Bhagavad Gita - Chapter 10 - Shloka (Verse) 31

व्याख्या--पवनः पवतामस्मि-- वायुसे ही सब चीजें पवित्र होती हैं। वायुसे ही नीरोगता आती है। अतः भगवान्ने पवित्र करनेवालोंमें वायुको अपनी विभूति बताया है।'रामः शस्त्रभृतामहम्'--ऐसे तो राम अवतार हैं, साक्षात् भगवान् हैं, पर जहाँ शस्त्रधारियोंकी गणना होती है, उन सबमें राम श्रेष्ठ हैं। इसलिये भगवान्ने रामको अपनी विभूति बताया है।

पवित्र करनेवालोंमें वायु और शस्त्रधारियोंमें दशरथपुत्र राम मैं हूँ? मछली आदि जलचर प्राणियोंमें मकर नामक जलचरोंकी जातिविशेष मैं हूँ? स्रोतोंमें -- नदियोंमें मैं जाह्नवी -- गङ्गा हूँ।

(This commentary refers to verse 32, misplaced here). 'Ahamaadih' etc.—what was said before is being said again here; anticipating the doubt that it's a repetition, he says—'Bhutanam' etc.

By the word 'Sarga' (Creation), all effects that are created are included. 'Adhyatmavidya'—the transformation of the inner organ in the Self which removes ignorance is accepted.

'Vada' related to disputants is the dispassionate discussion culminating in the determination of truth. When 'Pravadatam' (of speakers) implies varieties of discussion by implication, then the genitive is for determination; he says—'Pravaktri' (among speakers).

'Ramah'—Due to being of the nature of Bliss, being Full/Complete, and delighting the world.

'He is of the nature of Bliss, measureless, and the world delights in Him, therefore He is Rama'—in the Shandilya Shakha.

The derivation is 'Ra' and 'Ama'.

'Pavatam'—Among purifiers, or among the swift.

'Ramah'—The son of Dasharatha.

Even though Rama etc. are the Supreme Lord, their inclusion among Vibhutis is for the purpose of meditation.

'Jhashanam'—Among fishes etc., Makara, a specific species.

'Srotasam'—Among rivers.

Among 'Pavatam'—those whose nature is motion—I am Pavana (Wind). Among weapon-bearers, I am Rama.

Here 'Shastrabhrittva' (bearing weapons) is the Vibhuti, due to the absence of another object (since Rama is God Himself).

Aditya etc., being individual souls (Kshetrajnas), are attributes/modes of the Lord who abides as their Self, being His body; thus they are in the same position as 'weapon-bearing-ness' (as an attribute).

'Pavanah' etc. Among 'Pavatam'—purifiers or swift ones—I am Vayu.

Among 'Shastrabhritam'—warriors—I am Rama, son of Dasharatha. Or Parashurama.

Among 'Jhashanam'—fishes—I am Makara, a specific fish (Timingila).

Among 'Srotasam'—flowing waters—I am Bhagirathi (Ganga).

If 'Pavatam' meant the unique action of the wind, determination would not be fitting (as wind is unique); to justify it, he says 'of those whose nature is motion'. Meaning those who move incessantly. For stars etc. also revolve incessantly impelled by wind. Unlike in Soma-pavana etc., purification-related motion is not intended here.

In 'Ramah shastrabhritam aham', the conqueror of Parashurama, the slayer of Ravana, Rama is intended; hence he states the excellence characterized by unfailing weaponry appropriate to Him—'Weapon-bearing is the Vibhuti here'. Why not Rama himself be the Vibhuti as in preceding and succeeding examples? To this he says 'Arthantarabhavat' (Due to absence of another object). Meaning, it is impossible for specific non-sentient matter or another sentient being to be denoted by the word 'weapon-bearer' here (as Rama is God). (Objection:) Specifying one's own unique attribute amidst other objects would be a break in style? To this he says—'Adityadayashcha' etc. Being an attribute to the Lord as the Substratum (Dharmi) is common to both 'weapon-bearing' and 'others' (like Adityas); so the style is the same; like the difference between determination and non-determination, a mere difference in presentation is not a fault; this is the idea.

There (in Bhashya), by the word Aditya, the Sun mentioned in 'Of lights I am the radiant Sun' (10.21) is intended. The Aditya mentioned in 'Of Adityas I am Vishnu' (10.21) is equal to Rama (being God Himself). Makara is the King of fishes. Among streams, Jahnavi (Ganga) has excellence due to originating from Vishnu's foot, being held on the head of the Omniscient (Shiva), flowing through three worlds, etc.

