Bhagavad Gita - Chapter 10 - Shloka (Verse) 13

व्याख्या --'परं ब्रह्म परं धाम पवित्रं परमं भवान्'-- अपने सामने बैठे हुए भगवान्की स्तुति करते हुए अर्जुन कहते हैं कि मेरे पूछनेपर जिसको आपने परम ब्रह्म (गीता 8। 3) कहा है, वह परम ब्रह्म आप ही हैं। जिसमें सब संसार स्थित रहता है, वह परम धाम अर्थात् परम स्थान आप ही हैं (गीता 9। 18)। जिसको पवित्रोंमें भी पवित्र कहते हैं -- 'पवित्राणां पवित्रं यः' वह महान् पवित्र भी आप ही हैं।
'पुरुषं शाश्वतं दिव्यमादिदेवमजं ৷৷. स्वयं चैव ब्रवीषि मे'-- ग्रन्थोंमें ऋषियोंने, (टिप्पणी प0 549.1) देवर्षि नारदने (टिप्पणी प0 549.2), असित और उनके पुत्र देवल ऋषिने (टिप्पणी प0 549.3) तथा महर्षि व्यासजीने (टिप्पणी प0 549.4) आपको शाश्वत, दिव्य पुरुष, आदिदेव, अजन्मा और विभु कहा है।आत्माके रूपमें 'शाश्वत' (गीता 2। 20), सगुण-निराकारके रूपमें 'दिव्य पुरुष' (गीता 8। 10), देवताओँ और महर्षियों आदिके रूपमें 'आदिदेव' (गीता 10। 2), मूढ़लोग मेरेको अज नहीं जानते (गीता 7। 25) तथा असम्मूढ़लोग मेरेको अज जानते हैं (गीता 10। 3 ) -- इस रूपमें 'अज' और मैं अव्यक्तरूपसे सारे संसारमें व्यापक हूँ (गीता 9। 4) -- इस रूपमें 'विभु' स्वयं आपने मेरे प्रति कहा है।

ऐसे --, आपका वसिष्ठादि सब महर्षिगण वर्णन करते हैं तथा असित? देवल? व्यास और देवर्षि नारद भी इसी प्रकार कहते हैं एवं स्वयं आप भी मुझसे ऐसा ही कह रहे हैं।

Because all the sages describe You with the aforementioned attributes, therefore, based on their words, Your stated Brahman-hood is appropriate; he says this with 'Idrisham' (Such) etc.

Although Narada and others are included by the term 'Rishi', they are mentioned separately because of their distinction/eminence. 'Asita' is the father of Devala.

And what need of others? You Yourself have described Yourself to me in the said form; he says this with 'Svayam cha' (And Yourself) etc.

All the Rishis—seers of Mantras—describe You alone as such.

Narada and others are mentioned separately to indicate their superiority.

Implying 'what need of others', he says—'Svayam chaiva bravishi' (And You Yourself say so).

(This commentary explains 'Brahma' and

'Vibhu' in the context of

the previous verse, which falls under

this group of verses).

He states the authority/proof for this (descriptions like Supreme Brahman etc.) with one and a half verses starting with 'Purusham'.

'Purusham' means residing within the body. 'Shashvatam' means eternal. 'Divyam' means manifested in the 'Div', i.e., the space of the heart.

'Adidevam' means the Origin even of Sutratma (Hiranyagarbha). Therefore 'Ajam' (Unborn) and 'Vibhum' (All-pervading). The sages call You thus—this is the connection.

And all the sages who know the reality of the higher and lower principles call You alone the Eternal, Divine Person, the Primal God, the Unborn, and the All-pervading. So also the divine sage Narada, Asita, Devala, and Vyasa.

...

And You Yourself also say so—from 'Earth, water, fire...' (Gita 7.4) up to 'I am the origin of all, everything proceeds from Me' (Gita 10.8).

के त इत्यत आह -- आहुरिति।

ऋषयः भृग्वादयः सर्वे देवर्षिर्नारदः असितश्च देवलश्च व्यासश्च

स्वयं त्वमेव साक्षान्मे मह्यं ब्रवीषि।

Although 'Sarve' (All) includes generally, Narada etc. are mentioned separately to imply their being 'most authoritative'. The word 'Devarshi' reveals the preponderance of Sattva even by caste. Even among them, he is distinguished as 'Narada among Devarshis' (10.26). 'Asita'—Devala is his father. 'Vyasa' here is the Lord Parasharya. He harmonizes 'Ahustvam rishayah sarve' etc. with 'Ye cha' etc.

... 'Svayam eva'—meaning You Yourself, who are self-omniscient and the Guru even of Brahma etc., say this.

