Bhagavad Gita - Chapter 14 - Shloka (Verse) 27

व्याख्या -- ब्रह्मणो हि प्रतिष्ठाहम् -- मैं ब्रह्मकी प्रतिष्ठा? आश्रय हूँ -- ऐसा कहनेका तात्पर्य ब्रह्मसे अपनी अभिन्नता बतानेमें है। जैसे जलती हुई अग्नि साकार है और काष्ठ आदिमें रहनेवाली अग्नि निराकार है -- ये अग्निके दो रूप हैं? पर तत्त्वतः अग्नि एक ही है। ऐसे ही भगवान् साकाररूपसे हैं और ब्रह्म निराकररूपसे है -- ये दो रूप साधकोंकी उपासनाकी दृष्टिसे हैं? पर तत्त्वतः भगवान् और ब्रह्म एक ही हैं? दो नहीं। जैसे भोजनमें एक सुगन्ध होती है और एक स्वाद होता है नासिकाकी दृष्टिसे सुगन्ध होती है और रसनाकी दृष्टिसे स्वाद होता है? पर भोजन तो एक ही है। ऐसे ही ज्ञानकी दृष्टिसे ब्रह्म है और भक्तिकी दृष्टिसे भगवान् हैं? पर तत्त्वतः भगवान् और ब्रह्म एक ही हैं।भगवान् कृष्ण अलग हैं और ब्रह्म अलग है -- यह भेद नहीं है किन्तु भगवान् कृष्ण ही ब्रह्म हैं और ब्रह्म ही भगवान् कृष्ण है। गीतामें भगवान्ने अपने लिये ब्रह्म शब्दका भी प्रयोग किया है -- ब्रह्मण्याधाय कर्माणि (5। 10) और अपनेको अव्यक्तमूर्ति भी कहा है -- मया ततमिदं सर्वं जगदव्यक्तमूर्तिना (9। 4)। तात्पर्य है कि साकार और निराकार एक ही हैं? दो नहीं।अमृतस्याव्ययस्य च -- अविनाशी अमृतका अधिष्ठान मैं ही हूँ और मेरा ही अधिष्ठान अविनाशी अमृत है। तात्पर्य है कि अविनाशी अमृत और मैं -- ये दो तत्त्व नहीं हैं? प्रत्युत एक ही हैं। इसी अविनाशी अमृतकी प्राप्तिको भगवान्ने अमृतमश्नुते (13। 12 14। 20) पदसे कहा है।शाश्वतस्य च धर्मस्य -- सनातन धर्मका आधार मैं हूँ और मेरा आधार सनातन धर्म है। तात्पर्य है कि सनातन धर्म और मैं -- ये दो नहीं हैं? प्रत्युत एक ही हैं। सनातन धर्म मेरा ही स्वरूप है (टिप्पणी प0 738)। गीतामें अर्जुनने भगवान्को शाश्वतधर्मका गोप्ता (रक्षक) बताया है (11। 18)। भगवान् भी अवतार लेकर सनातन धर्मकी रक्षा किया करते हैं (4। 8)।सुखस्यैकान्तिकस्य च -- ऐकान्तिक सुखका आधार मैं हूँ और मेरा आधार ऐकान्तिक सुख है अर्थात् मेरा ही स्वरूप ऐकान्तिक सुख है। भगवान्ने इसी ऐकान्तिक सुखको अक्षय सुख (5। 21)? आत्यन्तिक सुख (6। 21) और अत्यन्त सुख (6। 28) नामसे कहा है।इस श्लोकमें ब्रह्मणः? अमृतस्य आदि पदोंमें राहोः शिरः की तरह अभिन्नतामें षष्ठी विभक्तिका प्रयोग किया गया है। तात्पर्य है कि राहुका सिर -- ऐसा जो प्रयोग होता है? उसमें राहु अलग है और सिर अलग है -- ऐसी बात नहीं है? प्रत्युत राहुका नाम ही सिर है और सिरका नाम ही राहु है। ऐसे ही यहाँ ब्रह्म? अविनाशी अमृत आदि ही भगवान् कृष्ण हैं और भगवान् कृष्ण ही ब्रह्म? अविनाशी अमृत आदि हैं।ब्रह्म कहो? चाहे कृष्ण कहो? और कृष्ण कहो? चाहे ब्रह्म कहो अविनाशी अमृत कहो? चाहे कृष्ण कहो? और कृष्ण कहो चाहे अविनाशी अमृत कहो शाश्वत धर्म कहो? चाहे कृष्ण कहो और कृष्ण कहो चाहे शाश्वत धर्म कहो ऐकान्तिक सुख कहो चाहे कृष्ण कहो और कृष्ण कहो चाहे ऐकान्तिक सुख कहो एक ही बात है। इसमें कोई आधारआधेय भाव नहीं है? एक ही तत्त्व है। इसलिये भगवान्की उपासना करनेसे ब्रह्मकी प्राप्ति होती है -- यह बात ठीक ही है।इस प्रकार ? तत्? सत् -- इन भगवन्नामोंके उच्चारणपूर्वक ब्रह्मविद्या और योगशास्त्रमय श्रीमद्भगवद्गीतोपनिषद्रूप श्रीकृष्णार्जुनसंवादमें गुणत्रयविभागयोग नामक चौदहवाँ अध्याय पूर्ण हुआ।।14।।,

