Bhagavad Gita - Chapter 10 - Shloka (Verse) 32

व्याख्या--'सर्गाणामादिरन्तश्च मध्यं चैवाहम्'--जितने सर्ग और महासर्ग होते हैं अर्थात् जितने प्राणियोंकी उत्पत्ति होती है, उनके आदिमें भी मैं रहता हूँ, उनके मध्यमें भी मैं रहता हूँ और उनके अन्तमें (उनके लीन होनेपर) भी मैं रहता हूँ। तात्पर्य है कि सब कुछ वासुदेव ही है। अतः मात्र संसारको, प्राणियोंको देखते ही भगवान्की याद आनी चाहिये।
'अध्यात्मविद्या विद्यानाम्'--जिस विद्यासे मनुष्यका कल्याण हो जाता है, वह अध्यात्मविद्या कहलाती है (टिप्पणी प0 562)। दूसरी सांसारिक कितनी ही विद्याएँ पढ़ लेनेपर भी पढ़ना बाकी ही रहता है परन्तु इस अध्यात्मविद्याके प्राप्त होनेपर पढ़ना अर्थात् जानना बाकी नहीं रहता। इसलिये भगवान्ने इसको अपनी विभूति बताया है।

हे अर्जुन सृष्टियोंका आदि? अन्त और मध्य अर्थात् उत्पत्ति? स्थिति और प्रलय मैं हूँ। आरम्भमें तो भगवान्ने अपनेको केवल चेतनाधिष्ठित प्राणियोंका ही आदि? मध्य और अन्त बतलाया है? परन्तु यहाँ समस्त जगत्मात्रका आदि? मध्य और अन्त बतलाते हैं? यह विशेषता है। समस्त विद्याओंमें जो कि मोक्ष देनेवाली होनेके कारण प्रधान है? वह अध्यात्मविद्या मैं हूँ। शंकासमाधान करनेके समय बोले जानेवाले वाक्योंमें जो अर्थनिर्णयका हेतु होनेसे प्रधान है वह वाद नामक वाक्य मैं हूँ। यहाँ प्रवदताम् इस पदसे वक्ताद्वारा बोले जानेवाले वाद? जल्प और वितण्डा -- इन तीन प्रकारके वचनभेदोंका ही ग्रहण है ( बोलनेवालोंका नहीं )।

What was said in 'Ahamaadih' (10.20) etc. is being said again here; anticipating the doubt that it's a repetition, he says—'Bhutanam' etc. (implying distinction between sentient beings there and general creation here).

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' (through speakers).

'Sarganam'—of creations, of origin, sustenance, and dissolution. 'Even though I am such (Creator etc.), in reality I am pure'—indicating this, He says 'O Arjuna'. Or the address implies that this knowledge is a means to pure Self-knowledge.

In the beginning 'I am the beginning, middle, and end of beings' (10.20), it was stated 'I am the origin etc. of beings entered by Jivas'. But here, it is of the entire creation itself, so no redundancy.

Objection: In 'I am the beginning etc.', the agency of creation etc. was stated as supreme opulence, whereas here origin, dissolution, and sustenance are stated as Vibhutis to be meditated upon—why did the Acharyas not state this distinction? Answer: Because the words 'Adi' etc. are uniform in both places, no distinction is heard. In the introduction, due to the word 'Bhuta', it conveyed beings entered by Jivas; here, the word 'Sarga' conveys creation in general, so a distinction is heard. Accept this to avoid the fault of abandoning what is heard and imagining what is not heard.

'Vidyanam'—Among knowledges, I am Adhyatma-vidya (Self-knowledge), because it is for liberation.

By 'Pravadatam', Vada, Jalpa, and Vitanda are included.

The Gautama Sutras define them: 'Vada is the acceptance of thesis and counter-thesis, supported by proof and logic, not opposed to established tenets, and equipped with the five members of syllogism' (Nyaya Sutra 1.2.1). 'Jalpa is that which is equipped as mentioned, but involves refutation and establishment through quibbles (chala), futile rejoinders (jati), and points of defeat (nigrahasthana)' (1.2.2). 'Vitanda is that (Jalpa) devoid of the establishment of one's own side' (1.2.3).

Vada aims at determining the truth.

