Bhagavad Gita Bhasya (Gambhirananada)

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accomplished with the mind and speech and which come within the purview of injunction and prohibition. Even there, the statement that one incurs sin by performing enjoined actions through the mind and speech will involve a contradiction; even in the case of doing what is prohibited, it will amount to a mere purposeless restatement of a known fact. On the other hand, when the sense conveyed by sariram karma is taken as acctions merely for the purpose of maintaining the body, then the implication will be that he does not do any other work as can be accomplished physically, orally, or mentally, which are known from injunctions and prohibitions (of the scriptures) and which have in view seen or unseen results; while he appears to people to be working with those very body (speech) etc. merely for the purpose of maintaining the body, yet he does not incur sin by merely making movements of the body etc., because from the use of the word kevala, (merely) it follows that he is devoid of the sense of agentship implicit in the idea, 'I do.' Since there is no possibility of a person who has reached such a state incurring evil as suggest by the word sin, therefore he does not become subject to the evil of transmigration. That is to say, he certainly becomes free without any obstacle since he has all his 187
actions burnt away by the fire of wisdom. This verse is only a reiteration of the result of full illumination stated earlier. It becomes faultless by accepting the interpretation of sariram karma thus. In the case of the monk who has renounced all possessions, since owning food etc. meant for the bare sustenance of the body is absent, therefore it becomes imperative to beg for alms etc. for the upkeep of the body. Under this circumstance, by way of pointing out the means of obtaining food etc. for the maintenance of the body of a monk as permitted by the text, 'What comes unasked for, without forethought and spontaneously...' [Unasked for: what comes before the monk gets ready for going out for alms; without forethought: alms that are not given with abuses, and have not fallen on the ground, but collected from five or seven houses without any plan; spontaneously: alms brought to one spontaneously by devoted people.] (Bo. Sm. 21. 8. 12) etc., the Lord says: 4.22 Remaining satisfied with what comes unasked for, having transcended the dualities, being free from spite, and equipoised under success and failure, he is not bound even by performing actions. 188
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Srimad Bhagavad Gita English Transl
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kinsmen (1.37), relatives (1.34) an
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(rites and duties) alone' (47); 'Th
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imparted to you from the standpoint
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Vedas and then enquires into their
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Nor even do all the statements abou
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they are to be understood analytica
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'Tattvamasi, thou art That', with a
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English Translation of Sri Sankarac
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2.14 But the contacts of the organs
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happiness and sorrow when subjected
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unreal is dependent on awareness, t
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punah sadbuddheh, etc. so, the next
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the A.A. adds 'tatha dhana-nase-apy
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2.19 He who thinks of this One as t
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having experienced the process of o
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does he cause to be killed! [This i
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stump of a tree?! Vedantin: No, bec
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enlightened one, does not stand to
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continues (happily in the town of n
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e argued that from the expression,
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2.22 As after rejecting wornout clo
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stationary, i.e. fixed like a stump
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2.26 This (verse), 'On the other ha
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nonperception, as their beginning (
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2.30 O descendant of Bharata, this
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maranat, death. The meaning is that
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with determination; yuddhaya, for f
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listen to this (wisdom) from the st
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ighteousness in the form of Yoga (o
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2.43 Partha, O son of Prtha; those
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2.44 And vyavasayatmika, one-pointe
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and protection. Yoga means acquisit
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2.47 Your right is for action alone
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which it is said, 'undertake'? This
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which, through equanimity, makes ac
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samadhau, in samadhi, that is to sa
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in the Yoga of Knowledge after havi
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2.56 Moreover, that munih, monk [Sa
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absolute firmness in withdrawal, an
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Brahman cannot arise until attachme
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indriyani, organs; are vase, under
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seeking Liberation cannot avoid thi
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2.64 But by perceiving objects with
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2.66 For the unsteady there is no w
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etc. (60), and having established t
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who are really asleep; are said to
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It towards Itself. [Does the injunc
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coming from all sides; pravisanti,
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this, in the state of Brahman-hood
