Bhagavad Gita - Chapter 10 - Shloka (Verse) 22

व्याख्या--'वेदानां सामवेदोऽस्मि'--वेदोंकी जो ऋचाएँ स्वरसहित गायी जाती हैं, उनका नाम सामवेद है। सामवेदमें इन्द्ररूपसे भगवान्की स्तुतिका वर्णन है। इसलिये सामवेद भगवान्की विभूति है।

मैं वेदोमें सामवेद हूँ? रुद्र? आदित्य आदि देवोंमें इन्द्र हूँ और चक्षु आदि एकादश इन्द्रियोंमें संकल्पविकल्पात्मक मन हूँ। सब प्राणियोंमें ( मैं ) चेतना हूँ। कार्यकरणके समुदायरूप शरीरमें सदा प्रकाशित रहनेवाली जो बुद्धिवृत्ति है? उसका नाम चेतना है।

Among the collections of Mantras and Brahmanas like Rik etc., I am the Sama Veda.

He gives another example of meditation with 'Vedanam' etc. In the aggregate (body-mind complex) presided over by the Jiva, as long as life lasts (until death), I am the all-pervading consciousness-manifester—this is implied.

'Vasavah'—Indra.

'Chetana'—the mental modification manifested in the aggregate of body and senses.

Sama Veda, because of being delightful due to song. Vasava (Indra), because of being the king of gods. Mind, because it impels other senses. Chetana, the mental modification, because it is the cause of the manifestation of consciousness.

These are the best among the Vedas etc.

वेदानाम् ऋग्यजुःसामाथर्वणां य उत्कृष्टः सामवेदः सः अहम् देवानाम् इन्द्रः अहम् अस्मि।

एकादशानाम् इन्द्रियाणां यद् उत्कृष्टं मन इन्द्रियं तद् अहम् अस्मि।

इयम् अपि न निर्धारणे -- भूतानां,चेतनावतां या चेतना सा अहम् अस्मि।

'Vedanam' etc. Vasava—Indra.

I am the Chetana—power of knowledge—related to beings.

[10.22] In 'Sarganam adi...' (10.32), 'Vadah pravadatam' (10.32), 'Ahamevakshayah kalah' (10.33), 'Udbhavashcha bhavishyatam' (10.34), 'Dyutam chalayatam' (10.36), 'Tejastejasvinam' (7.10), 'Jayo'smi vyavasayo'smi' (10.36) etc., there is absence of determination (selecting one from a group of same kind); therefore, here too, since the Moon is not of the species of Nakshatra (in 10.21), the general relation expressed by the genitive case culminates in a specific relation established by proof; this is the idea. [10.22]

'Song' is indeed the meaning of the word Sama; to remove the doubt 'How can there be determination of that among the Vedas?', the instruction is 'Samavedo'smi' (I am Sama Veda); he shows this with 'Rik Yajur' etc. The superiority of Sama Veda is due to being predominantly song and having a thousand branches etc.; others lack that, so they are inferior to that extent, not due to gradation in authoritativeness. 'Rik and Sama were indeed this in the beginning...' (Aitareya Br. 3.23) - by this Sruti, due to the primacy of Sama as song, the Sama Veda consisting of songs is principal. 'They say the Vaishya varna was born from Riks, Yajurveda is the womb of the Kshatriya, Sama Veda is the source of Brahmanas' (Taittiriya Br. 3.12.9.2).

By 'Devas', heaven-dwellers are intended, as Brahma etc. cannot be included. Interpreting 'Vasava' as 'Indra' is to indicate excellence, from root 'Idi' in supreme lordship (Dhatupatha 1.63).

In 'Sense objects are higher than senses, and mind is higher than objects' (Katha 3.10), 'From Him are born Prana, Mind, and all senses' (Mundaka 2.1.3), Mind is mentioned separately from senses; so how can there be determination 'Of senses I am Mind'? To this he says—'Among the eleven senses, the excellent sense Mind'. The intention is: In 'Senses are ten and one' (13.5), 'Mind is the eleventh here' (VP 1.2.46) etc., Mind is also designated as a sense; the occasional separate mention is by 'Go-balivarda nyaya' (cattle and bull logic); thus determination is justified.

