श्रीमद् भगवद्गीता

मूल श्लोकः

arjuna uvāca

ēvaṅ satatayuktā yē bhaktāstvāṅ paryupāsatē.

yēcāpyakṣaramavyaktaṅ tēṣāṅ kē yōgavittamāḥ৷৷12.1৷৷

Sanskrit Commentary By Sri Shankaracharya

৷৷12.1৷৷ --,ēvam iti atītānantaraślōkēna uktam arthaṅ parāmṛśati 'matkarmakṛt' ityādinā. ēvaṅ satatayuktāḥ? nairantaryēṇa bhagavatkarmādau yathōktē arthē samāhitāḥ santaḥ pravṛttā ityarthaḥ. yē bhaktāḥ ananyaśaraṇāḥ santaḥ  vāṅ yathādarśitaṅ viśvarūpaṅ paryupāsatē dhyāyanti; yē cānyē.pi tyaktasarvaiṣaṇāḥ saṅnyastasarvakarmāṇaḥ yathāviśēṣitaṅ brahma akṣaraṅ nirastasarvōpādhitvāt avyaktam akaraṇagōcaram. yat hi karaṇagōcaraṅ tat vyaktam ucyatē? añjēḥ dhātōḥ tatkarmakatvāt; idaṅ tu akṣaraṅ tadviparītam? śiṣṭaiśca ucyamānaiḥ viśēṣaṇaiḥ viśiṣṭam? tat yē cāpi paryupāsatē?  ēṣām ubhayēṣāṅ madhyē kē yōgavittamāḥ kē atiśayēna yōgavidaḥ ityarthaḥ৷৷śrībhagavān uvāca -- yē tu akṣarōpāsakāḥ samyagdarśinaḥ nivṛttaiṣaṇāḥ? tē tāvat tiṣṭhantu; tān prati yat vaktavyam? tat upariṣṭāt vakṣyāmaḥ. yē tu itarē --,śrībhagavānuvāca --,

Sanskrit Commentary By Sri Ramanuja

৷৷12.1৷৷arjuna uvāca -- ēvaṅ'matkarmakṛt' (gītā 11.55) ityādinā uktēna prakārēṇa satatayuktāḥ bhagavantaṅ tvām ēva paraṅ prāpyaṅ manvānā yē bhaktāḥ tvāṅ sakalavibhūtiyuktam anavadhikātiśayasaundaryasauśīlyasārvajñyasatyasaṅkalpatvādyanandaguṇasāgaraṅ paripūrṇam upāsatē? yē ca api akṣaraṅ pratyagātmasvarūpaṅ tad ēva ca avyaktaṅ cakṣurādikaraṇēna anabhivyaktasvarūpam upāsatē?  ēṣām ubhayēṣāṅ kē yōgavittamāḥ kē svasādhyaṅ prati śīghragāminaḥ ityarthaḥ.'bhavāmi na cirātpārtha mayyāvēśitacētasām৷৷' (gītā 12.7) iti uttaratra yōgavittamatvaṅ śaighryaviṣayam iti hi vyañjayiṣyatē.

English Translation of Ramanuja's Sanskrit Commentary By Swami Adidevananda

12.1 Arjuna said These are two types of spiritual aspirants who are contrasted thus: (1) On the one hand there are those devotees who adore You 'thus'; namely, in the way taught in such text as 'Whosoever works for Me' (11.55), and who are desirous of being ever 'integrated' with You, namely, considering You as the supreme end. They adore You in utter devotion - You, the ocean of boundless attributes of limitless excellence like grace, affability, omniscience, true resolve etc., and endowed with all glory. (2) On the other hand there are those who meditate on the 'Imperishable', (Aksara) namely, the individual self in Its true nature, which is the same as the 'Unmanifest' (Avyakta), namely that whose nature cannot be grasped by organs such as the eye etc. The question posed is: Which of these two classes of devotees have greater knowledge of Yoga? Who would reach their respective goals sooner? Such is the meaning of the question. Sri Krsna clearly states later on, 'O Arjuna, I become before long their redeemer from the fatal sea of recurring births and deaths' (12.7), with reference to the speed with which the latter kind of devotees reach Him.

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

12.1 The subject-matter stated in the immediately preceding verse, '৷৷.he who works for Me,' etc. is referred to by the word evam (thus). Ye bhaktah, those devotees who, seeking no other refuge; evam, thus; satata-yuktah, being ever-devoted, i.e., remaining unceasingly engaged in the works of the Lord, etc., intent on the aforesaid purpose; paryupasate, meditate; tvam, on You, in the Cosmic form as revealed earlier; ye ca api, and those others, again, who have renounced all desires, who have given up all actions; who meditate on Brahman as described (below), aksaram, on the Immutable; avyaktam, on the Unmanifested, which is so on account of being bereft of all limiting adjuncts, (and) which is beyond the comprehension of the organs-in the world, whatever comes within the range of the organs is said to be manifest, for the root anj conveys that sense; but this Immutable is the opposite of that and is endowed with alifications that are spoken of by the great ones; those again, who meditate on that-; tesam, of them, among the two (groups); ke, who; are the yoga-vit-tamah, best experiencers of yoga, i.e., who are those that are surpassingly versed in yoga? But leave alone those who meditate on the Immutable, who are fully enlightened and are free from desires. Whatever has to be said with regard to them, we shall say later on. As for those others-