Bhagavad Gita - Chapter 14 - Shloka (Verse) 3

व्याख्या -- मम योनिर्महद्ब्रह्म -- यहाँ मूल प्रकृतिको महद्ब्रह्म नामसे कहा गया है? इसके कई कारण हो सकते हैं जैसे -- (1) परमात्मा छोटेपन और बड़ेपनसे रहित हैं अतः वे सूक्ष्मसेसूक्ष्म भी हैं और महान्सेमहान् भी हैं -- अणोरणीयान्महतो महीयान् (श्वेताश्वतरोपनिषद् 3। 20)। परन्तु संसारकी दृष्टिसे सबसे बड़ी चीज मूल प्रकृति ही है अर्थात् संसारमें सबसे बड़ा व्यापक तत्त्व मूल प्रकृति ही है। परमात्माके सिवाय संसारमें इससे बढ़कर कोई व्यापक तत्त्व नहीं है। इसलिये इस मूल प्रकृतिको यहाँ महद्ब्रह्म कहा गया है।(2) महत् (महत्तत्त्व अर्थात् समष्टि बुद्धि) और ब्रह्म(परमात्मा) के बीचमें होनेसे मूल प्रकृतिको महद्ब्रह्म कहा गया है।(3) पीछेके (दूसरे) श्लोकमें सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च पदोंमें आये सर्ग और प्रलय शब्दोंका अर्थ क्रमशः ब्रह्माका दिन और ब्रह्माकी रात माना जा सकता है। अतः उनका अर्थ महासर्ग (ब्रह्माका प्रकट होना) और महाप्रलय (ब्रह्माका लीन होना) सिद्ध करनेके लिये यहाँ महद्ब्रह्म शब्द दिया है। तात्पर्य है कि जीवन्मुक्त महापुरुषोंका इस मूल प्रकृतिसे ही सम्बन्धविच्छेद हो जाता है? इसलिये वे महासर्गमें भी पैदा नहीं होते और महाप्रलयमें भी व्यथित नहीं होते।सबका उत्पत्तिस्थान होनेसे इस मूल प्रकृतिको योनि कहा गया है। इसी मूल प्रकृतिसे अनन्त ब्रह्माण्ड पैदा होते हैं और इसीमें लीन होते हैं। इस मूल प्रकृतिसे ही सांसारिक अनन्त शक्तियाँ पैदा होती हैं।इस मूल प्रकृतिके लिये मम पदका प्रयोग करके भगवान् कहते हैं कि यह प्रकृति मेरी है। अतः इसपर आधिपत्य भी मेरा ही है। मेरी इच्छाके बिना यह प्रकृति अपनी तरफसे कुछ भी नहीं कर सकती। यह जो कुछ भी करती है? वह सब मेरी अध्यक्षतामें ही करती है (गीता 9। 10)।मैं मूल प्रकृति(महद्ब्रह्म) से भी श्रेष्ठ साक्षात् परब्रह्म परमात्मा हूँ -- इसको बतानेके लिये भगवान्ने,मम महद्ब्रह्म पदोंका प्रयोग किया है।महद् ब्रह्मसे भी श्रेष्ठ परब्रह्म परमात्माका अंश होते हुए भी जीव परमात्मासे विमुख होकर प्रकृतिके साथ सम्बन्ध जोड़ लेता है। इतना ही नहीं? वह प्रकृतिके कार्य तीनों गुणोंसे सम्बन्ध जोड़ लेता है और उससे भी नीचे गिरकर गुणोंके भी कार्य शरीर आदिसे सम्बन्ध जोड़ लेता है और बँध जाता है। अतः भगवान् मम महद्ब्रह्म पदोंसे कहते हैं कि जीवका सम्बन्ध वास्तवमें मूल प्रकृतिसे भी श्रेष्ठ मुझ परमात्माके साथ है -- मम एव अंशः (गीता 15। 7)? इसलिये प्रकृतिके साथ सम्बन्ध मानकर उसको अपना पतन नहीं करना चाहिये।तस्मिन्गर्भं दधाम्यहम् -- यहाँ गर्भम् पद कर्मसंस्कारोंसहित जीवसमुदायका वाचक है। भगवान् कोई नया गर्भ स्थापन नहीं करते। अनादिकालसे जो जीव जन्ममरणके प्रवाहमें पड़े हुए हैं? वे महाप्रलयके समय अपनेअपने कर्मसंस्कारोंसहित प्रकृतिमें लीन हो जाते हैं (गीता 9। 7)। प्रकृतिमें लीन हुए जीवोंके कर्म जब परिपक्व होकर फल देनेके लिये उन्मुख हो जाते हैं? तब महासर्गके आदिमें भगवान् उन जीवोंका प्रकृतिके साथ पुनः विशेष सम्बन्ध (जो कि कारणशरीररूपसे पहलेसे ही था) स्थापित करा देते हैं -- यही भगवान्के द्वारा जीवसमुदायरूप गर्भको प्रकृतिरूप योनिमें स्थापन करना है।सम्भवः सर्वभूतानां ततो भवति भारत -- भगवान्के द्वारा प्रकृतिमें गर्भस्थापन करनेके बाद सम्पूर्ण प्राणियोंकी उत्पत्ति होती है अर्थात् वे प्राणी सूक्ष्म और स्थूल शरीर धारण करके पुनर्जन्म प्राप्त करते हैं। महासर्गके आदिमें प्राणियोंका यह उत्पन्न होना ही भगवान्का विसर्ग (त्याग) है? आदिकर्म है (गीता 8। 3)।[जीव जबतक मुक्त नहीं होता? तबतक प्रकृतिके अंश कारणशरीरसे उसका सम्बन्ध बना रहता है और वह महाप्रलयमें कारणशरीरसहित ही प्रकृतिमें लीन होता है।] सम्बन्ध -- पूर्वश्लोकमें समष्टि संसारकी उत्पत्तिकी बात बतायी? अब आगेके श्लोकमें व्यष्टि शरीरोंकी उत्पत्तिका वर्णन करते हैं।

अब यह बतलाते हैं कि इस प्रकारका क्षेत्र और क्षेत्रज्ञका संयोग भूतोंका कारण है --, मुझ ईश्वरकी माया -- त्रिगुणमयी प्रकृति? समस्त भूतोंकी योनि अर्थात् कारण है। समस्त कार्योंसे यानी उत्पत्तिशील वस्तुओंसे बड़ी होनेके कारण और अपने विकारोंको धारण करनेवाली होनेसे प्रकृति ही महत् ब्रह्म इस विशेषणसे विशेषित की गयी है। उस महत् ब्रह्मरूप योनिमें? मैं -- क्षेत्र और क्षेत्रज्ञ इन दो प्रकृतिरूप शक्तियोंवाला ईश्वर? हिरण्यगर्भके जन्मके बीजरूप गर्भको? यानी सब भूतोंकी उत्पत्तिके कारणरूप बीजको? स्थापित किया करता हूँ। अर्थात् अविद्या? कामना? कर्म और उपाधिके स्वरूपका अनुवर्तन करनेवाले क्षेत्रको क्षेत्रज्ञसे संयुक्त किया करता हूं। हे भारत उस गर्भाधानसे हिरण्यगर्भकी उत्पत्तिद्वारा समस्त भूतोंकी उत्पत्ति होती है।

To the one whose mind is attentive and facing Him due to the praise of knowledge, He states the intended meaning -- "Kshetra" etc. He wards off its being His own nature by saying -- "Madiya" (My). He excludes the Divine Conscious Power by saying -- "Trigunatmika" (consisting of three qualities). Even the Sankhya Prakriti is excluded by "Madiya" (My).

By the word "Yoni", material causality towards all effects capable of coming into being is intended, He says -- "Sarvabhutanam" etc. He establishes the greatness of Prakriti -- "Sarva" etc. The word "Brahma" is applied to the "Yoni" itself, taking into account its pervasion of all effects. Doubting that "Mahad Brahma" might be something else due to gender discrepancy, He says -- "Yoni" etc.

He explains "Tasmin" etc. -- "Tasmin" etc. Having started to say that such a union of the Field and Knower of the Field is the cause of beings, doubting why this other thing is shown, He says -- "Kshetra" etc. By the word "Garbha", He shows the result of the said union -- "Sambhava" etc.

Since it is understood from the Smriti "He is the first creator of beings" that they are effects of Hiranyagarbha, doubting how they are caused by the said impregnation, He says -- "Hiranyagarbha" etc.

To the one with a concentrated mind facing Him due to the praise of knowledge, He states the intended meaning that such a union of the Field and the Knower of the Field is the cause of beings -- "Mama" etc.

"Mama", i.e., My, presided over by Me, not independent, Maya, the Prakriti consisting of three qualities, is the "Yoni", i.e., cause, of "Sarvabhutanam" (all beings). "My womb is the place of impregnation" -- this was not explained by the Acharyas because it is easy to understand.

