Gita Bhasyam - Mahabharata sloka references (attempt to locate them in Critical and Southern editions)
References
1.
Swami
Ghambhiranandaji's translation of Sri Sankara Bhasyam + Critical and Southern
Editions of Mahabharata
2.
Mahabharata
- Southern Recension - Kumbhaghonam Edition
3. Critical
Edition Prepared by Scholars at Bhandarkar Oriental Research Institute BORI
-----------(Subject
Matter with only Gita verses and Bhasyam Extracts with MBH references)------
Gita
Introduction
Of
that scripture, viz the Gītā which is such, the highest purpose, stated
briefly, is Liberation characterized by the complete cessation of
transmigration together with its causes. And that results from the dharma
(virtuous path) consisting in steady adherence to Knowledge of the Self,
preceded by renunciation of all rites and duties. Thus, having in mind this
very dharma (virtuous path) to be the purport of the Gītā, it has been said by
the Lord Himself in the Anugītā, ‘That very virtuous path is quite adequate for
the realization of the state of Brahman’ (17) (Mbh. Aś. 16.12).
2.21 vēdāvināśinaṅ nityaṅ ya ēnamajamavyayam.
kathaṅ sa puruṣaḥ pārtha kaṅ ghātayati hanti kam৷৷2.21৷৷
O Pārtha, he who knows this One as
indestructible, eternal, birthless, and undecaying, how and whom does that
person kill, or whom does he cause to be killed!
Therefore,
indeed, the Lord Nārāyaṇa, making a distinction between the enlightened man of
Knowledge and the unenlightened man of rites and duties, makes them take up the
two kinds of adherences in the text, ‘through the Yoga of Knowledge for the men
of realization; through the Yoga of Action for the yogīs’ (3.3). Similarly
also, Vyāsa said to his son, ‘Now, there are these two paths,’ etc - bhagavān vyāsaḥ 'dvāvimāvatha panthānau' ityādi.
Ref: ‘Now, there are these two paths on
which the Vedas are based. They are thought of as the dharma characterized by
engagement in duties, and that by renunciation of them’ (Mbh. Sā. 241.6).
dvAvimAvatha
panthAnau yatra vedAH pratiShThitAH |
pravRRittilakShaNo dharmo nivRRittau
cha subhAShitaH || 233.6|| (Critial Edition)
2.28: avyaktādīni bhūtāni vyaktamadhyāni bhārata.
avyaktanidhanānyēva tatra kā paridēvanā৷৷2.28৷৷
O
descendant of Bharata, all beings remain unmanifest in the beginning; they
become manifest in the middle. After death they certainly become unmanifest.
What lamentation can there be with regard to them?
The
idea is that even after death they verily attain unmanifestedness. Accordingly
has it been said: ‘They emerged from invisibility, and have gone back to
invisibility. They are not yours, nor are you theirs. What is this fruitless
lamentation!’ (Mbh. St. 2.13).
'adarśanādāpatitaḥ punaścādarśanaṅ gataḥ. nāsau tava na tasya
tvaṅ vṛthā kā paridēvanā'
adarshanAdApatitAH punashchAdarshanaM
gatAH |
na te tava na teShAM tvaM tatra kA
paridevanA || Stree Parva 2.8||
Chapter
3: KArma Yoga introduction
Besides,
(in the Smṛti) it is said: ‘Give up religion and irreligion, give up both the
real and the unreal. After renouncing both the real and the unreal, give up
that (7) through which they are renounced’ (Mbh. Śā. 329.40; 331.44).
tyaja dharmamadharmaM cha ubhe
satyAnRRite tyaja |
ubhe satyAnRRite tyaktvA yena tyajasi
taM tyaja || 316.40||
tyaja dharmamadharmaM cha ubhe
satyAnRRite tyaja |
ubhe satyAnRRite tyaktvA yena tyajasi
taM tyaja || 318.44||
(Vyāsa’s)
instruction to Śuka is this: ‘A being gets bound down by actions, and he is
liberated by Illumination. Therefore, the sannyāsins who have realized the
Transcendental (Self) do not undertake any action (rites and duties)’ (Mbh. Śā.
241.7).
