Bhagavad Gita - Chapter 11 - Shloka (Verse) 18

व्याख्या--'त्वमक्षरं परमं वेदितव्यम्'-- वेदों, शास्त्रों, पुराणों, स्मृतियों, सन्तोंकी वाणियों और तत्त्वज्ञ जीवन्मुक्त महापुरुषोंद्वारा जाननेयोग्य जो परमानन्दस्वरूप अक्षरब्रह्म है, जिसको निर्गुण-निराकार कहते हैं, वे आप ही हैं।

इसीलिये अर्थात् आपकी योगशक्तिको देखकर ही मैं अनुमान करता हूँ --, आप मुमुक्षु पुरुषोंद्वारा जाननेयोग्य परमअक्षर अर्थात् जिसका कभी नाश न हो ऐसे परमब्रह्म परमात्मा हैं। आप ही इस समस्त जगत्के परम उत्तम निधान हैं -- जिसमें कोई वस्तु रक्खी जाय उसे निधान कहते हैं? सो आप इस संसारके परम आश्रय हैं। इसके सिवा आप अविनाशी हैं अर्थात् आपका कभी नाश नहीं होता? इसलिये आप नाशरहित हैं और सनातनधर्मके रक्षक हैं अर्थात् जो सदासे है? ऐसे नित्यधर्मके आप रक्षक हैं और आप ही सनातन परमपुरुष हैं -- यह मेरा मत है।

While the subject is the Lord's form inclusive of the manifestation (saprapancha), the statement 'You are Imperishable' etc., which describes the attributeless (nirupadhika), might seem contradictory to the context; anticipating this doubt, he says—'Ita eva' (For this very reason) etc.

'Yoga power' means excess of sovereignty. By 'Na ksharati' (does not perish), the state of being devoid of manifestation (nishprapanchatva) is stated. Being 'worthy to be known' (veditavya) is due to being the supreme goal of human life and the supreme reality. For in texts like 'In whom heaven and earth...', it is heard that the very abode of the universe, which is superior to it, is what is to be known.

Why is Brahman to be known? To this he says—'Tvam asya' (You are of this...) etc.

He states another reason for the attributeless Brahman being the object of knowledge—'Kincha' (Moreover). The meaning is: Since You are imperishable, You alone are worthy to be known, while everything else, being perishable, is to be discarded.

The eternity of Dharma, consisting of knowledge and action, means having the Veda as authority; and since it is said 'I appear for the establishment of Dharma', He is the 'Gopta' or Protector.

Having seen, I infer. 'Tvam aksharam'—that which does not perish is Akshara, the Supreme Brahman, 'Veditavyam'—to be known—by seekers of liberation through hearing (shravana) etc.; You are indeed That.

Since You are the 'Param'—excellent—'Nidhanam'—that in which things are deposited/rest—of this universe, You are the Supreme Refuge.

Moreover, 'Tvam avyayah'—You are free from destruction; and again, 'Gopta'—the Protector—of the 'Shashvatasya'—eternal—Dharma taught by the eternal Vedas; therefore, You are the 'Chirantana' (Ancient/Eternal) Person; this is my opinion.

Thus, saying 'Due to seeing Your Yoga-sovereignty, I know You as such', he elaborates on the quality of being 'Immeasurable'—with 'Tvam' etc. 'Paramam Aksharam'—characterized by being not gross, etc. The partless (Nishkala) Brahman mentioned earlier in 'Aksharam Brahma Paramam' [Gita 8.3]—You are That very One. By this, it is stated that the form with attributes (Saguna) indicates the Attributeless (Nirguna). Like the tip of a branch indicates the moon. Therefore 'Veditavyam'—worthy to be known through the evidence of Vedanta, not merely to be worshipped.

That You are also the Saguna Brahman is stated by—'Tvam asya' etc. 'Nidhanam'—the place of dissolution. By this, causality is stated. 'Avyayah'—Immortal, due to being Deva (God). By 'Gopta' of the 'Shashvata'—Vedic—Dharma, His nature as Hiranyagarbha, the Effect-Brahman, is stated.

