Gita Bhashya (Sri Ramanujacharya)
गीताभाष्यम् (श्रीरामानुजाचार्य)
Sri Ramanujacharya’s Bhagavad Gita commentary, with Sanskrit text and available source translations.
Chapter 10 · 42 shlokas
+ Add ShlokaGita Bhashya (Sri Ramanujacharya) 10.1
Gita Bhashya (Sri Ramanujacharya) 10.1 · Chapter 10 · Verse 1
।।10.1।।श्री भगवानुवाच -- मम माहात्म्यं श्रुत्वा प्रीयमाणाय ते मद्भक्त्युत्पत्तिविवृद्धिरूपहितकामनाय भूयः मन्माहात्म्यप्रपञ्चविषयम् एव परमं वचो यद् वक्ष्यामि तद् अवहितमनाः श्रृणु।
10.1 The Lord said Listen with rapt attention to these words which I shall utter - words which are supreme and which give you a much wider understanding of My greatness. I shall speak out to you about the rise and growth of devotion to Me, as you are pleased with listening to My greatness and as I too love you.
Gita Bhashya (Sri Ramanujacharya) 10.2
Gita Bhashya (Sri Ramanujacharya) 10.2 · Chapter 10 · Verse 2
।।10.2।।सुरगणा महर्षयः च अतीन्द्रियार्थदर्शिनः अधिकतरज्ञाना अपि मे प्रभवं प्रभावं न विदुः? मम नामकर्मस्वरूपस्वभावादिकं न जानन्ति। यतः तेषां देवानां महर्षीणां च सर्वशः अहम् आदिः? तेषां स्वरूपस्य ज्ञानशक्त्यादेः च अहम् एव आदिःतेषां देवत्वदेवऋषित्वादिहेतुभूतपुण्यानुगुणं मया दत्तं ज्ञानं परिमितम्? अतः ते परिमितज्ञानाः मत्स्वरूपकादिकं यथावत् न जानन्ति।तद् एतद् देवाद्यचिन्त्यस्वरूपयाथात्म्यविषयज्ञानं भक्त्युत्पत्तिविरोधिपापविमोचनोपायम् आह --
10.2 However supernatural the vision and however great the knowledge of the host of the gods and the wise seers may be, they cannot comprehend My powers. They do not know My name, actions, essence, attributes etc., for the reason that I am the source in every way of these gods and great seers. I am the source of their nature and knowledge, power etc. The knowledge given to them by Me according to their meritorious deeds constitutes the cause of their being gods, the great seers etc. That knowledge is limited. Thus, they have limited knowledge and do not know the real nature of My essence. Sri Krsna proceeds to explain that knowledge about His real nature, which is beyond the grasp of gods etc., and which is the means for release from the evil that stands in the way of the rise of devotion.
Gita Bhashya (Sri Ramanujacharya) 10.3
Gita Bhashya (Sri Ramanujacharya) 10.3 · Chapter 10 · Verse 3
।।10.3।।न जायते इति अजः? अनेन विकारिद्रव्याद् अचेतनात् तत्संसृष्टात् संसारिचेतनात् च विसजातीयत्वम् उक्तम् संसारिचेतनस्य हि कर्मकृताचित्संसर्गो जन्म। अनादिम् इति अनेन पदेन आदिमतः अजात् मुक्तात्मनः विसजातीयत्वम् उक्तम्। मुक्तात्मनो हि अजत्वम् आदिमत्? तस्य हेयसम्बन्धस्य पूर्ववृत्तत्वात् तदर्हता अस्ति? अतः अनादिम् इति अनेन तदनर्हतया तत्प्रत्यनीकता उच्यतेनिरवद्यम् (श्वे0 उ0 6।19) इत्यादिश्रुत्या च।एवं हेयसम्बन्धप्रत्यनीकस्वरूपतया तदनर्हं मां लोकमहेश्वरं लोकेश्वराणाम् अपि ईश्वरं मर्त्येषु असंमूढो यो वेत्ति इतरसजातीयतया एकीकृत्य मोहः संमोहः तद्रहितोऽसंमूढः स मद्भक्त्युत्पत्तिविरोधिभिः सर्वैः पापैः प्रमुच्यते। एतद् उक्तं भवति -- लोके मनुष्याणां राजा इतरमनुष्यसाजीतयः? केनचित् कर्मणा तदाधिपत्यं प्राप्तः? तथा देवानाम् अधिपतिः अपि? तथा ब्रह्माण्डाधिपतिः अपि इतरसंसारिसजातीयः तस्यापि भावनात्रयान्तर्गतत्वात्यो ब्रह्माणं विदधाति (श्वे0 उ0 6।18) इति श्रुतेः च। तथा अन्ये अपि ये केचन अणिमाद्यैश्वर्यं प्राप्ताः।अयं तु लोकमहेश्वरः -- कार्यकारणावस्थाद् अचेतनाद् बद्धात् मुक्तात् च चेतनाद् ईशितव्यात् सर्वस्मात् निखिलहेयप्रत्यनीकानवधिकातिशयासंख्येयकल्याणैकतानतया नियमनैकस्वस्वभावतया च विसजातीय इति? इतरसजातीयतामोहरहितो यो मां वेत्ति स सर्वैः पापैः प्रमुच्यते इति।एवं स्वस्वभावानुसंधानेन भक्त्युत्पत्तिविरोधिपापनिरसनं विरोधिनिरसनाद् एव अर्थतो भक्त्युत्पत्तिं च प्रतिपाद्य स्वैश्वर्यस्वकल्याणगुणगणप्रपञ्चानुसंधानेन भक्तिवृद्धिप्रकारम् आह --
10.3 He who exists 'without being born' at any particular time unlike other beings is 'unborn' in the sense of being eternal. For, this attribute denotes a unie state distinct in kind both from insentient things which are subject to modifications, and from the self in Its state of involvement in Samsara when It is united with insentient matter. In that state the birth of the self involved in matter is generated by Karma. The temr 'Anadi', or without beginning, is used to distinguish the state of the Lord, which is distinct in kind, from that of the liberated state which is birthless but can be said to have a beginning. For, to the liberated self, the state of liberation has a beginning, because, in regard to this, conjunction with matter which deserves to be abandoned, existed previously. Hence the term 'Anadi' implies that the Lord is without such conjunction and does not deserve the same description. The Sruti also says: 'Him who is stainless' (Sve. U., 4.19). Thus, he who is undeluded among the mortals understands Me as 'the great Lord of the worlds,' as the Lord of the lords of the worlds. My nature is incompatible with association with evil which has to be given up. What is called 'delusion' is the wrong knowledge of taking Me as one among other entities of the same kind. To be bereft of this delusion is to be 'undeluded'. Such a person is released from all sins which stand against the rise of Bhakti to Me. The meaning is this: In this world, the king who rules over men is only like all those men. He has become a ruler by some good Karma. Such is not the case with the Lord of the gods (the Supreme Being). Even the lord of the cosmic egg (Brahma) is of the same class as other beings in Samsara, because he too is a created being coming within the threefold classification of beings according to the three innate tendencies for growth - namely Karma-bhavana, Brahma-bhavana and Ubhaya-bhavana. These three are described respectively as fitness to practise work alone, fitness to practise meditation alone and fitness to practise both together. Brahma comes under the third group. The Sruti also says, 'He who creates Brahma' (Sve. U., 6.18). The same is the case with all those who have acired the eight superhuman powers like becoming atomic etc. But I, the Supreme Being, is the great Lord of the worlds. He who is not subject to the delusion of regarding Me as of the same order as others, - such a person knows Me as distinct in kind from non-conscient matter in its states as cause and effect, from the self whether bound or free, and from everything else, on account of all of them being subject to My control. I am antagonistic to all that is evil and I am the sole centre of innumerable auspicious attributes, unsurpassed and incomparable. It is also My inherent nature to be the controller of everything. One who understands Me to be all this is released from every sin. Thus, after showing the annihilation, by meditation on His nature, of all evil impeding the rise of Bhakti, and also of the rise of devotion, through implication, by the destruction of such opposing factors, Sri Krsna now explains the way in which Bhakti develops by meditation on His sovereign power and on the multitude of His auspicious attributes:
Gita Bhashya (Sri Ramanujacharya) 10.4
Gita Bhashya (Sri Ramanujacharya) 10.4 · Chapter 10 · Verse 4
।।10.4।।बुद्धिः मनसो निरूपणसामर्थ्यम्? ज्ञानं चिदचिद्वस्तुविशेषविषयः निश्चयः। असंमोहः पूर्वगृहीताद् रजतादेः विसजातीये शुक्तिकादिवस्तुनि सजातीयताबुद्धिनिवृत्तिः। क्षमा मनोविकारहेतौ सति अपि अविकृतमनस्त्वम्। सत्यं यथादृष्टविषयं भूतहितरूपं वचनम्? तद्नुगणा मनोवृत्तिः इह अभिप्रेता? मनोवृत्तिप्रकरणात्। दमः बाह्यकरणानाम् अनर्थविषयेभ्यो नियमनम्। शमः अन्तःकरणस्य तथा नियमनम्। सुखम् आत्मानुकूलानुभवः। दुःखं प्रतिकूलानुभवः। भवो भवनम् अनुकूलानुभवहेतुकं मनसो भवनम्। अभावः,प्रतिकूलानुभवहेतुको मनसः अवसादः। भयम् आगामिनो दुःखस्य हेतुदर्शनजं दुःखम्? तन्निवृत्तिः अभयम्। अहिंसा परदुःखाहेतुत्वम्। समता आत्मनि सुहृत्सु विपक्षेषु च अर्थानर्थयोः सममतित्वम्। तुष्टिः सर्वेषु आत्मसु दृष्टेषु तोषस्वभावत्वम्। तपः शीस्त्रीयो भोगसंकोचरूपः कायक्लेशः। दानं स्वकीयभोग्यानां परस्मै प्रतिपादनम्। यशो गुणवत्ताप्रथा? अयशः नैर्गुण्यप्रथा? कीर्त्यकीर्त्यनुगुणमनोवृत्तिविशेषौ तथा उक्तौ? मनोवृत्तिप्रकरणात्। तपोदाने च तथा। एवमाद्याः सर्वेषां भूतानां भावाः प्रवृत्तिनिवृत्तिहेतवो मनोवृत्तयो मत्त एव मत्संकल्पायत्ताः भवन्ति।सर्वस्य भूतजातस्य सृष्टिस्थित्योः प्रवर्तयितारः च मत्संकल्पायत्तप्रवृत्तय इत्याह --
