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 8 · 28 shlokas
+ Add ShlokaBhagavad Gita Bhashya (Sri Madhvacharya) 8.1
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.1 · Chapter 8 · Verse 1
।।8.1 -- 8.2।।नमः श्रीमते कृष्णाय। ँ़ मरणकालकर्त्तव्यगत्याद्यस्मिन्नध्याय उपदिशति।
“Namaḥ śrīmate Kṛṣṇāya.” This chapter instructs on the proper path at the time of death, the states to be taken, and related matters.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.2
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.2 · Chapter 8 · Verse 2
।।8.1 -- 8.2।।नमः श्रीमते कृष्णाय। ँ़ मरणकालकर्त्तव्यगत्याद्यस्मिन्नध्याय उपदिशति।
Salutations to the venerable Krishna. This chapter instructs on the course at the time of death and related matters.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.3
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.3 · Chapter 8 · Verse 3
।।8.3।।परममक्षरं ब्रह्म। वेदादिशङ्काव्यावृत्त्यर्थमेतत्। आत्मन्यधि यत्तदध्यात्मम्। आत्माधिकारे यत्तदिति वा। तथा हि -- जैवः स्वभावः। स्वाख्यो भावः स्वभाव इति व्युत्पत्त्या जीवो वा स्वभावः सर्वदा अस्त्येव एकप्रकारेणेति भावः। अन्तःकरणादिव्यावृत्त्यर्थो भावशब्दः। न ह्येकप्रकारेण स्थितिरन्तःकरणादेः विकारित्वात्। स्वशब्द ईश्वरव्यावृत्त्यर्थः। भूतानां जीवानां भावानां जडपदार्थानां चोद्भवकरीश्वरक्रिया विसर्गः विशेषेण सर्जनं विसर्ग इत्यर्थः।
Param aksharam brahman — this denotes the immutable Brahman, the meaning that excludes doubts raised by the Vedas and similar texts. "Adhyatma" (that which is above the self) may mean what is superior to the Atman; "Atmadhikara" may mean that which pertains to the authority of the self. Thus: jiva as svabhava — one’s own nature; swakhya — the self-designation; bhava — nature. By etymology one may say the jiva is its own svabhava; bhava indicates that the jiva’s nature is always of one kind. The word bhava is used to mean the arising from the inner organ and so expresses manifestation, for the inner organ undergoes changes. The word sva (one’s own) when applied to Ishvara indicates the manifestation of Ishvara’s activity producing beings, jivas, states, and insentient substances; visarga in this sense means special creation (srishti), i.e., the discharge of creative agency.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.4
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.4 · Chapter 8 · Verse 4
।।8.4।।भूतानि सशरीरान् जीवानधिकृत्य यत्तदधिभूतम्। क्षरो भावो विनाशिकार्यपदार्थः। अव्यक्तान्तर्भावेऽपि तस्याप्यन्यथाभावाख्यो विनाशोऽस्त्येव। तच्चोक्तम् -- अव्यक्तं परमे व्योम्नि निष्क्रिये सम्प्रलीयते इति।तस्मादव्यक्तमुत्पन्नं त्रिगुणं द्विजसत्तम इति च।विकारोऽव्यक्तजन्म हि इति च स्कान्दे। पुरि शयनात्पुरुषो जीवः स च सङ्कर्षणो ब्रह्मा वा। स सर्वदेवानधिकृत्य तत्पतिरित्यधिदैवतम् देवाधिकारस्थ इति वा।सर्वयज्ञभोक्तृत्वादेरधियज्ञः। अन्योऽधियज्ञोऽग्न्यादिः प्रसिद्ध इति देह इति विशेषणम्।भोक्तारं यज्ञतपसां [5।29]।त्रैविद्या मां [9।20]।ये त्वन्यदेवताभक्ताः। [9।