Bhagavad Gita - Chapter 10 - Shloka (Verse) 2

व्याख्या --न मे विदुः सुरगणाः प्रभवं न महर्षयः--यद्यपि देवताओंके शरीर, बुद्धि, लोक, सामग्री आदि सब दिव्य हैं, तथापि वे मेरे प्रकट होनेको नहीं जानते। तात्पर्य है कि मेरा जो विश्वरूपसे प्रकट होना है, मत्स्य, कच्छप आदि अवताररूपसे प्रकट होना है, सृष्टिमें क्रिया, भाव और विभूतिरूपसे प्रकट होना है, ऐसे मेरे प्रकट होनेके उद्देश्यको, लक्ष्यको, हेतुओंको देवता भी पूरापूरा नहीं जानते। मेरे प्रकट होनेको पूरा-पूरा जानना तो दूर रहा, उनको तो मेरे दर्शन भी बड़ी कठिनतासे होते हैं। इसलिये वे मेरे दर्शनके लिये हरदम लालायित रहते हैं (गीता 11। 52)।ऐसे ही जिन महर्षियोंने अनेक ऋचाओंको, मन्त्रोंको, विद्याओंको, विलक्षणविलक्षण शक्तियोंको प्रकट किया है, जो संसारसे ऊँचे उठे हुए हैं, जो दिव्य अनुभवसे युक्त हैं, जिनके लिये कुछ करना, जानना और पाना बाकी नहीं रहा है, ऐसे तत्त्वज्ञ जीवन्मुक्त महर्षि लोग भी मेरे प्रकट होनेको अर्थात् मेरे अवतारोंको, अनेक प्रकारकी लीलाओंको, मेरे महत्त्वको पूरा-पूरा नहीं जानते।यहाँ भगवान्ने देवता और महर्षि -- इन दोनोंका नाम लिया है। इसमें ऐसा मालूम देता है कि ऊँचे पदकी दृष्टिसे देवताका नाम और ज्ञानकी दृष्टिसे महर्षिका नाम लिया गया है। इन दोनोंका मेरे प्रकट होनेको न जाननेमें कारण यह है कि मैं देवताओँ और महर्षियोंका सब प्रकारसे आदि हूँ-- अहमादिर्हि देवानां महर्षीणां च सर्वशः। उनमें जो कुछ बुद्धि है, शक्ति है, सामर्थ्य है, पद है, प्रभाव है, महत्ता है, वह सब उन्होंने मेरेसे ही प्राप्त की है। अतः मेरेसे प्राप्त किये हुए प्रभाव, शक्ति, सामर्थ्य आदिसे वे मेरेको पूरा कैसे जान सकते हैं? अर्थात् नहीं जान सकते। जैसे बालक जिस माँसे पैदा हुआ है, उस माँके विवाहको और अपने शरीरके पैदा होनेको नहीं जानता? ऐसे ही देवता और महर्षि मेरेसे ही प्रकट हुए हैं अतः वे मेरे प्रकट होनेको और अपने कारणको नहीं जानते। कार्य अपने कारणमें लीन तो हो सकता है, पर उसको जान नहीं सकता। ऐसे ही देवता और महर्षि मेरेसे उत्पन्न होनेसे, मेरा कार्य होनेसे कारणरूप मेरेको नहीं जान सकते, प्रत्युत मेरेमें लीन हो सकते हैं।तात्पर्य यह हुआ कि देवता और महर्षि भगवान्के आदिको, अन्तको और वर्तमानकी इयत्ताको अर्थात् भगवान् ऐसे ही हैं, इतने ही अवतार लेते हैं -- इस माप-तौलको नहीं जान सकते। कारण कि इन देवताओं और महर्षियोंके प्रकट होनेसे पहले भी भगवान् ज्यों-के-त्यों ही थे और उनके लीन होनेपर भी भगवान् ज्यों-के-त्यों ही रहेंगे। अतः जिनके शरीरोंका आदि और अन्त होता रहता है, वे देवता और महर्षि अनादि-अनन्तको अर्थात् असीम परमात्माको अपनी सीमित बुद्धि, योग्यता, सामर्थ्य आदिके द्वारा कैसे जान सकते हैं? असीमको अपनी सीमित बुद्धिके अन्तर्गत कैसे ला सकते हैं? अर्थात् नहीं ला सकते।इसी अध्यायके चौदहवें श्लोकमें अर्जुनने भी भगवान्से कहा है कि आपको देवता और दानव नहीं जानते; क्योंकि देवताओंके पास भोग-सामग्रीकी और दानवोंके पास माया-शक्तिकी अधिकता है। तात्पर्य है कि भोगोंमें लगे रहनेसे देवताओँको (मेरेको जाननेके लिये) समय ही नहीं मिलता और माया-शक्तिसे छल-कपट करनेसे दानव मेरेको जान ही नहीं सकते।
सम्बन्ध--पूर्वश्लोकमें कहा गया कि देवता और महर्षिलोग भी भगवान्के प्रकट होनेको सर्वथा नहीं जान सकते, तो फिर मनुष्य भगवान्को कैसे जानेगा और उसका कल्याण कैसे होगा? इसका उपाय आगेके श्लोकमें बताते हैं।