ऐसा क्यों होता है सो बतलाते हैं --, क्योंकि ब्रह्म -- परमात्माकी प्रतिष्ठा मैं हूँ। जिसमें प्रतिष्ठित हो वह प्रतिष्ठा है? इस व्युत्पत्तिके अनुसार मैं अन्तरात्मा ( ब्रह्मकी ) प्रतिष्ठा हूँ। कैसे ब्रह्मकी ( सो कहते हैं -- ) जो अमृत -- अविनाशी? अव्यय -- निर्विकार? शाश्वत -- नित्य? धर्मस्वरूप -- ज्ञानयोगरूप धर्मद्वारा प्राप्तव्य और ऐकान्तिक सुखस्वरूप अर्थात् व्यभिचाररहित आनन्दमय है उस ब्रह्मकी मैं प्रतिष्ठा हूँ। अमृत आदि स्वभाववाले परमात्माकी प्रतिष्ठा अन्तरात्मा ही है क्योंकि यथार्थ ज्ञानसे वही परमात्मारूपसे निश्चित होता है। यही बात ब्रह्मभूयाय कल्पते इस पदसे कही गयी है। अभिप्राय यह है कि जिस ईश्वरीय शक्तिसे भक्तोंपर अनुग्रह आदि करनेके लिये ब्रह्म प्रवर्तित होता है? वह शक्ति? मैं ब्रह्म ही हूँ क्योंकि शक्ति और शक्तिमान्में भेद नहीं होता। अथवा ( ऐसा समझना चाहिये कि ) ब्रह्मशब्दका वाच्य होनेके कारण यहाँ सगुण ब्रह्मका ग्रहण है? उस सगुण ब्रह्मका मैं निर्विकल्प -- निर्गुण ब्रह्म ही प्रतिष्ठा -- आश्रय हूँ? दूसरा कोई नहीं। किन विशेषणोंसे युक्त सगुण ब्रह्मका जो अमृत अर्थात् मरणधर्मसे रहित है और अविनाशी अर्थात् क्षय होनेसे रहित है? उसका। तथा ज्ञाननिष्ठारूप शाश्वतनित्य धर्मका और उससे होनेवाले ऐकान्तिक एकमात्र निश्चित परम आनन्दका भी? मैं ही आश्रय हूँ। अहं प्रतिष्ठा यह पद यहाँ अनुवृत्तिसे लिया गया है।

Regarding 'The knower is Brahman indeed', he asks the cause -- 'Kutah' (Why?). There he gives the answer -- 'Ucyate' (It is said). Intending the acceptance of the primary meaning of the word 'Brahman' when there is no contradiction, he says -- 'Paramatmanah' (Of the Supreme Self). He explains the state of being the abode (pratishtha) of the innermost Self relative to Him (Brahman) -- 'Pratitishthati' (is based/established). Regarding the expectation 'Of what attributes is that Brahman which is established in the innermost Self?', it is said -- 'Amritasya' (Of the Immortal), etc.

There, he avoids the repetition of the word 'Avyaya' (Immutable) by the word 'Amrita' (Immortal) -- 'Avikarinah' (Of the Changeless). Eternality means absence of decay; by that, there is no repetition with the previous two. Doubting the inappropriateness of the word 'Dharma' with its well-known meaning regarding Brahman, he says -- 'Jnana' (Of Knowledge). To exclude the happiness arising from the contact of objects and senses, 'Aikantikasya' (Absolute/Unfailing) is said. Having stated the literal meaning, he states the sentence meaning -- 'Amritadi' (Amrita etc.). 'Pratishtha Yasmat' (Since [I am] the Abode) -- this is the connection with the preceding. Therefore, the innermost Self is determined as the Supreme Self by right knowledge; this is the construction.

He states the syntactical unity of this verse with the previous verse -- 'Tadetat' (That this). He elaborates on the intended sentence meaning -- 'Yaya' (By which). 'That power is Brahman indeed' -- how is there co-ordinate predication (samanadhikaranya)? Regarding that, he says -- 'Shakti' (Power). He states another interpretation -- 'Athava' (Or). The adjectives should be understood as non-repetitive as before.

Thus by this chapter, explaining that the union of the Field and Knower is the cause of Samsara, and through the investigation of the five questions, that right knowledge is the remover of all Samsara, it has been determined that what is achievable by effort for the seeker of liberation -- such as being unshakable by the Gunas -- is the effortless characteristic of the liberated one.

'He who serves Me with unswerving Bhakti Yoga transcends these Gunas and becomes fit for the state of Brahman' — regarding this, He states the cause with 'Brahmano hi' (For of Brahman...). 'Hi' means because 'Brahmanah' (of Brahman), i.e., of the Supreme Self, I — the Innermost Self (Pratyagatma) — am the 'Pratishtha' (Abode/Basis). 'Pratitishthati asmin' (Is established in this) is Pratishtha; (meaning) that Brahman which is established in the Innermost Self. He qualifies that. 'Amritasya' means of the Immortal; 'Avyayasya' means of the Immutable. 'Shashvatasya' means of the Eternal, devoid of decay. By that, there is no repetition. 'Dharmasya' means of the knowledge of Dharma (Dharma-Jnana); this is the meaning. 'Sukhasya' means of that which is attainable by the Dharma of Jnana Yoga, of the nature of Bliss; to exclude the happiness arising from contact with senses, He says -- 'Aikantikasya', meaning of the Unswerving/Absolute. Since the Innermost Self is the abode of the Supreme Self whose nature is Immortality etc., therefore by right knowledge it is determined that 'He is the Supreme Self'; thus it is said 'He becomes fit for the state of Brahman' (Brahma-bhuyaya kalpate). Or, that Power of the Lord by which Brahman proceeds for the purpose of gracing the devotees etc., that Power is I myself who am Brahman, due to the non-difference between Power and the Possessor of Power; this is the intention.

