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 14 · 27 shlokas
+ Add ShlokaBhagavad Gita Bhashya (Sri Madhvacharya) 14.1
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.1 · Chapter 14 · Verse 1
।।14.1।। साधनकृज्ज्ञानदात्रे नमः। साधनं प्राधान्येनोत्तरैरध्यायैर्वक्ति।
Salutations to the giver of means and knower. ‘Sādhanam’ (the means) is here declared, and the following chapters speak mainly of means.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.2
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.2 · Chapter 14 · Verse 2
।।14.2।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.3
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.3 · Chapter 14 · Verse 3
।।14.3।।महद्ब्रह्म प्रकृतिः? सा च श्रीर्भूर्दुर्गेति भिन्ना। उमासरस्वत्याद्यास्तु तदंशयुता अन्यजीवाः। तथा च काषायणश्रुतिः -- श्रीर्भुर्दुर्गा महती तु माया या लोकसूतिर्जगतो बन्धिका च। उमावागाद्या अन्यजीवास्तदंशास्तदात्मना सर्ववेदेषु गीताः इति। मम योनिरिति गर्भाधानार्था योनिः? न तु माता? वाक्यशेषात्। तथा हि सामवदे शार्कराक्षश्रुतौ -- विष्णोर्योनिर्गर्भसन्धारणार्था महामाया सर्वदुःखैर्विहीना। तथाऽप्यात्मानं दुःखिवन्मोहनार्थं प्रकाशयन्ती सह विष्णुना सा इति। अतः सीतादुःखादिकं सर्वं मृषा प्रदर्शनमेव। तथा कूर्मपुराणे -- न चेयं भूः [ब्र.सं.पु.] तथा च सौकरायणश्रुतिः -- अन्या भूर्भूरियं तस्य छाया भूताऽवमा सा हि भूतैकयोनिः इति। अवाप स्वेच्छया दास्यं जगतां प्रपितामही इत्यनभिम्लानश्रुतिः। मत्स्यपुराणोक्तमपि स्वेच्छयैव। महद्ब्रह्मशब्दवाच्या़ऽपि प्रकृतिरेवमहती ब्रह्मणी द्वे तु प्रकृतिश्च महेश्वरः इति तत्रैव।
Is mahad-brahman prakṛti? That mahad and the goddess (śrī) are distinct. Śrī, Bhūr, Durgā and so on are different. The umā, sarasvatī etc., with their portions (aṃśa) are other jīvas. Thus the Kāśmīrí tradition says: Śrī, Bhūr, Durgā — great is māyā, the cause of the world’s bondage; the umā-vagādīs are other jīvas whose portions are verily the Self in the Vedas and the Gitā, called ‘my womb’ (mama yonir) meaning womb for gestation (garbhādhāna), not ‘mother’ — this from the remainder of the sentence. Likewise in the Sāmaveda traditions of Śārkārākṣa: Vishṇu’s yonī is for the lodging of the fetus; the great māyā removes all sufferings. Even though she appears with Vishnu to manifest the self for delusion and suffering, things like Sītā’s suffering are only apparent. In the Kūrma Purāṇa: if not, then earth...; and in the Saukarāyaṇa recital: other earth is the shadow of that greater earth — that indeed is the single womb of beings. The Anabhīmla tradition states that the world is given up willingly by the Lord for the sake of the worlds. The Matsya Purāṇa likewise says it is by volition. The term mahad-brahma denotes prakṛti itself — prakṛti is great; and in Brahmaṇī (Brahmāṇī) there are two prakṛtis and the great Lord (maheśvara) — thus explained there.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.4
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.4 · Chapter 14 · Verse 4
।।14.4।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.5
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.5 · Chapter 14 · Verse 5
।।14.5।।बन्धप्रकारं दर्शयति साधनानुष्ठानाय -- सत्त्वमित्यादिना।
He denotes the type of bondage as that which is produced for the performance of means — beginning with sattva.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.6
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.6 · Chapter 14 · Verse 6
।।14.6।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.7
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.7 · Chapter 14 · Verse 7
।।14.7।।रज इति। तृष्णासङ्गयोः समुद्भवं तयोः कारणम्।
‘Rajas’ — it is the cause of the arising of thirst and attachment in both.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.8
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.8 · Chapter 14 · Verse 8
।।14.8।।अज्ञानं जायते यतस्तदज्ञानजम्।प्रमादमोहौ तमसः [14।17] इति वाक्यशेषात्।
That which gives rise to ignorance is born of ignorance; from the remainder of the sentence one understands: heedlessness and delusion are of tamas.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.9
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.9 · Chapter 14 · Verse 9
।।14.9।।सत्त्वमिति।
‘Sattva’ — (as above).
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.10
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.10 · Chapter 14 · Verse 10
।।14.10।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.11
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.11 · Chapter 14 · Verse 11
।।14.11।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.12
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.12 · Chapter 14 · Verse 12
।।14.12।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.13
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.13 · Chapter 14 · Verse 13
।।14.13।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.14
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.14 · Chapter 14 · Verse 14
।।14.14।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.15
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.15 · Chapter 14 · Verse 15
।।14.15।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.16
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.16 · Chapter 14 · Verse 16
।।14.16।।रजसस्तु फलं दुःखमित्यल्पसुखं दुःखम्। तथा हि शार्कराक्षशाखायाम् -- रजसो ह्येव जायते मात्रया सुखं दुःखं तस्मात्तान्सुखिनो दुःखिन इत्याचक्षते इति। अन्यथा दुःखस्यातिकष्टत्वात्तमोधिकत्वं रजसो न स्यात्।
Rajas therefore yields the result of sorrow; it gives little pleasure and much pain. Thus, in the Shārkarākṣa branch it is said: ‘From rajas alone arise pleasure and pain by degree; hence they are called happy and unhappy.’ Otherwise, because sorrow is predominant, rajas would not be deemed the greater (guna).
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.17
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.17 · Chapter 14 · Verse 17
।।14.17।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.18
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.18 · Chapter 14 · Verse 18
।।14.18।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.19
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.19 · Chapter 14 · Verse 19
।।14.19 -- 14.20।।परिणामिकर्त्तारं गुणेभ्योऽन्यं न पश्यति। अन्यथा यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् [मुण्ड.3।1।3] इति श्रुतिविरोधः।नाहं कर्त्ता न कर्त्ता त्वं कर्त्ता यस्तु सदा प्रभुः इति मोक्षधर्मे।
One who sees the agent as something other than the guna-born doer is inconsistent. Otherwise, when one perceives the seer, he would see a golden-hued doer, the Lord, Purusha, the source of Brahman—a contradiction with Scripture. In the doctrine of liberation we say: ‘I am not the doer, nor are you the doer; He alone is ever the Lord (kartā).’
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.20
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.20 · Chapter 14 · Verse 20
।।14.19 -- 14.20।।परिणामिकर्त्तारं गुणेभ्योऽन्यं न पश्यति। अन्यथा यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् [मुण्ड.3।1।3] इति श्रुतिविरोधः।नाहं कर्त्ता न कर्त्ता त्वं कर्त्ता यस्तु सदा प्रभुः इति मोक्षधर्मे।
One who sees the agent as something other than the guna-born doer is inconsistent. Otherwise, when one perceives the seer, he would see a golden-hued doer, the Lord, Purusha, the source of Brahman—a contradiction with Scripture. In the doctrine of liberation we say: ‘I am not the doer, nor are you the doer; He alone is ever the Lord (kartā).’
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.21
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.21 · Chapter 14 · Verse 21
।।14.21।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.22
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.22 · Chapter 14 · Verse 22
।।14.22।।प्रायो न द्वेष्टि न काङ्क्षति। तथा हि सामवेदे भाल्लवेयशाखायाम् -- रजस्तमस्सत्त्वगुणान्प्रवृत्तान्प्रायो न च द्वेष्टि न चापि काङ्क्षति। तथापि सूक्ष्मं सत्त्वगुणं च काङ्क्षेद्यदि प्रविष्टं सुतमश्च जह्यात् इति।न हि देवा ऋषयश्च सत्त्वस्था नृपसत्तम। हीनाः सत्वेन सूक्ष्मेण ततो वैकारिका मताः। कथं वैकारिको गच्छेत्पुरुषः पुरुषोत्तमम् इति मोक्षधर्मे।सात्त्विकः पुरुषव्याघ्र भवेन्मोक्षार्थनिश्चितः इति च।
Generally one neither hates nor desires. Thus in the Bhāllaveya branch of the Sāma Veda it is said: ‘Rajas and tamas set going the sattva-guna; generally one neither hates nor desires those inclined by rajas and tamas.’ Yet subtly, if sattva enters, one may desire the refined sattva; if it departs, one abandons it. The gods and sages are established in sattva, as is the best of kings; those deficient in subtle sattva are considered of the passion-tamasic type. How could a person of the passion-tamasic type attain Purushottama (the Supreme Person)? Hence the teaching: a sattvika person becomes like a tiger toward persons—resolute for liberation.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.23
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.23 · Chapter 14 · Verse 23
।।14.23।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.24
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.24 · Chapter 14 · Verse 24
।।14.24 -- 14.25।।तुल्यत्वार्थ उक्तः पुरस्तात्।
The meaning is the same as stated earlier.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.25
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.25 · Chapter 14 · Verse 25
।।14.24 -- 14.25।।तुल्यत्वार्थ उक्तः पुरस्तात्।
The meaning is the same as stated earlier.
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.26
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.26 · Chapter 14 · Verse 26
।।14.26।।ब्रह्मवत्प्रकृतिवद्भगवत्प्रियत्वं ब्रह्मभूयम्। न तु तावत्प्रियत्वं? किन्तु प्रियत्वमात्रम्।बद्धा वापि तु मुक्ता वा न रमावत्प्रिया हरेः इति पाद्मे। भूयाय भवाय।
‘Like Brahman in nature, like one dear to God in disposition’—more than being Brahman-like is being beloved of God. Not merely being dear, but being only dear. Even if bound or liberated, one who does not delight in the Lord is not truly beloved, says the Padma. ‘For the sake of becoming and abiding’—
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.27
Bhagavad Gita Bhashya (Sri Madhvacharya) 14.27 · Chapter 14 · Verse 27
।।14.27।।ब्रह्मण इति। ब्रह्मणो मायायाः।
‘In Brahman’—that is, in the Brahman of maya.