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 9 · 34 shlokas
+ Add ShlokaBhagavad Gita Bhashya (Sri Madhvacharya) 9.1
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.1 · Chapter 9 · Verse 1
।।9.1।।श्रीरङ्गनाथाय नमः। म्। सप्तमाध्यायोक्तं स्पष्टयत्यस्मिन्नध्याये।
Salutations to Sri Ranganatha. M. In this chapter the seventh topic is explained clearly.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.2
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.2 · Chapter 9 · Verse 2
।।9.2।।राजविद्या प्रधानविद्या। प्रत्यक्षं ब्रह्म अवगम्यते येन तत्प्रत्यक्षावगमम्। अक्षेष्विन्द्रियेषु प्रति प्रतिस्थित इति प्रत्यक्षः। तथा च श्रुतिः यः प्राणे तिष्ठन्प्राणादन्तरो यं प्राणो न वेद यस्य प्राणः शरीरम्। यः प्राणमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः। यो वाचि तिष्ठन् ৷৷. यश्चक्षुषि तिष्ठन् [बृ.उ.3।7।1618] इत्यादिः। य एषोऽन्तरक्षिणि पुरुषो दृश्यते [छां.उ.1।7।5] इति च अङ्गुष्ठमात्रः पुरुषोऽङ्गुष्ठं च समाश्रितः [म.ना.उ.15।5] इति च।त्वं मनस्त्वं चन्द्रमास्त्वं चक्षुरादित्यः इत्यादेश्च मोक्षधर्मे। [म.भा.12।338।98100] स प्रत्यक्षः प्रति इति हि सोऽक्षेष्वक्षवान् भवति य एवं विद्वान्प्रत्यक्षं वेद इति सामवेदे बाभ्रव्यशाखायाम्। धर्मो भगवान् तद्विषयं धर्म्यम्। सर्वं जगद्धत्त इति धर्मः।पृथिवी धर्ममूर्धनि इति च प्रयोगान्मोक्षधर्मे।भारभृत्कथितो योगी [म.भा.13।149।106] इति च। भर्ता सन् भ्रियमाणो बिभर्ति [तै.आ.3।14] इति च श्रुतिः। धर्मो वा इदमग्र आसीन्न पृथिवी न वायुर्भाकाशो न ब्रह्मा न रुद्रो न देवा न ऋषयः सोऽध्यायत् इति च सामवेदशाखायाम्।
‘Rajavidya’ is the chief knowledge. That by which Brahman is directly perceived is called pratyaksha (direct knowledge). ‘Pratyaksha’ means that which abides in the organs without remainder. Likewise Shruti teaches: that which dwells in prana yet is distinct from prana, that by which prana does not know the body — that inner prana is the Atman, the indwelling, immortal one; He who abides in speech, who abides in the eye, etc. (Bri. Up., Chhand. Up.). The indication ‘you are mind, you are moon, you are eye, you are sun’ pertains to the doctrine of liberation. ‘Pratyaksha’ thus signifies that which abides in the organs. The Sama-veda branch declares: ‘One who knows thus knows directly.’ ‘Dharma’ here means the object of the Lord’s law; ‘the whole world He gave’ is a usage in the doctrine of liberation. ‘Earth is Dharma’s summit’ and similar usages appear in the liberation texts. The Vedas say the sustainer bears (the world) while supporting it. The Sama branch also declares: ‘Dharma was foremost — not earth, not wind, not ether, not Brahma, not Rudra, not the gods, not the sages — he alone is to be studied.’
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.3
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.3 · Chapter 9 · Verse 3
।।9.3।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this verse.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.4
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.4 · Chapter 9 · Verse 4
।।9.4।।प्रत्यक्षावगमशब्देनापरोक्षज्ञानसाधनत्वमुक्तम्। तज्ज्ञानाद्याह -- मयेति। तर्हि किमिति न दृश्यते इत्यत आह -- अव्यक्तमूर्तिनेति।
By the term ‘pratyaksha-avagama’ is meant that pratyaksha is also an instrument of aparoksha (non‑mediated) knowledge. From that knowledge He is said ‘to be mine’ (maye). If so, why is He not seen? Therefore it is said: ‘He is the unmanifest, the formless one.'”
