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Bhagavad-gītā 2.46

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके । तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ ४६ ॥
yāvān artha uda-pāne
[yaavaan artha uda-paane]
sarvataḥ samplutodake
[sarvatah samplutodake]
tāvān sarveṣu vedeṣu
[taavaan sarveshu vedeshu]
brāhmaṇasya vijānataḥ
[braahmanasya vijaanatah]
Word-for-word
yāvān — all that arthaḥ — is meant uda - pāne — in a well of water sarvataḥ — in all respects sampluta - udake — in a great reservoir of water tāvān — similarly sarveṣu — in all vedeṣu — Vedic literatures brāhmaṇasya — of the man who knows the Supreme Brahman vijānataḥ — who is in complete knowledge .
Blended reading (Sanskrit + English inline)
yāvān artha uda-pāne
yāvān
all that
arthaḥ
is meant
uda - pāne
in a well of water
sarvataḥ samplutodake
sarvataḥ
in all respects
sampluta - udake
in a great reservoir of water
tāvān sarveṣu vedeṣu
tāvān
similarly
sarveṣu
in all
vedeṣu
Vedic literatures
brāhmaṇasya vijānataḥ
brāhmaṇasya
of the man who knows the Supreme Brahman
vijānataḥ
who is in complete knowledge .
Important Words
  • arthaḥ — purpose
    Nominative of artha. *The purpose*. The verse uses a yāvān-tāvān construction (whatever scope of purpose the small well serves, all that and more the great reservoir serves). Artha here is functional benefit — the small well's purposes are wholly subsumed by the larger water.
  • uda - pāne — in a well
    Locative of uda-pāna — a water-source, a well. Specifically, a small water-hole for drinking. The image is humble — daily, domestic — and is deliberately set against the cosmic image that follows.
  • sampluta - udake — in a great reservoir
    Compound — *in a vast spread of water*. Plavate — to swim, flood. A body of water large enough to make the well's separate existence pointless.
  • vedeṣu — in the Vedas
    Locative plural. All the Vedas. The Gītā is not abolishing the Vedas; it is showing the relation. The Vedas serve all their purposes for one who has reached the source they point to.
  • vijānataḥ — of the knower
    Genitive of vijānat — *of one who knows*. Note: not 'one who reads' or 'one who recites' but 'one who knows'. The brāhmaṇa here is defined functionally — by knowing the Self the Vedas indicate.
All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
When the whole landscape is flooded, why scoop from a single well? Just so, for one who knows the Vedas' real purpose, the prescribed rituals become a small derivative of a vast direct realization.
Further notes (विवरण · Vivaraṇa)
The Vedas are not dismissed; their relative scope is set. The same water for the same thirst flows now from the larger source (Self-knowledge). The simile is among the Gītā's most memorable: the ritualist with his well, the jñānin with an ocean. The well is not useless, only superseded.
Prose order (अन्वय · Anvaya)
सर्वतः सम्प्लुत-उदके (सति) उदपाने यावान् अर्थः, विजानतः ब्राह्मणस्य सर्वेषु वेदेषु तावान् (एव अर्थः) ।
sarvataḥ sampluta-udake (sati) udapāne yāvān arthaḥ, vijānataḥ brāhmaṇasya sarveṣu vedeṣu tāvān (eva arthaḥ) |
Whatever use a well has when there is a flood of water all around, just so much use have all the Vedas for a brāhmaṇa who truly knows.
Word split (पदच्छेद · Padaccheda)
यावान् अर्थः उदपाने सर्वतः सम्प्लुत-उदके । तावान् सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥
yāvān arthaḥ udapāne sarvataḥ sampluta-udake | tāvān sarveṣu vedeṣu brāhmaṇasya vijānataḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
यावान् yāvān यावत् (adj./correl.) nom.sg. (nominative singular)m., 'as much as' as much as
अर्थः arthaḥ अर्थ (m.) nom.sg. (nominative singular), 'use, purpose' use, purpose
उदपाने udapāne उद-पान (n.) loc.sg. (locative singular), 'in a well/water-tank' in a well
सर्वतः sarvataḥ ind. (indeclinable), 'on all sides' on all sides
सम्प्लुत-उदके sampluta-udake सम्+प्लु (p.p.p. (past passive participle)) + उदक (n.) loc.sg. (locative singular), bahuvrīhi cpd. (compound), 'with water flooded all around' in a flooded place
तावान् tāvān तावत् (correl.) nom.sg. (nominative singular)m., 'so much' so much
सर्वेषु sarveṣu सर्व (pron. (pronoun)/adj.) loc.pl. (locative plural)m. in all
वेदेषु vedeṣu वेद (m.) loc.pl. (locative plural) in the Vedas
ब्राह्मणस्य brāhmaṇasya ब्राह्मण (m.) gen.sg. (genitive singular) of a brāhmaṇa
विजानतः vijānataḥ वि+√ज्ञा pres. (present) part. gen.sg. (genitive singular)m., 'of one who knows' of one who knows
Purport

