यक्तरूपं भगवता निषिद्धं भारतादौ साधितत्वात्। शरीररूपकविन्यस्तगृहीतेरित्यादौ तु साङ्ख्यप्रसिद्धं,प्रधानं निषिध्य वैदिकमव्यक्तमेवोक्तम्। तथा च सौकरायणश्रुतिः -- शरीररूपिका अशरीरस्य विष्णोर्यतः प्रिया सा जगतः प्रसूतिः इति। सुव्रतानां क्षिप्रं महदैश्वर्यं ददाति देवी न देव इति विशेषः। सुवर्णवर्णां पद्मकरां च देवीं सर्वेश्वरीं व्याप्तजडां च बुद्ध्वा। सैवेति वै सुव्रतानां तु मासान्महाविभूतिं श्रीस्तु दद्यान्न देवः इत्यृग्वेदखिलेषु।
“How then is the excellence of your worshippers?” — the answer: afflictions (kleśa). The Unmanifest’s goal yields suffering; the path (mārga) is the way. The way to attain Me through worship of the Unmanifest is a path by which one attains Me with suffering. Excessive worship, strict control of senses, equal-mindedness, concern for all beings, impeccable conduct, proper rites, and perfect Vishnu-bhakti—these are means toward that Unmanifest; without them Vishnu’s grace is not obtained. Even with flawless worship, will that be moksha? Without direct worship of the Unmanifest the moksha of Bhagavān’s worshippers is not attained—this is the painful view. Yet scripture praises the easy way of direct worship of Bhagavān rather than the Unmanifest. If one strives towards the direct worship of the Unmanifest by effort—if by that effort one worships Bhagavān directly—then the direct worship of Bhagavān will be attained. If one’s sense-control is deficient, even a devout worshipper will not receive great mercy. The gods themselves give these means to those inclined to devotion; hence devotion finds an easy way to worship Bhagavān. Elsewhere afflictions are greater. The texts imply: one who worships all these means, exercising self-discipline more, obtains greater fruit. The Sāma-veda (Mādhūchhanda branch) says: “Devotees who are firmly Vishnu-like, who have conquered the senses and conduct themselves rightly—she (the goddess) is seen in them; she is their devotion and removes obstacles.” Another Sāma passage says: “A god becomes favorable; with the Unmanifest’s presence there is trumped favor; as long as there is his grace so long is there no doubt; mere favor does not make him the Supreme; but with his favor all beings are surely pleased.” Even if worship predominates, the doer’s nature remains; one alone attains liberation—no one is liberated from the Unmanifest alone, they desire my Self and strive toward the Supreme (citations). The supreme is indeed Brahman, as taught jointly with the Bhagavān. If one says the teaching is only trifold and discursive, that argument is refuted: the great’s supremacy is indeed that of the Unmanifest of the Supreme. The Agniveśya Sāma-veda says: “Beginningless and endless, supreme and steady.” The deity beyond is the great’s lord. The Unmanifest form is not forbidden by Bhagavān—as seen in earlier passages; Sankhya accepts a subordinate Unmanifest pradhāna as Vedic. The Saucara texts say: the body-like manifestation of Vishnu is dear, and the goddess gives great prosperity quickly to the pious; the Rigveda says the goddess gives greatness through certain observances.
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.6
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.6 · Chapter 12 · Verse 6
।।12.6 -- 12.7।।मदुपासकानां भक्तानां न कश्चित्क्लेश इति दर्शयति -- ये त्वित्यादिना। उक्तं च सौकरायणश्रुतौ -- उपासते ये पुरुषं वासुदेवमव्यक्तादेरीप्सितं किन्नु तेषाम् इति।तेषामेकान्तिनः श्रेष्ठास्ते चैवानन्यदेवताः। अहमेव गतिस्तेषां निराशीः कर्मकारिणाम् इति च मोक्षधर्मे [म.भा.12]।
The statement that My worshippers and devotees have no affliction is shown by the phrase ye tv iti. The Saucara Sāma-veda passage says: “Those who worship Vāsudeva from the Unmanifest—what of them?” That passage indicates that such devotees are supreme and that they have no other deity; their goal is Me alone. Thus in the doctrine of moksha it is said: their goal is Me; they are free from dependence on ritual actors.
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.7
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.7 · Chapter 12 · Verse 7
।।12.6 -- 12.7।।मदुपासकानां भक्तानां न कश्चित्क्लेश इति दर्शयति -- ये त्वित्यादिना। उक्तं च सौकरायणश्रुतौ -- उपासते ये पुरुषं वासुदेवमव्यक्तादेरीप्सितं किन्नु तेषाम् इति।तेषामेकान्तिनः श्रेष्ठास्ते चैवानन्यदेवताः। अहमेव गतिस्तेषां निराशीः कर्मकारिणाम् इति च मोक्षधर्मे [म.भा.12]।
(Same as 12.6) The claim that My worshippers suffer no distress is affirmed by ye tv iti. The Saucara text asks: “Those who worship Vāsudeva from the Unmanifest—what of them?” They are the exclusive, supreme ones; they have no other deity. Their refuge is Me alone, says the teaching on liberation.
