Bhagavad Gita - Chapter 10 - Shloka (Verse) 33

व्याख्या--'अक्षराणामकारोऽस्मि'--वर्णमालामें सर्वप्रथम अकार आता है। स्वर और व्यञ्जन--दोनोंमें अकार मुख्य है। अकारके बिना व्यञ्जनोंका उच्चारण नहीं होता। इसलिये अकारको भगवान्ने अपनी विभूति बताया है।

अक्षरोंमें -- वर्णोंमें अकार -- अ वर्ण मैं हूँ। समास -- समूहमें द्वन्द्व नामक समास मैं हूँ तथा मैं ही अविनाशी काल -- जो क्षणघड़ी आदि नामोंसे प्रसिद्ध है वह समय? अथवा कालका भी काल परमेश्वर हूँ और मैं ही विधाता -- सब जगत्के कर्मफलका विधान करनेवाला तथा सब ओर मुखवाला परमात्मा हूँ।

He states another primary meaning of the word 'Sarvahara' (all-devouring) — with 'Athava' etc. He clarifies what was said regarding 'future auspiciousness' — with 'Utkarsha' etc.

'Kirti' means fame caused by righteousness. 'Sri' means Lakshmi or radiance (splendor). 'Vak' means speech which illuminates everything. 'Smriti' is the power to remember what has been experienced for a long time. 'Medha' is the power to retain (memorize) texts. 'Dhriti' implies patience or fortitude. 'Kshama' means the state of the mind remaining unchanged amidst honor and dishonor.

He establishes the superiority of Kirti (Fame) etc. among women — with 'Yasam' etc.

अक्षराणामकारोर्णोऽस्मिअकारो वै सर्वा वाक्?आकारो स्यात् इत्युक्तेः।

सामासिकस्याव्ययीभावतत्पुरुषबहुब्रीहिद्वन्द्वसमाससमुदायस्य द्वन्द्वः समासोऽस्मि। तस्योभयपदप्रधानत्वेन श्रेष्ठत्वात्।

ननु सममेकत्र आसनं समासो विदुषां वा गुरुशिष्याणां वा मन्त्रार्थ कतार्थं वा एकत्रावस्थानं तत्र विदितमर्थजातं सामासिकं चातुर्थिकष्ठक्।ठस्येकः इतीकादेशः।यस्येति च इत्यलोपः।

तस्य मध्ये द्वन्द्वो रहस्योर्थोऽहंद्वन्द्वं रहस्य -- इति सूत्रे द्वन्दव्शब्दस्य रहस्यवाचित्वं शाब्दिकप्रसिद्धमिति भाष्कारैः कुतो न व्याख्यातमितिचेत् समासशब्दस्याव्यायीभावादौ द्वन्द्वशब्दस्य द्वन्द्वसमा्से च योगरुढेः केवलं योगापेक्षया प्रबलत्वात् प्रकृते द्वन्द्वशब्दस्य पंस्त्वेन निर्देशात्। अक्षराणाभकारोऽस्मीतिसमभिव्याहाराच्चेति गृहाण।

अन्यथाक्षाराणांअक्षय्यं ह वै चातुर्मास्ययाजिनः सुकृतं भवति?प्राणा वै सत्यम् इत्यादिनाऽक्षयत्वेन प्रतिपादितानां न करोतीत्यकारः कर्तृत्वादिवर्जितः परमात्माहं तस्य परमार्थसत्यत्वात्।

यद्वाक्षराणां व्यापकानां करोतीति करः कर एव कारः स्वार्थकः प्रज्ञाद्यण्प्रत्ययः नकोरोऽकारः आकाशोऽहम्।

एकत्र रणभूमौ आसनमासोऽवस्थानं तत्र भवं युद्धजातं सामासिकं तस्य मध्ये द्वन्द्वः द्वन्द्वयुद्धमहं इत्यादि आकाशोऽहम्। एकत्र रणभूमौ आसनमासोऽवस्थानं तत्र भवं युद्धजातं सामासिकं तस्य मध्ये द्वन्द्वः द्वन्द्वयुद्धमहं इत्यादि यत्किंचित्कल्पयितुं शक्यम्। तस्मादाचार्योक्तमेव सम्यक् इति दिक्।

अक्षयः क्षयवर्जितः कालोऽहमेव। यद्वा कालस्यापि कालः परमेस्वरोऽहमेव।

फलदातृृणां मध्ये सर्वस्य विश्वस्य कर्मफलस्य विधाता सर्वतोमुखोऽहमेवेत्यर्थः।

Among letters, I am 'A-kara'. Because of the scripture 'A-kara is indeed all speech'.