Jalpa is a debate for victory where both sides establish their position but use tricks.

Vitanda is a debate for victory where one only refutes the other without establishing their own position. Since Vada is the cause of determining the meaning/truth and is superior, I am Vada.

'Sarganam'—of physical creations. Since 'beginning and end of beings' was already stated.

'Vidyanam'—Among the fourteen knowledges, Adhyatma-vidya, because it causes the cutting of bondage.

'Pravadatam'—Through speakers, the varieties of speech—Vada, Jalpa, Vitanda—are grasped here. Among them, I am 'Vada', because it is for the determination of Truth.

'Sargas' are those which are created; their 'Adi'—cause; meaning I alone am the creator here and there of all beings constantly being created. Similarly 'Antah'—I alone am the destroyer here and there of those constantly being destroyed. And 'Madhyam'—sustenance; I alone am the protector of those constantly being protected.

Among knowledges which are means to welfare, I am 'Adhyatma-vidya'—the means to the Supreme Good (Liberation).

Among those engaging in Jalpa, Vitanda etc., I am 'Vada'—which proceeds for the determination of Truth.

सर्गाणामिति। सृज्यन्त इति सर्गा आकाशादयस्तेषामादिरन्तश्च मध्यं चैवाहम्। अहमादिश्च मध्यं चेत्यत्र सृष्ट्यादिकर्तृत्वं पारमैश्वर्यमुक्तम्। अत्र तूत्पत्तिस्थितिलया मद्विभूतित्वेन ध्येया इत्युच्यत इति विशेषः।

अध्यात्मविद्या आत्मविद्या प्रवदतां वादिनां संबन्धिन्यो वादजल्पवितण्डाख्यास्तिस्रः कथाः प्रसिद्धास्तासां मध्ये वादोऽहम्।

यत्र द्वाभ्यामपि प्रमाणतस्तर्कतश्च स्वपक्षः स्थाप्यते? परपक्षश्छलजातिनिग्रहस्थानैर्दूष्यते स जल्पो नाम। यत्र त्वेकः स्वपक्षं स्थापयत्यन्यस्तु छलजातिनिग्रहस्थानैस्तत्पक्षं दूषयति नतु स्वपक्षं साधयति सा वितण्डा नाम कथा।

तत्र जल्पवितण्डे विजिगीषमाणयोर्वादिनोः शक्तिपरीक्षामात्रफले? वादस्तु वीतरागयोः शिष्याचार्ययोरन्ययोर्वा तत्त्वनिर्णयफलश्च। अतोऽसौ श्रेष्ठत्वान्मद्विभूतिरित्यर्थः।

सर्गशब्देन सृष्टिमात्रविवक्षायांआदिरन्तश्च इत्यादिनाऽन्वयायोगात्कर्मार्थोऽत्र सर्गशब्द इत्याह -- सृज्यन्त इति सर्गा इति।

आदिमध्यान्तशब्दानामत्रावयवविशेषाद्यर्थता न युक्ता? अनतिशयितार्थत्वात्। नापि कालविशेषार्थता? कालस्य वक्ष्यमाणत्वेनात्र पृथग्व्यपदेशप्रयोजनाभावात्। न चोत्पत्त्यादिक्रियामात्रार्थता?उद्भवश्च भविष्यताम्। [10।34] इति वक्ष्यमाणेन पौनरुक्त्यप्रसङ्गात्।

न चेश्वरस्यैव कारणत्वादिकमिहोच्यतेअहमादिश्च मध्यं च [10।20] इत्युपक्रमेण कृतकरत्वात्। न चेदं सामान्यतस्तन्निगमनम्? उपर्युपरि वचनात्। तस्माल्लोकसिद्धोत्पत्त्यादिहेतुपरत्वमेवोचितं लक्षणया।

तत्राप्युपादानकारणस्यबीजं मां सर्वभूतानाम् [7।10] इति वक्ष्यमाणत्वात् () निमित्तकारणमात्रमिह विवक्षितम्।सर्गाणाम् इत्यविशेषवचनेन सर्वदेशकालवर्तिसृज्यप्रतियोगिकसर्वनिमित्तकारणवर्गस्य स्वाधीनत्वमभिप्रेतम्। तदेतदखिलमभिसंहितंसर्वदेत्यादिवाक्यत्रयेण।

