Bhagavad Gita Bhasya (Gambhirananada)

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English Translation of Sri Sankaracharya's Sanskrit Commentary - Swami Gambhirananda 18.9 Yat, whatever; niyatam karma, daily obligatory duty; kriyate, is performed, accomplished; iti eva, just because; it is karyam, a bounden duty; O Arjuna, tyaktva, by giving up; sangam, attachment; and phalam, the result; ca eva, as well; sah, that; tyagah, renunciation, giving up of attachment and (hankering for) the resutls of daily obligatory duties; matah, is considered; to be sattvikah, based on sattva, arising from sattva. We said that the Lord's utterance is proof of the fruitfulness of daily obligatory duties. Or, even if the niyakarmas be understood (from the Lord's worlds) to be fruitless, still the ignorant man does certainly imagine that the nityakarmas (daily obligatory duites) when performed produce for oneself a result either in the form of purification of the mind or avoidance of evil. As to this, the Lord aborts even that imagination by saying, 'by giving up the result'. Hence it has been well said, 'by giving up attachment and the result'. Objection: Well, is not the threefold relinquishment of actions, also called sannyasa, under discussion? As regards this, the renunciation based on tamas and rajas have been stated. Why is the relinquishment of 699
attachment and (desire for their) results spoken of here as the third? This is like somebody saying, 'Three Brahmanas have come. Of them two are versed in the six auxiliaries [The six auxiliaries are: Siksa (Phonetics), Kalpa (Code of Rituals and Sacrifices), Vyakarana (Grammar), Nirukta (Etymology), Chandas (Meter, Prosody), and Jyotisa (Astronomy).-Tr.] of the Vedas; the third is a Ksatirya!' Reply: This is not wrong, for this is meant as a eulogy on the basis of the common factor of renunciation. Between renunciation of actions and renunciation. of hankering for results, there is, indeed, the similarity of the fact of renunciation. While on this subject, by condemning 'renunciation of actions' on account of its being based on rajas and tamas, the 'renunciation of desire for results of actions' is being praised on account of its being based on sattva, by saying, 'that renunciation is considered to be based on sattva.' The internal organ of a person who is qualified for rites and duties, who performs the nityakarmas by giving up attachment and hankering for results, becomes pure on account of its being untainted by attachment to results etc. and refined by the nitya-karmas. When it is pure and tranquil, it becomes capable of contemplating on the Self. Since, for that very person whose 700
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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
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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.
Page 650 and 651: with cares; pralayantam, which end
Page 652 and 653: 16.14 Asau, that; unconquerable sat
Page 654 and 655: lood, hair, bones etc., and running
Page 656 and 657: mam, Me, God-transgression of My co
Page 658 and 659: ejected, and which is the root of a
Page 660 and 661: English Translation of Sri Sankarac
Page 662 and 663: Chapter 17 17.1 Arjuna said -- But,
Page 664 and 665: threefold-born of sattva, rajas and
Page 666 and 667: 17.4 Sattvikah, those having the sa
Page 668 and 669: espectively being shown here so tha
Page 672 and 673: 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
Page 678 and 679: name, being honoured and worshipped
Page 682 and 683: 17.24 Tasmat, therefore; yajna-dana
Page 684 and 685: 17.27 And the steadfastness in sacr
Page 686 and 687: Brahman, who have fully purified th
Page 688 and 689: 18.2 The Blessed Lord said -- The l
Page 690 and 691: 18.3 Eke, some; manisinah, learned
Page 692 and 693: enounced ever undertaking,' 'who is
Page 698 and 699: ondage; and also because they are f
Page 702 and 703: internal organ has become purified
Page 704 and 705: emaining at without doing or causin
Page 706 and 707: after death to those who do not res
Page 710 and 711: the mind and the intellect.] in num
Page 712 and 713: 18.16 Tatra is used for connecting
Page 714 and 715: absolute, unchanging witness of the
Page 716 and 717: accepted, It should have a change t
Page 720 and 721: 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
Page 726 and 727: 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 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
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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
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actions performed in previous birth
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sasvatam, eternal; sthanam, Abode,
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18.65 Bhava manmana, have your mind
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the dark-ness born of ignorance wit
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form of sanke etc. and darkness fro
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then, since Liberation cannot come
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eing exhausted without creating ano
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performing nityakarmas is the resul
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circumstantial inference that, sinc
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the kamya-Agnihotra). Therefore, it
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mendicants belonging to the Order o
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case of a stump and a man, when the
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and even in the life preceding that
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ceases in the absence of the false
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knowledge of Brahman, the realizati
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Reply: No, for in the case of the '
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18.67 Idam, this Scripture; which h
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the supreme Teacher'-. Tho him come
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various sacrifices, viz rituals, lo
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ewilderment, natural indiscriminati
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narrated; vasudevasya, of Vasudeva;
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struck with great wonder. And hrsya
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Bhagavad Gita Bhasya (Gambhirananada)

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