Bhagavad Gita - Chapter 10 - Shloka (Verse) 21

व्याख्या--'आदित्यानामहं विष्णुः'--अदितिके धाता, मित्र आदि जितने पुत्र हैं? उनमें 'विष्णु' अर्थात् वामन मुख्य हैं। भगवान्ने ही वामनरूपसे अवतार लेकर दैत्योंकी सम्पत्तिको दानरूपसे लिया और उसे अदितिके पुत्रों-(देवताओँ-) को दे दिया (टिप्पणी प0 556.2)।

तथा इस प्रकार भी मेरा ध्यान किया जा सकता है --, द्वादश आदित्योंमें मैं विष्णु नामक आदित्य हूँ। प्रकाश करनेवाली ज्योतियोंमें मैं किरणोंवाला सूर्य हूँ। वायुसम्बन्धी देवताओंके भेदोंमें मैं मरीचि नामक देवता हूँ और नक्षत्रोंमें मैं शशी -- चन्द्रमा हूँ।

For those unable to practice the aforementioned meditation, He teaches the detailed Vibhuti-yoga—with 'Evancha' (And thus).

In various places, the Supreme is to be meditated upon as the principal element.

He demonstrates the meaning of the word 'Evam' (thus)—with 'Adityanam' etc.

Thus having stated His Yoga, He describes the Vibhutis to be meditated upon here and there. 'Adityanam'—Among the twelve Adityas mentioned as Shakra, Aryama, Dhata, Tvashta, Pusha, Vivasvan, Savita, Mitra, Varuna, Amsha, Bhaga, and Vishnu—I am the Aditya named Vishnu.

The interpretation 'or Vamana Avatara' is also included in the Acharya's (Shankara's) explanation by understanding 'I am the Vamana Avatara who is the Aditya named Vishnu', so saying 'or' is meaningless. Alternatively, among Adityas listed as Aruna, Surya, Bhanu, Tapana, Chandrama, Mitra, Hiranyavirya, Ravi, Aryama, Gabhasti, Divakara, and Vishnu—I am Vishnu; understanding this intent, the Acharya spoke thus.

Among illuminators, I am the Sun possessed of rays, pervading the world. Among 'Maruts'—specific deities—I am the one named Marichi. Among stars/constellations, I am the lord, the Moon.

'Vishnu'—due to being all-pervading and entering into everything. Roots 'Vishlri' in pervasion and 'Vish' in entering are read.

In Mokshadharma (MB 12.341.42-43): 'I am the goal of all beings and the procreator of progeny, O Bharata. Heaven and Earth are pervaded by Me, O Partha, and My splendor is excessive. I am entered into the Adhibhuta and am its wisher/lord.

And because of stepping/striding (kramana), O Partha, I am designated as Vishnu'.

Having stated Yoga, He describes Vibhutis—from 'Adityanam' until the end of the chapter.

'Adityanam'—Among the twelve Adityas, I am the Aditya named Vishnu; or the Vamana incarnation. 'Jyotisham'—Among lights like fire etc., I am 'Ravi'—the one with rays, extremely scorching, the sun with intense heat at mid-day in summer; this is the meaning.

'Marutam'—Among the seven sevens (49 Maruts), I am Marichi. 'Nakshatranam'—Of the stars.

Here, the genitive case is generally for determination (singling out one from a group). In cases like 'Of beings I am consciousness' (10.22), it is also for relationship. 'Shashi'—the Moon.

Among the Adityas numbered twelve, the twelfth and excellent Aditya named 'Vishnu', that I am. Among 'Jyotisham'—illuminators in the world—he who is the 'Anshuman' (Radiant) Sun—the solar group—that I am.

Among the Maruts, he who is the excellent 'Marichi', that I am.

Of the constellations (Nakshatras), I am 'Shashi' (the Moon). This genitive is not for determination (singling out form a group); just as in 'Of beings I am consciousness', it implies relation; meaning 'I am the Moon who is the Lord of the constellations'.

Now He narrates the Vibhutis—from 'Adityanam' to the end of the chapter.

Among the twelve Adityas, I am Vishnu, i.e., Vamana. Among 'Jyotisham'—lights—I am the 'Anshuman'—Ravi (Sun) endowed with world-pervading rays. Among 'Maruts'—specific gods—I am the one named Marichi. Or, among the seven Marudganas (winds). They are Avaha, Pravaha, Vivaha, Paravaha, Udvaha, Samvaha, and Parivaha.

Among stars/constellations, I am the Moon. Here in 'Adityanam aham Vishnuh' etc., the genitive is mostly for determination. Sometimes, as in 'Bhutanam asmi chetana', it is for relationship. We will show that in respective places.

