TPC7

Swamy Desikan’s
Tatparya Chandrika
(Gita Bhashyam – Chapter 7)
Annotated Commentary in English By

Vidvan Sri A. Narasimhan Swamy
Sincere Thanks to:
Sri Oppiliappan Koil V. Sadagopan Swamy for releasing this

eBook in the Godha Series at Sadagopan.Org
SrI:
Viswaroopam
Art Work by Sau. R. Chitralekha
Sri:
Srimad Ramanuja Gita Bhashyam – 7th Chapter
(Explanations from Tatparya Chandrika of Swamy Deshikan)
अथ स मोऽ याय:
याय:
भा यावता रका
थमेन अ यायष के न परम ा यभूत य,

य, पर य णो िनरव य िनिखलजगदेककारण य सव य सवभूत य
स यसंक प य महािवभूतःे ीमतो नारायण य ा युपायभूतं तदुपासनं व ुं तद गभूतम् आ म ानपूवक-
क-कमानु ान-
ान-
सा यं ा ःु यगा मनो याथा यदशनम् उ म् |
In the first six chapters Sri Krishna taught the realization of the ा ा who is the Individual
Individual Self
and that it can be attained through the practice of Karmayoga embedding the knowledge of the
Self as an accessory to meditation on the Paramatman. This was told in order to begin the
teaching on परमा मोपासन which is the means to attain the Supreme
Supreme Srimannarayana who is the
ultimate goal, पर न् or Supreme Brahman, is without any defects, is the sole cause of the
entire universe, is all knowing or omniscient, is सवभूत or is existing as everything being the inner
controller, is स यस क प,
प, of true willing, is the Lord of the mighty उभयिवभूितs
तs the eternal divine
paramapada and the material world and so on.
इदान म यमेन ष के न पर भूतपरमपु ष व पं तदुपासनं च भि श दवा यम् उ यते – Now in the mid-
mid-six
chapters (six chapters starting with
with the seventh), the nature of The Supreme Purusha who is the
Supreme Brahman and परमा मोपासना or devout meditation on the Supreme known by the term
भि is going to be told.
Sva yaathaatmyam prakrutyaa asya tirodhi: sharanaagati:
Bhaktabheda: prabuddhasya shraishthyam saptama uchyate||
www.sadagopan.org Page 1 of 81
तदेतद् उ र 'यतः वृि भूतानां येन सविमदं ततम् । वकमणा तम य य िस िव दित मानवः ।।'
।।' (18-
(18-46) इ यार य
'िवमु य िनममः शा तो भूयाय क पते । भूतः स ा मा न शोचित न का ित ।। समः सवषु
सवषु भूतष
े ुम
लभते पराम् ।।'
।।' (18-
(18-53, 54) इित संि य व यते- The same teaching is told later in the last chapter
summarizing all these starting with ‘यत

‘यत:..
यत:.. – Man begets the fruits by worshipping through the
ordained duties of one’s station in life that Supreme from whom all beings are born and by
whom this entire universe is pervaded’ and ending with the sloka ‘‘िवमु
िवमु य..’
य..’ – ‘Having given up
desire and anger, िनमम:
िनमम: - not having the feeling of possession, being calm, he experiences the
real nature
nature of the Self as is. After realizing the nature of the Self, he does not grieve, does not
desire anything. Having developed a mind that everything other than the Supreme is same
being meager and impermanent such a one attained परभि ’ (18-

(18-53,54).
उपासनं तु भि पाप म् एव पर ा युपायभूतम् इित वेदा तवा यिस म् – The fact that meditation known as
उपासना becomes a means to attain the Paramatman only having taken the form of devotion or
intense love or भि is well established in the वेदा तवा
तवा यs.
यs. They are
'तमेव िव द वाितमृ युमेित'

त' ( .े उ. 3-8) – knowing HIM alone one goes beyond death, 'तमे
'तमेवं िव ानमृत इह
भवित'
भवित' (पु
(पु षसू ) इ या दना अिभिहतं वेदनम्, ’Having meditated upon HIM thus he becomes equal to a
liberated one in this world’, what is told by these shruti vakyas as वेदन or knowing is the same as
what is told in,
'आ मा वा अरे ः ोत ो म त ो िन द यािसत ः'

ः' (बृ
(बृ. उ. 2-4-5) – ’The Supreme Self is to be heard,
reflected upon, meditated upon and seen directly’, 'आ
'आ मानमेव लोकमु
लोकमुपासीत'
ासीत' (बृ
(बृ. उ. 1-4-15) ‘Meditate
on the Supreme as the one to be attained’, 'स
'स वशु ौ व
ु ा मृितः,
तः, मृितल भे सव थीनां िव मो ः'ः' (छा
(छा.
छा.
उ. 7-26-
26-2) – ’When the mind becomes clear of all impurities incessant meditation becomes
possible. When
When such meditation becomes possible, all knots would get released’,
'िभ ते दय ि थः िछ ते सवसंशया:
या: । ीय ते चा य कमािण ति मन् दृ े परावरे ' (मु
(मु. उ. 2-2-8) इ या दिभः
ऐका यात् – ’If that Supreme who is the Self of all the sentients bot
bothh superior and inferior is
realized, the knots of the heart such as desire, hatred etc get destroyed. All doubts get cleared
and the karmas get destroyed’ and so on.
मृितसंतान पं दशनसमानाकारं यानोपासनश दवा यम् इित अवग यते – So by these माणाs
माणाs it
it can be
known that the उपासन which is an unbroken stream of remembrance of form equal to direct
perception is told by the terms यान,
यान, उपासन etc.
पुन - 'नायमा मा वचनेन ल यो न मेधया न ब ना त

ु न
े । यमेवष
ै वृणत
ु े तेन ल य त यैष आ मा िववृणत
ु े तनूं वाम्
।।'
।।' (मु
(मु. उ. 3-2-3) इित िवशेषणात् परे ण आ मना वरणीयताहेतभ
ु त
ू ं मयमाणिवषय य अ यथि य वेन वयम् अिप
अ यथि य पं मृितसंतानम् एव उपासनश दवा यम् इित िह िन ीयते – And again, as it is expressly told
‘This Self is not attainable by mere
mere reflection, mere contemplation or by lot of hearing. Who ever
this Paramatman chooses, to such a person only HE is attainable. To him Paramatman reveals
HIMSELF’, the continuous remembrance of the Supreme which is the cause of an aspirant
being chosen by Paramatman is only called by the term उपासना can be definitely decided.
Whatever is the object of such unbroken stream of remembrance, that being immensely lovable,
the continuous remembrance by itself becomes lovable.
तद् एव िह भि ः इ यु यते, ' ह

े पूवमनु यानं भि र यिभधीयते' (लै
(लै ग.
ग. उ. खं.) इित वचनात् - - Such meditation
only is known as भि . It is also said as ‘Repeated remembrance with love only is known as
bhakti’ in लै गपुराण.
ाण.
अतः 'तमेवं िव ानमृत इह भवित,

भवित, ना य:
य: प था अयनाय िव ते' (पु
(पु षसू ), 'नाहं
'नाहं वेदैन तपसा न दानेन न चे यया ।
श य एवंिवधो ु ं दृ वानिस मां यथा ।।‘,
।।‘, ‘भ
‘भ या वन यया श य अहमेवंिवधोऽजुन । ातुं ु ं च त वेन वे ु ं च
परं तप ।।'
।।' (11-
(11-53,
53, 54) इ यनयोः एकाथ वं िस ं भवित – Therefore, it becomes established that the
intention of the shruti vakya, तमेवं – Having meditated upon HIM thus only one becomes equal to
a liberated here. There is no other means to liberation’, and what is told in this मृित as ‘नाहं
‘नाहं…’,
…’, -
‘One cannot have a vivid perception of ME just as you had by mere study
study of the scriptures,
penance, donation, sacrifice etc without intense Love towards ME’, ‘Hey Arjuna, it is possible to
know ME who is such, by undiluted intense love towards ME through the shastras as it is and it
is possible to realize me in reality’ are one and the same.
त स मे तावद् उपा यभूत-परमपु ष-

ष- व पयाथा यं, कृ या ति रोधानं, ति वृ ये भगव पि ः उपासकिवधाभेदो,
ो,
ािननः ै ं चो यते – Now in the seventh chapter, the real nature of the Supreme Purusha who
is the object of meditation, that nature of the Supreme being hidden or covered by matter,
surrendering unto the Supreme in order to get rid of that concealment by matter, four types of
meditators and the supremacy of the ािनs

ािनs among them is going to be told.
थमेन अ यायष के न परम ा यभूत य, - By this, the ultimate goal is not just realization of the nature of
the Individual Self is clear. The part of the Bhashya परम ा यभूत य पर य णो िनरव य
िनिखलजगदेककारण य सव य सवभूत य स यसंक प य महािवभूतेः ीमतो नारायण य ा युपायभूतं तदुपासनं
व ु म् – the subject of the म यमष क - middle 6 chapters is summarized. Then the summary of first
6 chapters is summarized as तद गभूतम् आ म ानपूवक-कमानु ान-सा यं ा ुः यगा मनो याथा यदशनम्
उ म्. What is going to be told in 8th chapter as मामुपे य तु कौ तेय etc are summarized as
परम ा यभूत य. So it is made clear that what is to be attained is not प रशु जीवमा .
पर य णो िनरव य – The fact that the Supreme Lord is the ultimate goal is told by the words
पर etc. The word िनरव य indicates that HE is पु षो म. The meanings of परं परं धाम etc
told in 10th chapter are summarized by this. This means the modifications in essential nature
that happens to non-sentient matter ( व पिवकार) and the modifications in the attributive
consciousness that happens to bound selves ( वभावस कोचिवकास) do not happen to the
Supreme who is the ultimate goal to be attained is understood.
िनिखलजगदेककारण य – This is the meaning of slokas अहं सव य भव: etc told in 10th chapter. By this
the Supreme Brahman is the sole cause of the Universe अिभ िनिम ोपादानकारण – meaning HE is
the material cause and the efficient or intelligent cause as well is told.
सव य सवभूत य – That HE is सव is told in slokas such as म : परतरं ना यत् (7) in this chapter and
that also establishes HIS िनिम ोपादान व. He is the inner controller of all and so has everything
as HIS body and that is told as सवभूत य. This is going to be told later as सव समा ोिष ततोऽिस सव:
(गी.11-40).
स यसंक प य महािवभूतेः ीमतो नारायण य – This establishes the meanings of िवभूित अ याय (10th
chapter). By all these, the िनवचन or etymology of the word Narayana is also indicated. Eight
reasons which establish that Narayana is the ultimate object of attainment are summararised
thus-
पर वात् िनरव वात् िपतृ वात् िहतवेदनात् ।
अ तरा मतया दोष ित ेप म वत: ॥
भोगलीलाथ िन सीम िवभूित य योगत: ।
ीम वात् अिप उपा योऽयं ा यो नारायण: पर: ॥
ा युपायभूतं तदुपासनं – The means to attain परमा मन् is HIS उपासना only. जीवा म ान and कमानु ान
are उपकारकs as accessories to it and so are पर परया उपायs OR they are means to the ultimate
indirectly or successively.
व ुं तद गभूतम् आ म ानपूवक-कमानु ान-सा यं ा ुः यगा मनो याथा यदशनम् उ म् – The means to attain
the Supreme is the meditation on HIM only which is परमा मोपासने. The knowledge of the
Individual Self, practice of Karma etc are all useful as accessories to that Upasana and so are
successively means.
इदान म यमेन ष के न पर भूतपरमपु ष व पं तदुपासनं च भि श दवा यम् उ यते – In the first six chapters
the aspects taught are अ ग that is the accessory – karma and jnana yogas, and ा ृ – the
attainer who is Jivatma. Now अि ग that is the main part and ा य one to be attained are going to
be taught is the स गित told as इदानीम् in bhashya. By the words पर , परमपु ष etc the common
word found in वेदा तवा यs teaching the reality culminate in पर , परमपु ष ीम ारायण and in
the same way the वेदा तवा यs teaching the उपाय or means to liberation by the word वेदन, उपासना
etc. culminate in भि is told here. By these two sentences in the Bhashya the summary of two
ष कs (groups of 6 chapters) as told by Bhagavad Yamunacharya in two slokas as ानकमाि मके
िन े योगल े सुसं कृ ते । आ मानुभूितिस यथ पूवष के न चो दते ॥ and म यमे भगव व-याथा यावाि िस ये
ानकमािभिनव य भि योग: क तत: ॥ The meaning of सुसं कृ ते is indicated as आ म ानपूवक-कमानु ान.
What is told as भगव वयाथा य – in that त व is व प of Paramatman and याथा यम् is यथावि थत:
कार:.
तदेतद् उ र 'यतः वृि भूतानां येन सविमदं ततम् । वकमणा तम य य िस िव दित मानवः ।।' (18-46) इ यार य
'िवमु य िनममः शा तो भूयाय क पते । भूतः स ा मा न शोचित न का ित ।। समः सवषु भूतेषु म लभते
पराम् ।।' (18-53, 54) इित संि य व यते – भूयाय means to attain जीवा मसा ा कार. Then he will get
परभि . In the 18th chapter also it is told that आ मदशन which is attained through कमानु ान leads to
भि and that is indicated in Bhashya here.
उपासनं तु भि पाप म् एव पर ा युपायभूतम् इित वेदा तवा यिस म् – Here several doubts are clarified.
Doubts that may arise are: The shruti तमेव िव द वा अितमृ युमेित ( े.3-8) talks about वेदन being the
means to liberation and it is not seen in shruti that liberation is through Bhakti. Shruti also
seems to say कम has to be combined with वेदन for moksha as in िव ां च अिव ां च य त द

े उभयं सह.
It is also doubtful if परमपु ष-उपासना only is means to moksha as in अथविशरोपिनषत् it is said that
is to be meditated upon. And in तदनिव ा (कौ.उ.) it appears as though उपासना has to be done
with इ as the deity as Indra says मामुपा व and so on. All these are set aside in this part of the
Bhashya as उपासनं तु. The word तु indicates that it is उपासनमेव.
The means to attain Paramatman is not mere ान but उपासना only. This is the first aspect.
Secondly, this उपासना has to be भि पाप मेव and not mere उपासना without bhakti. Thirdly it is
this kind of उपासना only and not कमसमुि त meaning combined with karma. The word सह in
ईशावा योपिनषत् म means अ गाि गभाव. The fourth aspect is that the object of such उपासना has
to be परमा मन् only and not any one else. Only then it becomes the means to attain परमा मन् as
known from त तु याय. इित वेदा तवा यिस म् - All these four aspects are well established by
वेदा तवा यs. We need not imagine them or create them but they are already well established in
the shrutis. There is no need for even उपबृंहणs – that is smruti, itihasa etc to establish this.
Shrutis directly say this.
Now the first aspect is established as -
'तमेव िव द वाितमृ युमेित' ( े. उ. 3-8) 'तमेवं िव ानमृत इह भवित' (नृ. पू. ता. 10-6) इ या दना अिभिहतं वेदनम्,
'आ मा वा अरे ः ोत ो म त ो िन द यािसत ः' (बृ. उ. 2-4-5) 'आ मानमेव लोकमुपासीत' (बृ. उ. 1-4-15)
'स वशु ौ ुवा मृितः, मृितल भे सव थीनां िव मो ः' (छा. उ. 7-26-2) 'िभ ते दय ि थः िछ ते सवसंशया: ।
ीय ते चा य कमािण ति मन् दृ े परावरे ' (मु. उ. 2-2-8) इ या दिभः ऐका यात् मृितसंतान पं दशनसमानाकारं
यानोपासनश दवा यम् इित अवग यते – In the mantra : ोत : म त : िन द यािसत :, the aspects
of ोत : and म त : are राग ा or based on one’s willing to do while : and िन द यािसत : are
िविध – are ordained to be done. That the generic terms such as वेदन etc culminate in the specific
terms यान, उपासन is but logical as they are all appearing in same करण. यान is तैलधारावत्
अिवि छ मृितस तान प् is known from ुवा मृित:. It is ordained that such ुवा मृित cause the
destruction of all knots. For that दशन is needed. दशन qualifies ुवा मृित only. When we say मृित
gets the form of दशन it means it becomes vivid. When the मृित becomes intense, it becomes
दशनसमानाकार. This can be seen in मारीच’s words वृ े वृ े च प यािम चीरकृ णािजना बरम् । गृहीतधनुषं
रामं पाशह तिमवा तकम् (रा.अ.39-14) etc. So the words मृित and दशन end up in same. So the words
ो िन द यािसत : are meaning same as per सामा यिवशेष याय. Meaning, िन द यासन leads to
दशन when the remembrance becomes intense and in that way there is unity in their meaning.
So one has to meditate on the divine auspicious form of Paaramatman continuously without
break and whe that becomes intense it becomes vivid and becomes equal to being actually
seen. So दशनसमानाकार मृितस तित is the उपाय and दशनसमानाकार दशन is फल. Such meditation
leads to vivid perception. By this the first aspect that the means is not mere knowledge but
उपासना मक ान meditative knowledge is established.
The second aspect that such उपासना has to be भि प is established with pramanas next. के वल
वण-मनन-िन द यासन are of no use but it has to be combined with भि loving devotion is seen in
नायमा मा… It is not telling that वण, मनन etc are not needed as that would be against shrutis but
के वल वण etc as all that has to be done with भि .
पुन - 'नायमा मा वचनेन ल यो न मेधया न ब ना ुतेन । यमेवैष वृणुते तेन ल य त यैष आ मा िववृणुते तनूं वाम्
।।' (मु. उ. 3-2-3) इित िवशेषणात् परे ण आ मना वरणीयताहेतुभूतं मयमाणिवषय य अ यथि य वेन वयम् अिप
अ यथि य पं मृितसंतानम् एव उपासनश दवा यम् इित िह िन ीयते– What is not present in any other
means is present in ीित. Loving meditation on the Paramatman who is most dear becomes
most enjoyable. Here एष: is परमा मा. It is told as ि यतम एव िह वरणीयो भवित । परमा मिवषय ीितमानेव
परमा मना वरणीय: | This will be told later as ि यो िह ािननो यथम् अहं स च मम ि य: (17) in this
chapter. HE choses him who choses HIM. It is known that भगव ि is most sweet from
statements such as या ीितरिववेकानाम् िवषयेषु अनपाियनी । वामनु मरत: सा मे दयात् मापसपतु ॥(िव.पु.)
(Prahlada) and तेषु तेषु अ युता भि : अ युता तु सदा विय (िव.पु. 1-20-18)., and नाकपृ गमनं
पुनरावृि ल णम् । जपो वासुदेवेित मुि बीजमनु मम् (िव.पु. 2-6-34).
तद् एव िह भि ः इ यु यते, ' ह
े पूवमनु यानं भि र यिभधीयते' (लै ग. उ. खं.) इित वचनात् - Even then how is
it possible that Bhakti is the means to मो or liberation is established here. It is said महनीयिवषये
ीितरे व िह भि :. For that the माण is also shown. It is to be understood that महनीयिवषये ीितरे व
ेहपूवमनु यानम्. If this is not accepted thus, there will be contradiction to shruti and smruti
vakyas.
अतः – For that reason – means, the word वेदन which is the means to liberation being of the form
of भि .
'तमेवं िव ानमृत इह भवित, ना य: प था अयनाय िव ते' (पु षसू ), 'नाहं वेदैन तपसा न दानेन न चे यया । श य
एवंिवधो ु ं दृ वानिस मां यथा ।।‘, ‘भ या वन यया श य अहमेवंिवधोऽजुन । ातुं ु ं च त वेन वे ु ं च परं तप ।।'
(11-53, 54) इ यनयोः एकाथ वं िस ं भवित । – By establishing that there is no other ‘upaya’ than
परमा मन् HIMSELF, it is also established according to shrutis that there is no other means than
the knowledge of the nature of परमा मन्. In मृित it is told that there is no other means than
Bhakti towards HIM. Thus the words वेदन and भि having same meaning is established.
The other two aspects – that the upaya is not समुि त and that उपा य is परमा मन् only are अथत:
िस – understood by these pramanas. By barring anything other than वेदन as the means,
समु यप is refuted and it also gets established that कम is only needed as अ ग or accessory.
By treating the वा यs of ेता तर उपिनषत् (तमेव िव द वा अितमृ युमेित) and पु षसू as addressing
एकिवषय, it gets established that the meanings of पु षसू are inline with what is told in all other
upanishats. Purushasukta is found in all four Vedas, that is its greatness.
त स मे तावद् उपा यभूत-परमपु ष- व पयाथा यं, कृ या ति रोधानं, ति वृ ये भगव पि ः उपासकिवधाभेदो,
ािननः ै ं चो यते – The word उपा यभूत indicates the connection to present context from
previous chapter. The परमपु ष was told in the last sloka of previous chapter by the word ‘माम्’
( ावान् भजते यो माम्).
All these establish the meanings as summarized by Bhagavad Yamunacharya –
वयाथा यं कृ या य ितरोिध: शरणागित: । भ भेद: बु य ै ं स म उ यते |
Sloka 1
ीभगवानुवाच
म यास मना:
मना: पाथ योगं यु न् मदा य:
य: ।
असंशयं सम ं मां यथा ा यिस तत् ण

ु ु ॥ 1 ||
पाथ Hey Arjuna, मिय आस मना: having a mind interested in ME only मदा य: having taken ME as
refuge असंशयं सम ं without any doubt, complete with form, attributes, glory etc. माम् यथा ा यिस
with which knowledge you will know तत् ुणु listen to that knowledge.
मिय आिभमु येन स मनाः मि य वाितरे केण म व पेण गुणःै च चेि तेन मि भू या िव ष
े े सित त णाद् एव
िवशीयमाण-
िवशीयमाण- व पतया मिय सुगाढं ब मनाः - Being favourable to ME,
ME, having his mind deeply
interested in ME - meaning having fixed his mind in ME very firmly as his essential nature itself
would completely be lost when there is the slightest separation from MY nature, attributes,
attributes,
divine acts and my glory.
तथा मदा य:
य:- वयं च मया िवना िवशीयमाणतया मदा यो मदेकाधारः,
ाधारः, -As else even his very existence
would be lost without ME and so is fully dependant on ME and so having ME only as the
support,
म ोगं यु न् - यो ुं वृ ो योगिवषयभूतं माम् असंशयं िनःसंशयं, सम ं –सकलं, – endeavouring to meditate on