He qualifies the Yoni itself. Because it is greater than all effects and because it supports its modifications, it is "Mahad Brahma". The interpretation that "Brahma" means the expanding cause of the Mahat-tattva (the first effect) implies taking the secondary meaning of "Brahma" as cause, abandoning the simple Karmadharaya compound, and inconsistency with "Brahma mahad" to be said later; intending this as inconsistent, the Acharyas did not explain it that way.

In "Tasmin", in that Great Brahman, the womb, I place, I deposit, the "Garbha", the seed which is the cause of birth of all beings like Hiranyagarbha. I, the Lord possessing the power of the two natures: Field, Knower of Field and Prakriti, unite the Knower of the Field, who follows the nature of the adjuncts of ignorance, desire, and action, with the Field. This is the meaning.

"Tatah", from that impregnation, the "Sambhava", the origin of all beings from Hiranyagarbha down to a clump of grass, takes place.

Objection: Even if Hiranyagarbha originates from that, how do all originate from that, since specific beings are seen to originate from their respective parents etc.? If this is asked, He says -- "Bharata" etc. Just as for you and others, even though born from parents etc., there is "Bharatatva" (being a Bharata) due to being born in the line of Bharata, so is this case; this is the intention of the address.

'Mahad Brahma' is Prakriti; and she is divided as Shri, Bhu, and Durga. Uma, Saraswati, and others are other Jivas endowed with her parts. And so says the Kashayana Shruti: 'Shri, Bhu, and Durga are the Great Maya, who is the originator of the world and the binder of the universe. Uma, Vak (Saraswati), and others are other Jivas, her parts, and are sung in all Vedas as being of her nature.'

'Mama Yonih' (My Womb) — here 'yoni' means the place for placing the embryo; but not 'mother'; because of the remainder of the sentence. For indeed, in the Samaveda, the Sharkaraksha Shruti says: 'Visnu's Yoni is for the purpose of holding the embryo; she is Mahamaya, devoid of all sorrows. Even so, manifesting herself as if sorrowful for the purpose of deluding, she is with Visnu.'

Therefore, Sita's suffering etc. is all false, a mere show. Similarly in the Kurma Purana — 'And this is not Bhu (the Goddess Earth)'. And so the Saukarayana Shruti says: 'That Bhu is different; this Bhu (earthly realm) has become her shadow; she is the lower one, indeed she is the single womb of beings.'

'The great-grandmother of the worlds accepted servitude by her own will' — thus says the Anabhimlana Shruti. What is stated in the Matsya Purana is also by her own will only.

Even though denoted by the word 'Mahad Brahma', it is Prakriti indeed — 'Mahati and Brahmani are two, Prakriti and the Great Lord' — (so it is stated) in that very place.

Now then, what is the 'bhuta-prakriti' (nature of beings) and depending on what is its quality of producing beings, He states that — with 'Mama' (My), etc. 'Mama' (My), i.e., of the Pure Consciousness alone, 'Yonih' means the place of entry.

'Mahad Brahma' means the 'Brahma' or the expanding cause of the Mahat-tattva which is the first effect, whose other synonyms are Avyakta (Unmanifest) and Avyakrita (Undifferentiated), and which is named Maya consisting of the three Gunas; 'Tasmin' (in that), I 'dadhami' (place), i.e., offer, the 'garbha' (embryo), i.e., the form of My own reflection — I, the Conscious Self.

'Tatah' (From that) — from that Maya which holds My reflection within — occurs the 'sambhavah' (birth), i.e., the origination, of all 'bhutanam' (beings), i.e., those having the nature of becoming, such as Mahat etc., and Hiranyagarbha etc., O Bharata.

By this explanation of dependence on the reflection of Consciousness, the independence of Prakriti accepted by the Sankhyas is refuted.

'Mama' (My) — meaning belonging to Me, which is the womb of the entire universe, that which is 'Mahad Brahma' — in that, I 'dadhami garbham' (place the embryo).

'Earth, water, fire, air, ether, mind, intellect, and ego — thus is My nature divided eightfold' [Gita 7.4] and 'This is the lower' [Gita 7.5] — the insentient nature (Achetana Prakriti) thus designated is called 'Mahad Brahma' because of being the cause of modifications like Mahat and Ego. Even in the Shruti, sometimes Prakriti is also designated as 'Brahma'. 'He who is all-knowing, all-wise, whose austerity consists of knowledge; from Him this Brahma, name, form, and food are born' [Mundaka Up. 1.1.9] — thus.