'Sanatanah'—the ancient, beginningless Person, the Jiva-atma—that too is You alone, this is 'Me'—my—'Matah' (opinion). Thus, it is stated that in the vision of the Universal Form, the oneness of Jiva and Brahman is comprehended like the moon through the branch.

You are indeed the 'Paramam Aksharam' (Supreme Imperishable) indicated as 'Veditavya' (to be known) in Upanishads like 'Two knowledges are to be known' [Mundaka Up. 1.1.4]. You are the 'Param Nidhanam' of this universe—the supreme support of this universe. 'Tvam Avyayah'—You are free from decay; whatever Your essential nature, qualities, and glory are, You remain in that very form always.

'Shashvata-dharma-gopta'—You alone are the protector of the eternal, constant Vedic Dharma through such incarnations. 'Sanatanah Purushah'—You are the Eternal Person mentioned in texts like 'I know this Great Person' [Taittiriya Aranyaka 3.12.7] and 'Person higher than the high' [Mundaka Up. 3.2.8]; this is 'Me Matah'—known/concluded by me.

The meaning is: You, the jewel of the Yadu clan, are such a Being—this has now been directly realized by me.

Since Your sovereignty is thus inconceivable, therefore—'Tvam' etc. You alone are the Akshara, the Supreme Brahman. Of what kind? 'Veditavyam'—to be known by seekers of liberation.

You alone are the 'Param Nidhanam' of this universe—that in which it is deposited is Nidhana, meaning the excellent support.

Therefore, 'Tvam Avyayah'—You are Eternal; 'Gopta'—Protector—of the 'Shashvatasya'—eternal—Dharma; and You are the 'Sanatanah'—Ancient—Person; this is 'Me Matah'—accepted/opinion held by me.

With 'Tvam aksharam' etc., due to seeing the Lord's power, words like Akshara, Veditavya, Avyaya, Sanatana Purusha, etc., recall the Mundaka Upanishad etc.; with this intent, [the Bhashya] says 'In the Upanishads'. With 'Nirdishtam' (Indicated), the text 'Then the higher knowledge by which that Imperishable is attained' [Mundaka 1.1.5] etc. is implied.

Keeping in mind 'The Abode named Vishnu which is the support of all', [the Bhashya] says 'The Supreme Support of this universe.' 'Nidhanam' is that wherein things are deposited; being the repository even of repositories, He is the 'Supreme Repository'. The word 'Para' (Supreme) is to distinguish Him from the Jiva, which is also called the 'support of the universe' (body). For it is heard: 'The elements of being are fixed in the elements of intelligence; the elements of intelligence are fixed in the Prana' [Kaushitaki Up. 3.8]. To indicate having no other support, the explanation uses the word 'Param' (Supreme).

By the word 'Avyaya', texts like 'That Imperishable' [Mundaka 1.1.6] and 'Infinite, Imperishable, Seer' [Mahanarayana 9.6] are recalled. 'Vyaya' (Decay) is the fall/deviation of essential nature, quality, or glory at any time; all that is absent in Him, hence He is called by the unqualified word 'Avyaya'. Since the word 'Avyaya' restates the visible form and qualifies what is indicated by the word, if it merely stated the eternity of the essential nature common to Jivas etc., there would be no excellence; with this intent, [the Bhashya] says 'Whatever Your nature, qualities, and glory...'. Here, 'Vibhava' refers to the Eternal Glory (Nitya Vibhuti); if both glories (Nitya and Lila) are intended, then only the non-diminution and non-excess of the substance-nature is intended here.

'Shashvata' means existing always. The reason for being eternal is being rooted in the eternal Agama (Veda); with this intent, [the Bhashya] says 'Of the Vedic'. The idea is that even in 'Narayana is the protector of Shashvata Dharma', the specific Vedic Dharma is referred to. That this meaning is stated as understood through both perception and scripture is conveyed by [the Bhashya's words] 'By such incarnations'.

