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Bhagavad-Gītā with Śaṅkara's bhāṣya · 2.61
tāni sarvāṇi saṃyamya yukta āsīta mat-paraḥ | vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā
Translation. Restraining all of them, collected (yuktaḥ), let him sit,
as one for whom I am the highest (mat-paraḥ).
For the one whose senses (indriyāṇi) remain under control,
his wisdom (prajñā) is established.
Grammar check: 13 words pass / 0 flagged / 0 beyond the checkerPāṇini-verified
Every word's claimed grammar is re-derived with vidyut-prakriya, software implementing Pāṇini's rules. Flags are shown, never hidden; some are the text taking epic or Vedic liberties the classical rules do not generate.
Word by word
| surface | lemma | grammar |
|---|
| tāni | tad | pass |
| sarvāṇi | sarva | pass |
| saṃyamya | yam | pass |
| yuktaḥ | yukta | pass |
| āsīta | ās | pass |
| mat-paraḥ | mat-para | pass |
| vaśe | vaśa | pass |
| hi | hi | pass |
| yasya | yad | pass |
| indriyāṇi | indriya | pass |
| tasya | tad | pass |
| prajñā | prajñā | pass |
| pratiṣṭhitā | pratiṣṭhita | pass |
How the commentary settled it
Where the verse alone is ambiguous, the reading follows Śaṅkara's commentary; the deciding lines are quoted below each decision.
Take tāni sarvāṇi as the direct object of saṃyamya and saṃyamya as a prior-action absolutive: 'having restrained all of them.'→ Absolutive expressing action prior to āsīta.
gita [1]tāni sarvāṇi saṃyamya saṃyamanaṃ vaśīkaraṇaṃ kṛtvā
Having restrained all of them—having performed restraint, bringing them under control.
Render yuktaḥ as 'collected' or 'concentrated,' not merely etymologically as 'yoked.' It is a nominative circumstantial predicate agreeing with the implicit practitioner.→ collected
gita [1]yuktaḥ samāhitaḥ san
Being yuktaḥ, that is, collected/concentrated.
Take āsīta as a third-person singular optative injunction, 'let him sit/abide,' with the implicit subject being the practitioner or ascetic.→ Let him sit/abide.
gita [1]ity āsīta ity arthaḥ
He should sit thus—this is the meaning.
gita [2]evam āsīnasya yater
Of the ascetic sitting in this way.
Analyze mat-paraḥ as a bahuvrīhi: 'one for whom I am the highest.' Here 'I' is expressly Vāsudeva, the inward Self of all; Śaṅkara further construes the prescribed abiding with the recognition that the practitioner is not different from Him.→ Bahuvrīhi: 'one for whom I am the highest.'
gita [1]mat-paro 'haṃ vāsudevaḥ sarva-pratyag-ātmā paro yasya sa mat-paraḥ, nānyo 'haṃ tasmāt ity āsīta ity arthaḥ
Mat-paraḥ is one for whom I—Vāsudeva, the inward Self of all—am the highest; he should sit with the understanding, 'I am not other than Him.'
Construe indriyāṇi as nominative plural, the subject of an understood vartante, and vaśe as its locative predicate: 'whose senses remain under control.'→ Nominative subject with vartante: the senses remain under control.
gita [2]vaśe hi yasyendriyāṇi vartante abhyāsa-balāt
For the senses of whom remain under control through the strength of practice.
Treat yasya … tasya as a masculine singular relative-correlative construction referring to the yati: 'of the one whose … his ….'→ A single masculine relative-correlative construction.
gita [2]evam āsīnasya yater vaśe hi yasyendriyāṇi vartante abhyāsa-balāt tasya prajñā pratiṣṭhitā
The wisdom of that ascetic sitting thus, whose senses remain under control through the strength of practice, is established.
Render hi causally as 'for' and prajñā as 'wisdom' (MW s.v. hi, 1297,3; MW s.v. prajñā, 659,2).
→ Causal 'for' and 'wisdom.'
Analyze pratiṣṭhitā as the feminine nominative singular of the participial stem pratiṣṭhita, 'established,' rather than as an inflection of the abstract noun pratiṣṭhā.
→ Participial adjective agreeing with prajñā.
Śaṅkara's commentary on this unit
1tāni sarvāṇi saṃyamya saṃyamanaṃ vaśīkaraṇaṃ kṛtvā yuktaḥ samāhitaḥ san āsīta mat-paro 'haṃ vāsudevaḥ sarva-pratyag-ātmā paro yasya sa mat-paraḥ, nānyo 'haṃ tasmāt ity āsīta ity arthaḥ |
2evam āsīnasya yater vaśe hi yasyendriyāṇi vartante abhyāsa-balāt tasya prajñā pratiṣṭhitā ||bhgs_2.61||
3athedānīṃ parābhaviṣyataḥ sarvānartha-mūlam idam ucyate --