श्रीमद् भगवद्गीता

मूल श्लोकः

श्री भगवानुवाच

अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते।

भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः।।8.3।।
 

Hindi Translation Of Sri Shankaracharya's Sanskrit Commentary By Sri Harikrishnadas Goenka

।।8.3।।इन प्रश्नोंका क्रमसे निर्णय करनेके लिये श्रीभगवान् बोले --, परम अक्षर ब्रह्म है अर्थात् हे गार्गि इस अक्षरके शासनमें ही यह सूर्य और चन्द्रमा धारण किये हुए स्थित हैं इत्यादि श्रुतियोंसे जिसका वर्णन किया गया है जो कभी नष्ट नहीं होता वह परमात्मा ही ब्रह्म है। परम विशेषणसे युक्त होनेके कारण यहाँ अक्षर शब्दसे ओमित्येकाक्षरं ब्रह्म इस वाक्यमें वर्णित ओंकारका ग्रहण नहीं किया गया है क्योंकि परम वह विशेषण निरतिशय अक्षर ब्रह्ममें ही अधिक सम्भव -- युक्ितयुक्त है। उसी परब्रह्मका जो प्रत्येक शरीरमें अन्तरात्मभाव है उसका नाम स्वभाव है वह स्वभाव ही अध्यात्म कहलाता है। अभिप्राय यह कि आत्मा यानी शरीरको आश्रय बनाकर जो अन्तरात्मभावसे उसमें रहनेवाला है और परिणाममें जो परमार्थ ब्रह्म ही है वही तत्त्व स्वभाव है उसे ही अध्यात्म कहते हैं अर्थात् वही अध्यात्म नामसे कहा जाता है। भूतभावउद्भवकर अर्थात् भूतोंकी सत्ता भूतभाव है। उसका उद्भव ( उत्पत्ति ) भूतभावोद्भव है उसको करनेवाला भूतभावोद्भवकर यानी भूतवस्तुको उत्पन्न करनेवाला ऐसा जो विसर्ग अर्थात् देवोंके उद्देश्यसे चरु पुरोडाश आदि ( हवन करने योग्य ) द्रव्योंका त्याग करना है वह त्यागरूप यज्ञ कर्म नामसे कहा जाता है इस बीजरूप यज्ञसे ही वृष्टि आदिके क्रमसे स्थावरजङ्गम समस्त भूतप्राणी उत्पन्न होते हैं।

English Translation of Ramanuja's Sanskrit Commentary By Swami Adidevananda

8.3 The Lord said That which is the Supreme Imperishable (Aksara) has been named 'that brahman' The Aksara is that which cannot be destroyed and forms the totality of all individual selves. The Srutis say to this effect: 'The Avyakta is dissolved into the Aksara, the Aksara is dissolved into Tamas' (Su. U., 2). The supreme Aksara is the essential form of the self, separated from Prakrti. One's own material nature (the body) is spoken of as Adhyatma or that which dwells with the self. This material nature (Svabhava) is Prakrti. It does not form the self but attaches itself to the self in the form of subtle elements, impressions etc. This has been taught in the Vidya of Five Fires (Cha. U., 5). Both these (the Aksara and the Adhyatma) should be known by the aspirants for liberation (Kaivalya) - the former as what should be attained and the latter as what should be relinished. Karma is that force which produces the origination of mundane beings. 'Beings' here means beings such as the human beings. The creative force which produces their origination is contact with woman. It has been described in the Sruti passage thus: 'The waters sacrificed in the fifth oblations become those who are named Purusas' (Cha. U., 5.3.3). That creative force is called Karma. All the acts associated with that should be considered by aspirants after release as calling for abstention. This abstention will also be inculcated immediately in the text, 'Desiring which they practise the vow of continence' (8.11).

English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda

8.3 Aksaram means that which does not perish (na ksarati), the supreme Self. This agrees with the Upanisadic text, 'Under the mighty rule of this Immutable, O Gargi৷৷.' (Br. 3.8.9). And (the letter) Om is not accept here [as the meaning of aksara (lit. letter)], because of its being mentioned (as a letter) later on in, 'The single letter Om, which is Brahman' (13). Besides, the adjective 'supreme' is more apporpriate with regard to the absolute, immutable Brahman. By svabhava, self-hood, is meant the eixtence of that very supreme Brahman in every body as the indwelling Self. Svabhavah ucyate, self-hood is said to be, is referred to by the word; adhyatmam, the entity which, as the indwelling Self, exists in the body (atma) by making it its habitat (adhikrtya), and which in the ultimate analysis is the supreme Brahman. Visargah, the offerings, the giving away to gods of things like porridge [Caru: An oblations of rice, barley and pulse boiled-together to be offered to gods.], cake, etc.; bhuta-bhava-udbhava-karah, which bring about the origin of the existence of things; is karma-sanjnitah, meant by action. This sacrifice consisting in pouring of oblations is called action. The existence (bhava) of (moving and nonmoving) things (bhuta) is bhuta-bhava. The coming into being (udbhava) of that (existence) is bhuta-bhava-udbhavah. That which causes (karoti) this is bhuta-bhava-udbhava-karah, i.e. the originator of existing things. It is needed from this source that all bengs, moving and non-moving, originate thorugh the successive processes of railfall etc. (see 3.14-15).