Sanskrit · Devanagari
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः। परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥
Sanskrit · IAST
upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ paramātmeti cāpyukto dehe.asminpuruṣaḥ paraḥ
English witness
Kashinath Trimbak Telang, 1882The supreme spirit in this body is called supervisor, adviser, supporter, enjoyer, the great lord, and the supreme self also.
This verse-level alignment is machine-assisted and awaits two independent human checks. Confidence signal: 94%.
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29 translations and commentaries are aligned to this verse. Choose up to three; the root verse and Telang witness stay above them.
Śaṅkarācārya
।।13.23।। --,उपद्रष्टा समीपस्थः सन् द्रष्टा स्वयम् अव्यापृतः। यथा ऋत्विग्यजमानेषु यज्ञकर्मव्यापृतेषु तटस्थः अन्यः अव्यापृतः यज्ञविद्याकुशलः ऋत्विग्यजमानव्यापारगुणदोषाणाम् ईक्षिता? तद्वच्च कार्यकरणव्यापारेषु अव्यापृतः अन्यः तद्विलक्षणः तेषां कार्यकरणानां सर्वव्यापाराणां सामीप्येन द्रष्टा उपद्रष्टा। अथवा? देहचक्षुर्मनोबुद्ध्यात्मानः द्रष्टारः? तेषां बाह्यः द्रष्टा देहः? ततः आरभ्य अन्तरतमश्च प्रत्यक् समीपे आत्मा द्रष्टा? यतः परः अन्तरतमः नास्ति द्रष्टा सः अतिशयसामीप्येन द्रष्ट्टत्वात् उपद्रष्टा स्यात्। यज्ञोपद्रष्ट्टवद्वा सर्वविषयीकरणात् उपद्रष्टा। अनुमन्ता च? अनुमोदनम् अनुमननं कुर्वत्सु तत्क्रियासु परितोषः? तत्कर्ता अनुमन्ता च। अथवा? अनुमन्ता? कार्यकरणप्रवृत्तिषु स्वयम् अप्रवृत्तोऽपि प्रवृत्त इव तदनुकूलः विभाव्यते? तेन अनुमन्ता। अथवा? प्रवृत्तान् स्वव्यापारेषु तत्साक्षिभूतः कदाचिदपि न निवारयति इति अनुमन्ता। भर्ता? भरणं नाम देहेन्द्रियमनोबुद्धीनां संहतानां चैतन्यात्मपारार्थ्येन निमित्तभूतेन चैतन्याभासानां यत् स्वरूपधारणम्? तत् चैतन्यात्मकृतमेव इति भर्ता आत्मा इति उच्यते। भोक्ता? अग्न्युष्णवत्? नित्यचैतन्यस्वरूपेण बुद्धेः सुखदुःखमोहात्मकाः प्रत्ययाः सर्वविषयविषयाः चैतन्यात्मग्रस्ता इव जायमानाः विभक्ताः विभाव्यन्ते इति भोक्ता आत्मा उच्यते। महेश्वरः? सर्वात्मत्वात् स्वतन्त्रत्वाच्च महान् ईश्वरश्च इति महेश्वरः। परमात्मा? देहादीनां बुद्ध्यन्तानां प्रत्यगात्मत्वेन कल्पितानाम् अविद्यया परमः उपद्रष्टृत्वादिलक्षणः आत्मा इति परमात्मा। सोऽन्तः परमात्मा इत्यनेन शब्देन च अपि उक्तः कथितः श्रुतौ। क्व असौ अस्मिन् देहे पुरुषः परः अव्यक्तात्? उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः (गीता 15।17) इति यः वक्ष्यमाणः।।क्षेत्रज्ञं चापि मां विद्धि (गीता 13।2) इति उपन्यस्तः व्याख्याय उपसंहृतश्च? तमेतं यथोक्तलक्षणम् आत्मानम् --,
0d9381375976…Rāmānuja
13.23 The self existing in the body becomes the 'spectator and approver' of this body by means of the will in consonance with the functioning of the body. Likewise, It is the 'supporter' of the body, Similarly, It becomes 'experiencer' of the pleasure and pain resulting from the activities of the body. Thus, by virtue of ruling and supporting the body and by making the body completely subservient, It becomes 'the great lord' (Mahesvara) in relation to the body, the senses and the mind. Sri Krsna will further declare: 'When the lord acires the body, and when he leaves it and goes on his way, he takes these as the wind carries scents from their places' (15.8). In the body, It is said to be the 'supreme self' in relation to the body, the senses and the mind. The word 'self' (Atman) is applied to the body and the mind subseently. It is said afterwards: 'Some perceive the self by means of the self through meditation' (13.24). The particle 'also' (api) indicates that the self is the 'supreme lord'? in relation to the body just as It is the supreme self. The supremacy of the self has been described in the text beginning with 'It is the beginningless brahman having Me for the Highest' (13.12). It is true that the self (in Its emancipated state) has limitless power knowledge. But It becomes the great lord and the supreme self only in relation to the body. Such lordship and supremacy is the result of attachment to the Gunas arising from the beginningless conjunction with Prakrti.
7eb98f46e44b…Swami Sivananda
13.23 उपद्रष्टा the spectator? अनुमन्ता the permitter? च and? भर्ता the supporter? भोक्ता the enjoyer? महेश्वरः the great Lord? परमात्मा the Supreme Self? इति thus? च and? अपि also? उक्तः is called? देहे in the body? अस्मिन् (in) this? पुरुषः Purusha? परः Supreme.Commentary Upadrashta A spectator? a witness? a lookeron? a bystander? one who sits near. When the priests and the sacrificer perform the sacrificial rites? an expert who has good experience in sacrifical matters sits by their side. He does not take any part at all in the sacrifice. He sits as a silent witness. He guides them. He points out their defects and corrects them. Even so the Supreme Self does not act. It does not take any part in the activities of the body? the mind and the senses. It is entirely distinct from them. It is a silent witness of their activities. It sits near Nature and silently watches Her actions.It may be explained in another way. The body? the eyes? the mind? the intellect and the Self are the,seers. Of these the body is the most external seer the Self is the most internal and nearest seer. Beyond the Self there is no other internal seer.Anumanta Permitter. The Supreme Self gives consent. It expresses Its approval or satisfaction regarding the actions done by the senses? the mind and the intellect. The King consents and says Yes. The Prime Minister and the other officers carry out his orders. Even so the Supreme Self consents or gives permission the body? the mind? the intellect? and the senses perform their respective functions. Or? though It Itself does not work while the senses? the mind and the intellect work? It appears to be engaged in action? it seems to cooperate with them. As It is an onlooker or mere witness? It never stands in the way of the activities of the body? the mind? the intellect and the senses.Bharta Supporter. Just as the huand is the supporter of his wife? so also the Self is the supporter of this body? mind? intellect? lifeforce and the senses. It is different from them? just as the father who supports the children is different from them.Bhokta Enjoyer the Self? of the nature of eternal intelligence. Just as heat is the inherent nature of fire? so also eternal intelligence is the inherent nature of the Self. All the states of the mind such as pleasure? pain and delusion are permeated and illumined by the intelligent Self. Just as Govindan who takes the food is different from the foo? so also the Self is different from the intellect? the mind and the senses.Mahesvarah The great Lord. As He is the soul or essence of everything and as He is independent of all? He is Mahesvara. The sky is very big. Mahesva is bigger than even the sky? and so He is called Mahesvara. Just as the king is different from his subjects? so also the Self is different from Nature and the effects or modifications of Nature.Paramatma The Supreme Self. It is supreme because It is superior to all those things? from the Unmanifested to the physical body? which are mistaken for the Self on account of ignorance. Just as an iron piece moves in the presence of a magnet so also the mind and the intellect which are insentient move and function in the presence of the Supreme Self. Just as the moon borrows its light from the sun? so also the mind and the intellect borrow their light from the Supreme Self. The Supreme Self is selfluminous. Mind and intellect have no selfluminosity. In the Vedas also He is called the Supreme Self. Lord Krishna says in verse 17 of the fifteenth chapter But distinct is the Highest Purusha spoken of as the Supreme Self.Do thou also know Me as the knower of the field in all the fields? has been described in detial and the subject is concluded in this verse.
74eaa2919282…These supplied texts come from the pinned VedicScriptures dataset under GPL-3.0 and await independent alignment review.