23] एतस्य वा अक्षरस्य प्रशासने ৷৷. गार्गि ददतो मनुष्याः प्रशंसन्ति यजमानं देवाः [बृ.उ.3।8।9] इत्यादेः।कुतो ह्यस्य ध्रुवः स्वर्गः कुतो नैश्श्रेयसं पदम् [मं.भा.12।334।2] इत्यादिपरिहारश्च मोक्षधर्मे। भगवांश्चेत्तद्भोक्तृत्वादेरधियज्ञत्वं सिद्धमिति कथमित्यस्य परिहारः पृथङ्नोक्तः। सर्वप्राणिदेहस्थरूपेण साधियज्ञः।अत्रेति स्वदेहनिवृत्त्यर्थम्। न हि तत्रेश्वरस्य नियन्तृत्वं पृथगस्ति। नात्रोक्तं ब्रह्म भगवतोऽन्यत्।ते ब्रह्म [7।29] इत्युक्त्वासाधिभूताधिदैवं मां साधियज्ञं च ये विदुः [7।30] इति परामर्शात् तस्यैव च प्रश्नात्।साधियज्ञं इति भेदप्रतीतेस्तन्निवृत्त्यर्थंअधियज्ञोऽहं इत्युक्तम्। मामित्यभेदप्रसिद्धेरक्षरमित्येवोक्तम्। आह च गीताकल्पे -- देहस्थविष्णुरूपाणि अधियज्ञ इतीरितः। कर्मेश्वरस्य सृष्ट्यर्थं तच्चापीच्छाद्यमुच्यते। अधिभूतं जडं प्रोक्तमध्यात्मं जीव उच्यते। हिरण्यगर्भोऽधिदैवं देवः सङ्कर्षणोऽपि वा। ब्रह्म नारायणो देवः सर्वदेवेश्वरेश्वरः इति।यथा प्रतीतं वा सर्वमत्र नैव विरुध्यते इति। स्कान्दे च -- आत्माभिमानाधिकारस्थितमध्यात्ममुच्यते। देहाद्बाह्यं विनाऽतीव बाह्यत्वादधिदैवतम्। देवाधिकारगं सर्वं महाभूताधिकारगम्। तत्कारणं तथा कार्यमधिभूतं तदन्तिकात् इति। महाकौर्मे च -- अध्यात्मं देहपर्यन्तं केवलात्मोपकारकम्। सदेहजीवभूतानि यत्तेषामुपकारकृत्। अधिभूतं तु मायान्तं देवानामधिदैवतम् इति।
Bhutani sashariran — that which is adhibhuta is the corporeal world, consisting of embodied beings and the claim of jivas over bodies. Kshara bhava is the destructible principle, the entity liable to dissolution. Even in the unmanifest (avyakta) there is a notion of destruction as change; thus it is said "avyaktam parame vyomni niskriye sampraliyate". Hence "avyaktam utpannam triguNam dvijasattama". "Vikara is avyakta-jana" (i.e., change arises from the unmanifest). Skanda commentary: the purusha who sleeps in the city — that is the jiva; sankarshana or Brahma may be named. He, being presiding over all gods, is called adhidaivatam (the presiding deity) or devadhikarastha. Because he enjoys all sacrifices he is adhiyajnah. "Deha" is here a specification (e.g., the recognized body). He is the enjoyer of sacrifices and austerities; "trividya mam" and related passages indicate this. The verses about Gargi praising the sacrificer (Brihadaranyaka) and other texts are cited regarding whether his sphere is certain heaven or the highest welfare — these are addressed in the doctrine of moksha. If Bhagavan's enjoyment establishes adhiyajnatva, how can that contradict moksha? The answer is given separately. The adhiyajna is to be attained in the form of the body of all living beings. Here the phrase indicates renunciation of one’s own body; there is not a separate control of Ishvara there. Brahman is not other than Bhagavan. The guidance in chapter 7 ("te brahma..." and "ye viduh...") shows the distinction of adhidharmas: adhiyajna was mentioned to indicate renunciation. Because of the established distinction of "mama" and the imperishable (akshara), the text speaks accordingly. In the Gitakalpa it is stated that Vishnu in the body is