Bhagavad Gita Bhasya (Gambhirananada)

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y the words 'all the sages', still they are named separately because of their eminence. Asita is the father of Devala.] call You the eternal divine Person, the Primal God, the Birthless, the Omnipresent; and You Yourself verily tell me (so). English Translation of Sri Sankaracharya's Sanskrit Commentary - Swami Gambhirananda 10.13 Bhavan, You; are the param brahma, supreme Brahman, the supreme Self; the param dhama, supreme Light; the paramam pavitram, supreme Sanctifier. Sarve, all; rsayah, the sages- Vasistha and others; tatha, as also; the devarisih, divine sage; naradah, Narada; Asita and Devala ahuh, call; tvam, You; thus: Sasvatam, the eternal; divyam, divine; purusam, Person; adi-devam, the Primal God, the God who preceded all the gods; ajam, the birthless; vibhum, the Omnipresentcapable of assuming diverse forms. And even Vyasa also speaks in this very way. Ca, and; svayam, You Yourself; eva, verily; bravisi, tell; me, me (so). 10.14 O Kesava, I accept to be true all this which You tell me. Certainly, O Lord, neither the gods nor the demons comprehend Your glory. 409
English Translation of Sri Sankaracharya's Sanskrit Commentary - Swami Gambhirananda 10.14 O Kesava, manye, I accept; to be rtam, true indeed; sarvam, all; etat, this that has been said by sages and You; yat, which; vadasi, You tell, speak; mam, to Me. Hi, certainly; bhagavan, O Lord; na devah, neither the gods; na danavah, nor the demons; viduh, comprehend; te, Your; vyaktim, glory [Prabhavam in the Commentary is the same as prabhavam, glory, the unqualified State.]. Since You are the origin of the gods and others, therefore, 10.15 O supreme Person, the Creator of beings, the Lord of beings, God of gods, the Lord of the worlds, You Yourself alone know Yourself by Yourself. English Translation of Sri Sankaracharya's Sanskrit Commentary - Swami Gambhirananda 10.15 Purusottama, O supreme Person; bhutabhavana, O Creator of beings, one who brings the creatures into being; bhutesa, the Lord of beings; deva-deva, O God of gods; jagat-pate, the Lord of the worlds; tvam, You; svayam, Yourself; eva, 410
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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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yuktah, merged in yoga.-Tr.], he sh
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yuddhyasva, engage in battle; sanny
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3.33 Even a man of wisdom behaves a
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ecomes mindful only of the scriptur
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sin, a sinful act; api, even; anicc
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3.38 Yatha, as; vahnih, fire, which
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the embodied being; avrtya, by veil
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error, etc.-V.S.A.] is param, super
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Chapter 4 English Translation - Swa
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of their organs, and that the world
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yours. Aham, I; veda know; tani, th
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austerity. 'In that case, You have
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such Vedic texts as, 'The Brahmanas
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should taint them. Owing to the abs
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to; kim karma, what is action; and
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certainly on the plane of ignorance
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a totally opposite perception. And
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karmas) is inaction; since this pro
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His own words that there is no resu
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4.19 The wise call him learned whos
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away by the fire of wisdom. By way
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without possessions, he incurs no s
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accomplished with the mind and spee
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action...' (20). Of that very perso
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a compound word-) in the fire of Br
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differences among actions, accessor
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full realization. This is supported
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which is associated with all the qu
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withdrawal (samyama) [Samyama consi
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either inside or outside) ['Three s
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sacrifices. What to speak of the ot
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detached'-You will be freed from wo
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4.34 Viddhi, know; tat, that, the p
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4.36 Even if you be the worst sinne
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life) prior to the rise of Knowledg