Or else, since it is denoted by the word 'Brahman', the Savikalpaka (Determinate) Brahman is expressed by the word 'Brahman'; of that Brahman, I, the Nirvikalpaka (Indeterminate) who am unspeakable, am the 'Pratishtha' or support. He qualifies the Savikalpaka Brahman. Of the 'Amrita' (Immortal), devoid of the attribute of death; of the 'Avyaya' (Immutable), devoid of change; and further, of the 'Shashvata Dharma' (Eternal Dharma), characterized by steadfastness in knowledge; and of the 'Aikantika Sukha' (Absolute Happiness) generated by that, I am the abode; thus it construes. Therefore, only one endowed with My service (attains) the state of Brahman; this is the meaning.

'Hi' (Because), I am the 'Pratishtha' of Brahman; meaning, I am like the local image/manifestation; just as the solar orb is merely solidified light, like that; this is the meaning. Similarly, (I am the abode) of 'Avyaya' (Immutable), i.e., Immortal, Eternal Liberation, because of being Eternally Liberated. Similarly, of the means to that, the 'Shashvata Dharma' (Eternal Dharma), because of being of the nature of Pure Sattva. Similarly, I am the abode of 'Aikantika Sukha' (Absolute Happiness), because of being of the nature of Supreme Bliss; thus say 'Apare' (others).

'Let your devotee attain your state, but how does he become fit for the state of Brahman, since you are different from Brahman?' To this He says — 'Brahmanah', i.e., of the Supreme Self, I alone am the 'Pratishtha' or 'Paryapti' (Sufficiency/Completeness), and not a Brahman different from Me; this is the meaning. Similarly, I alone am the abode of the Immortal and the Immutable; Liberation culminates in Me alone; attaining Me is Liberation; this is the meaning. Similarly, I alone am the sufficiency of the 'Shashvata Dharma', i.e., of the Dharma characterized by steadfastness in knowledge which has eternal liberation as its fruit. The Dharma characterized by steadfastness in knowledge culminates in Me alone, therefore nothing different from Me is attainable by it; this is the meaning. Similarly, I alone am the abode of the Immortal and the Immutable; Liberation culminates in Me alone; attaining Me is Liberation; this is the meaning. Similarly, I alone am the sufficiency of the 'Shashvata Dharma', i.e., of the Dharma characterized by steadfastness in knowledge which has eternal liberation as its fruit. The Dharma characterized by steadfastness in knowledge culminates in Me alone, therefore nothing different from Me is attainable by it; this is the meaning. Similarly, I alone am the sufficiency of 'Aikantika Sukha', because of being Supreme Bliss. No happiness different from Me is to be attained; this is the meaning. Thus say 'Kecit' (some).

'Anye tu' (But others) show the septet of knowledge-grounds (Jnana-Bhumis) stated in the Vasistha (Yoga Vasistha) through the verses 'Prakasham', etc. For thus — 'The knowledge-ground named Shubheccha (Good Desire) is called the first. Vicarana (Inquiry) is the second, the third is Tanumanasa (Thinking of the Subtlety). Sattvapatti (Attainment of Sattva) would be the fourth, after that is the one named Asamsakti (Non-attachment). Padarthabhavini (Non-perception of Objects) is the sixth, the seventh is known as Turyaga (Going to the Fourth).' There, the desire for liberation endowed with the stated means is the 'First'; consisting of hearing, reflection, and meditation is the 'Second'; of the form of profound meditation (Nididhyasana) is the 'Third'; these are the grounds of means (Sadhana-Bhumis). The 'Fourth', of the form of direct realization of Brahman, is the fruit. In this, the Yogi, though fulfilled, does not fully experience the happiness of Jivanmukti. The latter three are internal divisions of Jivanmukti.

Even there, the Yogi situated in the fifth named 'Asamsakti', who is 'Brahmavidvara' (Better Knower of Brahman), rises by himself. The 'Brahmavidvariyan' (Superior Knower of Brahman) situated in the sixth 'Padarthabhavini' rises by the effort of others. The 'Brahmavidvarishtha' (Supreme Knower of Brahman) in the seventh 'Turyaga' does not rise either by himself or by others. There, the one gone to the final ground, eternally established in Samadhi, is described by the verse 'Prakasham' (14.22). By 'Udasina' (14.23), the one gone to the penultimate (sixth) ground is described; by 'Samadukhasukha' (14.24), the one situated in the fifth; by 'Manapamanayoh' (14.25), the one in the fourth; by 'Mam ca' (14.26), the Yogi situated in the third is described. Through the display of the subject matter — regarding the 'Avyaya' (Immutable) which is the means to Immortality, because of being beginningless and endless, and thus void of the stain of doubt regarding invalidity due to human origin, being self-valid (Veda) is the meaning. By this, through the consideration of the purport via commencement, conclusion, etc., and with the instrument of reasoning not opposed to the Veda, that the purport of the entire Veda is to be determined by one desirous of showing it — thus the 'Second' ground named 'Vicarana' is stated.

