श्रीमद् भगवद्गीता

मूल श्लोकः

idaṅ jñānamupāśritya mama sādharmyamāgatāḥ.

sargē.pi nōpajāyantē pralayē na vyathanti ca৷৷14.2৷৷

Sanskrit Commentary By Sri Shankaracharya

৷৷14.2৷৷ --,idaṅ jñānaṅ yathōktamupāśritya? jñānasādhanam anuṣṭhāya ityētat? mama paramēśvarasya sādharmyaṅ matsvarūpatām āgatāḥ prāptāḥ ityarthaḥ. na tu samānadharmatā sādharmyam? kṣētrajñēśvarayōḥ bhēdānabhyupagamāt gītāśāstrē. phalavādaśca ayaṅ stutyartham ucyatē. sargē.pi sṛṣṭikālē.pi na upajāyantē. na utpadyantē. pralayē brahmaṇō.pi vināśakālē na vyathanti ca vyathāṅ na āpadyantē? na cyavanti ityarthaḥ৷৷kṣētrakṣētrajñasaṅyōgaḥ īdṛśaḥ bhūtakāraṇam ityāha --,

Sanskrit Commentary By Sri Ramanuja

৷৷14.2৷৷idaṅ vakṣyamāṇaṅ jñānam upāśritya mama sādharmyam āgatāḥ matsāmyaṅ prāptāḥ? sargē api na upajāyantē na sṛjikarmatāṅ bhajantē? pralayē na vyathanti ca? na ca saṅhṛtikarmatāṅ bhajantē.

atha prākṛtānāṅ guṇānāṅ bandhahētutāprakāraṅ vaktuṅ sarvasya bhūtajātasya prakṛtipuruṣasaṅsargajatvam'yāvatsañjāyatē kiñcit' (gītā 13.26) ityanēna uktaṅ bhagavatā svēna ēva kṛtam ityāha --

English Translation of Ramanuja's Sanskrit Commentary By Swami Adidevananda

14.2 They, 'resorting to this knowledge' which will be expounded later, come to partake of My nature, and they attain My status. 'They are not born at the time of creation,' they are not subjected to the process of creation, and they 'suffer not at the time of dissolution,' i.e. they are not subjected to the distress involved in dissolution of the universe. In order to show how the Gunas of Prakrti constitute the cause of bondage, Sri Krsna now declares that, the aggregation of beings, born from the conjunction of Purusa and Prakrti as stated already in the passages, 'Whatever being is born' (13.26), is brought about by the Lord Himself:

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

14.2 Agatah, those who attain; mama sadharmyam, identity with Me the supreme God, unity with My real nature-sadharmyam, however, does not mean similarity of attributes, for, in the scripture Gita, distinction between the Knower of the field and God is not admitted; and this statement of the result is by way of eulogy-; upasritya, by resorting to i.e. by following; idam, this; jnanam, Knowledge as described, i.e., by following the means to Knowledge; na, are not; upajayante, born, produced; api, even; sarge, during creation; nor do they vyathanti, suffer pain, i.e. they do not perish; pralaye, during dissolution, when even Brahma perishes. The Lord says that association of this kind between the field and the Knower of the field is the origin of all beings: