Sanskrit · Devanagari
अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः। शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥
Sanskrit · IAST
anāditvānnirguṇatvātparamātmāyamavyayaḥ śarīrastho.api kaunteya na karoti na lipyate
English witness
Kashinath Trimbak Telang, 1882This inexhaustible supreme self being without beginning and without qualities does not act
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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
।।13.32।। --,अनादित्वात् अनादेः भावः अनादित्वम्? आदिः कारणम्? तत् यस्य नास्ति तत् अनादि। यद्धि आदिमत् तत् स्वेन आत्मना व्येति अयं तु अनादित्वात् निरवयव इति कृत्वा न व्येति। तथा निर्गुणत्वात्। सगुणो हि गुणव्ययात् व्येति अयं तु निर्गुणत्वाच्च न व्येति इति परमात्मा अयम् अव्ययः न अस्य व्ययो विद्यते इति अव्ययः। यत एवमतः शरीरस्थोऽपि? शरीरेषु आत्मनः उपलब्धिः भवतीति शरीरस्थः उच्यते तथापि न करोति। तदकरणादेव तत्फलेन न लिप्यते। यो हि कर्ता? सः कर्मफलेन लिप्यते। अयं तु अकर्ता? अतः न फलेन लिप्यते इत्यर्थः।।कः पुनः देहेषु करोति लिप्यते च यदि तावत् अन्यः परमात्मनो देही करोति लिप्यते च? ततः इदम् अनुपपन्नम् उक्तं क्षेत्रज्ञेश्वरैकत्वम् क्षेत्रज्ञं चापि मां विद्धि (गीता 13।2) इत्यादि। अथ नास्ति ईश्वरादन्यो देही? कः करोति लिप्यते च इति वाच्यम् परो वा नास्ति इति सर्वथा दुर्विज्ञेयं दुर्वाच्यं च इति भगवत्प्रोक्तम् औपनिषदं दर्शनं परित्यक्तं वैशेषिकैः सांख्यार्हतबौद्धैश्च। तत्र अयं परिहारो भगवता स्वेनैव उक्तः स्वभावस्तु प्रवर्तते (गीता 5।14) इति। अविद्यामात्रस्वभावो हि करोति लिप्यते इति व्यवहारो भवति? न तु परमार्थत एकस्मिन् परमात्मनि तत् अस्ति। अतः एतस्मिन् परमार्थसांख्यदर्शने स्थितानां ज्ञाननिष्ठानां परमहंसपरिव्राजकानां तिरस्कृताविद्याव्यवहाराणां कर्माधिकारो नास्ति इति तत्र तत्र दर्शितं भगवता।।किमिव न करोति न लिप्यते इति अत्र दृष्टान्तमाह --,
ca32bf5ff2b8…Rāmānuja
13.32 This 'supreme self' (Atman) has been defined as having a nature different from that of the body. While existing in the body, It is 'immutable', i.e., It is not liable to decay as It is 'without a beginning,' i.e., never created at any point of time. Because It is 'free from Gunas,' being devoid of Sattva and other Gunas of Prakrti, It neither acts nor gets tainted; It is not tainted by the alities of the body. Granted that the self being without Gunas, does not act; but how is it possible that the Atman is not tainted by Its constant association with the alities of the body? To this, Sri Krsna replies:
e478409db801…Swami Sivananda
13.32 अनादित्वात् being without beginning? निर्गुणत्वात् being devoid of alities? परमात्मा the Supreme Self? अयम् this? अव्ययः imperishable? शरीरस्थः dwelling in this body? अपि though? कौन्तेय O son of Kunti (Arjuna)? न not करोति acts? न not? लिप्यते is tainted.Commentary The Supreme Self is beyond Nature. Therefore It is without alities. It is Nirguna. The activity in Nature is really due to its own alities which inhere in it. The Supreme Self existed before the body came into being and will continue to be after its dissolution. It is eternally the same and imperishable.Avyaya That which is free from the changes of birth and death or appearance and destruction. That which has a beginning has birth. After the object is born it is subject to the changes of being (growth? decay? etc.). As the Self is birthless? It is free from the changes of state (existence? birth? growth? change? decay and death). As the Self is free from all sorts of functions? It is Avyaya. Even if the reflection of the sun in the water moves? the sun does not move a bit. Even so the Supreme Self is not touched by the fruits of action as It is not the doer? as It is without the alities of Nature? or limbs? indivisible? devoid of parts? without action? beginningless and unattached and causeless.This Supreme Self is free from the three kinds of differences? viz.? Sajatiyabheda? Vijatiyabheda and Svagatabheda. A mango tree is different from a fig tree. This is Sajatiyabheda. A mango tree is different from a stone. This is Vijatiyabheda. In the same mango tree there is difference between leaves? flowers and fruits. This is Svagatabheda. But the Supreme Self is one without a second. There is no other Brahman Which is eal to It. Therefore? there cannot be Sajatiyabheda in Brahman. This world is a mere appearance. It is a mere figment of our imagination. It is superimposed on the Absolute on account of ignorance. An imaginary object has no independent existence apart from its substratum? just as the snake in the rope has no independent existence apart from its substratum? the rope. Therefore? there cannot be Vijatiyabheda in Brahman. Brahman is indivisible? partless? without alities? without form and without any limbs. Therefore there cannot be Svagatabheda in Brahman.Brahman or the Supreme Self is beginningless. It is without a cause. It is selfexistent. It is without parts. It is without alities. Therefore Brahman is imperishable. As It is unattached? It is neither the doer nor the enjoyer. If Brahman also is the doer and enjoyer. It is no longer Brahman. It is in no way better than ourselves. This cannot be. Agency and enjoyment are attributed to the ego on account of ignorance. It is Nature that acts. (Cf.V.14XV.9)
8d2bf226db72…These supplied texts come from the pinned VedicScriptures dataset under GPL-3.0 and await independent alignment review.