3.15
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् ।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥ १५ ॥
karma brahmodbhavaṁ viddhi
brahmākṣara-samudbhavam
tasmāt sarva-gataṁ brahma
nityaṁ yajñe pratiṣṭhitam
पदच्छेद: पदपरिचय: पदार्थ: padacchedaḥ padaparicayaḥ padārthaḥ
разбиение слов, грамматика слов, значение слов
карма — деятельность; (с, 2.1)
брахма-удбхавам — из Вед рожденная; (с, 2.1)
виддхи — знай же; (лоТ, 2.1) {विदँ ज्ञाने अदादिः परस्मैपदी सकर्मकः सेट्} https://ashtadhyayi.com/dhatu/02.0059
брахма — Веда; (с, 2.1)
акшара-самудбхавам — из Брахмана явленная; (с, 2.1) [Highest Self, the Imperishable, the syllable]
тасма̄т — поэтому; (ав/5.1)
сарва-гатам — вездесущее; (с, 1.1)
брахма — трансцендентное начало; (с, 1.1)
нитйам — вечно; (с, 2.1)
йаджн̃е — в жертвоприношениях; (м, 7.1)
пратишт̣хитам — присутствующее (с, 1.1)
पदार्थः padārthaḥ
कर्म = यागादिकं कर्म। ब्रह्मोद्भवं = वेदसमुद्भवम्। विद्धि = जानीहि। ब्रह्म = वेदः। अक्षर-समुद्भवम् = परमात्मसमुद्भवः (इति विद्धि)। तस्मात् = अतः। सर्व-गतं = सर्वव्यापी। ब्रह्म = परमात्मा। नित्यं = सदा। यज्ञे = यगे। प्रतिष्ठितम् = स्थिरतया स्थितः
karma = yāgādikaṁ karma; brahmodbhavaṁ = vedasamudbhavam; viddhi = jānīhi; brahma = vedaḥ; akṣara-samudbhavam = paramātmasamudbhavaḥ (iti viddhi); tasmāt = ataḥ; sarva-gataṁ = sarvavyāpī; brahma = paramātmā; nityaṁ = sadā; yajñe = yage; pratiṣṭhitam = sthiratayā sthitaḥ
अन्वय: anvayaḥ
कर्म ब्रह्मोद्भवं [वेदसमुद्भवम्], ब्रह्म [वेदः] अक्षरसमुद्भवम् विद्धि । तस्मात् सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्।
karma brahmodbhavaṃ [vedasamudbhavam], brahma [vedaḥ] akṣara-samudbhavam viddhi | tasmāt sarvagataṃ brahma nityaṃ yajñe pratiṣṭhitam|
The Subodhinī commentary by Śrīdhara
tathā karmeti | tacca yajamānādivyāpārarūpaṃ karma brahmodbhavaṃ viddhi | brahma vedaḥ | tasmātpravṛttaṃ jānīhi | asya mahato bhūtasya niḥśvasitametadṛgvedo yajurveaḥ sāmavedo |thāṅgīrasaḥ iti śruteḥ | yata evamakṣarādeva yajñapravṛtteratyantamabhipreto yajñaḥ, tasmātsarvagatamapyakṣaraṃ brahma nityaṃ sarvadā yajñe pratiṣṭhitam | yajñenopāyabhūtena prāpyata iti yajñe pratiṣṭhitamucyata iti | udyamasthā sadā lakṣmīritivat | yadvā, jagaccakrasya mūlaṃ karma tasmātsarvagataṃ mantrārthavādaiḥ sarveṣu siddhārthapratipādakeṣu bhūtārthākhyānādiṣu
gataṃ sthitamapi vedākhyaṃ brahma sarvadā yajñe tātparyarūpeṇa pratiṣṭhitam | ato yajñādi karma kartavyamityarthaḥ ||15||
Sanskrit Commentary By Sri Shankaracharya
||3.15|| karma brahmodbhavaṃ brahma vedaḥ saḥ udbhavaḥ kāraṇaṃ prakāśako yasya tat karma brahmodbhavaṃ viddhi vijānīhi| brahma punaḥ vedākhyam akṣarasamudbhavam akṣaraṃ brahma paramātmā samudbhavo yasya tat akṣarasamudbhavam| brahma veda ityarthaḥ| yasmāt sākṣāt paramātmākhyāt akṣarāt puruṣaniḥśvāsavat samudbhūtaṃ brahma tasmāt sarvārthaprakāśakatvāt sarvagatam sarvagatamapi sat nityaṃ sadā yajñavidhipradhānatvāt yajñe pratiṣṭhitam||
English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda
3.15 Again, [a different reading in place of this is: 'Tat ca vividham karma kuto jatamityaha, From where did those various kinds of action originate? In reply the Lord says৷৷.' Still another reading is: 'Tat ca karma brahmodbhavam iti aha, And the Lord says: That action has the Vedas as its origin.'-vide A.A., 1936, p. 116). Astekar's reading is: Tat ca evam vidham karma kuto jatamityaha, And from where has this kind of aciton originated? The answers this.'-Tr.] viddhi, know; that karma, action; is brahmodbhavam, it has Brahma, the Veda, as its udbhavam, origin. [Here Ast. adds 'revealer'-Tr.] Further, Brahma, called the Veda, is aksara-samudbhavam, it has aksara, the Immutable, Brahman, the supreme Self, as its source. This is the meaning. Since the Veda came out, like the breath of a man, from the supreme Self Itself, called the Immutable, therefore the Veda, being the revealer of everything, is sarva-gatam, all pervading. Even though all-pervading, the Veda is nityam, for ever; pratisthitam, based; yajne, on sacrifice, because the injunctions about sacrifices predominate in it.
Prabhupada
Предписания, регулирующие деятельность людей, содержатся в Ведах, которые исходят непосредственно от Верховной Личности Бога. Поэтому вездесущее Божественное начало вечно присутствует в акте жертвоприношения.
व्याकरणम् vyākaraṇam - грамматика