Bhagavad Gita - Chapter 10 - Shloka (Verse) 34

व्याख्या--'मृत्युः सर्वहरश्चाहम्'--मृत्युमें हरण करनेकी ऐसी विलक्षण सामर्थ्य है कि मृत्युके बाद यहाँकी स्मृतितक नहीं रहती, सब कुछ अपहृत हो जाता है। वास्तवमें यह सामर्थ्य मृत्युकी नहीं है, प्रत्युत परमात्माकी है।अगर सम्पूर्णका हरण करनेकी, विस्मृत करनेकी भगवत्प्रदत्त सामर्थ्य मृत्युमें न होती तो अपनेपनके सम्बन्धको लेकर जैसी चिन्ता इस जन्ममें मनुष्यको होती है, वैसी ही चिन्ता पिछले जन्मके सम्बन्धको लेकर भी होती। मनुष्य न जाने कितने जन्म ले चुका है। अगर उन जन्मोंकी याद रहती तो मनुष्यकी चिन्ताओंका, उसके मोहका कभी अन्त आता ही नहीं। परन्तु मृत्युके द्वारा विस्मृति होनेसे पूर्वजन्मोंके कुटुम्ब, सम्पत्ति आदिकी चिन्ता नहीं होती। इस तरह मृत्युमें जो चिन्ता, मोह मिटानेकी सामर्थ्य है, वह सब भगवान्की है।

धनादिका नाश करनेवाला और प्राणोंका नाश करनेवाला ऐसे दो प्रकारका मृत्यु सर्वहर कहलाता है? वह सर्वहर मृत्यु मैं हूँ। अथवा परम ईश्वर प्रलयकालमें सबका नाश करनेवाला होनेसे सर्वहर है? वह मैं हूँ। भविष्यत्में जिनका कल्याण होनेवाला है अर्थात् जो उत्कर्षताप्राप्तिके योग्य हैं उनका उद्भव अर्थात् उत्कर्ष -- उन्नतिकी प्राप्तिका कारण मैं हूँ। स्त्रियोंमें जो कीर्ति? श्री? वाणी? स्मृति? बुद्धि? घृति और क्षमा ये उत्तम स्त्रियाँ हैं? जिनके आभासमात्र सम्बन्धसे भी लोग अपनेको कृतार्थ मानते हैं वे मैं हूँ।

He states another primary meaning of the word 'sarvahara' (all-devouring) with 'athava' (or). He clarifies the phrase 'bhavikalyananam' (of future welfare) with 'utkarsha' (excellence).

'Kirti' (Fame) is renown caused by righteousness. 'Shri' is Lakshmi, radiance, or beauty. 'Vak' (Speech) is speech that illuminates everything. 'Smriti' (Memory) is the power to recall things experienced long ago. 'Medha' (Intelligence) is the power to retain (comprehend) scriptures. 'Dhriti' is patience/fortitude. 'Kshama' (Forgiveness) is the unperturbed state of mind amidst honor and dishonor.

He justifies the superiority of Kirti and the others among women with 'yasam' (of whom).

Death is 'sarvahara', meaning the taker of life, because of its quality of taking everything. One who takes wealth alone is not 'sarvahara'.

Or, it refers to the all-devourer at the time of dissolution (Pralaya). Or, I am the Supreme Lord in the form of Death who devours everything at the time of dissolution.

Among those destined for future welfare, meaning those fit to attain excellence, I am the cause of the attainment of that excellence and prosperity.

Among women, I am those women beginning with Kirti (Fame), by the mere reflection of whom people consider themselves fulfilled.

I am 'sarvahara', the Death at the time of cosmic dissolution.

I am the 'udbhava', meaning the rise of sovereignty and excellence, of future auspicious things.

I am also the group of seven beginning with Kirti (Fame), by whose mere refuge a sense of fulfillment arises in men.

I am Death, the destroyer of all life. I am the action called 'Udbhava' (origin) of things that are coming into being.

Among women, I am Shri (Fortune), I am Kirti (Fame), I am Vak (Speech), I am Smriti (Memory), I am Medha (Intelligence), I am Dhriti (Steadfastness), and I am Kshama (Patience).

Among destroyers, I am 'sarvahara', the all-devouring Death.

For 'bhavishyatam', meaning creatures destined for future welfare, I am the 'udbhava' or prosperity.

Among women, I am the seven deity-forms of women beginning with Kirti (Fame). Those women, beginning with Kirti, by possessing a mere reflection of whom living beings become praiseworthy, are My divine glories (Vibhutis).

Since Yama and Kala, the beings authorized to limit punishment according to karma, have already been mentioned, to indicate that 'Death' here refers to the specific agent authorized to take life under Yama's command, it is described as 'sarvapranahara' (taker of all life).

The interpretation by some that 'Death' here implies the Lord as the destroyer at Pralaya is weak, because that was already covered in 'bhutanamanta eva cha' (10.20). Because it is read alongside 'udbhava' (origin), some take the word 'mrityu' to mean the act of dying.