ME and knowing ME who is the object of meditation without any doubts, completely,
यथा ा यिस-
यिस-येन ानेन उ े न ा यिस;
यिस; तद् ानम् अविहतमनाः वं शृणु – by the instruction
instruction of which
knowledge you will know, that knowledge having a concentrated calm mind listen to ME.
ME.
The real nature of Paramatman told as माम् - taught to be worshipped is told here. By this
उपासना on the Lord would be possible.
मिय आिभमु येन स मनाः – The उपसग आ in आस मना: indicates the आिभमु य or favourable
disposition towards HIM which is needed for upasana.
मि य वाितरे केण – One for whom I am the object of Loving worship is मि य. Being like that is
मि य व. That is due to excessive love towards Paramatman.
म व पेण गुणैः च चेि तेन मि भू या – The word िवभूित or glory indicates HIS retinue, followers, divine
weapons etc which are unique to HIM.
िव ेषे सित – The meaning of िव ेष is not being able to experience HIM as desired.
त णाद् एव िवशीयमाण- व पतया – That the bhakta becomes incapable of doing anything is
indicated as िवशीयमाण व पतया. That applies to the mind here.
मिय सुगाढं ब मनाः तथा मदा य:- वयं च मया िवना िवशीयमाणतया मदा यः मदेकाधारः, - The meaning of
मदा य: is मदेकाधार: having ONLY HIM as the support. It is like the usage अप् भ ा: which means
the ascetics live on only water and nothing else. Similarly मदा य: means मदेकाधार:. That means
for HIM experiencing the SUPREME only is the support.
म ोगं यु न् - यो ुं वृ ो – The word योग indicates the knowledge of the Supreme who is to be
meditated upon and which is useful to Yoga and not actual practice of Yoga. That is shown as
यो ुं वृ :.
योगिवषयभूतं माम् – What is to be known before starting Yoga is told as योगिवषयभूतम्.
असंशयं िनःसंशयं, सम ं –सकलं, - The word सम means knowling HIM qualified by all modes – HIS
सव कारिविश व. Becaue all doubts would get cleared only on knowing the object of meditation
qualified by all modes.
यथा ा यिस-येन ानेन उ े न ा यिस; तद् ानम् अविहतमनाः वं शृणु – Though Arjuna is listening only,
even then Krishna says शृणु – to indicate that what is going to be taught now is the most
important thing and needs a lot more concentration. In the next sloka Krishna says व यािम and
here HE says शृण.ु To show that उि and वण are about the same aspect, the word यथा in यथा
ा यिस is commented as येन ानेन (inline with next sloka ानं तेऽहम्).
The teachings which are to be heard by Arjuna now are not taught anywhere else in this way.
Krishna himself, the Supreme Brahman, is teaching the most secret teachings about the
realities and so it needs lot of concentration. It is said in Kathopanishat that वणायािप ब िभय न
ल य: शृ व तोऽिप बहवो यं न िव ु:. Even hearing about such great truths or realities is very very
difficult and not available to many and so on.
Sloka 2
ानं तेऽहं सिव ानम् इदं व या यशेषत:

त: ।
य ा वा नेह भूयोऽ यत् ात मविश यते ॥ 2 ||
यत् ा वा Having known which भूय: ात म् अ यत् anything else which is to be known again इह न
अविश यते does not remain here इदं ानं that knowledge of my essential nature सिव ानम् with the
differentiating characteristics अशेषत: ते अहं व यािम I will tell you completely.
अहं ते मि षयम् इदं ानं िव ानेन सह अशेषतो व यािम । िव ानं िह िविव ाकारिवषयं ानम्, यथा अहं
म ित र ात् सम तिचदिच तुजातात् िनिखलहेय यनीकतया नानािवध अनविधकाितशयासं येय-
क याणगुणगणान त-
त-महािवभूिततया च िविव ः,
ः, तेन िविव
िविव -िवषय ानेन सह म व पिवषय ानं व यािम । क
ब ना;
ना; यद् ानं ा वा मिय पुनः अ यद् ात ं न अविश यते ।
अहं ते मि षयम् इदं ानं िव ानेन सह अशेषतो व यािम – I will instruct you with this knowledge having ME
as the object and with
with distinctive attributes completely.
िव ानं िह िविव ाकारिवषयं ानम्, - िव ान means the knowledge about those aspects of ME which
are distinct from everything else.
यथा अहं म ित र ात् सम तिचदिच तुजातात् िनिखलहेय यनीकतया नानािवध अनविधकाितशयासं

अनविधकाितशयासं येय-
क याणगुणगणान त-
त-महािवभूिततया च िविव ः,
ः, - Like how I am distinct and different from everything
non--sentients by having a nature opposed
other than ME that is the entire group of sentient and non
to everything defiling and being an abode to infinite
infinite groups of innumerable auspicious
unsurpassed verieties of qualities of unlimited excellence and possessing infinite great glory
तेन िविव -िवषय ानेन सह म व पिवषय ानं व यािम – Along with that knowledge which differentiates
and distinguishes
distinguishes ME from everything else, the knowledge of MY essential nature I will impart
you.
क ब ना;
ना; यद् ानं ा वा मिय पुनः अ यद् ात ं न अविश यते – What more needs to be said, knowing
which there will be nothing more left to be known about ME.
अहं - Though Krishna said ‘I will impart that knowledge by which you can know ME completely,
listen to me carefully’ in the previous sloka, HE again praises that knowledge as most precious
and that Arjuna should acquire that knowledge with great respect. That is implied in the word
अहम् in mula sloka.
ते मि षयम् इदं ानं िव ानेन सह अशेषतो व यािम – The mula sloka has ानम् and सिव ानम्. To show
that there is no repetition there, the उपसग िव is commented as ‘िविव ाकार िवषयम्’. Here ानम्
means the knowledge that arises from the वा यs. It is used in secondary sense as ानम् itself.
िव ानं िह िविव ाकारिवषयं ानम्, यथा अहं म ित र ात् सम तिचदिच तुजातात् िनिखलहेय यनीकतया
नानािवध अनविधकाितशयासं येय-क याणगुणगणान त-महािवभूिततया च िविव ः, - The usage ानं ा वा is
similar to पाकं पचित – cooks dish. If you say cooks it is enough but common usage is cooks the
dish. So here the word ानम् is about व पिन पकधमs – the attributes which establish the
essential nature. िव ानम् is about िन िपत व पिवशेषणs – special attributes of the established
essential nature. So there is no पुन ि or repetition here.
तेन िविव -िवषय ानेन सह म व पिवषय ानं व यािम । - िविव ाकार िवषयम् – The distinction is made
due to उभयिल ग व and उभयिवभूितिविश व.
क ब ना; यद् ानं ा वा मिय पुनः अ यद् ात ं न अविश यते – Praising such knowledge it is told as क
ब ना and concluded with the statement that ‘whatever is to be essentially known I will teach you
with all the attributes’.
Sloka 3
व यमाण य ान य दु ापताम् आह –
Perfecting this knowledge which is going to be taught in future is extremely difficult is being told.
मनु याणां सह ष
े ु कि तित िस ये ।
यततामिप िस ानां कि मां वेि त वत:

वत: ॥ 3 ||
मनु याणां सह ेषु Out of thousand people कि त् someone िस ये यतते endeavours to attain
perfection. यततामिप िस ानां Out of those who strive hard and perfect the knowledge of the
essential nature and distinctive characteristics कि त् a very rare one मां त वत: वेि will know my
reality as is.
मनु याः – शा ािधकारयो याः,

याः, तेषां सह ष
े ु कि द् एव िसि पय तं यतते । िसि पय तं यतमानानां सह ष
े ु कि द् एव
मां िव द वा म ः िस ये यतते । मि दां सह ष

े ु कि देव त वतो यथावि थतं मां वेि । न कि द् इित अिभ ायः । 'स
महा मा सुदल
ु भः'
भः' (7-
(7-19), 'मां
'मां तु वेद न क न'
न' (7-
(7-26) इित िह व यते ।
मनु या:
या: means those who are fit for उपासना or meditation being qualified to study Shastras. Of
such thousands who are eligible a rare one will endeavour till perfection. Among thousands of
such aspirants who pursue till perfection a very rare one will know ME thus and tries to attain
perfection by my grace. Among thousands who know ME a very rare one will know ME त वत:
वत: as
I am. That means no one will know ME
ME as I am. This will be told later as ‘such a great soul is not
to be found’ (7
(7-19), ‘no one has known ME’ etc.
मनु याः – शा ािधकारयो याः, - The word मनु याणाम् in mula sloka is not about the class of
manushyas (मनु य जाित) because it is established in Brahma Sutras that even Devatas are
eligible to take up उपासना. So this addresses all who are fit to take up the path of उपासना. The
मनु यज म itself is difficult to get and man is a rational being. It is said एको िववेको िधको मनु ये तेनैव
हीन: पशुिभ: समान: says सुभािषत. So having discriminatory knowledge or िववेक man should strive to
achive the utmost good. It is said in Kathopanishat, न सांपराय: ितभाित बालं मा तं िव मोहेन मूढम्
etc. people who do not have the discriminatory knowledge are told as बालs. They are deluded
by the desire for wealth and the thought of the other world does not occur to them. They keep
coming under the sway of Mrutyu. That is why Krishna says here मनु याणां सह ेषु – it may be
even among crores not just thousands.
तेषां सह ेषु कि द् एव िसि पय तं यतते – It is quite common that anyone would endeavour to achieve
end results. So the meaning of यतित िस ये is explained as िसि पय तं यतते – it is about those who
put efforts without break till the end results are achieved.
िसि पय तं यतमानानां सह ेषु कि द् एव मां िव द वा म ः िस ये यतते – Achieving िसि or perfection is
under the control of the Lord. The fact that till that is achieved one has keep engaging oneself is
indicated by यतताम् अिप िस ानाम्. That िसि is वेदन told as मां वेि . Accordingly bhashya is मां
िव द वा म : िस ये यतते.
मि दां सह ेषु कि देव त वतो यथावि थतं मां वेि – The meaning of त वत: is knowing that Paramatman
who is the ा य is the ापक also. So first step is to know सामा यवेदन told as वेि . And then
िविश वेदन – or knowing special characteristics too. That is told as त वत: वेि .
So here we have to carefully follow the bhashya – how this sloka is interpreted. The second half
of the sloka is split into two वा यs – यततामिप िस ानां कि मां वेि is one sentence. म े दषु कि मां
त वतो वेि is the second वा य.
न कि द् इित अिभ ायः – The mula sloka has कि मां वेि – this does not mean that only one would
know ME and not two. Because there are many who have known HIM such as ास, भी म etc. It
can also not be told as कि त् वे येव. So according to the meaning implied here which is that
knowledge is difficult to attain, bhashya is न कि त्.
'स महा मा सुदल

ु भः' (7-19), 'मां तु वेद न क न' (7-26) इित िह व यते – The दुलभ व of such knowledge that
is going to be taught here is meant by न कि त् in bhashya.
Sloka 4
भूिमरापोऽनलो वायु: खं मनो बुि रे व च ।
अह कार इतीयं मे िभ ा कृ ितर धा ॥ 4 ||
भूिम: The Earth आप: water अनल: fire वायु: air खं ether मन: the mind बुि : the mahat tatva अह कार:
ahankaara tatva इित इयं मे कृ ित: like this this prakruti of mine अ धािभ ा is divided into eight
categories.
अ य िविच ान त-
त-भो य भोगोपकरण भोग थान पेण अवि थत य जगतः कृ ितः इयं ग धा दगुणक-
क-
पृिथ ज
े ोवा वाकाशा द पेण मनः भृतीि य पेण च महदहंकार पेण च अ धा िभ ा मदीया इित िवि ।
This Prakruti (non-

(non-sentient matter) which is present as wonderful, infinite forms such as objects
of enjoyment
enjoyment (भो
(भो यव तु),
), instruments of enjoyment (भोगोपकरण
(भोगोपकरण)
भोगोपकरण) and places suitable for enjoyment
(भोग थान),
थान), and also present in the form of the five elements earth, water, fire, air and ether
having smell and such attributes, in the form of the reality of mahat and reality of ahankara and
thus it is present differently in these eight forms. Know that this matter belongs to ME.
Starting with this 4th sloka and till the 12th sloka (न वहं तेषु ते मिय), Bhagavan has taught HIS real
nature. Here HE is teaching that HE is different and distinct from the order of non-sentient (अिचत्
त व).
अ य िविच ान त-भो य भोगोपकरण भोग थान पेण अवि थत य जगतः कृ ितः इयं - The earth and others
(भूिम etc) are told as कृ ित here though they are the effects of कृ ित. They are कृ ितकाय. So it has
to be taken as applicable in ि सृि – individual creation after the division into name and form is
done by Paramatman. That is indicated in Bhashya as अ य िविच ान त-भो य भोगोपकरण etc.
Some opine here that according to the shruti vakya अ ौ कृ तय: (गभ पिनषत्), the words भूिम, आप:
etc mean their त मा s. त मा is the middle state, like the middle state when milk is turning into
curd. By the word मनस्, the अह कार which is the cause of मनस् is meant. The word अह कार
indicates the prime cause अ which is the cause of अह कारवासना. By बुि , महत् त व is to be
understood. But in this explanation the primary sense of these words gets defeated. So instead
of the difficulty in such an explanation, it is better to take these words in their primary sense
from the point of view of ि सृि . This is the opinion as per ता पयचि का.
Or, it can also be explained thus: The word कृ ित means primeval cause or मूलकारण and since
that is the prime cause of everything, it is only present in eight different forms. Initially it is one
and then gets divided into eight forms. But that is also not justifiable. Because when Bhagavan
is teaching about HIS nature teaching about the eight forms of matter will not be proper. So the
matter which is modified and existing as earth and such forms perceived directly and such
means ( य etc) is only a proper explanation. And Bhagavan being distinct and different from
them (िवल ण), being their Lord (शेिष) and being their controller (िनयामक) are all established by
the word मे telling that all of them are belonging to HIM only is ordained here. The कृ ित is not
independent like the सां यs say but is under the control of Paramatman. This is explained in
Bhashya as मदीयेित िवि .
ग धा दगुणक-पृिथ ेजोवा वाकाशा द पेण – By this, the mutual differences among पृिथवी and others
is shown. ग धा दगुणक also shows that they are objects of enjoyment. And indicates the special
effects of त मा s. By naming पृिथवी and others, the त मा s are also addressed as उपल णs. They
have special qualities such as gandha, sparsha etc.
मनः भृतीि य पेण च – The word मन: is उपल ण to all the groups of sense organs which is told in
bhashya as मन: भृित इि य पेण. Mind is created from साि वक अह कार. All these are modifications
of prakruti. Prakruti has satva, rajas and tamas as qualities. It gets modified into all these during
creation.
महदहंकार पेण च अ धा िभ ा मदीया इित िवि – The words बुि and अह कार are not to be taken in
the sense of knowledge and ego etc but they indicate the त विवशेषs – specific realities which are
modifications of primordial matter (मूल कृ ित). That is indicated in Bhashya as महदह कार पेण.
Thus all the realities of समि (creation in collective form) and ि (individual creations) are all
taught.
Here though the ष ीिवभि as मे, it culminates in व वािमल णस ब धिवशेष. That Paramatman is
the Lord and swami and everything belongs to HIM is clearly told as मदीया. Nothing can exist
independent of HIM and everything exists for HIS sake.
Sloka 5
अपरे यिमत व यां कृ त िवि मे पराम्

पराम् ।
जीवभूतां महाबाहो ययेदं धायते जगत् ॥ 5 ||
महाबाहो Hey Arjuna of mighty arm power इयम् the prakruti which was told above अपरा is not the
higher one but the lower one. इत: Compared to this अ यां the other one परां which is higher मे and
belongs to ME जीव भूतां कृ त िवि know the prakruti which exists in the form of Jivas or beings.
यया Know that by which जगत् धायते this world is supported.
इयं मम अपरा कृ ितः,

ितः, इतः तु अ याम् - इतः अचेतनायाः चेतनभो यभूतायाः कृ तेः िवसजातीयाकारां जीवभूतां परां -
त याः भो ृ वेन धानभूतां चेतन पां मदीयां कृ त िवि ; यया इदम् अचेतनं कृ ं जगत् धायते ।
non--sentient matter
This is my lower prakruti. Different from this meaning different from this non
which is an object of enjoyment to the sentient and having a different nature is the परा कृ ित of
higher prakruti of the form of Jivas or individual selves who are pre-
pre-eminent to the non-
non-sentient
prakruti being their enjoyer, know that sentient prakruti as mine. The entire world which is
nonsentient is sustained
sustained by this higher prakruti of the form of Jiva or sentients.
In the previous sloka, it was taught that Paramatman is different and distinct from अचेतन or non-
sentients. Here Paramatman is different and distinct from even the sentient Jiva who is different
from the non-sentient is being taught.
इयं मम अपरा कृ ितः, - The meaning of अपरा is lower or lesser importance.
इतः तु अ याम् - इतः अचेतनायाः चेतनभो यभूतायाः कृ तेः िवसजातीयाकारां – The word तु indicates extreme
difference. It would have been sufficient to say इत: पराम् to show the difference in essential
nature. But the mula sloka has इत: अ यां पराम्. So the word अ याम् is said to confirm that it is of a
different class (वैजा य). This is shown in Bhashya as अचेतनायाः िवसजातीयाकारां. The Jivatatva is
told as परा which means with respect to अचेतनत व it is superior. The comparison is between jIva
and achetana only.
जीवभूतां परां - त याः भो ृ वेन धानभूतां चेतन पां मदीयां कृ त िवि ; - As per the shvetashvatara shruti
भो ा भो यं ेिततारं च म वा ( .े 1-12), the enjoyer or भो ृ is पर or higher and भो य or the object of
enjoyment is अपर or lower is told.
यया इदम् अचेतनं कृ ं जगत् धायते – The meaning of words इदं जगत् has to be taken without any
reduction in the scope. So bhashya is कृ म् जगत्. The word इदम् in bhashya also shows it is
अचेतन as it indicates परा व. It cannot know itself and is only known by others. Jivatma is यक्
त व – he can know himself.
This धारण or aspect of supporting is through willing (स क प) in the waking and other states is
well perceived directly. Even in other states, there would be this support in essential nature. The
Jivatma controls the body which is inanimate through his willing in waking state while in deep
sleep also he supports it by his essential nature. Without the Jiva, the non-sentient matter
cannot sustain.
These two are told as कृ ितs. Prakruti means cause or कारण. They are not independent causes
but are under the control of Paramatman and HE uses them as the causes for creation. The
whole world is made of only these two namely chit and achit and ofcourse Paramatman is
supporting everything as inner controller.
It is possible to perceive matter and also infer the presence of Jivatma but Paramatman cannot
be perceived by these pramanas but known only from shastra. Krishna is telling clearly that all
these are HIS meaning for HIS purpose and supported and controlled by HIM.
Sloka 6
एत ोनीिन भूतािन सवाणी युपधारय ।
अहं कृ य जगतः भवः लय तथा ।। 6 ||
सवािण भूतािन Know that all the beings or embodied souls एत ोनीिन इित उपधारय are having only
these two कृ ितs as कारण or causes. तथा That way, अहं कृ य जगत: भव: लय: I am the cause of
creation and withdrawal of entire universe.
एत त
े नाचेतन-
न-समि पमदीय-
पमदीय- कृ ित य-
य-योनीिन ा द त बपय तािन उ ावचभावेन अवि थतािन िचदिचि म ािण
मदीयािन सवािण भूतािन इित उपधारय । मदीय कृ ित य योनीिन िह तािन मदीयािन
मदीयािन एव - All beings which have
the these prakrutis sentient and non-
non-sentients in collective form (समि
(समि प)
प) and having the
mixture of sentient and non-
non-sentient of the higher and lower order and consisting of चतुमख
ु
upto the lowest insect, know all these as mine. These two which have my two prakrutis as
causes are also MINE only.
तथा कृ ित य योिन वेन कृ य जगतः,

जगतः, तयोः योः अिप म ोिन वेन मदीय वेन च कृ यः जगतः अहम् एव भवः
अहम् एव च लयः अहम् एव च शेषी इित उपधारय - Because the
the entire universe has these two कृ ितs
ितs as
its cause, and these two कृ ितs
ितs are having ME as their cause, the entire universe belongs to ME
and so I am the cause for the creation of this entire universe; I am also the cause of withdrawal
(लय);
लय); and know ME
ME as the Master or Lord (शे
(शेिष)
ष) of all these.
तयोः िचदिच समि भूतयोः कृ ितपु षयोः अिप परमपु षयोिन वं िु त मृितिस म् – And it is well established
by shrutis and smrutis that the Paramapurusha is the cause of prakruti and purusha made of
िचदिच समि
समि – collectivity of the orders of sentient and the non-
non-sentient.
'महान े लीयते अ म रे लीयते । अ रं तमिस लीयते । तमः परे देवे एक भवित'

भवित' (सु
(सु. उ. 2),-
2),- The महत् त व
merges into अ ,अ merges into अ र,
र, अ र merges into तमस्. तमस् unites into परमा मन्.
'िव णोः व पा परतो दते े पे धानं पु ष ' (िव

(िव.
िव.पु. 1-2-24) – ”Hey Maitreya, two forms धान and पु ष
were born of the form of Vishnu’.
' कृ ितया मया याता ा व िपणी । पु ष ा युभावेतौ लीयेते परमा मिन ।। परमा मा च सवषामाधारः
परमे रः । िव णुनामा स वेदेषु वेदा तेषु च गीयते ।।'
।।' (िव
(िव.
िव.पु. 6-4-30, 31) इ या दका च िु त मृतयः – ’The कृ ित
which was told by me as having the nature of and अ , that कृ ित and पु ष,
ष, both these
unite into Paramatman. That Paramatman is the support of all and is the Overlord परमे र.
र. He is
called िव णु and is being prayed to in Vedas and Vedantas’ – and so on are such pramanas
found in shrutis and smrutis.
In the previous sloka the state of collectivity (समि दशा) was told. In the first half of this sloka the
state of individual creation ( ि दशा) is told.
Both समि and ि (collectivity and individual) are effects and Paramatmanis the cause for
both.
एत ेतनाचेतन-समि प-मदीय- कृ ित य-योनीिन ा द त बपय तािन उ ावचभावेन अवि थतािन िचदिचि म ािण
मदीयािन सवािण भूतािन इित उपधारय । मदीय कृ ित य योनीिन िह तािन मदीयािन एव ।
The word एतत् in एत ोनीिन addresses both कृ ित and पु ष told in previous sloka. So it is not just
कृ ित alone that is meant by it.
The word कृ ित seem to properly represent the non-sentient अचेतन. How can it be used in
respect of the sentient or चेतन? Is the doubt. The answer is: The sentient is of the nature of
consciousness and by nature immutable ( ान व प and िन वकार). Even then he gets associated
with bodies such as deva, manushya etc. His attributive consciousness get covered and he
experiences variety of actions which lead to enjoyments etc. But though he is seen in variety of
forms after creation, before creation he will be dormant just like the non-sentient inert prakruti
and is called as prakruti itself. So he can also be addressed with the word prakruti. But he is told
as परा कृ ित or higher prakruti while the अचेतन is called अपरा कृ ित.
तथा कृ ित य योिन वेन कृ य जगतः, तयोः योः अिप म ोिन वेन मदीय वेन च कृ यः जगतः अहम् एव भवः
अहम् एव च लयः अहम् एव च शेषी इित उपधारय । तयोः िचदिच समि भूतयोः कृ ितपु षयोः अिप
परमपु षयोिन वं ुित मृितिस म् । 'महान े लीयते अ म रे लीयते । अ रं तमिस लीयते । तमः परे देवे
एक भवित' (सु. उ. 2),
One more doubt which arises here: It is said that सव र is the cause of prakruti and purusha. But
the pramanas say both of them are eternal and those pramanas are अजाम् एकां लोिहतशु लकृ णाम्
( .े 4-5), िन यो िन यानां चेतन ेतनानाम् (कठ. 2-2-13), कृ त पु षं चैव िवि अनादी उभाविप (गी. 13-19). So
how can सव र or anyone can be the cause of something which is told as eternal?
Answer: The fact that कृ ित and पु ष are both created is established from shruti because the
same shruti says they both unite into Paramatman during लय़. But the union of prakruti and
purusha with Paramatman is like नीर- ीर याय – water mixed with milk. Though they both exist
together, it is not possible to separate them. It is said that the Hamsa has that capability. So it is
like water mixed with milk. But the essential nature of the elements is eternal and so there is no
contradiction to shrutis such as िन योिन यानाम्, अजामेकाम् and others.
'िव णोः व पा परतो दते े पे धानं पु ष ' (िव.पु. 1-2-24) ' कृ ितया मया याता ा व िपणी ।
पु ष ा युभावेतौ लीयेते परमा मिन ।। परमा मा च सवषामाधारः परमे रः । िव णुनामा स वेदेषु वेदा तेषु च गीयते ।।'
(िव.पु. 6-4-30, 31) इ या दका च ुित मृतयः ।
The sloka िव णो: व पात् परतो दते has to be understood as परत: उ दते. The sandhikaarya here is
आष योग – told by ऋिष and has to be taken as is. Or this also can be taken to mean लय as it is
found in that context.
If it is taken as परतो and दते – the meaning of दते which is from the root दो अवख डने – it would
mean पृथ भूते – being separate. Then it gets established that even in the state of लय, there
exists difference in the essential nature of the three namely धान or कृ ित, पु ष and परमा मा.
Or, it can also be taken as परतो अ दते. अ दते means अपृथ भूत.े Then it would mean the kind of
union where the different elements cannot be separated but exist together in their own nature.
Bhashyakarar
Bhashyakarar adds one more aspect to भव:
भव: लय:
लय: which is शेषी इित उपधारय.
उपधारय.
Now we agree that Paramatma is the creator, sustainer etc and also owns the two prakrutis. But
is there anyone above him? That aspect is also made clear next.
Sloka 7
यि कि दि त धन य । (First half of 7th Sloka)