'But know My other nature, different from this, the superior one, which is the Jiva (living entity)' [Gita 7.5] — the nature thus designated, which is in the form of a mass of sentience, is spoken of here by the word 'Garbha' (embryo) because of being the seed of all living beings.

In that insentient 'Mahad Brahma' which serves as the womb, I place the embryo which is in the form of a mass of sentience; meaning, I connect the sentient nature (Chetana Prakriti), which is the mass of the class of enjoyers, with the insentient nature, which is the field of enjoyment. 'Tatah' (From that) — from that union of the two natures brought about by My will — the 'sambhavah' (birth) of all beings from Brahma down to a clump of grass takes place.

He says that the contact between the sentient and insentient natures, even in the state of effect, is brought about by Me alone --

Thus having made the listener attentive through praise, He states this intended meaning that the causality towards the origin of all beings belongs to Prakriti and Purusha who are dependent on the Supreme Lord, and not independent -- "Mama" etc.

"Mahat" (Great) because it is unlimited by space and time? "Brahma" because of expanding or being the cause of growth of its effects. Meaning Prakriti.

That "Mahad Brahma" is "Mama", the Supreme Lord's, "Yoni", i.e., the place of impregnation? "Tasmin" (In that), I place, I deposit, the "Garbha", the reflection of consciousness which is the cause of the expansion of the world.

I unite the Knower of the Field, who was merged in Me during dissolution and possesses latent impressions of ignorance, desire, and action, with the enjoyable Field at the time of creation. This is the meaning.

"Tatah", from that impregnation, the "Sambhava", the origin of all beings beginning with Brahma, takes place.

Since a well-known womb is impossible, how is the Jiva referred to by the word 'Garbha' here? To this he says -- "Itastvanyam" etc. Due to the reference to the earlier statement concerning His own two Natures recognized by "Mama Yonih", and due to the consistency of the subsequent text, the word 'Garbha' here refers to the aggregate of consciousness indicated by the word 'Para Prakriti' (Higher Nature); this is the idea. The singular in "Garbham" is to proclaim that it refers to the unity of the community, hence the word "Punja" (heap). He states the connected meaning -- "Tasmin" etc. Objection: Previously in "By which this world is upheld" [7.5], it was said that the sentient nature is the supporter and the insentient is the supported. But here, "In that I place the embryo," the opposite is stated; to this he says -- "Achetana" etc. Here, the relation of container and contained extending to dependence on that is not intended, but rather a connection suitable merely for the designation of non-difference; the purpose of creating such a connection is to provide experience according to Karma to the souls (Pumsam) who are under the control of Karma; this is what is said. Here "Tatah" (from that) does not refer to immediate sequence? Because the purpose is weak; even if causality is implied by sequence, it is appropriate to state it explicitly. Therefore, "From the union of the Field and the Knower of the Field" [13.27], the very cause stated in the previous chapter is specified here as being dependent on Himself to refute the doubt of the Sankhya view; with this intention he says -- "From the union of the two Natures created by My resolve". Therefore, its effectiveness is justified; this is the idea.

Here "Sarvabhutanam" (of all beings) does not refer to elements like Mahat? Because the word 'Bhuta' is not conventional for Mahat etc. Nor is the intention regarding great elements etc.? Because the topic is the manner of the cause of bondage for the Knower of the Field; and that principle of Knower of the Field is not different from the createdness intended by the word 'Bhuta'; "From Brahma down to a clump of grass, arranged within the world. Living beings are under the control of Samsara generated by Karma" [Vi. Dh. 104.23]; "All gods beginning with Brahma, men, and animals. Are covered by the blinding darkness of delusion of the great whirlpool of Vishnu's Maya" [Vi. Pu. 5.30.17]; "Lord Hiranyagarbha" [Vi. Pu. 6.7.56]; by these etc., (Samsara) is common even to Brahma, Ishana, etc., with this intention the word "Sarva" is used; to show this, "From Brahma down to a clump of grass" is said. From statements of the creation of unmoving things etc. even without the resolve of the Four-faced (Brahma) in "The Tamas-filled creation appeared without conscious precedence" [Vi. Pu. 6.7.56] etc., it is clear that those created by him (Brahma) down to the clump of grass are also to be created by the Supreme Self, just like Hiranyagarbha.