मैं पवित्र कर्त्ताओं में वायु हूँ किसी स्थान की स्वच्छता के लिए सूर्य और वायु के समान प्रभावशाली अन्य कोई स्वास्थयकर और अपूतिक (घाव को सड़ने से रोकने वाली औषधि) साधऩ उपलब्ध नहीं है। यदि यहाँ केवल वायु का ही उल्लेख किया गया है? तो उसका कारण यह है कि महर्षि व्यास जानते थे कि सूर्य की उष्णता में ही वायु की गति हो सकती है। जहाँ सदा वायु बहती है? वहाँ सूर्य का होना भी सिद्ध होता है। किसी गुफा में न सूर्य का प्रकाश होता है और न वायु का स्पन्दन।मैं शस्त्रधारियों में राम हूँ भारत के आदि कवि महर्षि बाल्मीकि ने एक सम्पूर्ण काव्य की छन्दबद्ध रचना के लिए रामायण के नायक मर्यादापुरुषोत्तम भगवान् श्री रामचन्द्र का चित्रण किया है। यह चित्रण अत्यन्त विस्तृत एवं विशुद्ध है? जिसमें श्री राम को जीवन के समस्त क्षेत्रों में एक पूर्ण पुरुष के रूप में चित्रित किया गया है। श्रीराम एक पूर्ण एवं आदर्श पुत्र? पति? भ्राता? मित्र? योद्धा? गुरु? शासक और पिता थे। सामान्य जनता के दोषों तथा अत्यन्त उत्तेजना और भ्रम उत्पन्न करने वाली परिस्थितियों की पृष्ठभूमि में श्रीराम की सार्वपाक्षिक पूर्णता और भी अधिक चमक उठती है। ऐसे सर्वश्रेष्ठ आदर्श पुरुष के हाथ में ही वह योग्यता है? जो उस धनुष को धारण करे? जिसमें से सदैव अमोघ बाणों की ही वर्षा होती है।मैं मत्स्यों में मकर तथा नदियों में जाह्नवी हूँ जह्नु ऋषि की पुत्री जाह्नवी कहलाती है? जो गंगानदी का एक नाम हैं। आख्यायिका यह है कि एक बार जह्नु ऋषि ने सम्पूर्ण गंगा नदी का पान कर उसे सुखा दिया? और तत्पश्चात्? लोककल्याण के लिए उसे अपने कानों के द्वार से बाहर बहा दिया हम पहले भी देख चुके हैं कि गंगा नदी का यह रूप सांकेतिक है। हिन्दू लोग गंगा को अध्यात्म ज्ञान अथवा भारत की आध्यात्मिक संस्कृति का प्रतीक मानते हैं। अपने गुरु से प्राप्त ऋषियों की ज्ञान सम्पदा को? साधक शिष्य ध्यानाभ्यास के द्वारा आत्मसात् कर लेता है यही नदी का आचमन है। ज्ञान के झरने से पान कर ज्ञानपिपासा को शान्त करना आदि वाक्यों का प्रयोग प्राय सभी भाषाओं में होता है? जिनका मूल संस्कृत भाषा है।आख्यायिका में कहा गया है कि इस नदी का उद्गम ऋषि के कानों से हुआ। वास्तव में? यह अत्यन्त सुन्दर काव्यात्मक कल्पना है? जो कान का संबंध श्रुति से स्थापित करती है। उपनिषद् ही श्रुति हैं? जिसमें गुरु शिष्य के संवाद द्वारा आत्मज्ञान का बोध कराया गया है। भारत में? समयसमय पर आचार्यों का अवतरण होता है? जो अपने युग के सन्दर्भ से प्राचीन ज्ञान की पुर्नव्यवस्था करते हैं परन्तु यह प्रचार कार्य वे तभी प्रारम्भ करते हैं? जब उन्होंने स्वयं वैदिक सत्य का साक्षात् अनुभव कर लिया हो। इस स्वानुभूति के बिना कोई भी श्रेष्ठ आचार्य जगत् में आकर इस प्राचीन सत्य का नवीन भाषा में प्रचार करने का साहस नहीं करेगा।गंगा के अनेक पर्यायवाची नामों में से जाह्नवी का यहाँ उल्लेख उपर्युक्त विशेष अभिप्राय को दर्शाने के लिए ही किया गया है।समुद्री मत्स्यों में मकर सर्वाधिक भयंकर होने के कारण यहाँ भगवान् ने उसे अपनी विभूति कहा है।आगे कहते है

(This is part of the combined commentary with previous/subsequent verses). From 'Aham atma' (10.20) to 'Jagat sthitah' (10.42). By 'Aham atma' (10.20), exclusion is prevented. Otherwise, in statements like 'Among immovable things, I am the Himalayas,' etc., the realization of Brahman would have been broken due to the absence of non-differentiation (nirvibhāgatvāt), since the Himalayas alone would have been declared the Lord, and not others, through exclusion. Because this text is an instruction for the person whose unbroken all-encompassing nature (akhandākārā vyāpti) does not enter the mind in that way, and who desires to know it.

