Bhagavad Gita - Chapter 10 - Shloka (Verse) 20

व्याख्या--[भगवान्का चिन्तन दो तरहसे होता है-- (1) साधक अपना जो इष्ट मानता है, उसके सिवाय दूसरा कोई भी चिन्तन न हो। कभी हो भी जाय तो मनको वहाँसे हटाकर अपने इष्टदेवके चिन्तनमें ही लगा दे; और (2) मनमें सांसारिक विशेषताको लेकर चिन्तन हो, तो उस विशेषताको भगवान्की ही विशेषता समझे। इस दूसरे चिन्तनके लिये ही यहाँ विभूतियोंका वर्णन है। तात्पर्य है कि किसी विशेषतोको लेकर जहा-कहीं वृत्ति जाय, वहाँ भगवान्का ही चिन्तन होना चाहिये, उस वस्तु-व्यक्तिका नहीं। इसीके लिये भगवान् विभूतियोंका वर्णन कर रहे हैं।]
'अहमादिश्च मध्यं च भूतानामन्त एव च (टिप्पणी प0 555)'-- यहाँ भगवान्ने अपनी सम्पूर्ण विभूतियोंका सार कहा है कि सम्पूर्ण प्राणियोंके आदि, मध्य तथा अन्तमें मैं ही हूँ। यह नियम है कि जो वस्तु उत्पत्ति-विनाशशील होती है, उसके आरम्भ और अन्तमें जो तत्त्व रहता है, वही तत्त्व उसके मध्यमें भी रहता है (चाहे दीखे या न दीखे) अर्थात् जो वस्तु जिस तत्त्वसे उत्पन्न होती है और जिसमें लीन होती है, उस वस्तुके आदि, मध्य और अन्तमें (सब समयमें) वही तत्त्व रहता है। जैसे, सोनेसे बने गहने पहले सोनारूप होते हैं और अन्तमें (गहनोंके सोनेमें लीन होनेपर) सोनारूप ही रहते हैं तथा बीचमें भी सोनारूप ही रहते हैं। केवल नाम, आकृति, उपयोग, माप, तौल आदि अलग-अलग होते हैं; और इनके अलगअलग होते हुए भी गहने सोना ही रहते हैं। ऐसे ही सम्पूर्ण प्राणी आदिमें भी परमात्मस्वरूप थे और अन्तमें लीन होनेपर भी परमात्मस्वरूप रहेंगे तथा मध्यमें नाम, रूप, आकृति, क्रिया, स्वभाव आदि अलग-अलग होनेपर भी तत्त्वतः परमात्मस्वरूप ही हैं -- यह बतानेके लिये ही यहाँ भगवान्ने अपनेको सम्पूर्ण प्राणियोंके आदि, मध्य और अन्तमें कहा है।भगवान्ने विभूतियोंके इस प्रकरणमें आदि, मध्य और अन्तमें -- तीन जगह साररूपसे अपनी विभूतियोंका वर्णन किया है। पहले इस बीसवें श्लोकमें भगवान्ने कहा कि सम्पूर्ण प्राणियोंके आदि, मध्य और अन्तमें मैं ही हूँ बीचके बत्तीसवें श्लोकमें कहा कि सम्पूर्ण सर्गोंके आदि, मध्य और अन्तमें मैं ही हूँ;' और अन्तके उनतालीसवें श्लोकमें कहा कि 'सम्पूर्ण प्राणियोंका जो बीज है, वह मैं ही हूँ क्योंकि मेरे बिना कोई भी चर-अचर प्राणी नहीं है। चिन्तन करनेके लिये यही विभूतियोंका सार है। तात्पर्य यह है कि किसी विशेषता आदिको लेकर जो विभूतियाँ कही गयी हैं, उन विभूतियोंके अतिरिक्त भी जो कुछ दिखायी दे, वह भी भगवान्की ही विभूति है -- यह बतानेके लिये भगवान्ने अपनेको सम्पूर्ण चराचर प्राणियोंके आदि, मध्य तथा अन्तमें विद्यमान कहा है। तत्त्वसे सब कुछ परमात्मा ही है -- 'वासुदेवः सर्वम्'-- इस लक्ष्यको बतानेके लिये ही विभूतियाँ कही गयी हैं।
इस बीसवें श्लोकमें भगवान्ने प्राणियोंमें जो आत्मा है, जीवोंका जो स्वरूप है, उसको अपनी विभूति बताया है। फिर बत्तीसवें श्लोकमें भगवान्ने सृष्टिरूपसे अपनी विभूति बतायी कि जो जड-चेतन, स्थावर-जङ्गम सृष्टि है, उसके आदिमें 'मैं एक ही बहुत रूपोंमें हो जाऊँ' ('बहु स्यां प्रजायेयेति' छान्दोग्य0 6। 2। 3) --ऐसा संकल्प करता हूँ और अन्तमें मैं ही शेष रहता हूँ--'शिष्यते शेषसंज्ञः' (श्रीमद्भा0 10। 3। 25)। अतः बीचमें भी सब कुछ मैं ही हूँ -- 'वासुदेवः सर्वम्' (गीता 7। 19) 'सदसच्चाहमर्जुन' (गीता 9। 19 ); क्योंकि जो तत्त्व आदि और अन्तमें होता है, वही तत्त्व बीचमें होता है। अन्तमें उन्तालीसवें श्लोकमें भगवान्ने बीज-(कारण-) रूपसे अपनी विभूति बतायी कि मैं ही सबका बीज हूँ, मेरे बिना कोई भी प्राणी नहीं है। इस प्रकार इन तीन जगह--तीन श्लोकोंमें मुख्य विभूतियाँ बतायी गयी हैं और अन्य श्लोकोंमें जो समुदायमें मुख्य हैं, जिनका समुदायपर आधिपत्य है, जिनमें कोई विशेषता है, उनको लेकर विभूतियाँ बतायी गयी हैं। परन्तु साधकको चाहिये कि वह इन विभूतियोंकी महत्ता, विशेषता, सुन्दरता, आधिपत्य आदिकी तरफ खयाल न करे, प्रत्युत ये सब विभूतियाँ भगवान्से ही प्रकट होती हैं, इनमें जो महत्ता आदि है, वह केवल भगवान्की है; ये विभूतियाँ भगवत्स्वरूप ही हैं-- इस तरफ खयाल रखे। कारण कि अर्जुनका प्रश्न भगवान्के चिन्तनके विषयमें है (10। 17), किसी वस्तु, व्यक्तिके चिन्तनके विषयमें नहीं।