10.4 - 10.5 'Intelligence' is the power of the mind to determine. 'Knowledge' is the power of determining the difference between the two entities - non-sentient matter and the individual self. 'Non-delusion' is freedom from the delusion of perceiving as silver the mother-of-pearl etc., which are different from silver etc., previously observed. 'Forbearance', is a non-disturbed state of mind, even when there is a cause for getting disturbed. 'Truth' is speech about things as they are actually seen, and meant for the good of all beings. Here, the working of the mind in conformity with the ideal is intended, because the context is with reference to the working of the mind. 'Restraint' is the checking of the outgoing organs from their tendency to move towards their objects and generate evil. 'Self-control' is the restraint of the mind in the same manner. 'Pleasure' is the experience of what is agreeable to oneself. 'Pain' is th experience of what is adverse. 'Exaltation' is that state of elation of the mind caused by experiences which are agreeable to oneself. 'Depression' is the state of mind caused by disagreeable experiences. 'Fear' is the misery which springs from the perception of the cause of future sufferings. 'Fearlessness' is the absence of such feelings. 'Non-violence' is avoidance of being the cause of sorrow to others. 'Eability' is to become eable in mind whether good or bad befalls and to look upon with the same eanimity on what happens to oneself, friends and enemies. 'Cheerfulness' is the natural disposition to feel pleased with everything seen. 'Austerity' is the chastising of the body by denying to oneself pleasures, as enjoined by the scriptures. 'Beneficence' is giving to another what contributes to one's own enjoyment. 'Fame' is the renown of possessing good alities. 'Infamy' is notoriety of possessing bad alities. The workings of the mind which are in accordance with fame and infamy must be understood here, because it is the subject-matter of the context. Austerity and beneficence are to be understood in the same way. All these mental faculties - these functioning of the mind - resulting either in activity or inactivity, are from Me alone, i.e., are dependent on My volition. Sri Krsna declares: 'Thos agents who direct the creation, sustentation etc., of all beings, have their activity dependent on My Will.'
Gita Bhashya (Sri Ramanujacharya) 10.5
Gita Bhashya (Sri Ramanujacharya) 10.5 · Chapter 10 · Verse 5
।।10.5।।बुद्धिः मनसो निरूपणसामर्थ्यम्? ज्ञानं चिदचिद्वस्तुविशेषविषयः निश्चयः। असंमोहः पूर्वगृहीताद् रजतादेः विसजातीये शुक्तिकादिवस्तुनि सजातीयताबुद्धिनिवृत्तिः। क्षमा मनोविकारहेतौ सति अपि अविकृतमनस्त्वम्। सत्यं यथादृष्टविषयं भूतहितरूपं वचनम्? तद्नुगणा मनोवृत्तिः इह अभिप्रेता? मनोवृत्तिप्रकरणात्। दमः बाह्यकरणानाम् अनर्थविषयेभ्यो नियमनम्। शमः अन्तःकरणस्य तथा नियमनम्। सुखम् आत्मानुकूलानुभवः। दुःखं प्रतिकूलानुभवः। भवो भवनम् अनुकूलानुभवहेतुकं मनसो भवनम्। अभावः,प्रतिकूलानुभवहेतुको मनसः अवसादः। भयम् आगामिनो दुःखस्य हेतुदर्शनजं दुःखम्? तन्निवृत्तिः अभयम्। अहिंसा परदुःखाहेतुत्वम्। समता आत्मनि सुहृत्सु विपक्षेषु च अर्थानर्थयोः सममतित्वम्। तुष्टिः सर्वेषु आत्मसु दृष्टेषु तोषस्वभावत्वम्। तपः शीस्त्रीयो भोगसंकोचरूपः कायक्लेशः। दानं स्वकीयभोग्यानां परस्मै प्रतिपादनम्। यशो गुणवत्ताप्रथा? अयशः नैर्गुण्यप्रथा? कीर्त्यकीर्त्यनुगुणमनोवृत्तिविशेषौ तथा उक्तौ? मनोवृत्तिप्रकरणात्। तपोदाने च तथा। एवमाद्याः सर्वेषां भूतानां भावाः प्रवृत्तिनिवृत्तिहेतवो मनोवृत्तयो मत्त एव मत्संकल्पायत्ताः भवन्ति।सर्वस्य भूतजातस्य सृष्टिस्थित्योः प्रवर्तयितारः च मत्संकल्पायत्तप्रवृत्तय इत्याह --
10.4 - 10.5 'Intelligence' is the power of the mind to determine. 'Knowledge' is the power of determining the difference between the two entities - non-sentient matter and the individual self. 'Non-delusion' is freedom from the delusion of perceiving as silver the mother-of-pearl etc., which are different from silver etc., previously observed. 'Forbearance', is a non-disturbed state of mind, even when there is a cause for getting disturbed. 'Truth' is speech about things as they are actually seen, and meant for the good of all beings. Here, the working of the mind in conformity with the ideal is intended, because the context is with reference to the working of the mind. 'Restraint' is the checking of the outgoing organs from their tendency to move towards their objects and generate evil. 'Self-control' is the restraint of the mind in the same manner. 'Pleasure' is the experience of what is agreeable to oneself. 'Pain' is th experience of what is adverse. 'Exaltation' is that state of elation of the mind caused by experiences which are agreeable to oneself. 'Depression' is the state of mind caused by disagreeable experiences. 'Fear' is the misery which springs from the perception of the cause of future sufferings. 'Fearlessness' is the absence of such feelings. 'Non-violence' is avoidance of being the cause of sorrow to others. 'Eability' is to become eable in mind whether good or bad befalls and to look upon with the same eanimity on what happens to oneself, friends and enemies. 'Cheerfulness' is the natural disposition to feel pleased with everything seen. 'Austerity' is the chastising of the body by denying to oneself pleasures, as enjoined by the scriptures. 'Beneficence' is giving to another what contributes to one's own enjoyment. 'Fame' is the renown of possessing good alities. 'Infamy' is notoriety of possessing bad alities. The workings of the mind which are in accordance with fame and infamy must be understood here, because it is the subject-matter of the context. Austerity and beneficence are to be understood in the same way. All these mental faculties - these functioning of the mind - resulting either in activity or inactivity, are from Me alone, i.e., are dependent on My volition. Sri Krsna declares: 'Thos agents who direct the creation, sustentation etc., of all beings, have their activity dependent on My Will.'
Gita Bhashya (Sri Ramanujacharya) 10.6
Gita Bhashya (Sri Ramanujacharya) 10.6 · Chapter 10 · Verse 6
।।10.6।।पूर्वे सप्त महर्षयः अतीतमन्वन्तरे ये भृग्वादयः सप्त महर्षयो नित्यसृष्टिप्रवर्तनाय ब्रह्मणो मनसः संभवाः नित्यस्थितिप्रवर्तनाय ये च सावर्णिका नाम चत्वारो मनवः स्थिताः येषां संतानमये लोके जाता इमाः सर्वाः प्रजाः? प्रतिक्षणम् आप्रलयाद् अपत्यानाम् उत्पादकाः पालकाश्च भवन्ति? ते भृग्वादयो मनवः च मद्भावाः? मम यो भावः स एव येषां भावः ते मद्भावाः? मन्मते स्थिताः मत्संकल्पानुवर्तिन इत्यर्थः।
10.6 'The seven great Rsis of yore', namely, those seven great Rsis like Bhrgu etc., were from the mind of Brahma in the cycle of the past Manu to perpetuate the creation permanently; and the four Manas called the sons of Savarna existed for the work of eternal sustentation. All creatures in the world are their progeny. So they are the generators of this progeny as also their sustainers till the time of Pralaya. These Bhrgu etc., and the Manus, derive their mental condition from Me. Their disposition is My disposition - they subsist on My disposition. The meaning is they follow My will.