adhiyajna. The role of the lord of works (karmeshvara) in creation is also called. Adhibhuta denotes the insentient; adhyatma denotes the jiva. Hiranyagarbha is adhidaivam — a devata; sankarshana may be likewise. Brahma, Narayana, and other devatas are referred to as supreme among gods. As thus understood, there is no contradiction. In Skanda: adhyatma is that which rests in self-regard and authority. Deha (external to the self) by being very external is adhibhauta; adhidaivam is that which is governed by the authority of the devas; all of that belongs to the authority of the great elements. Thus adhibhuta is nearest to what is to be acted upon; adhidaivam is consequent upon that. In Mahakarma commentary: adhyatma pertains to the body up to its limits and is only for the benefit of the true self. The sentient beings that are of the body assist that self; adhibhuta is maya-subtle and adhidaivam pertains to the gods.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.5
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.5 · Chapter 8 · Verse 5
।।8.5।।मद्भावं मयि सत्तां निर्दुःखनिरतिशयानन्दात्मिकाम्। तच्चोक्तम् -- मुक्तानां च (तु) गतिर्ब्रह्म क्षेत्रज्ञ इति कल्पितः [म.भा.5।334।41] इति मोक्षधर्मे।
Mad bhavam mayi sattam nirduhkha niratishayanandatmikam — the state of being established in Me, the supreme, imperishable, whose being in Me is free from sorrow and characterized by supreme bliss. Thus it is stated in the doctrine of moksha: 'and the attainment of Brahma-kshetra is the destination of the liberated' (Madhva Bhaskara citation).
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.6
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.6 · Chapter 8 · Verse 6
।।8.6 -- 8.7।।स्मरन्पुरुषस्त्यजतीति भिन्नकालीनत्वेऽप्यविरोध इति मन्दमतेः शङ्का मा भूदित्यन्त इति विशेषणम् सुमतेनव शङ्कावकाशः।स्मरंस्त्यजति इत्येककालीनत्वप्रतीतेः। दुर्मतेर्दुःखान्न स्मरंस्त्यजतीति शङ्का।त्यजन्देहं न कश्चित्तु मोहमाप्नोत्यसंशयम् इति स्कान्दे। तस्य हैतस्य हृदयस्याग्रं प्रद्योतते तेन प्रद्योतेनैष आत्मा निष्क्रामति [बृ.उ.4।4।2] इति हि श्रुतिः।सदा तद्भावभावितः इत्यन्तकालस्मरणोपायमाह -- भावोऽन्तर्गतं मनः तथाभिधानात्। भावितत्वं अतिवासितत्वम्।भावना त्वतिवासना इत्यभिधानात्।
"Smaran purusast yajati" — doubts arise from the notion that these words contradict when taken as describing different times; do not entertain such doubt, says the blessed teacher. There remains no room for doubt for the well-disposed. "Smaranstyajati" is taken as indicating identity in a single moment. The ill-disposed fear that at the time of suffering remembrance ceases. In Skanda: when the heart's front is illumined by that cause, by that illumination the self departs (Brihadaranyaka). The text teaches means for continuous recollection — bhava entering the inner organ; "bhavana" denotes abiding; it is used to mean intense abiding.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.7