अर्जुन वैदिक साहित्य से परिचित था। वह यहाँ कहता है कि प्राचीन ऋषियों ने अनन्त सनातन सत्य को जिन शब्दों के द्वारा सूचित किया है? उससे वह परिचित है? जैसे परं ब्रह्म? परं धाम? परम पवित्र आदि। परन्तु उसने अब तक यही समझा था कि ये सब परम सत्य के गुण हैं। इसलिए? जब वह भगवान् को इन्हीं शब्दों का प्रयोग स्वयं के लिए करते हुए सुनता है? तब वह कुन्तीपुत्र आश्चर्यचकित रह जाता है। उसे समझ में नहीं आता कि वह अपने रथसारथि श्रीकृष्ण को विश्व के आदिकारण के रूप में किस प्रकार जानेव्यावहारिक बुद्धि का व्यक्ति होने के नाते अर्जुन को श्रीकृष्ण के स्वरूप को समझने के लिए अधिक तथ्यों की जानकारी की आवश्यकता थी। हम देखेंगे कि उसकी मांग को पूर्ण करने हेतु इसी अध्याय में भगवान् श्रीकृष्ण ने पर्याप्त सूचनाएं और तथ्य प्रस्तुत किये हैं। परन्तु? अर्जुन को सन्तुष्ट करने के स्थान पर वह जानकारी उसकी उत्सुकता को द्विगुणित कर देती है? और वह बाध्य होकर भगवान् से उनके विश्वरूप को दिखाने की मांग प्रस्तुत करता है भक्तवत्सल करुणासागर भगवान् श्रीकृष्ण अगले अध्याय में अपने विश्वरूप को दर्शाकर अर्जुन को कृतार्थ कर देते हैं।यद्यपि अर्जुन ने इसके पूर्व भी परम पुरुष आदि शब्दों को ऋषियों से सुना था? किन्तु उसे वे अर्थहीन और निष्प्रयोजन ही प्रतीत हुए थे। उसका आश्चर्य इन शब्दों में स्पष्ट रूप से व्यक्त होता है कि? आप भी मेरे प्रति ऐसा ही कहते हैं। यहाँ उनके कुछ आश्चर्यचकित एवं भ्रमित होने का अवसर इसलिए था कि वह समझ नहीं पाया कि उसके समकालीन श्रीकृष्ण जो उसके समक्ष खड़े थे? जिन्हें वह कई वर्षों से जानता था और जो उसके सम्बन्धी भी थे किस प्रकार अनन्त? परम? जन्मरहित और सर्वव्यापी हो सकते हैं।अर्जुन भगवान् श्रीकृष्ण को अपने चर्म चक्षुओं से देखता है और इसलिए उसे उनका केवल शरीर ही दिखाई देता है। सम्पूर्ण गीता में श्रीकृष्ण स्वयं को आत्मस्वरूप में ही प्रकट करते हैं? और न कि समाज के एक सदस्य के रूप में। गीता के उपदेष्टा श्रीकृष्ण परमात्मा हैं? वसुदेव के पुत्र या गोपियों के प्रियतम नहीं। श्रीकृष्ण को सदैव मित्र या प्रेमी अथवा एक विश्वसनीय बुद्धिमान्? कूटनीतिज्ञ के रूप में देखते रहने से अर्जुन आत्मस्वरूप श्रीकृष्ण को पहचान नहीं पाया। यही उसके आश्चर्य और भ्रम का कारण था।अगला श्लोक अर्जुन में स्थित एक जिज्ञासु साधक के भाव को स्पष्ट करता है --

(This commentary explains
'Brahma' and 'Vibhu' in the context

of the previous verse, which falls

under this group of

verses).

'Ahuh' (They call/describe) You—of infinite glory—the Rishis, i.e., those established in the Knowledge of Truth, all of them like Bhrigu, Vasistha etc. And the Divine Sage Narada, Asita, Devala—the elder brother of Dhaumya, and Vyasa—Lord Krishna Dvaipayana.

Even these describe You to me directly as possessing the aforementioned attributes. What need of other speakers? And You Yourself tell me.

Here, although they are Rishis, Narada and others are mentioned separately because they are direct speakers (to Arjuna/in scriptures) and thus highly distinguished.

That everyone describes You as such, by this it is understood; he says 'Ahuh' etc.

'All Rishis'—Bhrigu etc.; and 'Devarshi'—Narada, the seer of Mantras even for gods, the bestower of liberation on all. 'Asita'—the embodiment of divine Dharma. 'Devala'—the bestower of grace on gods. 'Vyasa'—the incarnation of Knowledge.

And again, You Yourself directly tell me with 'I am the origin of gods' (10.2) etc. Therefore, I know You as such; this is the meaning.

'Ahuh' means they describe/call You—the Rishis, all of them like Vasistha etc.; and the Divine Sage Narada.

Asita and Devala also say the same; and Vyasa;

and You Yourself are telling me so.

'All sages call You alone'; and the great devotee of the Lord in Maryada and Pushti, Devarshi Narada says, and Asita, Devala, and Vyasa too—'This glorious Narayana, whose abode is the Ocean of Milk, has come to the city of Mathura leaving his serpent couch' (MB 3.88.24).