The rituals and sacrifices mentioned in the karma-kāṇḍa division of the Vedic literature are meant to encourage gradual development of self-realization. And the purpose of self-realization is clearly stated in the Fifteenth Chapter of the Bhagavad-gītā (15.15) : the purpose of studying the Vedas is to know Lord Kṛṣṇa, the primeval cause of everything. So, self-realization means understanding Kṛṣṇa and one’s eternal relationship with Him. The relationship of the living entities with Kṛṣṇa is also mentioned in the Fifteenth Chapter of Bhagavad-gītā (15.7) . The living entities are parts and parcels of Kṛṣṇa; therefore, revival of Kṛṣṇa consciousness by the individual living entity is the highest perfectional stage of Vedic knowledge. This is confirmed in the Śrīmad-Bhāgavatam (3.33.7) as follows: aho bata śva-paco ’to garīyān yaj-jihvāgre vartate nāma tubhyam tepus tapas te juhuvuḥ sasnur āryā brahmānūcur nāma gṛṇanti ye te “O my Lord, a person who is chanting Your holy name, although born of a low family like that of a caṇḍāla [dog-eater], is situated on the highest platform of self-realization. Such a person must have performed all kinds of penances and sacrifices according to Vedic rituals and studied the Vedic literatures many, many times after taking his bath in all the holy places of pilgrimage. Such a person is considered to be the best of the Āryan family.” So one must be intelligent enough to understand the purpose of the Vedas, without being attached to the rituals only, and must not desire to be elevated to the heavenly kingdoms for a better quality of sense gratification. It is not possible for the common man in this age to follow all the rules and regulations of the Vedic rituals, nor is it possible to study all of the Vedānta and the Upaniṣads thoroughly. It requires much time, energy, knowledge and resources to execute the purposes of the Vedas. This is hardly possible in this age. The best purpose of Vedic culture is served, however, by chanting the holy name of the Lord, as recommended by Lord Caitanya, the deliverer of all fallen souls. When Lord Caitanya was asked by a great Vedic scholar, Prakāśānanda Sarasvatī, why He, the Lord, was chanting the holy name of the Lord like a sentimentalist instead of studying Vedānta philosophy, the Lord replied that His spiritual master had found Him to be a great fool and thus asked Him to chant the holy name of Lord Kṛṣṇa. He did so, and became ecstatic like a madman. In this Age of Kali, most of the population is foolish and not adequately educated to understand Vedānta philosophy; the best purpose of Vedānta philosophy is served by inoffensively chanting the holy name of the Lord. Vedānta is the last word in Vedic wisdom, and the author and knower of the Vedānta philosophy is Lord Kṛṣṇa; and the highest Vedāntist is the great soul who takes pleasure in chanting the holy name of the Lord. That is the ultimate purpose of all Vedic mysticism.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
46. As the purposes of all wells are fulfilled by a large water body, so all the results of all types of worship mentioned in the Vedas are fulfilled just by knowing and worshiping the one Supreme God.
Commentary