Gita Bhashya (Sri Ramanujacharya) 10.7
Gita Bhashya (Sri Ramanujacharya) 10.7 · Chapter 10 · Verse 7
।।10.7।।विभूतिः ऐश्वर्यम्? एतां सर्वस्य मदायत्तोत्पत्तिस्थितिप्रवृत्तिरूपां विभूतिं मम हेयप्रत्यनीककल्याणगुणरूपं योगं च यः तत्त्वतो वेत्ति? सः अविकम्पेन अप्रकम्पेन भक्तियोगेन युज्यते? न अत्र संशयः।मद्विभूतिविषयं कल्याणगुणविषयं च ज्ञानं भक्तियोगवर्धनम् इति स्वयम् एव द्रक्ष्यसि इत्यभिप्रायः।विभूतिज्ञानविपाकरूपां भक्तिवृद्धिं दर्शयति --
10.7 'Supernal manifestation' is the glory (Vibhuti) of the Lord. He who in truth knows this supernal manifestation that all origination, sustentation and activity depend on Me, and also that Yoga of Mine which is in the form of auspicious attributes antagonistic to all that is evil - such a person becomes united with the Yoga or Bhakti of an unshakable nature. Of this, there is no doubt. The meaning is: You yourself will see that the knowledge concerning the supernal manifestation and auspicious attributes of Mine will increase devotion. Sri Krsna now shows that the growth of devotion is of the form of the development of knowledge of His supreme state.
Gita Bhashya (Sri Ramanujacharya) 10.8
Gita Bhashya (Sri Ramanujacharya) 10.8 · Chapter 10 · Verse 8
।।10.8।।अहं सर्वस्य विचित्रचिदचित्प्रपञ्चस्य प्रभवः उत्पत्तिकारणम् सर्वं मत्त एव प्रवर्तते इति इदं मम स्वाभाविकं निरङ्कुशैश्वर्यं सौशील्यसौन्दर्यवात्सल्यादिकल्याणगुणगणयोगं च मत्वा बुधाः ज्ञानिनो भावसमन्विताः मां सर्वकल्याणगुणान्वितं भजन्ते। भावो मनोवृत्तिविशेषः? मयि स्पृहयालवो मां भजन्त इत्यर्थः।कथम् --
10.8 I am the 'origin', namely, the cause of originating everything in this universe consisting of wonderful sentient and non-sentient beings. From Me proceed everything. Thinking thus of My sovereignty, natural and unhindered, and knowing Me as endowed with a multitude of auspicious attributes like condescension, beauty, parental affection etc., the wise or the men of knowledge worship Me with devotion endowed as I am with all auspicious attributes. 'Bhava' is a particular disposition, here a loving disposition, of the mind. The meaning is that they worship Me with intense yearning of the heart. How?
Gita Bhashya (Sri Ramanujacharya) 10.9
Gita Bhashya (Sri Ramanujacharya) 10.9 · Chapter 10 · Verse 9
।।10.9।।मच्चित्ताः मयि निविष्टमनसः? मद्गतप्राणाः मद्गतजीविताः मया विना आत्मधारणम् अलभमाना इत्यर्थः। स्वैः स्वैः अनुभूतान् मदीयान् गुणान् परस्परं बोधयन्तः? मदीयानि दिव्यानि रमणीयानि कर्माणि च कथयन्तः तुष्यन्ति च रमन्ति च। वक्तारः तद्वचनेन अनन्यप्रयोजनेन तुष्यन्ति? श्रोतारश्च तच्छ्रवणेन अनवधिकातिशयप्रियेण रमन्ते।
10.9 They live with their minds 'focussed' on Me, namely, with their minds fixed on Me; with their 'Pranas', i.e., life, centred on Me - the meaning is that they are unable to sustain themselves without Me. They 'inspire one another' by speaking about My attributes which have been experienced by them and narrating My divine and adorable deeds. They live in contentment and bliss at all times. The speakers are delighted by their own speech, because it is spontaneous, without any ulterior motive; the listeners too feel the speech to be unsurpassingly and incomparably dear to them. They thus live in bliss.
Gita Bhashya (Sri Ramanujacharya) 10.10
Gita Bhashya (Sri Ramanujacharya) 10.10 · Chapter 10 · Verse 10
।।10.10।।तेषां सततयुक्तानां मयि सततयोगम् आशंसमानानां मां भजमानानाम् अहं तम् एव बुद्धियोगं विपाकदशापन्नं प्रीतिपूर्वकम् ददामि येन ते माम् उपयान्ति।किं च --
10.10 To those 'ceaselessly united with Me,' namely, those who desire ceaseless union with Me, and who are worshipping Me, I grant with love, that same 'Buddhi-yoga' or devotional attitude of a mature state. By that they come to Me. Likewise:
Gita Bhashya (Sri Ramanujacharya) 10.11
Gita Bhashya (Sri Ramanujacharya) 10.11 · Chapter 10 · Verse 11
।।10.11।।तेषाम् एव अनुग्रहार्थम् अहम् आत्मभावस्थः तेषां मनोवृत्तौ विषयतया अवस्थितो मदीयान् कल्याणगुणगणान् च आविष्कुर्वन् मद्विषयज्ञानाख्येन भास्वता दीपेन ज्ञानविरोधिप्राचीनकर्मरूपाज्ञानजं मद्व्यतिरिक्तविषयप्रावण्यरूपं पूर्वाभ्यस्तं तमः नाशयामि।एवं सकलेतरविसजातीयं भगवदसाधारणं श्रृण्वतां निरतिशयानन्दजनकं कल्याणगुणगणयोगं तदैश्वर्यविततिं च श्रुत्वा तद्विस्तारं श्रोतुकामः अर्जुन उवाच --
10.11 To show favour to them alone, abiding in their mental activity, i.e., established as the object of thought in their mind, and manifesting the host of My auspicious attributes by the brillinat lamp called knowledge relating to Me, - I dispel the darkness incompatible with knowledge. This darkness is born of ignorance in the form of old Karma consisting of attachment to objects other than Myself, to which they were previously habituated. Thus having heard of the Lord as having a host of auspicious attributes, and of the extent of His sovereign glories which are unie and different from all others and which generate unsurpassed bliss in listeners, - Arjuna desired to listen to the details about them and said:
Gita Bhashya (Sri Ramanujacharya) 10.12
Gita Bhashya (Sri Ramanujacharya) 10.12 · Chapter 10 · Verse 12
।।10.12।।अर्जुन उवाच -- परं ब्रह्म परं धाम परमं पवित्रम् इति यं श्रुतयो वदन्ति स हि भवान्। यतो वा इमानि भूतानि जायन्ते? येन जातानि जीवन्ति? यत्प्रयन्त्यभिसंविशन्ति? तद्विजिज्ञासस्व तद्ब्रह्मेति (तै0 उ0 3।1)ब्रह्मविदाप्नोति परम् (तै0 उ0 2।1)स यो ह वै तत्परमं ब्रह्म वेद ब्रह्मैव भवति (मु0 उ0 3।2।9) इति। तथा परं धाम धामशब्दो ज्योतिर्वचनः परं ज्योतिःअथ यदतः परो दिव्यो ज्योतिर्दीप्यते (छा0 उ0 3।13।7)परं ज्योतिरूपसंपद्यस्वेन रूपेणाभिनिष्पद्यते (छा0 उ0 8।12।2)तद् देवा ज्योतिषां ज्योतिः (बृ0 उ0 4।4।16) इति। तथा च परमं पवित्रं परमं पावनं स्मर्तुःअशेषकल्मषाश्लेषकरं विनाशकरं च।यथा पुष्करपलाश आपो न श्िलष्यन्त एवमेवंविदि पापं कर्म न श्िलष्यते (छा0 उ0 4।14।3)तद्यथेषीकातूलमग्नौ प्रोतं प्रदूयेतैव्ँहास्य सर्वे पाप्मानः प्रदूयन्ते (छा0 उ0 5।24।3)।नारायणः परं ब्रह्म तत्त्वं नारायणः परः। नारायणः परं ज्योतिरात्मा नारायणः परः।। (महाभा0 9।4) इति हि श्रुतयो वदन्ति।ऋषयः च सर्वे परावरतत्त्वयाथात्म्यविदः त्वाम् एव शाश्वतं दिव्यं पुरुषम् आदिदेवम् अजं विभुम् आहुः। तथा एव देवर्षिः नारदः असितो देवलो व्यासः च। एष नारायणः श्रीमान् क्षीरार्णवनिकेतनः। नागपर्यङ्कमुत्सृज्य ह्यागतो मथुरां पुरीम्।।पुण्या द्वारवती तत्र यत्रास्ते मधुसूदनः। साक्षाद्देवः पुराणोऽसौ स हि धर्मः सनातनः।।ये च वेदविदो विप्रा चे चाध्यात्मविदो जनाः। ते वदन्ति महात्मानं कृष्णं धर्मं सनातनम्।।पवित्राणां हि गोविन्दः पवित्रं परमुच्यते। पुण्यानामपि पुण्योऽसौ मङ्गलानां च मङ्गलम्।।त्रैलोक्ये पुण्डरीकाक्षो देवदेवः सनातनः। आस्ते हरिरचिन्त्यात्मा तत्रैव मधुसूदनः।। (महा0 वन0 88।2428) तथायत्र नारायणो देवः परमात्मा सनातनः। तत्र कृत्स्नं जगत्पार्थ तीर्थान्यायतनानि च।।तत्पुण्यं तत्परं ब्रह्म तत्तीर्थं तत्तपोवनम्। ৷৷. तत्र देवर्षयः सिद्धाः सर्वे चैव तपोधनाः।।आदिदेवो महायोगी यत्रास्ते मधुसूदनः। पुण्यानामपि तत्पुण्यं माभूत्ते संशयोऽत्र वै।। (महा0 वन0 90।2832)कृष्ण एव हि लोकानामुत्पत्तिरपि चाप्ययः। कृष्णस्य हि कृते भूतमिदं विश्वं चराचरम्।। (महा0 सभा0 38।23) इति। तथा स्वयम् एव ब्रवीषि चभूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च। अहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा।। (गीता 7।4) इत्यादिना?अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते (गीता 10।8) इत्यन्तेन।