Even incarnations like Vishnu are designated as Vibhutis only to imply excess of power. Hereafter, although the chapter is clear in meaning, we will explain a little here and there.

He introduces the section on coordinate predication starting from 'Adityanam aham Vishnuh' up to 'Yaccapi sarvabhutanam bijam' (10.39), connecting it with the verse 'Aham atma' (10.20)—'Evam bhagavatah' etc. By this, the other view that 'the four verses starting with Aham atma alone constitute all the vibhutis' is refuted. 'Specific vibhutis'—because 'principally' (Pradhanyatah) was the introduction.

Objection: Words denoting body do not culminate in the self, so here too implying secondary meaning (lakshana) is proper, not assuming direct power (shakti), for simplicity? To this he says—'Bhagavati' etc. 'Hi' implies reason. Words denoting inseparable attributes primarily refer to the substance (dharmi) through them; since this rule is established for qualities etc., there is no heaviness in assuming such power; this is the idea.

This is said by 'Paryavasyanti' (culminate). He shows that words denoting bodies naturally culminate in their respective souls due to inseparability—with 'Yatha' etc. But words like 'body' (sharira) etc., being abstract terms like 'quality' (guna), do not culminate in the substance. With this intent he says 'Words like Deva, Manushya, Pakshi, Vriksha'.

He removes the doubt of coordinate predication being based on superimposition etc.—with 'Bhagavatah tattadatmataya' (Due to the Lord being their respective Self). A meaning contrary to the introduction and conclusion cannot be accepted in the middle; nor is it proper to accept Brahman as consisting of all evil, either through illusion or in reality; this is the purport.

'Avinabhavavachanat'—meaning, without the Self, the body cannot exist. When said 'No smoke without fire, no quality without substance', it does not mean only fire etc. is real and smoke is false, or that smoke is fire; similarly here. Objection: When said 'Without Yajnadatta no one is in the house' or 'Without rope there is no snake', it implies the existence of only one and non-existence of others; why not so here? To this he says 'Avinabhavashcha' (And invariable concomitance). Since the conclusion cannot arise contradicting the introduction which arose when there was no opposing force (i.e., earlier), as established in the Upakrama Adhikarana. By 'Niyamyataya' (as being controlled), the difference from smoke-fire pervasion is also shown.

Thus, by this much text, the wrong view that 'Aham atma gudakesha...' (10.20) teaches the identity of the Jivas in all bodies with Brahman is uprooted. 'Adityanam'—of the sons of Aditi. According to 'Ajaghanyo jaghanyah' (Not last, last...), he says 'the twelfth who is excellent'. Here and in subsequent cases, the word 'utkrishta' (excellent) is used to show the specific meaning of determination. And that is placed everywhere as needed, being a synonym of 'Mukhya' (Chief) to be mentioned in 'Purodhasam cha mukhyam mam' (10.24).

Among the items cited here, the prominence of some is perceptible, others scriptural. Sometimes the coordinate predication is direct, sometimes through the Jiva.

If 'Jyoti' meant only stars, the Sun being outside that group and unrelated, determination would be impossible; so he says 'Prakashakanam' (of illuminators) generally. Since the Sun is like a firefly compared to the Supreme Light which is the cause of the world, to exclude that, he qualifies with 'Jagati' (in the world). 'Anshuman'—possession of excessive light useful for determination is intended by the suffix 'matup'; otherwise it would be redundancy. Since the word 'Ravi' is common to the twelve Adityas, the singular number implies the group; to show this he says 'Adityaganah' (The Solar Group).

'Maruts' are winds, forty-nine sons of Diti, forming seven groups of seven. If the Moon were also a Nakshatra (constellation), then the determination would be from that class; thinking this (is not so), he says 'Na iyam' (This is not). Then what is the meaning? He says—'Nakshatranam patih' (Lord of Nakshatras). Because 'Pradhanyatah' (principally) was the introduction. Objection: Amidst all preceding and succeeding genitives being determinative, it is improper for one in the middle to be relational; 'Nakshatra' should include the Moon by 'Chatri-nyaya' (umbrella logic) as merely 'shining at night'? Or by Sruti 'These lights are indeed merits which are Nakshatras' (Yajur 5.4.1.3), the Moon-orb being a place of enjoyment for celestial dwellers could be a Nakshatra? To this he says—'Like Bhutanam asmi chetana'. When primary meaning is possible, secondary is not proper. Nor is the determinative meaning present everywhere here, as in 'Bhutanam asmi chetana'.

