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Bhagavad-Gītā with Śaṅkara's bhāṣya · 2.65
prasāde sarva-duḥkhānāṃ hānir asyopajāyate | prasanna-cetaso hy āśu buddhiḥ paryavatiṣṭhate
Translation. In serenity (prasāda), the destruction of all sufferings (duḥkha) arises for this ascetic (yati);
for the intellect (buddhi) of one whose mind is serene quickly settles unwaveringly in the very nature of the Self (ātman).
Grammar check: 10 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 |
|---|
| prasāde | prasāda | pass |
| sarva-duḥkhānām | sarva-duḥkha | pass |
| hāniḥ | hāni | pass |
| asya | idam | pass |
| upajāyate | jan | pass |
| prasanna-cetasaḥ | prasanna-cetas | pass |
| hi | hi | pass |
| āśu | āśu | pass |
| buddhiḥ | buddhi | pass |
| paryavatiṣṭhate | sthā | 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.
prasāda denotes serenity or clarity of mind here, not favor or graciousness.→ serenity (prasāda)
gita [4]seyaṃ prasannatā stūyate --
This serenity is being praised.
The locative prasāde is construed as the state or occasion in which the destruction of suffering arises.
→ locative state or occasion, ‘in serenity’
sarva-duḥkha is analyzed as a karmadhāraya compound in which sarva adjectivally qualifies duḥkha.
→ karmadhāraya, vigraha sarvāṇi duḥkhāni
The scope of sarva-duḥkhānām includes the recognized kinds of suffering beginning with ādhyātmika suffering.→ all categories of suffering
gita [1]prasāde sarva-duḥkhānām ādhyātmikādīnāṃ hānir vināśo 'sya yater upajāyate |
In serenity, destruction—the annihilation—of all sufferings, beginning with those relating to oneself, arises for this ascetic.
hāniḥ means destruction and takes sarva-duḥkhānām as an objective genitive, rather than denoting a mere decrease belonging to the sufferings.→ destruction of all sufferings
gita [1]prasāde sarva-duḥkhānām ādhyātmikādīnāṃ hānir vināśo 'sya yater upajāyate |
In serenity, destruction—the annihilation—of all sufferings, beginning with those relating to oneself, arises for this ascetic.
asya is masculine singular and refers to the ascetic under discussion; it is rendered idiomatically as ‘for this ascetic.’→ ‘for this ascetic (yati)’
gita [1]prasāde sarva-duḥkhānām ādhyātmikādīnāṃ hānir vināśo 'sya yater upajāyate |
In serenity, destruction—the annihilation—of all sufferings, beginning with those relating to oneself, arises for this ascetic.
prasanna-cetasaḥ is a masculine genitive singular bahuvrīhi, ‘of one whose mind is serene,’ and the genitive qualifies buddhiḥ.→ genitive bahuvrīhi, ‘of one whose mind is serene’
gita [2]kiṃ ca - prasanna-cetasaḥ svasthāntaḥ-karaṇasya hi yasmāt āśu śīghraṃ buddhiḥ paryavatiṣṭhate ākāśam iva pari samantāt avatiṣṭhate, ātma-svarūpeṇaiva niścalībhavatīty arthaḥ |
Moreover, because the intellect of one whose mind is serene—whose inner faculty is sound—quickly, swiftly, becomes firmly established, standing fully and on all sides like space; the meaning is that it becomes unwavering in the very nature of the Self.
hi introduces the reason for the preceding statement, and āśu means ‘quickly.’→ ‘for … quickly’
gita [2]kiṃ ca - prasanna-cetasaḥ svasthāntaḥ-karaṇasya hi yasmāt āśu śīghraṃ buddhiḥ paryavatiṣṭhate ākāśam iva pari samantāt avatiṣṭhate, ātma-svarūpeṇaiva niścalībhavatīty arthaḥ |
Moreover, because the intellect of one whose mind is serene—whose inner faculty is sound—quickly, swiftly, becomes firmly established, standing fully and on all sides like space; the meaning is that it becomes unwavering in the very nature of the Self.
paryavatiṣṭhate means more than generic persistence: the intellect becomes wholly steady and unwavering in the very nature of the Self.→ becomes wholly and unwaveringly established in the Self’s very nature
gita [2]kiṃ ca - prasanna-cetasaḥ svasthāntaḥ-karaṇasya hi yasmāt āśu śīghraṃ buddhiḥ paryavatiṣṭhate ākāśam iva pari samantāt avatiṣṭhate, ātma-svarūpeṇaiva niścalībhavatīty arthaḥ |
Moreover, because the intellect of one whose mind is serene—whose inner faculty is sound—quickly, swiftly, becomes firmly established, standing fully and on all sides like space; the meaning is that it becomes unwavering in the very nature of the Self.
Both finite verbs are kartari, not passive or impersonal: hāniḥ is the subject of upajāyate and buddhiḥ is the subject of paryavatiṣṭhate.→ kartari prayoga for both verbs
gita [1]prasāde sarva-duḥkhānām ādhyātmikādīnāṃ hānir vināśo 'sya yater upajāyate |
In serenity, destruction—the annihilation—of all sufferings, beginning with those relating to oneself, arises for this ascetic.
gita [2]kiṃ ca - prasanna-cetasaḥ svasthāntaḥ-karaṇasya hi yasmāt āśu śīghraṃ buddhiḥ paryavatiṣṭhate ākāśam iva pari samantāt avatiṣṭhate, ātma-svarūpeṇaiva niścalībhavatīty arthaḥ |
Moreover, because the intellect of one whose mind is serene—whose inner faculty is sound—quickly, swiftly, becomes firmly established, standing fully and on all sides like space; the meaning is that it becomes unwavering in the very nature of the Self.
Śaṅkara's commentary on this unit
1prasāde sarva-duḥkhānām ādhyātmikādīnāṃ hānir vināśo 'sya yater upajāyate |
2kiṃ ca - prasanna-cetasaḥ svasthāntaḥ-karaṇasya hi yasmāt āśu śīghraṃ buddhiḥ paryavatiṣṭhate ākāśam iva pari samantāt avatiṣṭhate, ātma-svarūpeṇaiva niścalībhavatīty arthaḥ |
3evaṃ prasanna-cetaso 'vasthita-buddhiḥ kṛta-kṛtyatā yataḥ, tasmāt rāga-dveṣa-viyuktair indriyaiḥ śāstrā-viruddheṣu avarjanīyeṣu yuktaḥ samācaret iti vākyārthaḥ ||bhgs_2.65||
4seyaṃ prasannatā stūyate --