Through the presentation of the cause and fruit, He states the 'First' ground named 'Shubheccha' — with 'Shashvatasya' (of the Eternal). Because unlike desire-prompted dharma, there is no destruction (of this) by the bestowal of fruit. The eternal Dharma offered to the Lord is 'Shashvata'. Because it has the eternal fruit named Liberation through the sequence of desire for knowledge etc. And its 'Pratishtha' — the Supreme Goal — is I alone. Similarly, of the Happiness — the Absolute Happiness of Liberation — I alone am the 'Pratishtha'. This is said to be the 'First' ground. Here, (the idea that) for one unable to ascend to the higher and higher ground, the lower and lower ground is taught — this trivial imagination does not befit the omniscient teachers who are the showers of the path; therefore, by not stating this, their deficiency should not be alleged.

Thus by this fourteenth chapter — explaining that everything being born is born from the union of Field and Knower; and in which Guna how attachment occurs; and who the Gunas are; and how they bind; and how liberation from Gunas occurs; and what is the characteristic of the liberated — the Brahman identical with the Innermost Self, which is attainable by the Knower of Truth, has been displayed.

"Brahmanah" etc. "Brahmanah" means of Maya.

He states the second stage named 'Vicharana' (Inquiry) by showing the object -- 'Brahmanah hi' etc. 'Pratishtha' (support/basis) of 'Brahmanah' (the Veda) is Me alone, meaning the place of culmination by purport. Of 'Amritasya' (immortality): means of immortality through the vision of both Karma and Brahman. Of 'Avyayasya' (the immutable): free from the stain of the doubt of invalidity due to being non-human (Apaurusheya), because of being beginningless and endless. Meaning self-evident.

By this, the second stage named 'Vicharana' is stated, [meaning] the purport of the whole Veda is to be ascertained by one desiring My vision, through consideration of beginning and end etc., aided by reasoning not contradicting the Veda.

He states the first stage named 'Shubheccha' (Good desire) by means of showing the cause and effect -- 'Shashvatasya' etc. Eternal Dharma, dedicated to the Lord, is 'Shashvata' (eternal) because it is not destroyed by giving fruit like desire-prompted Dharma. Because it is the cause of the eternal fruit called liberation through the succession of the desire to know (Vividisha) etc. And 'Pratishtha' of eternal Dharma, the supreme attainable fruit, is Me alone. Similarly, 'Aykantika Sukha' (exclusive happiness) -- the happiness of liberation, which is one's own nature and does not swerve (is not temporary) like happiness born of association with objects -- the 'Pratishtha', the final limit, of that too is Me alone.

Thus, the first stage named 'Shubheccha' is that the desire for exclusive happiness arises in one whose mind is purified by desireless Dharma.

Here, for one incapable of ascending the higher stage, the previous stage is taught. Just as in 'Some see the Self in the Self by meditation,' for one incapable of Nididhyasana (deep contemplation), the inquiry named Sankhya (knowledge) is taught, and even for one incapable of that, Karma-yoga is taught; likewise.

The word 'Hi' is in the sense of cause. Because I, served by unswerving Bhakti-yoga, am the 'Pratishtha' (support/foundation) of 'Amritasya' (immortal) and 'Avyayasya' (immutable) Brahman? Similarly, of 'Shashvatasya Dharma' (eternal righteousness) and of 'Aykantikasya Sukha' (exclusive happiness) -- meaning the happiness attainable by the knower, specified by 'Vasudevah sarvam' [Gita 7.19] etc.

Although the word 'Shashvata Dharma' denotes the means to attain, still, due to the nature of the preceding and succeeding words being the object to be attained, and by their association, this also signifies the object to be attained.

This is what is said: Since in the previous context, beginning with 'This divine Maya of Mine, consisting of Gunas, is difficult to cross. Those who surrender to Me alone' [Gita 7.14] etc., the sole means for transcending Gunas and the attainment of the immutable lordship and the Lord preceded by that is stated as surrender to the Lord alone; therefore, transcending Gunas and the state of Brahman preceded by that is also solely the means of unreserved surrender to the Lord.

He states the cause there -- 'Brahmanah hi' etc. 'Hi' (For) because I am the 'Pratishtha' (support), the image, of Brahman? I am Brahman solidified. Just as solidified light is the sun's orb itself; that is the meaning.

Similarly, of the immutable, eternal 'Amritasya' (immortality), and of 'Moksha' (liberation), because of being eternally liberated.

Similarly, of 'Tatsadhanasya', the means to that, 'Shashvatasya Dharma' (eternal righteousness), because it is of the nature of pure Sattva.

Similarly, I am the 'Pratishtha', the support, of 'Aykantikasya' (exclusive), unbroken happiness, because of being of the sole form of supreme bliss.

Therefore, since My devotee's attainment of My state is certain, it is rightly said 'He becomes capable of becoming Brahman'.