मैं आदित्यों में विष्णु हूँ वैदिक परम्परा में आदित्यों का संख्या कहीं पाँच तो कहीं छ बतायी गई है। ये अदिति के पुत्र थे। तत्पश्चात् पारम्परिक विश्वास के अनुसार इनकी संख्या बारह मानी गई? जो बारह मासों के सूचक हैं। विष्णु पुराण के अनुसार विष्णु नामक एक आदित्य है? जो अन्य आदित्यों की अपेक्षा श्रेष्ठ और महत्त्वपूर्ण है।मैं ज्योतियों में सूर्य हूँ आधुनिक भौतिक विज्ञान भी सूर्य को समस्त ऊर्जाओं के स्रोत के रूप में स्वीकार करता है। अत भगवान् के कथन का अभिप्राय स्वत स्पष्ट हो जाता है। जहाँ कहीं भी कोई ऊर्जा व्यक्त होती है? उसका स्रोत आत्मा ही है।मैं वायु देवताओं में मरीचि हूँ वायु के अधिष्ठाता देवता मरुत कहलाते हैं? जिनकी संख्या उनचास कही गई है। इन में मरीचि नामक मरुत मैं हूँ। मरुतगण रुद्र पुत्र माने गये हैं। ऋग्वेद के अनुसार मरीचि उनमें प्रमुख है। मैं नक्षत्रों में चन्द्रमा हूँ भारतीय खगोलशास्त्र में जिस अर्थ में नक्षत्र शब्द प्रयुक्त किया जाता है? वह चन्द्रमा के मार्ग के तीन तारों का सूचक है। इस दृष्टि से? विश्व में चन्द्रमा का यह मार्ग भगवान् की विभूति की ही एक अभिव्यक्ति है और चन्द्रमा उनमें सर्वश्रेष्ठ है? क्योंकि वह नियन्त्रक और नियामक है तथा तेज में भी अपूर्व है।परन्तु हम नक्षत्र शब्द से सामान्य प्रचलित अर्थ को भी स्वीकार कर सकते हैं? जिसके अनुसार रात्रि के समय आकाश में जड़े हुए छोटेछोटे चमकते हुए असंख्य तारे ही नक्षत्र हैं। कुछ व्याख्याकार एक पग आगे जाकर कहते हैं कि नक्षत्र शब्द रात्रि के समस्त प्रकाशों का सूचक है। चिन्तन के लिए उपयोगी होने से यह अर्थ भी स्वीकार्य हो सकता है। रात्रि के समय एक छोटी सी कुटिया से लेकर संसद भवन तक को चमकाने वाले चन्द्रमा का प्रकाश शीतल शान्तिप्रद और गौरवमय होता है। ठीक उसी प्रकार आत्मा का प्रकाश भी अतुलनीय है।यहाँ बाइस श्लोकों की इस मालिका में? भगवान् श्रीकृष्ण कुल पचहत्तर उदाहरण प्रस्तुत करते हैं। उनका उद्देश्य ज्ञानयोग के मार्ग पर चलने वाले साधक की सहायता करना है। यहाँ उक्त उपासनाओं के द्वारा साधकगण अपने मनबुद्धि को सुगठित करके चित्त की एकाग्रता प्राप्त कर सकते हैं। ध्यान के लिए उपयोगी ये पचहत्तर अभ्यास हैं

(This is part of the combined commentary with previous/subsequent verses).

From 'Aham atma' (10.20)

to 'Jagat sthitah' (10.42).

The forms of Vibhuti are two-fold—manifest and hidden. To indicate that Vishnu etc. are manifest here, explaining those words, he first explains the word 'Vishnu' in 'Adityanam aham Vishnuh' with authority—'Vishnuh' etc.

'Sarva' connects appropriately (to pervasion etc.). By 'Adi' (etc.), subsequent meanings are included. The word 'Cha' implies the collection of other roots. 'That by which they go' is 'Gati'. Of beings—earth etc.; of progeny—Brahma etc.

From root 'Vi' (motion, pervasion, procreation, luster, eating) in the sense of motion, with 'ksnu' affix and shortening of the root (Vishnu). 'Me'—by Me; 'Rodasi'—heaven and earth; 'Vyaptau'—are pervaded. From 'Vishlri' (pervasion) with 'knu'. 'Kanti'—loveliness; from 'Vasha' (desire/shine) with 'nu', change of 'a' to 'i' and 'sha' to 'sha' (Vishnu). Or from 'Vi' (motion) in the sense of luster, with 'ksnu'.

'Adhibhuta' explained before. From 'Visha' (entering) with 'knu' and cerebralization (Vishnu). 'Tadicchuh'—desiring the birth etc. of the Adhibhuta. Kanti means desire. Thus from 'vayati' or 'vashti' (to desire), the form is as before.

