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Bhagavad Gita Chapter 10 Verse 13

भगवद् गीता अध्याय 10 श्लोक 13

आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा।
असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे।।10.13।।

हिंदी अनुवाद - स्वामी रामसुख दास जी ( भगवद् गीता 10.13)

।।10.13।।अर्जुन बोले -- परम ब्रह्म? परम धाम और महान् पवित्र आप ही हैं। आप शाश्वत? दिव्य पुरुष? आदिदेव? अजन्मा और विभु (व्यापक) हैं -- ऐसा सबकेसब ऋषि? देवर्षि नारद? असित? देवल तथा व्यास कहते हैं और स्वयं आप भी मेरे प्रति कहते हैं।

हिंदी अनुवाद - स्वामी तेजोमयानंद

।।10.13।। ऐसा आपको समस्त ऋषिजन कहते हैं वैसे ही देवर्षि नारद? असित? देवल ऋषि तथा व्यास और स्वयं आप भी मेरे प्रति कहते हैं।।

हिंदी टीका - स्वामी रामसुख दास जी

।।10.13।। व्याख्या --   परं ब्रह्म परं धाम पवित्रं परमं भवान् -- अपने सामने बैठे हुए भगवान्की स्तुति करते हुए अर्जुन कहते हैं कि मेरे पूछनेपर जिसको आपने परम ब्रह्म (गीता 8। 3) कहा है? वह परम ब्रह्म आप ही हैं। जिसमें सब संसार स्थित रहता है? वह परम धाम अर्थात् परम स्थान आप ही हैं (गीता 9। 18)। जिसको पवित्रोंमें भी पवित्र कहते हैं -- पवित्राणां पवित्रं यः वह महान् पवित्र भी आप ही हैं।पुरुषं शाश्वतं दिव्यमादिदेवमजं ৷৷. स्वयं चैव ब्रवीषि मे -- ग्रन्थोंमें ऋषियोंने? (टिप्पणी प0 549.1) देवर्षि नारदने (टिप्पणी प0 549.2)? असित और उनके पुत्र देवल ऋषिने (टिप्पणी प0 549.3) तथा महर्षि व्यासजीने (टिप्पणी प0 549.4) आपको शाश्वत? दिव्य पुरुष? आदिदेव? अजन्मा और विभु कहा है।आत्माके रूपमें शाश्वत (गीता 2। 20)? सगुणनिराकारके रूपमें दिव्य पुरुष (गीता 8। 10)? देवताओँ और महर्षियों आदिके रूपमें आदिदेव (गीता 10। 2)? मूढ़लोग मेरेको अज नहीं जानते (गीता 7। 25) तथा असम्मूढ़लोग मेरेको अज जानते हैं (गीता 10। 3 ) -- इस रूपमें अज और मैं अव्यक्तरूपसे सारे संसारमें व्यापक हूँ (गीता 9। 4) -- इस रूपमें विभु स्वयं आपने मेरे प्रति कहा है।