Thus, at the conclusion (of the section), having stated the doctrine of difference-and-non-difference by means of 'Yadyad vibhūtimat sattvam' (10.41), He subsequently concludes with non-difference alone, or alternatively, by 'Or what use is all this elaborate knowledge? (Vishṭabhyāham idaṁ) Jagat sthitah' (10.42) - holding this entire universe with a single fraction (of Myself), I remain.

As it is said: 'A fourth part of Him are all creatures; three fourths of Him are the immortal in heaven' (RV, X, 90, 3). This entire divine reality, which is the cause of the creation of living beings, becomes the object of all by being contemplated in these various forms.

'Ramah shastrabhritam aham'—he explains the word Rama—'Ananda' etc. Being of the nature of Bliss and being Full—this is one meaning.

'Ramata' (He sports), hence 'Ra'; from root 'Ramu' (to play) with 'Da' suffix. 'Ma'—measure/limit—does not exist for Him, hence 'Ama' (Limitless); or 'world' is another meaning; from 'Ramate' with 'Ghan' suffix.

Here he cites Sruti—'Ananda' etc. For the first meaning, he shows the analysis—'Rashcha' etc. He is 'Ra' and He is 'Ama' (Ra-Ama -> Rama).

'Pavatam'—Among purifiers or swift ones, I am 'Pavana'—Wind.

'Shastrabhritam'—Among weapon-bearers skilled in war, I am 'Rama'—son of Dasharatha, the supreme hero who destroyed the entire demon race.

Even though it is His direct form, it is mentioned here for the sake of meditation in this form, like 'Vrishninam Vasudevo'smi' (10.37), as stated before.

'Jhashanam'—Among fishes, I am the species named 'Makara'.

'Srotasam'—Among rapidly flowing waters/rivers, I am Jahnavi Ganga, the best of all rivers.

'Pavatam'—Among the swift, I am Pavana—Wind.

'Shastrabhritam'—I am Rama, son of Dasharatha.

'Jhashanam'—I am Makara, a species of fish.

'Srotasam'—Among flowing waters, I am Jahnavi Ganga.

'Pavanah'—Wind—among 'Pavatam'—purifiers, I am.

'Ramah'—among 'Shastrabhritam'—weapon-bearers, I am Rama, son of Dasharatha.

'Jhashanam'—among fishes etc., I am the species named Makara.

'Srotasam'—among flowing ones, I am Jahnavi Ganga.

'Pavanah' etc. (Wind) possessing three qualities, is to be contemplated as useful to the Lord.

Among weapon-bearers, I am Rama by name Jamadagnya (Parashurama); for he is praised by all as 'Rama is the best of weapon-bearers'. Dasharathi (Rama) is not a portion of the Lord, but the Full Supreme Person, the Whole (Amshi)—this is the opinion of Brahma(?/Vyasa) and Shukacharya; therefore, His being a Vibhuti is not appropriate, so we say.

Among fishes, I am Makara—due to strength, or as the Fish incarnation, or due to being described as being in the ear-rings (Makara-kundala), it is to be contemplated.

Ganga is to be thought of as Bhagavat-padi (born from the Lord's feet).

पवनः the wind? पवताम् among purifiers or the speeders? अस्मि (I) am? रामः Rama? शस्त्रभृताम् among wielders of weapons (warriors)? अहम् I? झषाणाम् among fishes? मकरः Makara (shark)? च and? अस्मि (I) am? स्रोतसाम् among streams? अस्मि (I) am? जाह्नवी the Ganga.Commentary The holy river Ganga (spelt Ganges in English) was swallowed by Jahnu when she was being brought down by Bhagiratha from heaven. Hence the name Jahnavi for Ganga.

Pavatam, of the purifiers; I am pavanah, air. Sastra-bhrtam, among weilders of weapons, I am Rama, son of Dasaratha. Jhasanam, among fishes etc; I am the particular species of fish called makarah shark. I am jahnavi, Ganga; srotasam, among rivers, among streams of water.

Of moving things, namely, of things whose nature is to move, I am the wind. Of those who bear weapons, I am Rama. Here the ality of bearing weapons is the Vibhuti, as no other sense is possible. Aditya etc., being individual selves, constitute attributes of the Lord, who is their Self as they constitute His body. Therefore they stand in the same position of the attribute as that of bearing weapons.