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.5
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.5 · Chapter 9 · Verse 5
।।9.5।।मत्स्थत्वेऽपि यथा पृथिव्यां स्पृष्ट्वा स्थितानि न तथा मयीत्याह -- न चेति।न दृश्यश्चक्षुषा चासौ न स्पृश्यः स्पर्शनेन च [म.भा.12।339।21] इति हि मोक्षधर्मे।संज्ञासंज्ञः [म.भा.12।338।47] इति च। ममात्मा देह एव भूतभावनः।महाविभूतेर्माहात्म्यशरीरइति इति मोक्षधर्मे [म.भा.12।338।17475]।
Although He abides in Me as the elements do in earth, it is not said ‘He is like Me.’ He is not visible to the eye nor perceptible by touch. (Mahabharata references.) The distinction between name and named is noted. ‘My self is the body that is the experiencer of beings’ and ‘the body is the glory of the great-souled’ are usages in the liberation doctrine.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.6
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.6 · Chapter 9 · Verse 6
।।9.6।।मत्स्थानि न च मत्स्थानीत्यत्र दृष्टान्तमाह -- यथाऽऽकाशस्थित इति। न ह्याकाशस्थितो वायुः स्पर्शाद्याप्नोति।
‘Abiding in Me’ does not mean ‘identical with Me’; an example is ‘as in the ether’ — ether does not gain air by touch though air is in ether.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.7
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.7 · Chapter 9 · Verse 7
।।9.7।।ज्ञानप्रदर्शनार्थं प्रलयादि प्रपञ्चयति -- सर्वभूतानीत्यादिना।
For the sake of manifesting His knowledge, He projects the world from dissolution onwards — saying that all beings are from Him.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.8
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.8 · Chapter 9 · Verse 8
।।9.8।।प्रकृत्यवष्टम्भस्तु यथा कश्चित्समर्थोऽपि पादेन गन्तुं लीलया दण्डमवष्टभ्य गच्छति।सर्वभूतगुणैर्युक्तं नैवं त्वं ज्ञातुमर्हसि [म.भा.12।339।46] इतिसर्वभूतगुणैर्युक्तं दैवं मां ज्ञातुर्महसि इति च मोक्षधर्मे।विदित्वा सप्त सूक्ष्माणि षडङ्गं च महेश्वरम्। प्रधानविनियोगस्थः परं ब्रह्माधिगच्छति इति च।न कुत्रचिच्छक्तिरनन्तरूपा विहन्यते तस्य महेश्वरस्य। तथापि मायामधिरुह्य देवः प्रवर्तते सृष्टिविलापनेषु इति ऋग्वेदखिलेषु।मय्यनन्तगुणेऽनन्ते गुणतोऽनन्तविग्रहे इति भागवते [6।4।28] अथ कस्मादुच्यते परं ब्रह्मेति [बृहद्बृहत्या] बृंहति बृंहयति इति चाथर्वणे [अथर्वशिर उप.4] पराऽस्य शक्तिर्विविधैव श्रूयते [श्वे.उ.6।8] इति च। विष्णोर्नु कं वीर्याणि प्रवोचं यः पार्थिवानि विममे रजांसि। [ऋक्सं.2।2।24।1] न ते विष्णो जायमानो न जातो देव महिम्नः परमं तमाप [ऋक्सं.5।6।24।2] इत्यादेश्च। प्रकृतेर्वशादवशम्। त्वमेवैतत्सर्जने सर्वकर्मण्यनन्तशक्तोऽपि स्वमाययैव। मायावशं चावशं लोकमेतत्तस्मात्स्रक्ष्यस्यत्सि पासीश विष्णो इति गौतमखिलेषु।
Although the prime cause is unshaken, even a mighty being may by sport be constrained and proceed as if bound. ‘You cannot know Me as joined to all the qualities of beings’ — so the liberation teaching states: by knowing the divine with the qualities of all beings you cannot know Me; yet by knowing Me as the great Lord associated with subtleities one attains supreme Brahman. The scriptures speak of the Lord’s immeasurable power and of His assuming Maya’s seat and carrying out creation’s play. The Vedas and the Puranas declare that the supreme power is manifold and that Vishnu, by His infinite potency, creates and sustains this world though the world is subject to Maya.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.9
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.9 · Chapter 9 · Verse 9
।।9.9।।उदासीनवत्? नतूदासीनः। तदर्थमाह -- असक्तमिति। अवाक्यनादरः [छां.उ.3।34।2] इति श्रुतिः।द्रव्यं कर्म च कालश्च स्वभावो जीव एव च। यदनुग्रहतः सन्ति न सन्ति यदुपेक्षया इति भागवते [2।10।12] यस्यासक्त्यैव सर्वकर्मशक्तिः कुतस्तस्य सर्वकर्मबन्धः इति भावः। न कर्मणा वर्धते नो कनीयान् [बृ.उ.4।4।23] इति हि श्रुतिः। यः कर्माणि नियामयति कथं च तं कर्म बध्नाति।
Is it indifference? No; it means ‘unattached.’ Shruti speaks of disrespect through speechlessness. Substance, action, time, nature and the jiva exist. The Bhagavata says: some things exist by grace and some by neglect. If one is attached, all potency for action resides in that attachment; whence then would binding by actions arise? Shruti says action does not increase or diminish. He who regulates actions — how can action bind him?
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.10
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.10 · Chapter 9 · Verse 10
।।9.10।।उदासीनवदिति चेत्स्वयमेव प्रकृतिः सूयत इत्यत आह -- मयेति। प्रकृतिसूतिद्रष्टा कर्त्ता अहमेवेत्यर्थः। तथा च श्रुतिः यतः प्रसूता जगतः प्रसूती तोयेन जीवान्व्यससर्ज भूम्याम् [म.ना.उ.1।4] इति।
If one regards nature as indifferent, then by itself nature is said to produce—‘mayeti’. This means: Nature is the cause and producer; the seer, doer and I am indicated otherwise. Likewise the Sruti: ‘From whom the world was born, from that birth the beings sprang; by that birth the earth was filled’ (quoted).
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.11
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.11 · Chapter 9 · Verse 11
।।9.11।।तर्हि केचित्कथं त्वामवजानन्ति का च तेषां गतिः इत्यत आह -- अवजानन्तीत्यादिना। मानुषीं तनुं? मूढानां मानुषवत्प्रतीतां तनुं? न तु मनुष्यरूपाम्। उक्तं च मोक्षधर्मेयत्किञ्चिदिह लोकेऽस्मिन्देहबद्धं विशाम्पते। सर्वं पञ्चभिराविष्टं भूतैरीश्वरबुद्धिजैः। ईश्वरो हि जगत्स्रष्टा प्रभुर्नारायणो विराट्। भूतान्तरात्मा वग्दः सगुणो निर्गुणोऽपि च। भूतप्रलयमव्यक्तं शुश्रूषु(शुणुष्व) -- र्नृपसत्तम [म.भा.12।347।1113] इति। अवतारप्रसङ्गे चैतदुक्तम्। अतो नावताराः पृथक् शङ्क्याः।रूपाण्यनेकान्यसृजत्प्रादुर्भावभवाय सः। वाराहं नारसिंहं च वामनं मानुषं तथा [म.भा.12।349।37] इति। तत्रैव प्रथमसर्गकाल एवावताररूपविभक्त्युक्तेः। अतो न तेषां मानुषत्वादिर्विना भ्रान्तिम्। भूतं महदीश्वरं चेति भूतमहेश्वरम्। तथा हि (सामवेदे) बाभ्रव्यशाखायाम् -- अनाद्यनन्तं परिपूर्णरूपमीशं वराणामपि देववीर्यम् इति। अस्य महतो भूतस्य निश्श्वसितम् [बृ.उ.2।4।10] इति च।ब्रह्मपुरोहित ब्रह्मकायिक राजिक महाराजिकं -- इति च मोक्षधर्मे [म.भा.12।338नाम4043]।
‘Then how do some insult you and what is their destiny?’—‘They insult’ and so on. Do they take a human body? A body appearing human to the foolish? Not truly the human-form. It is said that those attached to the dharma of liberation take a body bound in this world for a while. All are pervaded by the five elements and by divine intellects. The Lord is the creator of the world, the supreme Narayana, the Virat. He is the inner self of beings, both with qualities and beyond qualities. The unmanifest at dissolution of beings is heard of in the scripture—(citations). Regarding avatara the same is said; hence avatara are not separate in doubt. He manifests many forms for origination, manifestation and continued existence: Varaha, Narasimha, Vamana, the human form, etc. In that very first creation-period the avatara-forms are said to be divisions of his creative aspect; therefore there is no error from their not-being human, etc. ‘He is the great Lord of being’—thus ‘bhutamaheshvara’. In Sama-veda (citation) he is described as the infinite, full-form Lord whose greatness is ineffable. He is the priest of Brahman, of Brahma-body, the sovereign king—(citation in moksha-dharma).
