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Bhagavad Gītā Chapter 2, Verse 69: Krishna to Arjuna — Sāṅkhya-Yoga

Bhagavad Gītā 2.69Chapter 2 · Sāṅkhya-Yoga · Krishna → Arjuna · anuṣṭubh
या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥
yā← yad(218 verses)nominative feminine singular nounwhich, who (relative pronoun) niśā← niśā(2 verses)nominative feminine singular nounnightattested in commentariesadvaitaरात्रिः सर्वपदार्थानामविवेककरी तमःस्वभावत्वात् सर्वभूतानां सर्वेषां भूतानाम्viśiṣṭādvaitaनिशा इव अप्रकाशिकाdvaitaपरमेश्वरस्वरूपलक्षणाbhaktiनिशेव निशा आत्मनिष्ठा आत्माज्ञानध्वान्तावृतमतीनां तस्यां दर्शनादिव्यवहाराभावात् तस्यामात्मनिष्ठायां संयमी निगृहीतेन्द्रadvaita-bhaktiतां प्रत्यप्रकाशरूपत्वात्तस्यां ब्रह्मविद्यालक्षणायां सर्वभूतनिशायां जागर्ति अज्ञाननिद्रायाः प्रबुद्धः सन्सावधानो वर्तत sarva← sarva(138 verses)compound (compound member)all, entire-bhūtānāṃ← bhūta(67 verses)genitive neuter plural nounbeing, creature; element; past, gone tasyāṃ← tad(305 verses)locative feminine singular nounthat (distal demonstrative); also 3rd-person pronoun jāgarti← √jāgṛ(3 verses)present indicative 3rd person singular verbto be awake, watchful (verbal root)attested in commentariesadvaitaसंयमी संयमवान् जितेन्द्रियो योगीत्यर्थःviśiṣṭādvaitaआत्मानम् अवलोकयन् आस्ते इत्यर्थःdvaitaसम्यगापरोक्ष्येण पश्यति परमात्मानमित्यर्थःśuddhādvaita। यस्यां च शब्दादिविषयिण्याम्। एवं विलक्षणलक्षणो मुनिर्दर्शितः।bhaktiप्रबुध्यते यस्यां तु विषयबुद्ध्या भूतानि जाग्रति प्रबुद्ध्यन्ते सा आत्मतत्त्वं पश्यतो मुनेर्निशाadvaita-bhaktiअज्ञाननिद्रायाः प्रबुद्धः सन्सावधानो वर्तते saṃyamī← saṃyaminnominative masculine singular noun(saṃyam + -in: to restrain)attested in commentariesadvaitaसंयमवान् जितेन्द्रियो योगीत्यर्थःviśiṣṭādvaitaप्रसन्नमना जागर्ति आत्मानम् अवलोकयन् आस्ते इत्यर्थःśuddhādvaitaजागर्तिbhaktiनिगृहीतेन्द्रियो जागर्ति प्रबुध्यते यस्यां तु विषयबुद्ध्या भूतानि जाग्रति प्रबुद्ध्यन्ते सा आत्मतत्त्वं पश्यतो मुनेर्निadvaita-bhaktiइन्द्रियसंयमवान् स्थितप्रज्ञ इत्यर्थः