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own distinct result. Arjuna's quest
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Knowledge had been spoken of at all
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y the name of righteousness and are
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that in such texts as-'Extending to
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3.6 One, who after withdrawing the
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inaction, to non-performance (of du
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panca-maha-yajnas, five great offer
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knowledge of the Self, it is the bo
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and santosa means happiness in gene
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(you should perform your duty) for
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3.21 Yat yat, [This is according to
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Page 138 and 139: yuktah, merged in yoga.-Tr.], he sh
Page 140 and 141: English Translation of Sri Sankarac
Page 142 and 143: yuddhyasva, engage in battle; sanny
Page 144 and 145: 3.33 Even a man of wisdom behaves a
Page 146 and 147: ecomes mindful only of the scriptur
Page 148 and 149: sin, a sinful act; api, even; anicc
Page 150 and 151: 3.38 Yatha, as; vahnih, fire, which
Page 152 and 153: the embodied being; avrtya, by veil
Page 154 and 155: error, etc.-V.S.A.] is param, super
Page 156 and 157: Chapter 4 English Translation - Swa
Page 158 and 159: of their organs, and that the world
Page 160 and 161: yours. Aham, I; veda know; tani, th
Page 164 and 165: austerity. 'In that case, You have
Page 168 and 169: such Vedic texts as, 'The Brahmanas
Page 170 and 171: should taint them. Owing to the abs
Page 172 and 173: to; kim karma, what is action; and
Page 174 and 175: certainly on the plane of ignorance
Page 176 and 177: a totally opposite perception. And
Page 178 and 179: karmas) is inaction; since this pro
Page 180 and 181: His own words that there is no resu
Page 182 and 183: 4.19 The wise call him learned whos
Page 184 and 185: away by the fire of wisdom. By way
Page 186 and 187: without possessions, he incurs no s
Page 192 and 193: action...' (20). Of that very perso
Page 194 and 195: a compound word-) in the fire of Br
Page 196 and 197: differences among actions, accessor
Page 198 and 199: full realization. This is supported
Page 200 and 201: which is associated with all the qu
Page 202 and 203: withdrawal (samyama) [Samyama consi
Page 204 and 205: either inside or outside) ['Three s
Page 206 and 207: sacrifices. What to speak of the ot
Page 208 and 209: detached'-You will be freed from wo
Page 210 and 211: 4.34 Viddhi, know; tat, that, the p
Page 212 and 213: 4.36 Even if you be the worst sinne
Page 214 and 215: life) prior to the rise of Knowledg
Page 216 and 217: achieving; jnanam, Knowledge; adhig
Page 218 and 219: enounced actions through yoga, atma
Page 220 and 221: Chapter 5 5.1 Arjuna said -- O Krsn
Page 222 and 223: 5.3 He who does not hate and does n
Page 224 and 225: of the results of the path of Knowl
Page 226 and 227: Knowledge). How does it lead to tha
Page 228 and 229: vijitatma, controlled in body; jite
Page 232 and 233: not for my gain'; apnoti, attains;
Page 234 and 235: is: The embodied one, however, who
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theirs-being covered by which ignor
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5.18 Panditah, the learned ones; sa
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will also say, 'Being without begin
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happiness in external objects. This
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impulse of desire and anger is cert
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5.25 Rsayah, the seers, those who h
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etc., brought to the intellect thro
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Chapter 6 6.1 The Blessed Lord said
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his rejection of thoughts for the r
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'That which they call monasticism,
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who has given up thought about ever
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source of such bondages as love etc
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ecomes manifest, i.e. becomes direc
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elative;- to all these as also sadh
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solitary, either naturally or throu
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e presented here as the primary obj
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egulated, whose effort in work is m
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6.29 Yoga-yukta-atma, one who has h
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6.32 O Arjuna, that yogi is conside
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possible to be attained through the
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6.38 Mahabaho, O Mighty-armed one;
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with its ausxiliaries, and instruct
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Me; asamsayam, with certainty, with
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vetti, knows; mam, Me; tattvatah, i
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of sustenance of life; and yaya, by
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discrimination. I am the tejah, cou
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Tr.] 'The world does not know Me, t
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ondage of the world. 'If it is that
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7.17 Of them, the man of Knowledge,
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gatim, super-excellent Goal to be r
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7.23 Since those non-discriminating
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world; na abhijanati, does not know
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happiness, sorrow and their causes,
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hajante, adore; mam, Me, the suprem
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individual, of actions, of the phys
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8.2 In order to settle these questi
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8.8 Partha, O son of Prtha; anu-cin
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as also the strength of concentrati
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Immutable (Brahman) is that' (ibid)
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six months, nor even a year! What t
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Why are all the worlds together wit
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same multitude of beings continues