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.12
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.12 · Chapter 9 · Verse 12
।।9.12।।तेषां फलमाह -- मोघाशा इति। वृथाशाः? भगवद्वेषिभिराशासितं न किञ्चिदाप्यते। यज्ञादिकर्माणि च वृथैव तेषां? ज्ञानं च। केनापि ब्रह्मरुद्रादिभक्त्याद्युपायेन न कश्चित् पुरुषार्थ आमुष्मिकस्तैराप्यत इत्यर्थः। वक्ष्यति चतानहं द्विषतः क्रूरान् संसारेषु नराधमान् [16।16] इत्यादि। मोक्षधर्मे च [म.भा.12।346।6?7]कर्मणा मनसा वाचा यो द्विष्याद्विष्णुमव्ययम्। मज्जन्ति पितरस्तस्य नरके शाश्वतीः समाः। यो द्विष्याद्विबुधश्रेष्ठं देवं नारायणं हरिम्। कथं स न भवेद्वेष्य आलोकान्तस्य (आत्मा लोकस्य) कस्यचित् इति। सर्वोत्कृष्टे ज्ञानभक्ती हि यस्य नारायणे पुष्करविष्टराद्ये। सर्वावमे द्वेषयुतश्च तस्मिन्भ्रूणानन्तघ्नोऽस्य समो न चैव इति सामवेदे शाण्डिल्यशाखायाम्।द्वेषाच्चैद्यादयो नृपाः [भाग.7।1।30]वैरणं यं नृपतयः शिशुपालपौण्ड्रशाल्वादयो गतिविलासविलोकनाद्यैः। ध्यायन्त आकृतधियः शयनासनादौ तत्साम्यमीयुरनुरक्तधियः पुनः किम् [11।5।48] इति भागवते। भक्तिप्रियत्वज्ञापनार्थं नित्यध्यानस्तुत्यर्थं च? स्वभक्तस्य कदाचिच्छापबलात् द्वेषिणोऽपि भक्तिफलमेव भगवान्ददातीति।भक्ता एव हि ते पूर्वं शिशुपालादयः शापबलात् द्वेषिणः। तत्प्रश्नपूर्वं पार्षदत्वशापादिकथनाच्चैतज्ज्ञायते। अन्यथा किमिति तदप्रस्तुतमुच्यते। भगवतः साम्यकथनं तु द्वेषिणामपि द्वेषमनिरूप्य पूर्वतनभक्तिफलमेव ददातीति ज्ञापयितुम्।न मे भक्तः प्रणश्यति [9।31] इति वक्ष्यति। न चभावो हि भवकारणं इत्यादिविरोधः। द्वेषभाविनां द्वेष एव भवतीति हि युक्तम्। अन्यथा गुरुद्वेषिणामपि गुरुत्वं भवतीत्यनिष्टमापद्येत। न चाकृतधीत्वे विशेषः? तेषामेव हिरण्यकशिप्वादीनां पापप्रतीतेः।हिरण्यकशिपुश्चापि भगवन्निन्दया तमः। विविक्षुरत्यगात्सूनोः प्रह्लादस्यानुभावतः [भाग.4।21।47] इति।यदनिन्दत्पिता मह्यं (मे त्वां) इत्यारभ्यतस्मात्पिता मे पूयेत दुरन्ताद्दुस्तरादघात् [भाग.7।10।1517] इति प्रह्लादेन भगवतो वरयाचनाच्च। बहुषु ग्रन्थेषु च निषेधः। कुत्रचिदेव तदुक्तिरिति विशेषः। यस्मिंस्तदुच्यते तत्रैव निषेध उक्तः।महातात्पर्यविरोधश्चोक्तः पुरस्तात्। अयुक्तिमद्भ्यो युक्तिमन्त्येव बलवन्ति वाक्यानि। युक्तयश्चोक्ता अन्येषाम्। न चैषां काचिद्गतिः। साम्येऽपि वाक्ययोर्लोकानुकूलाननुकूलयोर्लोकानुकूलमेव बलवत्। लोकानुकूलं भक्तप्रियत्वं च नेतरत्। उक्तं च तेषां भक्तत्वम्।मन्ये सुरान्भागवतांस्त्र्यधीशे संरम्भमार्गाभिनिविष्टचित्तान् [भाग.3।1।24] इत्यादि। अतो न भगवद्वेषिणां काचिद्गतिरिति सिद्धम्। द्वेषकारणमाह -- राक्षसीमिति।
‘Their result is—vain hopes’ (moghasha). Vain hopes? Nothing yields to those who hate the Lord. Are sacrificial acts like yajna vain for them? Even knowledge is useless. By some means—by devotion to Brahma, Rudra, etc.—no one attains any good in the presence of those foes; this is the sense. ‘I shall speak of those cruel lowest men who hate’ (citation). In moksha-dharma it says: ‘By deed, thought or word whoever hates imperishable Vishnu, his fathers sink into everlasting hells’ and: ‘Who hates the supreme lord, the god Narayana—how can he be?’ etc. The Sama-veda states that hatred cannot stand before supreme knowledge and bhakti toward Narayana. Passages that appear to deny devotion are to be understood in context: because of the power of former devotion even those who later hate may enjoy the fruit of prior devotion (examples cited—Shishupala, Prahlada). Thus scriptures forbid or permit in specific contexts; where the blame is pronounced, prohibition is stated; where equality of the Lord’s favor is indicated, even the hater may in some texts be said to enjoy past merit. Therefore it is not proved that haters have no way. The reason for hatred is said—‘rakshasi’ (demon-like).
