Bhagavad Gita - Chapter 14 - Shloka (Verse) 4

व्याख्या -- सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः -- जरायुज (जेरके साथ पैदा होनेवाले मनुष्य? पशु आदि)? अण्डज (अण्डेसे उत्पन्न होनेवाले पक्षी? सर्प आदि)? स्वेदज (पसीनेसे उत्पन्न होनेवाले जूँ? लीख आदि) और उद्भिज्ज (पृथ्वीको फोड़कर उत्पन्न होनेवाले वृक्ष? लता आदि) -- सम्पूर्ण प्राणियोंकी उत्पत्तिके ये चार खानि अर्थात् स्थान हैं। इन चारोंमेंसे एकएक स्थानसे लाखों योनियाँ पैदा होती हैं। उन लाखों योनियोंमेंसे एकएक योनिमें भी जो प्राणी पैदा होते हैं? उन सबकी आकृति अलगअलग होती है। एक योनिमें? एक जातिमें पैदा होनेवाले प्राणियोंकी आकृतिमें भी स्थूल या सूक्ष्म भेद रहता है अर्थात् एक समान आकृति किसीकी भी नहीं मिलती। जैसे? एक मनुष्ययोनिमें अरबों वर्षोंसे अरबों शरीर पैदा होते चले आये हैं? पर आजतक किसी भी मनुष्यकी आकृति परस्पर नहीं मिलती। इस विषयमें किसी कविने कहा है -- पाग भाग वाणी प्रकृति? आकृति वचन विवेक। अक्षर मिलत न एकसे? देखे देश अनेक।।अर्थात् पगड़ी? भाग्य? वाणी (कण्ठ)? स्वभाव? आकृति? शब्द? विचारशक्ति और लिखनेके अक्षर -- ये सभी दो मनुष्योंके भी एक समान नहीं मिलते। इस तरह चौरासी लाख योनियोंमें जितने शरीर अनादिकालसे पैदा होते चले आ रहे हैं? उन सबकी आकृति अलगअलग है। चौरासी लाख योनियोंके सिवाय देवता? पितर?,गन्धर्व? भूत? प्रेत आदिको भी यहाँ सर्वयोनिषु पदके अन्तर्गत ले लेना चाहिये।तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता -- उपर्युक्त चार खानि अर्थात् चौरासी लाख योनियाँ तो शरीरोंके पैदा होनेके स्थान हैं और उन सब योनियोंका उत्पत्तिस्थान (माताके स्थानमें) महद्ब्रह्म अर्थात् मूल प्रकृति है। उस मूल प्रकृतिमें जीवरूप बीजका स्थापन करनेवाला पिता मैं हूँ।भिन्नभिन्न वर्ण और आकृतिवाले नाना प्रकारके शरीरोंमें भगवान् अपने चेतनअंशरूप बीजको स्थापित करते हैं -- इससे सिद्ध होता है कि प्रत्येक प्राणीमें स्थित परमात्माका अंश शरीरोंकी भिन्नतासे ही भिन्नभिन्न प्रतीत होता है। वास्तवमें सम्पूर्ण प्राणियोंमें एक ही परमात्मा विद्यमान हैं (गीता 13। 2)। इस बातको एक दृष्टान्तसे समझाया जाता है। यद्यपि दृष्टान्त सर्वांशमें नहीं घटता? तथापि वह बुद्धिको दार्ष्टान्तके नजदीक ले जानेमें सहायक होता है। कपड़ा और पृथ्वी -- दोनोंमें एक ही तत्त्वकी प्रधानता है। कपड़ेको अगर जलमें डाला जाय तो वह जलके निचले भागमें जाकर बैठ जाता है। कपड़ा ताना (लम्बा धागा) और बाना(आ़ड़ा धागा) से बुना जाता है। प्रत्येक ताने और बानेके बीचमें एक सूक्ष्म छिद्र रहता है। कपड़ेंमें ऐसे अनेक छिद्र होते हैं। जलमें पड़े रहनेसे कपड़के सम्पूर्ण तन्तुओंमें और अलगअलग छिद्रोंमें जल भर जाता है। कपड़ेको जलसे बाहर निकालनेपर भी उसके तन्तुओंमें और असंख्य छिद्रोंमें एक ही जल समानरीतिसे परिपूर्ण रहता है। इस दृष्टान्तमें कपड़ा प्रकृति है? अलगअलग असंख्य छिद्र शरीर हैं और कपड़े तथा उसके छिद्रोंमें परिपूर्ण जल परमात्मतत्त्व है। तात्पर्य है कि स्थूल दृष्टिसे तो प्रत्येक शरीरमें परमात्मतत्त्व अलगअलग दिखायी देता है? पर सूक्ष्म दृष्टिसे देखा जाय तो सम्पूर्ण शरीरोंमें? सम्पूर्ण संसारमें एक ही परमात्मतत्त्व परिपूर्ण है। सम्बन्ध -- परमात्मा और उनकी शक्ति प्रकृतिके संयोगसे उत्पन्न होनेवाले जीव प्रकृतिजन्य गुणोंसे कैसे बँधते हैं -- इस विषयका विवेचन आगेके श्लोकसे आरम्भ करते हैं।