हिंदी टीका - स्वामी चिन्मयानंद जी

।।10.13।। अर्जुन वैदिक साहित्य से परिचित था। वह यहाँ कहता है कि प्राचीन ऋषियों ने अनन्त सनातन सत्य को जिन शब्दों के द्वारा सूचित किया है? उससे वह परिचित है? जैसे परं ब्रह्म? परं धाम? परम पवित्र आदि। परन्तु उसने अब तक यही समझा था कि ये सब परम सत्य के गुण हैं। इसलिए? जब वह भगवान् को इन्हीं शब्दों का प्रयोग स्वयं के लिए करते हुए सुनता है? तब वह कुन्तीपुत्र आश्चर्यचकित रह जाता है। उसे समझ में नहीं आता कि वह अपने रथसारथि श्रीकृष्ण को विश्व के आदिकारण के रूप में किस प्रकार जानेव्यावहारिक बुद्धि का व्यक्ति होने के नाते अर्जुन को श्रीकृष्ण के स्वरूप को समझने के लिए अधिक तथ्यों की जानकारी की आवश्यकता थी। हम देखेंगे कि उसकी मांग को पूर्ण करने हेतु इसी अध्याय में भगवान् श्रीकृष्ण ने पर्याप्त सूचनाएं और तथ्य प्रस्तुत किये हैं। परन्तु? अर्जुन को सन्तुष्ट करने के स्थान पर वह जानकारी उसकी उत्सुकता को द्विगुणित कर देती है? और वह बाध्य होकर भगवान् से उनके विश्वरूप को दिखाने की मांग प्रस्तुत करता है भक्तवत्सल करुणासागर भगवान् श्रीकृष्ण अगले अध्याय में अपने विश्वरूप को दर्शाकर अर्जुन को कृतार्थ कर देते हैं।यद्यपि अर्जुन ने इसके पूर्व भी परम पुरुष आदि शब्दों को ऋषियों से सुना था? किन्तु उसे वे अर्थहीन और निष्प्रयोजन ही प्रतीत हुए थे। उसका आश्चर्य इन शब्दों में स्पष्ट रूप से व्यक्त होता है कि? आप भी मेरे प्रति ऐसा ही कहते हैं। यहाँ उनके कुछ आश्चर्यचकित एवं भ्रमित होने का अवसर इसलिए था कि वह समझ नहीं पाया कि उसके समकालीन श्रीकृष्ण जो उसके समक्ष खड़े थे? जिन्हें वह कई वर्षों से जानता था और जो उसके सम्बन्धी भी थे किस प्रकार अनन्त? परम? जन्मरहित और सर्वव्यापी हो सकते हैं।अर्जुन भगवान् श्रीकृष्ण को अपने चर्म चक्षुओं से देखता है और इसलिए उसे उनका केवल शरीर ही दिखाई देता है। सम्पूर्ण गीता में श्रीकृष्ण स्वयं को आत्मस्वरूप में ही प्रकट करते हैं? और न कि समाज के एक सदस्य के रूप में। गीता के उपदेष्टा श्रीकृष्ण परमात्मा हैं? वसुदेव के पुत्र या गोपियों के प्रियतम नहीं। श्रीकृष्ण को सदैव मित्र या प्रेमी अथवा एक विश्वसनीय बुद्धिमान्? कूटनीतिज्ञ के रूप में देखते रहने से अर्जुन आत्मस्वरूप श्रीकृष्ण को पहचान नहीं पाया। यही उसके आश्चर्य और भ्रम का कारण था।अगला श्लोक अर्जुन में स्थित एक जिज्ञासु साधक के भाव को स्पष्ट करता है --

English Translation - Swami Gambirananda

10.12-10.13 Arjuna said You are the supreme Brahman, the supreme Light, the supreme Sanctifier. All the sages as also the divine sage Narada, Asita, Devala and Vyasa [Although Narada and the other sages are already mentioned by the words all the sages, still they are named separately because of their eminence. Asita is the father of Devala.] call You the eternal divine Person, the Primal God, the Birthless, the Omnipresent; and You Yourself verily tell me (so).

English Translation - Swami Sivananda

10.13 All the sages have thus declared Thee, as also the divine sage Narada; so also Asita, Devala and Vyasa; and now Thou Thyself sayest so to me.

English Translation - Dr. S. Sankaranarayan

10.12. - 10.13. Arjuna said You are the Supreme Brahman, Supreme Abode, Supreme Purifier. All the seers and also the divine seer Narada, Asita Devala, Vyasa describe You as the Eternal Divine Soul, the unborn, all-manifesting First-God. You too say so to me.

English Commentary - Swami Sivananda

10.13 आहुः (they) declared? त्वाम् Thee? ऋषयः the Rishis? सर्वे all? देवर्षिः Devarshi? नारदः Narada? तथा also? असितः Asita? देवलः Devala? व्यासः Vyasa? स्वयम् Thyself? च and? एव even? ब्रवीषि (Thou) sayest? मे to me.Commentary Rishi is a holy sage of disciplined mind and senses.Devarshi A divine sage more highly evolved than a Rishi.

English Translation of Sanskrit Commentary By Sri Shankaracharya's

10.13 Bhavan, You; are the param brahma, supreme Brahman, the supreme Self; the param dhama, supreme Light; the paramam pavitram, supreme Sanctifier. Sarve, all; rsayah, the sages-Vasistha and others; tatha, as also; the devarisih, divine sage; naradah, Narada; Asita and Devala ahuh, call; tvam, You; thus: Sasvatam, the eternal; divyam, divine; purusam, Person; adi-devam, the Primal God, the God who preceded all the gods; ajam, the birthless; vibhum, the Omnipresent-capable of assuming diverse forms. And even Vyasa also speaks in this very way. Ca, and; svayam, You Yourself; eva, verily; bravisi, tell; me, me (so).