10.12 - 10.13 Arjuna said You are He whom the Srutis proclaim as the Supreme Brahman, the Supreme Light, the Supreme Sanctifier. Thus the Srutis assert: 'From whom all these beings are born, by whom, when born, they live and unto whom they go when they perish - desire to know that well. This is Brahman' (Tai. U., 3.1.1); 'He who knows Brahman attains the Highest' (Ibid., 2.1.1); and 'He who knows the Supreme Brahman becomes the Brahman' (Mun. U., 3.2.9). Likewise He is the Supreme Light. The term 'Dhaman' connotes light. He is the Supreme Light as taught (in the Upanisads): 'Now, the light which shines higher than this heaven ৷৷.' (Cha. U., 3.13. 7); 'Attaining the Supreme Light. He appears with His own form' (Ibid., 8.12.2); 'The gods worship Him as the Light of lights' (Br. U., 4.4.16). So also He is the Supreme Sanctifier: He makes the meditator bereft of all the impurities, and also destroyes them without any trace. The Srutis declares: 'As water clings not to the leaf of a lotus-flower, so evil deeds cling not to him who knows thus' (Cha. U., 4.14.3): 'Just as the fibre of Isika reed (reed-cotton) laid on a fire is burnt up, so also all his sins are burnt up' (Ibid., 5.24.3); and 'Narayana is Supreme Brahman, Narayana is Supreme Light, Narayana is Supreme Self' (Ma. Na., 9.4). Sages are those who know in reality the higher truth (the Supreme Brahman), and the lower truth (individual selves); they speak of You as the eternal Divine Person, Primal Lord, the unborn and all-pervading. So also divine sage Narada, Asita, Devala and Vyasa declare: 'This Narayana, Lord of Sri, the resident of the Milk Ocean, has come to the city of Mathura abandoning his Serpent-couch.' 'Where Madhusudana is, there is the blessed Dvaravati. He is the Lord Himself, the ancient One and Eternal Dharma (Ma. Bh. Vana. 88. 24-25). Those who know the Vedas and those who know the self declare the great-minded Krsna to be the eternal Dharma. Of all sanctifiers, Govinda is said to be the most sanctifying, the most auspicious among the auspicious. The lotus-eyed God of gods, the eternal, abides as the three worlds ৷৷. Hari who is beyond thought, abides thus. Madhusudana is there alone' (Ma. Bha. Vana., 88.24-28). Similarly it is stated: 'O Arjuna, where the divine, the eternal Narayana the Supreme Self is, there the entire universe, the sacred water and the holy shrines are to be found. That is sacred, that is Supreme Brahman, that is sacred waters, that is the austerity grove ৷৷. there dwell the divine sages, the Siddhas and all those rich in austerities where the Primal Lord, the agent Yogin Madhusudana dwells. It is the most sacred among the sacred. For you, let there be no doubt about this' (Ibid., 90.28-32); 'Krsna Himself is the origin and dissolution of all beings. For, this universe, consisting of sentient and non-sentient entities, was generated for the sake of Krsna' (Ma. Bha. Sabha., 38.23). And you yourself say so in the passage beginning with 'Earth, water, fire, ether, mind, intellect and Ahankara - this Prakrti, which is divided eightfold, is Mine' (7.4) and ending with 'I am the origin of all; from Me proceed everything' (10.8).
Gita Bhashya (Sri Ramanujacharya) 10.13
Gita Bhashya (Sri Ramanujacharya) 10.13 · Chapter 10 · Verse 13
।।10.13।।अर्जुन उवाच -- परं ब्रह्म परं धाम परमं पवित्रम् इति यं श्रुतयो वदन्ति स हि भवान्। यतो वा इमानि भूतानि जायन्ते? येन जातानि जीवन्ति? यत्प्रयन्त्यभिसंविशन्ति? तद्विजिज्ञासस्व तद्ब्रह्मेति (तै0 उ0 3।1)ब्रह्मविदाप्नोति परम् (तै0 उ0 2।1)स यो ह वै तत्परमं ब्रह्म वेद ब्रह्मैव भवति (मु0 उ0 3।2।9) इति। तथा परं धाम धामशब्दो ज्योतिर्वचनः परं ज्योतिःअथ यदतः परो दिव्यो ज्योतिर्दीप्यते (छा0 उ0 3।13।7)परं ज्योतिरूपसंपद्यस्वेन रूपेणाभिनिष्पद्यते (छा0 उ0 8।12।2)तद् देवा ज्योतिषां ज्योतिः (बृ0 उ0 4।4।16) इति। तथा च परमं पवित्रं परमं पावनं स्मर्तुःअशेषकल्मषाश्लेषकरं विनाशकरं च।यथा पुष्करपलाश आपो न श्िलष्यन्त एवमेवंविदि पापं कर्म न श्िलष्यते (छा0 उ0 4।14।3)तद्यथेषीकातूलमग्नौ प्रोतं प्रदूयेतैव्ँहास्य सर्वे पाप्मानः प्रदूयन्ते (छा0 उ0 5।24।3)।नारायणः परं ब्रह्म तत्त्वं नारायणः परः। नारायणः परं ज्योतिरात्मा नारायणः परः।। (महाभा0 9।4) इति हि श्रुतयो वदन्ति।ऋषयः च सर्वे परावरतत्त्वयाथात्म्यविदः त्वाम् एव शाश्वतं दिव्यं पुरुषम् आदिदेवम् अजं विभुम् आहुः। तथा एव देवर्षिः नारदः असितो देवलो व्यासः च। एष नारायणः श्रीमान् क्षीरार्णवनिकेतनः। नागपर्यङ्कमुत्सृज्य ह्यागतो मथुरां पुरीम्।।पुण्या द्वारवती तत्र यत्रास्ते मधुसूदनः। साक्षाद्देवः पुराणोऽसौ स हि धर्मः सनातनः।।ये च वेदविदो विप्रा चे चाध्यात्मविदो जनाः। ते वदन्ति महात्मानं कृष्णं धर्मं सनातनम्।।पवित्राणां हि गोविन्दः पवित्रं परमुच्यते। पुण्यानामपि पुण्योऽसौ मङ्गलानां च मङ्गलम्।।त्रैलोक्ये पुण्डरीकाक्षो देवदेवः सनातनः। आस्ते हरिरचिन्त्यात्मा तत्रैव मधुसूदनः।। (महा0 वन0 88।2428) तथायत्र नारायणो देवः परमात्मा सनातनः। तत्र कृत्स्नं जगत्पार्थ तीर्थान्यायतनानि च।।तत्पुण्यं तत्परं ब्रह्म तत्तीर्थं तत्तपोवनम्। ৷৷. तत्र देवर्षयः सिद्धाः सर्वे चैव तपोधनाः।।आदिदेवो महायोगी यत्रास्ते मधुसूदनः। पुण्यानामपि तत्पुण्यं माभूत्ते संशयोऽत्र वै।। (महा0 वन0 90।2832)कृष्ण एव हि लोकानामुत्पत्तिरपि चाप्ययः। कृष्णस्य हि कृते भूतमिदं विश्वं चराचरम्।। (महा0 सभा0 38।23) इति। तथा स्वयम् एव ब्रवीषि चभूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च। अहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा।। (गीता 7।4) इत्यादिना?अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते (गीता 10।8) इत्यन्तेन।