हे कुन्तीपुत्र देव? पितृ? मनुष्य? पशु और मृग आदि समस्त योनियोंमें जो मूर्तियाँ? अर्थात् शरीराकार अलगअलग अङ्गोंके अवयवोंकी रचनायुक्त व्यक्तियाँ उत्पन्न होती हैं? उन सब मूर्तियोंकी सब प्रकारसे स्थित महत् ब्रह्मरूप मेरी माया तो गर्भ धारण करनेवाली योनि है? और मैं ईश्वर बीज प्रदान करनेवाला अर्थात् गर्भाधान करनेवाला पिता हूँ।

Objection: Accepting the origin of Hiranyagarbha in accordance with the stated cause, how is the origin of [all] beings spoken of, since for specific bodies in specific species like gods etc., other causes are possible? To this He says -- 'Sarvayonishu' etc.

Doubting how this has causality when other causes appear here and there, He says that it is because this alone exists in those forms -- 'Sarvavastham' (existing in all states) etc.

Not only at the beginning of creation is Prakriti the womb and I the doer of impregnation, but always, He says -- 'Sarvayonishu' etc.

In 'Sarvayonishu', in all wombs like humans etc., whatever 'Murtayah', i.e., forms characterized by the structure of the body, originate, O Kaunteya? Just as Kunti is yours, so for them, 'Brahma Mahad', situated there as the respective causes, is the 'Yoni', i.e., cause; and 'Aham' (I), the Lord, am the seed-giver, the doer of impregnation, the father.

Thus, since the Supreme Lord, the doer of impregnation, is present everywhere in the other causes which are merely special states of Prakriti, it is rightly said 'The origin of all beings happens from that, O Bharata'.

Moreover -- In all 'Bhuteshu', i.e., wombs, which are material causes, just as herbs in the earth, whatever 'Murtayah', i.e., bodies, of four kinds—gods, humans, animals, and immobile—arise;

of those forms, 'Brahma Mahad' is the previously mentioned 'Mahato Brahma' (Great Brahma) becoming 'Brahma Mahad'. By the rule of 'Rajadantadi' (compounds with irregular order), the subordinate word is placed later. The meaning is Maya alone is the womb.

But 'Aham' (I) am their seed-giving father, the offerer of My own reflection even in them.

Just as a man casts seed connected with the transmigrating soul into the wife, and from that the origin of the body-ball occurs from the wife, and the origin of consciousness occurs there from the seed-part; so I am the father of the body qualified by consciousness, and Maya is the mother; this is the meaning.