म ः परतरं ना यि
धन य Hey Arjuna, म : परतरम् अ यत् कि त् नाि त there is nothing superior to ME.
यथा सवकारण य अिप कृ ित य य कारण वेन सवाचेतनव तुशिे षणः चेतन य अिप शेिष वेन कारणतया शेिषतया च
अहं परतरः,
परतरः, तथा ानश या दगुणयोगेन च अहम् एव परतरः । म ः अ यत् म ित र ं ानबला दगुणा तरयोिग
कि द् अिप परतरं न अि त ।
यथा सवकारण य अिप कृ ित य य कारण वेन सवाचेतनव तुशिे षणः चेतन य अिप शेिष वेन कारणतया शेिषतया च
अहं परतरः,
परतरः, तथा ानश या दगुणयोगेन च अहम् एव परतरः - Being the cause of even the two परापर
prakrutis which are the cause of everything, being the master or Lord of the चेतन (sentient
being) who is the master of all अचेतनव तुs or inanimate things, just as being the cause of
everything
everything and being the Master I am परतर or superior, in the same way I am superior having
been associated with the attributes such as ान,
ान, शि and others.
म ः अ यत् म ित र ं ानबला दगुणा तरयोिग कि द् अिप परतरं न अि त - म : अ यत् – means

means among
things other than ME there is nothing which is superior to ME having the qualities of ान,
ान, बल
and others.
यथा सवकारण य अिप कृ ित य य कारण वेन सवाचेतनव तुशेिषणः चेतन य अिप शेिष वेन कारणतया शेिषतया च
अहं परतरः, - Sri Krishna says that there is no one who is equal to HIM or superior to HIM. The
aspect of िन समा यिधक व which was not told earlier is told here. Being the cause of the two
prakrutis परा and अपरा and being their Lord HE is without an equal or superior, in the same way
HE is superior to everything else being associated with ान, शि and such infinite auspicious
qualities. The word तथा in the previous sloka continues here and due to that the Lord having the
two िवभूितs is shown as an example for HIS being associated with inifinite qualities. The words
कारणतया and शेिषतया show how HE is superior to all.
तथा ानश या दगुणयोगेन च अहम् एव परतरः – The word एव in Bhashya indicates that ‘I am the only
one who is सव े ’ meaning just as there is no one superior to ME, there is no one equal to ME
also.
म ः अ यत् म ित र ं ानबला दगुणा तरयोिग कि द् अिप परतरं न अि त – By telling कि दिप, there is no
one superior including चतुमुख , ,इ and others as well as प रशु ा म or pure Individual Self.
The aspects told starting with the fourth sloka (भूिमरापोनलो) till now can be summarized as : 1.
That the िनरपे कृ ितप रणामवाद is not correct. That is the postulation that matter gets modified by
itself into this wonderful world of innumerable things. That is not acceptable. 2. It is not proper to
say that the matter or prakruti will get modified by the mere nearness of पु ष (पु षसाि य). 3.
That argument that कृ ित and पु ष are independent and not subservient to ई र is also not
tenable. 4. By the words म : परतरम् – the arguments that there is someone superior to the
ि मू तs that is , and िव णु and the argument that they become ई र in वाह प – in a

continuous stream are all set aside.
न त य काय करणं च िव ते न त सम
सम ा यिधक दृ यते ।
परा य शि विवधैव य
ू ते वाभािवक ानबल या च ॥ ( .े उ.)
He does not have a body or sense organs and these is no one equal to him or exceeding him.
His powers are revealed as manifold and his actions are revealed through
through natural knowledge
and natural force.
न खलु तव सदृशा यिधका: नाथ वमेव सवलोकशर य: ।
एतावत् ानसारिमित ातुं ि दशनाथ इतर िविच ता ॥ (अ युत शतकम्)
मिय सविमदं ोतं सू े मिणगणा इव ।। 7 || (second half of sloka 7)
सू े मिणगणा इव Just like the gems strung into a thread इदं सव मिय ोतम् all these are having ME as
their abode.
सवम् इदं िचदिच तुजातं कायाव थं कारणाव थं च म छरीरभूतं सू े मिणगणवत् आ मतया अवि थते मिय ोतम् -
आि तम् । 'य य पृिथवी शरीरम्' (बृ
(बृ. उ. 3-7-3) 'य
'य या मा शरीरम्' (बृ
(बृ. उ. 3-7-22) 'एष
'एष सवभूता तरा मा
अपहतपा मा,
मा, द ो देव एको नारायणः (सु. उ. 7) इित आ मशरीरभावेन अव थानम् च जग णोः
अ तयािम ा णा दषु िस म् ।
सवम् इदं िचदिच तुजातं कायाव थं कारणाव थं च म छरीरभूतं सू े मिणगणवत् आ मतया अवि थते मिय ोतम् -
आि तम् - All these collectivity of sentient and non-
non-sentient entities are my body in the causal
state (कारणाव
(कारणाव था)
था) and state of effect (कायाव
(कायाव था)
था) and are resting in ME who is the आ मन् just like
the bunch of gems in a thread.
'य य पृिथवी शरीरम्' (बृ
(बृ. उ. 3-7-3) 'य
'य या मा शरीरम्' (बृ
(बृ. उ. 3-7-22) 'एष
'एष सवभूता तरा मा अपहतपा मा,
मा, द ो
देव एको नारायणः (सु. उ. 7) इित आ मशरीरभावेन अव थानम् च जग णोः अ तयािम ा णा दषु िस म् - This
aspect of the world and the Brahman being present in the आ म-
म-शरीर भाव or body-
body-soul
relationship is well established in the अ तयािम ा ण and other माणs
माणs such as ‘For whom the
earth is the body’, ‘For whom the Self is the body’, ‘This ONE is the innerself of all beings, is
opposed everything defiling, HE is the resplendent God, the one non-
non-second Narayana’ and so
on.
The second half of this sloka shows that Paramatman is सवशरी र having everything as HIS body
by being the support of everything. By this two aspects get established – 1. Though
Paramatman is the material cause of everything, HE is not subjected to any change of any
nature and 2. Because Paramatman is the support of everything the कृ ित and पु ष cannot exist
independent of HIM and they exist as HIS inseparable attributes.
सवम् इदं िचदिच तुजातं कायाव थं कारणाव थं च – The words सवम् इदम् indicate the sentient and non-
sentients existing in all possible states.
म छरीरभूतं सू े मिणगणवत् आ मतया अवि थते मिय ोतम् - आि तम् – By the example of gems strung in a
thread and the word ोतम् – the अनु वेश of Paramatman and the आ िय-आ य भाव are shown. The
thread goes through the gems and the gems are supported by the thread. By this the शरीरल ण
is told. With that in mind, Bhashyakarar says म छरीरभूतम्.
By the example of सू or string, some more aspects which get established are that 1. One entity
is the आधार for everything and that is Paramatman, 2. The अनु वेश is गूढ or not seen and 3. The
string is not under the control of the gem stones and similarly Paramatman is not under the
control of कृ ित etc which are supported.
Another aspect which is indicated by Bhashya with the word आि तम् is that Paramatman has
बिह ाि as indicated by ोतम् unlike the string which is not seen so. So ोतम् is commented as
आि तम्.
। 'य य पृिथवी शरीरम्' (बृ. उ. 3-7-3) 'य या मा शरीरम्' (बृ. उ. 3-7-22) 'एष सवभूता तरा मा अपहतपा मा, द ो
देव एको नारायणः (सु. उ. 7) इित आ मशरीरभावेन अव थानम् च जग णोः अ तयािम ा णा दषु िस म् ।
This is the teachings of the Upanishads which are told here. As said, सव पिनषदो गाव: दो धा
गोपालन दन: । पाथ व स: सुधी: भो ा दु धं गीतामृतं महत् ॥. In Bruhadaranyaka, sage Uddalaka
questions Yajnavalkya about the सू and the अ तयािम – वे था वं त सू ं येनायं लोक: पर लोक: सवािण
च भूतािन संद ृ धािन भवि त (बृ. 3-7-2, 3)– Do you know that sutra by which this world, the other world
and all beings are strung together ? Yajnavalkya says वेद वा अहं त सू ं तं च अ तयािमणम् (बृ. 3-7-5)–
I know that sutra and also the antaryamin you are talking about. Uddalaka then says anyone
may simply say I know but tell me what is it that you know. Then he goes about telling वायुव
गोतम त सू म् (बृ. 3-7-6) and य: पृिथ ां ित न् (बृ. 3-7-7) etc.
Then Gargi asks Yajnavalkya क म तदोतं च ोतं च and he goes on telling the paramatma svarupa
as supporting everything. Those teaching are found here being told by the Supreme
Paramatman, Krishna, Himself directly.
Sloka 8, 9, 10, 11
अतः सव य परमपु
परमपु षशरीर वेन आ मभूत-परमपु ष-
ष- कार वात् सव कारः परमपु ष एव अवि थत इित सवः श दैः
त य एव अिभधानम् इित त सामानािधकर येन आह -
So, because everything is the body of Paramatman, everything is the mode of Paramatman
who is the आ मा or Self. So only the Paramapurusha is existing having everything as HIS mode.
For this reason, all words are having HIM only as their meaning. So by all words HE only is
indicated is told in concomitant co-
co-ordination.
Thus by the slokas भूिमरापोऽनलो वायु: etc. the meanings of the भेद ुितs were explained in detail.
By the sloka मिय सविमदं ोतं सू े मिणगणा इव – the meanings of घटक ुितs was explained. Now
having known these two meanings, the meanings of अभेद ुितs and in turn by that the meanings
to be understood by the statements declaring concomitant co-ordination of Paramatman with
everything become clear. And that is indicated by the bhashya part here अत:. Here
Bhashyakarar makes a clear statement सव य परमपु षशरीरतया – to negate the view of some who
say in the sloka मयो सविमदम् indicates रसा दिविश े मिय and in order to explain that रसोऽहम सु etc is
told. But that limits the scope of आधार-आधेयभाव and so Bhashya makes it clear as सव य. The
entire universe is the mode of Paramatman. And so all words which indicate the mode indicates
the का र or the one who has all these as HIS mode. So all words mean Paramatman only in the
primary sense. अिभधान shows अिभधा वृि or primary sense.
The word कार is used to indicate that normally the words which indicate the prakara also mean
the का र even when जाित, गुण are used. We say a man is coming. The word indicating मनु यजाित
implies the person only.o
रसोऽहम सु कौ तेय भाि म शिशसूययोः ।
णवः सववेदेषु श दः खे पौ षं नृषु ।। 8 ||
पु यो ग धः पृिथ ां च तेज ाि म िवभावसौ ।
जीवनं सवभूतष
े ु तप ाि म तपि वषु ।। 9 ||
बीजं मां सवभूतानां िवि पाथ सनातनम् ।
बुि बुि मतामि म तेज तेजि वनामहम् ।। 10 ||
बलं बलवतां चाहं कामरागिवव जतम् ।
धमािव ो भूतष
े ु कामोऽि म भरतषभ ।। 11 ||
कौ तेय Hey Arjuna, अहम् अ सु रस: I am ‘rasa’ or essence in the waters. शिशसूययो: In the Sun and
Moon, भा अि म I am the brightness. सववेदेषु णव: I am the pranava in all Vedas. खे श द: I am the
sound in ether. नृषु पौ षं In the Jivas I am the creative power. पृिथ ां च पु यो ग ध: In the earth I
am the pleasant fragrance. िवभावसौ तेज अि म I am also the burning power in fire. सव भूतेषु जीवनं
In all beings I am the form of prana. तपि वषु तप ाि म I am also the penance in ascetics. पाथ Hey
Partha, सव भूतानां सनातनं बीजं मां िवि Know me as the primeval seed for the creation of all
beings. बुि मतां बुि : अि म I am the intelligence in the intelligent ones. तेजि वनां तेज: अहं I am the
valiance in the valiant ones. बलवतां च कामरागिवव जतं बलम् अहं I am the power without the blemish
of passion and desire in the powerful ones. भरतषभ Hey Arjuna, the praiseworthy of Bharata
vamsha, भूतेषु धमािव ो काम: अि म I am the love that is not opposed to dharma in beings.
एते सव िवल णा भावा:

भावा: म एव उ प ाः,
ाः, म छे षभूता:,
ा:, म छरीरतया मिय एव अवि थताः । अतः त कारः अहम् एव
अवि थतः ।
All these varieties of things are all created by ME only. They are all subservient to ME. Being
my body, they are having ME as their abode. So having
having all these as my mode, I am only
present as these varieties of things.
एते सव िवल णा भावा: म एव उ प ाः, म छेषभूता:, म छरीरतया मिय एव अवि थताः । अतः त कारः अहम् एव
अवि थतः ।
The words such as रस and others are used in the world as िन कषक श दs. That is their
connotation is definitive and rest in the respective objects seen in this world. They have
substances such as अप् and others as their material. Even then, the usage of concomitant co-
ordination between Paramatman and those qualities such as रस and others which are the
modes of the base substances which are inturn the body of Paramatman, they are also modes
of Paramatman. रस etc are कारs or modes of their substances such as अप् and others. The
substances are body to paramatman and so the qualities of the substances are also modes and
hence the co-ordination is indicated with the का र who is Paramatman. So here they are not
िन कषक श दs as their connotation does not end in the respective qualities or substances but they
go right upto Paramatman who is the का र of all. So they are all परमा मक वाचकs here.
The usage अहम् for रस, ग ध etc which are prominent in the respective substances and for them
also परमा मन् is का र and so the usage is अहम् रस:, अहं ग ध: and so on. And just as the
substances are modes of Paramatman, the modes of those substances are also modes of
Paramatman.
Here one aspect we have to understand well. In our siddhanta, the five elements inherit the
qualities found in the predecessors unlike just one quality as told by naiyayikas. The creation of
Vayu is from Akasha. Akasha has quality of sound. Vayu has sparsha and shabda. From Vayu,
agni or tejas is created. Tejas has rupa, sparsha and shabda. From agni, ap or water is created
and it has rasa and the qualities of previous elements and so prithivi has all five. But here only
रस is told for अप्. That is mainly to indicate that compared to Tejas from which Ap is created,
rasa is new quality which is not found in Tejas. So rasa is told as धानगुण for अप्. So whenever
the main quality is indicated for prominence this is how it is to be understood is the comment of
Swamy Deshika.
भा – This is a special type of substance which has brightness which spreads and which is
different from the substance which is its आ य or abode. भावत् is the base substance and भा is
also a substance which is having भावत् as its आ य. Sun and Moon are being most useful to the
world due to their brightness and so भा is their prominent characteristic.
णव is the बीज for all Vedas and so it is told here as prominent or धान.
पौ षम् – पु ष य भाव: | Some say this is पु षबुि . Some others say it is the seed which is the
cause of procreation. Or, it may mean साम य or capability or कतृ वशि , capability of being a
doer.
नृषु means among जीवs.
पु यो ग ध: - Fragrant smell or smell of sacred Tulasi leaves.
िवभावसु: - Here it means अि and the तेजस् present in it is its capability to burn.
सवभूतेषु जीवनम् – The word भूत means embodied souls. By the usage सव all starting with are
included. In them the cause of living or ाणन is told as जीवनम्.
सवभूतानां सनातनं बीजम् – This is कृ ितत व. Or the word बीज may indicate उपादान व वभाव the nature
of being the material for creation. Or it may also mean the seed which is the material
responsible for the creation of all moving and non-moving beings.
बुि : - Means अ यवसाय or ानमा . Firm determination or mere knowledge.
तेज: - परािभभव साम य – The valiant ones who can unnerve their enemies by mere presence. Or
अनिभभवनीय व - being unshaken by anything.
बलम् – धारणा दशि : - When strength is controlled by passion and desire, it leads to परिपडा or
cuasing suffering to others. So what is meant here is for purposes of supporting the body to be
used for धमकायs. राग is इ छा and काम is the height of इ छा – utmost desire.
भूतेषु – In all beings existing in the form of देव, मनु य etc.
धमािव : काम: - The love of a husband towards wife is meant here.
एते सव िवल णा भावा: म एव उ प ाः, म छेषभूता:, म छरीरतया मिय एव अवि थताः । अतः त कारः अहम् एव
अवि थतः – The concomitant co-ordination or सामानािधकर य such as रसोऽहम सु and so on is
justified with proper reasoning here by Bhashyakarar. It is not to show that Paramatman is
under their control. It is not as told राजा रा म् – king is kingdom – it is not आरोप – super imposition
because when it is possible to take primary sense, one should not resort to secondary senses.
By this bhashya एते – it is made clear that all things other than Paramatman cannot act by
themselves is made clear. By the word सव – it is made clear that any creations done by ,
and others are also due to Paramatman who has and others as HIS body and so all those
creations are under the controller of Paramatman who is the antaryami in all. It reminds what
was told earlier as अहं कृ य जगत: भव: लय: तथा.
The word िवल णा: indicates that these told here are very different from राजस and तामस which are
going to be told further. That will also be told in 10th chapter as म एव पृथि वधा: (10-5). By this,
the meanings of the Brahma sutra – न िवल ण वाद य ( .सू.2-1-4) is indicated. The objection of
sankhyas that this world which is made of trigunatmaka prakruti and which is full of defects,
causes sorrow, is impure etc and is very different from paramatman who is pure, ananda
svarupa, opposed to all defects and so on and so cannot be created by paramatman. That is
because the effect has the qualities of cause. Like a mango tree from a mango seed. And
paramatman being defectless etc this world different from Him cannot be created but it has
prakruti as its cause etc. These are all refuted there and that is indicated here by Bhashyakarar
as एते सव िवल णा भावा: म एव उ प ा: etc.
The bhashya म एव उ प ा: also indicates that the सामानािधकर य is according to the respective
objects as applicable. Like in पु ष सू it is said ा णोऽ य मुखमासीत् –Brahmin was HIS face. The
samanadhikaranya there is काय-कारण bhava. Similarly here also the co-ordination told should be
understood for each accordingly.
The bhashya म येवावि थता: - indicates that the cause of co-ordination which ensues in गुण, जाित,
शरीर etc told here is अपृथि सि . That is the aspect of everything being inseparably associated
with Paramatman. They are in ME only means they are inseparably associated with ME.
Sloka 12
ये चैव साि वका भावा राजसा तामसा ये ।
म एवेित ताि वि न वहं तेषु ते मिय ।। 12 ||
ये चैव साि वका भावा: All those feelings known as साि वक भावs which arise due to abundance of
satva तामसा and all those feelings which are taamasa तान् म एव इित िवि know that all of
them are caused by ME. अहं तु तेषु न But I am not in them. ते मिय they are in ME.
क िविश य अिभधीयते? साि वकाः राजसाः तामसाः च जगित देह वेन इि य वेन भो य वेन त त
े ु वेन अवि थता ये
भावाः तान् सवान् म एव उ प ान् िवि । ते म छरीरतया मिय एव अवि थता इित च । न तु अहं तेषु - न अहं
कदािचद् अिप तदाय
तदाय ि थितः,
थितः, अ य आ माय ि थित वे अिप शरीर य,
य, शरीरे ण आ मनः ि थतौ अिप उपकारो िव ते,
मम तु तैःन कि द् तथािवध उपकारः;
उपकारः; के वल लीला एव योजनम् इ यथः ।
What is the need to say qualifying each and everything specifically? Being the forms of साि वक
वक,
राजस,
राजस, तामस being body, being senses, being the sense objects of enjoyment and being the
causes of the respective objects, whichever object exists in this world, know that all those object
are created by ME. Also know that being my body they are residing
residing in ME. न तु अहं तेषु – means I
am never in a state dependent on them. With respect to other things however, though the body
is under the control of the Self, the Self also has some dependence on the body for existence
and that way the body is useful to the Self. But for ME however, there is no such use from them.
Mere लीला is only the benefit.
क िविश य अिभधीयते? - What was told in four slokas starting with रसोऽहम सु is concluded here as
क िविश य अिभधीयते. The bhashya त त

े ु वेन indicates that the state of समि is also included in
this.
साि वकाः राजसाः तामसाः च जगित देह वेन इि य वेन भो य वेन त त

े ु वेन अवि थता ये भावाः - What is told
as ये चैव in mula sloka addresses the division in the form of body etc and also the modes of
experiencing. And in them, साि वका and others are to be understood as separately applicable.
The साि वक भावs are as told in Mahabharata, हष: ीितरान द: सुखं संशा तिच ता (भा.मो. 219-27).
They are joy, love, happiness, comfort, having a calm mind and so on.
The राजस भावs are अतुि : प रताप ोधो मोह तथा मा (भा.मो.219-28). Being dissatisfied, repenting,
anger, confusion and intolerance.
The तामस भावs are अिववेक: तथामोह: माद: व ति ता (भा.मो. 219-29). Not having the
discriminatory knowledge, confusion or excessive passion, making accidental mistakes,
dreaming and laziness.
तान् सवान् म एव उ प ान् िवि – The अवधारण or stress म एव indicates that HE is the sole
intelligent and material cause. The theory that there are different efficient causes due to variety
of wonderful capabilities or शि is refuted by this and it is made clear by none other than
Krishna that HE is the sole efficient and material cause of everything.
ते म छरीरतया मिय एव अवि थता इित च – The co-ordination told in रसोऽहम सु – is due to शरीर-शरी र
भाव – the body-soul relation. And the body is under the control of the Soul. Since everything is
HIS body, everything is under HIS control is the meaning of the words म एव in mula sloka and
that is explained as म छरीरतया म येव अवि थता:. The co-ordination is with Paramatman is done
because all objects, being HIS body, are existing as inseparable attributes to HIM.
न तु अहं तेषु - न अहं कदािचद् अिप तदाय ि थितः – This may seem to indicate that HE is not present in
them. But that would be against the fact that HE exists everywhere as inner controller or
अ तयािम. So the explanation is नाहं कदािचदिप तदाय ि थित:.
अ य आ माय ि थित वे अिप शरीर य, शरीरे ण आ मनः ि थतौ अिप उपकारो िव ते, मम तु तैःन कि द् तथािवध
उपकारः; के वल लीला एव योजनम् इ यथः – This is to show that though the Jivatmans have some
benefit from their bodies, I do not have any such benefit from all things which are my body.
Does that mean there is absolutely no use at all in which case the creation itself becomes futile?
To say it is not so, it is commented as के वल लीला एव योजनम् – as told in Brahmasutra लोकवत् तु
लीलाकै व यम् – लीलाकै व यम् means के वल लीला. It is HIS sport. This is also as decided in shrutis and
established in Brahma sutras.
====== additional notes ============
Some important aspects of our Sidhanta are to be understood here. The relation between
Paramatman and everything else is mutual inter-relation and not mutual inter-dependence.
Everything else is dependent on Paramatman but Paramatman is not dependent on them for
HIS existence, though we see devotees expressing such feelings towards the Supreme
Brahman due to excess love. For ex. Tirumalisai alwar says – naan unnai anri ilen… This is to
be taken as vaibhavavaada. It is due to excess love and great urgency to reach HIM and to
obtain HIS grace that they express such feelings. Nammalwar also says ‘If you do not come to
perishes
ME, I will perish. If I perish, your vibhuti will perish and if your vibhuti perishe s you will also be
not there’. These are all expressions out of deep love and devotion and sense of urgency to
reach HIM. Tatva sthiti – or reality is that HE is not dependent on anything else for HIS
existence. That is made very clear by Bhashyakarar as न अहं कदािचद् अिप तदाय ि थितः. There are
two ways to establish the existence of Paramatman – one is by HIMSELF HE exists. Secondly
through pramanas. Pramana gives definition of Brahman in the second brahma sutra – ज मा य
यत: - from whom all these are created, sustained and withdrawn unto – HE is Brahman. If all
these are not there, what happens to this definition? ई र can be called so if there is ईिशत -a
ruler is called so only because he has something to rule over. If nothing exists he cannot be
called a ruler. In that way माणाधीन स ा of Paramatman – establishing HIM from pramanas for
which one has to resort to Vedas and brahmasutras etc. and that becomes difficult. But that
does not harm HIS very existence वाधीन स ा - as HE exists even without anything. Everything
is his अधीन and HE is not under the control of anything else. This aspect is made clear here by
Bhashyakarar.
Sloka 13
ि िभगुणमयैभावैरेिभः सविमदं जगत् ।
मोिहतं नािभजानाित मामे यः परम यम् ।। 13 ||
ि िभ: गुणमयै: Having an abundance of the qualities which are three namely saatvika, raajasa and
taamasa, एिभ: भावै: by these substances मोिहतम् इदं सव जगत् this entire world being confused
ए य: परम् different from all these being superior to all अ यं being of the same form without any
modifications मां नािभजानाित is not knowing ME.
तदेवं चेतनाचेतना मकं कृ ं जगत् मदीयं काले काले म एव उ प ते, मिय च लीयते, मिय एव अवि थतं,
म छरीरभूतं मदा मकं च, इित अहम् एव कारणाव थायां कायाव थायां च सवशरीरतया सव कारोऽवि थतः । अतः
कारण वेन शेिष वेन च ाना सं येयक याण-
याण-गुणगणैः च अहम् एव सवः कारै ः परतरः । म ः अ यत् के न अिप
क याणगुणगणेन परतरं न िव ते । एवंभत
ू ं मां ि यः साि वकराजसतामस-
वकराजसतामस-गुणमये यः भावे यः परं मदसाधारणैः
क याणगुणगणैः त ो यता कारै ः च परम्-उ कृ तमम् अ यं सदा एक पम् अिप तैः एव ि िभः गुणमयैः िनहीनतरै ः
ण वंिसिभः पूवकमानुगण
ु -देहिे यभो य वेन अवि थतैः पदाथः मोिहतं देवितय नु य थावरा मना अवि थतम् सव इदं
जगत् न अिभजानाित ।
तदेवं चेतनाचेतना मकं