मैं ( ऐसा ) किसलिये कहता हूँ सो बतलाते हैं --, ब्रह्मादि देवता मेरे प्रभवको यानी अतिशय प्रभुत्वशक्तिको अथवा प्रभव यानी मेरी उत्पत्तिको नहीं जानते और भृगु आदि महर्षि भी ( मेरे प्रभवको ) नहीं जानते। वे किस कारणसे नहीं जानते सो कहते हैं --,, क्योंकि देवोंका और महर्षियोंका सब प्रकारसे मैं ही आदि -- मूल कारण हूँ।,

Suspecting that 'Someone else too might speak the supreme word to me, and by that, I will attain knowledge of Reality, so the Lord's word is of little use,' He refutes this — with 'Kimartham' (For what purpose) etc.

Indra and others, and Bhrigu and others, do not know the Lord's power; here, asking the question, He states the reason — 'Kasmat' (Why) thus.

Since the Lord alone is the cause of the gods and others, both as the efficient and material cause, therefore they, being His modifications (effects), do not know His power — this is the meaning.

Objection: For what purpose will You speak? Since what is to be spoken by You is known by the gods and others, knowledge is possible for me from them alone — if this is said, then to that, He says — 'Na' (No).

'Me' — My, 'Prabhavam' — excess of lordship or origin, 'Suraganah' — Indra and others, do not know. Nor do the great sages, Bhrigu and others.

Why — He says. 'Hi' — Because, I am the 'Adih' — cause, of the gods and great sages 'Sarvashah' — in every way, through being the material cause etc., therefore — this is the meaning.

प्रभवं प्रभावं? मदीयां जगदुत्पत्तिं वा। तद्वशत्वात्तस्येत्युच्यते।

यद्यस्ति तर्हि देवादधोऽपि जानन्ति? सर्वज्ञत्वात् अतो नास्तीति भावः।

अहमादिर्हि इति तूत्पत्तिरपि यस्य वशा? कुतस्तस्य जनिरिति ज्ञापनार्थम्।

अहं सर्वस्य जगतः प्रभवः प्रलयः [7।6] इति चोक्तम्। उक्तं चैतत्सर्वमन्यत्रापि।

को अद्धा वेद क इह प्रवोचत्कुत आ जाता कुत इयं विसृष्टिः। अर्वाग्देवा अस्य विसर्जनेनाथा को वेद यत आ बभूव [ऋक्सं.8।7।17।6तै.ब्रा.2।89] इति न तत्प्रभावमृषयश्च देवा विदुः कुतोऽन्येऽल्पधृतिप्रमाणाः इति ऋग्वेदखिलेषु।

अन्यस्त्वर्थोयो मामजं [10।3] इति वाक्यादेव ज्ञायते।

And because My nature is difficult to know, I am speaking to you, He says — with 'Na me' (Not My) etc. 'Prabhavam' — excellent existence, meaning lordship, the capacity to create the ether etc., they do not know.

There, He states the reason — 'Aham' (I) etc. This is the idea — only after the origin of the body do the gods and others obtain intellect etc.; and by the modern (later) intellect etc., the entity existing prior to one's own origin cannot be determined.

The meaning of the words is clear.

The hosts of gods and the great sages, who are seers of objects beyond the senses and possess superior knowledge, even they do not know My 'Prabhavam' — power; they do not know My name, actions, true nature, disposition, etc.

Because I am the 'Adih' — origin, of those gods and great sages 'Sarvashah' — in every way; I alone am the origin of their nature and of their power of knowledge etc.

The knowledge given by Me, in accordance with the merits that are the cause of their state as gods or divine sages, is limited; therefore, they, possessing limited knowledge, do not know My true nature etc. as it really is.