उनमें तू पहली विभूतिको ही सुन --, गुडाका -- निद्रा उसका स्वामी यानी निद्राजयी होनेके कारण अथवा घनकेश होनेके कारण अर्जुनका नाम गुडाकेश है। हे गुडाकेश समस्त भूतोंके आशयमें यानी आन्तरिक हृदयदेशमें स्थित सबका अन्तरात्मा मैं हूँ ( ऊँचे अधिकारियोंको तो ) मेरा ध्यान सदा इस प्रकार करना चाहिये। परंतु जो ऐसा ध्यान करनेमें असमर्थ हों उन्हें आगे कहे हुए भावोंमें मेरा चिन्तन करना चाहिये? अर्थात् उनके द्वारा ( इन अगले भावोंमें ) मेरा चिन्तन किया जा सकता है क्योंकि मैं ही सब भूतोंका आदि? मध्य और अन्त हूँ अर्थात् उनकी उत्पत्ति? स्थिति और प्रलयरूप मैं ही हूँ।

While the presentation of vibhutis is at hand, He strives for the mental composure of the listener Arjuna to show the supreme divine form at the very beginning—with 'Tatra' (Therein) etc. Even to hear the conditioned and imaginary form of the Supreme to be described later, composure of mind must be maintained—He says 'Tavat' (First) etc.