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.8
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.8 · Chapter 12 · Verse 8
।।12.8।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.9
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.9 · Chapter 12 · Verse 9
।।12.9।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.10
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.10 · Chapter 12 · Verse 10
।।12.10।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.11
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.11 · Chapter 12 · Verse 11
।।12.11।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.12
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.12 · Chapter 12 · Verse 12
।।12.12।।अज्ञानपूर्वादभ्यासाज्ज्ञानमेव विशिष्यते। ज्ञानमात्रात्सज्ञानं ध्यानम्। तथा च सामवेदे अनभिम्लानशाखायाम् -- अधिकं केवलाभ्यासाज्ज्ञानं तत्सहितं ततः। ध्यानं ततश्चापरोक्षं ततः शान्तिर्भविष्यति इति। ध्यानात्कर्मफलत्यागः इति तु स्तुतिः। अन्यथा कथमसमर्थोऽसीत्युच्यतेतयोस्तु कर्मसन्न्यासात्कर्मयोगो विशिष्यते [5।2] इति चोक्तम्। सर्वाधिकं ध्यानमुदाहरन्ति ध्यानाधिके ज्ञानभक्ती परात्मन्। कर्माफलाकाङ्क्षमथो विरागस्त्यागश्च न ज्ञानकलाफलार्हाश्च इति च काषायणशाखायाम्।वाक्यसाम्येऽप्यसमर्थविषयत्वोक्तेस्तात्पर्याभाव इतरत्र प्रतीयते। ध्यानादिप्राप्तिकारणत्वाच्च त्यागस्तुतिर्युक्ता। केवलध्यानात्फलत्यागयुक्तं ध्यानमधिकम्। ध्यानयुक्तत्याग एव चात्रोक्तः। अन्यथा कथंत्यागाच्छान्तिरनन्तरं इत्युच्यते कथं च ध्यानादाधिक्यम् तथा च गौपवनशाखायाम् -- ध्यानात्तु केवलात्त्यागयुक्तं तदधिकं भवेत् इति। न हि त्यागमात्रानन्तरमेव मुक्तिर्भवति भवति च ध्यानयुक्तात्। केवलत्यागस्तुतिरेवमपि भवति। यथाऽनेन युक्तो जेता? नान्यथेत्युक्तेः।
Ignorance precedes practice; through practice knowledge becomes predominant. Pure knowledge is sāṅjana (cognitive awareness); meditation is sāṅjña (the meditative apprehension). Thus in the Anabhiṃlāna branch of the Sāma Veda: 'By mere constant practice comes knowledge; with it comes meditation; from meditation comes immediate realisation; from that follows peace.' From meditation there is also relinquishment of the fruits of action — this is praise. Otherwise how could one be said incapable? Hence, after renunciation of actions, karma-yoga is spoken of as superior. In the Kaśāyaṇa branch: 'Supreme is meditation; greater than meditation is knowledge, devotion, and the supreme Lord; desiring the fruits of action or dispassion or renunciation are not to be equated with the fruits of knowledge.' Where statements appear to be equivalent yet assert incapacity, the intended sense is absence of parity in context. Since meditation is the cause of attainment, praise is attached to renunciation. Meditation alone, coupled with relinquishing fruit, is superior. Here 'renunciation united with meditation' is meant. Otherwise how could immediate peace follow renunciation? How could meditation be superior? In the Gautama branch: 'From meditation alone, when combined with renunciation, greater (result) arises.' Liberation does not occur from renunciation alone; it follows when renunciation is joined with meditation. Renunciation by itself also yields a result, but not liberation. 'By whom, then, is one thus joined and conquered?' — 'No other way,' is the reply.
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.13
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.13 · Chapter 12 · Verse 13
।।12.13।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.14
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.14 · Chapter 12 · Verse 14
।।12.14।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.15
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.15 · Chapter 12 · Verse 15
।।12.15।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.16
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.16 · Chapter 12 · Verse 16
।।12.16।।सर्वारम्भपरित्यागी इत्यादेः सामान्यविशेषव्याख्यानव्याख्येयभावेनापुनरुक्तिः। हर्षादिभिर्मुक्त इत्युक्ते कादाचित्कमपि भवतीतियो न हृष्यति [12।17] इत्युक्तम्। उपचारपरिहारार्थं पूर्वम् आधिक्यज्ञानार्थं भक्त्यभ्यासः।ये तु सर्वाणि कर्माणि [12।6] इत्यादेः प्रपञ्च एषः।
The phrase 'one who has abandoned all undertakings' and similar expressions are not repeated here because the distinction between the general and the particular has already been explained. 'Freed from delights' is said: at any time no sense of excess occurs — 'he is not elated' [12.17]. To indicate remedies and their removal is primary; for increasing knowledge, devotional practice is recommended. The clause 'but those who perform all actions' [12.6] is a manifestly expansive treatment.
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.17
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.17 · Chapter 12 · Verse 17
।।12.17।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.18
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.18 · Chapter 12 · Verse 18
।।12.18।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.19
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.19 · Chapter 12 · Verse 19
।।12.19।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.20
Bhagavad Gita Bhashya (Sri Madhvacharya) 12.20 · Chapter 12 · Verse 20
।।12.20।।पिण्डीकृत्योपसंहरति -- ये तु धर्म्यामृतमिति। धर्मो विष्णुस्तद्विषयं धर्म्यम्। धर्म्यम्? अमृतं,मृत्यादिसंसारनाशकं चेति धर्म्यामृतम्। श्रदास्तिक्यम्?श्रन्नामास्तिक्यमुच्यते इत्यभिधानम्। तद्दधानाः श्रद्दधानाः।
He compresses it and omits further words — 'Those (acts) are dharmic and immortal.' 'Dharma is Vishnu; that object is dharma.' What is 'dharmic'? That which is immortal, destroying the death-bound cycle of samsāra — thus 'dharmic' is 'immortal.' 'Shraddhā' and 'astikya': listening is called astikya; those who have given attention are called śraddhādānāḥ (devotees who have given faith).