He states that this knowledge regarding the truth of His nature, which is unthinkable for the gods etc., is the means for liberation from sins that oppose the origin of devotion —

He states 'unknowability' as the reason for restating what has already been said — with 'Na me' etc.

'Me' — My 'Prakrishtam bhavam' (excellent existence), meaning My manifestation through various glories even though I am birthless, even the hosts of gods, and even the great sages like Bhrigu, do not know.

The reason for that is: 'Aham hi' — for I am the 'Adih' — the cause, of the gods and the great sages; 'Sarvashah' — in every way, by being the creator and by being the impeller of the intellect etc.

Therefore, without My grace, no one knows Me — this is the meaning.

वक्ष्यमाणस्य ज्ञानस्यातिदुर्लभत्वमादरणीयतरत्वायोच्यते -- न मे विदुः इति श्लोकेन।सुरगणाःमहर्षयः इत्याभ्यां प्रतिषेधौपयिकप्रतिषेध्यसम्भावनास्थलप्रदर्शनमित्यभिप्रायेणोक्तंअतीन्द्रियार्थदर्शिनोऽधिकतरज्ञाना अपीति।

प्रभावगोचरवेदनमत्र निषिध्यते न तु प्रभावः विशिष्टनिषेधे गौरवात्? कर्माधीनोत्पत्तेरभावादेव तद्वेदनस्य निषेद्धुमयुक्तत्वात्? अनन्तरं चयो माम् [10।3] इति प्रभावज्ञानमेवोच्यते? न तु जन्मज्ञानम्?अजम् इत्येव वचनात् अत एवावताररहस्यविषयत्वमपि नात्रान्वितम्? प्रपञ्चितं च तत्प्रागेव इह त्वन्यत्प्रपञ्च्यते ततश्चात्र देवर्षिभिरप्यवेद्यः ईश्वरे विद्यमानश्च प्रभवः -- प्रकर्षेण सत्ता प्रभाव एव भवितुमर्हतीत्यभिप्रायेणप्रभावमित्युक्तम्।

प्रभावं विविच्याह -- मम नामेति। जन्मविषयत्वे हेतुरनन्वित इत्यभिप्रायेणयत इत्यनेन हिशब्दस्य हेतुपरता दर्शिता।

सर्वशः इति न देवादीनां कात्स्न्र्यमात्रं विवक्षितं? तस्य बहुवचनासङ्कोचादपि सिद्धेः अतस्तदभिप्रेतं व्यञ्जयति -- तेषां स्वरूपस्येत्यादिना। कथमसौ प्रभावापरिज्ञानहेतुरिति शङ्कायामभिप्रेतं हेतुत्वप्रकारं विशदयति -- तेषां देवत्वेति। वैषम्यनैर्घृण्यपरिहाराय परिमितत्वसिद्धये च पुण्यानुगुणत्वकथनम्।

को अद्धा वेद क इह प्रवोचत्। कुत आ जाता कुत इयं विसृष्टिः। अर्वाग्देवा अस्य विसर्जनाय। अथा को वेद यत आबभूव इयं विसृष्टिर्यत आबभूव। यदि वा दधे यदि वा न। यो अस्याध्यक्षः परमे व्योमन्। सो अङ्ग वेद यदि वा न वेद [ऋक्सं.8।7।17तै.ब्रा.2।8।9।76] इत्यादिश्रुत्यभिप्रायेणाह -- अत इति।यन्न देवा न मुनयो न चाहं न च शङ्करः। जानन्ति परमेशस्य तद्विष्णोः परमं पदम् [वि.पु.1।9।53] इत्यादिस्मृतिश्च द्रष्टव्या।

जब कभी हम प्रत्यक्ष प्रमाण या अनुभव के द्वारा कोई ज्ञान प्राप्त नहीं कर सकते हैं? तब हम उसे उस विषय के ज्ञाता पुरुषों से समझना चाहते हैं। उन्हें आप्त पुरुष कहा जाता है। किन्तु ब्रह्मविद्या के क्षेत्र में आत्मप्रशिक्षण की यह अप्रत्यक्ष विधि भी कठिन है? क्योंकि? भगवान् कहते हैं? मेरी उत्पत्ति को न देवतागण जानते हैं और न महर्षिजन।बाद में? भगवान् श्रीकृष्ण स्वयं ही स्पष्ट करेंगे कि महर्षि शब्द से उनका निश्चित अभिप्राय क्या है। ये महर्षिगण पुराणों में बताये हुए भृगु आदि सप्त ऋषि नहीं है। सप्त ऋषियों का दार्शनिक अर्थ निम्न प्रकार से है। जब अनन्तस्वरूप ब्रह्म केवल आभासिक रूप से समष्टि बुद्धि (महत् तत्त्व) के साथ तादात्म्य को प्राप्त कर अपना एक व्यक्तित्व प्रकट (अहंकार) करता है? तब वह स्वयं ही स्वयं को? स्वयं के आनन्द के लिए इस विषयात्मक जगत् में प्रपेक्षित करता है अथवा व्यक्त करता है। वास्तव में? ये भोग के विषय सूक्ष्म होते हैं? जिन्हें तन्मात्रा कहते हैं। इन सबको पुराणों में सप्त ऋषि कह कर विभिन्न नाम भी दिये गये हैं वे सप्तर्षि हैं महत् तत्त्व? अहंकार और पंचतन्मात्राएं। पुराणों में इन्हें मानवीय रूप दे दिया गया है। संयुक्त रूप में ये सप्तर्षि मनुष्य के बौद्धिक और मानसिक जीवन के तथा सृष्टि के निमित्त और उपादान कारण के प्रतीक हैं।देव (सुर) शब्द का वाच्यार्थ स्वर्ग के निवासी यहाँ अभिप्रेत नहीं है? यद्यपि वह अर्थ भी संभव है। देव शब्द द्यु धातु से बनता है? जिसका अर्थ है प्रकाशित करना। अत हमारी ज्ञानेन्द्रियाँ ही वे देव हैं? जो हमारे असंख्य अनुभवों के लिए विषयों को प्रकाशित करते हैं।इसलिए यह कथन उचित ही है कि चिन्मय स्वरूप मैं सब देवगणों तथा महर्षिजनों का आदिकारण हूँ। अर्थात् आत्मा हमारे स्थूल और सूक्ष्म? शारीरिक और मानसिक जीवन का अधिष्ठान है। यद्यपि वे इस सत्य आत्मा में ही स्थित रहते हैं? किन्तु वे मेरे प्रभव को नहीं जान सकते।चैतन्य आत्मा हमारे हृदय में द्रष्टा के रूप में स्थित है? इसलिए वह इन्द्रियों का दृश्य विषय? या मन की भावना अथवा बुद्धि के ज्ञान का विषय कदापि नहीं बन सकता।तब क्या यह सत्य है कि सम्पूर्ण जगत् के आदिकारण इस आत्मा का ज्ञान और अनुभव किसी को भी नहीं हो सकता है ऐसी आशंका को दूर करने के लिए भगवान् कहते हैं --

The very meaning which has been indicated by the previous nine chapters, is being elaborated in this chapter through word-by-word recitations. And so He says — 'Bhuya eva' (Again indeed), etc. Listen to what is being said again to clarify the very meaning already stated. Arjuna will also speak likewise, 'Tell me again' (10.18) — this is the purport of the chapter.

The rest is clear from the text itself (nigada-vyakhyata) — so what is the use of [repeating] what is spoken? However, what is doubtful will be decided.

From 'Bhuyah' etc. up to 'Prithagvidha' (of various kinds). 'Asammohah' (non-delusion) means enthusiasm.

The word 'Prabhava' is interpreted by some as denoting only 'power' (capacity), and by another as denoting 'the Lord's origin'. Accepting both of those, and wishing to say something more, he says — 'Prabhavamt' etc. 'My origin' — this is the connection.

How is 'the origin of the world' qualified as 'Mine' (Me)? To this, he says — 'Tat' etc. 'The origin of the world' — continues [from context]. [Objection:] If so, then just as there is the Lord's power and the world's origin, the Lord's origin indeed exists, but it is just difficult to know — this results? To this, he says — 'Yadi' (If) etc. 'The Lord's origin' — is the remainder. Because of being omniscient, 'in a general way' — is the remainder. Beyond that, 'they do not know even in a general way' — is the supply. Therefore, due to absolute non-perception. However, they do not know the power etc. specifically, not that [they don't know it] even generally — this is the idea.

Objection: If the absence of the Lord's origin is intended here, then the reason statement 'Aham adirhi' (For I am the beginning) does not fit. For here it seems to imply, 'How can the later gods etc. created by Me know the earlier origin?' To this, he says — 'Aham' etc. The word 'Api' is connected with the supplied 'Sarvasya' (of all). From what? From the progenitor. Objection: Here it is not said that the origin of 'everyone' is dependent on the Lord, but only of the gods etc.? So how is the absence of a cause established by this? Answer: No, because the words 'gods' etc. are for implication (upalakshana). From where is that? To this, he says — 'Aham' etc.