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.7 · Chapter 8 · Verse 7
।।8.6 -- 8.7।।स्मरन्पुरुषस्त्यजतीति भिन्नकालीनत्वेऽप्यविरोध इति मन्दमतेः शङ्का मा भूदित्यन्त इति विशेषणम् सुमतेनव शङ्कावकाशः।स्मरंस्त्यजति इत्येककालीनत्वप्रतीतेः। दुर्मतेर्दुःखान्न स्मरंस्त्यजतीति शङ्का।त्यजन्देहं न कश्चित्तु मोहमाप्नोत्यसंशयम् इति स्कान्दे। तस्य हैतस्य हृदयस्याग्रं प्रद्योतते तेन प्रद्योतेनैष आत्मा निष्क्रामति [बृ.उ.4।4।2] इति हि श्रुतिः।सदा तद्भावभावितः,इत्यन्तकालस्मरणोपायमाह -- भावोऽन्तर्गतं मनः तथाभिधानात्। भावितत्वं अतिवासितत्वम्।भावना त्वतिवासना इत्यभिधानात्।
(See dvaita-gita-bhashya-8-6) — repeated: "Smaran purusast yajati" — take it as not contradictory; no grounds for doubt for the well-disposed. The scriptures say that when the heart's forefront is illumined the self exits (Brihadaranyaka). For constant recollection use intense, abiding bhavana — 'bhava' is the inner-mindedness; 'bhavitva' means having been firmly established; 'bhavana' indicates deep, lasting recollection.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.8
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.8 · Chapter 8 · Verse 8
।।8.8।।सदा तद्भावभावितत्वं स्पष्टयति -- अभ्यासेति। अभ्यास एव योगोऽभ्यासयोगः। दिव्यं पुरुषं पुरिशयं पूर्णं च स वा अयं पुरुषः सर्वासु पूर्षु पुरिशयो नैनेन किञ्चनानावृतं नैनेन किञ्चनासंवृतम् [बृ.उ.2।5।18] इति श्रुतेः। दिव्यं सृष्ट्यादिक्रीडायुक्तम्। दिवु क्रीडा -- [धा.पा.4।1] इति धातोः।
"Sada tad bhava bhavitatvam" — this is made clear as practice (abhyasa). Practice alone is yoga — the yoga of steady practice. The divine purusha is perfect in manhood; "divyam purusham purishyam purnam" (Brihadaranyaka). The divine purusha is engaged in creation and play; 'divu-kreeda' is from the verbal root.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.9
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.9 · Chapter 8 · Verse 9
।।8.9।।ध्येयमाह -- कविभिति। कविं सर्वज्ञम् यः सर्वज्ञः [मुं.उ.1।9] इति श्रुतेः।त्वं कविः सर्ववेदनात् इति च ब्राह्मे। धातारं धारणपोषणकर्तारम्डुधाञ् धारणपोषणयोः [धा.पा.3।10] इति धातोः। धाता विधाता परमोत सन्दृक् इति च श्रुतिः।ब्रह्मा स्थाणुः इत्यारभ्यतस्य प्रसादादिच्छन्ति (ते तत्प्रसादाद्गच्छन्ति) तदादिष्टफलां गतिम् [म.भा.12।334।3539] इति च मोक्षधर्मे। तमसोऽव्यक्तात्परतः स्थितम्। तपसः परस्तादित्यव्यक्तं वै तमः परस्ताद्धि सततः इति पिप्पलादशाखायाम् मत्युर्वाव तमो मृत्युर्वा मृत्युर्वै तमो ज्योतिरमृतम् [बृ.उ.1।3।28] इति श्रुतेः।
Dheyam aha — 'the object of meditation' — 'kavi-bhiti' (fear of the knower). 'Kavim sarvajnnam' — the all-knowing One (Mundaka Upanishad). 'Tvam kavih sarvavedanat' is also declared in the Brahmana. 'Dhataram' — the sustainer, preserver, nourisher (Dhatu roots). 'Dhata vidhata param' is taught in the scriptures. From the grace of that immovable (Brahma-sthanuh) they receive the fruit desired (Madhva Bhaskara cited). He rests beyond darkness; from the austerity's other side the unmanifest sun — darkness beyond it yields to light and immortality (Brihadaranyaka cited).