10.12 - 10.13 Arjuna said You are He whom the Srutis proclaim as the Supreme Brahman, the Supreme Light, the Supreme Sanctifier. Thus the Srutis assert: 'From whom all these beings are born, by whom, when born, they live and unto whom they go when they perish - desire to know that well. This is Brahman' (Tai. U., 3.1.1); 'He who knows Brahman attains the Highest' (Ibid., 2.1.1); and 'He who knows the Supreme Brahman becomes the Brahman' (Mun. U., 3.2.9). Likewise He is the Supreme Light. The term 'Dhaman' connotes light. He is the Supreme Light as taught (in the Upanisads): 'Now, the light which shines higher than this heaven ৷৷.' (Cha. U., 3.13. 7); 'Attaining the Supreme Light. He appears with His own form' (Ibid., 8.12.2); 'The gods worship Him as the Light of lights' (Br. U., 4.4.16). So also He is the Supreme Sanctifier: He makes the meditator bereft of all the impurities, and also destroyes them without any trace. The Srutis declares: 'As water clings not to the leaf of a lotus-flower, so evil deeds cling not to him who knows thus' (Cha. U., 4.14.3): 'Just as the fibre of Isika reed (reed-cotton) laid on a fire is burnt up, so also all his sins are burnt up' (Ibid., 5.24.3); and 'Narayana is Supreme Brahman, Narayana is Supreme Light, Narayana is Supreme Self' (Ma. Na., 9.4). Sages are those who know in reality the higher truth (the Supreme Brahman), and the lower truth (individual selves); they speak of You as the eternal Divine Person, Primal Lord, the unborn and all-pervading. So also divine sage Narada, Asita, Devala and Vyasa declare: 'This Narayana, Lord of Sri, the resident of the Milk Ocean, has come to the city of Mathura abandoning his Serpent-couch.' 'Where Madhusudana is, there is the blessed Dvaravati. He is the Lord Himself, the ancient One and Eternal Dharma (Ma. Bh. Vana. 88. 24-25). Those who know the Vedas and those who know the self declare the great-minded Krsna to be the eternal Dharma. Of all sanctifiers, Govinda is said to be the most sanctifying, the most auspicious among the auspicious. The lotus-eyed God of gods, the eternal, abides as the three worlds ৷৷. Hari who is beyond thought, abides thus. Madhusudana is there alone' (Ma. Bha. Vana., 88.24-28). Similarly it is stated: 'O Arjuna, where the divine, the eternal Narayana the Supreme Self is, there the entire universe, the sacred water and the holy shrines are to be found. That is sacred, that is Supreme Brahman, that is sacred waters, that is the austerity grove ৷৷. there dwell the divine sages, the Siddhas and all those rich in austerities where the Primal Lord, the agent Yogin Madhusudana dwells. It is the most sacred among the sacred. For you, let there be no doubt about this' (Ibid., 90.28-32); 'Krsna Himself is the origin and dissolution of all beings. For, this universe, consisting of sentient and non-sentient entities, was generated for the sake of Krsna' (Ma. Bha. Sabha., 38.23). And you yourself say so in the passage beginning with 'Earth, water, fire, ether, mind, intellect and Ahankara - this Prakrti, which is divided eightfold, is Mine' (7.4) and ending with 'I am the origin of all; from Me proceed everything' (10.8).
Gita Bhashya (Sri Ramanujacharya) 10.14
Gita Bhashya (Sri Ramanujacharya) 10.14 · Chapter 10 · Verse 14
।।10.14।।अतः सर्वम् एतद् यथावस्थितवस्तुकथनं मन्ये न प्रशंसाद्यभिप्रायम्। यद् मां प्रति अनन्यसाधारणम् अनवधिकातिशयं स्वाभाविकं तव ऐश्वर्यं कल्याणगुणगणानन्त्यं च वदसि। अतो भगवन् निरतिशयज्ञानशक्तिबलैश्वर्यवीर्यतेजसां निधे ते व्यक्तिं व्यञ्जनप्रकारं न हि परिमितज्ञाना देवा दानवाः च विदुः।
10.14 Therefore, I deem all this to be a statement of facts as they are in reality, and not merely an exaggeration - all this which You tell me of Your sovereign glory and infinite auspicious attributes which are unie, unbounded, unsurpassed and natural. Therefore, O Lord, O Treasure of unsurpassed knowledge, power, strength, sovereignty, valour and radiance! - neither the gods nor the demons who possess limited knowledge know 'Your manifestation', the way in which You manifest Yourself.
Gita Bhashya (Sri Ramanujacharya) 10.15
Gita Bhashya (Sri Ramanujacharya) 10.15 · Chapter 10 · Verse 15
।।10.15।।हे पुरुषोत्तम आत्मना आत्मानं त्वं स्वयम् एव स्वेन एव ज्ञानेन वेत्थ। भूतभावन सर्वेषां भूतानाम् उत्पादयितः? भूतेश सर्वेषां भूतानां नियन्तः? देवदेव दैवतानाम् अपि परमदैवत? यथा मनुष्यमृगपक्षिसरीसृपादीन् सौन्दर्यसौशील्यादिकल्याणगुणगणैः दैवतानि अतीत्य वर्तन्ते तथा तानि सर्वाणि दैवतानि अपि तैः तैः गुणैः अतीत्य वर्तमान? जगत्पते जगत्स्वामिन्।
10.15 O Supreme Person, You Yourself know Yourself by Yourself; namely, by virtue of Your knowledge! O Creator of beings, namely, O Originator of all beings! O Lord of all beings, namely, O Controller of all beings! O God of gods, namely, O the Supreme Deity even of all divinities! Just as the gods surpass men, animals, birds, reptiles etc., in beauty, condescension and the host of auspicious alities, You, O Lord, in the same manner, transcend all these gods in all these attributes! O Ruler of the universe, O Master of the universe!
Gita Bhashya (Sri Ramanujacharya) 10.16
Gita Bhashya (Sri Ramanujacharya) 10.16 · Chapter 10 · Verse 16
।।10.16।।दिव्याः त्वदसाधारण्यो विभूतयो याः ताः त्वम् एव अशेषण वक्तुम् अर्हसि त्वम् एव व्यञ्जय इत्यर्थः। याभिः अनन्ताभिः विभूतिभिः यैः नियमनविशेषैः युक्त इमान् लोकान् त्वं नियन्तृत्वेन व्याप्य तिष्ठसि।किमर्थं तत्प्रकाशनम् इति अपेक्षायाम् आह --
10.16 Whatever manifestations there be that are divine, unie to Yourself - You alone are capable of describing them without exception. 'You reveal them Yourself' is the meaning. With these innumerable Vibhutis, these instances of your manifestation indicating Your will to rule, You abide, pervading all these worlds as their controller. What is the need for such description? The answer follows:
Gita Bhashya (Sri Ramanujacharya) 10.17
Gita Bhashya (Sri Ramanujacharya) 10.17 · Chapter 10 · Verse 17
।।10.17।।अहं योगी भक्तियोगनिष्ठः सन् भक्त्या त्वां सदा परिचिन्तयन् चिन्तयितुं प्रवृत्तः चिन्तनीयं त्वां परिपूर्णैश्वर्यादिकल्याणगुणगणं कथं विद्या पूर्वोक्तबुद्धिज्ञानादिभाव्यतिरेक्तेषु अनुक्तषु केषु केषु च भावेषु मया नियन्तृत्वेन चिन्त्यः असि।
10.17 I, 'Your devotee' (Yogin), namely, one engaged in Bhakti Yoga, and 'constantly meditating on You' with devotion, namely, embarked on meditation on You, - how am I to know You, the object of meditation, as possessing a multitude of auspicious attributes like sovereignty etc.? And in what varied modes of mental dispositions, which are as yet untold and which are different from the intelligence, knowledge etc., described earlier, are You the Controller of all, to be meditated upon by me.
Gita Bhashya (Sri Ramanujacharya) 10.18
Gita Bhashya (Sri Ramanujacharya) 10.18 · Chapter 10 · Verse 18
।।10.18।।अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते (गीता 10।8) इति संक्षेपेण उक्तं तव स्रष्टृत्वादियोगं विभूतिं नियमनं च भूयः विस्तरेण कथय। त्वया उच्यमानं त्वन्माहात्म्यामृतं श्रृण्वतो मे तृप्तिः न अस्ति हि -- मम अतृप्तिः त्वया एव विदिता इति अभिप्रायः।
10.18 Speak to me again in full, your association with the alities of being the creator etc., and Your sovereignty, Your rulership, which have been briefly described in 'I am the origin of all; from Me proceed everything' (10.8). For I am not satiated by hearing Your ambrosial words. The meaning is, 'My enthusiasm to know more and more of your ambrosial teachings is known to You.'