In all wombs like gods, Gandharvas, Yakshas, Rakshasas, humans, beasts, deer, birds, reptiles etc., whatever 'Murtayah' (forms) arise, are born; of them, 'Brahma Mahad' is the 'Yoni', the cause; meaning Prakriti, in the state ranging from Mahat down to the specific elements, with the group of sentient beings united by Me, is the cause.

'Aham' (I) am the seed-giving father; and meaning I am the uniter of the group of sentient beings in each case according to their respective actions.

Thus, for those born in wombs of gods etc. due to contact with insentient matter driven by ancient Karma at the beginning of creation, He states the cause of repeated birth as gods etc.

Not only at the beginning of creation is this mode of origin of beings from Prakriti and Purusha presided over by Me, but always, He says -- 'Sarvayonishu' etc.

In 'Sarvayonishu', in all wombs like humans etc., whatever 'Murtayah', consisting of moving and unmoving, originate; of those forms, 'Mahad Brahma', Prakriti, is the 'Yoni', standing as the mother.

And 'Aham' (I) am the seed-giver, the doer of impregnation etc., the father.

Thus, by this verse (the previous one), the dependence of the Prakritic (primary) and occasional (dissolution-related) creations was stated; now, it is stated that the 'perpetual creation' (nitya-srishti) is also done by Himself alone — by the verse 'Sarvayonishu' (In all wombs).

Intending to avoid repetition between the two verses, he says — 'Karyavastho'pi' (Even in the state of effect). The meaning is: even that which is delimited by perpetual creation.

Even immediately after the fourfold creation rooted in Hiranyagarbha, up to the dissolution, regarding the continuity that exists even among minute creatures; even there, the Lord does not act merely as an indifferent witness causing it to be done by others; with this intention, the word 'Sarvayoni' (all wombs) is used, he explains — with 'Devagandharva' (gods, gandharvas), etc.

The variety characterized by the heterogeneity of specific causal entities, which is established by valid means of knowledge, is restated as if it were well-known by the direction 'Yah' (Whatever [forms]), for the purpose of making known the Creator's own connection with manifold powers; with this intention, he says — 'Tattanmurtayah' (those respective forms).

To dispel the notion that 'Sambhavanti' implies mere possibility (sabhavana) and to make known the relationship of material cause and effect, he says — 'Jayante' (are born). Due to the absence of being the immediate material cause, etc., He is called the 'Karanam' (Cause/Instrument).

Intending that mere insentient matter cannot be the cause without contact with consciousness (Chit) and without the superintendence of the Lord of All, he says — 'Maya samyojita-chetana-varga' (having the class of sentient beings conjoined by Me).

regarding the final individualized creation being designated by 'Sarvayonishu' etc., which appears to have many wombs, how can the one Primordial Prakriti be the womb? To this, he says — 'Mahadadivisheshantavastha' (existing in the state ranging from Mahat down to the Visheshas). 'Visheshas' are the five elements.

Here, what is the meaning of the word 'Bija' (seed)? And what is that placing (of seed) which is the cause of the designation of Fatherhood? — By the statement 'For them the Mahat Brahma is the womb, I am the seed-giving father', it appears like the Theistic Sankhya that Prakriti alone is the material cause and God is merely the efficient cause? And that is contrary to Shruti; moreover, when the womb is one and the father is one and impartial, on what basis is there variety in those being born? To this, he says — 'Tatra tatra' (In each case). The Prakriti mentioned in the previous verse as 'Mahad Brahma Yonih' is taken up here also by its own word. The 'Bija' (seed) word, which stands in place of the word 'Garbha' (embryo) there, denotes the sentient being (chetana) suitable for those respective creations; this is the idea.