Among 'Samasika', meaning the collection of compounds, I am the 'Dvandva'. Because both terms are dominant in it, so say the ancients.

'Sama' means sitting together, 'Samasa' implies the staying together of scholars or guru and disciples for the purpose of discussing the meaning of mantras; the meaning derived therein is 'Samasika'. ... In the midst of that, I am the 'Dvandva', meaning the secret meaning.

In the aphorism 'Dvandvam Rahasyam', it is grammatically well-known that the word Dvandva denotes a secret.

'Akshaya' means undecaying Time, moments etc., or the Supreme Lord; I am the Time even of Time.

'Dhata' means the giver of fruits of actions. 'Visvatomukhah' means I am satisfied by the satisfaction of all living beings.

Among letters, I am 'A-kara', which is the source (nature) of all letters, as established by the scripture 'A-kara is indeed all speech' (Aitareya Aranyaka 3.6).

'Samasika' means the group of compounds; among them, I am the Dvandva compound, for it is superior due to the dominance of both terms.

I am indeed the inexhaustible Time consisting of Kalas, Muhurtas, etc. I am the creator of all, Hiranyagarbha, the four-faced (Brahma).

Among letters (Aksharas), I am 'A-kara', because it is superior as it constitutes all speech. And so says the scripture: 'A-kara is indeed all speech; manifesting through sparsha (stops) and ushma (sibilants), it becomes many and multiform.'

Among the 'Samasika' (group of compounds), I am the Dvandva—such as 'Rama-Krishnau' etc.—because it is superior due to the dominance of both terms.

I am indeed the inexhaustible (Akshaya) Time in the form of a continuous flow. In 'Kalah kalayatam' (Verse 30), the time relating to the calculation of lifespan, such as a hundred years, was mentioned, which diminishes when that lifespan ends; but here, the eternal, flowing Time is spoken of, this is the distinction.

Among the dispensers of fruit of actions, I am the 'Dhata' facing all directions (Visvatomukha). Meaning, I am the dispenser of fruits for all actions.

It is heard in the Bahvricha Upanishad — 'A is Brahman'. Also, describing the nature as the source detailed by the scripture 'A-kara is indeed all speech; manifesting through sparsha and ushma, it becomes many and multiform' [Ait. Ar. 3.6], he says 'the source of all letters'.

To establish the plurality useful for specification, he shows the meaning of the suffix — 'Samasika' means a collection of compounds. He states the superiority of Dvandva over Avyayibhava, Tatpurusha, and Bahuvrihi (which have dominance of the first, last, or other term respectively) — with 'Sa hi' (For it is...) etc.

By the word 'Akshaya' (inexhaustible) — although there are infinite divisions causing the destruction of the worlds in the form of manifold modifications established by Sruti and Smriti like 'Kala, Muhurta, and Kashtha' and 'Time consisting of Kala, Muhurta etc.', the intent is the beginningless and endless nature in essence; with this intent, he says — 'Kala' etc.

...

By the convention of the word 'Dhata' and the adjective 'Visvatomukha' (facing all sides), Hiranyagarbha (Brahma) alone is mentioned here; with this intent, he says — 'Sarvasya' (of all). To show that the superiority characterized by being the creator of everything within the universe is established by the word 'Dhata' itself, 'Creator of all' is stated. By this, the other interpretation as 'dispenser of fruits of actions' is refuted.

By 'Visvatah' (from all sides), only the four directions are intended here; to indicate this, he says — 'Chaturmukha' (Four-faced). By this, the promulgation of the four Vedas etc. is also implied.