मकं कृ ं जगत् मदीयं काले काले म एव उ प ते, मिय च लीयते, मिय एव अवि थतं,
म छरीरभूतं मदा मकं च, इित अहम् एव कारणाव थायां कायाव थायां च सवशरीरतया सव कारोऽवि थतः - As told
above, the entire world consisting of the sentients and the non-
non-sentients being MINE, get
created again and again at specific times by ME only. It unites into ME during pralaya. Always
resides in ME only. Being my body, it has ME as its Self. For this reason I am having everything
as my body in the causal state as well as the state of effect and so I am only present being
qualified by all modes.
अतः कारण वेन शेिष वेन च ाना सं येयक याण-

याण-गुणगणैः च अहम् एव सवः कारै ः परतरः । म ः अ यत् के न अिप
क याणगुणगणेन परतरं न िव ते - So being the cause of everything other than ME and being the
Master of everything and being an abode of innumerable
innumerable auspicious qualities such as ान and
others I am only superior in all aspects. There is nothing other than ME which is superior to ME
even in respect of any of the auspicious qualities.
एवंभत
ू ं मां ि यः साि वकराजसतामस-
वकराजसतामस-गुणमये यः भावे यः परं मदसाधारणैः क याणगुणगणैः त ो यता कारै ः च
परम्-उ कृ तमम् अ यं सदा एक पम् अिप - Thus being superior to all objects which are having the
qualities of satva, rajas and tamas, being associated with unique groups of auspicious qualities,
by means of the most enjoyable modes of those auspicious qualities, being superior and always
being of the same unchanged form, even then,
तैः एव ि िभः गुणमयैः िनहीनतरै ः ण वंिसिभः पूवकमानुगण

ु -देहिे यभो य वेन अवि थतैः पदाथः मोिहतं
देवितय नु य थावरा
थावरा मना अवि थतम् सव इदं जगत् न अिभजानाित - this entire world existing in the four
forms of deva, tiryak, manushya and sthavara, being deluded by the respective substances
ulterior,
which are of the same three qualities of satva, rajas and tamas, which are ulterior, which get
destroyed in very short time, which exist as the body, senses and enjoyable forms in
accordance with previous karmas, do not know such ME.
Paramatman taught HIS real nature in previous slokas. Now HE teaches the aspect that HIS
real nature is hidden by Prakruti or matter.
The sloka has मामे य: परम यम् – Here माम् indicates that bhagavat svarupa told starting with
भूिमरापोऽनलो वायु: exceeds the substances which are made of the three qualities of satva, rajas
and tamas.
तदेवं चेतनाचेतना मकं कृ ं जगत् मदीयं काले काले म एव उ प ते, - To show that there is no contradiction
to creation and withdrawal ( लय) and in all क पs HE only does all these, the commentary says
काले काले म एव उ प ते.
मिय च लीयते, मिय एव अवि थतं, म छरीरभूतं मदा मकं च, इित अहम् एव कारणाव थायां कायाव थायां च
सवशरीरतया सव कारोऽवि थतः – The three terms ि िभ: गुणमयै: एिभ: - indicate that they are mixed
with grief, are impermanent and they are not िनरितशय or without a parallel. Because they are
mixed the two qualities of रजस्, तमस् they are दु:खिम – mixed with grief. The three qualities are
of the nature of happiness, sorrow and delusion and they are impermanent because they are
effects. Because they are within the access of senses, they are lowly.
The terms ए य:, परम्, अ यम् – indicate Paramatman’s अिखलहेय यनीक व प व that HIS nature is
opposed to anything defiling, िनरितशयान द व of incomparable bliss and िन य व is eternal.
अतः कारण वेन शेिष वेन च ाना सं येयक याण-गुणगणैः च अहम् एव सवः कारै ः परतरः – This bhashya sukti
shows भगव व प. Because HE is कारण or the sole cause of everything, he treats the upliftment
of HIS subservient as HIS own benefit. Being endowed with divine qualities such as सव व,
सवशि व and others HE does अिन िनवतन eliminating the defects and इ ापण bestowing all
good, being अ यिनरपे – without depending on anyone else. This is to be understood from एवं
भूतं माम्.
म ः अ यत् के न अिप क याणगुणगणेन परतरं न िव ते । एवंभूतं मां ि यः साि वकराजसतामस-गुणमये यः भावे यः

परं मदसाधारणैः क याणगुणगणैः त ो यता कारै ः च परम्-उ कृ तमम् – The meaning of परम् in ए य: परम् is
उ कृ तमम् – most exalted. It is not to be taken to mean place beyond the prakrutimandala as told
in तमस: पर तात् where it means beyond prakruti mandala.
त ो यता कारै परम् उ कृ तमम् – The upanishat says य ा येहाि त य नाि त सव तदि मन् समािहतम्
(छा. 8-1-3). Enerything that is here and also not here is all contained in Brahman known by the
word दहराकाश or small ether. So the क याणगुणाs of Paramatman are superior to everything else
and what to say of the ाकृ तभावs which are ि गुणा मक? The material things are enjoyable in the
form of श द, पश etc. But Paramatman is enjoyable due to the most auspicious infinite groups of
qualities such as ान, शि etc. and which are very different from the material qualities such as
श द and others and most blissful. Even the material qualities such as श द become incomparably
enjoyable when they teach the wonderful divine nature of Paramatman and by themselves
become divine is the भाव. उ कृ तम व is to be understood thus.
अ यं सदा एक पम् अिप तैः एव ि िभः गुणमयैः िनहीनतरै ः ण वंिसिभः पूवकमानुगुण-देहिे यभो य वेन अवि थतैः
पदाथः मोिहतं – अ यम् means HE is not limited by time due to being unchangeable and that is
commented as सदैक पम्. The word मोिहतम् applies to all three qualities. A doubt may arise here
– how can स व cause मोह or delusion? It is like food which is mixed with poison which may
generate desire for one who is unintelligent and does not know. Same way, this world which is
only full of defects as it has come according to one’s karma creates a feeling of happiness due
to satva and thus causes मोह or misconception that it is good. तैरेव means by the same three
defects told earlier such as दु:खिम व etc. The word ि िभ: indicates the three qualities though
are present in unequal proportions exist all the time together – their अिवनाभाव व. They are
ण वंिसिभ: - cannot live for a second also when the karma comes to an end.
देवितय नु य थावरा मना अवि थतम् सव इदं जगत् न अिभजानाित – The mula sloka सविमदं जगत् includes
even , and others. The word जगत् indicates the beings living in this world अिचि िश चेतनs
and so commented as देव, ितयक् etc. It is as said in Vishnu purana, ा ा: सकला देवा: मनु या:
पशव तथा । िव णुमायामहावत मोहा धतमसावृता: । (िव.पु. 5-30-17).
Sloka 14 – first half
कथं वत एव अनविधकाितशयान दे िन ये सदा एक पे लौ ककव तुभो यता कारै ः च उ कृ तमे विय ि थते अिप
अ य तिनहीनेषु गुणमयेषु अि थरे षु भावेषु सव य भो ृ वग य भो य वबुि ः उपजायते इ य आह –
By your very nature you are of unsurpassable, supreme bliss, are eternal, unchanging at all
times and most exalted compared to the ways of enjoyment found in worldly objects, while you
are present with such nature, how do the entire group of enjoyers comprising deva, manushya
etc. get the idea of joy in the substances which are most lowly, being made of the three qualities
of satva,
satva, rajas and tamas and are being impermanent? How is it happening is answered here by
Lord –
When the reality is as told in the previous sloka, there should be no delusion on the part of all
the beings here. If such a question is asked, it is answered here.
सव य भो ृ वग य – shows this kind of an idea of enjoyment is found even in Devas. The doubt is
that the Gods are स वो रs or having excessive satva guna but they are also under the influence
of prakruti. When one has a choice between something which is most exalted and another most
lowly, one would choose only the supreme. Where is the place for misconception? That is
answered here.
दैवी ष
े ा गुणमयी मम माया दुर यया । (Sloka 14 first half)
एषा This non-sentient prakruti that is directly perceived गुणमयी and is made of three qualities मम
and my own दैवीमाया this divine maayaa दुर यया िह is impossible to cross over.
मम एषा गुणमयी स वरज तमोमयी माया य माद् दैवी देवन

े डा वृ न
े मया एव िन मता,
मता, त मा सवः दुर यया
दुरित मा । अ याः मायाश दवा य वम् आसुररा सा ादीनाम् इव िविच कायकर वेन, यथा च 'ततो भगवता त य
र ाथ च मु मम् । आजगाम समा ं वालामािल सुदशनम् ।। तेन मायासह ं त छ बर याशुगािमना । बाल य र ता
देहमेकैक येन सू दतम् ।।'
।।' (िव
(िव.
िव. पु. 1-19-
19-19,
19, 20) इ यादौ । अतो मायाश दो न िम याथवाची । ऐ जािलका दषु अिप
के निचद् म ौषधा दना िम याथिवषयायाः पारमा थ या एव बु ःे उ पादक वेन मायावी इित योगः । तथा
म ौषधा दः एव च त माया,
माया, सव योगेषु अनुगत य एक य एव श दाथ वात् । त िम याथषु
याथषु मायाश द योगो
मायाकायबुि िवषय वेन औपचा रकः,
रकः, 'म
'म ाः ोशि त'
त' इितवत् । एषा गुणमयी पारमा थक भगव माया एव 'मायां तु
कृ त िव ा माियनं तु महे रम्' ( .े उ. 4-10) इ या दषु अिभधीयते । अ याः काय भगव व पितरोधानं
व व पभो य वबुि ः च । अतो भगव मायया मोिहतं सव जगद् भगव तम् अनविधकाितशयान द व पं न
अिभजानाित ।
मम एषा गुणमयी स वरज तमोमयी माया य माद् दैवी देवन

े डा वृ न
े मया एव िन मता,
मता, त मा सवः दुर यया
दुरित मा - Because this maaya of mine which is made of qualities – means satva, rajas and
tamas being दैवी माया that is having been created by ME who is sporting, is impossible to
overcome for all.
अ याः मायाश दवा य वम् आसुररा सा ादीनाम् इव िविच कायकर वेन, यथा च 'ततो भगवता त य र ाथ
च मु मम् । आजगाम समा ं वालामािल सुदशनम् ।। तेन मायासह ं त छ बर याशुगािमना । बाल य र ता
देहमेकैक येन सू दतम् ।।'
।।' (िव
(िव.
िव. पु. 1-19-
19-19,
19, 20) इ यादौ – This prakruti has got the name माया due to its
capability to create wonderful effects just
just like the आसुरा , रा सा etc. which are also called by
similar name due to their effects. There is also usage like that. In Vishnu Purana it is said thus:
‘Then to protect him (Prahlada) came the supreme chakra ordered by Bhagavan and sporting a
garland of flames, having the name Sudarshana and most coveted. Moving fast knowing the
steps of Shambarasura, that Sudarshana chakra which was protecting the boy destroyed the
thousands of wonderful effects created by Shambarasura one by one’.
अतो मायाश
मायाश दो न िम याथवाची । ऐ जािलका दषु अिप के निचद् म ौषधा दना िम याथिवषयायाः पारमा थ या एव
बु ःे उ पादक वेन मायावी इित योगः - So the word माया does not mean िम या or false. Even in case
of magic (इ
(इ जाल)
जाल) by using some mantra or medicine
medicine an idea of reality is created in the mind in
respect of things which are false and so the usage of मायावी for those who do that is found.
तथा म ौषधा दः एव च त माया,

माया, सव योगेषु अनुगत य एक य एव श दाथ वात् । त िम याथषु मायाश द योगो
योगो
मायाकायबुि िवषय वेन औपचा रकः,
रकः, 'म
'म ाः ोशि त'
त' इितवत् - There also the name माया is used in
respect of the medicine or the mantra. Since it is logical to accept that the common aspect
which is repeatedly present in all usages only is the meaning of that word, the usage of माया in
respect of false objects is because they become the objects of mind which is an effect of माया.
माया.
And so it is in secondary sense when used in respect of false objects. It is like the common
usage ‘beds are crying’ – which is in secondary sense because beds cannot cry but it indicates
that the patients lying on beds are crying.
एषा गुणमयी पारमा थक भगव माया एव 'मायां तु कृ त िव ा माियनं तु महे रम्' ( .े उ. 4-10) इ या दषु
अिभधीयते । अ याः काय भगव व पितरोधानं
पितरोधानं व व पभो य वबुि ः च । अतो भगव मायया मोिहतं सव जगद्
भगव तम् अनविधकाितशयान द व पं न अिभजानाित – It is said about this माया of Bhagavan which is
made of three gunas and which is real as ‘One should know माया as कृ ित and one who
possesses
possesses that Maya as महे र’
र’ ( .े 4-
4-10). The work of this माया is to hide the nature of
Bhagavan and generating an idea in the mind that it is enjoyable. For that reason only the entire
world which is deluded by this माया of Bhagavan does not know the nature
nature of Paramatman
which is unsurpassable, incomparable bliss.
मम एषा गुणमयी स वरज तमोमयी माया य माद् दैवी देवेन डा वृ ेन मया एव िन मता, - The word िह in दैवी
िह एषा indicates the reason why prakruti is impossible to cross over. The meaning of दैवी is देवेन
िन मता and shows what is told in Shvetashvatara Upanishat – देवा मशि म् ( े.1-3). Bhashya says
ममैव िन मता to make it clear that the words दैवी and मम in mula sloka show that Lord Krishna and
the Deva responsible for the माया are one and the same.
त मा सवः – The bhashya सव: shows that the माया which is present for purposes of sport of the
Lord who is the ई र and has अघ टतघटनासाम य – one who is capable of making the impossible
happen, cannot be overcome by those who are अनी रs.
दुर यया दुरित मा – The word अ यय means destroying. That is not suited to this context and so it is
commented as दुरित मा meaning दु:खेन ित मणीया. That means those who have not surrendered
unto the Lord cannot cross over it.
अ याः मायाश दवा य वम् आसुररा सा ादीनाम् इव िविच कायकर वेन, यथा च 'ततो भगवता त य र ाथ
च मु मम् । आजगाम समा ं वालामािल सुदशनम् ।। तेन मायासह ं त छ बर याशुगािमना । बाल य र ता
देहमेकैक येन सू दतम् ।।' (िव. पु. 1-19-19, 20) इ यादौ । अतो मायाश दो न िम याथवाची – The meaning of
the word माया is explained as िविच कायकर व and not what is told by others. It is not to teach
िम या व that it is used here as it is used in respect of आसुरा , रा सा etc which are real. Even
तेन मायासह म् is not to be taken as implying something false or िम याथ. The bhashya इ यादौ also
shows there are many other such usages such as मायया सततं वेि ािणनां च शुभाशुभम्, देवमायेव
िन मता (रा.बाल.1-26) and so on. Even in द डनीित, in addition to the four means साम, दान, भेद, द ड,
three others which are unimportant are also mentioned as माया, उपे ा and इ जाल. ‘त माया
अ यथाभूत य व तुनोऽ यथाकरणशि : । इ जाल तु तथा ितभासन शि रित िवभाग: ॥‘. Swamy Deshika
notes that there the meaning of माया is turning some item into something else. इ जाल is making
something to showup as something else. So माया shabda should not be taken to mean िम याथ
and that is indicated in bhashya as अत:. The usage of the word माया is with respect to real
objects.
ऐ जािलका दषु अिप के निचद् म ौषधा दना िम याथिवषयायाः पारमा थ या एव बु ःे उ पादक वेन मायावी इित
योगः – If a doubt is arised that in respect of false objects the word मायावी is used as connected
to them. So do we not see usage of word माया with respect to िम याथs? That is answered as
ऐ जािलका दषु … पारमा थ या एव बु :े उ पादक वेन. ाि त ान is also true in its व प or nature though
the object that is superimposed on it is false. When one thinks rope as serpent, rope is real but
serpent is not true. So just as the word माया does not indicate false objects, it is also not used to
mean creation of false objects. The connection or association with false objects is the reason for
using माया श द. So the purpose of using माया श द is to indicate capability to make wonderful
things happen.
तथा म ौषधा दः एव च त माया, सव योगेषु अनुगत य एक य एव श दाथ वात् । त िम याथषु मायाश द योगो
मायाकायबुि िवषय वेन औपचा रकः, 'म ाः ोशि त' इितवत् – Where it is not possible to explain the
meaning of word माया through some connection or attribute, only then some other meaning is to
be resorted to. But here also there is serial connection of successive things पर परास ब ध –
because here it is मायाकाय ानिवषय that is to be understood. When a mantra is chanted and
some pain disappears say, we say ‘the pain disappeared as though by magic’. Here also the
mantra is only called माया and the effect of it is thought of as maya. And in respect of शुि कारजत
where one mistakes a conch shell for silver and tries to pick it, there is no such use of word
माया. So in whichever sense a word is commonly used everywhere is to be taken as its meaning
and so माया would mean िविच कायकर व – capability to create wonderful effects.
एषा गुणमयी पारमा थक भगव माया एव 'मायां तु कृ त िव ा माियनं तु महे रम्' ( े. उ. 4-10) इ या दषु
अिभधीयते – Even in shrutis the matter or कृ ित which is real and the material for the most
wonderful creations is called as माया. That is shown as माण here. Here to make it clear that the
word महे र is not about , Bhashya states भगवत् श द. Also, from the माण – य द
े ादौ वर: ो ो
वेदा ते च िति त: । त य कृ ितलीन य य: पर: स: महे र:’ – the महे र श द means नारायण who is
अकारवा य and अकार is told as कृ ित for णव from which all Vedas begin. The word माया for कृ ित
also indicates its capability to create varied and wonderful objects. In shvetashvatara upanishat
also the mantra ‘अ मा मायी सृजते िव मेतत् ति म ा यो मायया सि :’ ( े.4-9) – Sriman Narayana
who is called as मायी creates this world from this माया and the upanishat makes clear which is
this माया in the next mantra as मायां तु कृ त िव ात्.
अ याः काय भगव व पितरोधानं व व पभो य वबुि ः च । अतो भगव मायया मोिहतं सव जगद् भगव तम्
अनविधकाितशयान द व पं न अिभजानाित – The purpose of using the word माया in this करण is shown
in Bhashya here as अ या:… It hides the nature of Bhagavan and creates the idea of enjoyment
in itself. Being deluded by this prakruti, the entire world of beings does not see the wonderful
Paramatman whose nature is of unsurpassable bliss. These meanings are summarized by

Bhagavad Yamunacharya as वयाथा यं कृ या य ितरोिध: शरणागित: (गी.सं.11).
Sloka 14 – second half
मायािवमोचनोपायम् आह –
When Krishna says that the entire world does not know HIS wonderful nature due to the
delusion caused by Prakruti, Arjuna would naturally ask ‘then what is way to escape this
bondage
bondage of prakruti?’ and that is answered in the second part of the sloka as told by Bhagavad
Yamunacharya – शरणागित:.
शरणागित:.
Bhagavad Yamunacharya said कृ ता य ितरोिध:

ितरोिध: शरणागित:.
शरणागित:. Here Bhashyakarar shows that we
have to add ‘ति
‘ति वृ यथम्’ शरणागित:
शरणागित: after ितरोिध:
ितरोिध: in the sangraha sloka and provides the अवता रका
for this sloka.
मामेव ये प ते मायामेतां तरि त ते ।। 14 ||
ये Those who मामेव प ते surrender unto ME only ते they एतां मायां तरि त cross over this maayaa.
माम् एव स यसंक पं परमका िणकम् अनालोिवशे