Thus, in the context of bestowing liberation, as in the Shārīraka (Brahma Sūtra) "According to the fruit, because of the justification from that [Brahma Sūtra 3.2.38]", the giving of all fruits in general is justified to declare that the fruit is not dependent on anything else? Similarly, here too, the conferment of the three fruits expanded upon in the middle six chapters is stated in the subsequent verse for the purpose of establishing the cause under discussion; with this intention, he says,

"the word 'Hi' is in the sense of cause." Here the word 'Brahman' is not directly the subject of the Supreme Brahman? Because of contradiction with the phrase 'I am the support of Brahman' due to difference in grammatical relation etc. Nor should it be said that the part of Ishvara (Lord) is the 'Pratiṣṭhā' (support) of Brahman which has three parts—enjoyer, enjoyable, and controller—due to its separateness? Because the Lordship itself is established as Brahman. Nor should it be said that the non-qualified form is the support of the qualified Brahman? Or that the inner Self is the support of the Supreme Self? Because of contradiction with Shruti etc. and because of refuting that doctrine. Nor is it the subject of Mūla Prakriti etc.? Because it is unsuitable as the cause under discussion. Therefore, the state specified in "becomes fit for the state of Brahman (Brahmabhuyaya)" [14.26] as the form of the Jiva which is the object of the fruit is metaphorically referred to here by the word 'Brahman'; of such a form I am the support.

What is said is: In the reflection on "Who is the principal cause among the substances stated and achievable in scriptures for the attainment of the supremely pure nature equal to the Supreme Brahman for the seeker of liberation?", I alone am the resting place of reflection.

Or the word 'Pratiṣṭhā' denotes the substratum (Ādhāra)? And that substratum-ness implies governance (Niyamana), following the Shruti "Under the command of this immutable one, O Gargi, the sun and moon stand held in their place" [Bṛ. U. 2.8.9]; and that is stated in the Sūtra "And that [governance] is because of the command" [Bra. Sū. 1.3.11]. Therefore, since even the nature of the pure Self is maintained by Me alone, the state of Brahman under discussion is attainable solely by devotion to Me; this is the meaning.

By the word 'Shāśvata Dharma', He states the fruit's characteristic -- "of the excessive, eternal opulence". "Excessive" is relative to the enjoyments of Indra, Prajāpati etc. Eternity here should be understood as merely existing for a very long time, being relative. "Vasudeva" etc. This is the intention -- the happiness attainable by the exclusive devotee is called "exclusive" here due to its connection with the exclusive devotee. "Nirdiṣṭasya" (specified) is an adjective for the knower. Thus, due to the statement of exclusive happiness even in liberation, the doctrines of 'stone-like state' etc. are refuted. And it should not be mistaken that all happiness is an effect of the field (body) because of its enumeration in "desire, aversion, happiness, pain" [13.7]? Because a different kind of happiness is mentioned in the Shruti "Having obtained this Rasa (essence/bliss) indeed, this one becomes blissful" [Tai. U. 2.7.1]. Therefore, the Shruti "Indeed, pleasant and unpleasant do not touch one who is without a body" [Chhā. U. 8.12.1] should also be understood as referring to the negation of happiness associated with pain.

Objection: Is the indication of excessive opulence by the word 'Shāśvata Dharma' not appropriate? Since there is no contradiction of the primary meaning etc., and eternal Dharma of the Krita Yuga is understood here by the qualification 'Shāśvata' in "Narayana is the protector of eternal Dharma" [Ma. Bhā. 12.335.5] etc.; its maintenance in sequence during periods of dissolution and attacks by heretics by "Whenever, whenever" [4.7] and its sole support being Him is famous everywhere. To this He says -- "Yadyapi" (Although).

The nature of "Brahmanah hi" (for Brahman) as the object to be attained has been established. But the meaning of "Aykantikasya Sukha" (exclusive happiness) is clearly related to the direct experience of the Lord. The word 'Aykantika' is indeed used to exclude the happiness of the experience of the Self and opulence contaminated by smallness etc. Since it is placed between those two, by the maxim of 'foremost and next', the opulence mentioned earlier is intended here, so the indication by the word denoting its means is appropriate. Therefore, Krita Yuga Dharma is also not intended by this. But that (Krita Yuga Dharma) should be contemplated separately as the means to exclusive happiness.

Objection: What is the purpose of the contingency of unstated opulence etc. here? And it is not proper to commence one thing and conclude another? And how is the nature of being His support the cause under discussion? Where is the proof for a thing established being a cause? And how is there unswerving Bhakti-yoga without transcending Gunas? If transcending Gunas happens by that (Bhakti), there is mutual dependence. To this doubt, he says -- "Etat uktam" (This is said).

The purpose of establishing that the attainment of the state of Brahman preceded by transcending Gunas is dependent on Him is to acknowledge the previously mentioned dependence of all human goals on Him. The word 'unswerving Bhakti-yoga' here includes Prapatti (surrender) which is a subsidiary of Bhakti, so the meaning is consistent with the preceding and succeeding context; this is the idea.