मैं अक्षरों में अकार हूँ यह सर्वविदित तथ्य है कि भाषा में स्वरों की सहायता के बिना शब्दों का उच्चारण नहीं किया जा सकता। सभी भाषाओं में संस्कृत की विशेष मधुरता उसमें किये जाने वाले अकार के प्रयोग की प्रचुरता के कारण है। वस्तुत? प्रत्येक व्यंजन में अ जोड़कर ही उसका उच्चारण किया जाता है। यह अ मानो उसमें स्निग्ध पदार्थ का काम करता है? जिसके कारण नाद की कर्कशता दूर हो जाती है। इस अ के सहज प्रवाह के कारण शब्दों के मध्य एक राग और वाक्यों में एक प्रतिध्वनि सी आ जाती है। किसी सभागृह में संस्कृत मन्त्रों के दीर्घकालीन पाठ के उपरान्त? संवेदनशील लोगों के लिए एक ऐसे संगीतमय वातावरण का अनुभव होता है? जो मानव मन के समस्त विक्षेपों को शान्त कर सकता है।प्रत्येक अक्षर का सारतत्त्व अकार है वह शब्दों और वाक्यों की सीमाओं को लांघकर वातावरण में गूंजता है? और सभी भाषाओं की वर्णमालाओं में वह प्रथम स्थान पर प्रतिष्ठित है। अकार के इस महत्व को पहचान कर ही उपनिषदों में इसे समस्त वाणी का सार कहा गया है।मैं समासों में द्वन्द्व हूँ संस्कृत व्याकरण में दो या अधिक (पदों) को संयुक्त करने वाला विधान विशेष समास कहलाता है? जिसके अनेक प्रकार हैं। समास के दो पदों के संयोग का एक नया ही रूप होता है। द्वन्द्व समास में दोनों ही पदों का समान महत्व होता है? जबकि अन्य सभासों मे पूर्वपद अथवा उत्तरपद का। यहाँ भगवान श्रीकृष्ण द्वन्द्व समास को अपनी विभूति बनाते हैं क्योंकि इसमें उभय पदों का समान महत्व है और इसकी रचना भी सरल है। अध्यात्म ज्ञान के सन्दर्भ में यह कहा जा सकता है कि आत्मा और अनात्मा दोनों इस प्रकार मिले हैं कि हमें वे एक रूप में ही अनुभव में आते हैं और उनका भेद स्पष्ट ज्ञात नहीं होता? परन्तु विवेकी पुरुष के लिए वे दोनों उतने ही विलग होते हैं जितने कि एक वैय्याकरण के लिए द्वन्द्व समास के दो पद।मैं अक्षय काल हूँ पहले भी यह उल्लेख किया जा चुका है कि गणना करने वालों में मैं काल हूँ। वहाँ सापेक्षिक काल का निर्देश था ?जबकि यहाँ अनन्त पारमार्थिक काल को इंगित किया गया है। अक्षय काल को ही महाकाल कहते हैं। संक्षेपत दोनों कथनों का तात्पर्य यह है कि मन के द्वारा परिच्छिन्न रूप में अनुभव किया जाने वाला काल तथा अनन्त काल इन दोनों का अधिष्ठान आत्मा है। प्रत्येक क्षणिक काल के भान के बिना सम्पूर्ण काल का ज्ञान असंभव है। अत मैं प्रत्येक काल खण्ड में हूँ? तथा उसी प्रकार? सम्पूर्ण काल का भी अधिष्ठान हूँ।मैं धाता हूँ श्रीशंकराचार्य अपने भाष्य में इस शब्द की व्याख्या करते हुए लिखते हैं कि ईश्वर धाता अर्थात् कर्मफलविधाता है। संस्कारों के अनुसार मनुष्य कर्म करता है जिसका नियमानुसार उसे फल प्राप्त होता है।विश्वतोमुख इस शब्द की विस्तृत व्याख्या पहले भी की जा चुकी है? जहाँ यह कहा गया था कि आत्मा न केवल सब में एक है? किन्तु सबसे विलक्षण भी है? और वह प्रत्येक प्राणी में स्थित हुआ? सर्वत्र देखता है। इस सम्पूर्ण भाव को केवल एक शब्द विश्वतोमुख में व्यक्त किया गया है। सभी ऐन्द्रिक मानसिक और बौद्धिक ग्रहणों के लिए चैतन्य आत्मा की कृपा आवश्यक है? और इसलिए? यह शब्द अर्थाभिव्यंजक है।भगवान् कहते हैं

From 'Hanta te kathayishyami' etc. up to 'Jagatsthitah'. By 'Aham atma' (I am the Self - Verse 20), He prevents exclusion (differentiation). Otherwise, in sentences like 'Among immovables I am the Himalayas', the understanding that 'Himalaya alone is God and not others' would create exclusion, and due to lack of indivisibility, the vision of Brahman would be fragmented.