The glory of bhakti-yoga, being niṣkāma and nirguṇa, is such that it goes without saying that it is without loss or sin, even if started and discontinued. That even a little performance of bhakti makes one successful is stated by Uddhava in the Eleventh Canto. na hy aṅgopakrame dhvaṁso mad-dharmasyoddhavāṇv api mayā vyavasitaḥ samyaṅ nirguṇatvād anāśiṣaḥ My dear Uddhava, because I have personally established it, this process of devotional service unto Me is transcendental and free from any material motivation. Certainly a devotee never suffers even the slightest loss by adopting this process. SB 11.29.20 However, even bhakti with material desire (sakāma-bhakti) is known by the term vyavasāyātmikā buddhi (since there is worship of only one person). This is shown through an example. The singular case is used to indicate a whole class of wells. “Whatever purposes the wells serve” is the meaning of yāvān artha udapāne. Some wells are used for cleaning the body after passing nature. Some others are used for brushing teeth. Others are used for washing clothing. Others are used for washing hair. Others are used for bathing. Others are used for drinking water. All the purposes of all the different wells are served by a large body of water like a lake. In that one lake, one can perform all the activities such as cleaning the body or brushing the teeth. Whereas by using different wells for different purposes, one becomes tired of wandering around, that is not the case in using the lake. The outstanding quality of the lake water however is its sweet taste, whereas that of the well is not tasty. Thus, whatever purposes are served by worship of all the devatās mentioned in all the Vedas are achieved through worship of the one Supreme Lord, by the person in knowledge, one who knows the Vedas (brāhmaṇasya). He who knows the Veda (brahma), is called brāhmaṇa. One may know the Vedas, but one who knows the import of the Vedas, bhakti, is a special knower (viśeṣato jānataḥ = vijānataḥ). It is said in the Second Canto of Bhāgavatam: brahma-varcasa-kāmas tu yajeta brahmaṇaḥ patim indram indriya-kāmas tu prajā-kāmaḥ prajāpatim One who desires to be absorbed in the impersonal brahmajyoti effulgence should worship the master of the Vedas, one who desires powerful sex should worship the heavenly King, Indra, and one who desires good progeny should worship the great progenitors called the Prajāpatis. SB 2.3.3 But then it is said: akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ tīvreṇa bhakti-yogena yajeta puruṣaṁ param A person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead. SB 2.3.10 Just as the sunshine, unmixed with clouds or other obstructions, is intense, bhakti-yoga, unmixed with jñāna, karma or other pollutants, is intense (tīvreṇa bhakti-yogena). One attains fulfillment of many desires by worshipping many devatās. This requires many types of mental concentration. But one can attain all those desires from the one Supreme Lord, from just one portion of ones concentration on the one Lord. One should understand that this concentration on one personality (and attaining many goals) arises from the excellent qualities possessed by the object of concentration, the Lord.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
46. As a person uses only as much water as he needs to fulfill his particular goals in a large water body, one who studies the Vedas and desires knowledge of ātmā achieves his goal of knowledge of ātmā from all the Vedas, and nothing else..
Commentary

“How will this intelligence arise in one who must study all the Vedas? That study will take a long time, and there is thus possibility of diversion.” In one large body of water whatever amount of water a person wanting to bathe or drink needs, that much alone is used by the him from that body of water (he does not use the whole lake). In all the Vedas, including the Upaniṣads, whatever serves the goal of attainment of knowledge of ātmā, that much alone from the Vedas is used by the person who studies the Vedas (brāhmaṇasya) and desires knowledge of ātmā (vijānataḥ). [Note: This is the meaning taken by Rāmānuja.] That intelligence will appear quickly in the mind, by knowledge of the Upaniṣads in his particular branch of the Vedas. In this example, the words yāvān and tāvān should be supplied in both lines of the verse.

