Bhagavad Gita - Chapter 10 - Shloka (Verse) 8

व्याख्या --[पूर्व श्लोककी बात ही इस श्लोकमें कही गयी है। 'अहं सर्वस्य प्रभवः' में 'सर्वस्य' भगवान्की विभूति है अर्थात् देखने, सुनने, समझनेमें जो कुछ आ रहा है, वह सब-की-सब भगवान्की विभूति ही है। 'मत्तः सर्वं प्रवर्तते' में 'मत्तः' भगवान्का योग (प्रभाव) है, जिससे सभी विभूतियाँ प्रकट होती हैं। सातवें, आठवें और नवें अध्यायमें जो कुछ कहा गया है, वह सबकासब इस श्लोकके पूर्वार्धमें आ गया है।]
'अहं सर्वस्य प्रभवः' -- मानस, नादज, बिन्दुज, उद्भिज्ज, जरायुज, अण्डज, स्वेदज अर्थात् जड-चेतन, स्थावर-जङ्गम यावन्मात्र जितने प्राणी होते हैं, उन सबकी उत्पत्तिके मूलमें परमपिता परमेश्वरके रूपमें मैं ही हूँ (टिप्पणी प0 543)।

किस प्रकारके अविचल योगसे युक्त हो जाता है सो कहा जाता है --, मैं वासुदेव नामक परब्रह्म समस्त जगत्की उत्पत्तिका कारण हूँ? और मुझसे ही यह स्थिति? नाश? क्रिया और कर्मफलोपभोगरूप विकारमय सारा जगत् घुमाया जा रहा है। इस अभिप्रायको ( अच्छी प्रकार ) समझकर भावसमन्वित -- परमार्थतत्त्वकी धारणासे युक्त हुए? बुद्धिमान् -- तत्त्वज्ञानी पुरुष? मुझे भजते हैं अर्थात् मेरा चिन्तन किया करते हैं।

Thinking 'How is the knowledge of Your Vibhuti and opulence the cause of the said Yoga?', he asks—'With what kind (of Yoga)?'. He states that through the greatness of the said knowledge, firm devotion to the Lord is established—with 'Uchyate' etc.

'From whom it originates' is 'Prabhava', meaning the nature (Prakriti) of all and the Self of all; he explains this with 'Utpatti'. 'From Me, the Omniscient and Lord of all, as the efficient cause, existence and destruction etc. occur; and impelled by Me as the Inner Controller, everything acts without transgressing its respective limits'—he explains this with 'Mattah'.

Thus, knowing My glory as the Self of all, the Source of all, the Lord of all, and the Omniscient, they become devoted to Me alone; he says this with 'Ityevam'.

He indicates the eligibility for worship of the Lord belongs to those who know the worthlessness of Samsara—with 'Avagata'. When the Supreme Reality is known in the aforesaid manner, love and reverence—called 'Abhinivesha'—arise; being endowed with that becomes the cause for worshipping the Lord; he says this with 'Bhava'.

ननु कथं तावकविभूतियोगज्ञानेनाविकम्पयोगप्राप्तिस्तवोपासनायास्तत्प्राप्तिसाधनत्वादित्याशङ्क्य विभूतियोगज्ञानमहिम्ना प्राप्त्या मदुपादनया मद्गतेनाविकम्पयोगेन युज्यते इत्याह -- अहमिति चतुर्भिः।

अहं परमात्मा वासुदेवाभिधः सर्वस्य ब्रह्मादिस्थावरान्तस्य प्रभवः प्रभवत्यस्मादिति प्रभवः प्रकृतिरभिन्ननिमित्तोपादानं मत्त एव सर्वज्ञानत्सर्वेश्वरात्सर्वं स्थितिनाशक्रियाफलोपभोगलक्षणं जगत्प्रवर्तते इति मत्वा वासुदेवएव सर्वात्मा सर्वेश्वरः सर्वज्ञः सर्वोपादानं सर्वनियन्ता भजनीय इत श्रुत्वा मननेन निशित्य भजन्ते सेवन्ते।

के ते इत्यत आह -- बुधा अवगतसंसारतत्त्वाः। संसारासारज्ञानवतामेव भगवद्भजनेऽधिकार इति भावः।

भावो भावना अयमेव भगवान्वासुदेवः परमार्थतत्त्वं इत्यभिनिवेशस्तेन सम्यक् युक्ताः।

And there are some who worship (knowing Me thus); He states this with 'Aham' etc.

