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अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्।

प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया।।4.6।।

 

Sanskrit Commentary By Sri Ramanuja

।।4.6।।अजत्वाव्ययत्वसर्वेश्वरत्वादिसर्वं पारमेश्वरं प्रकारम् अजहद् एव स्वां प्रकृतिम् अधिष्ठाय आत्ममायया संभवामि प्रकृतिः स्वभावः स्वम् एव स्वभावम् अधिष्ठाय स्वेन एव रूपेण स्वेच्छया संभवामि इत्यर्थः।

स्वरूपं तु आदित्यवर्णं तमसः परस्तात्। (यजुर्वे0 31।18)क्षयन्तमस्य रजसः पराके। (साम0 17।1।4।2)य एषोऽन्तरादित्ये हिरण्मयः पुरुषः (छा0 उ0 1।6।6) तस्मिन्नयं पुरुषो मनोमयोऽमृतो हिरण्मयः। (तै0 उ0 1।6।1)सर्वे निमेषा जज्ञिरे विद्युतः पुरुषादधि। (यजुर्वे0 32।2)भारूपः सत्यसंकल्प आकाशात्मा सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः। (छा0 उ0 3।14।2)माहारजनं वासः (बृ0 उ0 2।3।6) इत्यादिश्रुतिसिद्धम्।

आत्ममायया आत्मीयया मायया।माया वयुनं ज्ञानम् (वे0 नि0 ध0 व0 22) इति ज्ञानपर्यायः अत्र मायाशब्दः। तथा च अभियुक्तप्रयोगः मायया सततं वेत्ति प्राणिनां च शुभाशुभम् इति। आत्मीयेन ज्ञानेन आत्मसंकल्पेन इत्यर्थः।अतः अपहतपाप्मत्वादिसमस्तकल्याणगुणात्मकत्वं सर्वम् ऐश्वरं स्वभावम् अजहद् एव स्वम् एव रूपं देवमनुष्यादिसजातीयस्थानं कुर्वन् आत्मसंकल्पेन देवादिरूपः संभवामि।

तद् इदम् आह अजायमानो बहुधा विजायते (यजुर्वेद 31।19) इति श्रुतिः। इतरपुरुषसाधारणं जन्म अकुर्वन् देवादिरूपेण स्वसंकल्पेन उक्तप्रक्रियया जायत इत्यर्थः।बहूनि मे व्यतीतानि जन्मानि तव चार्जुन। तान्यहं वेद सर्वाणि (गीता 4।5)तदात्मानं सृजाम्यहम्।। (गीता 4।7)जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः। (गीता 4।9) इति पूर्वापराविरोधाच्च।जन्मकालम् आह

English Translation of Ramanuja's Sanskrit Commentary By Swami Adidevananda

4.6 Without forsaking any of the My special alities, as supreme rulership, birthless, imperishability etc., I am born by My free will. Prakrti means one's own nature. The meaning is that by employment of My own Nature and taking a form of My choice, I incarnate by My own will (Maya). The character of My own Nature becomes evident from the following Srutis: 'Him who is of sun-like colour, beyond darkness (Tamas)' (Sve. U., 3.8), 'Him who abides beyond Rajas (active matter)' (Sama 17.1.4.2); 'This Golden Person who is within the sun' (Cha. U. 1.6.6); 'Within the heart, there is the Person consisting of mind, immortal and golden' (Tai. U. 1.6.1); 'All mortal creatures have come from the self-luminous Person' (Yaj., 32.2); 'Whose form is light, whose will is truth, who is the self of ethereal space, who contains all actions, contains all desires, contains all odours, contains all tastes' (Cha. U., 3.14.2); 'Like a raiment of golden colour' (Br. U., 4.3.6). 'Atma-mayaya' means through the Maya which belongs to Myself. Here the term Maya is identical with knowledge as stated in the lexicon of Yaska: 'Maya is wisdom, knowledge.' Further there is the usage of competent people: 'By Maya, He knows the good and bad of his creatures.' Hence by My own knowledge means 'by My will.' Hence, without abandoning My essential attributes which belong to Me the Lord of all, such as being free of sins, having auspicious attributes etc., and creating My own form similar to the configuration of gods, men etc., I incarnate in the form of gods etc. The Sruti teaches the same thing: 'Being unborn, He is born in various forms' (Tai. A., 3.12.7). The purport is that His birth is ite unlike that of ordinary beings. The dissimilarity consists in that He is born out of His own will unlike ordinary beings whose birth is necessitated by their Karma. Thus constured, there is no contradiction also between what was taught earlier and what is taught later as in the statements: 'Many births of Mine have passed, O Arjuna, and similarly yours also. I know them all' (4.5); 'I incarnate Myself' (4.7); and 'He who thus knows in truth My birth and work' (4.9). [All this elaboration is meant to refute the doctrine of mere apparency of incarnations as taught by the Advaitins. Ramanuja, as stated in his Introduction to the Bhasya, upholds the absolute reality of incarnations.] Sri Krsna now specifies the times of His incarnations.