English Translation of Commentary - Dr. S. Sankaranarayan

10.13 Sri Abhinavagupta did not comment upon this sloka.

English Translation of Ramanuja's Sanskrit Commentary

10.12 - 10.13 Arjuna said You are He whom the Srutis proclaim as the Supreme Brahman, the Supreme Light, the Supreme Sanctifier. Thus the Srutis assert: From whom all these beings are born, by whom, when born, they live and unto whom they go when they perish - desire to know that well. This is Brahman (Tai. U., 3.1.1); He who knows Brahman attains the Highest (Ibid., 2.1.1); and He who knows the Supreme Brahman becomes the Brahman (Mun. U., 3.2.9). Likewise He is the Supreme Light. The term Dhaman connotes light. He is the Supreme Light as taught (in the Upanisads): Now, the light which shines higher than this heaven ৷৷. (Cha. U., 3.13. 7); Attaining the Supreme Light. He appears with His own form (Ibid., 8.12.2); The gods worship Him as the Light of lights (Br. U., 4.4.16). So also He is the Supreme Sanctifier: He makes the meditator bereft of all the impurities, and also destroyes them without any trace. The Srutis declares: As water clings not to the leaf of a lotus-flower, so evil deeds cling not to him who knows thus (Cha. U., 4.14.3): Just as the fibre of Isika reed (reed-cotton) laid on a fire is burnt up, so also all his sins are burnt up (Ibid., 5.24.3); and Narayana is Supreme Brahman, Narayana is Supreme Light, Narayana is Supreme Self (Ma. Na., 9.4). Sages are those who know in reality the higher truth (the Supreme Brahman), and the lower truth (individual selves); they speak of You as the eternal Divine Person, Primal Lord, the unborn and all-pervading. So also divine sage Narada, Asita, Devala and Vyasa declare: This Narayana, Lord of Sri, the resident of the Milk Ocean, has come to the city of Mathura abandoning his Serpent-couch. Where Madhusudana is, there is the blessed Dvaravati. He is the Lord Himself, the ancient One and Eternal Dharma (Ma. Bh. Vana. 88. 24-25). Those who know the Vedas and those who know the self declare the great-minded Krsna to be the eternal Dharma. Of all sanctifiers, Govinda is said to be the most sanctifying, the most auspicious among the auspicious. The lotus-eyed God of gods, the eternal, abides as the three worlds ৷৷. Hari who is beyond thought, abides thus. Madhusudana is there alone (Ma. Bha. Vana., 88.24-28). Similarly it is stated: O Arjuna, where the divine, the eternal Narayana the Supreme Self is, there the entire universe, the sacred water and the holy shrines are to be found. That is sacred, that is Supreme Brahman, that is sacred waters, that is the austerity grove ৷৷. there dwell the divine sages, the Siddhas and all those rich in austerities where the Primal Lord, the agent Yogin Madhusudana dwells. It is the most sacred among the sacred. For you, let there be no doubt about this (Ibid., 90.28-32); Krsna Himself is the origin and dissolution of all beings. For, this universe, consisting of sentient and non-sentient entities, was generated for the sake of Krsna (Ma. Bha. Sabha., 38.23). And you yourself say so in the passage beginning with Earth, water, fire, ether, mind, intellect and Ahankara - this Prakrti, which is divided eightfold, is Mine (7.4) and ending with I am the origin of all; from Me proceed everything (10.8).

Commentary - Chakravarthi Ji

Rudra Vaishnava Sampradaya - Commentary

Wishing to know in more and more detail about Lord Krishnas vibhuti or phenomenal transcendental opulence which have briefly been stated previously, Arjuna praises the Supreme Lord Krishna in this verse and the next six specifying that He alone is param brahma the Supreme Ultimate Truth, the absolute Lord of all and param dhama the Supreme Ultimate Absolute Abode of all. The most holy, the most sacred, the most exalted, the pinnacle of attainment. Why is this so? Because the Vedas sing His glories and call Him resplendent, self-effulgent, eternal and everlasting. Without a beginning, omniscient, omnipotent and all pervading. The primeval Lord of all lords, the primordial God of all gods, the source of every and any and all conceivable divinity. Who claims this so? All the mahatmanas or great liberated sages such as Asita, Devala and Bhrgu as well as avatars or divine incarnations such as Narada and Vyasa. And now Lord Krishna is revealing this as well.