महद् ब्रह्म योनि यहाँ महद् ब्रह्म को भूतमात्र की योनि अर्थात् कारण कहा गया है। परन्तु? यहाँ महद् ब्रह्म यह शब्द सम्पूर्ण विश्वाधिष्ठान परमात्मा के लिये प्रयुक्त नहीं है। यह शब्द जगत् की अव्यक्त अवस्था अर्थात् जड़ प्रकृति को इंगित करता है। वह अपने स्थूल और सूक्ष्म कार्यरूप विकारों की अपेक्षा बड़ी? व्यापक होने से महत् है तथा स्वविकारों का भरणपोषण करने के कारण ब्रह्म कहलाती है। इस प्रकार व्युत्पत्ति के आधार पर प्रकृति को यहाँ महद्ब्रह्म कहा गया है। इसी महद्ब्रह्म के लिये पूर्व के अध्यायों में अपरा प्रकृति? क्षेत्र? प्रकृति इत्यादि शब्दों का प्रयोग किया गया था।उससे मैं गर्भाधान करता हूँ यह महद्ब्रह्मरूप प्रकृति स्वयं जड़ होने के कारण स्वत स्वतन्त्ररूप से सृष्टि नहीं कर सकती है। इसमें शुद्ध चैतन्यस्वरूप परमात्मा जब प्रतिबिम्बित होता है? तब यह चेतनयुक्त होकर सृष्टिकार्य में प्रवृत्त होती है। परमात्मा का इसमें चैतन्यरूप से व्यक्त हो जाना ही गर्भाधान की क्रिया है। इसके फलस्वरूप सर्वप्रथम समष्टि मन को धारण करने वाले ईश्वर जिसे इस अवस्था में वेदान्त के अनुसार हिरण्यगर्भ कहते हैं व्यक्त होता है और तत्पश्चात् असंख्य जीव और नामरूपमय सृष्टि उत्पन्न होती है।सृष्टि की इस प्रक्रिया को हम इस प्रकार समझ सकते हैं कि किसी भी रचनात्मक कार्य का प्रादुर्भाव एवं विकास कर्ता के मन में उदित होने वाली वृत्ति के साथ होता है। जीवनी शक्ति से युक्त होकर वह वृत्ति शक्तिशाली बनकर स्वयं को व्यक्त करने के लिये अधीर हो उठती है। फलत वह विचारों और भावनाओं के रूप में व्यक्त होकर अन्त में कर्मरूप में परिणत हो जाती है। एक चित्रकार अपने विचारों को रंगों के माध्यम से व्यक्त करता है तो एक गायक संगीत के रूप मे शिल्पकार उसे पाषाणों के द्वारा प्रगट करता है और साहित्यकार शब्दों के माध्यम से। परन्तु इनमें से किसी भी कल्पना के मृत हो जाने पर वह अपने विचारों को कर्म रूप में अभिव्यक्त न्ाहीं कर सकता है। जैसे व्यष्टि की सृष्टि है? वैसे ही समष्टि सृष्टि को भी समझना चाहिये।समष्टि वासनाओं? विचारों? भावनाओं एवं कर्मों के संगठित रूप को प्रकृति कहते हैं? जो सत्त्वरजतमोगुणात्मिका होने से इन गुणों से नियन्त्रित होती है। इसी प्रकृति को यहाँ महद्ब्रह्म कहा गया है? जिसे वेदान्त में माया शब्द से भी सूचित किया जाता है। माया के व्यष्टि रूप को ही अविद्या कहते हैं। जीव ओर ईश्वर में भेद यह है कि जीव अविद्या के अधीन रहता है? जबकि ईश्वर माया को अपने वश में रखता है।भगवान् आगे कहते हैं

There, first He states the sequence in Samsara. When what is to be abandoned is known and its cause is known? Abandonment is indeed easy -- "Mama" etc.

"Mama" (My), i.e., of the form of indescribable supreme bliss, "Mahad Brahma" is the Brahman in the form of My own power which expands.

Resting on My own power of reflection (Vimarsha Shakti), I cause the beginningless atomic souls to undergo Samsara for the sake of grace.

To refute the perception that inert Avidya is spoken of here by the term 'Mahat Brahma', he says -- 'Mahad', etc. Prakriti is Mahalakshmi.

(Objection:) But isn't inert Prakriti described as Sattva, Rajas, and Tamas? If you say that due to proximity, she (inert Prakriti) is appropriate here too? (Answer:) No, because even there, sentient Prakriti is mentioned. (Question:) How is she distinct through divisions like Sattva etc.? To this he says -- 'Sa ca' (And she), etc. She is the presiding deity of the inert Prakriti, and the presiding deity of its effects, the Gunas like Sattva etc., thus she possesses these three forms; this is the meaning.