Gita Bhashya (Sri Ramanujacharya) 10.19
Gita Bhashya (Sri Ramanujacharya) 10.19 · Chapter 10 · Verse 19
।।10.19।।श्रीभगवानुवाच -- हे कुरुश्रेष्ठ मदीयाः कल्याणीः विभूतीः प्राधान्यतः ते कथयिष्यामि। प्राधान्यशब्देन उत्कर्षो विवक्षितः?पुरोधसां च मुख्यं माम् (गीता 10।24) इति हि वक्ष्यते। जगति उत्कृष्टाः काश्चन विभूतीः वक्ष्यामि? विस्तरेण वक्तुं श्रोतुं च न शक्यते? तासाम् आनन्त्यात्। विभूतित्वं नाम नियाम्यत्वम्? सर्वेषां भूतानां बुद्ध्यादयः पृथग्विधा भावा मत्त एव भवन्ति इति उक्त्वाएतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः। (गीता 10।7) इति प्रतिपादनात्। तथा तत्र योगशब्दनिर्दिष्टं स्रष्टृत्वादिकं विभूतिशब्दनिर्दिष्टं तत्प्रवर्त्यत्वम् इति युक्तम्। पुनश्चअहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते। इति मत्वा भजन्ते मां बुधा भावसमन्विताः।। (गीता 10।8) इति उक्तम्।तत्र सर्वभूतानां प्रवर्तनरूपं नियमनम् आत्मतया अवस्थाय इति इमम् अर्थं योगशब्दनिर्दिष्टं सर्वस्य स्रष्टृत्वं पालयितृत्वं संहर्तृत्वं च इति सुस्पष्टम् आह --
10.19 The Lord said O Arjuna, I shall tell you My auspicious manifestations - those that are prominent among these. The term 'Pradhanya' connotes pre-eminence. For it will be said, 'Know Me to be the chief among family priests' (10.24). I shall declare to you those that are prominent in the world. For it would not be possible to tell or listen to them in detail, because there is no limit to them. To be a Vibhuti, the manifestation referred to should be under the control of the Lord; because it is stated: 'He who in truth knows this supernal manifestation and the seat of auspicious attributes' (10.7), after listing the various kinds of mental dispositions like intelligence etc., of all beings. Similarly it has been stated there that 'being the creator etc.,' is meant by the term Yoga, and that their 'being actuated,' meant by the term Vibhuti. Again it is stated: 'I am the origin of all; from me proceed everything; thinking thus, the wise worship Me with all devotion' (10.8). Sri Krsna clearly declares that he rules over all creatures by actuating them from within as their Self. He also declares His being the creator, sustainer and destroyer of everything, as connected by the term Yoga.
Gita Bhashya (Sri Ramanujacharya) 10.20
Gita Bhashya (Sri Ramanujacharya) 10.20 · Chapter 10 · Verse 20
।।10.20।।सर्वेषां भूतानाम् मम शरीरभूतानाम् आशये हृदये अहम् आत्मतया अवस्थितः। आत्मा हि नाम शरीरस्य सर्वात्मना आधारो नियन्ता शेषी च। तथा वक्ष्यते -- सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च (गीता 15।15)ईश्वरः सर्वभूतानां हृद्देशोऽर्जुन तिष्ठति। भ्रामयन् सर्वभूतानि यन्त्रारूढानि मायया।। (गीता 18।61) इति। श्रूयते च -- यः सर्वेषु भूतेषु तिष्ठन्सर्वेभ्यो भूतेभ्योऽन्तरो यं सर्वाणि भूतानि न विदुः। यस्य सर्वाणि भूतानि शरीरं यः सर्वाणि भूतायन्तरो यमयति। एष त आत्मान्तर्याम्यमृतः (बृ0 उ0 3।7।15) इतिय आत्मनि तिष्ठन् आत्मनोऽन्तरो यमात्मा न वेद यस्य आत्मा शरीरं य आत्मानमन्तरो यमयति स त आत्मान्तर्याम्यमृतः (श0 प0 14।5।30) इति च।एवं सर्वभूतानाम् आत्मतया अवस्थितः अहं तेषाम् आदिः मध्यं च अन्तः च? तेषाम् उत्पत्तिस्थितिप्रलयहेतुः इत्यर्थः।एवं भगवतः स्वविभूतिभूतेषु सर्वेषु आत्मतया अवस्थानं तत्तच्छब्दसामानाधिकरण्यनिर्देशहेतुं प्रतिपाद्य विभूतिविशेषाम् सामानाधिकरण्येन व्यपदिशति भगवति आत्मतया अवस्थिते हि सर्वे शब्दाः तस्मिन् एव पर्यवस्यन्ति। यथा देवो मनुष्यः पक्षी वृक्ष इत्यादयः शब्दाः शरीराणि प्रतिपादयन्तः तत्तदात्मनि पर्यवस्यन्ति। भगवतः तत्तदात्मतया अवस्थानम् एव तत्तच्छब्दसामानाधिकरण्यनिबन्धनम्? इति विभूत्युपसंहारे वक्ष्यति -- न तदस्ति विना यत्स्यान्मया भूतं चराचरम्। (गीता 10।39) इति सर्वेषां स्वेन अविनाभाववचनात्। अविनाभावश्चनियाम्यतया इतिमत्तः सर्वं प्रवर्तते (गीता 10।8) इति उपक्रमोदितम्।
10.20 I am the Self dwelling in the heart of all beings who constitute My body. What is called 'Self' is in every way the supporter, controller and the principal of a body. It is further declared: 'And I am seated in the hearts of all; from Me are memory, knowledge and their removal' (15.15), and 'The Lord dwells, O Arjuna in the heart of every being causing them to spin round and round by His power, as if set on a wheel' (18.61). The Srutis also declare: 'He who, dwelling in all beings, is within all beings, whom all beings do not know, whose body all beings are, who controls all beings from within, is your Inner Controller, immortal Self (Br. U., 3.7.15); and 'He who, dwelling in the self is within the self, whom the self does not know, whose body the self is, and who controls the self from within, He is your Inner Controller and Immortal Self' (Sata. Br., 14.5.30). Thus, I am the Self of all beings and I am their beginning, the middle and also the end. The meaning is that I am the cause of their origination, sustentation and dissolution. Thus, having explained that the Lord's immanence in all beings, which are His manifestations having Him, as their Self, is the ground for naming them in the manner of Samanadhikaranya or co-ordinate predication with Him (i.e., predication that they are He Himself), Sri Krsna proceeds to present some specific or distinguished manifestations in the same style of co-ordinate predication. As the Lord abides as the Self in all, the final significance of all terms culminates in Him. Terms such as god, man, bird, tree etc., though they signify the respective physical forms of those objects, they culminate through them in the selves in them as their final significance. Just like that here it is going to be stated in the conclusion of the account of the manifestations of the Lord, that the Lord's immanence in them all as their Self is the basis for describing them in such co-ordinate predication (as He Himself). The text 'There is nothing, moving or unmoving, apart from Me' (10.39) says that they are inseparable from Him, and this inseparability is the result of their being under His control. This has been initially declared in the words 'All proceed from Me' (10.8). [This word Samanadhikaranya is translated by some also as 'grammatical co-ordination.' It is a context in which a number of words, usually having varying denotations, are used to signify an identical object. This kind of co-ordinate relation occurs in all the following verses in which Sri Krsna eates Himself with various objects having different denotations as Atman, Visnu among the Adityas, Indra, Marici, Sankara, Kubera, etc. Further explanation is given in the commentary.]
Gita Bhashya (Sri Ramanujacharya) 10.21
Gita Bhashya (Sri Ramanujacharya) 10.21 · Chapter 10 · Verse 21
।।10.21।।द्वादशसंख्यासंख्यातानाम् आदित्यानां द्वादशो य उत्कृष्टो विष्णुः नाम आदित्यः सः अहम् ज्योतिषां जगति प्रकाशकानां यः अंशुमान् रविः आदित्यगणः सः अहम्? मरुताम् उत्कृष्टो मरीचिः यः सः अहम् अस्मि? नक्षत्राणाम् अहं शशी। न इयं निर्धारणे षष्ठी?भूतानाम् अस्मि चेतना इतिवत् नक्षत्राणां पतिः यः चन्द्रः सः अहम् अस्मि।।
10.21 Of Adityas, who are twelve in number, I am the twelfth Aditya, called Visnu, who is paramount. Of luminuous bodies, namely, among luminaries in the world, I am the sun, the most brilliant luminary. Of Maruts I am the paramount Marici. Of constellations, I am the moon. The genitive case here is not to specify one out of many included in a group. Its use is the same as what is exemplifed in the statement 'I am the consciousness in all beings' (10.22). I am the moon who is the Lord of the constellations.
