Bhagavad Gita - Chapter 15 - Shloka (Verse) 12

व्याख्या -- [प्रभाव और महत्त्वकी ओर आकर्षित होना जीवका स्वभाव है। प्राकृत पदार्थोंके सम्बन्धसे जीव प्राकृत पदार्थोंके प्रभावसे प्रभावित हो जाता है। कारण यह है कि प्रकृतिमें स्थित होनेके कारण जीवको प्राकृत पदार्थों(शरीर? स्त्री? पुत्र? धन आदि) का महत्त्व दीखने लगता है? भगवान्का नहीं। अतः जीवपर पड़े प्राकृत पदार्थोंका प्रभाव हटानेके लिये भगवान् अपने प्रभावका वर्णन करते हुए यह रहस्य प्रकट करते हैं कि उन प्राकृत पदार्थोंमें जो प्रभाव और महत्त्व देखनेमें आता है? वह वस्तुतः (मूलमें) मेरा ही है? उनका नहीं। सर्वोपरि प्रभावशाली मैं ही हूँ। मेरे ही प्रकाशसे सब प्रकाशित हो रहे हैं।]यदादित्यगतं तेजो जगद्भासयतेऽखिलम् -- जैसे भगवान्ने (गीता 2। 55में ) कामनाओंको मनोगतान् बताया है? ऐसे ही यहाँ तेजको आदित्यगतम् बताते हैं। तात्पर्य यह है कि जैसे मनमें स्थित कामनाएँ मनका धर्म या स्वरूप न होकर आगन्तुक हैं? ऐसे ही सूर्यमें स्थित तेज सूर्यका धर्म या स्वरूप न होकर आगन्तुक है अर्थात् वह तेज सूर्यका अपना न होकर (भगवान्से) आया हुआ है।सूर्यका तेज (प्रकाश) इतना महान् है कि सम्पूर्ण ब्रह्माण्ड उससे प्रकाशित होता है। ऐसा वह तेज सूर्यका दीखनेपर भी वास्तवमें भगवान्का ही है। इसलिये सूर्य भगवान्को यहा उनके परमधामको प्रकाशित नहीं कर सकता। महर्षि पतञ्जलि कहते हैं -- पूर्वेषामपि गुरुः कालेनानवच्छेदात्।।(योगदर्शन 1। 26)ईश्वर सबके पूर्वजोंका भी गुरु है क्योंकि उसका कालसे अवच्छेद नहीं है। सम्पूर्ण भौतिक जगत्में सूर्यके समान प्रत्यक्ष प्रभावशाली पदार्थ कोई नहीं है। चन्द्र? अग्नि? तारे? विद्युत् आदि जितने भी प्रकाशमान पदार्थ हैं? वे सभी सूर्यसे ही प्रकाश पाते हैं। भगवान्से मिले हुए तेजके कारण जब सूर्य इतना विलक्षण और प्रभावशाली है? तब स्वयं भगवान् कितने विलक्षण और प्रभावशाली होंगे ऐसा विचार करनेपर स्वतः भगवान्की तरफ आकर्षण होता है।सूर्य नेत्रोंका अधिष्ठातृदेवता है। अतः नेत्रोंमें जो प्रकाश (देखनेकी शक्ति) है वह भी परम्परासे भगवान्से ही आयी हुई समझनी चाहिये।यच्चन्द्रमसि -- जैसे सूर्यमें स्थित प्रकाशिका शक्ति और दाहिका शक्ति -- दोनों ही भगवान्से प्राप्त (आगत) हैं? ऐसे ही चन्द्रमाकी प्रकाशिका शक्ति और पोषण शक्ति -- दोनों (सूर्यद्वारा प्राप्त होनेपर भी परम्परासे) भगवत्प्रदत्त ही हैं। जैसे भगवान्का तेज आदित्यगत है? ऐसे ही उनका तेज चन्द्रगत भी समझना चाहिये। चन्द्रमामें प्रकाशके साथ शीतलता? मधुरता? पोषणता आदि जो भी गुण हैं? वह सब भगवान्का ही प्रभाव है।यहाँ चन्द्रमाको तारे? नक्षत्र आदिका भी उपलक्षण समझना चाहिये।चन्द्रमा मन का अधिष्ठातृदेवता है। अतः मनमें जो प्रकाश (मनन करनेकी शक्ति) है? वह भी परम्परासे भगवान्से ही आयी हुई समझनी चाहिये।यच्चाग्नौ -- जैसे भगवान्का तेज आदित्यगत है? ऐसे ही उनका तेज अग्निगत भी समझना चाहिये। तात्पर्य यह है कि अग्निकी प्रकाशिका शक्ति और दाहिका शक्ति -- दोनों भगवान्की ही हैं? अग्निकी नहीं।यहाँ अग्निको विद्युत्? दीपक? जुगनू आदिका भी उपलक्षण समझना चाहिये।अग्नि वाणीका अधिष्ठातृदेवता है। अतः वाणीमें जो प्रकाश (अर्थप्रकाश करनेकी शक्ति) है? वह भी परम्परासे भगवान्से ही आयी हुई समझनी चाहिये।तत्तेजो विद्धि मामकम् -- जो तेज सूर्य? चन्द्रमा और अग्निमें है और जो तेज इन तीनोंके प्रकाशसे प्रकाशित अन्य पदार्थों (तारे? नक्षत्र? विद्युत्? जुगनू आदि) में देखने तथा सुननेमें आता है? उसे भगवान्का ही तेज समझना चाहिये।उपर्युक्त पदोंसे भगवान् यह कह रहे हैं कि मनुष्य जिसजिस तेजस्वी पदार्थकी तरफ आकर्षित होता है? उसउस पदार्थमें उसको मेरा ही प्रभाव देखना चाहिये (गीता 10। 41)। जैसे बूँदीके लड्डूमें जो मिठास है? वह उसकी अपनी न होकर चीनीकी ही है? ऐसे ही सूर्य? चन्द्रमा और अग्निमें जो तेज है? वह उनका अपना न होकर भगवान्का ही है। भगवान्के प्रकाशसे ही यह सम्पूर्ण जगत् प्रकाशित होता है -- तस्य भासा सर्वमिदं विभाति (कठोपनिषद् 2। 2। 15)। वह सम्पूर्ण ज्योतियोंकी भी ज्योति है -- ज्योतिषामपि तज्ज्योतिः (गीता 13। 17)।सूर्य? चन्द्रमा और अग्नि क्रमशः नेत्र? मन और वाणीके अधिष्ठाता एवं उनको प्रकाशित करनेवाले हैं। मनुष्य अपने भावोंको प्रकट करने और समझनेके लिये नेत्र? मन (अन्तःकरण) और वाणी -- इन तीन इन्द्रियोंका ही उपयोग करता है। ये तीन इन्द्रियाँ जितना प्रकाश करतीं हैं? उतना प्रकाश अन्य इन्द्रियाँ नहीं करतीं। प्रकाशका तात्पर्य है -- अलगअलग ज्ञान कराना। नेत्र और वाणी बाहरी करण हैं तथा मन भीतरी करण है। करणोंके द्वारा वस्तुका ज्ञान होता है। ये तीनों ही करण (इन्द्रियाँ) भगवान्को प्रकाशित नहीं कर सकते क्योंकि इनमें जो तेज या प्रकाश है? वह इनका अपना न होकर भगवान्का ही है। सम्बन्ध -- दृश्य (दीखनेवाले) पदार्थोंमें अपना प्रभाव बतानेके बाद अब भगवान् आगेके श्लोकमें जिस शक्तिसे समष्टिजगत्में क्रियाएँ हो रही हैं? उस समष्टिशक्तिमें अपना प्रभाव प्रकट करते हैं।