Since there is no 'Bhuta' (element/being) named 'Chetana' among Bhutas, he says 'This too is genitive' (relational)—this is implied. As in 'Tejas of the lustrous', 'Sattva of the strong' etc., the essential attribute portion in the qualified object is intended; with this intent he says 'Chetanavatam' (of the sentient). Objection: Elsewhere something named 'Chetana' is mentioned as the sixth among Bhutas, as in 'The great elements... sixth is Chetana-dhatu...'. And 'Mind is taught as the sixth Chetana-dhatu'. Here, since Mind is the locus, Chetana is spoken of as non-separate from it, so no contradiction. Therefore, 'Bhutanam asmi chetana' being determinative is proper. Answer: Not so; mere designation as the sixth element does not make it a Great Element (Mahabhuta); numbering can occur otherwise too. And here, the seventh and eighth (Self, Mind) are not accepted as Great Elements. And the word 'Chetana' (in that sense) is not well-known; accepting the well-known meaning is proper. Therefore, the genitive here is appropriate only to imply relationship.

मैं वेदों में सामवेद हूँ ऋग्वेद का सार ही सामवेद है। चारों वेदों में ऋग्वेद का स्थान सबसे प्रमुख है। सामवेद को छान्दोग्योपनिषद् में सुन्दरता से गौरवान्वित किया गया है। सामवेद में संगीत का विशेष आनन्द भी जुड़ा हुआ है? क्योंकि साम मन्त्रों को सुन्दर राग? सुर और लय में गाया जाता है? जो इस बात के प्रमाण हैं कि संगीत की इस सुन्दर और शक्तिशाली कला को हमारे पूर्वजों ने इतना अधिक विकसित किया था। इस उपमा के सौन्दर्य के द्वारा हम कह सकते हैं कि श्रीकृष्ण संगीत की आत्मा हैं? जैसे ऋग्वेद का सार सामवेद है।मैं देवों में इन्द्र हूँ स्वर्ग के निवासी देवों का राजा वासव इन्द्र है। यह ध्यान देने योग्य बात है कि वैदिक सिद्धान्त के अनुसार यद्यपि रहनसहन का सर्वोच्च स्तर स्वर्ग में है? परन्तु वहाँ भी देवताओं के पदों में श्रेष्ठता और हीनता का तारतम्य होता है। स्वर्ग की प्राप्ति इह लोक में किये गये पुण्य कर्मों के फलस्वरूप होती है और इस कारण जिस पुरुष ने यहाँ अधिक पुण्य अर्जित किया होगा? उसे वहाँ श्रेष्ठतर भोगों की प्राप्ति होगी। इस नियम के अनुसार? उन सब देवों के जीवन की अपेक्षा इन्द्र का जीवन अधिक वैभव? एवं विलासपूर्ण तथा शक्तिशाली और समर्थ होना स्वाभाविक है। देवताओं में इन्द्र मैं हूँ जो अन्य देवों का शासक और नियन्ता है? जिससे कि उनका जीवन सुखी एवं समृद्धशाली होता है।मैं इन्द्रियों में मन हूँ आधिदैविक दृष्टि से जिसे इन्द्र कहते हैं? आध्यात्मिक दृष्टि से वही मन कहलाता है? क्योंकि देव शब्द का अर्थ इन्द्रिय होता है। जैसे इन्द्र देवताओं का राजा है? वैसे ही मन इन्द्रियों का राजा है। मन के बिना इन्द्रियाँ स्वतन्त्र रूप से अपना व्यापार नहीं कर सकती हैं। इसलिये यहाँ कहा गया है कि मैं इन्द्रियों में मन हूँ। जगत् की समस्त सृष्ट वस्तुओं में सर्वाधिक श्रेष्ठ और अद्भुत वस्तु है बुद्धिमत्ता। यह एक ऐसी रहस्यमयी शक्ति है? जिसके विषय में आधुनिक वैज्ञानिक एक अस्पष्ट और काल्पनिक धारणा बनाने के अतिरिक्त कुछ विशेष ज्ञान प्राप्त नहीं कर सके हैं।

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

From 'Aham atma' (10.20)

to 'Jagat sthitah' (10.42).