'Krishna alone is the origin and dissolution of beings; for Krishna's sake this moving and unmoving universe exists'—such numerous words of great sages are heard. In Bhagavata (10.37.10), the words of Devarshi (Narada)—'Krishna, Krishna, O Immeasurable Soul, Lord of Yoga, Lord of the Universe' etc.

And You Yourself say—'I am the origin of all' (10.8) etc. Purushottama alone speaks of His own nature and His own greatness with His own mouth, no one else.

Therefore, since it is stated by all, I consider what You tell me to be indeed true.

आहुः (they) declared? त्वाम् Thee? ऋषयः the Rishis? सर्वे all? देवर्षिः Devarshi? नारदः Narada? तथा also? असितः Asita? देवलः Devala? व्यासः Vyasa? स्वयम् Thyself? च and? एव even? ब्रवीषि (Thou) sayest? मे to me.Commentary Rishi is a holy sage of disciplined mind and senses.Devarshi A divine sage more highly evolved than a Rishi.

Bhavan, You; are the param brahma, supreme Brahman, the supreme Self; the param dhama, supreme Light; the paramam pavitram, supreme Sanctifier. Sarve, all; rsayah, the sages-Vasistha and others; tatha, as also; the devarisih, divine sage; naradah, Narada; Asita and Devala ahuh, call; tvam, You; thus: Sasvatam, the eternal; divyam, divine; purusam, Person; adi-devam, the Primal God, the God who preceded all the gods; ajam, the birthless; vibhum, the Omnipresent-capable of assuming diverse forms. And even Vyasa also speaks in this very way. Ca, and; svayam, You Yourself; eva, verily; bravisi, tell; me, me (so).

Arjuna said You are He whom the Srutis proclaim as the Supreme Brahman, the Supreme Light, the Supreme Sanctifier. Thus the Srutis assert: 'From whom all these beings are born, by whom, when born, they live and unto whom they go when they perish - desire to know that well. This is Brahman' (Tai. U., 3.1.1); 'He who knows Brahman attains the Highest' (Ibid., 2.1.1); and 'He who knows the Supreme Brahman becomes the Brahman' (Mun. U., 3.2.9). Likewise He is the Supreme Light. The term 'Dhaman' connotes light. He is the Supreme Light as taught (in the Upanisads): 'Now, the light which shines higher than this heaven ৷৷.' (Cha. U., 3.13. 7); 'Attaining the Supreme Light. He appears with His own form' (Ibid., 8.12.2); 'The gods worship Him as the Light of lights' (Br. U., 4.4.16). So also He is the Supreme Sanctifier: He makes the meditator bereft of all the impurities, and also destroyes them without any trace. The Srutis declares: 'As water clings not to the leaf of a lotus-flower, so evil deeds cling not to him who knows thus' (Cha. U., 4.14.3): 'Just as the fibre of Isika reed (reed-cotton) laid on a fire is burnt up, so also all his sins are burnt up' (Ibid., 5.24.3); and 'Narayana is Supreme Brahman, Narayana is Supreme Light, Narayana is Supreme Self' (Ma. Na., 9.4).
Sages are those who know in reality the higher truth (the Supreme Brahman), and the lower truth (individual selves); they speak of You as the eternal Divine Person, Primal Lord, the unborn and all-pervading. So also divine sage Narada, Asita, Devala and Vyasa declare: 'This Narayana, Lord of Sri, the resident of the Milk Ocean, has come to the city of Mathura abandoning his Serpent-couch.' 'Where Madhusudana is, there is the blessed Dvaravati. He is the Lord Himself, the ancient One and Eternal Dharma (Ma. Bh. Vana. 88. 24-25). Those who know the Vedas and those who know the self declare the great-minded Krsna to be the eternal Dharma. Of all sanctifiers, Govinda is said to be the most sanctifying, the most auspicious among the auspicious. The lotus-eyed God of gods, the eternal, abides as the three worlds ৷৷. Hari who is beyond thought, abides thus. Madhusudana is there alone' (Ma. Bha. Vana., 88.24-28). Similarly it is stated: 'O Arjuna, where the divine, the eternal Narayana the Supreme Self is, there the entire universe, the sacred water and the holy shrines are to be found. That is sacred, that is Supreme Brahman, that is sacred waters, that is the austerity grove ৷৷. there dwell the divine sages, the Siddhas and all those rich in austerities where the Primal Lord, the agent Yogin Madhusudana dwells. It is the most sacred among the sacred. For you, let there be no doubt about this' (Ibid., 90.28-32); 'Krsna Himself is the origin and dissolution of all beings. For, this universe, consisting of sentient and non-sentient entities, was generated for the sake of Krsna' (Ma. Bha. Sabha., 38.23). And you yourself say so in the passage beginning with 'Earth, water, fire, ether, mind, intellect and Ahankara - this Prakrti, which is divided eightfold, is Mine' (7.4) and ending with 'I am the origin of all; from Me proceed everything' (10.8).