सबको प्रकाशित करनेवाली अग्नि? सूर्य आदि ज्योतियाँ भी जिस परमपदको प्रकाशित नहीं कर सकतीं? जिस परमपदको प्राप्त हुए मुमुक्षुजन फिर संसारकी ओर नहीं लौटते? जैसे घट आदिके आकाश महाकाशके अंश हैं? वैसे ही उपाधिजनित भेदसे विभिन्न हुए जीव? जिस परमपदके ( कल्पितभावसे ) अंश हैं? उस परमपदका? सर्वात्मत्व और समस्त व्यवहारका आधारत्व? बतलानेकी इच्छासे भगवान् चार श्लोकोंद्वारा संक्षेपसे विभूतियोंका वर्णन करते हैं --, जो तेजदीप्ति प्रकाश? सूर्यमें स्थित हुआ अर्थात् सूर्यके आश्रित हुआ समस्त जगत्को प्रकाशित करता है? जो प्रकाश करनेवाला तेज शशाङ्क -- चन्द्रमामें स्थित है और जो अग्निमें वर्तमान है? उस तेजको तू मुझ विष्णुकी अपनी ज्योति समझ। अथवा जो तेज यानी चैतन्यमय ज्योति? सूर्यमें स्थित है? तथा जो चन्द्रमा और अग्निमें स्थित है? उस तेजको तू मुझ विष्णुकी स्वकीय ( चेतनमयी ) ज्योति समझ। पू0 -- वह चेतनमयी ज्योति तो चराचर? सभी पदार्थोंमें समानभावसे स्थित है? फिर यह विशेषता कैसे बतलायी कि जो तेज सूर्यमें स्थित है इत्यादि। उ0 -- सत्त्व -- स्वच्छताकी अधिकतासे उनमें अधिकता सम्भव होनेके कारण यह दोष नहीं है क्योंकि सूर्य आदिमें सत्त्वअत्यन्त प्रकाश अत्यन्त स्वच्छता है? अतः उनमें ही ब्रह्मज्योति अत्यन्त प्रत्यक्ष प्रतिभासित होती है? इसीसे उनकी विशेषता बतलायी गयी है। यह बात नहीं कि वहीं कुछ बह्मज्योति अधिक है। जैसे संसारमें देखा जाता है कि समान भावसे सम्मुखसामने स्थित होनेपर भी? काष्ठ या भित्ति आदिमें मुखका प्रतिबिम्ब नहीं दीखता? पर दर्पण आदि पदार्थमें? जो जितना स्वच्छ और स्वच्छतर होता है उसमें उसी तारतम्यसे? स्वच्छ और स्वच्छतर दीखता है? वैसे ही ( इस विषयमें समझो )।