Bhūrijana Dāsa Gauḍīya
Commentary

This Chapter is called "Contents of the Gita Summarized" because so many have been summarized in this Chapter and will be expanded throughout the entire B.gita.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

“Sankirtana Yajna” fulfils all the purposes of the Vedas

Analogy: Small well and big reservoir of water – All the purposes served by a small well can at once be served by a great reservoir of water
Focus of Learning

(a) “Highest Perfectional Stage of Vedic Knowledge” is “Revival of Krishna Consciousness” – How?

Purpose of Rituals and sacrifices of Vedas – Gradual development of self-realisation
Purpose of self-realisation – To know Krishna and our relationship with Him (Ref Bg. 15.15)
Our relationship with Krishna – Eternal part and parcels (Ref Bg. 15.7)
Conclusion: Revival of this relationship is the highest perfection

(b) Supporting Verse for above point: Ref SB 3.33.7: “aho bata sva-paco…”

One born in dog-eater family – But if chants Holy Name he is considered:
On the highest platform of Self-realisation
The Best of Aryans
To have done all penances, sacrifice, Vedic studies, holy baths many, many times

(c) PRACTICAL APPLICATION: Best way to revive Krishna Consciousness: Chanting Lord’s Holy Names

Kali-yuga defects
Not qualified – Most population is foolish and not educated to understand Vedanta
Difficult to process – Vedic Studies and rules and regulations are difficult
Lack of resources – Lack of time and energy, resources and knowledge to execute the purpose of the Vedas
Best process – Chanting of Holy Names is the best way to serve the purpose of the Vedas (Study purport – Lord Caitanya Mahaprabhu & Prakashananda Saraswati)

(a) What is material activities all about – All material activities involve action and reactions in the

three modes of material nature, and they create more bondage

(b) Why to rise above the Vedas – because they are contaminated by the three modes and mainly

deal with fruitive actions

(c) Why Vedas deal with the 3 modes – The purpose is “gradual elevation” to a position on the

transcendental plane from a field of sense gratification

(d) Working of science of Vedas / How Vedas work to elevate a living entity

Teaches how to live in material world and gradually elevate
When Karma-kanda section finished – Spiritual realization is offered as different Upanisads
Upanisads (As part of different Vedas) mark the beginning of human life
Vedanta is the transcendental position which starts with Brahma-jijnasa

(e) Provokes Arjuna to rise above Karma-kandi rituals and thus defeats the argument of “Destruction

of Family Traditions” of Chapter 1

Tolerate dualities, which continue as long as material body exists
Become free of anxiety of loss and gain
Be established in the ‘self’
This transcendental position is achieved in full Krishna consciousness, because one is fully dependent on the goodwill of Krishna

LINK BETWEEN TEXTS 2.46 & 2.47: After explaining different levels of action and motivation until Text