3.4 na karmaṇāmanārambhānnaiṣkarmyaṅ puruṣō.śnutē.
na ca saṅnyasanādēva siddhiṅ samadhigacchati৷৷3.4৷৷
A
person does not attain freedom from action by abstaining from action; nor does
he attain fulfilment merely through renunciation
(That
karma yoga can be means for chitta suddi is being emphasized here as pre-req
for jnana nishta)
....
which, by being the cause of that (purification), become the source of
steadfastness in Knowledge through the generation of Knowledge, as stated in
the Smṛti (text), ‘Knowledge arises in a person from the attenuation of sinful
acts’ (22) (Mbh. Śā. 204.8).
'jñānamutpadyatē puṅsāṅ kṣayātpāpasya karmaṇaḥ.
yathādarśatalaprakhyē paśyatyātmānamātmani'
(This sloka is not found in critical
edition but found in southern edition)
j~nAnamutpadyate puMsAM kShayAtpApasya
karmaNaH .
athAdarshatalaprakhye
pashyatyAtmAnamAtmani .. 12-202-9
Jñānam
utpadyate puṁsāṁkṣayātpāpasya karmaṇaḥ; Yathādarśatalaprakhye paśyatyātmānamātmani.
‘Knowledge arises...acts. One sees the Self in oneself as does one (see
oneself) in a cleaned surface of a mirror’.—
Chapter
6: Yoga of Meditation: Introduction
Verse
6.3 ārurukṣōrmunēryōgaṅ karma kāraṇamucyatē.
yōgārūḍhasya tasyaiva śamaḥ kāraṇamucyatē৷৷6.3৷৷
For
the sage who wishes to ascend to (Dhyāna-)yoga, action is said to be the means.
For that person, when he has ascended to (Dhyāna-)yoga, inaction alone is said
to be the means
To
the extent that one withdraws from actions, the mind of that man who is at ease
and self-controlled becomes concentrated. When this occurs, he at once becomes
established in Yoga. And accordingly has it been said by Vyāsa: ‘For a Brāhmaṇa
there is no wealth comparable to (the knowledge of) oneness, sameness,
truthfulness, character, equipoise, harmlessness, straightforwardness and
withdrawal from various actions’ (Mbh. Śā. 175.37).
'naitādṛśaṅ brāhmaṇasyāsti cittaṅ yathaikatā samatā satyatā ca.
śīlaṅ sthitirdaṇḍanidhānamārjavaṅ tatastataścōparamaḥ kriyābhyaḥ (mahā0 śānti0
175.37)'
Critical
Edition
naitAdRRishaM brAhmaNasyAsti vittaM;
yathaikatA samatA satyatA cha |
shIle sthitirdaNDanidhAnamArjavaM;
tatastatashchoparamaH kriyAbhyaH || 169.35||
Southern
edition : -
naitAdR^ishaM brAhmaNasyAsti vittaM
yathaikatA samatA satyatA cha .
shIle sthitirdaNDavidhAnamArjavaM
tatastatashchoparamaH kriyAbhyaH
.. 12-283-38 (76605)
6.4
yadā hi nēndriyārthēṣu na karmasvanuṣajjatē
sarvasaṅkalpasaṅnyāsī
yōgārūḍhastadōcyatē৷৷
Verily,
when a man who has given up thought about everything does not get attached to
sense-objects or actions, he is then said to be established in Yoga.
‘O
Desire, I know your source. You surely spring from thought. I shall not think
of you. So you will not arise in me’ (Mbh. Śā. 177.25).
kāma jānāmi tē mūlaṅ saṅkalpātkila jāyasē.
na tvāṅ saṅkalpayiṣyāmi tēna mē na bhaviṣyasi (mahā0 śānti0
177.25)'
Southern Edition
kAma jAnAmi te mUlaM saMkalpAtkila jAyase .
na tvAM saMkalpayiShyAmi samUlo
nabhaviShyasi .. 12\-176\-25 (72048)
Critical
Edition
kAma
jAnAmi te mUlaM sa~NkalpAtkila jAyase |
na tvAM sa~NkalpayiShyAmi samUlo na
bhaviShyasi || 171.25||
Chapter
12: Bhakti Yoga
12.19: tulyanindāstutirmaunī santuṣṭō yēnakēnacit.
anikētaḥ sthiramatirbhakitamānmē priyō naraḥ৷৷12.19৷৷
The
person to whom denunciation and praise are the same, who is silent, content
with anything, homeless, steady-minded, and full of devotion is dear to Me.