He states the purport of the subsequent four verses through a restatement of what has passed, with "Yat padam" etc.

Having stated the nature of Consciousness through the state of the Jiva-self, and because of Brahman's nature of Consciousness due to the sun etc. being illuminators through His Consciousness, He says "Yadaditya" etc.

He explains the verse as propounding the universal selfhood of the very Brahman whose form is Consciousness—with "Yat" etc. The Brahma-Consciousness-Light situated there in the sun etc. is the illuminator of all; this is the meaning.

Or, that the nature of Consciousness of Brahman is intended here through His omniscience—he states another explanation with "Athava" (Or).

Doubting that the qualification of "being situated in the sun etc." is inappropriate since the Light of Consciousness is everywhere without distinction, he says "Nanu" (But) etc. He answers that "This is not a fault"—even though existing everywhere, the qualification is due to the specialty of manifestation only in some places.

He expands on that very point with "Adityadishu" (In the sun etc.). He clarifies with an example the justification of the qualification by manifestation only in some places, even though the Light of Consciousness is equal everywhere—with "Yatha hi" (Just as indeed).

Which Abode the all-illuminating light of the sun etc. does not illuminate; and having attained which seekers of liberation do not return again facing Samsara; and following which Abode the Jivas—just as pot-space etc. are parts of space, so parts as if parts—falsely attain departure etc. through the superimposition of identity with Buddhi etc.—this was stated by "Na tad bhasayate suryah" etc. Now, wishing to speak of the universal selfhood of that Abode and its being the locus of all transactions, He states a summary of His manifestations in four verses—"Yat" etc.

"Yat"—which "Tejah"—brilliance, light—"Adityagatam"—residing in the sun—"Bhasayate"—illuminates—"Akhilam"—the entire—world; which all-illuminating light exists in the moon, and which in fire; "Tat Tejah"—that light—"Viddhi"—know—as "Mamakam"—Mine, belonging to Me.

Or, the nature of Consciousness of Brahman through omniscience is intended here. And thus is the meaning: The light residing in the sun—the Light consisting of Consciousness; which is in the moon and which is in fire; know that Light as Mine.