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.10
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.10 · Chapter 8 · Verse 10
।।8.10।।वायुजयादियोगयुक्तानां मृतिकाले कर्तव्यमाह विशेषतः -- प्रयाणकाल इति। वायुजयादिरहितानामपि ज्ञानभक्तिवैराग्यादिसम्पूर्णानां भवत्येव मुक्तिः। तद्वतां त्वीषज्ज्ञानाद्यसम्पूर्णनामपि निपुणानां तद्बलात्कथञ्चिद्भवतीति विशेषः। उक्तं च भागवते [3।5।4546।]पानेन ते देव कथासुधायाः प्रवृद्धभक्त्या विशदाशया ये। वैराग्यसारं प्रतिलभ्य बोधं यथाऽञ्जसा त्वापुरकुण्ठधिष्ण्यम्। तथाऽपरे त्वात्मसमाधियोगबलेन जित्वा प्रकृतिं बलिष्ठाम्। त्वामेव धीराः पुरुषं विशन्ति तेषां श्रमः स्यान्न तु सेवया ते इति।ये तु तद्भाविता लोका (केह्ये) एकान्तित्वं समाश्रिताः। एतदभ्यधिकं तेषां तत्तेजः प्रविशन्त्युत [मा.भा.12।334।44] इति च मोक्षधर्मे।सम्पूर्णानां भवेन्मोक्षो विरक्तिज्ञानभक्तिभिः। नियमेन तथापीरजयादियुतयोगिनाम्। वश्यत्वान्मनसस्त्वीषत्पूर्वमप्याप्यते ध्रुवम् इति च व्यासयोगे।
The special injunction "for those united to the wind-god (vayujaya) ... at the time of death" refers particularly to the moment of departure. Even those not specially united to Vayujaya, if perfected by knowledge, bhakti, and dispassion, attain liberation. Likewise, among those lacking perfection in knowledge, strong practitioners accomplished by other means may attain by force of their power. Bhagavata indicates that the gods, by means of devotion awakened through stories and clear understanding, attain detachment and knowledge gradually. Others attain by the power of self-absorption and conquering a strong prakriti. The steadfast enter Him; service alone does not suffice. Those worlds are reached by those who have taken to solitude and exclusivity; their intensified spiritual power enters that realm (Madhva Bhaskara citation). For the perfected liberation comes through dispassion, knowledge, and devotion; for disciplined yogins, through regulated practices including mastery of the senses. The mind, when previously subdued, is certainly restrained (Vyasa-yoga).
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.11
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.11 · Chapter 8 · Verse 11
।।8.11।।तदेव ध्येयं प्रपञ्चयति -- यदक्षरमित्यादिना। प्राप्यते मुमुक्षुभिरिति पदम्। पद गतौ [4।63] इति धातोः। तद्विष्णोः परमं पदम् [ऋक्सं.1।2।6।5कठो.3।9] इति श्रुतेश्च।गीयसे पदमित्येव मुनिभिः पद्यसे यतः इति वचनान्नारदीये।
"Tad eva dhyeyam" — he explains what is to be meditated upon, namely the imperishable. "Prapyate mumukshubhir" — the term "pada" (position or abode) is used by the verbal root. The supreme abode is Vishnu's highest position, as the Vedic and other texts declare. The phrase "giyase padam" is used by the sages meaning "you shall sing the abode" (not found in Naradiya, etc.).
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.12
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.12 · Chapter 8 · Verse 12
।।8.12 -- 8.13।।ब्रह्मनाडीं विना यद्यन्यत्र गच्छति तर्हि विना मोक्षं स्थानान्तरं प्राप्नोतीति सर्वद्वाराणि संयम्यनिर्गच्छंश्चक्षुषा सूर्यं दिशः श्रोत्रेण चैव हि इत्यादिवचनात् व्यासयोगे मोक्षधर्मे च। हृदि नारायणे।ह्रियते त्वया जगद्यस्माद्धृदित्येवं प्रभाषसे इति पाद्मे। नहि मूर्धनि प्राणे स्थिते हृदि मनसः स्थितिः सम्भवति।यत्र प्राणो मनस्तत्र तत्र जीवः परस्तथा इति व्यासयोगे। योगधारणामास्थितः योगभरण एवाभियुक्त इत्यर्थः।
If one departs by any other channel than the Brahma-nadi, then one attains another place rather than liberation — this is established by scriptural statements like 'if one controls all the gates and departs, by the eye he goes to the sun, by the ear to that realm,' and by the teaching in Vyasa-yoga and the doctrine of moksha. "In the heart is Narayana" — 'you are said to dwell at the heart of the world' (Padma). If the life-principle is at the crown, the mind cannot be established in the heart. "Where prana is, there the mind; where the mind is, there the jiva," says Vyasa-yoga. Being established in yoga-holding means the yoga-covered one is firmly attached — that is the intended meaning.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.13