Gita Bhashya (Sri Ramanujacharya) 10.22
Gita Bhashya (Sri Ramanujacharya) 10.22 · Chapter 10 · Verse 22
।।10.22।।वेदानाम् ऋग्यजुःसामाथर्वणां य उत्कृष्टः सामवेदः सः अहम् देवानाम् इन्द्रः अहम् अस्मि। एकादशानाम् इन्द्रियाणां यद् उत्कृष्टं मन इन्द्रियं तद् अहम् अस्मि। इयम् अपि न निर्धारणे -- भूतानां,चेतनावतां या चेतना सा अहम् अस्मि।
10.22 Of the Vedas, namely, Of Rk, Yajus, Saman, Atharva, I am that Samaveda which is the paramount one. Of the gods, I am Indra. Of eleven sense-organs, I am the sense-organ called Manas which is most paramount. Of living beings, namely, of those with consciousness, I am that consciousness. Here too the genitive is not used for specifying.
Gita Bhashya (Sri Ramanujacharya) 10.23
Gita Bhashya (Sri Ramanujacharya) 10.23 · Chapter 10 · Verse 23
।।10.23।।रुद्राणाम् एकादशानां शङ्करः अहम् अस्मि यक्षरक्षसां वैश्रवणः अहम्? वसूनाम् अष्टानां पावकः अहम् शिखरिणां शिखरशोभिनां पर्वतानां मध्ये मेरुः अहम्।
10.23 Of eleven Rudras I am Sankara. Of Yaksas and Raksasas I am Kubera, son of Visravas. Among the eight Vasus I am Agni. Of mountains, namely, of those mountains which shine with peaks, I am Meru.
Gita Bhashya (Sri Ramanujacharya) 10.24
Gita Bhashya (Sri Ramanujacharya) 10.24 · Chapter 10 · Verse 24
।।10.24।।पुरोधसाम् उत्कृष्टो बृहस्पतिः यः सः अहम् अस्मि। सेनानीनां सेनापतीनां स्कन्दः अहम् अस्मि? सरसां सागरः अहम् अस्मि।
10.24 I am that Bhraspati who is paramount among family priests. Of generals, I am Skanda. Of reservoirs of waters, O am the ocean.
Gita Bhashya (Sri Ramanujacharya) 10.25
Gita Bhashya (Sri Ramanujacharya) 10.25 · Chapter 10 · Verse 25
।।10.25।।महर्षीणां मरीच्यादीनां भृगुः अहम् अर्थाभिधायिनः शब्दा गिरः? तासाम् एकम् अक्षरं प्रणवः अहम् अस्मि यज्ञानाम् उत्कृष्टः जपयज्ञः अस्मि? पर्वतमात्राणां हिमवान् अहम्।
10.25 Of great seers like Marici etc., I am Bhrgu. Words are sounds that convey meaning. Of such words, I am the single-lettered word Pranava (Or Om). Of the sacrifices, I am the sacrifice of Japa (sacred formula silently repeated) which is the most prominent form of sacrificial offerings. Of immovables or mountains, I am the Himalaya.
Gita Bhashya (Sri Ramanujacharya) 10.26
Gita Bhashya (Sri Ramanujacharya) 10.26 · Chapter 10 · Verse 26
।।10.26।।सर्ववृक्षाणां मध्ये पूज्यः अश्वत्थ एव अहम्। देवर्षीणां मध्ये परमवैष्णवो नारदः अहम् अस्मि। गन्धर्वाणां देवगायकानां मध्ये चित्ररथः अस्मि। सिद्धानां योगनिष्ठानां परमोपास्यः कपिलः अहम्।
10.26 - 10.29 Of trees I am Asvattha which is worthy of worship. Of celestial seers I am Narada. Kamadhuk is the divine cow. I am Kandarpa, the cause of progeny. Sarpas are single-headed snakes while Nagas are many-headed snakes. Aatic creatures are known as Yadamsi. Of them I am Varuna. Of subdures, I am Yama, the son of the sun-god.
Gita Bhashya (Sri Ramanujacharya) 10.27
Gita Bhashya (Sri Ramanujacharya) 10.27 · Chapter 10 · Verse 27
।।10.27।।सर्वेषाम् अश्वानां मध्ये अमृतमथनोद्भवम् उच्चैःश्रवसं मां विद्धि। गजेन्द्राणां सर्वेषां मध्येः अमृतमथनोद्भवम् ऐरावतं मां विद्धि।अमृतोद्भवम् इति ऐरावतस्य अपि विशेषणम्। नराणां मध्ये राजानं मां विद्धि।
10.26 - 10.29 Of trees I am Asvattha which is worthy of worship. Of celestial seers I am Narada. Kamadhuk is the divine cow. I am Kandarpa, the cause of progeny. Sarpas are single-headed snakes while Nagas are many-headed snakes. Aatic creatures are known as Yadamsi. Of them I am Varuna. Of subdures, I am Yama, the son of the sun-god.
Gita Bhashya (Sri Ramanujacharya) 10.28
Gita Bhashya (Sri Ramanujacharya) 10.28 · Chapter 10 · Verse 28
।।10.28।।आयुधानां मध्ये वज्रं तद् अहम्। धेनूनां हविर्दुघानां मध्ये कामधुक्? दिव्या सुरभिः। प्रजनः जननहेतुः कन्दर्पः च अहम् अस्मि? सर्पाः एकशिरसः तेषां मध्ये वासुकिः अस्मि।
10.26 - 10.29 Of trees I am Asvattha which is worthy of worship. Of celestial seers I am Narada. Kamadhuk is the divine cow. I am Kandarpa, the cause of progeny. Sarpas are single-headed snakes while Nagas are many-headed snakes. Aatic creatures are known as Yadamsi. Of them I am Varuna. Of subdures, I am Yama, the son of the sun-god.
Gita Bhashya (Sri Ramanujacharya) 10.29
Gita Bhashya (Sri Ramanujacharya) 10.29 · Chapter 10 · Verse 29
।।10.29।।नागा बहुशिरसः? यादांसि जलवासिनः? तेषां वरुणः अहम्? अत्र अपि न निर्धारणे षष्ठी? दण्डयतां वैवस्वतः अहम्।
10.26 - 10.29 Of trees I am Asvattha which is worthy of worship. Of celestial seers I am Narada. Kamadhuk is the divine cow. I am Kandarpa, the cause of progeny. Sarpas are single-headed snakes while Nagas are many-headed snakes. Aatic creatures are known as Yadamsi. Of them I am Varuna. Of subdures, I am Yama, the son of the sun-god.
Gita Bhashya (Sri Ramanujacharya) 10.30
Gita Bhashya (Sri Ramanujacharya) 10.30 · Chapter 10 · Verse 30
।।10.30।।अनर्थप्रेप्सुतया गणयतां मध्ये कालः मृत्युः अहम्।
10.30 Of those who reckon with the desire to cause evil, I am the god of death - (here an emissary of his who records the time of death of creatures is meant).
Gita Bhashya (Sri Ramanujacharya) 10.31
Gita Bhashya (Sri Ramanujacharya) 10.31 · Chapter 10 · Verse 31
।।10.31।।पवतां गमनस्वभावानां पवनः अहम्। शस्त्रभृतां रामः अहम्। शस्त्रभृत्त्वम् अत्र विभूतिः? अर्थान्तराभावात्। आदित्यादयः च क्षेत्रज्ञा आत्मत्वेन अवस्थितस्य भगवतः शरीरतया धर्मभूता इति शस्त्रभृत्त्वस्थानीयाः।
10.31 Of moving things, namely, of things whose nature is to move, I am the wind. Of those who bear weapons, I am Rama. Here the ality of bearing weapons is the Vibhuti, as no other sense is possible. Aditya etc., being individual selves, constitute attributes of the Lord, who is their Self as they constitute His body. Therefore they stand in the same position of the attribute as that of bearing weapons.
Gita Bhashya (Sri Ramanujacharya) 10.32
Gita Bhashya (Sri Ramanujacharya) 10.32 · Chapter 10 · Verse 32
।।10.32।।सृज्यन्ते इति सर्गाः? तेषाम् आदिः कारणम् सर्वदा सृज्यमानानां सर्वेषां प्राणिनां तत्र तत्र स्रष्टारः अहम् एव इत्यर्थः। तथा अन्तः सर्वदा संह्रियमाणानां तत्र तत्र संहर्तारः अपि अहम् एव। तथा च मध्यं पालनं सर्वदा पाल्यमानानां पालयितारश्च अहम् एव इत्यर्थः। श्रेयःसाधनभूतानां विद्यानां मध्ये परमनिःश्रेयससाधनभूता अध्यात्मविद्या अहम् अस्मि। जल्पवितण्डादि कुर्वतां तत्त्वनिर्णयाय प्रवृत्तो वादः यः सः अहम्।
10.32 Those that undergo creation are 'creatures'. Their beginning is the cause. The meaning is that, of the creatures which are being created at all times, I am Myself the creator. Similarly, I am the end, namely the destroyer of everyone of those who are being destroyed at all times. Similarly I am the middle, namely, the sustentation. The meaning is, I am the sustainer of those who are being sustained at all times. Of those who indulge in Jalpa (argument) and Vitanda (perverse criticism) etc., I am the fair reasoning which determines the truth.