Objection: Since the Light of Consciousness is everywhere without distinction, how is this qualification "which is in the sun" etc.? (Answer:) This is not a fault. Even though the Light of Consciousness is equal everywhere, the qualification is justified by the manifestation caused by the preponderance of Sattva only in some places.

Just as in the world, even though the configuration of the face is the same, the face does not manifest in wood, wall etc., but manifests in a mirror etc.—in clean, cleaner, and cleanest—with gradation; like that.

He elaborates on the very knowledge stated before—with "Yadadityagatam" etc.

"Gam"—the earth.

Then how is the illuminating power of the sun etc. also seen in the world? That too is indeed due to My entry/permeation—He says "Yadaditya" etc. Here too, by words like Aditya etc., the presiding deities of the instruments (senses) and the instruments presided over by them are grasped simultaneously (Tantra).

"Yat"—which "Tejah"—power of illuminating objects—"Gatam"—existing—in Aditya etc. the presiding deities of external instruments, and in those respective external instruments presided over by them, illuminates the whole world; "Tat Tejah"—know that light—as "Mamakam"—Mine, belonging to Me.

From Shrutis like "By whom the sun burns, kindled by Tejas," "By whom the eyes see" etc. Similarly, whatever power of illuminating the internal manifestation belongs to the mind and the moon, that too is Mine alone; and whatever power of illuminating the Unmanifest etc. subjects belongs to speech and fire, that too is Mine alone—this is the meaning.

The construction of words is clear.

That light of these suns etc. which is the illuminator of the entire world, is My light; given to them by Me who was worshipped by them respectively—know this.

And the holding power of the Earth which supports beings is Mine, He says—

So thus, the Supreme Abode of the Supreme Lord was stated by "Na tad bhasayate suryah" etc.; and the non-return of those who attain it was stated; and doubting the absence of the transmigrator there, the nature of the transmigrator distinct from body etc. was shown.

Now He describes that very Form of the Supreme Lord as possessing infinite power—with the four (verses) beginning with "Yat".

Whatever light of many kinds situated in the sun etc. illuminates the universe, know all that light to be Mine alone.

To avoid inconsistency of "Yadadityagatam tejo" etc. with the preceding and succeeding (verses), and for easy comprehension, he extracts the stated meaning and says—"Evam ravichandragniinam" (Thus of the sun, moon, and fire) etc. (referring to Ramanuja's commentary). After stating the status of the Self-light as a manifestation (Vibhuti), it is appropriate to state the status of manifestation even of the material lights which were implicated as to be excluded due to their inability to illuminate That—this is what is said.

How can the light of others belong to another? Therefore, identity with the sun etc. appears here? To this he says—"Taistairaradhitena" (By Me worshipped by them respectively) etc. For it is heard—"By whom the sun burns, kindled by Tejas"; "Using whose light the sun shines"; having started with "The sun does not shine there," "By His light all this shines variously" [Katha Up. 5.15]—thus. Therefore, everything being inherently subsidiary (Shesha) to Ishvara, assumes the status of being subsidiary to others also for some time due to His will in accordance with respective Karmas—this is the idea.

Here, the intention of "Light of Consciousness" by the word "Tejas" does not fit with "Jagad bhasayate akhilam" (Illuminates the entire world) etc.; for Consciousness does not illuminate our pots etc. by virtue of being in the sun etc. Even though Consciousness is the same everywhere, due to excess of Sattva in the sun etc. like in a mirror etc.—this is also substanceless; because in their (Advaita) view, Consciousness being an object of manifestation etc. is impossible. Therefore, the "power of illumination" of the lights is stated as His own.