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.13
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.13 · Chapter 9 · Verse 13
।।9.13।।नेतरे द्विषन्तीति दर्शयितुं देवानाह -- महात्मान इति।
To indicate others who hate, the Deva says: ‘great-souled ones’ (mahatman).
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.14
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.14 · Chapter 9 · Verse 14
।।9.14।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this sloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.15
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.15 · Chapter 9 · Verse 15
।।9.15।।सर्वत्र एक एव नारायणः स्थितः इत्येकत्वेन? पृथक्त्वेन सर्वतो वैलक्षण्येन। बहुधा हि तस्य रूपं,आभाति शुक्लमिव लोहितमिवाथो नीलमथोऽर्जुनं इति सनत्सुजाते [म.भा.5।44।26]दैवमेवापरे [4।25] इत्युक्तप्रकारेण बहवो वा बहुधा।
‘Everywhere one Narayana stands’—by unity: though one, he is distinct everywhere, by his manifold differentiations. His forms appear in many ways, like white, red, blue or other hues—this is the view cited in the ancient teachers. Likewise some say he appears in various other ways.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.16
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.16 · Chapter 9 · Verse 16
।।9.16।।प्रतिज्ञातं विज्ञानमाह -- अहं क्रतुरित्यादिना। क्रतवोऽग्निष्टोमादयः। यज्ञो देवतामुद्दिश्य द्रव्यपरित्यागः।उद्दिश्य देवान्द्रव्याणां त्यागो यज्ञ इतीरितः इत्यभिधानात्।
‘I am the promise, the knowledge’—meaning: ‘I am the sacred rite’ and so on. The rites are the agnistoma and others. Yajna is the renunciation of wealth intended for the deities; thus giving up of wealth for the sake of gods is called yajna by nomenclature.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.17
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.17 · Chapter 9 · Verse 17
।।9.17।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this sloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.18
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.18 · Chapter 9 · Verse 18
।।9.18।।गम्यते मुमुक्षुभिरिति गतिः। तथा हि सामवेदे वासिष्ठशाखायाम् अथ कस्मादुच्यते गतिरिति ब्रह्मैव गतिरिति तद्धि गम्यते पापविमुक्तैः इति। साक्षादीक्षत इति साक्षी। तथाहि बाष्कलशाखायाम् स साक्षादिदमद्राक्षीद्यदद्राक्षीत्तत्साक्षिणः साक्षित्वम् इति। शरणमाश्रयः संसारभीतस्य।परं परायणं इत्याद्युक्तम्। नारायणं महाज्ञेयं विश्वात्मानं परायणम् [म.ना.उ.9।3] इति च। संहारकाले प्रकृत्या जगदत्र निधीयत इति निधानम्। तथा हि ऋग्वेदखिलेषु अपश्यमप्यये मायया विश्वकर्मण्यदो जगन्निहितं शुभ्रचक्षुः इति।
‘The goal is attained by those desiring liberation’—that is the destination. In Sama-veda, Vasishtha branch: ‘From whom is it said the goal—he alone is the goal; he is reached by those freed from sin.’ ‘Witness initiation’—the witness is the guru of initiation. In Bashkala branch it is said: ‘If one saw directly, that seeing is the witnessing’—thus the witnessing is affirmed. Refuge is the resort of one who fears the world; it is declared the supreme refuge. ‘Narayana, great knower, world-soul, the supreme refuge’ (citation). At the time of dissolution the world is reabsorbed by prakriti—this is the statement. Similarly in the Rig-veda it is said the world-maker hides by maya at dissolution—(citation).