yasyāṃ← yad(218 verses)locative feminine singular nounwhich, who (relative pronoun) jāgrati← √jāgṛ(3 verses)present indicative 3rd person plural verbto be awake, watchful (verbal root)attested in commentariesadvaitaइति उच्यन्ते यस्यां निशायां प्रसुप्ता इव स्वप्नदृशः सा निशा अविद्यारूपत्वात् परमार्थतत्त्वं पश्यतो मुनेःviśiṣṭādvaitaप्रबुद्धानि भवन्ति सा शब्दादिविषया बुद्धिः आत्मानं पश्यतो मुनेः निशा इव अप्रकाशिका भवतिdvaitaतस्यां निशायामिव सुप्तः प्रायो न जानातिbhaktiप्रबुद्ध्यन्ते सा आत्मतत्त्वं पश्यतो मुनेर्निशाadvaita-bhaktiस्वप्नवद्व्यवहरन्ति सा निशा न प्रकाशत आत्मतत्त्वं पश्यतोऽपरोक्षतया मुनेः स्थितप्रज्ञस्य bhūtāni← bhūta(67 verses)nominative neuter plural nounbeing, creature; element; past, goneattested in commentariesadvaitaजाग्रति इति उच्यन्ते यस्यां निशायां प्रसुप्ता इव स्वप्नदृशः सा निशा अविद्यारूपत्वात् परमार्थतत्त्वं पश्यतो मुनेःviśiṣṭādvaitaजाग्रति प्रबुद्धानि भवन्ति सा शब्दादिविषया बुद्धिः आत्मानं पश्यतो मुनेः निशा इव अप्रकाशिका भवतिdvaitaजाग्रति तस्यां निशायामिव सुप्तः प्रायो न जानातिbhaktiजाग्रति प्रबुद्ध्यन्ते सा आत्मतत्त्वं पश्यतो मुनेर्निशाadvaita-bhaktiजाग्रति स्वप्नवद्व्यवहरन्ति सा निशा न प्रकाशत आत्मतत्त्वं पश्यतोऽपरोक्षतया मुनेः स्थितप्रज्ञस्य sā← tad(305 verses)nominative feminine singular nounthat (distal demonstrative); also 3rd-person pronoun niśā← niśā(2 verses)nominative feminine singular nounnightattested in commentariesadvaitaरात्रिः सर्वपदार्थानामविवेककरी तमःस्वभावत्वात् सर्वभूतानां सर्वेषां भूतानाम्viśiṣṭādvaitaनिशा इव अप्रकाशिकाdvaitaपरमेश्वरस्वरूपलक्षणाbhaktiनिशेव निशा आत्मनिष्ठा आत्माज्ञानध्वान्तावृतमतीनां तस्यां दर्शनादिव्यवहाराभावात् तस्यामात्मनिष्ठायां संयमी निगृहीतेन्द्रadvaita-bhaktiतां प्रत्यप्रकाशरूपत्वात्तस्यां ब्रह्मविद्यालक्षणायां सर्वभूतनिशायां जागर्ति अज्ञाननिद्रायाः प्रबुद्धः सन्सावधानो वर्तत paśy← dṛś(41 verses)genitive masculine singular present participle verbto see (verbal root)ato muneḥ← muni(8 verses)genitive masculine singular nounsage, silent ascetic (from √man 'think')attested in commentariesadvaita।। अतः कर्माणि अविद्यावस्थायामेव चोद्यन्ते न विद्यावस्थायाम्। विद्यायां हि सत्याम् उदिते सवितरि शार्वरमिव तमः प्रणाशमुपगviśiṣṭādvaitaनिशा इव अप्रकाशिका भवतिdvaitaइति कथं इत्यत आह पश्यत इतिadvaita-bhaktiस्थितप्रज्ञस्य
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