By the two Shruti texts regarding the Purusha [cited in Bhashya], His being the object of worship and attainment is shown. By the word 'Adi' (etc.), texts like 'By which one knows the True, Imperishable Person' [Mundaka 1.2.13] are embraced. The word 'Sanatana' amplifies the word 'Satya' (True). To remove the impression that 'Matah' (Opined) implies merely his own fancy, [the Bhashya] says 'Jnatah' (Known/Ascertained).

In this verse, 'Tvam' (You) is a restatement of the form perceived by the old physical eye. The rest (of the verse) describes the form realized through the acquisition of the divine eye. With the intent that the knowledge of His power was already established, [the Bhashya] says 'Jewel of the Yadu clan'. The word 'Matah' here is a general term which culminates in the specific 'realization' expressed by 'Pashyami' (I see); with this intent, [the Bhashya] says 'Now directly realized'.

सभी बुद्धिमान् पुरुष अपने प्रत्येक अनुभव से किसी निष्कर्ष तक पहुँचने का प्रयत्न करते हैं? जो उनका ज्ञान कहलाता है। अर्जुन को भी ऐसा ही एक अनुभव हो रहा था? जो अपनी सम्पूर्णता में बुद्धि से अग्राह्य और शब्दों से अनिर्वचनीय था। परन्तु उसने जो कुछ देखा? उससे वह कुछ निष्कर्ष निकालने का प्रयत्न करता है। इस अनुभव को समझकर वह इस निष्कर्ष पर पहुँचता है कि इस विराट्स्वरूप के पीछे जो शक्ति या चैतन्य है? वही अविनाशी परम सत्य है।समुद्र में उत्पत्ति? स्थिति और लय को प्राप्त होने वाली समस्त तरंगांे का प्रभव या स्रोत समुद्र होता है। वही उन तरंगों का निधान है। निधान का अर्थ है जिसमें वस्तुएं निहित हों अर्थात् उनका आश्रय। इसी प्रकार अर्जुन भी इस बुद्धिमत्तापूर्ण निष्कर्ष पर पहुँचता है कि विराट् पुरुष ही सम्पूर्ण विश्व का निधान अर्थात् अधिष्ठान है। विश्व शब्द से केवल यह दृष्ट भौतिक जगत् ही नहीं समझना चाहिये। वेदान्त के अनुसार जो वस्तु दृष्ट अनुभूत या ज्ञात है? वह विश्व शब्द की परिभाषा में आती है? इस परिभाषा के अनुसार विषय तथा उनके ग्राहक करण इन्द्रिय? मन आदि सब विश्व है और पुरुष उसका निधान है।विकारी वस्तुओं के विकारों अर्थात् परिवर्तनों के लिए एक अविकारी अधिष्ठान की आवश्यकता होती है। यह परिवर्तनशील जगत् सदैव देश और काल की धुन पर नृत्य करता रहता है। परन्तु? घटनाओं की निरंतरता का अनुभव कर उनका एक सम्पूर्ण ज्ञान प्राप्त करने के लिए एक नित्य अपरिवर्तनशील ज्ञाता का होना अत्यावश्यक है। वह ज्ञाता किसी भी प्रकार से स्वयं उन घटनाओं में लिप्त नहीं होता है। ऐसा यह अविकारी चेतन तत्त्व ही वह सत्य आत्मा है? जो इतने विशाल विश्वरूप को धारण कर सकता है। इन विचारों को ध्यान में रखकर अर्जुन यह घोषणा करता है कि वह चेतन तत्त्व? जिसने स्वयं को इस आश्चर्यमय रूप में परिवर्तित कर लिया है? वही एकमेव अविनाशी अपरिवर्तनशील सत्य है? जो इस विकारी जगत् में सर्वत्र व्याप्त है।हिन्दुओं के मत के अनुसार धर्म का रक्षक स्वयं परमेश्वर है? और न कि एक र्मत्य राजा या पुरोहित वर्ग। हिन्दू लोग किसी ऐसे आकस्मिक देवदूत के अनुयायी नहीं हैं? जिसका क्षणिक ऐतिहासिक अस्तित्त्व था और जिसके जीवन का कार्य तत्कालीन पीढ़ी की यथासंभव सेवा करना था। हिन्दुओं के लिए सनातन सत्य पुरुष ही लक्ष्य है? गुरु है और मार्ग भी है। धर्म की रक्षा के लिए हमें विषैली गैस अथवा अणुबम जैसी किसी लौकिक शक्ति की आवश्यकता नहीं है।आप ही सनातन पुरुष हैं? ऐसा मेरा मत है वेदान्त के एक रूपक के अनुसार स्थूल शरीर को एक राजनगरी के समान माना गया है और जिसके नौ द्वार हैं। प्रत्येक का नियंत्रण तथा रक्षण एकएक अधिष्ठातृ देवता के द्वारा किया जाता है। इस नवद्वार पुरी में निवास करने वाला चैतन्य तत्त्व पुरुष कहलाता है।इस श्लोक के संदर्भ में इसका अभिप्राय यह है कि हमारे जीवन की पहेली का समाधान इस सनातन पुरुष की प्राप्ति में ही है? न कि बाह्य जगत् के विषयों में। यह पुरुष ही विश्व का अधिष्ठान है? जो विश्वरूप को धारण कर सकता है? जिसको अर्जुन विस्मय भरी दृष्टि से देख रहा है।