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.13 · Chapter 8 · Verse 13
।।8.12 -- 8.13।।ब्रह्मनाडीं विना यद्यन्यत्र गच्छति तर्हि विना मोक्षं स्थानान्तरं प्राप्नोतीति सर्वद्वाराणि संयम्यनिर्गच्छंश्चक्षुषा सूर्यं दिशः श्रोत्रेण चैव हि इत्यादिवचनात् व्यासयोगे मोक्षधर्मे च। हृदि नारायणे।ह्रियते त्वया जगद्यस्माद्धृदित्येवं प्रभाषसे इति पाद्मे। नहि मूर्धनि प्राणे स्थिते हृदि मनसः स्थितिः सम्भवति।यत्र प्राणो मनस्तत्र तत्र जीवः परस्तथा इति व्यासयोगे। योगधारणामास्थितः योगभरण एवाभियुक्त इत्यर्थः।
(Same as 8.12) If one departs otherwise than through the Brahma-nadi, one attains a different station, not moksha — supported by passages about controlling the senses and departing through eye, ear, etc., and by Vyasa-yoga and moksha doctrine. 'In the heart is Narayana'; 'you are said to be established in the heart of the world' (Padma). If prana abides at the crown, the mind cannot be established in the heart. 'Where prana is, there is mind; where mind is, there the jiva' (Vyasa). To be established in the practice of yoga is to be truly engaged in yoga — that is the sense.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.14
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.14 · Chapter 8 · Verse 14
।।8.14।।नित्ययुक्तस्य नित्योपायवतः। योगिनः परिपूर्णयोगस्य।
For one firmly established in the eternal, there is an eternal means: the perfected yoga of the yogis.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.15
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.15 · Chapter 8 · Verse 15
।।8.15।।तत्प्राप्तिं स्तौति -- मामिति। परमां सिद्धिं गता इति हि तत्र हेतुः।
The attainment of that state is praised as 'He has reached Me' — this is the reason the supreme perfection is said to be attained.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.16
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.16 · Chapter 8 · Verse 16
।।8.16।।महामेरुस्थब्रह्मसदनमारभ्य न पुनरावृत्तिः। तच्चोक्तं नारायणगोपालकल्पेआ मेरुब्रह्मसदनादा जनान्न जनिर्भुवि। तथाप्यभावः सर्वत्र प्राप्यैव वसुदेवजम् इति।
From the great Meru to the seat of Brahman there is no return. This is said with reference to the Narayana-Gopala kalpa: from Meru and the seat of Brahman no beings are born on earth. Nevertheless, everywhere one attains the birth of Vasudeva's children — such is the state of absence (of worldly rebirth) reached by them.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.17
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.17 · Chapter 8 · Verse 17
।।8.17 -- 8.19।।मां प्राप्य न पुनरावृत्तिरिति स्थापयितुं अव्यक्ताख्यात्मसामर्थ्यं दर्शयितुं प्रलयादि दर्शयति -- सहस्रयुगेत्यादिना। सहस्रशब्दोऽत्रानेकवाची। ब्रह्मपरम्। सा विश्वरूपस्य रजनी इति श्रुतिः। द्विपरार्धप्रलय एवात्र विवक्षितः।अव्यक्ताद्व्यक्तयः सर्वाः [8।18] इत्युक्तेः। उक्तं च महाकौर्मेअनेकयुगपर्यन्तं महाविष्णोस्तथा निशा। रात्र्यादौ लीयते सर्वमहरादौ तु जायते इति च।यः स सर्वेषु भूतेषु [8।20] इति वाक्यशेषाच्च।
To establish 'Having attained Me there is no return' and to show the capacity of the Avyakta-self, the text indicates the dissolution and so on — by expressions like 'in the thousand-year age.' The word 'thousand' here has many senses, implying the supreme Brahman. The Śruti says it is the night of the universal form. Only the half-period dissolution (dvi-paraardha-pralaya) is indicated here. 'From the unmanifest arise all the manifest' is declared. It is also said in the Mahākūrma that the great Viṣṇu remains through many yugas; likewise the night: at the start of night all is dissolved, at dawn all is born. And the remaining words 'He who is in all beings' conclude this passage.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.18