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the Unmanifested. He is bhavah, the
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there is nothing superior-; yasya,
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krsnah, the dark fornight, means th
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English Translation - Swami Gambhir
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Chapter 9 English Translation - Swa
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knowledge of Brahman shines most br
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ound;-where?-mrtyu-samsara-vartmani
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9.7 O son Kunti, all the beings go
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[During creation, continuance and d
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9.12 Of vain hopes, of vain actions
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9.18 (I am) the gatih, fruit of act
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worshpping Me according to the resp
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Vedas-merely the Vedic rites and du
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O son of Kunti, worship Me alone (t
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ignorantly out of their devotion to
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9.27 O son of Kunti, whatever you d
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9.29 I am impartial towards all bei
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9.31 Having given up his external e
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this human life which is a means to
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10.5 Buddhih, intelligence-the powe
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manasa; from My mind-they were crea
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their hearts-atmabhavah means the s
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y the words 'all the sages', still
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alone; vettha, know; atmanam, Yours
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again, though spoken of earlier; at
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10.21 Among the Adityas [viz Dhata,
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10.23 Rudranam, among the eleven Ru
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10.26 Sarva-vrksanam, among all tre
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things possessed of souls were spok
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10.34 And I am Death, the destroyer
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10.36 Chalayatam, of the fraudulent
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10.39 Ca, moreover; O Arjuna, yat a
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10.42 Athava, or, on the other hand
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And they are nana-vidhani, of diffe
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form; eva, merely; anena, with this
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celestial flowers and clothings; di
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end. Becoming filled with humility,
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glowing all around, difficult to lo
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11.19 Pasyami, I see; tvam, You; as
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e of great purity and holiness, and
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11.24 O Visnu, verily, seeing Your
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ulers (pala) of the earth (avani);
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haste; into a pradiptam, glowing; j
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Even without you, all the warriors
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11.34 By saying, 'who have been kil
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good as dead when the four unconque
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salutation as well. Ananta, O infin
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sasankah, the moon; prajapatih, the
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Yours, of God; yat, whatever; uktam
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world, You are also pujyah, worthy
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11.45 Asmi, I am; hrsitah, delighte
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tava, to you; maya, by Me-who am ra
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11.52 Idam, this; rupam, form; mama
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is devoid of attachment and free fr
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Chapter 12 12.1 Arjuna said -- Thos
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is free from purblindness caused by
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e the supreme God' (Sv. 4.10), 'The
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greater. We shall speak later of th
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12.8 Adhatsva, fix manah, the mind-
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enounce the results of all works by
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existence together with its cause;
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ecome identified with God, they wou
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12.14 Santustah satatam, he who is
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understand in the right way the dut
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12.19 Narah, the person; tulya-nind
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above in, 'He who is not hateful to
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ksetram iti, as the field-because i
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mundance existence. And both these
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God who is present alike everywhere
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decrepitude, death, etc. do not. (O
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experiencer, and the very fact of b
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Liberation of the Self are real in
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Therefore, such being the case, the
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understands he is different from ca
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e knower of the field,' as also, 'K
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illustration was cited that a deser
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of ignorance? Opponent: Since ignor
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way by the gunas of Nature' (3.27),
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different branches of Vedic texts.]