Brahma Vaishnava Sampradaya - Commentary

The brahman or spiritual substratum pervading all existence is entirely complete within itself. This is why the Supreme Lord is called param brahma or the Supreme Brahma because He is even more superior. Since it assumes unlimited forms it is known as omni-present. The Varuna Purana states: All pervading, the energiser, the first before all, the Supreme Lord verily expands Himself as unlimitedly and by His will He becomes the many.

Shri Vaishnava Sampradaya - Commentary

The Supreme Lord Krishna is He whom all the Vedic scriptures proclaim as param brahma the Supreme Ultimate Truth, param dhama the Supreme Ultimate Shelter and pavitram paramam the Supreme Purifier. The Taittiriya Upanisad III.I.I beginning yato va imani bhutani jayante states: Search for Him alone from whom all existence arises, upon whom all beings exist and into whom they enter and merge. He the Supreme Lord is param brahma and the Tattiriya Upanisad II.I.I beginning brahma vid apnoti param states: The knower of param brahma attains the Supreme State. The Mundaka Upanisad III.II.IX beginning sa yo ha vai tat param brahma states: Is not one who realises param brahma infused with awareness of brahman the spiritual substratum pervading all existence. The Mundaka Upanisad III.II.I beginning sa vedaitat paramam dhama states: Param dhama equals param jyotih or supernal transcendental divine light. The Chandogya Upanisad III.XIII.VII beginning atha yad atah paro divo, jyotir dipyate states: Now above all that is perceived the supernal transcendental divine light shines forth. The Chandogya Upanisad VIII:III.IV beginning param jyotir upasampadya svena rupena states: Reaching unto the supernal, transcendental, divine light one resurrects themselves into their own essential spiritual nature. Similarly paramam pavitram the Supreme Holy sanctifier, the Supreme Lord who purifies His devotees of all sins. The sins of purvagha one committed in the past as well as the sins of uttaragha which may be committed in the future. The Chandogya Upanisad IV.XIV.III beginning yatha pushkara palasa apo naslishyanta evam states: As water is not able to wet the lotus leaf, evil is not able to influence one who has realised the Supreme. The Chandogya Upanisad V.XXIV.III beginning tad yatheshika-tulam agnau states: As the tip of a reed cast into a fire is at once burnt to ashes, so indeed are the sins of one who has realised the Supreme Being become consumed. All the mahatmanas or great, liberated sages such as Narada and Vyasa who possess enlightened cognition of truths both eternal and temporary, declare that Lord Krishna is the Eternal, Omniscient, Omnipotent, Omnipresent, Supreme Absolute Truth and Ultimate Attainment. Wherever the Supreme Lord Krishna has been present that world becomes highly blest and accrues eternal benedictions forever. Those who are knowledgeable about the meaning of the Vedic scriptures and who have realised the ultimate spiritual truths declare Lord Krishna to be the Supreme Absolute Truth. Of all purifiers He is the most pure and sanctifying. Of all the virtuous indeed He is the Supreme virtue and of things auspicious He is the origin and generator of all that is auspicious. Wherever the Supreme Lord Krishna is present or any of His incarnations and expansions authorised by Vedic scriptures then there all the universes, all the cosmos, all sacred places and all creation also abide. There should be no doubt whatsoever about this. The Supreme Lord Krishna is the sole origin and sole conclusion of all realities. Arjuna now exclaims that Lord Krishna Himself has also corroborated what the mahatmanas have proclaimed earlier in chapter seven, verse four that all the elements of material existence for all objects and all beings manifest from His seperated eightfold energies which are: earth, water, fire, air, ether, mind, intelligence and false ego. Also in verse eight of this chapter Lord Krishna explains that He is original generating cause of all causes. So this points are implicitly clear.