'Wherein knowledge, action, and past impressions lie/rest' is 'Ashaya', i.e., the heart; the Inner Self residing within the heart of all beings is I Myself—explaining this sentence meaning, he says 'Sarvesham' (Of all) etc.

To one who is dull or mediocre and unable to meditate on the Supreme Self as the Self, He says—'Tadashaktena' (By one unable to do that) etc.

Suspecting that in the things to be mentioned later, the Supreme is not the object of meditation but some other cause is to be meditated upon there, He says—'Yasmat' (Because) etc. The intended meaning is that the Supreme alone is to be meditated upon here as the Cause of all, Omniscient, and Lord of all, and not any other cause in the context of origin etc.

'Tell me Yoga and Vibhuti'—thus you asked; therein first listen to My Yoga.

I, Vasudeva, the Self, the Inner Self, am situated in the 'Ashaya'—the inner organ—of all beings.

This is to be known only by those who have conquered the sleep of ignorance—indicating this, He addresses—'O Gudakesha'.

For one unable to do this, He says. I am the 'Adi'—cause, 'Madhya'—sustenance, and 'Anta'—dissolution of beings. Thus, for one unable to meditate as the Inner Self of all beings, I am to be meditated upon as the Agent of creation etc.—this is the intent.

He states the Yoga briefly—'Aham' etc. O Gudakesha—O conqueror of sleep, or thick-haired one!

I, Vasudeva, am the 'Atma'—derived from 'Atati' meaning pervades, hence All-pervading. Therefore, I am the 'Ashaya' of all beings—the place of unification; just as a lake is the 'Jalashaya' (reservoir) for waters, so am I the 'Sarvabhutashaya' (Reservoir of all beings).

'Sthitah'—immovable. (Grammatical note on Visarga sandhi). In the Bhashya, however, it is interpreted as 'situated in the Ashaya, i.e., inside the heart, of all beings'.

Because I am the Reservoir of all beings, I am the 'Adi'—cause of birth; 'Madhya'—cause of sustenance; and 'Anta'—place of dissolution of beings. The idea is that this entire universe exists within Me alone.

In the 'Ashaya' i.e., heart, of all beings—who are My body—I am situated as the Self. 'Atma' indeed means the Supporter, Controller, and Master (Sheshi) of the body in all respects.

As will be said: 'I am seated in the hearts of all...' (15.15), 'The Lord resides in the heart-region of all beings...' (18.61). And it is heard in Sruti: 'He who dwelling in all beings is within all beings... whose body is all beings, who controls all beings from within. He is your Inner Controller, Immortal Self' (Brihadaranyaka 3.7.15); 'He who dwelling in the self is within the self... whose body is the self...' (Satapatha Br. 14.5.30).

Thus situated as the Self of all beings, I am their 'Adi, Madhya, and Anta'; meaning the cause of their origin, sustenance, and dissolution.

Thus, having established that the Lord's abiding as the Self in all His vibhutis is the reason for the coordinate predication (identification) with those respective words, He now designates specific vibhutis through coordinate predication. For when the Lord exists as the Self, all words culminate in Him alone. Just as words like 'god, man, bird, tree' etc., while denoting bodies, culminate in the respective souls.

'That the Lord's existence as their respective Self is the basis for coordinate predication'—He will state this in the conclusion of Vibhutis with 'There is nothing that can exist without Me...' (10.39), by stating the invariable concomitance of all with Himself. And that invariable concomitance is due to 'being controlled', as stated in the introduction 'Everything proceeds from Me' (10.8).

Therein, He first states the Divine form (Ishvara-rupa)—'Aham' etc.

O Gudakesha! I am the Supreme Self situated in the 'Ashayas'—inner organs—of all beings as the Controller with qualities like omniscience.

'Adi'—birth; 'Madhya'—sustenance; 'Anta'—dissolution; meaning I alone am the cause of the birth etc. of all beings.

To explain in detail the two things asked—'Your Yoga and Vibhuti' (10.18)—their two answers are summarized in the verse 'Aham atma'; with this intent he says 'Tatra'. By this, the two causes (Selfhood and Causality) for the coordinate predication mentioned before and to be mentioned later are stated as applicable.