अध्यात्मविद्या जीवपरमात्मयाथात्म्यविद्या? सा विषयतः फलतश्च विद्यान्तरेभ्य उत्कृष्टा।

प्रवदताम् इति नान्योन्यविवादमात्रं विवक्षितम्? तत्र वादाख्यविशेषस्यास्मरणात्अध्यात्मविद्या विद्यानाम् इति विद्याप्रसङ्गात्तदर्थकथाविषयत्वोपपत्तेः।

न चसत्त्वं सत्त्ववताम् [10।36] इतिवद्वादाख्यकथाविशेषवत्त्वमभिप्रेतम् अन्यापेक्षयाऽतिशयसूचनसम्भवे तत्परित्यागायोगात्। अतःप्रवदताम् इति कथात्रयसाधारणरूपमिह विवक्षितम् तदाहजल्पवितण्डादि कुर्वतामिति।

तत्त्वनिर्णयाय प्रवृत्त इत्यनेन स्वल्पफलविजिगीषुकथातोऽतिशयितापवर्गपर्यवसितफलत्वेन वादस्योत्कर्षप्रदर्शनम्।

मैं सृष्टियों का आदि? अन्त और मध्य भी हूँ अपनी विभूतियों का वर्णन प्रारम्भ करने के पूर्व भगवान् श्रीकृष्ण का सामान्य कथन ही यहाँ प्रतिध्वनित होता है। वहाँ उन्होंने यह बताया है कि वे किस प्रकार प्रत्येक वस्तु और प्राणी की आत्मा हैं जबकि यहाँ वे सम्पूर्ण सृष्टि के अधिष्ठान के रूप में स्वयं का परिचय करा रहे हैं।कोई भी पदार्थ अपने मूल उपादानस्वरूप ऋ़ा त्याग करके नहीं रह सकता। स्वर्ण के बिना आभूषण? समुद्र के बिना तरंग और मिट्टी के बिना घट का अस्तित्व सिद्ध नहीं हो सकता। समस्त नाम और रूपों में उनके उपादान कारण का होना अपरिहार्य है। उपर्युक्त कथन के द्वारा भगवान् अपने सर्वभूतात्म भाव की दृष्टि से कहते हैं कि वे सृष्टियों के आदि? मध्य और अवसान हैं। विश्व की उत्पत्ति? स्थिति और लय ये सब उनमें ही होते हैं।जिस ज्ञानस्वरूप (चित्स्वरूप) के बिना अन्य वस्तुओं के ज्ञान कदापि संभव नहीं हो सकते? उस चैतन्यस्वरूप का ज्ञान सब ज्ञानों का राजा होना उपयुक्त ही है। सूर्यप्रकाश में ही समस्त वस्तुयें प्रकाशित होती हैं। वस्तुओं पर सूर्यप्रकाश के परावर्तित होने से ही वे दर्शन के योग्य बन जाती हैं। स्वाभाविक ही? भौतिक वस्तुओं के दर्शन में सूर्य सब नेत्रों का नेत्र है। उसी प्रकार? सब विद्याओं में अध्यात्मविद्या को राजविद्या या सर्वविद्याप्रतिष्ठा कहा गया है।मैं विवाद करने वालों में वाद हूँ श्रीशंकराचार्य के अनुसार? यहाँ प्रयुक्त प्रवदताम् (विवाद करने वालों में) शब्द से तात्पर्य विवाद के प्रकारों से है? व्यक्तियों से नहीं। जीवन के सभी क्षेत्रों में विवाद के तीन प्रकार हैं जल्प? वितण्डा और वाद। जल्प में? एक व्यक्ति प्रमाण और तर्क के द्वारा अपने पक्ष की स्थापना तथा विरोधी पक्ष का छल आदि प्रकारों से खण्डन करता है। जब कोई एक व्यक्ति अपने पक्ष को स्थापित करता है? और अन्य व्यक्ति छल आदि से केवल उसका खण्डन ही करता रहता है? परन्तु अपना कोई पक्ष स्थापित नहीं करता? तब उसे वितण्डा कहते हैं। गुरु शिष्य के मध्य अथवा अन्यों के मध्य तत्त्वनिर्णय के लिए जो युक्तियुक्त विवाद होता है उसे वाद कहते हैं। इस प्रकार हम देखते हैं कि जल्प और वितण्डा में उभय पक्ष का लक्ष्य केवल जयपराजय अथवा शक्ति परीक्षा मात्र होता है? जब कि वाद का लक्ष्य तथा फल तत्त्व निर्णय है। अत? भगवान् कहते हैं कि? मैं विवादों के प्रकारों में वाद हूँ।आगे