सृष्टि की ओर एक दृष्टिक्षेप करने से ही यह ज्ञान होता है कि यहाँ प्राणियों की निरन्तर उत्पत्ति हो रही है। मृत प्राणियों का स्थान असंख्य नवजात जीव लेते रहते हैं। मनुष्य? पशु? मृग? वनस्पति इन सभी योनियों में यही प्रक्रिया निरन्तर चल रही है। ये सभी प्राणी जड़ और चेतन के संयोग से ही बने हैं। इनमें विषमता या भेद जड़ उपाधियों के कारण है? जबकि सभी में चेतन तत्त्व एक ही है। यह जड़ प्रकृति ही महद्ब्रह्म शब्द से इंगित की गई है।भगवान् श्रीकृष्ण अपने सच्चिदानन्दस्वरूप के साथ तादात्म्य करके कहते हैं? इस प्रकृति रूप योनि में बीज की स्थापना करने वाला पिता मैं हूँ। उनका यह कथन लाक्षणिक है। जैसा कि पूर्व श्लोक की व्याख्या में हम देख चुके है? प्रकृति में परमात्मा का चैतन्यरूप में व्यक्त होना ही उनके द्वारा बीज स्थापित करना है? जिसके फलस्वरूप वह जड़ प्रकृति चेतन होकर कार्यक्षम होती है जैसे वाष्पशक्ति से युक्त होने पर ही इन्जिन में गति आती है? अन्यथा वह एक आकार विशेष में लोहमात्र होता है यही स्थिति चैतन्य के बिना शरीर? मन और बुद्धि उपाधियों की भी होती है। एक अविवाहित पुरुष में प्रजनन की क्षमता होने मात्र से ही वह किसी का पिता नहीं कहलाया जा सकता। इसके लिये विवाहोपरान्त उसे गर्भ में अपना बीज स्थापित करना होता है। इसी प्रकार? प्रकृति के बिना केवल पुरुष स्वयं को व्यक्त नहीं कर सकता। इसी सिद्धान्त को भगवान् यहाँ सारांश में बताते हैं कि वे सम्पूर्ण विश्व के सनातन पिता हैं? जो विश्व मञ्च पर जीवननाटक के मंचन की व्यवस्था करते हैं।यद्यपि अन्य धर्म के अनुयायियों के द्वारा हमें यह विश्वास दिलाने का प्रयत्न किया जाता है कि ईश्वर का जगत्पितृत्व केवल ईसाई धर्म ने ही सर्वप्रथम पहचाना और मान्य किया? तथापि वस्तुस्थिति इस धारणा का खण्डन ही करती है? क्योंकि ईसा मसीह से हजारों वर्ष पूर्व गीता का उपदेश अर्जुन को दिया गया था। अधिकसेअधिक हम इतना ही कह सकते हैं कि इस विचार को ईसा मसीह ने अपने से पूर्व विद्यमान धर्मों से ही लिया होगा। हिन्दुओं ने ईश्वर के जगत्पितृत्व पर अधिक बल नहीं दिया। यद्यपि यह कल्पना काव्यात्मक है? तथापि सैद्धान्तिक दृष्टि से अधिक युक्तिसंगत नहीं कही जा सकती। परन्तु? सामान्य जनता को यह कल्पना सरलता से बोधगम्य होने के कारण पश्चात् के धर्म संस्थापकों ने इसे पूर्वकालीन धर्मों से उदारतापूर्वक स्वीकार कर लिया।इस अध्याय के मुख्य विषय का प्रारम्भ करते हुये भगवान् श्रीकृष्ण बताते हैं कि प्रकृति के वे गुण कौन से हैं और वे किस प्रकार आत्मा को अनात्मा के साथ बांध देते हैं

Therefore indeed -- 'Sarvayonishu' etc. In 'Sarvayonishu' (all wombs), as the primal cause, the expanding Divine Power, whose nature is to generate the whole Samsara, is the mother.

And the father is 'Aham' (I), the Possessor of Power, the Indescribable.

Objection: How is the origin of all beings from That, since other causes are possible for specific bodies like gods etc.? Doubting this, He says -- 'Sarvayonishu' etc.