'Atmataya avasthitah' (Situated as the Self) shows the resulting syntax. Although the word 'Atma' has many meanings, due to its prevalence as the correlative of 'body', it expects a body as its correlative; therefore, even though inside the compound, the word 'Bhuta' should be extracted by intellect and connected; with this intent, he says 'Of all beings who are My bodies'.

How is the Lord the Self of elements which are bodies of Jivas, and of Jivas themselves? He shows the definition of Atma—'Atma hi' etc. Some say the three (Support, Controller, Master) together form one definition. Just as the three (origin etc.) are the definition of Brahman according to Sruti, the purposefulness of the three should be understood as excluding mere doubt. Others say they are three separate definitions. There, the distinction is—'That substance which can be controlled and supported by a conscious entity entirely for its own purpose...' such definition of body should also be considered. Other definitions of body have been refuted in various places. 'A substance which is an inseparable attribute to a conscious entity is the body'—this is our conclusion intended by the Bhashya.

Here, to remove the doubt that 'Sarvabhuta' refers only to bodies (matter), and to reveal that 'Ashaya' refers to the heart, and to establish support/control etc. as signs of the Self, he says—'Tatha' etc.

After 'Sarvasya chaham' (15.15), beginning with 'Dvavimau purushau' (15.16), the statement 'Ksharah sarvani bhutani' (15.16) determines that 'Sarvabhuta' refers to the Knower of the Field (Kshetrajna) qualified by non-matter; similarly here. And in the same context, after saying 'Uttamah purushastu anyah...', it is said 'Who entering the three worlds supports them, the Immutable Lord' (15.17). Here by 'Bibharti' (supports) and 'Ishvara' (Lord), support and control are clear; and by the convention of the word 'Ishvara', Mastery is established. The word Ishvara is not used for Garuda etc. who control snakes etc. That the word 'Ishvara' and 'Aham' refer to the same subject here is shown by citing two verses.

Here 'Sarvabhuta' refers to Jivas indeed, as said 'Revolving all beings mounted on the machine by Maya' (18.61). By 'Revolving', controllership is established. And by residence in the heart, the support mentioned in 'All this is strung on Me' (7.7) is indicated.

Thus, he shows the Sruti which speaks of His having all things (sentient and insentient) as His body through the connection with the word 'Sarvabhuta'—'Yah sarveshu bhuteshu' etc. He cites the sentence elaborating His being the body of the sentient part—'Ya atmani' etc.

Since abiding as the Self is useful for being the material and efficient cause, connecting with the first half, he explains the second half—'Evam' etc. By 'Thus situated as the Self', the material causality of His changeless Self is established. Since being merely the beginning, middle, and end in terms of space or time is inappropriate, he gives the metaphorical meaning—'Their origin...' etc.

भूतमात्र के हृदय में स्थित आत्मा मैं ही हूँ इस सामान्य कथन के साथ श्रीकृष्ण इस प्रकरण का प्रारम्भ करते हैं। वैज्ञानिक विचारपद्धति से शोधकार्य करने का एक सुप्रशिक्षित प्राध्यापक? अनुसंधान के अपने प्रिय विषय की चर्चा का प्रारम्भ एक संक्षिप्त व सारपूर्ण कथन के साथ करता है। तत्पश्चात् वह उस विषय का विस्तार से विचार करके युक्तियुक्त विवेचन के द्वारा अन्त में उसी प्रारम्भिक कथन के निष्कर्ष पर पहुँचता है। यहाँ पर भी हम देखेंगे कि इस अध्याय की समाप्ति पर भगवान् इसी विचार को और अधिक प्रभावशाली ढंग से दोहराते हैं कि मैं इस सम्पूर्ण जगत् को अपने एक अंशमात्र से धारण करके स्थित हूँ।इस श्लोक की पहली पंक्ति में भगवान् अपनी सर्वात्मकता दर्शाते हैं और दूसरी पंक्ति में इसी भाव को प्रकारान्तर से बताते हैं कि मैं समस्त भूतों का आदि? मध्य और अन्त हूँ। वस्तुत बाह्य चराचर जगत् मन की प्रक्षेपित सृष्टि है दूसरे शब्दों में बाह्य जगत् परिच्छिन्न मन के द्वारा किया गया अनन्त का अन्यथा दर्शन है। यह तथ्य आन्तरिक वैचारिक जगत् से सम्बन्धित भी समझा जा सकता है। प्रत्येक बुद्धिवृत्ति चैतन्य में प्रकट होकर उसी में लीन हो जाती है। चैतन्य के अभाव में वृत्ति की उत्पत्ति नहीं हो सकती। आगे भी इसी विचार को दोहराया गया है। भगवान् श्रीकृष्ण इस महान् सत्य को दोहराते कभी नहीं थकते हैं।इस चराचर जगत् में रहते हुए ईश्वरोपासना की साधनाओं को या पद्धति को अब बताते हैं।