(Objection:) But the Goddess is spoken of as sevenfold in the Agamas as Maheshwari, Brahmi, Kaumari, Mahendri, Shri, Bhu, and Durga? Then how is she spoken of as divided threefold? To this he says -- 'Uma', etc. The first four are different from the Goddess. Why? They are Jivas. (Question:) How is their nature spoken of as hers? (Answer:) 'Tad-amsha-yuta' (Endowed with her parts) means endowed with her presence. How is this known? To this he says -- 'Tatha ca' (And so), etc.

'Mama Yonih' (My Womb) -- others interpret this as 'My own essential nature is the cause of the universe...'; (but) in the apparent syntax itself, the objection 'My Mother' would arise; therefore, to refute that, he says -- 'Mama' means wife. He implies that with the translation 'Mama' (My), if understood otherwise, there would be a contradiction in the syntax. If the apparent connection is accepted, 'Mother' would also be understood? In that case, how is 'Wife' determined? To this he says -- 'Na tu' (But not mother). The phrase 'such a perception would arise' is to be supplied. Why not? To this he says -- 'Vakya' (due to the remainder of the sentence). Because from the remainder of the sentence 'In that I place the embryo', the meaning of wife is determined.

And also on the strength of Shruti, he says -- 'Tatha hi' (For so), etc. 'Prakashayanti' means she acts/proceeds. Since something else is also obtained from this very Shruti, he states it incidentally -- 'Atah' (Therefore). 'Mrisha' means that whose appearance is unreal, is thus (false). And from this source also it is so, he says -- 'Tatha' (Similarly). For there itself it is stated -- 'Having burnt the illusory Sita, the Lord Ugradidhiti (Fire); showed Sita to Rama, that Pavaka (Fire) who is dear to the gods' [...] etc.

(Objection:) It was said that Mahalakshmi is divided as Shri, Bhu, and Durga. And regarding Bhu (Earth) -- 'Becoming a cow, tear-faced and distressed' [Bhagavata 10.1.18] -- suffering is perceived? How is that? To this he says -- 'Na ca' (And not). This famous 'Bhu' (Earth), the presiding deity of the elements/earth, is not the form of the Goddess; but she is verily another. Why? To this he says -- 'Tatha ca' (And so). The Bhu who is the form of Mahalakshmi is another; this famous one is her shadow (image).

(Objection:) Let the abduction by Ravana etc. belong to the illusory Sita, but in Valmiki's accounts, the servitude is stated of Sita herself in the Matsya Purana -- 'and in servitude suffering is unavoidable'; he refutes this doubt with evidence -- 'Avapa' (She obtained), etc. There is a Shruti. 'Yatah' (Since), 'Atah' (Therefore) -- is to be supplied.

It was stated that 'Mahad Brahma' is Prakriti; to state the evidence for that, since there was an interruption, he proposes it again -- 'Mahat', etc. Regarding 'Mahat' and 'Brahma' as separate words, the word 'tatah param' (beyond that) should be supplied. Why? To this he says -- 'Mahati', etc. In that very Matsya Purana. The explanation of 'Mama yonir mahad brahma' is done by reversing the order (vyutkrama) according to the sequence of meaning. This has been established here in the context of citing the Matsya Purana.

Thus having made the listener attentive through praise, He states the intended meaning in two verses that the causality towards the origin of all beings belongs to Prakriti and Purusha who are dependent on the Supreme Lord, and not independent as in the Sankhya doctrine --

Being greater relative to all effects, it is "Mahat" (Great)? Due to "Brihmana" (expanding) in the form of being the cause of growth of all effects, it is "Brahma", i.e., the Unmanifest? Prakriti consisting of three qualities, Maya? "Mahad Brahma"; and that is "Mama", the Lord's, "Yoni", i.e., place of impregnation. "Tasmin", in that Mahat Brahma, the womb, I "Dadhami", i.e., hold, the "Garbham", the cause of birth of all beings, the resolve in the form of seeing "May I be many, may I be born". Meaning I make it the object of that resolve.

Just as a father, in order to unite a son possessing latent impressions, who is merged in himself in the form of food like rice etc., with a body, deposits the embryo in the womb preceded by the casting of seed; and from that impregnation that son is united with a body; and for that purpose, intermediate states like the embryo (Kalala) etc. occur. Similarly, in order to unite the Knower of the Field, who is merged in Me during dissolution and possesses latent impressions of ignorance, desire, and action, with the enjoyable Field, the aggregate of the body and senses, at the time of creation, I deposit the embryo in the form of the modification of Maya, preceded by the casting of the seed called the reflection of consciousness. And for that purpose, there are intermediate states of the origin of Akasha, Vayu, Tejas, water, earth, etc.