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categories. The dasa, ten; indriyan
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samasena, briefly; udahrtam, spoken
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13.9 Non-attachment with regard to
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special kind of attachment consisti
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gathering of pure and modest person
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and because they are auxiliary caus
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strongly girding up the loins and d
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is meant to present Brahman as inde
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through th adjuncts in the form of
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Knowable gets expressed through det
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13.16 Existing, bahih, outside- the
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13.18 That is the Light even of the
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Gita. Who is fit for this true know
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ecause, there being nothing to rule
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to be; the hetuh, cause, in the sen
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with the qualities is the cause of
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vere 13 with the superimposition of
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Experiencer: As heat is by fire, si
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dawn of Knowledge, still is not ill
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not be that 'all actions' means tho
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atmanam, Self; atmani, in (their) i
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which one attains Immortality' (12)
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elephant created by magic, a thing
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established that the supreme Lord i
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another. In this way they destroy t
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But this One is not an agent. Hence
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Chapter 14 14.1 The Blessed Lord sa
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Knowledge; na, are not; upajayante,
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desposits the seed, the agent of im
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association of happiness, which is
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attachment-hankering is the longing
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subduing both rajas and tamas. When
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14.13 O descendant of the Kuru dyna
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Tatha, similarly, in that very way;
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orn; undhavam, higher up, in the wo
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14.20 Having transcended these thre
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into body, organs and objects; vart
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sah, he; ucyate, is said to have; g
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absolute, unfailing Bliss by nature
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in the sense of stambha, perhaps me
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15.2 The branches of that (Tree), e
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15.5 The wise ones who are free fro
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come to that Abode? Reply: As to th
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15.8 Yat, when; isvarah, the master
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unseen objects; na, do not; anu-pas
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light, brilliance, radiance; which
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ecoming; somah, Soma; rasatmakah, w
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knowledge of those who perform evil
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15.17 But different is th supreme P
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hence, by virtue of being the most
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under-standing; etat, this, the scr
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or Karma-yoga have sattvika qualiti
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16.3 Tajah, vigour, not the brightn
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Lord says-asurim, demoniacal; sampa
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Prtha, srnu, hear of, understand; t
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ighteousness, unrigtheousness, etc.
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with cares; pralayantam, which end
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16.14 Asau, that; unconquerable sat
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lood, hair, bones etc., and running
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mam, Me, God-transgression of My co
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ejected, and which is the root of a
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Chapter 17 17.1 Arjuna said -- But,
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threefold-born of sattva, rajas and
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17.4 Sattvikah, those having the sa
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espectively being shown here so tha
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just as it should be-with the firm
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austerity, austerity accomplished t
Page 676 and 677:
gentleness-that which is called kin
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name, being honoured and worshipped
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17.24 Tasmat, therefore; yajna-dana
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17.27 And the steadfastness in sacr
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Brahman, who have fully purified th
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18.2 The Blessed Lord said -- The l
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18.3 Eke, some; manisinah, learned
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enounced ever undertaking,' 'who is
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ondage; and also because they are f
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internal organ has become purified
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emaining at without doing or causin
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after death to those who do not res
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the mind and the intellect.] in num
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18.16 Tatra is used for connecting
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absolute, unchanging witness of the
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accepted, It should have a change t
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18.19 Jnanam, knowledge; karma, act
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ased on rajas and tamas, those that
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tamas predominates. Now is being st
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consideration of its consequence, l
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esults of actions; lubdhah, covetou
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anything; and prthaktvena, severall
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understands; ayathavat, wrongly, no
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according as the situation arises f
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the end (of enjoyment); is mohanam,
Page 740 and 741:
18.41 Parantapa, O scorcher of enem
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to have been classified according t
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18.44 The natural duties of the Vai
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karma-niratah, one devoted to his o
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For all undertakings are surrounded
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is not ever-changing, nor is action
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origination, they (the Viasesikas)
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(material) causes and becomes fit f
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two moons, etc. superimposed by the
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arises from the performance of one'
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The sentences, 'radiant like the su
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(momentary) consciousness have conc
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cannot be that pleasure is for plea
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(delusion); and niyamya, controllin
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18.53 (That person) vimucya, having
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eings', for this will be spoken of
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the culmination of Knowledge-which
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to coexistence with duties, like go
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anything else-; buddhi-yogam, to th
Page 778 and 779:
actions performed in previous birth
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sasvatam, eternal; sthanam, Abode,
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18.65 Bhava manmana, have your mind
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the dark-ness born of ignorance wit
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form of sanke etc. and darkness fro
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then, since Liberation cannot come
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eing exhausted without creating ano
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performing nityakarmas is the resul
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circumstantial inference that, sinc
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the kamya-Agnihotra). Therefore, it
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mendicants belonging to the Order o
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case of a stump and a man, when the
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and even in the life preceding that
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ceases in the absence of the false
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knowledge of Brahman, the realizati
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Reply: No, for in the case of the '
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18.67 Idam, this Scripture; which h
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the supreme Teacher'-. Tho him come
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various sacrifices, viz rituals, lo
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ewilderment, natural indiscriminati
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narrated; vasudevasya, of Vasudeva;
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struck with great wonder. And hrsya
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Bhagavad Gita Bhasya (Gambhirananada)

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