He describes the nature of worship in two verses—'Aham' etc. The wise worship Me, knowing Me as the Innermost Self.

How? 'I alone am the source (origin) of the entire world. From Me alone—having obtained My grace—everything like intellect (Buddhi) etc. engages in its respective function.

I alone am the Creator and Inner Controller of the world'—thus one should worship the Self with 'Ahangraha' (meditation on the Self as identical with God); this is the purport.

'Bhavasamanvitah' means endowed with feeling/meditation; and this is for the sake of the subsequent (meaning).

'I' am the 'Prabhava'—the cause of origin—of the entire variegated universe of sentient (chit) and non-sentient (achit) beings. 'Everything proceeds from Me alone'—knowing this My natural, unchecked lordship and My connection with a host of auspicious qualities like amiability (saushilya), beauty (saundarya), and parental love (vatsalya), the 'Budhah' (wise ones/knowers) worship Me, who am endowed with all auspicious qualities, being 'Bhava-samanvitah'.

'Bhava' is a specific mental attitude; meaning, being full of longing for Me, they worship Me.

How? (He explains next)—

And how perfect knowledge is attained through the knowledge of Vibhuti and Yoga, He shows with four verses beginning with 'Aham'.

I am the 'Prabhava'—the cause of origin—of the entire world through the Vibhutis like Bhrigu etc. And from Me alone everything of this—'intelligence, knowledge, freedom from delusion', etc.—proceeds.

Knowing and understanding thus, the 'Budhah'—discriminating ones—endowed with 'Bhava' (love/affection), worship Me.

With the intention that after the stated meaning, an elaboration is being made through an example, he says 'Vibhutijnana' etc. Since that very knowledge transforms into devotion, he speaks of it as the maturation of the knowledge of Vibhuti.

The word 'Sarva' (all) refers without restriction to all effects starting with Brahma etc.; with this intent, 'Vichitra' (variegated) etc. is said. To rule out the meaning of 'Prabhava' as merely the action of origin etc., he says 'Utpatti-karanam' (Cause of origin). Here, the connection with auspicious qualities suitable for creation, as will be described, is also implied. That the capacity for activity even of Brahma etc. is dependent on Me is intended by 'Mattah sarvam' (Everything from Me); with this intent he says 'Sarvam matta eva'.

He shows that this is a restatement of the previously mentioned Vibhuti etc. with 'Itidam' etc. By the words 'Svabhavika' (natural) and 'Nirankusha' (unchecked), to exclude minor/modern lords, the uncaused nature and limitlessness established by Sruti are stated.

Explaining the meaning of the word 'Yoga'—which is highly useful for the worship mentioned in 'Mam bhajante' (worship Me), intended by the word 'Asmad' (I/Me) referring to the easy accessibility of the Incarnate Speaker—he says 'Saushilya' etc. 'Saushilya' and 'Vatsalya' are to display the class of divine soul-qualities; 'Saundarya' is for the class of qualities of the most attractive divine auspicious form.

By the word 'Budha', the previously mentioned great souls possessing the specific knowledge in context are intended; hence he says 'Jnaninah' (Knowers). The syntax is 'Matva bhavasamanvitah' (Having known, they become endowed with feeling). Because the purport is that such knowledge is the means to devotion. By 'Mam', the form qualified by the host of attributes to be contemplated during worship is intended; hence he says 'Sarvakalyanagunanvitam' (Endowed with all auspicious qualities).