Kumara Vaishnava Sampradaya - Commentary

The Supreme Lord Krishna is He whom all the Vedic scriptures proclaim as param brahma the Supreme Ultimate Truth, param dhama the Supreme Ultimate Shelter and pavitram paramam the Supreme Purifier. The Taittiriya Upanisad III.I.I beginning yato va imani bhutani jayante states: Search for Him alone from whom all existence arises, upon whom all beings exist and into whom they enter and merge. He the Supreme Lord is param brahma and the Tattiriya Upanisad II.I.I beginning brahma vid apnoti param states: The knower of param brahma attains the Supreme State. The Mundaka Upanisad III.II.IX beginning sa yo ha vai tat param brahma states: Is not one who realises param brahma infused with awareness of brahman the spiritual substratum pervading all existence. The Mundaka Upanisad III.II.I beginning sa vedaitat paramam dhama states: Param dhama equals param jyotih or supernal transcendental divine light. The Chandogya Upanisad III.XIII.VII beginning atha yad atah paro divo, jyotir dipyate states: Now above all that is perceived the supernal transcendental divine light shines forth. The Chandogya Upanisad VIII:III.IV beginning param jyotir upasampadya svena rupena states: Reaching unto the supernal, transcendental, divine light one resurrects themselves into their own essential spiritual nature. Similarly paramam pavitram the Supreme Holy sanctifier, the Supreme Lord who purifies His devotees of all sins. The sins of purvagha one committed in the past as well as the sins of uttaragha which may be committed in the future. The Chandogya Upanisad IV.XIV.III beginning yatha pushkara palasa apo naslishyanta evam states: As water is not able to wet the lotus leaf, evil is not able to influence one who has realised the Supreme. The Chandogya Upanisad V.XXIV.III beginning tad yatheshika-tulam agnau states: As the tip of a reed cast into a fire is at once burnt to ashes, so indeed are the sins of one who has realised the Supreme Being become consumed. All the mahatmanas or great, liberated sages such as Narada and Vyasa who possess enlightened cognition of truths both eternal and temporary, declare that Lord Krishna is the Eternal, Omniscient, Omnipotent, Omnipresent, Supreme Absolute Truth and Ultimate Attainment. Wherever the Supreme Lord Krishna has been present that world becomes highly blest and accrues eternal benedictions forever. Those who are knowledgeable about the meaning of the Vedic scriptures and who have realised the ultimate spiritual truths declare Lord Krishna to be the Supreme Absolute Truth. Of all purifiers He is the most pure and sanctifying. Of all the virtuous indeed He is the Supreme virtue and of things auspicious He is the origin and generator of all that is auspicious. Wherever the Supreme Lord Krishna is present or any of His incarnations and expansions authorised by Vedic scriptures then there all the universes, all the cosmos, all sacred places and all creation also abide. There should be no doubt whatsoever about this. The Supreme Lord Krishna is the sole origin and sole conclusion of all realities. Arjuna now exclaims that Lord Krishna Himself has also corroborated what the mahatmanas have proclaimed earlier in chapter seven, verse four that all the elements of material existence for all objects and all beings manifest from His seperated eightfold energies which are: earth, water, fire, air, ether, mind, intelligence and false ego. Also in verse eight of this chapter Lord Krishna explains that He is original generating cause of all causes. So this points are implicitly clear.

Transliteration Bhagavad Gita 10.13

Aahustwaam rishayah sarve devarshirnaaradastathaa; Asito devalo vyaasah swayam chaiva braveeshi me.

Word Meanings Bhagavad Gita 10.13

arjunaḥ uvācha—Arjun said; param—Supreme; brahma—Brahman; param—Supreme; dhāma—Abode; pavitram—purifier; paramam—Supreme; bhavān—you; puruṣham—personality; śhāśhvatam—Eternal; divyam—Divine; ādi-devam—the Primal Being; ajam—the Unborn; vibhum—the Great; āhuḥ—(they) declare; tvām—you; ṛiṣhayaḥ—sages; sarve—all; deva-ṛiṣhiḥ-nāradaḥ—devarṣhi Narad; tathā—also; asitaḥ—Asit; devalaḥ—Deval; vyāsaḥ—Vyās; svayam—personally; cha—and; eva—even; bravīṣhī—you are declaring; me—to me