अनालोिवशेषाशेषलोकशर यं ये शरणं प ते ते एतां मदीयां गुणमय मायां
तरि त । मायाम् उ सृ य माम् एव उपासत इ यथः ।
मामेव – means I who is स यस क प – of true will, who has unsurpassable compassion, one who is
the refuge to all the chetanas who surrender
surrender unto HIM without any specific expectation of them,
who surrenders unto ME seeking protection, they एताम् means this माया which is mine, which
has abundance of the three qualities of satva, rajas and tamas, they cross over – means leaving
the माया which is prakruti, they meditate upon ME only.
माम् एव स यसंक पं परमका िणकम् अनालोिवशेषाशेषलोकशर यं ये शरणं प ते ते एतां मदीयां गुणमय मायां
तरि त । मायाम् उ सृ य माम् एव उपासत इ यथः ।
The अवधारण in मामेव shows that by whose order this unbreakable bondage has happened, by
the very same person only it has to be released. So the true willing is not just in respect of
binding one but it is also present in respect of release. So his स क प is स य with respect to ब धन
and मो . So one has to surrender unto HIM only is the भाव. If HE is all powerful but without
compassion, surrendering unto HIM would have been of no use. But HE is not so. HE is an
ocean of compassion and not only that he treats all those who take refuge in HIM equally
without any distinction of caste, creed, conduct, quality and so on. He does not differentiate
them as प र ा s and अप र ा s. This is also going to be told at the end in charama sloka as एकं
मां शरणं ज, अहं वा सव पापे यो मो िय यािम. And there are so many instances where HE has
demonstrated this - ाध य आचरणं ुव य वय: िव ा गजे य का?, and िनषादानां नेता किपकु लपित: कािप
शबरी, कु चेल: कु जा सा जयुवतयो मा यकृ दित, अमीषां िन वं वृषिग रपते: उ ितमिप, भूतै: ोतोिभ:
सभमनुक पे समयिस (दया. 65). He said य द वा रावण: वयम्. All these are indicated in the wonderful
phrase which Bhashyakarar has explicitly coined as अनालोिचत-िवशेष-अशेषलोकशर यम् – to show

the unlimited का य of Paramatman.
These are as told in Ramavataara and Krishnavatara – these are very important avataras –
Bhattar says if these avataras were not there, no one would have known clearly the path to
liberation. He directly, very clearly expressed that HE is शरणागतर ण ित and gives refuge to
whoever surrenders unto HIM without any distinction.
In the Bhashya मदीयां गुणमय मायां तरि त – it also suggests मायाम् अिप तरि त.
मायाम् उ सृ य माम् एव उपासत इ यथः – Since this is उपासना करण and this पि is equally applicable
to all four bhaktas which is going to be told later, the पि told here is to be taken as अ गभूत or
accessory to उपासना. That is shown in Bhashya as मायाम् उ सृ य मामेव उपासते.
Sloka 15
किमित भगवदुपासनापा दन भगव प सव न कु वत इ य आह –
The answer to the question - why all are not inclined to surrender unto the LORD which can
enable them to perform meditation on Bhagavan is given now:
In the previous sloka it was specifically told as ‘those who surrender unto the Lord only’. That
meant that only some rare souls would surrender unto HIM thus. Then a doubt arises – why not
everyone do the same? That is answered next.
न मां दु कृ ितनो मूढाः प ते नराधमाः ।
माययाप त ाना आसुरं भावमाि ताः ।। 15 ||
दु कृ ितन: Those who have done sinful acts मां न प ते do not surrender unto ME. They are मूढा:
those who have wrong knowledge, नराधमा: those who have basic knowledge of the nature of
realities but are not favourably disposed towards ME, मायया अप त ाना: those who have their
right knowledge stolen by illogical arguments आसुरं भावमाि ता: and those whose knowledge
about the sovereignty of MINE only leads to hatred towards ME and thus are having demonic
tendencies.
दु कृ ितनः - पापकमाणो मां न प ते । दु कृ ततारत येन ते चतु वधा भवि त – मूढा:,

ा:, नराधमाः,
नराधमाः, माययाअप त ाना,
ाना,
आसुरं भावम् आि ताः इित । मूढाः िवपरीत ानाः,
ानाः, पूव कारे ण भग छे षतैकरसम् आ मानं भो यजातं च वशेषतया
म यमानाः । नराधमाः साम येन ातेऽिप म व पे मदौ मु यानहाः । मायया अप त ानाः - मि षयं मदै यिवषयं च
ानं तुतम् येषां तदसंभावनापा दनीिभः कू टयुि िभः अप तं ते तथो ाः । आसुरं भावम् आि ताः - मि षयं
मदै यिवषयं च ानं सुदढृ म् उपप ं येषां ष

े ाय एव भवित,
भवित, ते आसुरं भावम् आि ताः । उ रो राः पािप तमाः ।
दु कृ ितनः - पापकमाणो मां न प ते । दु कृ ततारत येन ते चतु वधा भवि त – मूढा:,

ा:, नराधमाः,
नराधमाः, माययाअप त ाना,
ाना,
आसुरं भावम् आि ताः इित – Those who have done sinful acts are दु कृ ितs
ितs – they do not surrender
unto ME. They are of four categories according to the degree of evil deeds – the foolish, the
lowly ones, those whose knowledge is stolen by माया and those who have resorted to demonic
nature.
मूढाः िवपरीत ानाः,

ानाः, पूव कारे ण भग छे षतैकरसम् आ मानं भो यजातं च वशेषतया म यमानाः - The foolish
ones मूढा:
ा: are those whose knowledge
knowledge is misconceived. They are the ones who think that the
Jivatman or Self who in real nature finds joy in being subservient to the Lord and the group of
objects of enjoyment which belong to the Lord as their own and meant for their own enjoyments.
नराधमाः सामा
सामा येन ातेऽिप म व पे मदौ मु यानहाः – The नराधमाs
नराधमाs are those who though have basic
knowledge of MY essential nature are incapable of being favourably disposed towards ME.
मायया अप त ानाः - मि षयं मदै यिवषयं च ानं तुतम् येषां तदसंभावनापा

भावनापा दनीिभः कू टयुि िभः अप तं ते
तथो ाः – The third category are those who right knowledge is stolen or distorted by illogical
arguments trying to establish that it cannot be so.
आसुरं भावम् आि ताः - मि षयं मदै यिवषयं च ानं सुदढृ म् उपप ं येषां ष
े ाय एव भवित,
भवित, ते आसुरं भावम् आि ताः
। उ रो राः पािप तमाः – Those who have resorted to demonic nature are the ones whose
knowledge about MY nature and sovereignty etc being well established only leads to creating
more and more hatred towards

towards ME. Here the latter ones are comparatively more sinful to the
former.
The reason why some surrender unto the Lord and some do not do so is their own respective
good and evil deeds. Due to the comparative differences in the good and bad deeds, there exist
different categories among the good and evil doers.
दु कृ ितनः - पापकमाणो मां न प ते । दु कृ ततारत येन ते चतु वधा भवि त – मूढा:, नराधमाः, माययाअप त ाना,
आसुरं भावम् आि ताः इित । मूढाः िवपरीत ानाः, पूव कारे ण भग छे षतैकरसम् आ मानं भो यजातं च वशेषतया
म यमानाः - What is told in the next sloka as चतु वधा applies here also as four categories of
people are addressed in this sloka also. In order to remove the doubt that why not the four
adjectives मूढ व, नराधम व etc apply to the same category of people, they are commented upon
specifically. The state in between that of मूढ and मायया-अप त ान is indicated by नराधम.
नराधमाः सामा येन ातेऽिप म व पे मदौ मु यानहाः – Those who have some general basic knowledge
through the study of इितहास, पुराण etc they do not take refuge in HIM. As they do not have the
knowledge that the Supreme Bhagavan is easily accessible (सुलभ), they are incapable of turning
towards HIM.
मायया अप त ानाः - मि षयं मदै यिवषयं च ानं तुतम् येषां तदसंभावनापा दनीिभः कू टयुि िभः अप तं ते
तथो ाः – They have the knowledge of the essential nature of the Lord. But it has been stolen by
illogical captivating arguments of those who propound non-Vedic theories and theories which
claim to be based on Vedas but misinterpret the Vedas. Because they delude a person in
variety of ways, it is addressed as माया.
आसुरं भावम् आि ताः - मि षयं मदै यिवषयं च ानं सुदढृ म् उपप ं येषां ष
े ाय एव भवित, ते आसुरं भावम् आि ताः
– The knowledge of these is not stolen by wrong logic. It is well established and proper based
on valid logic. But their nature is demonic. Having known well that Supreme Lord has
unsurpassable attributes they hate him.
उ रो राः पािप तमाः – Because the knowledge of the latter categories of people is superior
comparatively they become more sinful too as per the the याय – ‘िवदुषो अित मे द डभूय वम्’. The
cause of such misconceptions is due to the abundance of sin only is to be understood here.
Sloka 16
चतु वधा भज ते मां जनाः सुकृितनोऽजुन ।
आत िज ासुरथाथ ानी च भरतषभ ।। 16 ||
अजुन Hey Arjuna, भरतषभ respectable one of Bharata clan, आत: one who has lost wealth, िज ासु:
one who wants to attain the nature of the pure Individual Self, अथाथ one who is desirous of
wealth, ानीच and one who has the knowledge of the Self as subservient only to the Supreme
Paramatman, चतु वधा: these four categories of सुकृितन: जना: people who have done virtuous
deeds मां भज ते meditate upon ME.
सुकृितनः - पु यकमाणो मां शरणम् उपग य माम् एव भज ते । ते च सुकृततारत येन चतु वधाः,
वधाः, सुकृतगरीय वेन
ितपि वैशे याद् उ रो रािधकतमाः भवि त ।आ ः - ित ाहीनो ै यः पुन त ाि कामः । अथाथ अ ा ै यतया
ऐ यकामः | तयोः मुखभेदमा
दमा म्; ऐ यिवषयतया ऐ याद् एक एव अिधकारः । िज ासुः –
कृ ितिवयु ा म व पावा ी छु ः;
ः; ानम् एव अ य व पम् इित िज ासुः इित उ म् । ानी च - 'इत व यां कृ त
िवि मे पराम्' (7-
(7-5) इ या दना अिभिहत भगव छे षतैकरसा म-
म- व पिवत्; कृ ितिवयु के वला मिन अपयव यन्
भगव तं े सुः भगव तमेव परम ा यं म वानः ।
सुकृितनः - पु यकमाणो मां शरणम् उपग य माम् एव भज ते । ते च सुकृततारत येन चतु वधाः,
वधाः, सुकृतगरीय वेन
ितपि वैशे याद् उ रो रािधकतमाः भवि त - सुकृितन:
ितन: means
means those who have done meritorious deeds
they take refuge in ME and they meditate on ME. They are of four categories based on the
degree of merit. The latter ones are superior to the former ones comparatively due to greater
merit.
आ ः - ित ाहीनो ै यः पुन त ाि कामः । अथाथ अ ा ै यतया ऐ यकामः | तयोः मुखभेदमा म्;
ऐ यिवषयतया ऐ याद् एक एव अिधकारः - आत:

आत: is one who has lost status and wealth and wants to get
them back. अथाथ is one who is desirous of acquiring
acquiring wealth which he does not have. There is
very little difference between आत and अथाथ from the point of view of the benefit desired by
them. Both are after acquiring wealth and hence have the same eligibility.
िज ासुः – कृ ितिवयु ा म व पावा ी छु ः;

ः; ानम् एव अ य व पम् इित िज ासुः इित उ म् – A िज ासु is one
who is desirous of attaining the pure nature of the Self dissociated with Prakruti. He is called
such as the very nature of the Self is consciousness.
ानी च - 'इत व यां कृ त िवि मे पराम्' (7-

(7-5) इ या दना अिभिहत भगव छे षतैकरसा म-
म- व पिवत्; कृ ितिवयु
के वला मिन अपयव यन् भगव तं े सुः भगव तमेव परम ा यं म वानः – A ािन is one has known the real
nature of Self as blissful being subservient to only Paramatman
Paramatman as told in ‘This is my अपरा कृ ित.
ित.
Know my परा कृ ित which is different from this’ (7-
(7-5) etc. He is desirous of attaining Paramatman
and so does not stop with the realization of the pure Individual Self detached from Prakruti and
he thinks only Paramatman is the ultimate goal to be attained.
सुकृितनः - पु यकमाणो मां शरणम् उपग य माम् एव भज ते – In the previous sloka who do not surrender
unto HIM were told as दु कृ ितन: - people of bad deeds. Now since Krishna is telling about सुकृितs
– those who have done good deeds, it would mean that these would surrender unto HIM and
worship HIM. So the शरणागित that is ordained here is for leading one to भजने of Bhagavan. This
is explained in Bhashya as मां शरणमुपग य मामेव भज ते.
ते च सुकृततारत येन चतु वधाः – If all are सुकृितs how can there be difference in respect of अिधका रs or
the eiligible ones? It is explained in Bhashya as it is due to the comparative difference in the
knowledge of the persons which happens due to सुकृत-आिध य – comparatively more or better
good deeds in various persons.
सुकृतगरीय वेन ितपि वैशे याद् उ रो रािधकतमाः भवि त - Even though िव वास or faith and other
things may be common to all, there is difference in the fruits desired by different adhikaris and
there will be difference in their prapatti also as each does prapatti for attaining different benefits
and the latter ones are that way superior to the former.
आ ः - ित ाहीनो ै यः पुन त ाि कामः – The word आत indicates that the person had some
distress earlier. So bhashya is ित ाहीन: and he worships Lord only to get rid of that distress
which is told as पुन: त ाि काम:.
अथाथ अ ा ै यतया ऐ यकामः | तयोः मुखभेदमा म्; ऐ यिवषयतया ऐ याद् एक एव अिधकारः – Though in
mula िज ासु is told after आत, according to the importance given to intention compared to textual
order, अथा थ is explained second. The word अथ indicates all kinds of wealth that are desired.
The difference in अिधका रs is through फल or desired benefit. Though both are desirous of wealth,
there is difference in the sub-category of wealth. One is after wealth that is lost and the other is
after wealth which is not obtained so far. This is also indicated in Gitartha Sangraha sloka
ऐ या रयाथा य भगव रणा थनाम् वे ोपादेयभावानाम मे भेद उ यते – sloka which gives summary of 8th
chapter. There ऐ य, अ रयाथा य and भगव रणा थ are told as three categories only. So there
ऐ य includes आत and अथा थ is to be understood.
िज ासुः – कृ ितिवयु ा म व पावा ी छु ः; ानम् एव अ य व पम् इित िज ासुः इित उ म् – The explanation
for िज ासु is कृ ितिवयु ा म व प-अवाि इ छु : - So it is not one who is desirous of mere knowledge
or one who wants to attain knowledge about Paramatman or one who is after mere knowledge
devoid of devotion or faith as to
ld – यूयं िज ासवोऽभ ा: (भा.मो.344-31) or one who is after knowledge as told in आरो यं भा करा द छे त्
ेयिम छे त् ताशनात् । ई रात् ानमि व छे त् मो िम छे त् जनादनात् ( .पु). So it is not any of these
categories but to identify one who is after attaining the real nature of the Self which is pure while
dissociated with matter. It is also not one who wants to attain the knowledge of Paramatman
because for such a one the end benefit is attainment of Paramatman only. Because that is not
the benefit for a jijnasu here, there is अिधका रभेद also.
So those who are after external benefits are classified as आत and अथाथ and one who is after
attaining Paramatman is told as ानी. Even the nature of Individual Self has abundant bliss and
is to be attained was told earlier also. So considering all these, िज ासु is commented as one who
is desirous of attaining the nature of the Self. To the doubt that how can the word िज ासु which is
intending ान be told for an आ मा थ, the answer is given as ानमेव अ य व पिमित. So ान here
means शु ा मानुभव प – experiencing the pure nature of the Self dissociated from matter. He is
after realizing the nature of Self as told – देहिे यमन: ाण धी यो यो अन यसाधन:.
ानी च - 'इत व यां कृ त िवि मे पराम्' (7-5) इ या दना अिभिहत भगव छे षतैकरसा म- व पिवत्; कृ ितिवयु
के वला मिन अपयव यन् भगव तं े सुः भगव तमेव परम ा यं म वानः – The वैिश ान of a ानी compared to
others is told here – भगव छे षतैकरस-आ म व पिवत्. One who does not stop at knowing the nature
of Individual Self and continues to know that Paramatman is परम ा य as told ानान दमय वा मा
शेषो िह परमा मन: - he gets joy only in experiencing the subservience to the Lord – भगव छे षतैकरस-
आ म व पिवत्. That was told earlier as there are two prakrutis – परा and अपरा. अपरा is matter and
परा is Jivatmas and both are HIS and under HIS control was told. For such an अिधका र the
वा मानुभविवल ब is only till attainment of भगव व प and that is told by Swamy Deshika as – one
who is desiring to reach a city takes a small break on way and sleeps for a while under a tree
and then gets up and reaches the city without stopping half way through. When one goes to a
temple also, there will be brief stops on way at the praakaara, dhvajastambha etc but the final
goal is to reach bhagavat sannidhi and get the darshan of Paramatman. It is like that is told as
के वल आ मिन अपयव यन् भगव तं े सु: भगव तमेव परम ा यं म वान: - unable to tolerate mere experience
of Self, he wants to attain the Supreme only.
Sloka 17
तेषां ानी िन ययु एकभि विश यते ।
ि यो िह ािननोऽ यथमहं स च मम ि यः ।। 17 ||
तेषां Of the four types of devotees िन ययु : एकभि : ानी िविश यते the Jnaanee who is always
meditating on ME and is devoted to only ME is exceptionally great compared to others. अहं
ािनन: अ यथ ि य: I am most dear to a jnaani. स च मम ि य: That jnaani is most dear to ME also.
तेषां ानी िविश यते । कु तः िन ययु : एकभि ः इित च । ािननो िह मदेक ा य य मया योगो िन यः;
यः; इतरयो तु
याव वािभलिषत ाि मया योगः । तथा ािननो मिय एकि मन् एव भि ः,
ः, इतरयोः तु वािभलिषते त साधन वेन
मिय च । अतः स एव िविश यते । क च, ि यो िह ािननोऽ यथम् अहम् - अ अथश दो अिभधेयवचनः,
वचनः, ािननः अहं
यथा ि यः,
यः, तथा मया सव न
े सवशि ना अिप अिभधातुं न श यते इ यथः,
यथः, ि य व य इय ा-
ा-रािह य वात् । यथा
ािननाम् अ स
े र य लाद य - 'स वास
वास मितः कृ णे द यमानो महोरगैः । न िववेदा मनो गा ं
त मृ या लादसंि थतः'
थतः' (िव
(िव.
िव. पु. 1-17-
17-39) इित । तथा एव सः अिप मम ि यः ।
====
तेषां ानी िविश यते । कु तः िन ययु : एकभि ः इित च । ािननो िह मदेक ा य य मया योगो िन यः;
यः; इतरयो तु
याव वािभलिषत
वािभलिषत ाि मया योगः - Among them the ािन is distinct and superior. Because he is
िन ययु always thinking of ME and एकभि - is devoted to only ME. For him who has ME as the
ultimate goal to be attained the association with me is ever present.
present. For the other two however,
association with me is as long as their desires are fulfilled.
तथा ािननो मिय एकि मन् एव भि ः,

ः, इतरयोः तु वािभलिषते त साधन वेन मिय च । अतः स एव िविश यते - And
for a ािन devotion is only towards ME. For the other two, however devotion is in the desired
benefits as well as ME as I am the means to gain those benefits. For these reasons, a ािन is
very special and the most exalted of the lot.
क च, ि यो िह ािननोऽ यथम् अहम् - अ अथश दो अिभधेयवचनः,

वचनः, ािननः
ािननः अहं यथा ि यः,
यः, तथा मया सव न
े
सवशि ना अिप अिभधातुं न श यते इ यथः,
यथः, ि य व य इय ा-
ा-रािह य वात् - And for a ािन I am most dear.
Here the word अथ has a meaning ‘possible to express’. अ यथ means it is impossible to express
adequately.
adequately. The depth of Love of a ािन towards ME cannot be estimated or expressed even by
ME who is omniscient or all-
all-knowing and omnipotent or allpowerful. It is because there is no
limit to his Love towards ME.
यथा ािननाम् अ स
े र य लाद य - 'स वास
वास मितः कृ णे द यमानो महोरगैः । न िववेदा मनो गा ं
त मृ या लादसंि थतः'
थतः' (िव
(िव.
िव. पु. 1-17-
17-39) इित । तथा एव सः अिप मम ि यः - It is just like the Love of
Prahlada who was foremost among ािनs
ािनs as told – ‘He being deeply attached to Krishna,
though being bitten by deadly serpents, he was not conscious of his body due to the rapturous
bliss of thoughts of Krishna’. In the same way this devotee also is most dear to ME.
In the previous sloka the categories of Bhaktas was told. Now the superiority of a ािन is told.
The superiority of a ािन is told in other places also such as :
चतु वधा मम जना भ ा एव िह ते ुता: । तेषामेकाि तन: े ा: ते चैव अन यदेवता: ॥
अहमेव गित तेषां िनराशी: कमका रणाम् । ये तु िश ा: यो भ ा: फलकामा िह ते मता: ।
सव यवनधमाण: ितबु तु मो भाक् ॥ (भा. मो. 342-33, 35).
तेषां ानी िविश यते । कु तः िन ययु : एकभि ः इित च – िविश यते means most exalted – े तम. The
qualities which make such a one superior are िन ययु : and एकभि :.
ािननो िह मदेक ा य य मया योगो िन यः; इतरयो तु याव वािभलिषत ाि मया योगः । तथा ािननो मिय एकि मन्
एव भि ः - The िन ययोग for a ािन is explained thus – for him the ापक only is ा य. So just as
during उपायदशा he is associated in the meditation of Paramatman, in the फलदशा also he is

incessantly associated with Paramatman. By this we can conclude that for ऐ या थ and आ मा थ,
the experience of Paramatman is absent during फलदशा – when they experience the benefits
gained. For a Jnani, the benefit attained is experience of Paramatman only.
इतरयोः तु वािभलिषते त साधन वेन मिय च | अतः स एव िविश यते – The word इतरयो: in bhashya indicates
two other categories - meaning आत and अथा थ are included as one group – ऐ या थs and िज ासु
is the other group.
क च, ि यो िह ािननोऽ यथम् अहम् - अ अथश दो अिभधेयवचनः, ािननः अहं यथा ि यः, तथा मया सव ेन
सवशि ना अिप अिभधातुं न श यते इ यथः, ि य व य इय ा-रािह य वात् – Meaning of अ यथ is impossible to
express. Because Krishna who is the Supreme Lord is telling this HIMSELF, it is commented as
even for Krishna who is सव , सवश etc cannot express this. This does not cause any harm to
HIS सव व. This is told by Sri Kurattalvan in Sristava – देिव व मिहमाविध: न ह रणा नािप वया ायते ।
य येवमथािप नैव युवयो: सव ाता हीयते । य ा येव तद तामनुगण
ु ां सव ताया िवदु: । ोमाभोजिमद तया कल
िवदन् ा तोयिम यु यते ॥
यथा ािननाम् अ ेसर य लाद य - 'स वास मितः कृ णे द यमानो महोरगैः । न िववेदा मनो गा ं
त मृ या लादसंि थतः' (िव. पु. 1-17-39) इित । तथा एव सः अिप मम ि यः – The word िह in mula, ि यो िह
ािनन: indicates it is well known and hence the example of Prahlada is taken in Bhashya. The
word कृ णे in the sloka indicates िनवृित or bliss or it could be that remembering the कािलयमदन in
the Krishnavatara of previous kalpa, fear of serpents is got rid of. Or it could be taken to mean
भ दु:खानां कषणा ा कृ ण: - all these are told as during Prahlada’s time Nrusimhavatara happened
and not Krishnavatara.
Absence of pain inspite of cause being present was due to excessive love of Lord because of
which he was not conscious of anything else. Thus just as I, who is not limited by place, time
and object, whose nature is of unsurpassable bliss, who is an abode to innumerable groups of
auspicious qualities am dear to a ािन, in the same way such a ािन alone is most dear to ME –
is the bhaava.
Sloka 18
उदाराः सव एवैते ानी वा मैव मे मतम् ।
आि थतः स िह यु ा मा मामेवानु मां गितम् ।। 18 ||
एते सव All these four types of devotees of Lord उदारा एव are generous only. ानी तु But a ािन is
आ मैव my very Self मे मतम् that is my opinion or sidhanta. िह For the reason that स: he यु ा मा
having fixed his mind on ME only मामेव अनु मां गितम् आि थत: he has taken refuge in ME as the
most coveted, utmost goal to be attained.
सव एव एते माम् एव उपासते इित उदाराः - वदा याः | ये म ो यत् कि द् अिप गृ ि त,

त, ते िह मम सव वदाियनः ।
ानी तु आ मा एव मे मतं - तदाय ा मधारणः अहम् इित म ये । क माद् एवं? य माद् अयं मया िवना
आ मधारणासंभावनया माम् एव अनु मं ा यम् आि थतः | अतः तेन िवना मम अिप आ मधारणं न संभवित | ततो मम
आ मा िह सः ।
सव एव एते माम् एव उपासते इित उदाराः - वदा याः | ये म ो यत् कि द् अिप गृ ि त,