आधुनिक विज्ञान के निष्कर्षों से परिचित हम लोग प्रस्तुत श्लोक के अर्थ को पढ़कर विचलित होते हैं और उसे स्वीकार नहीं कर पाते हैं। परन्तु पूर्वाग्रहों को त्यागकर धैर्यपूर्वक यदि हम चिन्तन करें? तो हमें ज्ञात होगा कि हमारा भ्रम केवल अपनी बुद्धि का सीमितता के कारण ही है। हम सदैव भौतिक वस्तुओं का ही बौद्धिक अध्ययन करते हैं? इसलिये आध्यात्मिक विषयों को समझने में हमें कठिनाई होती है। विज्ञान की प्रारम्भिक कक्षाओं में ही हमें बताया जाता है कि पृथ्वी सूर्य से ही विलग हुआ एक भाग है? जो ग्रहों के परस्पर आकर्षणों के द्वारा इस स्थिति में धारण किया हुआ है। यह पृथ्वी शनै शनै शीतल हुई वर्तमान तापमान को पहुँची है। परन्तु? यदि हम विज्ञान के उस अध्यापक से पूछें कि सूर्य की उत्पत्ति कैसे हुई? तो वह न केवल कुछ विचलित हो जाता है? वरन् उसे कुछ क्रोध भी आ जाता है? जो क्षम्य है जहाँ इन्द्रियगोचर तथ्यों को एकत्र करके सिद्ध किया जा सकता है? भौतिक विज्ञान की गति केवल उसी परिसीमा में हो सकती है।परन्तु? दर्शनशास्त्र का प्रयोजन जगत् के आदिस्रोत के संबंध में मानव की बुद्धि की जिज्ञासा को शांत करना है? हो सकता है कि उसके इस प्रयत्न के लिये आवश्यक वौज्ञानिक तथ्य प्रयोगशाला में उपलब्ध न हों केवल अपनी बुद्धि से विचार करने की एक निश्चित सीमा होती है? जहाँ पहुँचकर बुद्धि और उसके निरीक्षण? उसके अनुमान और निष्कर्ष? उसके तर्क और निश्चित किये गये मत? इन सबका थक कर शान्त हो जाना अवश्यंभावी होता है और फिर भी उसकी जिज्ञासा पूर्णत शान्त नहीं होती? क्योंकि सत्यान्वेषक बुद्धि प्रश्न पूछती ही रहती है क्यों कैसे क्या परन्तु? वहाँ विज्ञान मौन रह जाता है। जहाँ विज्ञान का प्रयोजन पूर्ण हो जाता है? और जहाँ से आगे के पथ को वह प्रकाशित नहीं कर पाता है? वहाँ से परम सन्तोष की ओर दर्शनशास्त्र की तीर्थयात्रा प्रारम्भ होती है।यहाँ भगवान् श्रीकृष्ण कहते हैं कि सूर्य में स्थित जो तेज सम्पूर्ण जगत् को प्रकाशित करता है ? वह वस्तुत मुझ चैतन्य स्वरूप का ही प्रकाश है। इसी प्रकार? चन्द्रमा और अग्नि के माध्यम से व्यक्त होने वाला प्रकाश भी मेरी ही विविध प्रकार की अभिव्यक्ति है।अभिव्यक्ति की विविधता विद्यमान उपाधियों की विभिन्नता के कारण होती है। एक ही विद्युत् शक्ति बल्ब? पंखा आदि उपकरणों से विभन्न रूप में व्यक्त होती है। इसी प्रकार सूर्य? चन्द्र और अग्नि का प्रकाश का अन्तर इन तीनों उपाधियों के कारण है? न कि इनके द्वारा व्यक्त हो रहे चैतन्य में। परमात्मा स्वयं को विविध रूप में व्यक्त करता है? जिससे ऐसा अनुकूल वातावरण बन सके कि जगत् की स्थिति बनी रहे और वह स्वयं विविधता की अपनी क्रीड़ा कर सके आगे कहते है

[The commentary covers the section] beginning with 'yadaditya' (that which is in the sun) up to 'chaturvidham' (fourfold). Regarding the revelation of the [agency in] creation, preservation, and destruction indicated in the tenth chapter through the form of the triad of lights beginning with the sun, the revered Gurus say: The sustaining of the world (and the sustaining of the two worlds) by the pentad of elements, collectively and individually, is the sovereignty of the Lord alone; this is [what is said] by this.

To explain—The light of the sun possesses the nature of illuminating and sustaining due to its identity with the pair: light (Tejas) and earth (Dhara). This is stated by the two halves: 'yadadityagatam' (that which is in the sun) and 'gamavishya cha' (and entering the earth).