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.18 · Chapter 8 · Verse 18
।।8.17 -- 8.19।।मां प्राप्य न पुनरावृत्तिरिति स्थापयितुं अव्यक्ताख्यात्मसामर्थ्यं दर्शयितुं प्रलयादि दर्शयति -- सहस्रयुगेत्यादिना। सहस्रशब्दोऽत्रानेकवाची। ब्रह्मपरम्। सा विश्वरूपस्य रजनी इति श्रुतिः। द्विपरार्धप्रलय एवात्र विवक्षितः।अव्यक्ताद्व्यक्तयः सर्वाः [8।18] इत्युक्तेः। उक्तं च महाकौर्मेअनेकयुगपर्यन्तं महाविष्णोस्तथा निशा। रात्र्यादौ लीयते सर्वमहरादौ तु जायते इति च।यः स सर्वेषु भूतेषु [8।20] इति वाक्यशेषाच्च।
(Same as 8.17) To establish 'Having attained Me there is no return' and to show the capacity of the Avyakta-self, the text indicates the dissolution and so on — by expressions like 'in the thousand-year age.' The word 'thousand' here has many senses, implying the supreme Brahman. The Śruti says it is the night of the universal form. Only the half-period dissolution (dvi-paraardha-pralaya) is indicated here. 'From the unmanifest arise all the manifest' is declared. It is also said in the Mahākūrma that the great Viṣṇu remains through many yugas; likewise the night: at the start of night all is dissolved, at dawn all is born. And the remaining words 'He who is in all beings' conclude this passage.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.19
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.19 · Chapter 8 · Verse 19
।।8.17 -- 8.19।।मां प्राप्य न पुनरावृत्तिरिति स्थापयितुं अव्यक्ताख्यात्मसामर्थ्यं दर्शयितुं प्रलयादि दर्शयति -- सहस्रयुगेत्यादिना। सहस्रशब्दोऽत्रानेकवाची। ब्रह्मपरम्। सा विश्वरूपस्य रजनी इति श्रुतिः। द्विपरार्धप्रलय एवात्र विवक्षितः।अव्यक्ताद्व्यक्तयः सर्वाः [8।18] इत्युक्तेः। उक्तं च महाकौर्मेअनेकयुगपर्यन्तं महाविष्णोस्तथा निशा। रात्र्यादौ लीयते सर्वमहरादौ तु जायते इति च।यः स सर्वेषु भूतेषु [8।20] इति वाक्यशेषाच्च।
(Same as 8.17) To establish 'Having attained Me there is no return' and to show the capacity of the Avyakta-self, the text indicates the dissolution and so on — by expressions like 'in the thousand-year age.' The word 'thousand' here has many senses, implying the supreme Brahman. The Śruti says it is the night of the universal form. Only the half-period dissolution (dvi-paraardha-pralaya) is indicated here. 'From the unmanifest arise all the manifest' is declared. It is also said in the Mahākūrma that the great Viṣṇu remains through many yugas; likewise the night: at the start of night all is dissolved, at dawn all is born. And the remaining words 'He who is in all beings' conclude this passage.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.20
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.20 · Chapter 8 · Verse 20
।।8.20 -- 8.21।।अव्यक्तो भगवान्यं प्राप्य न निवर्तन्ते इतिमामुपेत्य [8।15] इत्यस्य परामर्शात्।अव्यक्तं परमं विष्णुं इति प्रयोगाच्च गारुडे। धाम स्वरूपं तेजस्स्वरूपंतेजस्स्वरूपं च गृहं प्राज्ञैर्धामेति गीयते इत्यभिधानात्।
From the consideration of 'Having attained the unmanifest Lord there is no return' (verse 8.15), it follows: 'the unmanifest is the supreme Viṣṇu.' Garuḍa uses this expression. 'Dhāma' denotes the nature of the abode; it is of the form of light; it is described by the wise as abode, for it is of the nature of jñāna and of effulgence.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.21
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.21 · Chapter 8 · Verse 21
