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Bhagavad-Gītā with Śaṅkara's bhāṣya · 2.64
rāga-dveṣa-viyuktais tu viṣayān indriyaiś caran | ātma-vaśyair vidheyātmā prasādam adhigacchati
Translation. But, experiencing unavoidable sense-objects with senses
free from attachment and aversion and under his own control,
one whose inner faculty obeys his will
attains serene well-being (prasāda).
Grammar check: 9 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 |
|---|
| rāga-dveṣa-viyuktaiḥ | rāga-dveṣa-viyukta | pass |
| tu | tu | pass |
| viṣayān | viṣaya | pass |
| indriyaiḥ | indriya | pass |
| caran | carat | pass |
| ātma-vaśyaiḥ | ātma-vaśya | pass |
| vidheyātmā | vidheyātman | pass |
| prasādam | prasāda | pass |
| adhigacchati | gam | 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.
Rāga-dveṣa-viyukta is an outer instrumental tatpuruṣa, ‘separated from attachment and aversion,’ whose first member is the dvandva rāga-dveṣa.→ Outer tṛtīyā-tatpuruṣa with internal dvandva; the compound agrees with indriyaiḥ.
gita [1]rāga-dveṣa-viyuktai rāgaś ca dveṣaś ca rāga-dveṣau
‘Free from attachment and aversion’: attachment and aversion make the pair ‘attachment-and-aversion.’
gita [1]saḥ tābhyāṃ viyuktaiḥ śrotrādibhir indriyair
He acts with the senses beginning with hearing, which are separated from those two.
Caran is a nominative singular present participle, not a finite third-person singular verb, and here means ‘experiencing’ rather than merely ‘wandering.’→ A present participle agreeing with vidheyātmā, interpreted through Śaṅkara’s upalabhamānaḥ as ‘experiencing.’
gita [1]viṣayān avarjanīyān caran upalabhamānaḥ
Experiencing—caran—the objects that cannot be avoided.
Viṣayān is the object of caran, while indriyaiḥ is instrumental; the qualifying compounds rāga-dveṣa-viyuktaiḥ and ātma-vaśyaiḥ agree with indriyaiḥ.→ The objects are experienced by means of senses that are free from attachment and aversion and are under control.
gita [1]tābhyāṃ viyuktaiḥ śrotrādibhir indriyair viṣayān avarjanīyān caran upalabhamānaḥ
Experiencing the unavoidable objects with the senses beginning with hearing, which are free from those two.
Ātma-vaśya means ‘under one’s own control’ and specifically describes the senses.→ The senses are subdued and under the individual’s own control.
gita [1]ātma-vaśyair ātmano vaśyāni vaśībhūtāni indriyāṇi tair ātma-vaśyair
‘Under one’s own control’: the senses are subject to oneself, brought under control; with those senses under one’s own control.
Vidheyātmā is a bahuvrīhi whose ātman denotes the inner faculty (antaḥ-karaṇa): ‘one whose inner faculty is obedient at will.’→ Bahuvrīhi subject: one whose inner faculty obeys his will.
gita [1]vidheyātmā icchātaḥ vidheya ātmā antaḥ-karaṇaṃ yasya so 'yaṃ
Vidheyātmā is this person whose ātman—that is, inner faculty—is governable at will.
Prasāda here denotes serenity and sound well-being, not divine favor, graciousness, or a material offering.→ Serene well-being (prasāda).
gita [2]prasādaḥ prasannatā svāsthyam
Prasāda is serenity, sound well-being.
The postpositive tu is rendered as the contrastive ‘but.’
→ But, marking a contrast with the preceding account of attachment-driven sense activity.
Śaṅkara's commentary on this unit
1rāga-dveṣa-viyuktai rāgaś ca dveṣaś ca rāga-dveṣau, tat-puraḥsarā hi indriyāṇāṃ pravṛttiḥ svābhāvikī, tatra yo mumukṣuḥ bhavati saḥ tābhyāṃ viyuktaiḥ śrotrādibhir indriyair viṣayān avarjanīyān caran upalabhamānaḥ ātma-vaśyair ātmano vaśyāni vaśībhūtāni indriyāṇi tair ātma-vaśyair vidheyātmā icchātaḥ vidheya ātmā antaḥ-karaṇaṃ yasya so 'yaṃ prasādam adhigacchati |
2prasādaḥ prasannatā svāsthyam ||bhgs_2.64||
3prasāde sati kiṃ syāt ity ucyate -