(This is part of the combined commentary with the previous verse). By 'Aham atma' (10.20), He wards off exclusion/limitation.

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Therein, first hear the principal object of contemplation. Situated in the 'Ashaya'—heart region—of all beings as the Inner Controller and the Innermost Self, the 'Atma'—mass of Consciousness and Bliss—is I, Vasudeva alone; thus should I be meditated upon by you.

O Gudakesha! By 'conqueror of sleep', He indicates capacity for meditation. If unable to meditate thus, then the meditations to be described should be done.

Even there, He states the first object of meditation—'I alone am the Adi'—origin; of 'Bhutas'—living beings dealt with as sentient in the world; 'Madhya'—sustenance; and 'Anta'—destruction. Meaning, I alone am to be meditated upon as the origin, sustenance, and destruction, and as the cause thereof, of all classes of sentient beings.

Having thus promised to speak, He first states His 'Yoga' everywhere—'Aham' etc. To ensure hearing without lethargy, He addresses—'O Gudakesha'. I am the 'Atma' situated in the 'Ashayas'—inner organs—of all beings.

Through that connection with the Self which is Me, all Jivas experience bliss ranging from sensual pleasure to the experience of Brahman-bliss; this is the meaning. You too should contemplate Me as that connection of My portion which is for the sake of their experiencing bliss; this is the idea. And this contemplation will be useful for the knowledge of My glory.

Objection: When there is connection with Your Self, how does destruction happen? Anticipating this, He says—'Aham' etc. I am also the 'Adi'—place of origin—of beings; and again 'Madhya'—sustenance; and 'Anta'—place of dissolution.

Since they are produced by My will for My sport, protected as long as the sport lasts, and brought to dissolution when there is a desire to end the sport, therefore there is no fault (in destruction); this is the purport. If those produced by Me and connected with My Self-portion were destroyed by another or merged into another, there would be a fault; but not for those merging into Me.

This is indicated by 'Eva' (alone). Therefore, contemplate the connection of My partial Self in all with a faultless attitude; this is the idea.

'Aham Atma'—I am the Inner Self, O Gudakesha! 'Gudaka' means sleep, he who is the lord of that is 'Gudakesha'; meaning one who has conquered sleep; or one with thick hair.

'Sarvabhutashayasthitah'—situated in the Ashaya, the inner heart, of all beings; I, the Self, the Inner Self, am to be meditated upon constantly.

By one unable to do that, I am to be thought of in the subsequent states. Because I alone am the 'Adi'—cause of beings, and 'Madhya'—sustenance, and 'Anta'—dissolution.

And thus I am to be meditated upon—

Therein, first defining 'Yoga', He says—'Aham' etc. 'Gudaka' is sleep, become its 'Isha'—controller; meaning, one should contemplate only by being free from laziness; thus He addresses.

I am first the 'Atma' of everything natural (prakrita) which is My own portion. I am situated in the 'Ashaya' of earth etc. which are My body, and of the sentient denoted by the word 'Sarvabhuta'. And 'I am the beginning of all'—this is an elaboration of the previously stated 'I am the source of the gods' (10.2).

The idea is that I am to be contemplated as the Self everywhere.

Here, such statement should be understood with the intention of non-difference between the part and the whole.

अहम् I? आत्मा the Self? गुडाकेश O Gudakesa? सर्वभूताशयस्थितः seated in the hearts of all beings? अहम् I? आदिः the beginning? च and? मध्यम् the middle? च and? भूतानाम् of (all) beings? अन्तः the end? एव even? च and.Commentary O Gudakesa I am the soul (Pratyagatma) which exists in the hearts of all beings and I am also the source or origin? the middle or stay? and the end of all created beings. I am the birth? the life and the death of all beings. Meditate on Me as the innermost Self.Gudakesa means either coneror of sleep or thickhaired.He who is able to meditate on the Self with Abheda Bhavana (attitude of nonduality)? is a alified aspirant (Adhikari) of the first class. He who is not able to meditate on the Self should think of the Lord in those things which are mentioned below. This type of meditation is for the aspirants of the middle class.

Gudakesa, O Gudakesa-gudaka means sleep, and isa means master; master of that (sleep) is gudakesa, i.e. one who has conered sleep; [See also under 1.24.-Tr.] or, one who has got thick hair; aham, I; am the atma, Self, the indwelling Self; who is to be ever-meditated on as sarva-bhuta-asaya [Asaya-that in which are contained the impressions of meditations (upasanas), actions and past experiences.]-sthitah, residing in the hearts of all beings. And, by one who is unable to do so, I am to be meditated on through the following aspects. I am capable of being meditated on (through them) becasue aham, I; am verily the adih, beginning, the origin; and the madhyam, middle, continuance; ca, as also; the antah, end, dissolution; bhutanam, of (all) beings.
'I am to be meditated upon thus also:'

I am the Self dwelling in the heart of all beings who constitute My body. What is called 'Self' is in every way the supporter, controller and the principal of a body. It is further declared: 'And I am seated in the hearts of all; from Me are memory, knowledge and their removal' (15.15), and 'The Lord dwells, O Arjuna in the heart of every being causing them to spin round and round by His power, as if set on a wheel' (18.61). The Srutis also declare: 'He who, dwelling in all beings, is within all beings, whom all beings do not know, whose body all beings are, who controls all beings from within, is your Inner Controller, immortal Self (Br. U., 3.7.15); and 'He who, dwelling in the self is within the self, whom the self does not know, whose body the self is, and who controls the self from within, He is your Inner Controller and Immortal Self' (Sata. Br., 14.5.30). Thus, I am the Self of all beings and I am their beginning, the middle and also the end. The meaning is that I am the cause of their origination, sustentation and dissolution.
Thus, having explained that the Lord's immanence in all beings, which are His manifestations having Him, as their Self, is the ground for naming them in the manner of Samanadhikaranya or co-ordinate predication with Him (i.e., predication that they are He Himself), Sri Krsna proceeds to present some specific or distinguished manifestations in the same style of co-ordinate predication. As the Lord abides as the Self in all, the final significance of all terms culminates in Him. Terms such as god, man, bird, tree etc., though they signify the respective physical forms of those objects, they culminate through them in the selves in them as their final significance. Just like that here it is going to be stated in the conclusion of the account of the manifestations of the Lord, that the Lord's immanence in them all as their Self is the basis for describing them in such co-ordinate predication (as He Himself). The text 'There is nothing, moving or unmoving, apart from Me' (10.39) says that they are inseparable from Him, and this inseparability is the result of their being under His control. This has been initially declared in the words 'All proceed from Me' (10.8).
[This word Samanadhikaranya is translated by some also as 'grammatical co-ordination.' It is a context in which a number of words, usually having varying denotations, are used to signify an identical object. This kind of co-ordinate relation occurs in all the following verses in which Sri Krsna eates Himself with various objects having different denotations as Atman, Visnu among the Adityas, Indra, Marici, Sankara, Kubera, etc. Further explanation is given in the commentary.]