"Tatah", from that impregnation, the "Sambhava", the origin of "Sarvabhutanam", of all beings like Hiranyagarbha etc., takes place, O Bharata? Meaning, not without the impregnation performed by the Lord.

Having thus stated the nature as the result, He expands on that very thing -- "Mama" etc.

"Mahat" means Brahman unlimited by space, time, etc.; due to hugeness (Brihatva) and expansion (Brihmanatva), being the cause of the increase of objects for My sport, "Brahma" means Prakriti; is "Mama", Purushottama's, "Yoni", i.e., the place of impregnation which manifests the forms of various strange objects for the sake of sport.

"Tasmin" (In that), I "Dadhami", i.e., place, the "Garbham", the existence (Bhava) in the form of the desire for sport.

"Tatah", after that impregnation, the "Sambhava", i.e., origin, of "Sarvabhutanam", all beings, takes place. "Bharata" is an address for the sake of confidence.

"Mama", i.e., My own, My Maya, Prakriti consisting of three qualities, is the "Yoni", i.e., the cause of all beings. Because it is greater than all effects and because it supports (its modifications), it is "Mahat Brahma"; thus the Yoni itself is qualified.

"Tasmin Mahati Brahmani", in that Yoni, I "Dadhami", i.e., deposit, the "Garbham", i.e., the seed of the birth of Hiranyagarbha, the seed which is the cause of the birth of all beings; I, the Lord possessing the power of the two Natures, Field and Knower of the Field, unite the Knower of the Field, who follows the nature of the adjuncts of ignorance, desire, and action, with the Field; this is the meaning.

"Sambhava", i.e., the origin of all beings, through the origin of Hiranyagarbha, takes place "Tatah", i.e., from that impregnation, O Bharata.

Therefore, having made the listener attentive through praise, He shows the sport of the glory of His own inconceivable power -- 'Mama' etc. There, stating that creation is endowed with qualities (Gunas) because it is modifications of Prakriti, which was intended in "Even in creation they are not born" [14.2], He speaks of its origin -- 'Mama Yonih' etc. To clarify that the previously mentioned fact that the aggregate of all beings is born from the contact of My Prakriti and qualities is done by Me alone, who am the cause of the qualities, He says 'Mama' (My).

My 'Yoni', the place of casting seed, is Prakriti, which is My 'Sat' (Existence) part; because of the Shruti 'From Him this Brahma, name, form, and food are born' [Mun. Up. 1.1.9], and because of being a part of Brahman, it is called 'Mahad Brahma'; it is insentient, being the cause of elements like the Sutra (Cosmic Thread)? In that, I, the Imperishable Self, the Person, 'Dadhami' (place) the 'Garbha', the Sutra which is the seed and the heap of consciousness. That holding happens through 'Ikshana' (seeing/will); that alone is called the seed. The Virat Purusha created from that? The sentient atoms (souls) created from that, possessing both natures, issued forth like 'The self indeed is born in the wife'; being parts of That, non-different from My essential consciousness, possessing the effort to sustain life, they are designated as 'many Jivas'.

He says that -- 'Tatah' etc. From the womb, the origin of all beings takes place.