He gives the contextual meaning of the multi-meaning word 'Bhava'—'Bhavo manovrittivisheshah' (Bhava is a specific mental attitude). He clarifies that specific attitude—'Mayi sprihayalavah' (Full of longing for Me).

व्यष्टि और समष्टि में जो भेद है वह उन उपाधियों के कारण है? जिनके माध्यम से एक ही सनातन? परिपूर्ण सत्य प्रकट होता है। इन दो उपाधियों के कारण ब्रह्म को ही क्रमश जीव और ईश्वर भाव प्राप्त होते हैं जैसे एक ही विद्युत् शक्ति बल्ब और हीटर में क्रमश प्रकाश और ताप के रूप में व्यक्त होती है। स्वयं विद्युत् में न प्रकाश है और न उष्णता। इसी प्रकार स्वयं परमात्मा में न ईश्वर भाव है और न जीव भाव। जो पुरुष इसे तत्त्वत जानता है वह अविकम्प योग के द्वारा ब्रह्मनिष्ठता को प्राप्त होता है।एक कुम्भकार कुम्भ बनाने के लिए सर्वप्रथम घट के निर्माण के उपयुक्त लचीली मिट्टी तैयार करता है। तत्पश्चात् उस मिट्टी के गोले को चक्र पर रखकर घटाकृति में परिवर्तित करता है। तीसरी अवस्था में घट को सुखाकर उसे चमकीला किया जाता है और चौथी अवस्था में उस तैयार घट को पकाकर उस पर रंग लगाया जाता है। घट निर्माण की इस क्रिया में मिट्टी निश्चय ही कह सकती है कि वह घट का प्रभव स्थान है। चार अवस्थाओं में घट का जो विकास होता है? उसका भी अधिष्ठान मिट्टी ही थी? न कि अन्य कोई वस्तु। यह बात सर्वकालीन घटों के सम्बन्ध में सत्य है। किसी भी घट की उत्पत्ति? वृद्धि और विकास उसके उपादान कारणभूत मिट्टी के बिना नहीं हो सकता। इसी प्रकार एक ही चैतन्यस्वरूप परमात्मा? ईश्वर और जीव के रूप में प्रतीत होता है।जिस पुरुष ने विवेक के द्वारा व्यष्टि और समष्टि के इस सूक्ष्म भेद को समझ लिया है? वही पुरुष अपने मन को बाह्य जगत् से निवृत्त करके इन दोनों के अधिष्ठान स्वरूप आत्मा में स्थिर कर सकता है। मन के इस भाव को ही यहाँ इस अर्थपूर्ण शब्द भावसमन्विता के द्वारा दर्शाया गया है।प्रेम या भक्ति का मापदण्ड है पुरुष की अपनी प्रिय वस्तु के साथ तादात्म्य करने की क्षमता। संक्षेपत? प्रेम की परिपूर्णता इस तादात्म्य की पूर्णता में है। जब एक भक्त स्वयं यह अनुभव कर लेता है कि एक परमात्मा ही समष्टि और व्यष्टि की अन्तकरण की उपाधियों के माध्यम से मानो ईश्वर और जीव बन गया है? तब वह पराभक्ति को प्राप्त भक्त कहा जाता है।जिस भक्ति के विषय में पूर्व श्लोक में केवल एक संकेत ही किया गया था? उसी को यहाँ क्रमबद्ध करके एक साधना का रूप दिया गया है? जिसके अभ्यास से उपर्युक्त ज्ञान प्रत्येक साधक का अपना निजी और घनिष्ट अनुभव बन सकता है।

महर्षय इत्यादि भास्वता इत्यन्तम्। परस्परबोधनया अन्योन्यबोधस्फारसंक्रमणात् सर्व एव हि प्रमातारः एक ईश्वर इति विततव्याप्त्या (S??N वितत्य व्याप्त्या) सुखेनैव सर्वशक्तिकसर्वगतस्वात्मरूपताधिगमेन (S -- ताधिशयनेन अधिगमेन) माहेश्वर्यमेषामिति भावः

