Bhagavad Gita Bhasya (Gambhirananada)

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celestial flowers and clothings; divya-gandhaanulepanam, anointed with heavenly scents; sarvaascaryamayam, abounding in all kinds of wonder; devam, resplendent; anantam, infinite, boundless; and visvato-mukham, with faces everywhere-He being the Self of all beings. 'He showed (to Arjuna)', or 'Arjuna saw', is to be supplied. An illustration is once more being given of the effulgence of the Cosmic form of the Lord: 11.12 Should the effulgence of a thousand suns blaze forth simultaneously in the sky, that might be similar to the radiance of that exalted One. English Translation of Sri Sankaracharya's Sanskrit Commentary - Swami Gambhirananda 11.12 Should the bhah, effulgence; suryasahasrasya, of a thousand suns; utthita bhavet, blaze forth; yugapat, simultaneously; divi, in the sky, or in heaven which is the third as counted (from this earth);sa, that; yadi syat, might be-or it might not be-; sadrsi, similar; to the bhasah, radiance; tasya, of that; mahat-manah, exalted One, the Cosmic Person Himself. The idea is that the brillinace of the Cosmic Person surely excels even this! Further, 439
11.13 At that time, Pandava saw there, in the body of the God of gods, the whole diversely differentiated Universe united in the one (Cosmic form). English Translation of Sri Sankaracharya's Sanskrit Commentary - Swami Gambhirananda 11.13 Tada, at that time; pandavah, Pandava, Arjuna; apasyat, saw; tatra, there, in that Cosmic form; sarire, in the body; devadevasya, of the God of gods, of Hari; krtsnam, the whole; jagat, Universe; anekadha, deversely; pravibhaktam, differentiated-into groups of gods, manes, human beings, and others; ekastham, united in the one (Consmic form). 11.14 Then, filled with wonder, with hairs standing on end, he, Dhananjaya, (Arjuna), bowing down with his head to the Lord, said with folded hands: English Translation of Sri Sankaracharya's Sanskrit Commentary - Swami Gambhirananda 11.14 Tatah, then, having seen Him; sah, he, Dhananjaya; became vismaya-avistah, filled with wonder; and hrsta-roma, had his hairs standing on 440
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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
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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
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
Page 398 and 399: this human life which is a means to
Page 400 and 401: English Translation of Sri Sankarac
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 410 and 411: y the words 'all the sages', still
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 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
Page 460 and 461: good as dead when the four unconque
Page 462 and 463: salutation as well. Ananta, O infin
Page 464 and 465: sasankah, the moon; prajapatih, the
Page 466 and 467: Yours, of God; yat, whatever; uktam
Page 468 and 469: world, You are also pujyah, worthy
Page 470 and 471: 11.45 Asmi, I am; hrsitah, delighte
Page 472 and 473: tava, to you; maya, by Me-who am ra
Page 476 and 477: 11.52 Idam, this; rupam, form; mama
Page 478 and 479: is devoid of attachment and free fr
Page 480 and 481: Chapter 12 12.1 Arjuna said -- Thos
Page 482 and 483: is free from purblindness caused by
Page 484 and 485: e the supreme God' (Sv. 4.10), 'The
Page 486 and 487: greater. We shall speak later of th
Page 488 and 489: 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
Page 674 and 675:
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
Page 718 and 719:
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18.19 Jnanam, knowledge; karma, act
Page 722 and 723:
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
Page 730 and 731:
anything; and prthaktvena, severall
Page 732 and 733:
understands; ayathavat, wrongly, no
Page 734 and 735:
according as the situation arises f
Page 736 and 737:
Page 738 and 739:
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
Page 750 and 751:
is not ever-changing, nor is action
Page 752 and 753:
origination, they (the Viasesikas)
Page 754 and 755:
(material) causes and becomes fit f
Page 756 and 757:
two moons, etc. superimposed by the
Page 758 and 759:
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
Page 766 and 767:
(delusion); and niyamya, controllin
Page 768 and 769:
18.53 (That person) vimucya, having
Page 770 and 771:
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
Page 784 and 785:
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
Page 790 and 791:
eing exhausted without creating ano
Page 792 and 793:
performing nityakarmas is the resul
Page 794 and 795:
circumstantial inference that, sinc
Page 796 and 797:
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
Page 804 and 805:
ceases in the absence of the false
Page 806 and 807:
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
Page 812 and 813:
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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