भक्तियोग तथा उसके परम लक्ष्य का वर्णन करते हुये भगवान् श्रीकृष्ण ने कहा था? तत्पश्चात्? तुम मुझमें ही निवास करोगे। ईश्वर के प्रति अपने प्रेम से प्रेरणा पाकर भक्त अपने भिन्न व्यक्तित्व को विस्मृत करके अपने ध्येय परमात्मा के साथ लीन हो जाता है। पूर्व के श्लोक में भगवान् ने कहा था कि अव्यभिचारी भक्तियोग से उनकी सेवा करने वाला साधक अनात्म उपाधियों के साथ के अपने तादात्म्य से शनै शनै मुक्त हो जाता है। जिस मात्रा में अहंकार समाप्त होता है? उसी मात्रा में आत्मा की दिव्यता की अभिव्यक्ति होती है। जैसेजैसे निद्रा का आवेश बढ़ता जाता है वैसेवैसे मनुष्य जाग्रत अवस्था से दूर होता हुआ निद्रा की शान्त स्थिति में लीन हाेता जाता है। अनुभव के एक स्तर को त्यागने का अर्थ ही दूसरे अनुभव में प्रवेश करना है।मैं ब्रह्म की प्रतिष्ठा हूँ जो चैतन्य साधक के हृदय में आत्माभाव से स्थित है? वही सर्वत्र समान रूप से व्याप्त अमृत? अव्यय? नित्य? आनन्दस्वरूप तत्त्व ब्रह्म है। आत्मा की पहिचान ही विश्वाधिष्ठान अनन्त ब्रह्म की अनुभूति है। घट उपाधि की दृष्टि से उससे अवच्छिन्न आकाश (घटाकाश) बाह्य सर्वव्यापी आकाश से भिन्न प्रतीत होता है? परन्तु उपाधि के अभाव में वह घटाकाश ही महाकाश बन जाता है। इसी प्रकार एक देह की उपाधि से चैतन्य तत्त्व को आत्मा कहते हैं? किन्तु वस्तुत वही अनन्त ब्रह्म है। यह ब्रह्म अमृत और अव्यय? नित्य और आनन्दस्वरूप है।श्री शंकाराचार्य अपने अत्यन्त युक्तियुक्त एवं विश्लेषणात्मक भाष्य में इस श्लोक की व्याख्या में चार पर्यायों की ओर संकेत करते हैं। ये अर्थ परस्पर भिन्न नहीं? वरन् प्रत्येक अर्थ इस श्लोक के दार्शनिक पक्ष को अधिकाधिक उजागर करता है। वे कहते हैं प्रतिष्ठा का अर्थ है जिसमें वस्तु की स्थिति होती है? क्योंकि अमृत और अव्यय ब्रह्म की प्रतिष्ठा मैं हूँ? अत मैं प्रत्यगात्मा हूँ। यह प्रत्यागात्मा ही परमात्मा अर्थात् भूत मात्र की आत्मा है? ऐसा सम्यक् ज्ञान से निश्चित किया गया है।जिस शक्ति से ब्रह्म अपने भक्तों पर अनुग्रह करने के लिये प्रवृत्त होता है? वह शक्ति ब्रह्म ही है? जो मैं हूँ। यहाँ शक्ति शब्द से शक्तिमान ईश्वर लक्षित है। इसका अभिप्राय यह है कि निर्गुण ब्रह्म ही माया शक्ति के द्वारा ईश्वर के रूप में भक्तों पर अनुग्रह करता है।अथवा? ब्रह्म शब्द से सगुण? सोपाधिक ब्रह्म कहा गया है? जिसकी प्रतिष्ठा निरुपाधिक ब्रह्म मैं ही हूँ। जैसा कि पहले कहा गया है? इन अर्थों में परस्पर भेद नहीं है। हमारी बुद्धि की सीमित क्षमता के द्वारा सोपाधिक ब्रह्म को ही समझा जा सकता है तथा वाणी के द्वारा प्रकृति से भिन्न रूप में उसका वर्णन किया जा सकता है।प्रकृति और सोपाधिक ब्रह्म की प्रतिष्ठा निरुपाधिक चैतन्य ब्रह्म है? जो इन दोनों को ही प्रकाशित करता है। अत वस्तुत निर्विकल्प? अमृत? अव्यय? अनिर्वचनीय आनन्दस्वरूप ब्रह्म मैं हूँ। अब यह स्पष्ट हो जाता है कि साधन सपन्न उत्तम अधिकारी भगवान् श्रीकृष्ण के कथनानुसार मेरे स्वरूप को प्राप्त होता है? और मैं ब्रह्म हूँ? इसलिये वह साधक ब्रह्म ही बन जाता है।अगले अध्याय में ब्रह्म के विषय में और अधिक विस्तृत निरूपण किया गया है।conclusion तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे।श्रीकृष्णार्जुनसंवादे गुणत्रयविभागयोगो नाम चतुर्दशोऽध्याय।।

"Brahmanah" etc.

I alone am the support of Brahman indeed.

When I am served, Brahman happens; otherwise, Brahman being worshipped in the form of inertness would lead to a liberation indistinguishable from deep sleep.

"Brahmanah hi" (for Brahman indeed) -- that they explain as "for the Supreme Brahman indeed" (Shankara)

is incorrect? Because of the statement "I am the support".

If it is said that "that is a metaphor"? No, because metaphor is inappropriate when the primary meaning is possible; with this intention he says -- "Brahmanah" etc.

'Maya' means the Great Lakshmi under discussion.