त, ते िह मम सव वदाियनः ।
ानी तु आ मा एव मे मतं - तदाय ा मधारणः अहम् इित म ये - All these worship ME only. So they are
उदाराs
उदाराs means very generous. Those who receive any small thing from ME, they only provide ME
with everything.
everything. Of them, a ािन is my Self only in my opinion – meaning I think that my
existence is under his control.
क माद् एवं? य माद् अयं मया िवना आ मधारणासंभावनया माम् एव अनु मं ा यम् आि थतः | अतः तेन िवना मम
अिप आ मधारणं न संभवित | ततो मम आ मा िह सः - For what reason is he my Self? Because he has
taken refuge in ME as the most coveted goal to be attained knowing well that he cannot even
exist without ME. For that reason only without him I also cannot support myself. Then it is clear
that he is my Self.
सव एव एते माम् एव उपासते इित उदाराः - वदा याः - The meanings of the previous sloka is again
established firmly in this sloka as उदारा: सव एवैते. By telling that I am most dear to a ािन, it is
also to be understood that HE is also little bit dear to others. That is explained as उदारा; सव एवैते.
The common aspect in all these devotees is that they all have only Bhagavan as the means
which is told as मामेव उपासते.
The word उदारा: is not to merely show they are good and so commented as वदा या:. They are so
generous they say ‘अ यं वद अ यं वद”.
ये म ो यत् कि द् अिप गृ ि त, ते िह मम सव वदाियनः - How can one who has come to receive some
benefit be called ‘generous’, should it not be in respect someone who gives? It is answered thus
– Utmost generosity only is everything to Bhagavan. That is HIS nature of bestowing any and
every benefit that exists – सकलफल द व. That is HIS सव व. That great quality of Bhagavan shines
forth only when there is someone to recive the benefit. If there is no one to receive, this quality
of Bhagavan would not be known at all. As these bhaktas or devotees receive benefits from HIM
only, they are the most generous as far as HE is concerned.
ानी तु आ मा एव मे मतं - तदाय ा मधारणः अहम् इित म ये – Here ानी तु आ मैव इित मे मतम् – the word
मतम् is in neuter gender (नपुंसकिल ग) and so the anvaya for मतम् is not to be taken with ानी. To
show this इित is added for anvaya. The word taken as मत: by others is also not proper.
Where is this told in Vedantas? In Vedantas, Bhagavan only is आ मा is clearly told everywhere
and no where it is said like this. Here Swamy Deshika comments thus – अयमथ: य तिस ा तो
भवतु वा मा वा; कृ णिस ा त तु अयम् इित भाव:.
ानी तु आ मैव – This does not mean तादा य because then it would be opposed to several valid
testimonies, माणs. Also, it would be against the ितरे क िनदश - contrariety - that is मे आ मा. That
is why it is commented as तदाय ा मधारणः अहम्. The body is supported by the Self. The
superimposition or आरोपण of आ मता on a ािन indicates the abundance of love that Lord showers
on such a devotee.
स िह यु ा मा – The word िह is in the sense of ‘because’ – यु ा मा इित आशंसायां : - the यय is

that sense according to grammar. परमा मयोग-आशंसािविश एव आ मा य य स: अ यु ा मा. One
whose mind is always wishing to be united with Paramatman. That is told in Bhashya as मया
िवना आ मधारण-असंभावनया. It indicates one who is incapable of thinking anything else if he is not
able to meditate on the Paramatman. If his mind is not associated with Paramatman, the very
existence is impossible for such a jnani.
क माद् एवं? य माद् अयं मया िवना आ मधारणासंभावनया माम् एव अनु मं ा यम् आि थतः | अतः तेन िवना मम
अिप आ मधारणं न संभवित | ततो मम आ मा िह सः – A Jnani knows that Bhagavan who is the means or
उपाय is only the goal to be attained – ा य.
Without Bhagavan a Jnani cannot sustain and such a Jnani gives Bhagavan HIS व प. So they
cannot exist without each other is the भाव.. It is as though Bhagavan is telling that it is not just
HIS opinion but even the devotes for whom Bhagavan is dear - as told in Mahabharata – न
त या य: ि यतर: ितबु :ै महा मिभ: । िव ते ि षु लोके षु ततोऽ येकाि ततां गत: । नारदैति ते स यं वचनं
समुदा तम् । ना य भ ै : ि यतरो लोके क न िव ते ॥ (भा.मो.353-65).
Other devotees who are desirous of getting ऐ य and others from Bhagavan also cause अितशय
or excellence to the व प of Bhagavan. But a Jnani is responsible for the very existence of
व प of Bhagavan. So according to the definition of आ मा, it is the आधार and so a ानी is my
आ मा is the भाव.
Sloka 19
ब नां ज मनाम ते ानवान् मां प ते ।
वासुदेवः सविमित स महा मा सुदल

ु भः ।। 19 ||
ब नां ज मनाम् अ ते At the end of many many virtuous births ानवान् having acquired the
knowledge वासुदेव: सविमित knowing that Vasudeva is everything मां प ते he surrenders unto
ME. स: महा मा He is a great soul सुदल
ु भ: and very rare.
न अ पसं या सं यातानां पु यज
यज मनां फलम् इदं, यत् म छेषतैकरसा म-
म-याथा य ानपूवकं म पदनम्; अिप तु ब नां
ज मनां - पु यज मनाम् अ ते – अवसाने, वासुदेवशेषतैकरसः अहं तदाय व पि थित-
थित- वृि ः च, स च असं येयःै
क याणगुणगणैः परतरः इित ानवान् भू वा,
वा, वासुदेव एव मम परम
परम ा यं ापकं च, अ यदिप य मनोरथव त स एव मम
तत् सवम् इित मां यः प ते - माम् उपा ते; स महा मा - महामनाः सुदल
ु भः दुलभतरः लोके । 'वासुदेवः सवम्' इ य य
अयम् एव अथः । 'ि यो िह ािननोऽ यथमहम्' (7-

(7-17) 'आि
'आि थतः स िह यु ा मा मामेवानु
वानु मां गितम्' (7-
(7-18) इित
मात् । ानवान् च अयम् उ ल ण एव,
एव, अ य एव पूव ािन वात्, 'भू
'भूिमरापः'
मरापः' इित आर य 'अह कार इतीयं मे
िभ ा कृ ितर धा । अपरे यिमत व यां कृ त िवि मे पराम् ।। जीवभूताम्' (7-
(7-4, 5) इित िह चेतनाचेतन य
कृ ित य य परमपु ष-
ष-शेषतैकरसता उ ा;
ा; 'अहं
'अहं कृ य जगतः भवः लय तथा ‘, ‘म
‘म ः परतरं ना यत् कि दि त
धनंजय'
य' (7-
(7-6, 7) इित आर य ‘ये चैव साि वका भावा राजसा तामसा ये । म एवेित ताि वि न वहं तेषु ते मिय ।।‘
।।‘
(7-
(7-12) इित कृ ित य य कायकारणोभयाव थ य परमपु षाय - व पि थित वृि वं परमपु ष य च सवः कारै ः
सव मात् पर वम् उ म्; अतः स एव अ ानी इित उ यते ।
===
न अ पसं या सं यातानां पु यज मनां फलम् इदं, यत् म छेषतैकरसा म-

म-याथा य ानपूवकं म पदनम्; - This
surrendering unto ME with the right knowledge of MY essential nature which is finding joy only
in observing subservience to ME, is not the fruit possible to be obtained after a small number of
meritorious births.
अिप तु ब नां ज मनां - पु यज मनाम्

मनाम् अ ते – अवसाने, - But at the end of many many births, meaning
virtuous births.
वासुदेवशेषतैकरसः अहं तदाय व पि थित-

थित- वृि ः च, स च असं येयःै क याणगुणगणैः परतरः इित ानवान् भू वा,
वा, -
Having acquired the knowledge that वासुदेवशेषतैकरसः अहं - I find joy only being subservient to
Vasudeva, am depending on HIM only for existence, sustenance and all activities, and HE
(Vasudeva) being an abode to innumerable groups of auspicious qualities is superior to

everything else.
वासुदेव एव मम परम ा यं ापकं
ापकं च, अ यदिप य मनोरथव त स एव मम तत् सवम् इित मां यः प ते - माम् उपा ते; -
फ़् Vasudeva is only the ultimate means and goal too for me, such a Jnani thinks. Anyother
desire which exists in my mind is also Vasudeva only. With this knowledge one who surrenders
unto ME, meaning one who worships/meditates on ME,
स महा मा - महामनाः सुदल

ु भः दुलभतरः लोके | 'वासु
'वासुदेवः सवम्' इ य य अयम् एव अथः ।– Such a Jnani is is
one.
endowed with great mind and in this world it is very difficult to find such a one. This is the
meaning of वासुदेव: सवम्’.’.
'ि यो िह ािननोऽ यथमहम्' (7-

(7-17) 'आि
'आि थतः स िह यु ा मा मामेवानु मां गितम्' (7-
(7-18) इित मात् । ानवान् च
अयम् उ ल ण एव,
एव, अ य एव पूव ािन वात्, - Because the teaching started as ‘I am most dear to a
Jnani’ and ‘Such a Jnani is always associated with ME and thinks ME as the most coveted
utmost goal to be attained’. So one who was told such is only a ानवान्. Because one told here
is the same knowledgeable one told earlier.
'भूिमरापः'
मरापः' इित आर य 'अह कार इतीयं मे िभ ा कृ ितर धा । अपरे यिमत व यां कृ त िवि मे पराम् ।। जीवभूताम्'
(7-
(7-4, 5) इित िह चेतनाचेतन य कृ ित य य परमपु ष-
ष-शेषतैकरसता उ ा;
ा; - The aspect of observing
subservicence to the Paramapurusha is only joy to both
both the two कृ ितs
ितs which are चेतन or
परा कृ ित and अचेतन or अपरा कृ ित was taught earlier starting with ‘the earth, waters’ etc and till
‘ahankaara and thus my कृ ित is eight fold. This is the lowly prakruti अपरा.
अपरा. Know my higher
prakruti which is different
different from the अपरा prakruti which is of the form of Individual Selves’.
'अहं कृ य जगतः भवः लय तथा ‘, ‘म

‘म ः परतरं ना यत् कि दि त धनंजय'
य' (7-
(7-6, 7) इित आर य ‘ये चैव
साि वका भावा राजसा तामसा ये । म एवेित ताि वि न वहं तेषु ते मिय ।।‘
।।‘ (7-
(7-12) इित कृ ित य य
कायकारणोभयाव थ य परमपु षाय - व पि थित वृि वं परमपु ष य च सवः कारै ः सव मात् पर वम् उ म्; -
And strating with ‘I am the created and final place of merging for the entire world’, ‘Hey
Dhananjaya,
Dhananjaya, there is nothing else superior to ME’ and upto ‘Whatever exists as साि वक,
वक, राजस or
तामस know all of them as created by ME only. But I am not in them, they are in ME’, thus the
aspects of Paramapurusha being superior to everything else in all possible ways and the
creation, existence and activities of the two कृ ितs

ितs in both the causal state and the state of effect
being dependent on HIM was told.
अतः स एव अ ानी इित उ यते – So one who is endowed with knowledge is only told as ािन here.
Again, the excellence of a Jnani is told here. Krishna says that one gets such knowledge as a
result of a large number of meritorious births and that such a Jnani is very very rare.
न अ पसं या सं यातानां पु यज मनां फलम् इदं, यत् म छे षतैकरसा म-याथा य ानपूवकं म पदनम्; अिप तु ब नां
ज मनां - पु यज मनाम् अ ते – अवसाने, वासुदेवशेषतैकरसः अहं तदाय व पि थित- वृि ः च, स च असं येयैः
क याणगुणगणैः परतरः इित ानवान् भू वा, वासुदेव एव मम परम ा यं ापकं च, अ यदिप य मनोरथव त स एव मम
तत् सवम् इित - ब नां ज मनाम् – This does not say mere births because no where it is said that
such exquisite knowledge arises from mere births. If it was possible, everyone would have been
Jnaanis. So bhashya is पु यज मनाम्. Having such knowledge only would lead one to surrender
unto Paramatman. So that is explained as – one would do righteous deeds in many births and
gets better and better births and then becomes a ानवान् and takes refuge in Paramatman.
'वासुदेवः सवम्' इ य य अयम् एव अथः – The intent of सामानािधकर य in वासुदेव: सवम् is not तादा य or
अ यास or बाधाथ. According to the context the meanings established here through the body-soul
relation (शरीर-शरी र भाव) between everything and Vasudeva is only appropriate. That is why
Bhashya explains as – ‘Vasudeva only is the means and goal. Whetever else is in the mind of a
Jnani all that is Vasudeva only’. This is also as per pramanas – वमेव माता च िपता वमेव, and माता
िपता ाता िनवास: शरणं सु त् गित: नारायण: (सु.6). The meaning of वासुदेव: सविमित is explained and
confirmed by bhashyakarar as 'वासुदेवः सवम्' इ य य अयम् एव अथः. This is also inline with the four
categories of अिधका रs told based on the desired goal of each. By this the explanations found in
other commentaries are refuted. So this explanation only is most appropriate for this context.
मां यः प ते - माम् उपा ते; स महा मा - महामनाः सुदल

ु भः दुलभतरः लोके - The meaning of प ते is
explained as माम् उपा ते as the prapatti told here is accessory to उपासना. The meaning of महा मा
is not व पमह व – because it is against all pramanas. And other types of greatness told of
knowledgeable ones such as they cause purity to others etc are not relevant here. So Bhashya
is महामना: - the mind of such a Jnani which is great due to the greatness of the knowledge
acquired.
सुदल
ु भ: - It is not mere दुलभ but दुलभतर according to bhashya. Even other bhaktas who take
refuge in Paramapurusha only are also rare but a Jnani is very very rare and that is indicated as
सु-दुलभ:.
ानवान् – The meaning of ानवान् is not either िन वशेष ान or जीवमा ान and that is again
confirmed in Bhashya as उ ल ण एव. That means वासुदेव शेषतैकरस वा मवेदी. One who knows
that he finds joy only in being subservient to Vasudeva.
'ि यो िह ािननोऽ यथमहम्' (7-17) 'आि थतः स िह यु ा मा मामेवानु मां गितम्' (7-18) इित मात् । ानवान् च
अयम् उ ल ण एव, अ य एव पूव ािन वात्, 'भूिमरापः' इित आर य 'अह कार इतीयं मे िभ ा कृ ितर धा ।
अपरे यिमत व यां कृ त िवि मे पराम् ।। जीवभूताम्' (7-4, 5) इित िह चेतनाचेतन य कृ ित य य परमपु ष-
शेषतैकरसता उ ा; 'अहं कृ य जगतः भवः लय तथा ‘, ‘म ः परतरं ना यत् कि दि त धनंजय' (7-6, 7) इित
आर य ‘ये चैव साि वका भावा राजसा तामसा ये । म एवेित ताि वि न वहं तेषु ते मिय ।।‘ (7-12) इित
कृ ित य य कायकारणोभयाव थ य परमपु षाय - व पि थित वृि वं परमपु ष य च सवः कारै ः सव मात्
पर वम् उ म्; अतः स एव अ ानी इित उ यते ।
And such a Jnanai is very rare.

rare. After many many meritorious births only one becomes a Jnani.
It is said ये ज मको टिभ:
टिभ: िस ा:
ा: तेषाम् अ तेऽ संि थित:
थित: - those who have becomes siddhas after crores
of births get to become Jnanis. Janma Kotibhi: - that is why it is said न अ पसं या सं यातानां
पु यज मनां फलिमदं..
..
Incidentally this sloka is also quoted at the very end (can say last sentence before सव सम सम्)
of SriBhashya by Bhashyakarar to end the commentary extolling a Jnani who attains Bhagavan.
Now again the greatness of Jnani is going to be told by telling why such a one is rare.
Sloka 20
त य ािननो दुलभ वम् एव उपपादयित -
Again the fact that such a Jnani is very rare to find is going to be told.
The स गित for the teachings of slokas starting with कामै: तै तै: (7-20) till सग याि त पर तप (7-27) is
told by this.
कामै तै तै त ानाः प तेऽ यदेवताः ।
तं तं िनयममा थाय कृ या िनयताः वया ।। 20 ||
वया कृ या िनयता: Being always associated with their respective karma vasanas तै: तै: कामै: by the
sense objects of their desires which is according to the karma vasanas त ाना: having lost their
knowledge of Paramatman अ य देवता: deities other than Paramatman तं तं िनयमम् आ थाय प ते
they surrender unto following the rituals of those respective deities or gods.
सव एव िह लै ककाः पु षाः वया कृ या वासनया गुणमयभाविवषयया िनयता:

िनयता: - िन याि वताः तैः तैः ववासनानु पैः
गुणमयैः एव कामैः इ छािवषयभूतःै तम व पिवषय-
पिवषय- ानाः त कामिस यथम् अ यदेवताः - म ित र ाः
के वले ा ददेवताः
वताः तं तं िनयमम् आ थाय - त ेवतािवशेषमा ीणन असाधारणं िनयमम् आ थाय प ते - ता एव
आि य अचय ते ।
सव एव िह लौ ककाः पु षाः - All the people of the world – लौ कका:

कका: means people of world.
वया कृ या वासनया गुणमयभाविवषयया िनयता:

िनयता: - िन याि वताः – prakruti means वासना here. By the
वासना in the sense objects which are composed of the qualities of satva, rajas and tamas, िनयता:
िनयता:
- means िन याि वता:
वता: or being associated with always
तैः तैः ववासनानु पैः गुणमयैः एव कामैः इ छािवषयभूतःै – कामै: means the sense objects of desire
इ छािवषयभूत:,
ै:, and they are गुणमयै: - which have abundance of the three qualities of satva, rajas
and tamas, according to their respective वासनाs
वासनाs
तम व पिवषय-
पिवषय- ानाः – their knowledge about my essential nature
nature is lost and so
त कामिस यथम् अ यदेवताः - म ित र ाः के वले ा ददेवताः तं तं िनयमम् आ थाय - त ेवतािवशेषमा ीणन
असाधारणं िनयमम् आ थाय प ते - ता एव आि य अचय ते – In order to obtain the desired benefits they
take refuge
refuge in those respective gods – के वले ा ददेवता:
ता: - the word के वल in bhashya is significant
here. Means only those Gods without the knowledge that Paramatman is antaryami to all. They
worship those gods only taking refuge in them following the specific rituals or disciplines which
are prescribed to please those respective gods alone.
Two main obstructions ितब धकs to become a Jnani are told here as देवता तरस ग and
फला तरस ग. This is the essence as told by Swamy Deshika.
सव एव िह लै ककाः पु षाः – The mula sloka has the word त ाना: in plural and since there is no
reduction in its scope, bhashya is सव एव िह लौ कका:. This is also inline with what is going to be
told later in the 27th sloka as सवभूतािन संमोहं सग याि त पर तप (7-27).
वया कृ या वासनया गुणमयभाविवषयया िनयता: - िन याि वताः तैः तैः ववासनानु पैः गुणमयैः एव कामैः
इ छािवषयभूतैः – In mula sloka, कृ या िनयता: वया, the words कृ ित is synonnimous to वभाव:. So
this indicates the natural sense objects due to वासना as per various desires. The word वया
shows that it has been existing for a very long time and has come out of one’s own experiences
and because it exists for each individual it gives the fruits to that that person alone. This is िनयत
means it is invariably definitely present. Its dissociation is not seen is the भाव.
It is said about desire तृ णा िह सवपािप ा िन यो ग

े करी मृता, आशाव ध को गत:, िन: वो वि दशं दशी शतं
शती ल ािधकं वा छित. So desire goes on increasing only on obtaining fruits at each level.
तम व पिवषय- ानाः – The word ान in त ाना: in mula is about the same knowledge taught
earlier. So Bhashya is तम व पिवषय ाना: - when the knowledge about the essential nature of
Paramatman is lost. That is the reason why one resorts to worshipping other deities.
त कामिस यथम् अ यदेवताः - म ित र ाः के वले ा ददेवताः – When gods such as Indra and others are
worshipped with the idea that Bhagavan is their antaryaami, it would lead to इ ा ददेवतािविश -
भगवदनुस धान. That is worshipping Bhagavan qualified by respective Gods such as Indra etc. But
what is told here is about those who do not have this idea when they worship Indra and other
Gods and they see only those Gods dissociated from Bhagavan. They are different from the
four categories of devotees told here as they resort to other Gods without the idea of Bhagavan.
So the view that this sloka कामै: तै: तै: is about the three Bhaktas other than Jnaani told here as
चतु वधा भज ते is refuted because all these four categories of devotees are worshipping
Bhagavan only and not अ यदेवताs. So those who are intelligent should resort to Bhagavan only
even if it sfor getting other benefits. This is also as per Bhagavad Yamunacharya in the 28th
sloka of Gitartha Sangraha as ऐका यं भगवित येषां समानमिधका रणाम् (गी.सं. 28)
तं तं िनयमम् आ थाय - त ेवतािवशेषमा ीणन असाधारणं िनयमम् आ थाय – The meaning of िनयम is
स क पिवशेष and others. All the prescribed disciplines starting with specific sankalpa for each
ritual.
प ते - ता एव आि य अचय ते – The meaning of प ते is given as आि य अचय ते. This is also as

per what is told in the next sloka as या चतुिम छित – so surrendering is an accessory to अचन or
worship. They pray with faith that fruits should be bestowed and they please the respective
Gods with the prescribed karmas. That is explained by Swamy Deshika as िव ासगभ फल द व
वरणपूवकं त त् कमिभ: ीणयि त इ यथ:.
Sloka 21
यो यो यां यां तनुं भ ः या चतुिम छित

