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Updated: June 3, 2025
Asamsayas is the reading that occurs in every text, and not Asamsayam. Mr. Davies, therefore, is incorrect in rendering it "doubtless" and making it an adverb qualifying "come to me." Bhuti is explained by Sreedhara as gradual abhivridhhi, i.e., growth or greatness. Niti is explained as Nyaya or justice. Varayudham is according to Nilakantha, the excellent bow.
Sreedhara explains it differently. Prabritti I render "inclination" and Nivritti as "disinclination." The inclination is, as all the commentators explain, towards righteous actions, and the disinclination, consequently, is about all unrighteous actions. K. T. Telang renders these words as "action" and "inaction". Mr.
Sankara explains it as "endued with penetration into the knowledge of the Supreme object." Tityam, ever, is connected with what follows and not what precedes. Thus Sreedhara. Mr. Davies connects it with Kathayantas. K. T. Telang renders buddhi-yogam as knowledge; Mr. Davies, as mental devotion and Sankara, "devotion by special insight." To know thee fully is impossible.
Such a theory, however, of the seat of the soul would be contrary to all Hindu ideas. It is true knowledge that effects such deliverance. Mr. Davies renders it "deliverance of beings from Nature." This is evidently incorrect. "Beings" is not synonymous with self or soul. Itas is explained by Sreedhara as "from the fetters of this body."
All actions mean the whole course of duties and practices leading to the knowledge of Brahman. The three words occurring in this sloka and explained in the next section, forming as they do the subject of a question by Arjuna. Bhava is production, and Udbhava is growth or development. Thus Sreedhara. All the doors, i.e., the senses.
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