Here He states the cause -- 'Pratiṣṭhā' (support/basis) of 'Brahman' which is denoted by 'Tat' word, qualified, the cause of the world's origin, sustenance, and dissolution, is Me, the ultimate truth, non-qualified (nirupādhika), consisting of existence-consciousness-bliss, indicated by 'Tat' word. I, the non-qualified Vāsudeva, 'Pratitiṣṭhati' (stand firmly) here, thus 'Pratiṣṭhā' is the unassumed form, free from assumed form; therefore, he who serves Me, the non-qualified Brahman, becomes fit for the state of Brahman, this is appropriate indeed. The adjectives [that follow] are in response to the desire to know 'Of what kind of Brahman am I the support?' Of amṛtasya (immortal), free from destruction, of avyayasya (immutable), free from transformation, and of śāśvatasya dharmasya (eternal dharma), free from decay, attained by the dharma characterized by devotion to knowledge, and of sukhasya (happiness) of the nature of supreme bliss. He negates happiness being born of contact of sense and object -- of aikāntikasya (exclusive), unswerving, existing in all space and time. Meaning eternal happiness. Since I am the real nature of such Brahman, My devotee is freed from Samsāra; this is the idea.

And thus it is said by Brahma to the Lord Śrī Kṛṣṇa: 'You are the one Self, the ancient Person, the truth, self-luminous, endless, primal. Eternal, immutable, ceaselessly happy, spotless, full, non-dual, liberated from adjuncts, immortal.' Meaning, you are the Self, Brahman, void of all adjuncts.

By Śuka also, even without praise, it is said: 'The essential nature (bhāvārtha) of all things exists. Of that too, Bhagavān Kṛṣṇa [is the essence]; what non-existent thing (atad vastu) should be described?' The essential nature of all effects exists as reality in the qualified Brahman which arises in the form of effect, since the existence of the effect is not accepted as separate from the existence of the cause. The essential nature, the meaning which is existence, of that qualified Brahman, the cause, is Bhagavān Kṛṣṇa; because the qualified is superimposed upon the non-qualified; and because the superimposed is not separate from the substratum; and because Bhagavān Kṛṣṇa is the substratum of all superimpositions, being the ultimately real non-qualified Brahman. Therefore, what non-existent thing, what other ultimately real thing than Śrī Kṛṣṇa, should be described? Thus, only that one is ultimately real, nothing else; this is the meaning.

That is stated here too as 'For I am the support of Brahman'. Or: Let your devotee attain Your state indeed, but how does he become fit for the state of Brahman? Because You are different from Brahman; doubting this, He says -- 'Brahmanah', the support/fullness of the Supreme Self is Me alone, meaning there is no Brahman distinct from Me. Similarly, I alone am the support/fullness of amṛtasya (immortality) and avyayasya (immutable) mōkṣasya (liberation) which is completely indestructible. Liberation culminates in Me alone; attainment of Me is liberation; this is the meaning. Similarly, I alone am the support/fullness of śāśvatasya dharmasya (eternal dharma) which has eternal liberation as its fruit and is characterized by devotion to knowledge. The dharma characterized by devotion to knowledge culminates in Me alone; nothing distinct from Me is to be attained by that; this is the meaning. Similarly, I alone am the support/fullness of exclusive happiness, because of being of the nature of supreme bliss, there is no happiness distinct from Me to be attained; this is the meaning. Therefore, it is rightly said 'My devotee becomes fit for the state of Brahman'.

Objection: If the word Brahman denotes Akshara (Imperishable), then in attaining that state, it will be only the state consisting of Dharma, not the primary state (Mukya Bhava)? To this He says -- 'Brahmanah' etc.

'Hi' means certainly; because I alone am the 'Pratishtha' (support/basis), the form of existence, of 'Brahmanah' which is of the nature of Akshara (Imperishable)? Of 'Amritasya' (immortality/liberation); of 'Avyayasya' (immutable/eternal Vaikuntha too); and of 'Shashvatasya Dharma' (eternal dharma) which is of the nature of scriptural devotion etc., of the eternal form. And again. Similarly, I am the 'Pratishtha' (support/root) of 'Aykantikasya' (exclusive) happiness, which is of the nature of protection and love etc.; meaning the root. Therefore, the state produced by these is My own nature indeed; this is the idea.

Thus, in the fourteenth chapter, Hari spoke to Arjuna of the Gunas' nature as His own form, and their dual nature, for the sake of sport.

'Brahmanah', i.e., of the Supreme Self; 'Hi', meaning for which reason; 'Pratishtha' (I am), 'Pratitishthati asmin' (is established in this) is Pratishtha, I am the Innermost Self (Pratyagatma). Of what kind of Brahman? 'Amritasya', i.e., of the Indestructible; 'Avyayasya', i.e., of the Changeless; 'Shashvatasya ca', i.e., of the Eternal 'Dharmasya', i.e., of the knowledge of Dharma (or Dharma of Jnana Yoga), of the 'Sukhasya' attainable by the Dharma of Knowledge-Yoga, i.e., of the nature of Bliss; 'Aikantikasya', i.e., of the Unswerving. The Innermost Self is the abode of the Supreme Self whose nature is Immortality etc., and who is Supreme Bliss; (therefore) by right knowledge, He is determined as 'the Supreme Self'. This is what has been said as 'He becomes fit for the state of Brahman' [Gita 14.26].

And that Power of the Lord by which Brahman stands/proceeds for the purpose of gracing the devotees etc.; that Power is I myself who am Brahman; due to the non-difference between Power and the Possessor of Power; this is the intention.

Or else, because it is denoted by the word 'Brahman', the Savikalpaka (Determinate) Brahman (is meant). Of that Brahman, I alone — the Nirvikalpaka (Indeterminate), not another — am the 'Pratishtha' or Support. Of (Brahman) characterized by what? 'Amritasya', i.e., of that having the attribute of deathlessness; 'Avyayasya', i.e., of the decay-less. And what else? 'Shashvatasya ca', i.e., of the Eternal 'Dharmasya', i.e., of that characterized by steadfastness in knowledge; and of the 'Sukhasya' generated by that, 'Aikantikasya', i.e., fixed in solitude/absolute, I am the abode; thus it construes.

