श्रीमद् भगवद्गीता

मूल श्लोकः

उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः।

यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः।।15.17।।

Sanskrit Commentary By Sri Ramanuja

।।15.17।।उत्तमः पुरुषः तु ताभ्यां क्षराक्षरशब्दनिर्दिष्टाभ्यां बद्धमुक्तपुरुषाभ्याम् अन्यः अर्थान्तरभूतः परमात्मा इति उदाहृतः।सर्वासु श्रुतिषु परमात्मा इति निर्देशाद् एव हि उत्तमः पुरुषो बद्धमुक्तपुरुषाभ्याम् अर्थान्तरभूतः इति अवगम्यते। कथम् यो लोकत्रयम् आविश्य बिभर्ति लोक्यत इति लोकः तत्त्रयं लोकत्रयम् अचेतनं तत्संसृष्टः चेतनो मुक्तः च इति प्रमाणावगम्यम् एतत् त्रयं य आत्मतया आविश्य बिभर्ति? स तस्माद् व्याप्याद् भर्तव्यात् च अर्थान्तरभूतः।इतः च उक्तात् लोकत्रयाद् अर्थान्तरभूतः। यतः सः अव्यय ईश्वरः च। अव्ययस्वभावो हि व्ययस्वभावाद् अचेतनात् तत्संबन्धेन तदनुसारिणः च चेतनाद् अचित्संबन्धयोग्यता पूर्वसंबन्धिनः मुक्तात् च अर्थान्तरभूत एव तथा एतस्य लोकत्रयस्य ईश्वरः ईशितव्यात् तस्माद् अर्थान्तरभूतः।

English Translation of Ramanuja's Sanskrit Commentary By Swami Adidevananda

15.17 But there is the 'Supreme Person who is other than the bound and liberated selves' expressed by the terms, the 'perishable' and the 'imperishable'. He forms a completely different category. All Srutis call Him the Supreme Self. But by that very designation as the Supreme Self, it may be known that the Supreme Person is a category distinct from the bound and the liberated selves. How? 'Entering the threefold world,' supports it. 'Loka' (world) is that which is perceived. There are three such perceivable worlds, He enters the 'three worlds' which can be understood from the authority of the Srutis. These are the world of unconscient matter, the world of conscient selves conjoined with matter, and the world of liberated selves. As understandable from the Srutis, He enters into these three categories as their Atman and supports them. Thus, He is an entity different from the triad which He pervades and maintains. Further He is different, as He is imperishable and as He is the Lord. Being imperishable, He is different from the bound non-conscient matter whose nature is subject to decay. He is different from the bound conscient selves as the latter is subject to Prakrti and follows its laws. He is also distinguished from the liberated selves, because in their previous condition they were connected with matter and mixed with it. Similarly, He is the Lord of these 'three worlds,' a category distinct from those which have to be ruled.

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

15.17 Tu, but; anyah, different, entirely contrary in characteristics from these; is the uttamah, supreme, most excellent; purusah, Person, who is different in characteristics from these-the mutable and the immutable-, untouched by the mutable and the immutable limiting adjuncts, and is by nature eternal, pure, conscious and free; udahrtah, spoken of in the Upanisads; iti, as; the paramatma, supreme Self; He is paramah, supreme, as compared with the selves like body etc. created by ignorance, and is the atma, Self, the inmost Consciousness of all beings. Hence He is the supreme Self. He Himself is being specially described: yah, who, by dint of His own active power inhering in the energy that is Maya; [Caitanya, consciousness, itself is the bala (energy); the sakti (active power) therein is Maya. Through that He upholds.] avisya, permeating; loka-trayam, the three worlds-called Bhuh (Earth), Bhuvah, (Intermediate Space) and Svah (Heaven); bibharti, upholds (them) by merely being present in His own nature. (And He) is the avyayah, imperishable; isvarah, God, the Omniscient One called Narayana, who is the Lord by nature. This name-the supreme Person-of God as described is well known. Showing that the name is apt by virtue of its etymological significance, the Lord reveals Himself saying, 'I am the unsurpassable God':