(After इति भावः ?N add तेषां सततयुक्तानाम् इत्यतः प्रभृति अध्यायान्ता टीका उट्टङ्किता युगपद्धि वेद्या। तेषामेव अनु च अर्जुनप्रश्नपद्यानि षट् उल्लिखति। श्रीभगवान् अथवा बहुना इति पर्यन्तानि पद्यानि 23,वक्ति।।

These sentences are obviously of some copyist. It is to be noted however that the Mss. generally contain seven (not six) verses of Arjuna and then 24 (not 23) verses of the hagavan) ।

Objection: The fruit for the knower was stated in 'Etam vibhutim' (10.7), so why is it stated again? To this, he gives another purport—'Santi cha' (And there are) etc. (Meaning: There are such devotees).

This is to generate faith in the stated fruit—this is implied.

With what kind of knowledge of Vibhuti and Yoga one attains the Unshakable Yoga, He shows in four verses—

'I', the Supreme Brahman named Vasudeva, am the 'Prabhava'—the cause of origin, both material and efficient—of the entire world. And everything like existence, destruction etc. proceeds (happens) from Me alone. Or, impelled by Me alone—the Omniscient, Omnipotent Inner Controller—the entire world acts (functions) without transgressing its respective limits.

Thinking thus, the 'Budhah'—those who have understood the Truth through discrimination—endowed with 'Bhava', i.e., love in the form of grasping the Supreme Reality, worship Me.

Thus, He clarifies the state of the Knower being endowed with devotion—in four verses beginning with 'Aham'.

I am the 'Prabhava'—the place of origin—of the entire world. The whole world proceeds from Me—in the manner of 'Intelligence, Knowledge' (10.4) etc. and in the manner of attributes stated for Bhrigu etc.; meaning it becomes endowed with feelings meant for My sport.

'Bhavasamanvitah'—being those whose sole effort is My service—the 'Budhah'—learned, discriminating ones—worship and serve Me 'Iti' (thus), i.e., in My form manifested for the sake of sport.

'I', the Supreme Brahman named Vasudeva, am the 'Prabhava'—the origin—of the entire world. From Me alone proceeds the entire world of modifications, characterized by existence, destruction, action, fruit, and enjoyment.

Thinking thus, the 'Budhah'—those who have understood the Supreme Reality—worship and serve Me, being 'Bhavasamanvitah'. 'Bhava' means feeling/meditation, an intense absorption in the Supreme Reality; endowed with that. Moreover—

He shows the increase of devotion, which is the maturation of the knowledge of Vibhuti and Yoga, through four verses representing human goals, beginning with 'Aham'. 'I am the origin of all' etc. This is the revelation of the nature of His Yoga and Vibhuti in the form of being the Creator and Impeller of the universe. 'Iti'—Thus, knowing My Yoga and Vibhuti through the instruction of teachers on the Divine Path, 'Budhah' (the wise) serve Me, endowed with 'Bhava' i.e., devotion to Me. These servants of the Lord, possessing devotion preceded by the knowledge of His glory, are described in their essence, like Uddhava and others on the Divine Path.

[Including commentary on next verse]: 'Macchittah' means those whose inner organs are offered to Me. 'Madgatapranah'—the word Prana here denotes senses and vital airs—meaning those whose senses and life-force are offered to Me; or 'constantly united with Me through the body', i.e., having dedicated bodies; or constantly united with the Lord through the Self. This alone is 'Brahma-sambandha' (relationship with Brahman), as per the text 'To Lord Krishna, wife, home, son, relatives...' (Gadya Mantra). Having surrendered the body, senses, vital airs, inner organ, and their attributes along with the Self engaged in respective endeavors, becoming servants themselves, they worship the Lord eternally—they serve in the manner of the Path of Service (Seva-marga), not by pompous worship.