Arjuna asks to directly perceive the very meaning that was stated in the immediately preceding chapter (and this is that very effort). For the meaning understood through instruction becomes clear only when ascended to by direct experience.

For that very purpose, this dialogue is spoken—'Tvam Aksharam' etc. 'Satvata-dharma-gopta' (Variant reading for Shashvata):

'Sat' means Truth, which is of the nature of the non-appearance of difference between action and knowledge; and (offering to the Supreme Guru Mahadeva); those in whom the principle of Existence and Light exists are 'Satvatas'. Their Dharma—being intent on constant acceptance and renunciation (creation and dissolution)—concerns creation and destruction and transcends all paths; to the Protector of that.

This indeed is the secret in this chapter, which has mostly been illumined by me in the Devi-Stotra-Vivriti. That is understood by the sensitive ones (Sahridayas) who have instruction, by themselves; so what is the use of garrulity in revealing it more clearly again and again?

Thus, from seeing Your inconceivable, unsurpassable sovereignty, I infer—'Tvam' etc. You alone are the Akshara, Supreme Brahman, 'Veditavyam'—to be known—by seekers of liberation through hearing Vedanta etc.

You alone are the 'Param'—excellent—'Nidhanam'—that in which it is deposited, the support—of this universe. Therefore You are 'Avyaya'—Eternal. You are the 'Gopta'—Protector—of the 'Shashvatasya'—of this eternal Dharma, as it is propounded by the eternal Veda.

Or 'Shashvata' may be an address (vocative); in that case, 'Avyaya' means free from destruction. Therefore, the 'Sanatanah'—Ancient—Person, who is the Supreme Self, You are He; thus You are 'Me Matah'—known to me.

By seeing such a form, he submits the import of his knowledge—'Tvam' etc. 'Aksharam'—of Imperishable nature, the Supreme Brahman, is You alone.

You are 'Veditavyam'—the Object of Knowledge for devotees and knowers is You alone. By being Akshara, the causality of the origin of all is described.

He states the nature of dissolution—'Tvam asya'—You are the 'Param'—excellent, of the nature of Liberation—'Nidhanam'—that in which it is deposited, the place of dissolution—of this universe.

He states the nature of protectorship—You are the 'Gopta'—protector, guardian—of the 'Shashvatasya'—eternal—Dharma.

Even so, You are not constituted of (material) qualities, but are 'Avyayah'—imperishable, eternal.