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.19
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.19 · Chapter 9 · Verse 19
।।9.19।।सत्कार्यमसत्कारणम्।सदभिव्यक्तरूपत्वात्कार्यमित्युच्यते बुधैः। असदव्यक्तरूपत्वात्कारणं चापि शब्दितम् इत्यभिधानम्।असच्च सच्चैव च यद्विश्वं सदसतः परम् इति च भारते।
‘The true effect of the unreal cause’—the wise call the reality the manifested-form of the unmanifest effect; because the unmanifest and the manifest are related, cause is also spoken of. That which is non-existent and existent—this universe is both in relation to the supreme, as declared in the Bharatam.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.20
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.20 · Chapter 9 · Verse 20
।।9.20 -- 9.21।।तथापि मद्भजनमेवान्यदेवताभजनाद्वरमिति दर्शयति -- त्रैविद्या इत्यादिना।
‘Yet only my worship is superior to worship of other deities’—this is shown by the notion of the three Vedas (traividya) and similar teaching.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.21
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.21 · Chapter 9 · Verse 21
।।9.20 -- 9.21।।तथापि मद्भजनमेवान्यदेवताभजनाद्वरमिति दर्शयति -- त्रैविद्या इत्यादिना।
‘Yet only my worship is superior to worship of other deities’—this is shown by the notion of the three Vedas (traividya) and similar teaching.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.22
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.22 · Chapter 9 · Verse 22
।।9.22।।अनन्याः अन्यदचिन्तयित्वा। तथा हि गौतमखिलेषु -- सर्वं परित्यज्य मनोगतं यद्विना देवं केवलं शुद्धमाद्यम्। ये चिन्तयन्तीह तमेव धीरा अनन्यास्ते देवमेवाविशन्ति इति।कामं कालेन महता एकान्तित्वात्समाहितैः। शक्यो द्रष्टुं स भगवान्प्रभासन्दृश्यमण्डलः इति मोक्षधर्मे [म.भा.12।366।24।55]। नित्यमभितः सर्वतो युक्तानाम्।
Those who do not think of anything else — as Gautama explains in Khilesha — abandoning all and meditating solely on the pure primeval God: those who here think thus, steadfast are they; having no other thought, they alone enter God. Desire, when subdued by great time, gives single‑minded devotion. It is possible to perceive the Lord’s radiant and non‑radiant spheres, says the teaching on liberation. He is ever near to and united with those established in Him everywhere.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.23
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.23 · Chapter 9 · Verse 23
।।9.23।।तर्हिअहं क्रतुः [9।16] इत्यादि असत्यमित्यत आह -- येऽपीति।
On the words ‘then I am the sacrifice’ (9.16) he says this is untrue — ‘ye api’ (those also)…
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.24
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.24 · Chapter 9 · Verse 24
।।9.24।।कारणमाह विधिपूर्वकत्वे -- अहं हीति।
Regarding the cause he says, because the prescription comes first — ‘aham hi’.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.25
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.25 · Chapter 9 · Verse 25
।।9.25।।फलं विविच्याह -- यान्तीति।
He discriminates the fruit and says — ‘yanti’ (they go).