‘The
gods know him to be a Brāhmaṇa who is clad by anyone whosoever, who is fed by
anyone whosoever, who lies wheresoever’ (Mbh. Śā. 245.12)
'yēna kēnacidācchannō yēna kēnacidāśitaḥ. yatra kvacanaśāyī
syāttaṅ dēvā brāhmaṇaṅ viduḥ (mahā0 śānti0 245.12)'
Critical Edition
yena
kenachidAchChanno yena kenachidAshitaH |
yatrakvachanashAyI cha taM devA
brAhmaNaM viduH || 237.12||
Southern Edition
yenakena chidAchChanno
yenakenachidAshitaH .
yatra kvachana shAyI cha taM devA
brAhmaNaM viduH .. 12\-251\-12 (75520)
Chapter
13: Verse 3
13.3. kṣētrajñaṅ cāpi māṅ viddhi sarvakṣētrēṣu bhārata.
kṣētrakṣētrajñayōrjñānaṅ yattajjñānaṅ mataṅ mama৷৷
And,
O scion of the Bharata dynasty, understand Me to be the ‘Knower of the field’
in all the fields. In My opinion, that is Knowledge which is the knowledge of
the field and the knower of the field.
Here
(in the Gītā) also, two kinds of steadfastness have been stated. And it is
understood from the Vedas, the Smṛtis and reason that ignorance together with
its effects has to be destroyed by Knowledge.....
And
as for reason, there is the text, ‘Men avoid snakes, tips of kuśagrass as also
wells when they are aware of them. Some fall into them owing to ignorance.
Thus, see the special result arising from knowledge’ (Mbh. Śā. 201.17)
'sarpānkuśāgrāṇi tathōdapānaṅ jñātvā manuṣyāḥ
parivarjayanti.
ajñānatastatra patanti kēcijjñānē phalaṅ paśya tathāviśiṣṭam
(mahā0 śā0 201.17)'
CRITICAL
EDITION
sarpAnkushAgrANi tathodapAnaM; j~nAtvA
manuShyAH parivarjayanti |
aj~nAnatastatra patanti mUDhA; j~nAne
phalaM pashya yathA vishiShTam || 194.14||
SOUTHERN edition
sarpAnkR^ishAgrANi tathodapAnaM
tvA manuShyAH parivarjayanti .
aj~nAmatastatra patanti mUDhA
j~nAne phalaM pashya yathA vishiShTam
.. 12\-199\-18 (72933)
13.24 ya ēvaṅ vētti puruṣaṅ prakṛtiṅ ca guṇaiḥsaha.
sarvathā vartamānō.pi na sa bhūyō.bhijāyatē৷৷
He
who knows thus the Person and Nature along with the qualities will not be born
again, in whatever way he may live
..
Verily, actions, which arise from the seed of evils (119) like ignorance and
desires, germinate the sprout of rebirth. Here also it has been said by the
Lord in various places that actions which are associated with egoism and desire
for results bear fruits, not the others. And there is also the verse: ‘As seeds
burnt by fire do not germinate, so also the Self does not acquire another body
due to evils that have been burnt by Knowledge (cf. Mbh. Va. 199. 107).
'bījānyagnyupadagdhāni na rōhanti yathā punaḥ.
jñānadagdhaistathā klēśairnātmā saṅpadyatē punaḥ'
SOUTHERN
EDITION
bIjAni hyagnidagdhAni na rohanti
punaryathA .
jnAnadagdhaistadhA kleshairnAtmA
saMDujyate punaH .. 3-203-108 (23933)
CRITICAL EDITION (could not find)
CHAPTER
15 THE SUPREME PERSON
15.1
ūrdhvamūlamadhaḥśākhamaśvatthaṅ prāhuravyayam.
chandāṅsi yasya parṇāni yastaṅ vēda sa vēdavit৷৷
They
say that the Peepul Tree, which has its roots upward and the branches downward,
and of which the Vedas are the leaves, is imperishable. He who realizes it is
knower of the Vedas.