2.46. Now Krishna talks about specific level of action for Arjuna in Texts 2.47 – 2.49

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
2.46 If there be no need for the infinite results of all the rites and duties mentioned in the Vedas, then why should they be performed as a dedication to God? Listen to the answer being given: In the world, yavan, whatever; arthah, utility, use, like bathing, drinking, etc.; one has udapane, in a well, pond and other numerous limited reservoirs; all that, indeed, is achieved, i.e. all those needs are fulfilled to that very extent; sampluhtodake, when there is a flood; sarvatah, all arount. In a similar manner, whatever utility, result of action, there is sarvesu, in all; the vedesu, Vedas, i.e. in the rites and duties mentioned in the Vedas; all that utility is achieved, i.e. gets fulfilled; tavan, to that very extent; in that result of realization which comes brahmanasya, to a Brahmana, a sannyasin; vijanatah, who knows the Reality that is the supreme Goal that result being comparable to the flood all around. For there is the Upanisadic text, '৷৷.so all virtuous deeds performed by people get included in this one৷৷.who knows what he (Raikva) knows৷৷.' (Ch. 4.1.4). The Lord also will say, 'all actions in their totality culminate in Knowledge' (4.33). [The Commentators otation from the Ch. relates to meditation on the alified Brahman. Lest it be concluded that the present verse relates to knowledge of the alified Brahman only, he otes again from the Gita toshow that the conclusion holds good in the case of knowledge of the absolute Brahman as well.] Therefore, before one attains the fitness for steadfastness in Knowledge, rites and duties, even though they have (limited) utility as that of a well, pond, etc., have to be undertaken by one who is fit for rites and duties.
Śrī Rāmānujācārya Classical
Translation
2.46 Whatever use, a thirsty person has for a reservoir, which is flooded with water on all sides and which has been constructed for all kinds of purposes like irrigation, only to that extent of it, i.e., enough to drink will be of use to the thirsty person and not all the water. Likewise, whatever in all the Vedas from the means for release to a knowing Brahmana, i.e., one who is established in the study of the Vedas and who aspires for release only to that extent is it to be accepted by him and not anything else. Sri Krsna now says that this much alone is to be accepted by an aspirant, established in Sattva:
Śrī Abhinavagupta Classical
Translation
2.46 Yavan etc. He, according to whom the importance lies in his own duty alone or in the knowledge - for him the purpose is served even from a limited portion of the Vedic teaching Therefore-
Swami Sivananda Classical
Translation
2.46 To the Brahmana who has known the Self, all the Vedas are of as much use as is a reservoir of water in a place where there is a flood.
Commentary

2.46 यावान् as much? अर्थः use? उदपाने in a reservoir? सर्वतः everywhere? संप्लुतोदके being flooded? तावान्,so much (use)? सर्वेषु in all? वेदेषु in the Vedas? ब्राह्मणस्य of the Brahmana? विजानतः of the knowing.Commentary Only for a sage who has realised the Self? the Vedas are of no use? because he is in possession of the infinite knowledge of the Self. This does not? however? mean that the Vedas are useless. They are useful for the neophytes or the aspirants who have just started on the spiritual path.All the transient pleasures derivable from the proper performance of all actions enjoined in the Vedas are comprehended in the infinite bliss of Selfknowledge.

Swami Gambhīrānanda Classical
Translation
2.46 A Brahmana with realization has that much utility in all the Vedas as a man has in a well when there is a flood all around.
Shri Purohit Swami Classical
Translation
2.46 As a man can drink water from any side of a full tank, so the skilled theologian can wrest from any scripture that which will serve his purpose.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)
Related verses
BG 4.33 BG 9.23 BG 15.15 SB 1.1.3 SB 1.2.28 SB 11.21.35 CC Ādi 1.91 CC Madhya 20.146 CC Madhya 25.151 Chāndogya Upaniṣad 7.1.3BRS 1.1.11
Stories
aparigraha_epic_middle
Related lectures
Personal Guidance
When a great reservoir of water is available, a small well becomes unnecessary — when one knows the Vedas' purpose, the rituals lose their hold.
Practical Applications
  • Make sure your sādhana flows from the great reservoir (Krishna) and not from anxious accumulation.
  • Honor rituals while remembering they are means, not ends.
  • Bring a wider perspective to disagreements about practice; the goal of all is the same.
Reflection Questions
  • Which rituals do I cling to that have lost their living purpose for me?
  • What is my reservoir — am I drawing from it or still digging little wells?
Analogy

A man with a small well steps to the side and discovers the river that fed it. Once at the river, the well becomes irrelevant — all the small purposes the well served are served better, and more, by the river. The Vedas' rituals are the small wells; the river is the realization of the Self.

📝 My note

Source: vedabase.io

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