Since I alone am the non-different support of all the Brahman, immortality, dharma, and happiness designated in 'Brahmabhuyaya' [14.26] etc. and elsewhere, He states His supremacy with this intention -- 'Brahmanah hi' etc.

I am the 'Pratishtha' (root place) of Akshara Brahman, the abode of heaven and earth etc.; or I am that by which it is supported, meaning because of being the abode of opulence for that.

I am the support of amṛtasya (immortality/liberation), of the bliss of Brahman, and of the immutable. Similarly, I am the non-different support, 'Pratiṣṭhā', of śāśvatasya (eternal) bhagavaddharmasya (Lord's dharma) which is for the sake of liberation, and of aikāntikasya (exclusive) happiness, which is the bliss of devotion, whose nature is immeasurable, and consists of My own nature which is beyond Kshara and Akshara.

The meaning is that by those respective words, I alone am the object to be spoken of and attained, the object of contemplation for those respective qualified aspirants. Thus, it should be known that the exposition of Sānkhya is in accordance with My own purport.

ब्रह्मणः of Brahman? हि indeed? प्रतिष्ठा the abode? अहम् I? अमृतस्य the immortal? अव्ययस्य the immutable? च and? शाश्वतस्य everlasting? च and? धर्मस्य of Dharma? सुखस्य of bliss? एकान्तिकस्य absolute? च and.Commentary The Self Which is immortal and immutable? Which is attainable by the eternal Dharma or the knowledge of the Self? Which is unending bliss? abides in Me? the Supreme Being.,I? the innermost Self? am the abode of the Supreme Self. The aspirant beholds? with the eye of intuition? that the innermost Self is the very Supreme Self? through Selfrealisation.The Lord bestows grace and mercy on His devotees through His Sakti? energy or power? or Maya. Sakti and the Lord are one. Just as heat is inseparable from fire? so also Maya or Sakti is inseparable from the Lord. Sakti cannot be distinct from the Lord in Whom She inheres.There is another interpretation. By Brahman here is meant the Brahman with attributes or alities? the conditioned Brahman. I? the Absolute Brahman? transcending the attributes or alities? the unconditioned Absolute? am the abode of the Saguna (conditioned) Brahman Who is immortal and imperishable. I am also the abode of the eternal Dharma of Jnananishtha (establishment in the highest wisdom) and the abode of the unending bliss born of that unswerving devotion.Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the fourteenth discourse entitledThe Yoga of the Division of the Three Gunas.,

Hi, for; aham, I, the inmost Self; am the pratistha brahmanah, Abode-that in which something abides is pratistha-of Brahman which is the supreme Self. Of Brahman of what kind? Amrtasya, of that which is indestructible; avyayasya, of that which is immutable; and sasvatasya, of that which is eternal; dharmasya, of that which is the Dharma, realizable through the Yoga of Jnana which is called dharma (virtue); and aikantikasya sukhasya, of that which is the absolute, unfailing Bliss by nature.
Since the inmost Self is the abode of the supreme Self-which by nature is immortal etc.-, therefore, through perfect Knowledge it (the former) is realized with certainty to be the supreme Self. This has been stated in, 'he alifies for becoming Brahman'.
The purport is this: Indeed, that power of God through which Brahman sets out, comes forth, for the purpose of favouring the devotees, etc., that power which is Brahman Itself, am I. For, a power and the possesser of that power are non-different. Or, brahman means the conditioned Brahman, since It (too,) is referred to by that word. 'Of that Brahman, I Myself, the unconditioned Brahman-and none else-am the Abode.'
(The abode of Brahman) of what alities? Of that which is immortal; of that which has the ality of deathlessness; of that which is immutable; so also, of that which is the eternal; which is the dharma having the characteristics of steadfastness in Knowledge; of that which is the absolute, unestionably certain Bliss born of that (steadfastness);-'I am the Abode' is understood.

The term 'hi' (for) denotes cause. I, who am to be served by unswerving Bhakti Yoga, am 'the ground of the individual self, immortal and immutable, and also of eternal Dharma,' namely, surpassing eternal prosperity and also perfect felicity, i.e., of the felicity attained by the Jnanin stated in texts such as 'Realising that Vasudeva is all' (7.19). I, being of such nature, devotion to Me helps the Jiva to transcend the Gunas. Although the expression 'eternal Dharma' is indicative of the conduct to be observed, in the given context, it means the goal to be attained; for, what follows and what precedes it, denote the goal and not conduct. The purport is this: It has been stated that seeking refuge with the Lord is the only means for transcending the Gunas and the attainment of self-realisation, prosperity and the Supreme Being in the earlier text beginning with, 'For this divine Maya of Mine consisting of the three Gunas is hard to break through, except for those who take refuge in Me alone ৷৷.' (7.14). Thus, seeking surrender to the Lord with one-pointed mind is the only means for transcending the Gunas and for the attainment of the state of brahman through that. [Here Prapatti, surrender to the Lord, is mentioned as a limb of unswerving Bhakti Yoga according to some interpreters. This is however a disputable point, as some maintain that Prapatti is in itself an independent path].