The lunar light is illuminating and nourishing due to the union of earth, water, and fire. That is stated by the portion 'yacchandramasi' (and that which is in the moon) and by the half-verse 'pushnami chaushadhih sarvah somo bhutva rasatmakah' (becoming the sap-filled moon, I nourish all plants).

The light of fire, however, is of the nature of illuminating, drying, burning, sweating, and cooking due to the union of earth, water, fire, and air. This is stated here by 'yacchagnau' (and that which is in fire) and by 'aham vaishvanarah' (I am the Vaishvanara fire).

The Sky (Space), however, being of the nature of consciousness and space, is indeed omnipresent.

Objection: The nature was stated by "Na tad bhasayate" [15.6] etc., so what is the use of the subsequent (text)?

...

Now, that State which even the sun and others, though capable of illuminating everything, are unable to illuminate; attaining which seekers do not return again to Samsara; and conforming to the distinctions of limiting adjuncts of which State, the Jivas experience Samsara merely falsely—like pot-space, etc., are imagined parts of space; to explain what was said earlier, "For I am the foundation of Brahman," by demonstrating that State's nature as the Self of all and the locus of all transactions, the Lord states the summary of the Self's glories in four verses, beginning with 'yadadityagatam' (that which is in the sun), etc.

"There the sun does not shine, nor the moon and stars; these lightnings do not shine, how then this fire?"—this half of the Shruti was explained earlier by [the verse] "The sun does not illuminate That," etc. "Everything shines after Him who shines; by His light all this shines"—this [second] half of the Shruti is explained by this [verse].

That splendor situated in the sun—the light consisting of Consciousness—and the splendor situated in the moon and in the fire which illuminates the entire world, know that splendor to be Mine, belonging to Me. Although the light consisting of Consciousness is equal in moving and non-moving beings, still, due to the excellence of the sun and others caused by the preponderance of Sattva, the light of Consciousness is more manifest only there; therefore, it is specified by them [in the phrase] 'yadadityagatam', etc.

Just as, even though the proximity of the face is equal, the face does not appear in wood, wall, etc., but appears in a mirror, etc., which is clean or cleaner, in varying degrees; similarly, having said 'the splendor situated in the sun', and then again saying 'know that splendor to be Mine'—by the repetition of the word 'splendor' (Tejas), a second meaning should also be seen to state: that splendor situated in the sun, etc.—the physical light, white and glowing, capable of illuminating others—which illuminates the entire world of form; and similarly, the world-illuminating splendor in the moon and in fire, know that to be Mine. Otherwise, He would have said only "know that to be Mine" without the [re-]inclusion of the word 'splendor'; this is the idea.

"Nanu" (It may be objected): Let it be that Yoga and the like, being inert, are incapable of effecting the Vision (realization)? But, since the Sun and others are of the nature of light, the Vision might occur through their worship, etc.—anticipating this doubt, He says—'Yad' (That which), etc.

That splendor situated in the Sun which illuminates—lights up—the entire world? And that splendor which is in the Moon, (which) illuminates the world by nourishing it, etc.? And that (splendor) which is in Fire, (which) illuminates the heart by generating satisfaction through oblations, etc.? Know that splendor to be Mine—understand (it).

By stating that it is His own splendor, their inability to act as means without His will is made known. By this, the meaning is conveyed that through the desire for My sport, having become that form, He illuminates the world.

'Yad adityagatam' means resorting in the sun. What is that? Splendor—brilliance, light—(which) illuminates, lights up the world, 'akhilam' meaning entire. That splendor which exists in the moon—the hare-bearer—as illuminating? And that which is in fire—the carrier of oblations? Know that splendor—understand—to be 'mamakam'—Mine, belonging to Me, Vishnu; that light (is Mine). Or else? The splendor situated in the sun (means) the Light consisting of Consciousness? And that which is in the moon? And that which is in the fire? Know that splendor to be Mine, belonging to Me, Vishnu; that light (is Mine).