Because He whose pervasion is undivided does not ascend into the mind in that manner (of division); and for the one who wishes to know That, this is the instructional text.

...

As stated: 'All beings are a quarter of Him; three-quarters are the immortal in Heaven' (Rig Veda 10.90.3) — This entire Divine Principle, the cause of the creation of beings, being contemplated in those various diverse forms, becomes the object of the whole.

Among letters, meaning all varnas, I am 'A-kara'. Its superiority is well-known from the scripture 'A-kara is indeed all speech'.

Among 'Samasika', meaning the group of compounds, I am the 'Dvandva' compound, in which both terms are dominant. Because Avyayibhava (where the first term is dominant), Tatpurusha (where the second term is dominant), and Bahuvrihi (where another term is dominant) are inferior due to the lack of equality between both terms.

I am indeed the 'Akshaya' (inexhaustible) Time, named Parameshwara (Supreme Lord), the controller of perishable time, well-known in scriptures like 'The Knower, the Time of Time, the Possessor of Gunas, the All-knowing' (Svetasvatara Upanishad 6.16). In 'Kalah kalayatam', the perishable time was mentioned; this is the distinction stated.

Among the dispensers of fruits of actions, I am the 'Visvatomukha' (facing all sides), meaning 'Dhata'—the Lord who bestows fruits of all actions.

Among letters (varnas), I am 'A-kara', because it exists in all letters. Among 'Samasika', meaning the group of compounds, I am the 'Dvandva'—like 'Gopi-Madhavau' etc.

I alone am the inexhaustible, playful (Lila-atmaka), supernatural Time.

By the word 'Eva' (alone/indeed), it is indicated that since it is directly of His own nature, what need is there to speak of it being a Vibhuti (it is obvious).

Among creators, I am the 'Visvatomukha', meaning facing all sides, the four-faced 'Dhata'—the supernatural creator; this is the meaning.

Of letters (varnas), I am the letter 'A'. I am the 'Dvandva' compound of the 'Samasika', meaning the collection of compounds.

Moreover, I alone am the 'Akshaya' (inexhaustible/undecaying) Time—known as moments (Kshana) etc.; or I am the Supreme Lord, the Time even of Time.

'Dhata'—I am the dispenser of the fruits of actions for the whole world, 'Visvatomukha' meaning facing all directions.

'Aksharanam' etc. 'A-kara' signifies Vasudeva. As per the scripture 'A-kara is indeed all speech'.

Among the group of compounds, I am the 'Dvandva', because it is principal due to the dominance of both terms; one should contemplate that I am compounds like 'Rama-Krishnau'.

I alone am the Time in the form of a continuous flow. And I am the Dhata (Supporter/Creator).

अक्षराणाम् among letters? अकारः the letter A? अस्मि (I) am? द्वन्द्वः the dual? सामासिकस्य among all compounds? च and? अहम् I? एव verily? अक्षयः the inexhaustible or everlasting? कालः time? धाता the dispenser? अहम् I? विश्वतोमुखः the Allfaced (or having faces in all directions).Commentary Among the alphabets I am the letter A. Among the various kinds of compounds used in Sanskrit language I am the Dvandva (union of the two)? the copulative.Time here refers to the moment? the ultimate element of time or to Paramesvara? the Supreme Lord Who is the time of even time? since He is beyond time.As the Supreme Being is allpervading it is said that He has faces in all directions.

Aksaranam, of the letters; I am the akarah, letter a. Samasikasya, of the group of compound words, I am the compund (called) Dvandva. Besieds, aham eva, I Myself; am the aksayah, infinite, endless; kalah, time, well known as 'moment' etc.; or, I am the supreme God who is Kala (Time, the measurer) even of time. I am the dhata, Dispenser, the dispenser of the fruits of actions of the whole world; visvatomukhah, with faces everwhere.

Of letters I am the alphabet 'a', which is the base of all letters as established in the Sruti: 'The letter 'a' itself is all speech' (Ai. Ai., 3.2.3). Samasika means collection of compound words. In it, I am the Dvandva compound; it is eminent because the meanings of both constituent terms are important. I am Myself imperishable Time composed of (divisions like) Kala, Muhurta etc. I am the four-faced Hiranyagarbha who is the creator of all.