Alas, I shall declare them to you... up to 'the universe is supported (by a fraction of Me)'. By 'I am the Self (Verse 20),' He prevents exclusion. Otherwise, in statements like 'Among immovable things, I am the Himālaya' etc., if Bhagavān were only the Himālaya and not others (by exclusion), then because of the absence of non-division, the realization of Brahman would have been broken.

Because for him whose undivided pervasive nature does not rise in the consciousness, and who seeks to know that (nature), this text of instruction is intended.

Thus, in the conclusion, having stated the doctrine of difference-and-non-difference through 'Whatever being is glorious, prosperous or powerful (Verse 41),' He finally concludes with non-difference alone, saying, 'Or what need is there for all this extensive knowledge—I support this entire universe by a single fraction (Verse 42).'

For it is said: 'A quarter of Him are all beings, three quarters are immortal in heaven.' The cause of the creation of beings, all this essence of Bhagavān, being contemplated in those various forms, becomes the object of all.

'Sarganam'—Of insentient creations—I am the beginning, end, and middle—origin, sustenance, and dissolution. O Arjuna! In the introduction, it was said 'I am the beginning etc. of Bhutas (beings)' implying those entered by Jivas and famous as sentient. Here it is of insentient creations, so no redundancy.

Among 'Vidyanam', I am 'Adhyatmavidya'—the knowledge of the Self-truth, the cause of liberation. Among 'Pravadatam'—discussions related to speakers, namely Vada, Jalpa, and Vitanda—I am 'Vada'.

Just as in 'Bhutanam asmi chetana', 'Bhuta' implied related modifications, here 'Pravadat' implies related discussion types. Thus determination is justified. Taking it literally, it is relational genitive in both.

'Vada' is the discussion between those desirous of truth, dispassionate, fellow students or guru-disciple, involving establishing and refuting via proof and logic, accepting thesis and counter-thesis, culminating in the determination of truth. As said in Nyaya Sutras.

To protect the fruit of Vada—truth determination—by refuting stubborn opponents, the victory-seeking discussions 'Jalpa' and 'Vitanda' are used, ending only in victory or defeat. As said: 'Jalpa and Vitanda are for protecting the ascertainment of truth, like a fence of thorny branches to protect the sprout of a seed.'

In Jalpa and Vitanda, refuting the opponent using tricks (chala), futile rejoinders (jati), and defeat points (nigrahasthana) is common. In Vitanda, one establishes his view, and the other only refutes it (without a counter-thesis). In Jalpa, both establish their views and both refute the other's.

Therefore, since Jalpa consists of two Vitandas, Khandanakara (Sriharsha) says Jalpa is not a single discussion type but proceeds only by agreement to test superior skill. The superiority of Vada due to culminating in truth-ascertainment is already stated.

'Sarganam' etc. 'Sargas' are created things—elements etc. It is threefold: Effect-creation, Cause-creation, and Playful-creation. Effect-creation is worldly, external creation; being of the nature of destruction of Jiva (bondage?), it is dissolutive. Cause-creation is supernatural as it is of the nature of liberation. The third is of the nature of the Lord's play.

There too are sub-varieties like principles, time, souls etc. Among those creations, I am the 'Adi'—cause. And again 'Anta'—the end/effect created by Brahma of Rajo-guna. 'Madhya'—the Playful-creation is I Myself; meaning it is My very nature. O Arjuna—belonging to the class eligible for liberation! Think of the three creations as My form, not for non-liberation of the wicked.

'Adhyatma'—Among all knowledges, I am Adhyatma-vidya. Among 'Pravadatam'—disputants (or discussions)—among Vitanda, Jalpa, and Vada, I am 'Vada', which is of the nature of determining the truth.