मम My? योनिः womb? महत् the great? ब्रह्म Brahma? तस्मिन् in that? गर्भम् germ? दधामि bears? अहम I? संभवः the birth? सर्वभूतानाम् of all beings? ततः thence? भवति is? भारत O descendant of Bharata (Arjuna).Commentary My womb is the great Nature. The cosmos is evolved out of His Nature. Nature is called the great Brahma for She is the resting place of the five subtle elements and also the Mahat (cosmic mind). She is callled the great Brahma? because through Her the whole manifestation takes place.All changes arise out of this great Nature. So She has got the name Mulaprakriti or Primordial Nature or the original principle. From the point of view of the Unmanifest She is called Avyakta. The Vedantins call Her Maya (illusion). The Sankhyas call Her Prakriti.This Prakriti is called great because She is greater than all Her effects. This Nature? made of the three alities? is the material cause of all beings. As She is the source or cause of all Her,modifications and also nourishes all the modifications with Her energy? She is called Brahma.I place in it (the Mahabrahma) the embryo of life then all beings begin to come to life therefrom. In the great Brahma or Nature I place the germ or the seed for the birth of Hiranyagarbha and the seed gives birth to all beings. The birth of Hiranyagarbha or Brahma (the Creator) gives rise to the birth of beings. The Primordial Nature is like the clay. She cannot create the forms Herself. She gives birth to Brahma Who creates all beings just as the potter creates various forms from the clay. I am endowed with the two Saktis? viz.? the superior and the inferior Natures (Cf. VII. 4 and 5)? the field and its knower. I unite these two (the Spirit and the matter). The individual soul comes under the influence of the limiting adjuncts? viz.? ignorance? desire and action. On account of ignorance (Avidya)? the individual soul forgets his original divine nature? gets himself entangled in the meshes of desire (Kama) and action (Karma)? and revolves in the wheel of birth and death. The individual soul turns towards ignorance without knowing his own true divine nature. The Jiva (individual soul) being overpowered by ignorance and the modifications? forgets its pristine purity and moves in various forms.The Primordial Nature or the Unmanifested is a dark matrix with infinite potentialities. It is not a substance. Sound and energy are in an undifferentiated state in It. The whole world gets involved into It during the cosmic dissolution. There is no relationship of substance or ality between It and the three Gunas. The alities are the Mulaprakriti and the latter is the former in a state of poise or eilibrium. This manifested world of the three alities is compared to a twisted rope of three colours? viz.? white? red and black. Each colour represents a Guna. Sattvic is white? Rajas is red and Tamas is black. The three are not in a state of eilibrium in the manifested world.Water and the seed coming in contact with the earth produce sprouts which grow into trees. In the womb of Nature? the seed develops into the eightfold elements -- earth? water? fire? air? ether? mind? intellect and egoism. The first fruit of the contact of Nature with the soul is the MahatTattva or intellect. From intellect mind is born from mind egoism from egoism? the five elements.There are four classes of beings? viz.? Jarayuja? Andaja? Svedaja and Udbhijja. The Jarayuja is born of the placenta (viviparous). Human beings? cows? elephants? horses? etc.? belong to this class. In this variety the five senses of knowledge exist. The Andaja is born of eggs (oviparous). In this variety the elements of wind and ether predominate. Lice come under the category of Svedaja they are born of sweat. In this variety fire and water predominate. Trees that are born of seeds are classified under the head Udbhijja in this variety earth and water predominate. (Cf.VII.6IX.17XV.7)

Mama, My own Maya, i.e. Prakrti consisting of the three alities, which belongs to Me; is the yonih, womb [Here Ast. adds 'karanam, cause' (-off all the creatures).-Tr.] for all the creatures. Since it (Prakrti) is great (mahat) as compared with all its effects, and it is the sustainer (brahma) [Prakrti is brahma since it permeates all of its own products.-A.G.] of all its own transformations, therefore the womb itself is alified as mahat brahma. Tasmin, in that, in the womb which is the great-sustainer; aham, I, God, possessed of the power in the form of the two aspects, viz the field and the Knower of the field; dadhami, place, deposit; garbham, the seed-the seed of the birth of Hiranayagarbha, te seed which is the cause of the birth of all things-; i.e., I bring the field into association with the Knower of the field who conforms to the nature of the limiting adjuncts, viz ignorance, desire and activity.
Tatah, from that, from that deposition of the seed; O scion of the Bharata dynasty, bhavati, occurs; sambhavah, the birth, origination; sarva-bhutanam, of all things, following the birth of Hiranyagarbha.

In that great brahman forming my womb, I lay the germ. The non-conscient Prakrti is alluded to in the text 'Earth, water, fire, air, ether, Manas, Buddhi and Ahankara - thus My Prakrti is eightfold' (7.4-5). This Prakrti is designated here by the name 'the great brahman' by reason of its being the cause of modifications like the Mahat, the Ahankara etc. In the Srutis also, here and there, even the Prakrti is designated as brahman, as in: 'He who is all-knowing, all-wise, whose austerity consists of knowledge - from Him are produced this brahman as also food, i.e., the universe of name and form' (Mun. U., 1.1.9) The higher Prakrti, which is the mass of conscient selves, alluded to in the passage, 'Know My higher Prakrti to be distinct from this; it is the life-principle' (7.5). It is here expressed by the term 'Garbha', the source or womb in which all living beings originate. I lay the germ, constituting the mass of conscious beings, in that great brahman, which is non-conscient and forms the womb. From that conjunction between the two Prakrtis, brought about by My will is brought forth the origin of all entities from Brahma down to tuft to grass.
He continues to say: 'I Myself bring about the conjunction of the conscient and unconscient Prakrtis in the manifested state of effect'.