What is night for all creatures, the disciplined sage stays awake in; what all creatures are awake to is night for the sage who sees.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    What is night (niśā) to all beings is paramārtha-tattva (ultimate reality) — veiled to the avidyā-ridden mind as surely as daylight is invisible to a creature of darkness. In that very night of ignorance, the saṃyamī (self-restrained yogin) who has renounced kartṛtva (the sense of doership) is awake — not awake to sense-objects, but awake as the knowing witness of his own ātman. And the waking world prized by ordinary beings — the realm of grāhya-grāhaka-bheda (subject-object duality), of kriyā-kāraka-phala (action, agent, and fruit) — is itself the night for the muni who sees paramārtha; when the sun of vidyā rises, that world dissolves like darkness at dawn.

  • Rāmānujaviśiṣṭādvaita

    The buddhi (intellect) directed toward the ātman is night for all ordinary beings — it is aprakāśikā (non-illuminating) to minds captivated by śabdādi-viṣaya (sound and other sense-objects). The indriya-saṃyamī (one who has restrained the senses), with a prasanna-manas (serene mind), is awake in precisely that ātma-viṣayā buddhi — he rests there, beholding the jīvātman as a distinct conscious self that is the śarīra (body) of Bhagavān. Conversely, the śabdādi-viṣayā buddhi in which ordinary beings are fully awake and active becomes a night of non-perception to the muni who sees the ātman clearly — the joy of sense-engagement simply ceases to arise when Bhagavān's own light is present to the seer.

  • Madhvadvaita

    This verse (yā niśā) condenses the entire prior description of the sthita-prajña: the night that is night for all beings is paramātma-svarūpa (the true nature of the Supreme Lord) — beings lie as if asleep (suptānīva) in it, knowing nothing of Hari's independent, unsurpassed reality. The jñānī who is indriya-saṃyukta (joined to restrained senses) jāgarti — he sees the paramātman with sāmyag āpārokṣya (direct non-inferential perception) granted only to those who depend utterly on the Lord's anugraha (grace). What is called waking for others — the viṣaya-prapañca (realm of objects) — is for him a night of spiritual blindness, like the drunkard (matta) in the Bhāgavata: the body itself is moved only by daiva-vaśa (the divine will), not by an autonomous self imagined by the ignorant.

  • Vallabhaśuddhādvaita

    This verse reveals the vailakṣaṇya (utter distinctiveness) of the saṃyamī: the ātma-viṣayā buddhi (intellect turned toward the self) is, for the saṃsārin (worldly being) whose mind is covered by ajñāna-timira (the darkness of ignorance), like a night — it is ātma-darśana-vyavahāra-ayogyā (altogether unfit for the transaction of self-vision). Yet the saṃyamī jāgarti in precisely that space: he has received Kṛṣṇa's prasāda (grace) that alone opens the eye of the ātman, since in Puṣṭi-mārga no personal effort can open what only the Lord's own śakti (power) can reveal. The śabdādi-viṣayiṇī (object-directed) buddhi in which others are awake is, for this muni, no more than a night — a realm Kṛṣṇa's likhā (writ) has already closed for the one whom the Lord holds in His own keeping.

  • Śrīdharabhakti

    The objection that no one appears fully withdrawn and sense-free is answered here: for those whose mati (mind) is covered by ātma-ajñāna-dhvāntā (the darkness of ignorance about the self), ātma-niṣṭhā (absorption in the self) is as opaque as night — dṛśyavyavahāra (the ordinary transactions of seeing, hearing, touching) simply have no grip there. The niḥśreyasa-sādhaka (seeker of liberation) who is indriya-nigraha (sense-controlled) awakens in that very ātma-niṣṭhā, while viṣaya-buddhi (sense-directed awareness) in which ordinary beings bustle is for the tattva-darśin (seer of truth) a night in which he has no transactions at all — just as the owl that sees at night is blind in the day, so the brahma-jña, with open eyes, sees only Brahman and not objects.

  • Madhusūdanaadvaita-bhakti

    The prajñā born from Vedānta-vākya (the great sentences of Vedānta) — the direct sākṣātkāra (immediate apprehension) that 'aham brahmāsmi' — is night for all ajñāna (ignorant) beings because it is aprakāśa-rūpa (non-luminous) to them; in that brahma-vidyā-lakṣaṇā sarvabhūta-niśā, the saṃyamī is awake — his indriya-saṃyama (restraint of the senses) is no longer effortful but svataḥ-siddha (self-accomplished), as Madhusūdana cites the Vārttikakāra: 'For the tattva-jña the phenomenal world and the absolute alternate like a crow's blindness at night and an owl's blindness in day — Hari himself declared this.' The dvaita-darśana (dualistic vision) in which others are awake is for this muni an avidyā-nidrā (sleep of ignorance); when the seeing is whole, no kāraka-vyāpṛti (agent-action transaction) remains — bhakti here is not a supplement but the very taste of the awakening, the rasa of being Kṛṣṇa's own in the moment avidyā dissolves.

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