'Sarganam'—Of creations—I am the beginning, end, and middle—origin, sustenance, and dissolution—O Arjuna. In the introduction, by 'Bhutanam', only the beginning and end of beings presided over by souls was mentioned; here, however, it is of the entire creation in general; this is the distinction.

'Adhyatmavidya'—Among knowledges, I am the principal one because it leads to liberation.

'Vada'—Because it causes the determination of meaning/truth, it is principal among 'Pravadatam' (discussions); therefore I am that. By 'Pravadatam', the varieties of speech—Vada, Jalpa, Vitanda—through speakers are intended here.

'Sarganam'—Of the creations in the form of Pushti, Pravaha, and Maryada, I am the 'Adi'—Cause.

(I am) the form of the head/body of Pushti; the form of the inner mind of Pravaha (Madhya?); the middle—heart—Veda-form cause of Maryada.

The rest is clear.

सर्गाणाम् among creations? आदिः the beginning? अन्तः the end? च and? मध्यम् the middle? च and? एव also? अहम् I? अर्जुन O Arjuna? अध्यात्मविद्या the science of the Self? विद्यानाम् among sciences? वादः logic? प्रवदताम् among controversialists? अहम् I.Commentary I am the metaphysics among all sciences. I am knowledge of the Self among all branches of knowledge. I am the argument of dators. I am the logic of disputants. I am the speech of orators.In verse 20 above the Lord says? I am the beginning? the middle and the end of the whole movable and immovable creation. Here the whole creation in general is referred to.As the knowledge of the Self leads to the attainment of the final beatitude of life or salvation? it is the chief among all branches of knowledge.Pravadatam By the word controversialists? we should here understand the various kinds of people using various kinds of argumentation in logic such as Vada? Jalpa and Vitanda. Yada is a way of arguing by which one gets at the truth of a certain estion. The aspirants who are free from RagaDvesha and jealousy raise amongst themselves estions and answers and enter into discussions on philosophical problems in order to ascertain and understand the nature of the Truth. They do not argue in order to gain victory over one another. This is Vada. Jalpa is wrangling in which one asserts his own opinion and refutes that of his opponent. Vitanda is idle carping at the arguments of ones opponents. No attempt is made to establish the other side of the estion. In Jalpa and Vitanda one tries to defeat another. There is desire for victory.

O Arjuna sarganam, of creations; I am the adih, beginning; ca, and ; he antah, end; ca eva, as also; the madhyam, middle-I am the origin, continuance and dissolution. At the commencement (verse 20) origin, end, etc. only of things possessed of souls were spoken of, but here the mention is of all creations in general. This is the difference. Vidyanam, among knowledges; I am the adhyatma-vidya, knowledge of the Self, it being the foremost because of its leading to liberation. Pravadatam, of those who date; aham, I; am vadah, Vada, which is preeminent since it is a means to determining true purport. Hence I am that . By the word pravadatam are here meant the different kinds of date held by dators, viz Vada, Jalpa, and Vitanda. [Vada: discussion with open-mindedness, with a veiw to determining true purport; jalpa: pointless date; Vitanda: wrangling discussion. [Jalpa is that mode of date by which both parties establish their own viewpoint through direct and indirect proofs, and refute the view of the opponent through circumvention (Chala) and false generalization (Jati) and by pointing out unfitness (of the opponent) tobe argued with (Nigraha-sthana). But where one party establishes his viewpoint, and the other refutes it through circumvention, false generalization and showing the unfitness of the opponent to be argued with, without establishing his own views, that is termed Vitanda. Jalpa and Vitanda result only in a trial of streangth between the opponents, who are both desirous of victory, But the result of Vada is the ascertainment of truth between the teacher and the disciple or between others, both unbiased.-Gloss of Sridhara Swami on this verse.]-Tr.]

Those that undergo creation are 'creatures'. Their beginning is the cause. The meaning is that, of the creatures which are being created at all times, I am Myself the creator. Similarly, I am the end, namely the destroyer of everyone of those who are being destroyed at all times. Similarly I am the middle, namely, the sustentation. The meaning is, I am the sustainer of those who are being sustained at all times. Of those who indulge in Jalpa (argument) and Vitanda (perverse criticism) etc., I am the fair reasoning which determines the truth.