He substantiates the three stated meanings — with 'Uktam cha' etc. 'This creation', i.e., diverse creation of the world, from what cause was it born? Which person knows it directly from what proof, and who will proclaim it here in the world? No one, from any [source]. Because the gods are powerless and later due to the creation of this Lord. If there were absolute ignorance, there would be its absence (of creation/knowledge), therefore it was said? Now another — from whom this came to be, which Lord Prajapati knows it directly — this is the meaning. In 'Na tat prabhavam' (Not His power), 'Addha' (directly/truly) should be seen here. That is why there is an inversion. 'Pramana' means 'Prama' (true knowledge). But the other meaning is the Lord's 'absence of birth'.

Why will You say again what has indeed been stated in many ways before? To this, He says — 'Prabhavam', meaning power, the excess of lordly energy; or 'Prabhavanam', meaning origin, the manifestation through manifold glories.

'Suraganah', meaning Indra and others, and 'Maharshayah', meaning Bhrigu and others, even though omniscient, do not know My [Prabhavam].

He states the reason for their ignorance of that — 'Aham hi' — for I am the cause of all the gods and great sages 'Sarvashah' — in all ways, by being the producer and by being the impeller of the intellect etc., and by being the efficient and material cause.

Therefore, they, being My modifications, do not know My power — this is the meaning.

Now, He states the rarity of His mentioned nature due to it being extremely difficult to know without His grace — with 'Na me' etc. 'Me' — My 'Prabhavam' — excellent existence, meaning birth — manifestation, this is the meaning — 'Suraganah' (Brahma, Indra, etc.) and 'Maharshayah' (Bhrigu etc.) 'Na viduh' — do not know.

I am the 'Adih' — the root source, of the gods (Brahma etc.) 'Sarvashah' — in every way, in the adhibhuta (cosmic/divine) aspect and in the aspect of divinity. 'Cha' — and, again similarly of the great sages.

'Hi' — this is for certainty; for the absence of doubt, knowledge of one's root source is necessary due to their divinity and sagehood? Even so, they know the manifestation for removing the burden of the earth, for self-protection, and for the protection of Dharma, but for what purpose and of what form the manifestation is, that they do not know without My grace — this is the idea.

'Na me viduh' — they do not know, 'Suraganah' — Brahma and others. What do they not know? My 'Prabhavam' — power, the excess of lordly energy; or 'Prabhavam' — origin (coming into being). Nor do the great sages, Bhrigu and others, know.

Why they do not know, is being said — 'Aham adih' — I am the cause, 'Hi' — because, of the gods and great sages 'Sarvashah' — in every way. Moreover —

He states 'difficulty in understanding' as the reason for stating again in a supreme way what has already been said — with 'Na me viduh' (They do not know Me) etc.

'Prabhavam' — the magnificence of Yoga or birth etc., even the great sages, who are seers of objects beyond the senses, [do not know]; 'Hi' — because I am their 'Adi' (beginning), therefore they do not know, as they are recent (arvachina);

the created does not know the beginning of the creator.

Commentary Prabhavam Origin. It may also mean great lordly power.Maharshis great sages like Bhrigu.As I am the source of all these gods? sages and living beings? it is very difficult for them to know Me.Sarvasah In every way -- not only am I the source of all the gods and the sages but also their efficient cause? their inner ruler and the dispenser or ordainer and the guide of their intellect? etc.

Na sura-sanah, neither the gods-Brahma and others; viduh, know;-what do they not know?-me, My; prabhavam (prabhavam), majesty, abundance of lordly power-or, derived in the sense of 'coming into being', it means origin. Nor even the maharsayah, great sages, Bhrgu and others [Bhrgu, Marici, Atri, Pulastya, Pulaha, Kratu and Vasistha.-Tr.] devanam, of the gods; ca, and; maharsinam, of the great sages.
Besides,

However supernatural the vision and however great the knowledge of the host of the gods and the wise seers may be, they cannot comprehend My powers. They do not know My name, actions, essence, attributes etc., for the reason that I am the source in every way of these gods and great seers. I am the source of their nature and knowledge, power etc. The knowledge given to them by Me according to their meritorious deeds constitutes the cause of their being gods, the great seers etc. That knowledge is limited. Thus, they have limited knowledge and do not know the real nature of My essence.
Sri Krsna proceeds to explain that knowledge about His real nature, which is beyond the grasp of gods etc., and which is the means for release from the evil that stands in the way of the rise of devotion.