The word 'udbhava' naturally refers to the action of creation/origin. Since the locus, efficient cause, and material cause of origin are specified separately elsewhere, it is appropriate to take it as referring to the action itself; with this intention, it is called 'the action named Udbhava'.

'Kirti' and the others are not intended here as mere qualities, because they arise in men as well, making the qualification 'narinam' (among women) inappropriate. Nor does the word 'nari' merely refer to words in the feminine gender, as there is no obstruction to the primary meaning. Therefore, specific feminine forms are being determined.

Among them, since 'Shri' (Lakshmi) is superior to all women, she should be mentioned first; the textual order 'Kirti, Shri' is superseded by the order of significance, hence it is stated 'I am Shri and I am Kirti'. These are the Lord's extraordinary powers. Elsewhere, the respective words are used due to specific identifications.

मैं सर्वभक्षक मृत्यु हूँ समानता की समर्थक मृत्यु? शासक के राजदण्ड और मुकुट को भी भिक्षु के भिक्षापात्र और दण्ड के स्तर तक ले आती है। प्रत्येक प्राणी केवल अपने जीवन काल में अनेक वस्तुओं और व्यक्तियों के संबंधों के द्वारा अपना एक भिन्न अस्तित्व बनाये रखता है। मृत्यु के पश्चात् विद्वान और मूढ़? पुण्यात्मा और पापात्मा? बलवान और दुर्बल? शासक और शासित ये सब धूलि में मिल जाते हैं? एक समानरूप बन जाते हैं जिनमें किसी प्रकार का भेद नहीं किया जा सकता।भविष्य में होने वालों का मैं उत्पत्ति कारण हूँ परमात्मा केवल सर्वभक्षक ही नहीं? सृष्टिकर्ता भी है। हम देख चुके हैं कि वस्तुत एक अवस्था के नाश के बिना अन्य अवस्था का जन्म नहीं हो सकता है। किसी पक्ष को ही देखना माने जीवन का एकांगी दर्शन करना ही हैं। वस्तु के नाश से शून्यता नहीं शेष रहती? वरन् अन्य वस्तु की उत्पत्ति होती है। समुद्र में उठती लहरों को अलगअलग देंखे ंतो सदा नाश ही होता दिखाई देगा? परन्तु एक के लय के साथ ही समुद्र में कितनी ही लहरें उत्पन्न होती रहती हैं? जिसका हमे ध्यान भी नहीं रहता है।इस सम्पूर्ण विवेचन का बल इसी पर है कि अनन्त परमात्मा अपने में ही रचना और संहार की क्रीड़ा निरन्तर कर रहा है जिस क्रीड़ा को हम विश्व कहते हैं।मैं स्त्रियों में कीर्ति? श्री? वाक्? स्मृति? मेधा? धृति और क्षमा हूँ ये सात देवताओं की स्त्रियां और स्त्रीवाचक नाम गुण के रूप में भी प्रसिद्ध हंै? इसलिए दोनों प्रकार से ही ये भगवान् की विभूतियां है? दार्शनिक दृष्टिकोण से इस कथन का अर्थ सब आलोचनाओं के परे है। यहाँ यह नहीं कहा गया है कि इन गुणों से सम्पन्न पुरुष दिव्य है। तात्पर्य यह है कि जिस किसी पुरुष में जिसका भूतकाल का जीवन कैसा भी हो जब कभी इनमें से किसी गुण के दर्शन होते हैं? तब हम उसके माध्यम से ईश्वर की विभूति के स्पष्ट दर्शन कर सकते हैं। गुण के प्रत्यारोपण की भाषा में भगवान् कहते हैं? स्त्रियों में मैं कीर्ति? श्री आदि गुण हूँ।अपने परिचय को और अधिक स्पष्ट करने के लिए अगले श्लोक में भगवान् श्रीकृष्ण चार और दृष्टान्त देते हैं

This section covers from 'Hanta te kathayishyami' up to 'Jagatsthitah'. By the verse 'Ahamatma' (Verse 20), He wards off exclusion/separation. Otherwise, in sentences like 'Among immovables I am the Himalayas', the exclusion implying 'Only the Himalaya is God, nothing else' would cause the realization of Brahman to be fragmented due to a lack of indivisibility.

Since His undivided pervasiveness does not ascend into the mind as such, this instructional text is for one who wishes to know it.

Thus, in the conclusion, having stated the doctrine of difference-cum-non-difference with 'Yadyadvibhutimatsattvam' (Verse 41), He finally concludes with non-difference alone with 'Athava bahunaitena... vishtabhyahamidam... ekamshena jagatsthitah' (Verse 42). It is indeed said: 'Pado'sya vishwa bhutani...' (RV 10.90.3).

The entire reality of God, the cause of the creation of beings, appearing in those various diverse forms, becomes the object of perception for all.

Among the destroyers, I am 'sarvahara', the all-destroying Death. I am also the 'udbhava' or excellence of 'bhavishyatam', meaning future auspicious things.

Among women, I am the seven wives of Dharma: Kirti, Shri, Vak, Smriti, Medha, Dhriti, and Kshama.