It
sprouts from the Root in the form of the Unmanifest; it grows through the
sturdiness of that very One. And it has abundance of intelligence as its trunk,
and the apertures of the organs as the hollows. The great elements are its
boughs (153); so also, it has the objects of perception as its leaves. It has
virtue and vice as its beautiful flowers, and happiness and sorrow are the
fruits it bears. This eternal Tree presided over by Brahman is a means of
livelihood to all creatures. And this verily is the resort of Brahman (154); in
it Brahman dwells for ever. Having felled and split this Tree with the great
sword of Knowledge, and then attaining the bliss of the Self, one does not
return from that (bliss).’
(Cf.
Mbh. Āś. 47.12-15.)
'avyakta mūla prabhavastasyaivānugrahōcchritaḥ.
buddhiskandhamayaścaiva indriyāntarakōṭaraḥ৷৷mahābhūtaviśākhaśca viṣayaiḥ patravāṅstathā. dharmādharmasupuṣpaśca sukhaduḥkhaphalōdayaḥ৷৷ājīvyaḥ sarvabhūtānāṅ brahmavṛkṣaḥ sanātanaḥ. ētadbrahmavanaṅ caiva brahmācarati nityaśaḥ৷৷ētacchittvā ca bhittvā ca jñānēna paramāsinā. tataścātmaratiṅ prāpya tasmānnāvartatē punaḥ৷৷'
(Could
not find it in Southern and Critical Edition)
Chapter
18
18.55. bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ.
tatō māṅ tattvatō jñātvā viśatē tadanantaram৷৷
Through devotion he knows Me in reality, as to what and who I am. Then, having known Me in truth, he enters (into Me) immediately after that (Knowledge)
...
In this sense, all the scriptures— consisting of Vedānta (Upaniṣads etc.),
History, Mythology and Smṛtis—, as for instance, ‘Knowing (this very Self the
Brāhmaṇas) renounce ... and lead a mendicant’s life’ (Bṛ. 3.5.1), ‘Therefore
they speak of monasticism as excellent among these austerities’ (Ma. Nā. 24.1),
‘Monasticism verily became supreme’ (ibid. 21.2), which enjoin renunciation
become meaningful. Thus, monasticism means renunciation of rites and duties.
There are also the texts, ‘Having renounced the Vedas as well as this world and
the next’ (Ap. Dh. Sū. 2.9.13), and ‘Give up religion and irreligion’ (Mbh. Śā.
329.40; 331.44), etc.
CRITICAL
EDITION
tyaja dharmamadharmaM cha ubhe
satyAnRRite tyaja |
ubhe satyAnRRite tyaktvA yena tyajasi
taM tyaja || 316.40||
tyaja dharmamadharmaM cha ubhe
satyAnRRite tyaja |
ubhe satyAnRRite tyaktvA yena tyajasi
taM tyaja || 318.44||
SOUTHERN EDITION
tyaja dharmamadharmaM cha ubhe
satyAnR^ite tyaja .
ubhe satyAnR^ite tyaktvA yena tyajasi
taM tyaja .. 12\-337\-40 (79193)
tyaja dharmamadharmaM cha ubhe
satyAnR^ite tyaja .
ubhe satyAnR^ite tyaktvA yena tyajasi
taM tyaja .. 12\-339\-44 (79289)
18.66
Abandoning all forms of rites and duties, take refuge in Me alone. I shall free
you from all sins. (Therefore) do not grieve.
Sarva-dharmān,
all forms of rites and duties: Here the word dharma (righteousness) includes
adharma (unrighteousness) as well; for, what is intended is total renunciation
of all actions, as is enjoined in Vedic and Smṛti texts like, ‘One who has not
desisted from bad actions’ (Ka. 1.2.24), ‘Give up religion and irreligion’
(Mbh. Śā. 329.40), etc.
CRITICAL
EDITION
tyaja dharmamadharmaM cha ubhe
satyAnRRite tyaja |
ubhe satyAnRRite tyaktvA yena tyajasi
taM tyaja || 316.40||
SOUTHERN EDITION
tyaja dharmamadharmaM cha ubhe
satyAnR^ite tyaja .
ubhe satyAnR^ite tyaktvA yena tyajasi
taM tyaja .. 12\-337\-40 (79193)
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