वेदेषु यज्ञेषु तपःसु चैवदानेषु यत्पुण्यफलं प्रदिष्टम् ।अत्येति तत्सर्वमिदं विदित्वायोगी परं स्थानमुपैति चाद्यम् ॥
vedeṣu yajñeṣu tapaḥsu caivadāneṣu yatpuṇyaphalaṁ pradiṣṭamatyeti tatsarvamidaṁ viditvāyogī paraṁ sthānamupaiti cādyam
The fruit of meritorious deeds declared in the Vedas, sacrifices, austerities and charitable gifts, the Yogin passes all these by having known this and attains to the supreme and sempiternal status.
Compiled rendering · Anilbaran Roy
AI translation
Essays on the Gita
We arrive here at the first description of this supreme Purusha, — the Godhead who is even more and greater than the Immutable and to whom the Gita gives subsequently the name of Purushottama. He too in his timeless eternity is immutable and far beyond all this manifestation and here in Time there dawn on us only faint glimpses of his being conveyed through many varied symbols and disguises, avyakto akṣaraḥ. Still he is not merely a featureless or indiscernible existence, anirdeśyam; or he is indiscernible only because he is subtler than the last subtlety of which the mind is aware and because the form of the Divine is beyond our thought, aṇor aṇīyāṁsam acintya-rūpam. This supreme8·9 Soul and Self is the Seer, the Ancient of Days and in his eternal self-vision and wisdom the Master and Ruler of all existence who sets in their place in his being all things that are, kaviṁ purāṇam anuśāsitāraṁ sarvasya dhātāram. This supreme8·11 Soul is the immutable self-existent Brahman of whom the Veda-knowers speak, and this is that into which the doers of askesis enter when they have passed beyond the affections of the mind of mortality and for the desire of which they practise the control of the bodily passions.* That eternal reality is the highest step, place, foothold of being (padam); therefore is it the supreme goal of the soul’s movement in Time, itself no movement but a status original, sempiternal and supreme, paraṁ sthānam ādyam.
- The language here is taken bodily from the Upanishads.