।।8.20 -- 8.21।।अव्यक्तो भगवान्यं प्राप्य न निवर्तन्ते इतिमामुपेत्य [8।15] इत्यस्य परामर्शात्।अव्यक्तं परमं विष्णुं इति प्रयोगाच्च गारुडे। धाम स्वरूपं तेजस्स्वरूपंतेजस्स्वरूपं च गृहं प्राज्ञैर्धामेति गीयते इत्यभिधानात्।
(Same as 8.20) From the consideration of 'Having attained the unmanifest Lord there is no return' (verse 8.15), it follows: 'the unmanifest is the supreme Viṣṇu.' Garuḍa uses this expression. 'Dhāma' denotes the nature of the abode; it is of the form of light; it is described by the wise as abode, for it is of the nature of jñāna and of effulgence.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.22
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.22 · Chapter 8 · Verse 22
।।8.22।।परमसाधनमाह -- पुरुष इति।
He is called the supreme means — 'the Purusha'.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.23
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.23 · Chapter 8 · Verse 23
।।8.23।।यत्कालाद्यभिमानिदेवता गता आवृत्त्यनावृत्ती गच्छन्ति ता आह -- यत्रेत्यादिना। काल इत्युपलक्षणं अग्न्यादेरपि वक्ष्यमाणत्वात्।
The deities presiding over the periods and moments — those attached to times — go to and return from their spheres; hence it says 'where' and so on. 'Kāla' (time) is indicated, since even the gods like Agni are described as being subject to temporal designation.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.24
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.24 · Chapter 8 · Verse 24
।।8.24।।ज्योतिरर्चिः। तेऽर्चिषमभिसम्भवन्ति [बृ.उ.6।2।15] इति हि श्रुतिः। तथा च नारदीये -- अग्निं प्राप्य ततश्चार्चिस्ततश्चाप्यहरादिकम् इति। अभिमानिदेवताश्चाग्न्यादयः। कथमन्यथाअह्न आपूर्यमाणपक्षं [छा.उ.5।1।1] इति युज्यते।दिवादेदेवताभिस्तु पूजितो ब्रह्म याति हि इति ब्राह्मे। मासाभिमानिभ्यो अयनाभिमानी च पृथक्। तच्चोक्तं गारुडे -- पूजितस्त्वयनेनासौ मासाः परिवृतेन हि इति। अहरभिजिता शुक्लं पौर्णमास्यायनं विषुवा सह तच्चोक्तं ब्रह्मवैवर्ते -- साह्ना मध्यन्दिनेनाथ शुक्लेन च सपूर्णिमा। सविष्वा चायनेनासौ पूजितः केशवं व्रजेत्। इति।
'Jyotir' means effulgence, 'archi' means light. The Śruti says, 'From effulgence light is born.' Similarly in the Nāradīya: on acquiring Agni, both arci (light) and other things proceed. The deities who are objects of pride are Agni and others. How else could the daily waxing and waning be described? The lunar deities (māsa‑abhimānins) and the solstitial deities are distinct. Garuḍa states that the months are to be understood as being worshipped in their turn; Brahmavaiṿarte and others describe the lunar and solar cycles and how the worship of Keśava is performed accordingly.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.25
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.25 · Chapter 8 · Verse 25
।।8.25।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this śloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.26
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.26 · Chapter 8 · Verse 26
।।8.26।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.27
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.27 · Chapter 8 · Verse 27
।।8.27।।एते सृती सोपाये ज्ञात्वाऽनुष्ठाय न मुह्यति। तच्चाह स्कान्दे -- सृती ज्ञात्वा च सोपाये अनुष्ठाय च साधनम्। न कश्चिन्मोहमाप्नोति न चान्या तत्र वै गतिः इति।
Knowing these means and practising them fully one is not deluded. Skanda says: ‘Knowing the means and duly practising them is the means (sadhanam). None falls into delusion, nor is there any other goal there.'”
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.28
Bhagavad Gita Bhashya (Sri Madhvacharya) 8.28 · Chapter 8 · Verse 28
।।8.28।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this verse.