(Objection:) But indeed, that Light consisting of Consciousness is equal in stationary and moving beings. In that case, how (why) is this qualification—'that which is in the sun', etc.? (Reply:) This is not a fault. Because of the logical possibility of clearer manifestation due to the preponderance of Sattva. For in the sun and others, Sattva is extremely luminous, extremely brilliant; therefore, the Light is more manifest only there; thus it is distinguished. Not that It (the Light) is more only there. Just as in the world, though the position of the face is equal, the face does not appear in wood, wall, etc., but appears in a mirror, etc., which is clean, in varying degrees; like that.

Moreover --

Thus, the abode of Eternal Bliss and Consciousness (Akshara), Time, the Purusha presiding over Prakriti, and the Self—pure Consciousness and in the state of Jiva—independent of even the luminous sun etc. which are illuminators by favoring the senses through the removal of darkness opposing sense-contact, have been stated as manifestations and parts of Me, the Lord.

Now, stating the Scriptural meaning that even the specific modification of insentient matter—light etc. of the previously mentioned sun etc.—is My manifestation, He says with the four (verses) beginning with "Yat".

In the sun etc., the light is My own part, just as "become a Jiva in the world of Jivas"—He says this according to Brahmavada. Know the light to be a part. But regarding what is heard as "That Person who is in the sun, I am He" [Maitri Up. 6.35]—that is Adhidaivata (concerning the deity) with the intention of meditation.

Similarly in the moon also "He who is the lord of herbs...". Or it is heard that it was given to them by Me, worshipped by them in their Adhidaivika form.

यत् which? आदित्यगतम् residing in the sun? तेजः light? जगत् the world? भासयते illumines? अखिलम् whole? यत् which? चन्द्रमसि in the moon? यत् which? च and? अग्नौ in the fire? तत् that? तेजः light? विद्धि know? मामकम् Mine.Commentary The immanence of the Lord as the allilluminating light of consciousness is described in this verse.I am the cause and the source of the light by which the sun illumines the world? as also the reflected light of the sun in the moon and that of fire.Tejah Light The light of consciousness.If that is so? an objector says The light of consciousness exists alike in all moving and unmoving objects. Then why has the Lord mentioned this special alification of light as residing in the sun? moon and fire Please explain. We say The higher manifestation of the light of consciousness in the sun? etc.? is due to a large concentration of Sattva in them. Sattva is very brilliant and luminous in them. That is the reason why there is this special alification.Here is an illustration. The face of a man is not at all reflected on a wall? piece of wood or a block of stone? but the same face is reflected beautifully in a very clean mirror. The degree of clearness of the reflection in the mirror is acording to the degree of transparency of the mirror. The more the transparency of the mirror? the better the reflection of the face the less the transparency? the worse the reflection. Even so Gods light shines in the sun and also in the pure heart of a devotee.

Yat, that which is; aditya-gatam, in the sun, which abides in the sun;-what is that-the tejah, light, brilliance, radiance; which bhasayate, illumines, reveals; akhilam, the whole, entire; jagat, world; yat, that ulluminating light which is; candramasi, in the moon; ca, and yat, which is; agnau, in fire, the carrier of oblations; viddhi, know; tat, that; tejah, light; to be mamakam, Mine. That light belong to Me who am Visnu.
Or: The light that is Consciousness, which is in the sun, which is in the moon, and which is in fire, know that light to be Mine. That light belongs to Me who am Visnu.
Objection; Is it not that the light that is Consciousness exists eally in the moving and the non-moving? Such being the case, why is this particular mention, 'That light in the sun which৷৷.,'etc?
Reply: This defect does not arise, because, owing to the abundance of the sattva ality, there can be an abundane [Ast. reads avistaratva (amplitude) in place of adhikya.-Tr.] (of Consciousness). Since in the sun etc. the sattva is very much in evidence, is greatly brilliant, therefore there is an abundance of the light (of Consciousness) in them alone. And so it (sun etc.) is specially mentioned. But it is not that it (Consciousness) is abundant only there. Indeed, as in the world, a face, though in the same position, is not reflected in wood, a wall, etc., but in a mirror etc. it is reflected according to the degree in which they are more and more transparent, so is it here.
Further,

That brilliance of the sun and other luminaries which illumines the whole universe - that brilliance belongs to Me. Know that this capacity of illumining is granted to them by Me who have been worshipped severally by them.
Sri Krsna states that the power in the earth to support all those that reside on it belongs to Him alone: