Sanskrit · Devanagari
पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया। यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥
Sanskrit · IAST
puruṣaḥ sa paraḥ pārtha bhaktyā labhyastvananyayā yasyāntaḥsthāni bhūtāni yena sarvamidaṃ tatam
English witness
Kashinath Trimbak Telang, 1882O son of Pṛthā! he in whom all these entities dwell and by whom all this is permeated
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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
।।8.22।। --,पुरुषः पुरि शयनात् पूर्णत्वाद्वा स परः पार्थ परः निरतिशयः यस्मात् पुरुषात् न परं किञ्चित्। सः भक्त्या लभ्यस्तु ज्ञानलक्षणया अनन्यया आत्मविषयया। यस्य पुरुषस्य अन्तःस्थानि मध्यस्थानि भूतानि कार्यभूतानि कार्यं हि कारणस्य अन्तर्वर्ति भवति। येन पुरुषेण सर्वं इदं जगत् ततं व्याप्तम् आकाशेनेव घटादि।।प्रकृतानां योगिनां प्रणवावेशितब्रह्मबुद्धीनां कालान्तरमुक्तिभाजां ब्रह्मप्रतिपत्तये उत्तरो मार्गो वक्तव्य इति यत्र काले इत्यादि विवक्षितार्थसमर्पणार्थम् उच्यते आवृत्तिमार्गोपन्यासः इतरमार्गस्तुत्यर्थः --,
9e8da1103e30…Rāmānuja
8.22 That Supreme Person has been declared in such texts as 'There is nothing higher than Myself, O Arjuna. All this is strung on Me, as rows of gems are on a thread' (7.7), and 'Who am beyond them and immutable' (7.13) - He is the Supreme Person in whom all beings abide and by whom all this is pervaded. He is to be attained by undivided devotion as described in 'Whose mind is not in anything else' (8.14). Now, Sri Krsna teaches the 'path of light,' described in the Srutis which is common to the knowers of the true nature of the self and to the persons who are devoted to the Supreme Person. The nature of this path is alified as one of 'non-return to Samsara.' In the case of a person journeying through the 'path of light,' as described in the text of the worship of Five Fires is as follows: 'So those who know It (i.e., the eternal nature of the individual self) thus, as taught in the Vidya of the Five Fires, and those too who worhip in the forest with faith and Tapas go to the deity ruling over the rays of light, and from there to the deity of the day' (Cha. U., 5.10.1). The attainment of the Supreme Brahman and the non-return to birth are declared with reference to those who go by the path of light, etc., by the teaching that 'He the Supreme Being leads them to Brahman ৷৷. Those who reach by this path do not return to the (wordly) life of man' (Cha. U., 4.15.5). This declaration of the goal in the text, 'Those who know it thus etc.,' is not with reference to the attainment of the Atman which constitutes ony the limb of the science of Brahman as taught in the beginning of Prajapati's teaching. For there will then arise purposelessness for the separate teaching of the same in regard to the principal science of the Supreme in the text. 'Those who are in the forest worship by means of faith and austerity etc.,' (Cha. U., 5.10.1). It is taught in the Vidya (meditation) of Five Fires: 'Thus, indeed, in the fifth oblation the waters become Purusa' (Cha. U., 5.9.1) and 'Those with a balance of good Karmas ৷৷. and those with a balance of bad Karmas' (Ibid., 5.10.7). What is to be understood here is that the state of existence as men and other beings, which has its origin in good and evil Karmas, refer to the 'waters' which alone are mixed with other elements (i.e., to the body-mind); as for the self, there is only contact with them and not identification. Thus, is declared the difference between intelligent self and inanimate matter. Then, by the texts, 'Those who know this' (Ibid., 5.10.1), 'Those who go to the rays of light' (Ibid.), and 'They who proceed by it return not to the human condition here,' it is instructed that those who know this concerning the sentient and inanimate entities - the one to be attained and the other to be rejected , they jourey along the path described by the terms 'beginning with light and do not return to Samsara'. On account of the passage, 'He leads them to the Brahman' (Ibid., 4.15.5), which holds that the Brahman is attained by both the knower of real nature of the self and the devotees of the Supreme Person and also because of the axiom of 'results according to efforts' (Tat-kratu-nyaya), the entity self, separated from the inanimate matter, should be constantly meditated upon as having its sole joy in absolute subservience to the Supreme Brahman who is Its self. The self's nature of finding only joy consists in absolute subservience to the Surpeme Person. This is proved from the Srutis like 'He who dwells within the self ৷৷. whose body is the self' (Sa. Bra., 14.6.5.5.30).
acf8166510d0…Swami Sivananda
8.22 पुरुषः Purusha? सः that? परः highest? पार्थ O Partha? भक्त्या by devotion? लभ्यः is attainable? तु verily? अनन्यया without another object (unswerving)? यस्य of whom? अन्तःस्थानि dwelling within? भूतानि beings? येन by whom? सर्वम् all? इदम् this? ततम् pervaded.Commentary All the beings (effects) dwell within the Purusha (the Supreme Person? the cause) because every effect rests within its cause. Just as the effect? pot? rests within its cause? the clay? so also all beings and the worlds rest within their cause? the Purusha. Therefore the whole world is pervaded by the Purusha.Sri Sankara explains exclusive devotion as Jnana or knowledge of the Self.Purusha is so called because everything is filled by It (derived from the Sanskrit root pur which means to fill) or because It rests in the body of all (derived from the Sanskrit root pur). None is higher than It and so It is the Supreme Person. (Cf.IX.4XI.38XV.6and7)
f1a43b2aa19f…These supplied texts come from the pinned VedicScriptures dataset under GPL-3.0 and await independent alignment review.