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Ch 18 · Mokṣa-Sannyāsa-Yoga
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Bhagavad Gītā Chapter 18, Verse 69: Krishna to Arjuna — Mokṣa-Sannyāsa-Yoga

Bhagavad Gītā 18.69Chapter 18 · Mokṣa-Sannyāsa-Yoga · Krishna → Arjuna · anuṣṭubh
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः ।
भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥
na← na(252 verses)not (negation particle) ca← ca(391 verses)and; (homonym: also the consonant ca) tasm← tasmāt(24 verses)therefore, from thatānmanuṣyeṣu← manuṣya(7 verses)locative masculine plural nounhuman beingattested in commentariesadvaitaमनुष्याणां मध्ये कश्चित् मे मम प्रियकृत्तमः अतिशयेन प्रियकरः, अन्यः प्रियकृत्तमः, नास्त्येव इत्यर्थः वर्तमानेषुviśiṣṭādvaitaइतः पूर्वं तस्माद् अन्यो मनुष्यो मे न कश्चित् प्रियकृत्तमः अभूत्, इतः उत्तरंbhaktiमध्यें कश्चिदपि मम प्रियकृत्तमोऽत्यन्तं परितोषकर्ता नास्तिadvaita-bhaktiमध्ये कश्चिदपि मे मम प्रियकृत्तमोऽतिशयेन प्रियकृत् मद्विषयप्रीत्यतिशयवान्नास्ति वर्तमाने काले, नापि प्रागासीत्तादृक्कश् kaśc← kaścit(15 verses)nominative masculine singular nounsomeone, anyoneinme← mad(383 verses)genitive singular nounI, me (1st person pronoun stem); also: to rejoice (verbal root) priya← priya(20 verses)compound (compound member)dear, belovedkṛttamaḥ← kṛttama(2 verses)nominative masculine singular noun(kṛt + -tama: doer)
bhavitā← √bhū(51 verses)future indicative peri 3rd person singular verbto be, become; the earth (verbal root / noun)attested in commentariesadvaitaभविष्यत्यपि काले तस्मात् द्वितीयः अन्यः प्रियतरः प्रियकृत्तरः भुवि लोकेऽस्मिन् न भविताviśiṣṭādvaita, अयोग्यानां प्रथमम् उपादानं योग्यानाम् अकथनाद्bhaktiभविष्यतिadvaita-bhaktiभविष्यति, ममापि तस्मादन्यः प्रियतरः प्रीत्यतिशयविषयः कश्चिदप्यासीन्नाधुना na← na(252 verses)not (negation particle) ca← ca(391 verses)and; (homonym: also the consonant ca) me← mad(383 verses)genitive singular nounI, me (1st person pronoun stem); also: to rejoice (verbal root) tasm← tasmāt(24 verses)therefore, from thatād anyaḥ← anya(37 verses)nominative masculine singular nounother, different priy← priyataranominative masculine singular noun(priya + -tara: dear)ataro bhuvi← bhū(10 verses)locative feminine singular nounto be, become; the earth (verbal root / noun)attested in commentariesadvaitaलोकेऽस्मिन् न भविताbhaktiतावन्नास्तिadvaita-bhaktiलोकेऽस्मिन्नास्ति नच कालान्तरे भवितेत्यावृत्त्या योज्यम्
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

No one among all human beings is more beloved to me than the one who teaches this, nor will any other ever be dearer on this earth.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    Among all humans, no one who performs the shastra-ordained transmission (shastra-sampradaya-krta) is more beloved to Me than that teacher, in the present moment. Nor will any other ever surpass him in dearest action on this earth in time to come. Shankara reads the superlative priyakrttama as denoting the highest degree of service to Brahman's own self-disclosure through the scripture-tradition chain, not personal affection for a devotee-self.

  • Rāmānujaviśiṣṭādvaita

    Among all humans, no one prior to this has been more dear to Me by action than that teacher, nor will any other be so hereafter. Ramanuja's bhashya pointedly notes that the unqualified (ayogya) are named first precisely because naming them at all is the most unwelcome disclosure; qualified servants (yogya) merit the highest kainkarya (service-love), and the teacher of the Gita-shastra stands supreme among them as the instrument of Bhagavan's own self-gift to souls.

  • Madhvadvaita

    No commentary from Madhvacharya is attested for this verse. From Dvaita first principles: the one who teaches the Gita performs Hari-seva (service to Hari) of the highest order, because the jiva (individual soul) is eternally distinct from and dependent on Vishnu; conveying His word is therefore the greatest act of dependent worship, making such a teacher the most priya-krt (beloved-acting) among all humans past or future.

  • Vallabhaśuddhādvaita

    Vallabha's bhashya is terse: ‘me priyakrt kascit' — some one is My beloved-actor. In Pushti-marga reading this terseness is itself revelatory: Krishna names the teacher of His Gita as His own prasada-instrument, the human vessel through whom His lila overflows as shastra into the world. No past or future human exceeds this because the Gita's transmission is Krishna's own sveccha (free will) operating as grace through a chosen patra (vessel).

  • Śrīdharabhakti

    Among My devotees (mad-bhaktas), from that person who expounds (vyakhyatr) the Gita-shastra there is no other human being who is more thoroughly satisfying to Me (paritosa-karta) now or in any future time. And among all those, no one dearer than that expositor exists for Me on this earth now, nor will exist hereafter. Sridhara explicitly identifies the referent as the Gita-commentary-teacher (gita-shastra-vyakhyatr), making bhakti and intellectual transmission inseparable: the act of explaining the Gita is itself the highest bhakti-service.

  • Madhusūdanaadvaita-bhakti

    Among My devotees (bhaktas), from the shastra-tradition teacher (shastra-sampradaya-krta) no other human is more supremely beloved to Me in the present, nor was there such a one before, nor will there be hereafter. And from that teacher, no one more beloved exists on this earth now or ever will. Madhusudana applies the superlative in both directions of time and layers it twice over — once for the teacher's action and once for Krishna's own priti (love) — synthesizing Shankara's dialectical precision with Sridhara's devotional warmth by treating the Gita-teacher's act as simultaneously the highest jnana-transmission and the highest bhakti-expression.

Sūtrakṛt-Gītā · v1.0 · gita.ekrasworks.com