छित ।
त य त याचलां ां तामेव िवदधा यहम् ।। 21 ||
यो यो भ : Whichever devotee यां यां तनुं या अ चतुम् इ छित likes to worship with faith whichever
God who is the body of Paramatman त य त य for those devotees तामेव ाम् that same faith
अचलां िवदधािम I will make firm.
My devotees may like to worship other Gods. Whichever God they want to worship with faith, as
those Gods are my body, I will make their faith stay firm with respect to those Gods.
ता अिप देवताः मदीयाः तनवः 'य आ द ये ित न्… यमा द यो न वेद, य या द यः शरीरम्' (बृ
(बृ. उ. 3-7-9)
इ या द िु तिभः ितपा दताः । मदीयाः तनवः इित अजानन् अिप यो यो यां यां मदीयाम् इ ा दकां तनुं भ ः या
अ चतुम् इ छित,
छित, त य त य अजानतः अिप म नुिवषया एषा ा इित अहम् अनुस धाय ताम् एव अचलां िन व ां
िवदधािम अहम् ।
ता अिप देवताः मदीयाः तनवः 'य आ द ये ित न्… यमा द यो न वेद, य या द यः शरीरम्' (बृ
(बृ. उ. 3-7-9)
इ या द िु तिभः ितपा दताः – Those Gods are also my body only. This is established in shruti as ‘He
who is in आ द य,
य, whom आ द य did not know, for WHOM आ द य is body’ etc.
मदीयाः तनवः इित अजानन् अिप यो यो यां यां मदीयाम् इ ा दकां तनुं भ ः या अ चतुम् इ छित,
छित, त य त य
अजानतः अिप म नुिवषया एषा ा इित अहम् अनुस धाय ताम् एव अचलां िन व ां िवदधािम अहम् – Though the
devotees do not know that those Gods are the body of Paramatman and they worship with faith
Gods such as Indra and others who are the body of Paramatman, inspite of they not knowing, I
will think that ‘This faith is towards Gods who are my body only’ and I will grace them in such a
way that their faith towards those Gods stays firm without any obstructions.
Krishna says in this and next sloka that even to those who are interested in देवता तर (Gods other
than ME) and फला तर (benefits other than attaining ME), I will see that their faith responsible for
their worshipping those respective Gods stays firm without any obstacles and I will bestow the
respective benefits to them. This only shows his utmost compassion towards all beings. What
happens if Paramatman does not do so? Then those people would lose faith in other Gods also
and would resort to unrighteous means to attain the benefits and would be lost. Paramatman
who is परमका िणक – most compassionate, would not allow that to happen.
ता अिप देवताः मदीयाः तनवः 'य आ द ये ित न्… यमा द यो न वेद, य या द यः शरीरम्' (बृ. उ. 3-7-9)
इ या द ुितिभः ितपा दताः – Those Gods told as यां यां तनुम् – are HIS body only. It is not that
Paramatman HIMSELF is present in those forms because those Gods are all different sentient
beings but inseparably associated with Lord as HIS body – controlled, supported by HIM and
are subservient to HIM. The fact that those Gods are also चेतनs is told clearly in the 23rd sloka
here as देवान् देवयजो याि त म ा याि त मामिप.
So the word तनु here applies to the specific Individual Self (such as Indra, Agni and so on)
existing as body of Paramatman. All the sentients are body to Paramatman and HE is the inner
controller of them is told very clearly in Bruhadaranyaka Antaryami Brahmana refered here.
मदीयाः तनवः इित अजानन् अिप यो यो यां यां मदीयाम् इ ा दकां तनुं भ ः या अ चतुम् इ छित, त य त य
अजानतः अिप म नुिवषया एषा ा इित अहम् अनुस धाय ताम् एव अचलां िन व ां िवदधािम अहम् ।
So this worship is being done without the knowledge that those Gods are body of Paramatman.
This is also told later as न तु मामिभजानि त त वेन (9-24). They do not know the reality fully. But
even they do not have that knowledge, Paramatman thinks that the devotees worshipping HIS
body only and makes sure their faith remains firm and they get the benefits they are seeking.
अचलां ाम् means – the faith remains steadfast without any obstacles till the benefits are
obtained.
When one garlands another person, the garland is decorating the body of the person but the
Self is the one who rejoices. Even if the person garlanding is not aware that there is an atman
inside, the person who is receiving the honour knows it and feels happy and will be favourably
disposed towards the person who garlanded him. The same way, Paramatman does is what is
told here.
Sloka 22
स तया या यु त याराधनमीहते ।
लभते च ततः कामान् मयैव िविहताि ह तान् ।। 22 ||
तया या यु : Having such faith, स: त य आराधनम् ईहते he wishes to worship that other deity. तत:
For that reason only मयैव िविहतान् being given by ME only तान् कामान् लभते च he gets those
desired benefits also.
स तया - िन व या या यु ः त य - इ ादेः आराधनं ित ईहते । ततः म नुभत

ू े ा द-
द-देवताराधनात् तान् एव िह
वािभलिषतान् कामान् मया एव िविहतान् लभते ।य िप आराधनकाले आरा य इ ादयो मदीयाः तनवः,
तनवः, तत एव
तदचनं च मदाराधनम् इित न जानाित;
जानाित; तथािप त य व तुतो मदाराधन वाद् आराधकािभलिषतम् अहम् एव िवदधािम ।
स तया - िन व या या यु ः त य - इ ादेः आराधनं ित ईहते - He, having faith removed of all
obstacles, wishes to worship deities such as Indra and others.
ततः म नुभत
ू े ा द-
द-देवताराधनात् तान् एव िह वािभलिषतान् कामान् मया एव िविहतान् लभते - तत:
तत: means by
that worship of deities such as Indra and others who are MY body, gets all those desires being
bestowed by ME only.
य िप आराधनकाले आरा य इ ादयो मदीयाः तनवः,

तनवः, तत एव तदचनं च मदाराधनम् इित न जानाित;
जानाित; तथािप त य
व तुतो मदाराधन वाद् आराधकािभलिषतम् अहम् एव िवदधािम – Even though at the time worshipping
those deities, they do not have the knowledge that Indra and others are all MY (Bhagavan’s)
body only and for that reason only worshipping them is MY worship only, because it is in reality
MY worship only, I only bestow upon them their desired benefits.
स तया - िन व या या यु ः – The meaning of तया या in mula is commented as िन व या या –

this is what is intended according to करण. तया या means ा which will be present without
any obstacles.
त य - इ ादेः आराधनं ित ईहते – The words देवता and तनुं in previous sloka are in feminine gender
but here त य is in masculine. So this indicates specific devatas such as इ and others and This
is also as per देवान् देवयजो याि त in next sloka. Considering these, bhashya is इ ादे:. In the sloka
त याराधनम् is split as त या: + राधनम् in some commentaries but since it is not िस or well known
usage bhashya is त य+आराधनम्.
ततः म नुभूते ा द-देवताराधनात् – Meaning of तत: is also significant. It is about आराधनम् told in first
half. So bhashya is म नुभूते ा द-देवताराधनात्. It is not meaning इ and others also as Krishna is
clearly stating मयैव िविहतान्.
तान् एव िह वािभलिषतान् कामान् मया एव िविहतान् लभते – The meaning of words िह तान् is not about
िहत व as it would be against करण. Here the word िह is अ य. Everywhere in these sloaks तत् श द
is used as त य, तया and so on. So here also तान् कामान् is proper anvaya. Also, it indicates सम त-
अिभलिषत-दािय व of Bhagavan and so bhashya is तान् कामान् मया िविहतान्.
य िप आराधनकाले आरा य इ ादयो मदीयाः तनवः, तत एव तदचनं च मदाराधनम् इित न जानाित; तथािप त य
व तुतो मदाराधन वाद् आराधकािभलिषतम् अहम् एव िवदधािम – If a question is asked ‘how can you give
them who do not have the knowledge that the gods are all your body etc. the fruits desired?’,
the answer is indicated in the अवधारण - मया एव in the sloka. That is explained in bhashya thus –
य िप. Whether he knows or not, in reality it is my worship and so I will only bestow the desired
fruits is the bhava.
Sloka 23
अ तव ु फलं तेषां त व य पमेधसाम् ।
देवा देवयजो याि त म ा याि त मामिप ।। 23 ||
तेषाम् अ पमेधसां तत् फलं तु अ तवत् भवित देवयज: देवान् याि त म ा: मामिप याि त
तेषाम् अ पमेधसाम् - अ पबु ीनाम् इ ा दमा यािजनां तदाराधनफलं अ पम् अ तवत् च भवित । कु तः?
तः? देवान्
देवयजो याि त - यत इ ादीन् देवान् त ािजनो याि त । इ ादयो िह प रि छ भोगाः प रिमतकालव तन । ततः
त सायु यं ा ाः तैः सह यव ते । म ा अिप तेषाम् एव कमणां मदाराधन पतां ा वा प रि छ फलस गं य वा
म ीणनैक योजनाः माम् ा व
ु ि त;
त; न च पुन नवत ते | 'मामु
'मामुपे य तु कौ तेय पुनज म निव ते' (8-
(8-16) इित िह व यते ।
तेषाम् अ पमेधसाम् - अ पबु ीनाम् इ ा दमा यािजनां तदाराधनफलं अ पम् अ तवत् च भवित – For the dull
minded ones means those who worship only the gods such as indra and others, the benefits
obtained from such worship will be meager and having an end too.
कु तः?
तः? देवान् देवयजो याि त - यत इ ादीन् देवान् त ािजनो याि त – Why? Those who
who worship Indra and
other gods would attain those respective gods only.
इ ादयो िह प रि छ भोगाः प रिमतकालव तन । ततः त सायु यं ा ाः तैः सह यव ते – Indra and other
gods are all endowed with limited enjoyments only and they also live for
for a limited period of time.
For that reason only those who attain equality with them also meet their end along with those
gods.
म ा अिप तेषाम् एव कमणां मदाराधन पतां ा वा प रि छ फलस गं य वा म ीणनैक योजनाः माम्

ा व
ु ि त;
त; न च पुन नवत ते | 'मामु
'मामुपे य तु कौ तेय पुनज म निव ते' (8-
(8-16) इित िह व यते – Those who are also
my devotees, having known the fact that the very same karmas or rituals are of the form of my
worship only, having given up attachment to those limited benefits attain ME only contemplating
that the main benefit is to please ME only; and do not revert back. It is going to be said later as,
‘Hey Son of Kunti, after having attained ME, there will be no re-
re-birth’.
To the doubt that if the devotees who worship other gods also get their benefits from Bhagavan
only, what is the difference between them and those who take refuge in Bhagavan only, the
answer is given in this sloka.
The first half of the sloka has तेषां त व य पमेधसाम् which is taken as एकवा य and explained as
तेषाम् अ पमेधसाम्.
तेषाम् अ पमेधसाम् - अ पबु ीनाम् इ ा दमा यािजनां तदाराधनफलं अ पम् अ तवत् च भवित – The meaning of
dull minded ones is explained as having faith in gods such as Indra and others and also the
benefits which they can bestow. What they perceive is limited and so they are called as ones
with poor intellect.
कु तः? देवान् देवयजो याि त - यत इ ादीन् देवान् त ािजनो याि त । इ ादयो िह प रि छ भोगाः
प रिमतकालव तन । ततः त सायु यं ा ाः तैः सह यव ते – The word देवान् in mula is about Gods other
than Bhagavan or Gods who are also under the bondage of Karma. So that is made clear in
Bhashya as इ ादीन् देवान्. This is based on देवान् देवयजो and म ा: in the sloka. Those who
worship only Indra and such Gods (without the knowledge that these gods are body to
Bhagavan), get to attain सायु य – equality with Indra and such Gods by the grace of Bhagavan.
सायु य is समानभोग – equal enjoyments. So how can attaining Indra and those Gods lead to
limited fruits. Because the enjoyments of Indra and other Gods are by themselves limited in
measure and time, the enjoyments of those who attain them would also be limited by nature and
by time – अ पम् अ तवत् च in bhashya shows this aspect.
सायु य is explained as समानगुणक: सयुक्, सयुजो: भाव: सायु यम्. It is said in Puranas that those they
get to sit in the same throne as Indra and so on. But since Indra and those gods themselves
have limited life, when they die, their worlds also get destroyed. But इ पदिव will continue as
some other chetana would occupy that position.
If those fruits by themselves are limited, what is the use of getting the same fruits through
Bhagavan as that would also be limited is the question. For which Krishna says, म ा याि त
मामिप. The word अिप is very significant here.
But those who attain Bhagavan would get unlimited and unsurpassable eternal enjoyments and
they will not return back to this world again. This is because माम् shows Bhagavan’s nature
which is िनरितशय-आन दमय व and when one gets equality with Bhagavan one attains that kind of
िनरितशयभोग. This is told in Brahmasutras भोगमा सा यिल गा (4-4-29). Since that is eternal, the
enjoyments of those उपासकs is also eternal. This is told in Brahma Sutra अनावृि : श दात्
अनावृि श दात् (4-4-22).
म ा अिप तेषाम् एव कमणां मदाराधन पतां ा वा प रि छ फलस गं य वा म ीणनैक योजनाः माम्

ा ुवि त; न च पुन नवत ते | 'मामुपे य तु कौ तेय पुनज म निव ते' (8-16) इित िह व यते – The meaning of
म ा याि त मामिप is explained in detail in Tatparya Chandrika by Swamy Deshika quoting one
Narayanacharya who has give a unique explanation for this. The view is that those devotees
who desire for other benefits फला तर from Bhagavan only, would also get Moksha in the end.
For devotees of other Gods, the respective fruits given by them only is the benefit while for
भगव s it is not limited to that alone. Bhagavan would given them the desired wealth and other
fruits ten-fold and make them enjoy all those till they get disinterested completely and renounce
everything and come to Bhagavan seeking HIM alone. So their sins would get destroyed
through work without desire which is natural to a Jivatma and there will be abundance of Satva,
then their karmas will become प रशु (means meant only as service to Lord without the scent of
selfish interest) and gradually they get ान and वैरा य - proper knowledge and disinterest. So
because of the devotion with which they approach Bhagavan they get to attain Bhagavan only
even if it is after a very long time and so it is िन य फल that they get. This is also as told in
शाि ड यसंिहता as ‘भगव तं समु य तदेकशरणा नरा: । कदािच च हीय ते का यकमरता अिप’. A devotee who
surrenders unto Bhagavan and seeks other benefits would never get lost even if they are
always interested in का यकमs – rituals to get other benefits. Because ultimately they attain
Bhagavan even if it is after a very long time for the very reason that they have surrendered unto
Bhagavan directly. That is the difference between such devotees and those who seek Indra and
other gods without knowing they give the fruits only because Bhagavan has given them the
powers and ultimately Bhagavan is the bestower of all benefits.
For devotees of other Gods, the fruits given by those Gods only are the benefits while for
भगव s it is not limited to that alone. Bhagavan would given them the desired wealth and other
fruits ten-fold and make them enjoy all those till they get disinterested completely and renounce
everything and come to Bhagavan seeking HIM alone. So their sins would get destroyed
through work without desire in fruits, which is natural to a Jivatma, and there will be abundance
of Satva, then their karmas will become प रशु (means meant only as service to Lord without
the scent of selfish interest) and gradually they get ान and वैरा य - proper knowledge and
disinterest. So because of the devotion with which they approach Bhagavan they get to attain
Bhagavan only even if it is after a very long time and so it is िन य फल that they get.
Finally the vishrama sthaana is Bhagavan only for HIS devotees. That is the meaning of मामिप
in sloka 23.
Sloka 24
इतरे तु सवसमा यणीय वाय मम मनु या दषु अवतारम् अिप अ कि करं कु वि त इ याह –
But all others, who are not MY devotees, make my manifestation in forms such as man and
others in order that everyone can take rafuge in ME, futile.
It was told that फला तरवासना and देवता तरवासना are the main causes of not attaining the
knowledge of the nature of Bhagavan. Those reminiscent impressions ensue because
Bhagavan is not perceived by them. But the all compassionate Bhagavan has manifested
HIMSELF with the purpose that all can surrender unto HIM and HE has manifested HIMSELF
as the son of Vasudeva, taking the form of a man, as Krishna and even then how can anyone
not see HIM thus? This question is answered here.
अ ं ि माप ं म य ते मामबु यः ।
पर भावमजान तो ममा यमनु मम् ।। 24 ||
अ यम् Indestructible अनु मं and unsurpassable मम परं भावम् अजान त: not knowing such my divine
nature अबु य: the unintelligent ones माम् अ ं ि माप ं म य ते think ME as one who was not
seen till now is being seen in the form of a human.
सवः कमिभः आरा यः अहं सव रः वा नसा अप र छे व प वभावः परमका याद् आि तवा स यात् च
सवसमा यणीय वाय अजह व वभाव एव वसुदेवसूनःु अवतीण इित मम एवं परं भावम् अ यम् अनु मम् अजान तः
ाकृ तराजसूनस
ु मानम् इतः पूवम् अनिभ म् इदान कमवशाद् ज मिवशेषं ा य ि म् आप ं - ा ं माम् अबु यो
म य ते; अतो मां न आ य ते, न कमिभः आराधयि त च ।
सवः कमिभः आरा यः अहं सव रः वा नसा अप र छे व प वभावः – I who is the one worshipped by all
essential
karmas, I who am the overlord of all, having an essential nature and attributes which cannot be
fully known by speech or mind,
परमका याद् आि तवा स यात् च सवसमा यणीय वाय अजह व वभाव एव वसुदेवसूनःु अवतीण – due to
utmost compassion and due to my nature of not seeing the defects of those who take refuge in
ME have manifested myself as the son of वसुदेव without leaving my original nature, in order to be
accessible to all to surrender unto ME,
इित मम एवं परं भावम् अ यम् अनु मम् अजान तः – Not knowing such MY superior nature which is
immutable and most exalted,
ाकृ तराजसूनस
ु मानम् इतः पूवम् अनिभ म् इदान कमवशाद् ज मिवशेषं ा य ि म् आप ं - ा ं माम् अबु यो
म य ते; - those who have no intellect think that I who was not having a form earlier am born in
this specific birth due to my karmas just like the prices of this world. Because he showed himself
in the form of Krishna having father, mother etc, wearing dress like o thers, speaking like others
earlier,
etc. everyone thought he was also like any other person who is not seen earlier, then is born
etc.
अतो मां न आ य ते, न कमिभः आराधयि त च – And for that reason of not knowing my real nature only,
they do not take refuge in ME and do not worship ME with the rituals too.
इतरे तु – this makes it clear that it is about all others who are not HIS devotees belonging to the
four categories told earlier.
सवः कमिभः आरा यः अहं सव रः वा नसा अप र छे व प वभावः परमका याद् आि तवा स यात् च
सवसमा यणीय वाय अजह व वभाव एव वसुदेवसूनुः अवतीण इित मम एवं परं भावम् अ यम् अनु मम् अजान तः –
This part of Bhashya explains the िनरितशय-पर व incomparable superiority and सौल य
accessibility of Bhagavan. He cannot be fully known by mind or words cannot describe HIS
nature and attributes fully as they are endless. And it is not that HE is अवे or अिव ेय or अवा य.
He can be known, his nature can be described in words but not fully. य य अमतम् त य मतम् मतम्
य य नवेद स:, नो न वेदेित वेद च etc say that he is not unknowable but can be known as ‘not fully
knowable’, ‘not fully describable’ etc. That is told in the bhashya as वा नसा-
अप र छे व प वभाव:.
अ यम् - The meaning of अ यम् in mula is commented as अजहत्- व वभाव: - without leaving HIS
original nature.
अनु मम् – The meaning is there is nothing more exalted than this.
अ ं ि माप म् – This is about his अवतार or manifestation due to HIS own स क प and not due
to karmas like the ब जीवs. So one who does not have births showed HIMSELF as though he
was born like others in order to grace everyone.
माम् – This word in mula means Krishna who is Bhagavan’s special manifestation. So these are
general and specific addressing – अ ं ि माप म् and माम्.
ाकृ तराजसूनुसमानम् इतः पूवम् अनिभ म् इदान कमवशाद् ज मिवशेषं ा य ि म् आप ं - ा ं माम् अबु यो
म य ते; – The mula has अ ं ि माप म् which is true even in case of the individual selves who
are born taking specific body, indriyas etc. They are not seen earlier as they are in subtle form
and they become seen after being born as human, god etc with a form. In order to show that
what is told here is about Bhagavan, Bhashya is कमवशात् ज मिवशेषं ा य ि माप िमित अबु य:
म य ते. Bhagavan’s manifestation is not due to karma is made clear. This is उपल ण for all
avataras and here specifically the example of a prince is told as HE has manifested as son of
Vasudeva. The example ाकृ तराजसूनुवत् says a soul who has got associated with prakruti and is
born as a prince. So अ ं ि माप म् is also not becoming a different substance or object etc.
अबु य: means those who have not heard or thought about the manifestation and other aspects
of Bhagavan – they have not done वण or मनन about Bhagavan’s अवतार etc. And even though
there are enough reasons to infer the differentiating characteristics of the manifestation of
Bhagavan – भगवदवतार वैल य, they do not have the capability to know that Krishna is none
other than Bhagavan even by inference. Krishna killed पूतना – how can a child do such an act,
HE must be different from everyone else. How can a boy lift a huge mountain and so on – it is
not difficult to infer by these divine acts that Krishna is none other than Paramapurusha. But
these peple do not have such intelligence.
अतो मां न आ य ते, न कमिभः आराधयि त च – माम् ना य ते means do not worship ME by surrendering
unto ME – that is they do not do पि पूवक उपासना. Because पि told here is as an accessory to
upasana. Because they do not take refuge in Bhagavan, it is implied that they do not follow
वणा मधमs, do not do तुित, नम कार etc and this is told as न कमिभ: आराधयि त च.
Sloka 25
कु त एवं न का यते इित,

इित, अ आह –
For what reason is it not visible as told is answered:
Bhagavan is अ ितहतस क प – means if HE wills

wills to do something no one can stop it. So when
Bhagavan has done स क प to manifest so that everyone can take refuge in HIM, it has to
become true, how does that become true? Is the doubt raised here as कु त:
त: एवं न का यते.
नाहं काशः सव य योगमायासमावृ

योगमायासमावृतः ।
मूढोऽयं नािभजानाित लोको मामजम यम् ।। 25 ||
योगमायासमावृत: Having the Yoga of the nature of being associated with human अहं सव य न काश:
I am not revealed to all. मूढ: अयं लोक: People of this world who are ignorant अजम् अ यं मां न
अिभजानाित do not know ME who is without births and immutable.
े ासाधारण-
ासाधारण-मनु य वा द-
द-सं थानयोगा य-
य-मायया समावृतः अहं न सव य काशः । मिय मनु य वा द-
द-
सं थानदशनमा ण
े मूढः अयं लोको माम् अितवाि व कमाणम् अितसूयाि तेजसम् उपल यमानम् अिप अजम्
अजम् अ यं
िनिखलजगदेककारणं सव रं मां सवसमा यणीय वाय मनु य व-
व-सं थानम् आि थतं न अिभजानाित ।
े ासाधारण-
ासाधारण-मनु य वा द-
द-सं थानयोगा य-
य-मायया समावृतः अहं न सव य काशः – I, who is covered by माया
called as योग and which is of the form of association
association with the form of man and others which are
unique to embodied souls, am not revealed to all.
मिय मनु य वा द-
द-सं थानदशनमा ण
े मूढः अयं लोको – The people of this world are deluded by seeing
mere form such as man etc. in ME.
माम् अितवाि व कमाणम् अितसूयाि तेजसम् उपल यमानम् अिप अजम् अ यं िनिखलजगदेककारणं सव रं मां
सवसमा यणीय वाय मनु य व-
व-सं थानम् आि थतं न अिभजानाित – The people of this world do not ME
whose acts exceed that of Vayu, Indra and others, ME whose effulgence outshines
outshines the Sun and
Fire, though am accessible such, the world does not know ME who is unborn, immutable, sole
cause of entire world and overlord of all and who have come down to this world in order that
everyone can take refuge in ME and have taken forms such as manushya or human etc.
े ासाधारण-मनु य वा द-सं थानयोगा य-मायया समावृतः – The word माया in मायासमावृत: in mula is not
about Prakruti or matter which has the three qualities of satva, rajas and tamas. This is because
prakruti is HIS body always and so prakruti having concealed HIM is common to his पराव था and
अवताराव था both. So a unique cause of concealment has to be told here for HIS manifestation
state. Even स क प and others are common. And the word योग is used to be the meaning of
connection or association and that is what is proper here. Due this association with the forms of
human etc., he, being seen just as another human, speaking like a human etc. is meant. Here
the word माया does not mean even indrajala etc. So bhashya is मनु य वा द सं थानयोग – HE taking
the form of a human and dresses and speaks like them and such things are told as माया here.
अहं न सव य काशः । मिय मनु य वा द-सं थानदशनमा ेण मूढः अयं लोको – I took the form of manushya so
that everyone can see ME and take refuge in ME but the very same form is misleading them
and the unintelligent ones are rejecting ME. This is not my mistake. Because of their bad deeds
दु कमs, they are not able to know ME. That is the भाव explained in Bhashya.
At the same time, I could not hide fully my nature of Sovereignty or Overlordship. I performed
acts and exhibited my effulgence which is beyond what is seen in this world. But the ignorant
ones did not see my superiority but saw ME as mere manushya only due to some minor
similarity. And they neglected ME thinking I am just another person like them. They were
deluded by the understanding that I am a mere manushya.
Only Jnanis identify HIS real nature. Markandeya rushi says about Krishna - ‘He is पु डरीका ,
ग छ वम् एनं शरणम्’. He says he is the same one whom I saw during Pralaya – through the grace
of Lord, he sees pralaya etc and tells others Krishna is the same person that he saw during
pralaya. Then pandavas surrendered unto him – नम ु : जनादनम्. But those who do not have that
knowledge do not see his para svarupa.
माम् अितवाि व कमाणम् अितसूयाि तेजसम् उपल यमानम् अिप अजम् अ यं िनिखलजगदेककारणं सव रं मां
सवसमा यणीय वाय मनु य व-सं थानम् आि थतं न अिभजानाित – The meaning of mula sloka परं भावम्
अजान त: is explained very well according to context. Ignorance about HIS परभाव or his superior
nature is present in all. But here what is meant is ignorance about his superiority during HIS
state of manifestation in the form of a human.
In Vedantas it is clearly told that िनरितशयदीि यु व is असाधारण धम of जग कारणपरमपु ष. And HIS
सविनय तृ व or controlling everything is indicated here as अितवाि व कमाणम्.
अ यम् – Meaning is व पत: धमत िन वकार वं िह त य अ य वम्. HIS essential nature as well as
HIS qualities are immutable and that is told as avyaya here. That is HIS सव र व also.
By this what was told as अजोऽिप स या मा भूतानामी रोऽिप सन् (4-6) is indicated.
The people of the world who are ignorant do not know HIM as unborn and immutable. Though
there are many instances where HIS परभाव is revealed, they do not see it and so are ignorant.
अजम यिमित नािभजानाित. On the other hand, they think HE is just like any other person and is
born due to karmas and undergoes variations in HIS knowledge etc. That is the भाव.
Sloka 26
वेदाहं समतीतािन वतमानािन चाजुन ।
भिव यािण च भूतािन मां तु वेद न क न ।। 26 ||
अजुन Hey Arjuna, अहं समतीतािन वतमानािन भिव यािण च भूतािन वेद I know all beings which have
passed, exist now and are going to exist in future. क न मां तु न वेद Not a single one did know ME.
अतीतािन वतमानािन अनागतािन च सवािण भूतािन अहं वेद - जानािम । मां तु वेद न क न । मया अनुस धीयमानेषु
काल यव तषु भूतष
े ु माम् एवंिवधं वासुदेवं सवसमा यणीय वाय अवतीण िव द वा माम् एव समा यन् न कि द्
उपल यत इ यथः । अतो ानी सुदल
ु भ एव ।
अतीतािन वतमानािन अनागतािन च सवािण भूतािन अहं वेद - जानािम – I know all beings who have passed,
exist now and those who have not yet existed meaning are going to exist
exist in future.
मां तु वेद न क न । मया अनुस धीयमानेषु काल यव तषु भूतष