Having thus stated all attributes, he states his main conviction—'Sanatanah Purushah'—the Supreme Person (Purushottama)—this is 'Me'—my—'Matah'—opinion/conclusion.

'Tvam Aksharam'—That which does not perish; the Supreme Brahman; 'Veditavyam'—to be known—by seekers of liberation.

'Tvam asya vishvasya'—of this entire universe; 'Param'—excellent; 'Nidhanam'—that in which things are deposited is Nidhana, meaning the Supreme Support.

Moreover, 'Tvam Avyayah'—no decay exists for You, hence Avyaya. 'Shashvata-dharma-gopta'—that which exists always is Shashvata, eternal Dharma; its Gopta (Protector) is Shashvata-dharma-gopta.

'Sanatanah'—Ancient; 'Tvam Purushah'—Supreme Person; 'Matah'—intended/acknowledged; 'Me'—by me. Moreover—

Since it is so, therefore—'Tvam Aksharam' etc. This should be explained as an adjective of Brahman; 'Veditavya' by the knowers; 'That Thou Art' [Chandogya 6.8.7] which has been stated.

'Sanatanah Purushah'—this is the Unmanifest, the Cause even of the Aggregate (Samashti), indicated by the masculine gender (Purusha).

The Unmanifest Prakriti, which is feminine, cannot be described thus everywhere, because the Unmanifest Akshara is indicated as 'Purusha'.

त्वम् Thou? अक्षरम् imperishable? परमम् the Supreme Being? वेदितव्यम् worthy to be known? त्वम् Thou? अस्य (of) this? विश्वस्य of universe? परम् the great? निधानम् treasurehouse? त्वम् Thou? अव्ययः imperishable? शाश्वतधर्मगोप्ता Protector of the Eternal Dharma? सनातनः ancient? त्वम् Thou? पुरुषः Purusha? मतः thought? मे of me.Commentary VisvasyaNidhaanam Treasurehouse of this universe? also means abode or refuge or the substratum of this universe. It is because of this that all the beings in the universe are preserved and protected. He is the inexhaustibel source to Whom the devotee turns at all times. Deluded indeed are they that ignore this divine treasurehouse and runa fter the shadow of the objects of the senses which do not contain even an iota of pleasure.Veditavyam To be known by the aspirants or seekrs of liberation? through Sravana (hearing of the scriptures)? Manana (reflection) and Nididhyasana (meditation).Avyayah means inexhaustible? unchanging? undying.

Tvam, You; are the aksaram, Immutable; the paramam, supreme One, Brahman; veditavyam, to be known-by those aspiring for Liberation. You are the param, most perfect; nidhanam, repository-where things are deposited, i.e. the ultimate resort; asya visvasya, of this Universe, of the entire creation. Further. You are the avyayah, Imperishable-there is no decay in You; the sasvata-dharma-gopta, Protector (gopta) of the ever-existing (sasvata) religion (dharma). You are the sanatanah, eternal; transcendental purusah, Person. This is me, my; matah, belief-what is meant by me.
Moreover,

You alone are the Supreme 'Imperishable Person' indicated as that which ought to be realised in such Upanisadic passages as: 'Two sciences are to be known' (Mun. U., 1.1.4). You alone are the 'Supreme Substratum' of the universe, i.e., supreme support of this universe. You are 'immutable', namely, not liable to mutation. Whatever might be your attributes and divine manifestations, You remain unchanged in Your form. You alone are the guardian of 'the eternal law' - You who protect the eternal Dharma of the Veda by incarnations like this. I know you are the everlasting Person. I know You are the eternal Person, described in such passages as, 'I know this great Purusa' (Tai. A., 3.12.7) and 'Person who is higher than the high' (Mun. U., 3.2.8). You, who were till now known to me as the most distinguished of the race of Yadu, have been realised by me now through direct perception as of this nature, i.e., of a nature unknown to me before. Such is the meaning.