Gita Bhashya (Sri Ramanujacharya) 10.33
Gita Bhashya (Sri Ramanujacharya) 10.33 · Chapter 10 · Verse 33
।।10.33।।अक्षराणां मध्येअकारो वै सर्वा वाक् (ऐ0 पू0 3।6) इति श्रुतिसिद्धः? सर्ववर्णानां प्रकृतिः अकारः अहम्? सामासिकः समासमूहः? तस्य मध्ये द्वन्द्वसमासः अहम् स हि उभयपदार्थप्रधानत्वेन उत्कृष्टः। कलामुहूर्तादिमयः अक्षयः कालः अहम् एव सर्वस्य स्रष्टा हिरण्यगर्भः चतुर्मुखः अहम्।
10.33 Of letters I am the alphabet 'a', which is the base of all letters as established in the Sruti: 'The letter 'a' itself is all speech' (Ai. Ai., 3.2.3). Samasika means collection of compound words. In it, I am the Dvandva compound; it is eminent because the meanings of both constituent terms are important. I am Myself imperishable Time composed of (divisions like) Kala, Muhurta etc. I am the four-faced Hiranyagarbha who is the creator of all.
Gita Bhashya (Sri Ramanujacharya) 10.34
Gita Bhashya (Sri Ramanujacharya) 10.34 · Chapter 10 · Verse 34
।।10.34।।सर्वप्राणहरः मृत्युः च अहम् उत्पत्स्यमानानाम् उद्भवाख्यं कर्म च अहम्? नारीणां श्रीः अहं कीर्तिः च अहं वाक् च अहं स्मृतिः च अहं मेधा च अहं धृतिः च अहं क्षमा च अहम्।
10.34 I am also death which snatches away the life of all. Of those that shall be born I am that called birth. Of women (i.e., of goddesses who are the powers of the Lord) I am prosperity (Sri); I am fame (Kirti); I am speech (Vak); I am memory (Smrti); I am intelligence (Medha); I am endurance (Dhrti); and I am forgiveness (Ksama).
Gita Bhashya (Sri Ramanujacharya) 10.35
Gita Bhashya (Sri Ramanujacharya) 10.35 · Chapter 10 · Verse 35
।।10.35।।साम्नां बृहत्साम अहम्? छन्दसां गायत्रीं अहम्? ऋतूनां कुसुमाकरः वसन्तः।
10.35 Of Saman hymns, I am the Brhatsaman. Of meters, I am the Gayatri. Of seasons, I am the season of flowers (spring).
Gita Bhashya (Sri Ramanujacharya) 10.36
Gita Bhashya (Sri Ramanujacharya) 10.36 · Chapter 10 · Verse 36
।।10.36।।छलं कुर्वतां छलास्पदेषु अक्षादिलक्षणम् द्यूतम् अहम्। जेतृ़णां जयः अस्मि? व्यवसायिनां व्यवसायः,अस्मि? सत्त्वतां सत्त्वं महामनस्त्वम्।
10.36 Of those who practise fraud with a view to defeat each other, I am gambling such a dice-play etc., I am the victory of those who achieve victory. I am the effort of those who make effort. I am the magnanimity of those who possess magnanimity of mind.
Gita Bhashya (Sri Ramanujacharya) 10.37
Gita Bhashya (Sri Ramanujacharya) 10.37 · Chapter 10 · Verse 37
।।10.37।।वसुदेवसूनुत्वम् अत्र विभूतिः? अर्थान्तराभावाद् एव। पाण्डवानां धनञ्जयः अर्जुनः अहम्? मुनयो मननेन अर्थयाथात्म्यदर्शिनः? तेषां व्यासः अहम् कवयो विपश्चितः।
10.37 Here the Supreme Vibhuti (manifestation) is that of being the son of Vasudeva, because no other meaning is possible. Of sons of Pandu, I am Dhananjaya or Arjuna. Of sages who perceive truth by meditation, I am Vyasa. The seers are those who are wise.
Gita Bhashya (Sri Ramanujacharya) 10.38
Gita Bhashya (Sri Ramanujacharya) 10.38 · Chapter 10 · Verse 38
।।10.38।।नियमातिक्रमणे दण्डं कुर्वतां दण्डः अहम्। विजिगीषूणां जयोपायभूता नीतिः अस्मि। गुह्यानां सम्बन्धिषु गोपनेषु मौनम् अस्मि? ज्ञानवतां ज्ञानं च अहम्।
10.38 I am the power of punishment of those who punish, if law is transgressed. In regard to those who seek victory I am policy which is the means of getting victory. Of factors associated with secrecy. I am silence. I am the wisdon of those who are wise.
Gita Bhashya (Sri Ramanujacharya) 10.39
Gita Bhashya (Sri Ramanujacharya) 10.39 · Chapter 10 · Verse 39
।।10.39।।सर्वभूतानां सर्वावस्थावस्थितानां तत्तदवस्थाबीजभूतं प्रतीयमानम् अप्रतीयमानं च यत् तद् अहम् एव। चराचरसर्वभूतजातं मया आत्मतया अवस्थितेन विना यत् स्यात् न तद् अस्तिअहमात्मा गुडाकेश सर्वभूताशायस्थितः। (गीता 10।20) इति प्रक्रमात्न तदस्ति विनायत्स्यान्मया भूतं चराचरम्। इति अत्र अपि आत्मतया अवस्थानम् एव विवक्षितम्।सर्ववस्तुजातं सर्वावस्थं मया आत्मभूतेन युक्तं स्याद् इत्यर्थः। अनेन सर्वस्य अस्य सामानाधिकरण्यनिर्देशयस्य आत्मतया अवस्थितिः एव हेतुः इति प्रकटयति।
10.39 Of all beings, in whatever condition they may exist, whether manifest or not, I alone am that state. Whatever host of beings are said to exist, they do not exist without Me as their Self. In the statement, 'Nothing that moves or does not move exists without Me', it is taught that the Lord exists as the Self, as said in the beginning: 'I am the Self, seated in the hearts of all beings' (10.20). The purport is that the entire host of beings in every state, is united with Me, their Self. By this He makes it clear that He, being the Self of all things, is the ground for His being denoted by everything in co-ordinate predication.
Gita Bhashya (Sri Ramanujacharya) 10.40
Gita Bhashya (Sri Ramanujacharya) 10.40 · Chapter 10 · Verse 40
।।10.40।।मम दिव्यानां कल्याणीनां विभूतीनाम् अन्तो न अस्ति। एष तु विभूतेः विस्तरो मया कैश्चिद् उपाधिभिः संक्षेपतः प्रोक्तः।
10.40 There is no limit to the divine and auspicious manifestations of My will to rule. But it has been described to some extent by Me in brief by means of a few illustrations.
Gita Bhashya (Sri Ramanujacharya) 10.41
Gita Bhashya (Sri Ramanujacharya) 10.41 · Chapter 10 · Verse 41
।।10.41।।यद् यद् विभूतिमद् ईशितव्यसंपन्नं भूतजातं श्रीमत् कान्तिमद् धनधान्यसमृद्धं वा ऊर्जितं कल्याणारम्भेषु उद्युक्तं तत् तद् मम तेजोंऽशसंभवम् इति अवगच्छ।तेजः पराभिभवनसामर्थ्यम्? मम अचिन्त्यशक्तेः नियमनशक्त्या एकदेशसंभवम् इत्यर्थः।
10.41 Whatever host of beings has 'power', namely the capacity and means to rule over; has 'splendour', has beauty or prosperity in wealth, grains etc., has 'energy,' namely, is engaged in auspicious undertakings - know such manifestations as coming fro a fragment of My 'power'. Power (Tejas) is the capacity to overcome opposition. The meaning is, know them as arising from a fraction of My inconceivable power of subduing.
Gita Bhashya (Sri Ramanujacharya) 10.42
Gita Bhashya (Sri Ramanujacharya) 10.42 · Chapter 10 · Verse 42
।।10.42।।बहुना ऐतेन उच्यमानेन ज्ञानेन किं प्रयोजनम् इदं चिदचिदात्मकं कृत्स्नं जगत् कार्यावस्थं कारणावस्थं स्थूलं सूक्ष्मं च स्वरूपसद्भावे स्थितौ प्रवृत्तिभेदे च यथा मत्संकल्पं न अतिवर्तेत तथा मम महिम्नः अयुतायुतांशेन विष्टभ्य अहम् अवस्थितः। यथा उक्तं भगवता पराशरेण -- यस्यायुतायुतांशांशे विश्वशक्तिरियं स्थिता। (वि0 पु0 1।9।53) इति।
10.42 What is the use to you of this detailed knowledge taught by Me? I sustain this universe with an infinitesimal fraction of My power - this universe consisting of sentient and non-sentient entities, whether in effect or causal condition, whether gross or subtle - in such a manner that it does not violate My will in preserving its proper form, existence and various activities. As said by Bhagavan Parasara: 'On an infinitesimal fraction of this energy, this universe rests' (V. P., 1.9.53).