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.26
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.26 · Chapter 9 · Verse 26
।।9.26।।दुर्बलैस्त्वं पूजयितुमशक्यो महत्त्वादित्याशङक्याह -- पत्रमिति। न त्वविहितपत्रादि? तस्यापराधत्वोक्तेर्वाराहादा। भक्त्यैवाहं तृप्य इति भावः।भक्तप्रियं सकललोकनमस्कृतं च इति भारते।एतावानेव लोकेऽस्मिन् पुंसः स्वार्थः परः स्मृतः। एकान्तभक्तिर्गोविन्दे यत्सर्वत्रात्मदर्शनम् [भाग.7।7।55]।
‘You cannot worship with weak things’ — fearing that insignificance would be improper, he says ‘patram’ (a leaf). The Varaha (Purana) mentions the offence in offering improper items. The spirit is: ‘I am content with devotion.’ In Bharata: ‘Beloved of devotees, respectfully honoured by the whole world.’ In this world a man’s motive is often self‑regard. Exclusive devotion to Govinda is that which yields self‑vision everywhere. ‘Therefore whatever you do…’
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.27
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.27 · Chapter 9 · Verse 27
।।9.27।।अतो यत्करोषि।
Hence, whatever you perform.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.28
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.28 · Chapter 9 · Verse 28
।।9.28।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this sloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.29
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.29 · Chapter 9 · Verse 29
।।9.29।।तर्हि स्नेहादिमत्त्वादल्पभक्तस्यापि कस्यचिद्बहुफलं ददासि? विपरीतस्यापि कस्यचिद्विपरीतमित्यत आह -- समोऽहमिति। तर्हि न भक्तिप्रयोजनमित्यत आह -- ये भजन्तीति। मयि ते तेषु चाप्यहमिति? मम ते वशाः तेषामहं वश इति। उक्तं च पैङ्गिखिलेषु -- ये वै भजन्ते परमं पुमांसं तेषां वशः स तु मे मद्वशाश्च,इति। तद्वशा एव ते सर्वदा? तथापि बुद्धिपूर्वाबुद्धिपूर्वकत्वेन भेदः? उद्धवादिवच्छिशुपालादिवच्च। तच्चोक्तं तत्रैव -- अबुद्धिपूर्वाद्यो वशस्तस्य ध्यानात्पुनर्वशो भवते बुद्धिपूर्वम् इति।
If even a small devotee gives abundant results by affection, or if one opposite gives opposite results, then ‘I am equal’ — ‘samo’ham — is said. Then comes ‘there is no point of devotion’ — ‘ye bhajanti’ (those who worship). ‘In me they are, and I also in them’—‘mam te vashah’ means ‘they are under my control, and I am under theirs.’ In Paingala‑Khila: ‘Those who worship the supreme person are under his control; and indeed I am also under their control.’ Are they always under that sway? Still there is distinction based on whether devotion precedes knowledge or vice versa — as with Uddhava, Shishupala, etc. It is said there: one who is first without knowledge is under restraint; by meditation he again becomes controlled; if knowledge comes first, then control follows.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.30
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.30 · Chapter 9 · Verse 30
।।9.30।।न भवत्येव प्रायस्तद्भक्तः सुदुराचारस्तथापि बहुपुण्येन यदि कथञ्चिद्भवति तर्हि साधुरेव स मन्तव्यः।
If one who is generally not a devotee becomes one through very bad conduct but by many meritorious acts attains some good, then he should be regarded as virtuous.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.31
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.31 · Chapter 9 · Verse 31
।।9.31।।कुतः क्षिप्रं भवति धर्मात्मा। देवदेवांशादिष्वेव च तद्भवति। उक्तं च सामवेदे शाण्डिल्यशाखायाम् -- नाविरतो दुश्चरितान्नाभक्तो नासमाहितः। सम्यग्भक्तो भवेत् कश्चिद्वासुदवेऽमलाशयः। देवर्षयस्तदंशाश्च भवन्ति क्वच ज्ञानतः इति। अतोऽन्यः कश्चिद्भवति चेत् दाम्भिकत्वेन सोऽनुमेयः। साधारणपापानां सत्सङ्गान्महत्यपि कथञ्चिद्भक्तिर्भवति। साधारणभक्तिर्वेतरेषाम्।स शठमतिरुपयाति योऽर्थतृष्णां तमधमचेष्टमवैहि नास्य भक्तिम् इति श्रीविष्णुपुराणे [3।7।30]सा श्रद्दधानस्य विवर्धमाना विरक्तिमन्यत्र करोति पुंसः इति च।वेदास्त्वधीता (वेदाः स्वधीताः) मम लोकनाथ तृप्तं तपो नानृतमुक्तपूर्वम्। पूजां गुरूणां सततं करोमि परस्य गुह्यं न च भिन्नपूर्वम्। गुप्तानि चत्वारि यथागमं (यथं) मे शत्रौ च मित्रे च समोऽस्मि नित्यम्। तं चापि (चादि -- ) देवं शरणं (सततं) प्रपन्नमेकान्तभावेन भजा(वृणो)म्यजस्रम्। एतैरुपायैः (एभिर्विशेषैः) परिशुद्धसत्त्वः कस्मान्न पश्येयमनन्तमेन(ईश)म् इति मोक्षधर्मे [म.भा.12।335।3?4?5]। आचारस्य ज्ञानसाधनत्वोक्तेश्च ज्ञानाभावे सम्यग्भक्त्यभावात्। तथा हि गौतमखिलेषु -- विना ज्ञानं कुतो भक्तिः कुतो भक्तिं विना च तत् इति।भक्तिः परेशानुभवो विरक्तिरन्यत्र चैतत्ित्रकमेककालम् इति च भागवते [11।2।42]।
How does a dharma‑minded person quickly arise? From the very portions of the Lord and the gods he does. As said in the Sāmaveda, in the Śāṇḍilya branch: ‘Not idle, not of evil conduct, not faithless, not unsteady; one becomes properly devoted; someone pure‑hearted devoted to Vasudeva becomes a seer. The celestial sages and their portions become so by knowledge.’ If someone else appears, he is to be inferred as vain. Even association with ordinary sinners can produce devotion in some degree. Ordinary devotion belongs to others. One who seeks only wealth is base and cheats; he has no true devotion, says the Śrī Viṣṇu Purāṇa. The person whose faith grows is rendered detached by it; elsewhere it is said: ‘Where are the Vedas not studied by the master of the world? He has been fulfilled by austerity and earlier true speech. I ever worship the hidden God with the worship of my teachers, not deviating. I keep my secrets and am the same to friend and foe. I continually take refuge in that God, single‑mindedly devoted.’ By such practices, a purified being beholds the Infinite. On the practitioner, the Upanishads teach that enactment of conduct is an aid to knowledge; in absence of knowledge there is lack of proper devotion. Gautama says: ‘Without knowledge whence devotion? Without devotion whence knowledge?’ Devotion that is tested by distress and that produces detachment elsewhere — these three happen at one time, says the Bhagavata.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.32
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.32 · Chapter 9 · Verse 32
।।9.32।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this sloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.33
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.33 · Chapter 9 · Verse 33
।।9.33।।Sri Madhvacharya did not comment on this sloka.,
Sri Madhvacharya did not comment on this sloka.
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.34
Bhagavad Gita Bhashya (Sri Madhvacharya) 9.34 · Chapter 9 · Verse 34
।।9.34।।Sri Madhvacharya did not comment on this sloka.
Sri Madhvacharya did not comment on this śloka.