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achieving; jnanam, Knowledge; adhig
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enounced actions through yoga, atma
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Chapter 5 5.1 Arjuna said -- O Krsn
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5.3 He who does not hate and does n
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of the results of the path of Knowl
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Knowledge). How does it lead to tha
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vijitatma, controlled in body; jite
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not for my gain'; apnoti, attains;
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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
Page 360 and 361: English Translation - Swami Gambhir
Page 362 and 363: Chapter 9 English Translation - Swa
Page 364 and 365: knowledge of Brahman shines most br
Page 366 and 367: ound;-where?-mrtyu-samsara-vartmani
Page 368 and 369: English Translation of Sri Sankarac
Page 370 and 371: 9.7 O son Kunti, all the beings go
Page 374 and 375: [During creation, continuance and d
Page 376 and 377: 9.12 Of vain hopes, of vain actions
Page 382 and 383: 9.18 (I am) the gatih, fruit of act
Page 384 and 385: worshpping Me according to the resp
Page 386 and 387: Vedas-merely the Vedic rites and du
Page 388 and 389: O son of Kunti, worship Me alone (t
Page 390 and 391: ignorantly out of their devotion to
Page 392 and 393: 9.27 O son of Kunti, whatever you d
Page 394 and 395: 9.29 I am impartial towards all bei
Page 396 and 397: 9.31 Having given up his external e
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Page 402 and 403: 10.5 Buddhih, intelligence-the powe
Page 404 and 405: manasa; from My mind-they were crea
Page 408 and 409: their hearts-atmabhavah means the s
Page 412 and 413: alone; vettha, know; atmanam, Yours
Page 414 and 415: again, though spoken of earlier; at
Page 416 and 417: 10.21 Among the Adityas [viz Dhata,
Page 418 and 419: 10.23 Rudranam, among the eleven Ru
Page 420 and 421: 10.26 Sarva-vrksanam, among all tre
Page 424 and 425: things possessed of souls were spok
Page 426 and 427: 10.34 And I am Death, the destroyer
Page 428 and 429: 10.36 Chalayatam, of the fraudulent
Page 430 and 431: 10.39 Ca, moreover; O Arjuna, yat a
Page 432 and 433: 10.42 Athava, or, on the other hand
Page 436 and 437: And they are nana-vidhani, of diffe
Page 438 and 439: form; eva, merely; anena, with this
Page 440 and 441: celestial flowers and clothings; di
Page 442 and 443: end. Becoming filled with humility,
Page 444 and 445: glowing all around, difficult to lo
Page 446 and 447: 11.19 Pasyami, I see; tvam, You; as
Page 448 and 449: e of great purity and holiness, and
Page 450 and 451: 11.24 O Visnu, verily, seeing Your
Page 452 and 453: ulers (pala) of the earth (avani);
Page 454 and 455: haste; into a pradiptam, glowing; j
Page 456 and 457: Even without you, all the warriors
Page 458 and 459: 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
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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
Page 724 and 725:
tamas predominates. Now is being st
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consideration of its consequence, l
Page 728 and 729:
esults of actions; lubdhah, covetou
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anything; and prthaktvena, severall
Page 732 and 733:
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
Page 742 and 743:
to have been classified according t
Page 744 and 745:
18.44 The natural duties of the Vai
Page 746 and 747:
karma-niratah, one devoted to his o
Page 748 and 749:
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
Page 756 and 757:
two moons, etc. superimposed by the
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arises from the performance of one'
Page 760 and 761:
The sentences, 'radiant like the su
Page 762 and 763:
(momentary) consciousness have conc
Page 764 and 765:
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
Page 772 and 773:
the culmination of Knowledge-which
Page 774 and 775:
to coexistence with duties, like go
Page 776 and 777:
anything else-; buddhi-yogam, to th
Page 778 and 779:
actions performed in previous birth
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sasvatam, eternal; sthanam, Abode,
Page 782 and 783:
18.65 Bhava manmana, have your mind
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the dark-ness born of ignorance wit
Page 786 and 787:
form of sanke etc. and darkness fro
Page 788 and 789:
then, since Liberation cannot come
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eing exhausted without creating ano
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performing nityakarmas is the resul
Page 794 and 795:
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
Page 808 and 809:
Reply: No, for in the case of the '
Page 810 and 811:
18.67 Idam, this Scripture; which h
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the supreme Teacher'-. Tho him come
Page 814 and 815:
various sacrifices, viz rituals, lo
Page 816 and 817:
ewilderment, natural indiscriminati
Page 818 and 819:
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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