In 'Sarvayonishu', in all wombs like gods, manes, humans, beasts, deer etc., whatever 'Murtayah', bodies with various distinct structures distinguished as womb-born, egg-born, sweat-born, earth-born etc., arise, O Kaunteya? Of those forms, 'Mahat Brahma' itself, having attained the state of the respective causes, is the 'Yoni', standing as the mother.

'Aham' (I), the Supreme Lord, am the seed-giver, the doer of impregnation, the father.

Therefore, since other causes are merely special states of Mahat Brahma, it is rightly said that 'The origin of all beings happens from That'.

Objection: Since various things appear in various ways in various wombs, how can there be a single womb? To this He says -- 'Sarvayonishu' etc.

Previously, the origin of the universal womb in the form of the origin of all (was stated)? Then, in 'Sarvayonishu' (all wombs), O Kaunteya, whatever 'Murtayah', forms, arise? Of them, 'Mahad Brahma', Prakriti, is the 'Yoni', the place of origin, standing as the mother; the 'Bijapradah', the giver of the seed consisting of desire and knowledge, the father, the producer, is 'Aham eva' (I alone); this is the meaning.

That very Brahma, by My will, having become the forms of various wombs, appears; this is the meaning.

In 'Sarvayonishu', all wombs like gods, manes, humans, beasts, deer etc., O Kaunteya? 'Murtayah', i.e., characterized by the structure of the body, 'Murtayah' meaning those with formed limbs and members, whatever arise? Of those forms, 'Brahma Mahat', existing in all states, is the 'Yoni', the cause; 'Aham' (I), the Lord, am the seed-giver, the doer of impregnation, the father.

Which qualities bind and how? It is said --

Thus, this creation of sentient and insentient Nature in the state of effect is done by Me alone, [this is said in] 'Sarvayonishu' etc.

This is not spoken of as something unprecedented, but rather it is seen everywhere in the world in this very way, He says—one is the father, another is the field. There, of those material forms, Great Brahman is the womb? I am the seed-giving father; this should be understood in reality.

Therefore, in the Vishnu Purana etc., Lakshmi-Narayana and Gauri-Shankara are described as having assumed the forms of female and male everywhere.

सर्वयोनिषु in all the wombs? कौन्तेय O son of Kunti (Arjuna)? मूर्तयः forms? सम्भवन्ति are produced? याः which? तासाम् their? ब्रह्म Brahma? महत् great? योनिः womb? अहम् I? बीजप्रदः seedgiving? पिता father.Commentary I am the father The Primordial Nature is the mother. The whole manifested world is the child Nature has produced in its association with me. Therefore I am called the father of this world.Wombs Such as the gods? the manes? men? cattle? beasts? birds? etc.Forms Bodies consisting of parts? limbs? organs? etc.

O son of Kunti, yah, whatever; murtayah, forms-that have their parts and limbs integrated, which is characteristic of the formation of bodies; sambhavanti, are born; sarva-yonisu, from all wombs-from the wombs of gods, manes, humans, cattle, beasts, etc.; tasam, of them, of those forms; mahat brahma, the great-sustainer, which exists as all the (various) forms; is the yonih, womb, source. Aham, I, God; am the pita, father; bija-pradah, who desposits the seed, the agent of impregnation.
(Now) is being stated which are the alities and how they bind:

In all wombs such as those of gods, Gandharvas, Yaksas, Raksasas, men, animals, beasts, birds, serpents etc., whatever forms are generated, the brahman (Prakrti) is the 'great womb' or cause. Beginning from Mahat and ending with the five elements, Prakrti, with the mass of conscient selves imbedded by Me in it, is the cause. I am the sowing father. The meaning is that I am the imbedder of the multiplex of conscient selves according to each one's Karma.
Now, He teaches the cause of continuing births as divinities etc., of those born in this manner at the beginning of a cycle of creation. It is due to the conjunction of these beings with Prakrti, in keeping with their old Karmas: