Bhagavad Gita Bhasya (Gambhirananada)

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desposits the seed, the agent of impregnation. (Now) is being stated which are the qualities and how they bind: 14.5 O mighty-armed one, the qualities, viz sattva, rajas and tamas, born of Nature, being the immutable embodies being to the body. English Translation of Sri Sankaracharya's Sanskrit Commentary - Swami Gambhirananda 14.5 O mighty-armed one-who are possessed of hands which are great and mighty, and extend upto the knees, gunah, the qualities are named sattva, rajas and tamas. And they, prakrtisambhavah, born of Nature, born of Maya which belongs to God; nibadhnanti, bind, as it were; the avyayam, immutable-the immutability has been spoken of in the verse, 'Being without beginning...,' etc. (13.31); dehinam, embodied being; dehe, to the body. The word guna is a technical term, and is not a quality like colour etc. which inhere in some substance. Nor is it meant here that quality and substance are different. Therefore they are ever dependent on the Knower of the field, just as qualities are dependent (on some substance). Being of the nature of ignorance, they bind the Knower of 589
the field, as it were. They come into being, making That (Knower) their sustainer. In this sense it is said that they bind. Objection; Was it not said that the embodied one does not become defiled (see 13.31-2)? So, why as it contrarily said here that 'they bind'? Reply: We have rebutted this objection by using the word iva (as it were) in 'they bind, as it were'. 14.6 Among them, sattva, being pure, [Nirmala, pure-transparent, i.e., capable of resisting any form of ignorance, and hence as illuminator, i.e.a revealer of Consciousness.] is an illuminator and is harmless. O sinless one, it binds through attachment to happiness and attachment to knowledge. English Translation of Sri Sankaracharya's Sanskrit Commentary - Swami Gambhirananda 14.6 Tatra, among them, among sattva etc.;-the characteristics of sattva itself is being stated firstsattva, nirmalatvat, being pure like a crystal stone;is prakasakam, an illuminator; and anamayam, harmless. Anagha, O sinless one; badhnati, it binds. How? Sukhasangena, through attachment to happiness. Bringing about the 590
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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
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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
Page 540 and 541: and because they are auxiliary caus
Page 542 and 543: strongly girding up the loins and d
Page 544 and 545: is meant to present Brahman as inde
Page 546 and 547: through th adjuncts in the form of
Page 548 and 549: Knowable gets expressed through det
Page 550 and 551: 13.16 Existing, bahih, outside- the
Page 552 and 553: 13.18 That is the Light even of the
Page 554 and 555: Gita. Who is fit for this true know
Page 556 and 557: ecause, there being nothing to rule
Page 558 and 559: to be; the hetuh, cause, in the sen
Page 560 and 561: with the qualities is the cause of
Page 562 and 563: vere 13 with the superimposition of
Page 564 and 565: Experiencer: As heat is by fire, si
Page 566 and 567: dawn of Knowledge, still is not ill
Page 568 and 569: not be that 'all actions' means tho
Page 570 and 571: atmanam, Self; atmani, in (their) i
Page 572 and 573: which one attains Immortality' (12)
Page 574 and 575: elephant created by magic, a thing
Page 576 and 577: established that the supreme Lord i
Page 578 and 579: another. In this way they destroy t
Page 580 and 581: English Translation of Sri Sankarac
Page 582 and 583: But this One is not an agent. Hence
Page 586 and 587: Chapter 14 14.1 The Blessed Lord sa
Page 588 and 589: Knowledge; na, are not; upajayante,
Page 592 and 593: association of happiness, which is
Page 594 and 595: attachment-hankering is the longing
Page 596 and 597: subduing both rajas and tamas. When
Page 598 and 599: 14.13 O descendant of the Kuru dyna
Page 600 and 601: Tatha, similarly, in that very way;
Page 602 and 603: orn; undhavam, higher up, in the wo
Page 604 and 605: 14.20 Having transcended these thre
Page 608 and 609: into body, organs and objects; vart
Page 610 and 611: sah, he; ucyate, is said to have; g
Page 612 and 613: absolute, unfailing Bliss by nature
Page 614 and 615: in the sense of stambha, perhaps me
Page 616 and 617: 15.2 The branches of that (Tree), e
Page 620 and 621: 15.5 The wise ones who are free fro
Page 622 and 623: come to that Abode? Reply: As to th
Page 624 and 625: 15.8 Yat, when; isvarah, the master
Page 626 and 627: unseen objects; na, do not; anu-pas
Page 628 and 629: light, brilliance, radiance; which
Page 630 and 631: ecoming; somah, Soma; rasatmakah, w
Page 632 and 633: knowledge of those who perform evil
Page 634 and 635: 15.17 But different is th supreme P
Page 636 and 637: hence, by virtue of being the most
Page 638 and 639: 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
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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
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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,
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18.41 Parantapa, O scorcher of enem
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to have been classified according t
Page 744 and 745:
18.44 The natural duties of the Vai
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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
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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,
Page 782 and 783:
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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