Among them, 'Kirti' is fame, which is the state of being the object of knowledge for people in various directions and lands due to praiseworthiness caused by righteousness. 'Shri' is the wealth of Dharma, Artha, and Kama, or bodily beauty, or radiance. 'Vak' is Saraswati, the refined speech that illuminates all meaning. By the word 'cha' (and), Murti and other wives of Dharma are also included.

'Smriti' is the power to remember things experienced long ago. 'Medha' is the power to retain the meaning of many scriptures. 'Dhriti' is the power to sustain the aggregate of the body and senses even in exhaustion, or the power to avert fickleness when prompted by unruly impulses. 'Kshama' is the unperturbed state of mind in joy and sorrow.

It is well known that these are the best among all women, as by a mere connection with their reflection, a person becomes respected in all worlds.

Among destroyers, I am the all-destroyer. And again, I am Death.

I am the 'udbhava', meaning the prosperity or fortune, of all future beings and things.

'Kirti' means the wife of Dharma; 'Shri' is Lakshmi; 'Vak' is Saraswati (in the form of Sri Bhagavata etc.); 'Smriti' is the remembrance of the Lord; 'Medha' is the intellect devoted solely to the qualities of the Lord; 'Dhriti' is single-minded devotion to Dharma even in calamities; 'Kshama' is the form of tolerance towards all transgressions. Among women, these are forms of My divine glory (Vibhuti).

Death is of two kinds: that which takes away wealth etc., and that which takes away life. Among them, the one that takes away life is called 'sarvahara' (all-devouring); I am that, is the meaning. Or, I am that Supreme Lord who is 'sarvahara' because He withdraws everything at the time of dissolution.

I am 'udbhava', meaning excellence, prosperity, and the cause of attaining it. Of whom? Of 'bhavishyatam', meaning of future auspicious things, or of those fit to attain excellence.

I am Kirti, Shri, Vak, Smriti, Medha, Dhriti, and Kshama—these best among women; by a mere connection with whose reflection, people consider themselves fulfilled.

'Death' is clear. That Death which destroys all people opposed to the Divine is My Vibhuti (glory). Similarly, 'Udbhava' (Origin/Prosperity).

Among women, I am the seven beginning with Kirti. Alternatively, 'Kirti' refers to the wife of Vrishabhanu (Radha's mother), who is My Vibhuti.

Among them, I am also 'Shri'. And 'Vak' is the avatar form of Saraswati, or is indicated as the attendant of Shri; I am she as well.

मृत्युः death? सर्वहरः alldevouring? च and? अहम् I? उद्भवः the prosperity? च and? भविष्यताम् of those who are to be prosperous? कीर्तिः frame? श्रीः prosperity? वाक् speech? च and? नारीणाम् of the feminine? स्मृतिः the memory? मेधा intelligence? धृतिः firmness? क्षमा forgiveness.Commentary I am also the allsnatching death that destroys everything. Death is of two kinds? viz.? he who seizes wealth and he who seizes life. Of them he who seizes life is the allseizer and,hence he is called Sarvaharah. I am he.Or? there is another interpretation. I am the Supreme Lord Who is the allseizer? because I destroy everything at the time of the cosmic dissolution.I am the origin of all the beings to be born in the future. I am the prosperity and the means of achieving it of those who are fit to attain it.Beauty is Sri. Lustre is Sri. I am fame? the best of the feminine alities. People who have attained slight fame think that they have achieved great success in life and that they have become very big or great men. I am speech which adorns the throne of justice. I am memory which recalls objects and pleasures of the past.The power of the mind which enables one to hold the teachings of the scriptures is Medha. Firmness or Dhriti is the power to keep the body and the senses steady even amidst various kinds of sufferings. The power to keep oneself unattached even while doing actions is Dhriti. It also means courage. Kshama also means endurance.Fame? prosperity? memory? intelligence and firmness are the daughters of Daksha. They had been given in marriage to Dhrama and so they are all called Dharmapatnis.

Death which is of two kinds-one destroying wealth, and the other destroying life-, [Here Ast. adds: tatra yah prana-harah sah (sarva-harah ucyate)-Among them, that which destroys life (is called sarva-harah).-Tr.] is called sarva-harah, the destroyer of all. I am that. This is the meaning. Or, the supreme God is the all-destroyer because He destroys everything during dissolution. I am He. And I am udbhavah, prosperity, eminence, and the means to it. Of whom? Bhavisyatam, of those destined to be prosperous, i.e. of those who are fit for attaining eminence.
Narinam, of the feminine alities; I am kirtih, fame; srih, beauty; vak, speech; smrtih, memory; medha, intelligence dhrtih, fortitude; and ksama, forbearance. I am these excellent feminine ialities, by coming to possess even a trace of which one considers himself successful.

I am also death which snatches away the life of all. Of those that shall be born I am that called birth. Of women (i.e., of goddesses who are the powers of the Lord) I am prosperity (Sri); I am fame (Kirti); I am speech (Vak); I am memory (Smrti); I am intelligence (Medha); I am endurance (Dhrti); and I am forgiveness (Ksama).