'Kramanat'—due to striding as Trivikrama. From 'vayati' (motion) as before, affix in the agent sense.

For one unable to do that (internal meditation), external meditations should be done; He says this until the end of the chapter—

'Adityanam'—Among the twelve, I am 'Vishnu'—the Aditya named Vishnu; or Vamana Avatara. 'Jyotisham'—Among illuminators, I am 'Ravi'—Anshuman, the all-pervading illuminator. 'Marutam'—Among the seven sevens, I am the one named 'Marichi'. 'Nakshatranam'—The Lord of stars, I am 'Shashi'—the Moon.

(Nakshatranam is) Genitive of determination (or relation). Here, mostly the genitive is for determination. Sometimes for relation too, as in 'Bhutanam asmi chetana' (10.22) etc.

Avataras like Vamana, Rama etc., though possessing all opulence (being God Himself), are listed among Vibhutis with the intention of meditation in that form. Just as in 'Vrishninam Vasudevo'smi' (10.37), He lists Himself among His own Vibhutis with the intention of meditation in that form.

Hereafter, this chapter is mostly clear in meaning, so we will explain a little here and there.

He narrates the Vibhutis endowed with Yoga—from 'Adityanam' to the end of the chapter.

'Adityanam'—Among the twelve, I am 'Vishnu'—of the nature of pervading attribute, the illuminator of the orb. 'Jyotisham'—Among the illuminators of the external world, I am 'Anshuman'—'Ravi'—the Sun endowed with all-illuminating rays; this is the meaning. 'Marutam'—Among winds, I am a certain wind named 'Marichi', which produces all happiness. 'Nakshatranam'—Among stars, I am 'Shashi'—the Moon.

By the name 'Shashi' (marked by a hare/connected to Rohini), the nature of erotic sentiment (Shringara Rasa) in the form of attachment, characterized by the essence of Rasa, is implied.

'Adityanam'—Among the twelve Adityas, I am the Aditya named Vishnu.

'Jyotisham'—Among illuminators, I am 'Ravi'—the Radiant One (Anshuman).

I am 'Marichi' by name among 'Marutam'—the varieties of Marut deities.

'Nakshatranam'—Of the constellations, I am 'Shashi'—the Moon.

Now He states the Vibhutis—with 'Adityanam' etc. Among the twelve, I am the Aditya named Vishnu. Some say 'Vamana' among the Adityas i.e., gods. Among 'Jyotisham'—luminous objects—I am Anshuman Ravi.

Among 'Maruts'—gods—the excellent Marichi is Me. Among 'Nakshatras' I am Shashi.

Here, generally everywhere the genitive is for determination; in some places, it should be understood as both determination and relation; as in 'Bhutanam asmi chetana' (10.22) etc.

आदित्यानम् among the Adityas? अहम् I? विष्णुः Vishnu? ज्योतिषाम् among lights? रविः the sun? अंशुमान् radiant? मरीचिः Marichi? मरुताम् of the Maruts (winds)? अस्मि (I) am? नक्षत्राणाम् among the stars? अहम् I? शशी the moon.Commentary Of the twelve Adityas I am the Aditya known as Vishnu? Dhata? Mitra? Aryama? Rudra? Varuna? Bhaga? Surya? Vivasvan? Pusham? Savita? Tvashta and Vishnu are the twelve Adityas. The twelve months of the year are the Adityas.The Maruts are the gods controlling the winds. Some hold that there are seven of them while others say there are fortynine.The twelve Adityas? the luminaries like Agni? lightning? etc.? the Maruts? the stars? etc.? are the Samanya Vibhutis (ordinary manifestations) of the Lord. Vishnu? the sun? Marichi? and the moon are His Visesha Vibhutis (special manifestations) and hence they have greater splendour in them.You can superimpose the Lord on the sun and the moon? and meditate on them as forms of the Lord. You can practise the same kind of meditation on all forms mentioned in the following verses of this chapter.

Adityanam, among the twelve Adityas; aham, I; am the Aditya called Visnu. Jyotisam, among the luminaries; amsuman, the radiant; ravih, sun. Marutam, among the different gods called Maruts; asmi, I am; the one called Marici. Naksatranam, among the stars; I am sasi, the moon.

Of Adityas, who are twelve in number, I am the twelfth Aditya, called Visnu, who is paramount. Of luminuous bodies, namely, among luminaries in the world, I am the sun, the most brilliant luminary. Of Maruts I am the paramount Marici. Of constellations, I am the moon. The genitive case here is not to specify one out of many included in a group. Its use is the same as what is exemplifed in the statement 'I am the consciousness in all beings' (10.22). I am the moon who is the Lord of the constellations.