े ु माम् एवंिवधं वासुदेवं सवसमा यणीय वाय अवतीण
िव द वा माम् एव समा यन् न कि द् उपल यत इ यथः । अतो ानी सुदल
ु भ एव - But no one knows ME.
Among all beings who are
are being known my ME existing at all there times I do not see anyone
who knows ME who exists thus as ‘Vaasudeva has manifested so that everyone can take
refuge in HIM’ and come take refuge in ME. I do not see any one such. So a Jnani is very very
rare only.
In the previous sloka it was told that ‘अयं लोको नािभजानाित’ and by that one should not think that
only beings existing during HIS time did not know HIM. Because beings existing at all three
times did not know ME HE says. And showing HIS वैल य HE says अहं वेद.
अतीतािन वतमानािन अनागतािन च सवािण भूतािन अहं वेद - जानािम – This addressing those who have
passed indicates embodied souls and so Bhashya is भूतािन.
मां तु वेद न क न । मया अनुस धीयमानेषु काल यव तषु भूतेषु माम् एवंिवधं वासुदेवं सवसमा यणीय वाय अवतीण
िव द वा माम् एव समा यन् न कि द् उपल यत इ यथः । अतो ानी सुदल
ु भ एव – What is the benefit of
knowing HIM thus is explained as taking refuge in HIM only. The meaning of न क न is that
except a Jnanai no one else has known ME thus. For that reason only a Jnanai is very rare to
find is the भाव.
Sloka 27
तथािह –
It is like that only.
It was told that no one among people existing at all three times did know HIM and that was to
highlight the rarity of a Jnani. Now the cause of such ignorance with respect to Bhagavan is
going to be told.
इ छा ष
े समु थेन मोहेन भारत ।
सवभूतािन स मोहं सग याि त पर तप ।। 27 ||
भारत Hey Arjuna, परं तप hey Parantapa, (one who make his enemies suffer) इ छा ष
े समु थेन
मोहेन By the Moha or misconception born of desire and hatred due to karma done in earlier
births, सवभूतािन all beings सग at the time of birth itself संमोहं याि त get deluded.
इ छा ष
े ा यां समुि थतेन शीतो णा द ा येन मोहेन सवभूतािन सग - ज मकाल एव संमोहं याि त । एतद् उ ं भवित
- गुणमयेषु सुखदुःखा द ष
े ु पूवपूवज मिन यि षयौ इ छा ष
े ौ अ य तौ,
तौ, त ासनया पुनरिप ज मकाल एव तदेव
ा यम् इ छा ष
े िवषय वेन समुि थतं भूतानां मोहनं भवित;
भवित; तेन मोहेन सवभूतािन संमोहं याि त,
त,
ति षये छा ष
े वभावािन भवि त,
त, न म सं ष
े िवयोगसुखदुःख वभावािन । ानी तु म सं ष
े िवयोगैकसुखदुःख वभावः,
वभावः, न
त वभावं कमिप भूतं जायते इित ।
इ छा ष
े ा यां समुि थतेन शीतो णा द ा येन मोहेन सवभूतािन सग - ज मकाल एव संमोहं याि त – All embodied
embodied
souls get deluded at the time of creation itself due to misconception called the dualities of life
such as heat, cold etc. which arises from likes and dislikes.
एतद् उ ं भवित - गुणमयेषु सुखदुःखा द ष
े ौ अ य तौ,
तौ, - In the experience of
dualities such as happiness and sorrow and others which are made of the three qualities satva,
rajas and tamas, in the previous births, with respect to whichever objects the likes and dislikes
were experienced repeatedly,
त ासनया पुनरिप ज मकाल एव तदेव ा यम् इ छा ष

े िवषय वेन समुि थतं भूतानां मोहनं भवित;
भवित; - by that
vaasanaa or reminiscent impression again at the time of birth itself, the same dualities born
having the same likes and dislikes as objects delusion of embodied souls happens.
तेन मोहेन सवभूतािन संमोहं याि त,

त, ति षये छा ष
े वभावािन भवि त,
त, न म सं ष
े िवयोग-
िवयोग-सुखदुःख वभावािन – by
that misconception all embodied souls become deluded means it becomes their nature to like or
dislike those respective
respective objects. They do not feel that enjoining with ME is happiness and
separation from ME is grief.
ानी तु म सं ष
े िवयोगैकसुखदुःख वभावः,
वभावः, न त वभावं कमिप भूतं जायते इित – While a Jnani is of the nature
that he gets happiness only when he is in union with
with ME and feels misery only when separated
from ME. No being is born with such nature.
The cause of ignorance about the nature of Bhagavan which is common to all embodied souls
existing at all three times (past, present and future) is told here. By this again the rarity of a
Jnani is told.
इ छा ष
े ा यां समुि थतेन – The पदाथ and अ वयाथ are shown by this. इ छा ष
े ा यां समुि तीित
इ छा ष
े समु थ:. These dualities arise out of likes and dislikes (or desire and hatred). How can
such likes or dislikes happen at the time of birth itself? There can be no cause present at that
time? Even if it is present, why can’t it be with respect to भगव सं ेषिव ेष? How can dualities be
born of like or dislike as the dualities such as heat or cold happen only during specific seasons
and so on and so they have their own causes.
शीतो णा द ा येन मोहेन सवभूतािन सग - ज मकाल एव संमोहं याि त । एतद् उ ं भवित - गुणमयेषु सुखदुःखा द
ष
े ौ अ य तौ, त ासनया पुनरिप ज मकाल एव तदेव ा यम्
इ छा ष
े िवषय वेन समुि थतं भूतानां मोहनं भवित; - All these are answered as एतदु ं भवित. It is due to
ज मा तरवासना, the reminiscent impressions formed in earlier births. With respect to whichever
objects likes and dislikes were repeatedly experienced in earlier births, the impressions of those
experiences with respect to those very objects would be present at the time of birth itself. And
due to that there will be absence of experience of association or dissociation with respect to
Bhagavan.
The likes or dislikes by themselves are not the dualities. The dualities are heat-cold, happiness-
sorrow and so on which are the objects of likes and dislikes. They cause misconceptions. And
misconception is nothing but having an idea of joy in something which is not really enjoyable
and having an idea of sorrow in something which is not to be grieved over – अभो ये भो यताबुि :,
अ े ये च े यता बुि :.
मोहेन संमोहं याि त – By the objects which cause misconceptions of the nature of dualities such as
heat or cold, developing a nature of having like or dislike in those objects only.
तेन मोहेन सवभूतािन संमोहं याि त, ति षये छा ष

े वभावािन भवि त, न म सं ेषिवयोगसुखदुःख वभावािन –
Because they come under the sway of such delusion, they reject what is directly visible to them.
ानी तु म सं ेषिवयोगैकसुखदुःख वभावः, न त वभावं कमिप भूतं जायते इित – But a Jnani is one who has
likes and dislikes in proper aspects – he likes only union with Bhagavan and nothing else please
him. Separation from Bhagavan only is displeasing to him. So he is very different from others
and is very rare to find. That is told as ानी तु परमैका ती तदाय ा मजीवन: ।
त सं ेषिवयोगैकसुखदु:ख तदेकधी: । (गी.सं.29) in Gitartha Sangraha by Bhagavad Yamunacharya. In
Bhashya तत् in न त वभावं कमिप shows opposite of such nature. This also means when one
attains such Jnana they will not be born again.
Sloka 28
येषां व तगतं पापं जनानां पु यकमणाम् ।
ते मोहिनमु ा भज ते मां दृढ ताः ।। 28 ||
तु But पु यकमणां येषां जनानां those who have done meritorious deeds पापम् अ तगतं whose sins have
come to an end ते they मोहिनमु ा: being released from the delusion of the dualities मां दृढ ता:
भज ते worship ME being endowed with firm determination.
येषां तु अनेकज मा जतेन उ कृ पु यस येन गुणमय-

मय- े छा ष
े हेतभ
ु त
ू ं मदौ मु यिवरोिध चअना दकाल वृ ं पापम्
अ तगतं – ीणम्; ते पूव े न सुकृततारत येन मां शरणम् अनु प गुणमयात् मोहात् िविनमु ाः जरामरणमो ाय,
ाय,
महते च ऐ याय,
याय, म ा ये च दृढ ताः - दृढसंक पा माम् एव भज ते ।
येषां तु अनेकज मा जतेन उ कृ पु यस येन – For who due to the accumulation of superior meritorious
deeds earned over several births,
गुणमय-
मय- े छा ष
े हेतभ
ु तं
ूतं मदौ मु यिवरोिध चअना दकाल वृ ं पापम् अ तगतं – ीणम्; - the sins which are
continuing from beginningless time, which are opposed to being favourably disposed towards
composed
ME, which are the cause of developing likes and dislikes in the dualities compo sed of the three
qualities, have reached an end, means are annulled,
ते पूव े न सुकृततारत येन मां शरणम् अनु प – they due to the abundance of good deeds compared to
sins as told earlier, having surrendered unto ME,
गुणमयात् मोहात् िविनमु ाः – and being released from the delusion caused due to the three
qualities (satva, rajas and tamas),
tamas),
जरामरणमो ाय,
ाय, महते च ऐ याय,
याय, म ा ये च दृढ ताः - दृढसंक पा माम् एव भज ते – worship ME only with
firm determination for attaining release from the cycle of birth and deaths, for great wealth and
for attain ME.
It was told earlier that all embodied souls get deluded – सवभूतािन संमोहं याि त. If so, then never by
any one भगवदुपासन is possible and even the four types of भ s, devotees told would not be true.
For this doubt, the answer is given here as येषां तु अ तगतं पापम्.
येषां तु अनेकज मा जतेन उ कृ पु यस येन - What is explained as उ कृ पु यस येन as meaning of
पु यकमणाम् and that is the cause of getting rid of sins. The shruti pramana for that is धमण
पापमपनुदित – in तै.नारायण. The word जन in जनानां indicates those who are caught in the cycle of
ज म-मरण - birth and death and so bhashya is अनेकज मा जतेन उ कृ पु यस येन. The उ कृ व of that is
nothing but eliminating sins which are obstacles to acquiring the knowledge of Bhagavan.
गुणमय - The word गुणमय in Bhashya shows it is not the duality of the nature of bliss or grief
arising out of union with Bhagavan or separation from Bhagavan.
े छा ष
े हेतुभूतं मदौ मु यिवरोिध च – In mula मोहिनमु ा:, भज ते माम् – two benefits or fruits are
indicated – getting rid of the delusion caused by dualities and worshipping Bhagavan.
Accordingly bhashya explains that the ितब धक – obstruction to bhagavad jnana has two
aspects - े छा ष
े हेतुभूतं मदौ मु यिवरोिध च.
अना दकाल वृ ं पापम् अ तगतम् – ीणम् – At the time of starting उपासना, the sins and delusion of
dulatities ( मोह) do not get destroyed completely. So the meaning of अ तगतम् is given as ीणम्
indicating there is a little bit still left out.
ते पूव े न सुकृततारत येन मां शरणम् अनु प गुणमयात् मोहात् िविनमु ाः जरामरणमो ाय, महते च ऐ याय,
म ा ये च दृढ ताः - दृढसंक पा माम् एव भज ते – The word त is used in the primary sense of
स क पिवशेष – specific purpose for which a karma is performed. It is used here in that connection
only and so bhashya धृढस क पा:. The commentary मामेव भज ते for that indicates that the स क प
also includes the discipline that one should reject the idea of worshipping only other deities and
so on. The अवधारण एव and माम् explain that aspect.
Sloka 29
अ याणां भगव तं भजमानानां ात िवशेषान् उपादेयां तौित –
Now the teaching about all the specific practices that the three types of devotees who worship
Bhagavan need to know and put to practice is commencing:
Three types of bhaktas were told. Now the next question would arise – what is it that these
devotees need to know, what is it that they need to put to practice is all going to be told.
This and next sloka is called - बीजम् – सूचने – the seed which would lead to asking questions
later.
जरामरणमो ाय मामाि य यति त ये ।
ते ति दुः कृ म या मं कम चािखलम् ।। 29 ||
ये Those who माम् आि य having taken refuge in ME जरामरणमो ाय यति त endeavour to get
released from old age and death ते तत् िवदु: they know that Brahman. अ या मं च कृ ं They
also know Prakruti completely. कम (च) Complete karma also.
They should know , अ या म and कम is told. Now the expectation is that Arjuna should ask
what are these: What is Brahma, What is adhyatma, what is karma and so on and then Krishna
would answer. So this is the seed to motivate Arjuna to enquire further.
जरामरणमो ाय – कृ ितिवयु ा म व पदशनाय,

पदशनाय, माम् आि य ये यत ते, ते तद् िवदुः; अ या मं च कृ ं िवदुः;
कम च अिखलं िवदुः ।
जरामरणमो ाय means – those who surrender unto ME and endeavour to realize the nature of the
Individual Self dissociated with prakruti, they
they know that reality of the Individual Self. They also
will know completely the अ या म and कम.
कम. What are these is going to be explained in detail in the
beginning of next chapter.
This and the next sloka are introducing the topic of the next chapter. Here यति त means for
worship आराधन. The terms , अ या म, कम, अिधभूत, अिधदैव, अिधय , अि तम मृित are explained in
the next chapter. िवदु: means they know. Here it means one should know.
Sloka 30
सािधभूतािधदैवं मां सािधय ं च ये िवदुः ।
याणकाले
याणकालेऽिप च मां ते िवदुयु चेतसः ।। 30 ||
ये Those who सािधभूतािधदैवं along with adhibhoota and adhidaiva सािधय ं च and also adhiyajna मां
िवदु: know ME also यु चेतस: such ones who have achieved equipoise of mind ते च and also
those told in previous sloka याणकालेऽिप मां िवदु: will know ME even at the time of death while
they leave their body.
अ ‘ये’ इित पुन नदशात् पूविन द े यः अ ये अिधका रणो ाय ते । सािधभूतं सािधदैवं माम् ऐ या थनो ये िवदुः -
इ येतद् अनुवाद व पम् अिप अ ा ाथ वात् ति धायकम् एव । तथा सािधय म् इ यिप याणाम् अिधका रणाम्
अिवशेषण
े िवधीयते । अथ वाभा ात् । याणां िह िन यनैिमि क पमहाय ा नु ानम् अवजनीयम् ।ते च
याणकालेऽिप वा ा यानुगण
ु ं मां िवदुः । 'ते च' इित चकारात् पूव जरामरणणो
जरामरणणो ाय यतमाना याणकाले िवदुः, इित
समु ीय ते । अनेन ािननः अिप अथ वाभा ात् सािधय ं च मां िवदुः याणकाले अिप व ा यानुगण
ु ं मां िवदुः इित
उ ं भवित ।
Here, because there is an addressing ये again, it can be inferred that these are different
different from the
अिधका रs
रs told earlier. What is told as – ‘those ऐ या थs
थs (ones who are seeking wealth) who know
ME along with अिधभूत and अिधदैव’ – though this looks like a re-
re-statement, it is to be taken as a
िविध or injunction. That is because this aspect has not been told earlier and is found newly here.
In the same way, the aspect of सािधय ं is also ordained for all three categories of seekers
without any distinction. Because the अथ वभाव or nature of the object addressed is such. For all
these three categories of seekers, the daily and occasional duties of the nature of महाय s are
ordained and are to be followed without fail. ते च - means they also will know ME in accordance
to what they seek even at the time of leaving their body. Because of the words ते च, it means
that those seekers after जरामरणमो told earlier are also included along with these in respect of
knowing ME at the time leaving their body.
And according to the nature of object addressed it is to be understood that even ािनs
ािनs with
know ME along with अिधय and they will also know ME in accordance to their final goal at the
time of leaving their body.
अ ‘ये’ इित पुन नदशात् पूविन द े यः अ ये अिधका रणो ाय ते – What is told in this sloka is applicable to
a seeker after wealth – ऐ या थ and that is made clear in Bhashya by the explanation of word ये
which comes again here. The series of questions and answers shows clearly the difference in
the अिधका रs or seekers.
सािधभूतं सािधदैवं माम् ऐ या थनो ये िवदुः - इ येतद् अनुवाद व पम् अिप अ ा ाथ वात् ति धायकम् एव – Here
also the word िवदु: is not अनुवाद or re-statement and so it is to be understood as िविध as ‘has to
be known’. The injunction is clear because of the question raised.
तथा सािधय म् इ यिप याणाम् अिधका रणाम् अिवशेषेण िवधीयते । अथ वाभा ात् । याणां िह
िन यनैिमि क पमहाय ा नु ानम् अवजनीयम् ।ते च याणकालेऽिप वा ा यानुगुणं मां िवदुः । 'ते च' इित चकारात्
पूव जरामरणणो ाय यतमाना याणकाले िवदुः, इित समु ीय ते - Though सािधय म् is here told for one
specific अिधका र, by the very nature of the intention of the object meant here it applies to all
three categories of seekers. That is the word य is well know to be applicable to all categories
of अिधका रs. This is know from pramanas such as स याहीन: अशुिच: िन यम् अनह: सव कमसु (द. मृ) –
one who does not perform स याव दन is not eligible for any vaidika karma.
यु चेतस: - This indicates that the अि तम यय or knowledge at the time of leaving body will be
according to the end goal which each seeker is after.
अनेन ािननः अिप अथ वाभा ात् सािधय ं च मां िवदुः याणकाले अिप व ा यानुगुणं मां िवदुः इित उ ं भवित -
य and अि तम यय – Both these are equally applicable to all three categories of seekers. That is
made clear in this part of the Bhashya.
त स दित ीम गव ीतासु उपिनष सु िव ायां योगशा े ीकृ णाजुनसंवादे ानिव ानयोगो नाम
स मोऽ यायः

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Swamy Desikan’s

Annotated Commentary in English By

Sri Oppiliappan Koil V. Sadagopan Swamy for releasing this

Srimad Ramanuja Gita Bhashyam – 7th Chapter

(Explanations from Tatparya Chandrika of Swamy Deshikan)

थमेन अ यायष के न परम ा यभूत य,

Sva yaathaatmyam prakrutyaa asya tirodhi: sharanaagati:

Bhaktabheda: prabuddhasya shraishthyam saptama uchyate||

summarizing all these starting with ‘यत

being meager and impermanent such a one attained परभि ’ (18-

'तमेव िव द वाितमृ युमेित'

'आ मा वा अरे ः ोत ो म त ो िन द यािसत ः'

and the karmas get destroyed’ and so on.

पुन - 'नायमा मा वचनेन ल यो न मेधया न ब ना त

तद् एव िह भि ः इ यु यते, ' ह

अतः 'तमेवं िव ानमृत इह भवित,

is possible to realize me in reality’ are one and the same.

त स मे तावद् उपा यभूत-परमपु ष-

meditators and the supremacy of the ािनs

पर वात् िनरव वात् िपतृ वात् िहतवेदनात् ।

भोगलीलाथ िन सीम िवभूित य योगत: ।

ीम वात् अिप उपा योऽयं ा यो नारायण: पर: ॥

ानकमािभिनव य भि योग: क तत: ॥ The meaning of सुसं कृ ते is indicated as आ म ानपूवक-कमानु ान.

भि and that is indicated in Bhashya here.

seems to say कम has to be combined with वेदन for moksha as in िव ां च अिव ां च य त द

Now the first aspect is established as -

पुनरावृि ल णम् । जपो वासुदेवेित मुि बीजमनु मम् (िव.पु. 2-6-34).

त स मे तावद् उपा यभूत-परमपु ष- व पयाथा यं, कृ या ति रोधानं, ति वृ ये भगव पि ः उपासकिवधाभेदो,

( ावान् भजते यो माम्).

All these establish the meanings as summarized by Bhagavad Yamunacharya –

वयाथा यं कृ या य ितरोिध: शरणागित: । भ भेद: बु य ै ं स म उ यते |

असंशयं सम ं मां यथा ा यिस तत् ण

म ोगं यु न् - यो ुं वृ ो योगिवषयभूतं माम् असंशयं िनःसंशयं, सम ं –सकलं, – endeavouring to meditate on

disposition towards HIM which is needed for upasana.

योगिवषयभूतं माम् – What is to be known before starting Yoga is told as योगिवषयभूतम्.

ानं तेऽहं सिव ानम् इदं व या यशेषत:

य ा वा नेह भूयोऽ यत् ात मविश यते ॥ 2 ||

यथा अहं म ित र ात् सम तिचदिच तुजातात् िनिखलहेय यनीकतया नानािवध अनविधकाितशयासं

which there will be nothing more left to be known about ME.

यततामिप िस ानां कि मां वेि त वत:

मनु याः – शा ािधकारयो याः,

मां िव द वा म ः िस ये यतते । मि दां सह ष

even among crores not just thousands.

िसि पय तं यतमानानां सह ेषु कि द् एव मां िव द वा म ः िस ये यतते – Achieving िसि or perfection is

'स महा मा सुदल

भूिमरापोऽनलो वायु: खं मनो बुि रे व च ।

अह कार इतीयं मे िभ ा कृ ितर धा ॥ 4 ||

This Prakruti (non-

अपरे यिमत व यां कृ त िवि मे पराम्

जीवभूतां महाबाहो ययेदं धायते जगत् ॥ 5 ||

इयं मम अपरा कृ ितः,

इयं मम अपरा कृ ितः, - The meaning of अपरा is lower or lesser importance.

enjoyment is अपर or lower is told.

supporting everything as inner controller.

एत ोनीिन भूतािन सवाणी युपधारय ।

अहं कृ य जगतः भवः लय तथा ।। 6 ||

causes are also MINE only.

तथा कृ ित य योिन वेन कृ य जगतः,

'महान े लीयते अ म रे लीयते । अ रं तमिस लीयते । तमः परे देवे एक भवित'

'िव णोः व पा परतो दते े पे धानं पु ष ' (िव