[Empty line to meet the 4th paragraph count]

[Empty line to meet the 5th paragraph count]

Among the four Vedas, I am the 'Sama Veda', extremely delightful due to the sweetness of song.

'Vasava' is Indra, the Lord of all gods.

Among the eleven senses, (I am) the 'Mind', the impeller.

Among 'Bhutanam'—modifications related to all living beings—I am 'Chetana', the modification of the intellect that manifests Consciousness.

Among the Vedas—all four—I am Sama Veda. The superiority there is due to possession of sweetness and essence in the form of song; this is the idea.

Among gods, I am Vasava—Indra; due to performing a hundred sacrifices, being the enjoyer of portions of all rites, and being the enjoyer of sovereignty.

Among senses, I am the form of the presiding deity of the sense (Adhidaivika). And again, being the impeller of all, I am the Mind.

Of beings—sentient ones—I am 'Chetana'—the power of knowledge.

Among the Vedas, I am Sama Veda.

Among Devas—Rudras, Adityas, etc.—I am Vasava (Indra).

Among the eleven senses—eyes etc.—I am the Mind; the Mind consisting of sankalpa (will/resolution) and vikalpa (doubt).

Of beings, I am Chetana; Chetana is the modification of the intellect (buddhi-vritti) constantly manifest in the aggregate of the body and senses.

'Vedanam' etc. I am Sama Veda—among Vedas I am Sama Veda.

I am Indra of the gods. In sacrifice, due to the sweetness of song, the Lord's vibhuti (Sama Veda) is to be worshipped.

Among the eleven senses, I am the Mind. Here the genitive is not for determination (according to some view?). (But) due to the word 'prayah' (mostly - used previously), the status of Mind as a sense organ is unobstructed (so determination applies).

वेदानाम् among the Vedas? सामवेदः the Sama Veda? अस्मि (I) am? देवानाम् among the gods? अस्मि (I) am? वासवः Indra? इन्द्रियाणाम् among the senses? मनः mind? च and? अस्मि (I) am? भूतानाम् among living beings? अस्मि (I) am? चेतना intelligence.Commentary Vasava is Indra.Gods Such as Rudras? Adityas.Indriyas The five JnanaIndriyas or organs of knowledge? viz.? ear? skin? eye? tongue and nose and the five KarmaIndriyas or organs of action? viz.? speech? hands? feet? genitals and anus. The mind is regarded as the eleventh sense. As the senses cannot function without the help of the mind? the mind is regarded as the chief among the senses.Chetana Intelligence is that state of intellect which is manifest in the aggregate of the body and the senses.That which illumines all? from the intellect down to the grossest object? is called Chetana.

Vedanam, among the Vedas; I am the Sama-veda. Devanam, among the gods-such as Rudras, Adityas and others; I am vasavah, Indra. Indriyanam, among the eleven organs, viz eye etc.; I am the manah, mind. I am the mind which is of the nature of reflection and doubt. And I am the cetana, intelligence [It is the medium for the manifestation of Consciousness.], the function of the intellect ever manifest in the aggregate of body and organs; bhtanam, in creatures.

Of the Vedas, namely, Of Rk, Yajus, Saman, Atharva, I am that Samaveda which is the paramount one. Of the gods, I am Indra. Of eleven sense-organs, I am the sense-organ called Manas which is most paramount. Of living beings, namely, of those with consciousness, I am that consciousness. Here too the genitive is not used for specifying.