Their state is described as being in Service or in Story (Katha). He describes their state in the devotion-increasing Story with 'Parasparam bodhayantah kathayantashcha mam'. That too is 'constant' (nityam), not occasional. And in that very way they 'Tushyanti' (are content)—in mental festivals etc.; and 'Ramanti' (rejoice)—or play by imitating (My leelas). To such persons, 'Pritipurvakam'—with supreme attachment favorable to Pushti (Grace) and Maryada (Law), with total love for the Lord—worshipping and serving with that (love)—

by this, 'Service is the absorption of the mind in Him', the nature of Mental Service (Manasi Seva) is stated—to them alone I give that 'Buddhi-yoga' which has reached maturity, by which they attain 'Upa'—very close to—Me, the Supreme Person. Thus, their Nirguna liberation is indicated as imminent.

अहम् I? सर्वस्य of all? प्रभवः the source? मत्तः from Me? सर्वम् everything? प्रवर्तते evolves? इति thus? मत्वा understanding? भजन्ते worship? माम् Me? बुधाः the wise? भावसमन्विताः endowed with meditation. Commentary Waves originate in water? depend on water and dissolve in water. The only support for the waves is water. Even so the only support for the whole world is the Lord. Realising this? feeling the omnipresence of the Lord? the wise worship Him with devotion and affection in all places. The Supreme is the same in all countries and at all times. He is the material and the efficient cause.As Mulaprakriti or Avyaktam the Lord is the source of all forms. The Lord is the primum mobile. He gazes at His Sakti (creative power) and the whole world evolves and the forms move. The worldly man who has neither sharp nor subtle intellect beholds the changing forms only through the fleshly eyes. He has no idea of the Indwelling Presence? the substratum? the allpervading intelligence or the blissful consciousness. He is allured by the passing forms. He fixes his hopes and joy on these transitory forms. He lives and exerts for them. He rejoices when he gets a wife and children. If these forms pass away he is drowned in sorrow. But the wise ones constantly dwell in the Supreme? the source and the life of all? and enjoy the eternal bliss of the immortal? inner Self? their own nondual Atman? albeit all these forms around them change and pass away. They are steadfast in Yoga. They are endowed with unshakable Yoga. They are enthroned in Yoga. They worship the Supreme in contemplation and enjoy the indescribable bliss of Nirvikalpa Samadhi.Para Brahman? known as Vaasudeva? is the source of the whole world. From Him alone evolves the whole world with all its changes? viz.? existence (Sthiti)? destruction (Nasa)? action (Kriya)? fruit (Phala) and enjoyment (Bhoga). Understanding thus? the wise adore the Supreme Being and engage themselves in profound meditation on the Absolute. (Cf.IX.10)

Aham, I, the supreme Brahman called Vasudeva; am the prabhavah, origin; sarvasya, of all, of the whole world; sarvam, everything, the whole world of changes, consisting of continuance, destruction, action and enjoyment of the fruits of action; pravartate, moves on; mattah, owing to Me alone. Matva, realizing; iti, thus; the budhah, wise ones, the knowers of the supreme Reality; bhava-samanvitah, filled with fervour-bhava is the same as bhavana, meaning ardent longing for the supreme Reality; filled (samanvitah) with that, i.e. imbued with that; bhajante, adore; mam, Me.
Besides,

I am the 'origin', namely, the cause of originating everything in this universe consisting of wonderful sentient and non-sentient beings. From Me proceed everything. Thinking thus of My sovereignty, natural and unhindered, and knowing Me as endowed with a multitude of auspicious attributes like condescension, beauty, parental affection etc., the wise or the men of knowledge worship Me with devotion endowed as I am with all auspicious attributes. 'Bhava' is a particular disposition, here a loving disposition, of the mind. The meaning is that they worship Me with intense yearning of the heart.
How?