Bhagavad Gita - Chapter 15 - Shloka (Verse) 13

व्याख्या -- गामाविश्य च भूतानि धारयाम्यहमोजसा -- भगवान् ही पृथ्वीमें प्रवेश करके उसपर स्थित सम्पूर्ण स्थावरजङ्गम प्राणियोंको धारण करते हैं। तात्पर्य यह है कि पृथ्वीमें जो धारणशक्ति देखनेमें आती है? वह पृथ्वीकी अपनी न होकर भगवान्की ही है (टिप्पणी प0 774.1)।वैज्ञानिक भी इस बातको स्वीकार करते हैं कि पृथ्वीकी अपेक्षा जलका स्तर ऊँचा है और पृथ्वीपर जलका भाग स्थलकी अपेक्षा बहुत अधिक है (टिप्पणी प0 774.2)। ऐसा होनेपर भी पृथ्वी जलमग्न नहीं होती -- यह भगवान्की धारणशक्तिका ही प्रभाव है।पृथ्वीके उपलक्षणसे यह समझना चाहिये कि पृथ्वीके सिवाय जहाँ भी धारणशक्ति देखनेमें आती है? वह सब भगवान्की ही है। पृथ्वीमें अन्नादि ओषधियोंको उत्पन्न करनेकी (उत्पादिका) शक्ति एवं गुरुत्वाकर्षणशक्ति भी भगवान्की ही समझनी चाहिये।पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः -- चन्द्रमामें दो शक्तियाँ हैं -- प्रकाशिकाशक्ति और पोषणशक्ति। प्रकाशिकाशक्तिमें अपने प्रभावका वर्णन पूर्वश्लोकमें करनेके बाद अब भगवान् इस श्लोकमें,चन्द्रमाकी पोषणशक्तिमें अपना प्रभाव बताते हैं कि चन्द्रमाके माध्यमसे सम्पूर्ण वनस्पतियोंको मैं ही पुष्ट करता हूँ।चन्द्रमा शुक्लपक्षमें पोषक और कृष्णपक्षमें शोषक होता है। शुक्लपक्षमें रसमय चन्द्रमाकी मधुर किरणोंसे अमृतवर्षा होनेके कारण ही लतावृक्षादि पुष्ट होते हैं और फलतेफूलते हैं। माताके उदरमें स्थित शिशु भी शुक्लपक्षमें वृद्धिको प्राप्त होता है।यहाँ सोमः पद चन्द्रलोकका वाचक है? चन्द्रमण्डलका नहीं। नेत्रोंसे हमें जो दीखता है? वह चन्द्रमण्डल है। चन्द्रमण्डलसे भी ऊपर (आँखोंसे न दीखनेवाला) चन्द्रलोक है। उपर्युक्त पदोंमें विशेषरूपसे सोमः पद देनेका अभिप्राय यह है कि चन्द्रमामें प्रकाशके साथसाथ अमृतवर्षाकी शक्ति भी है। वह अमृत पहले चन्द्रलोकसे चन्द्रमण्डलमें आता है और फिर चन्द्रमण्डलसे भूमण्डलपर आता है।यहाँ ओषधीः पदके अन्तर्गत गेहूँ? चना आदि सब प्रकारके अन्न समझने चाहिये। चन्द्रमाके द्वारा पुष्ट हुए अन्नका भोजन करनेसे ही मनुष्य? पशु? पक्षी आदि समस्त प्राणी पुष्टि प्राप्त करते हैं। ओषधियों? वनस्पतियोंमें शरीरको पुष्ट करनेकी जो शक्ति है? वह चन्द्रमासे आती है। चन्द्रमाकी वह पोषणशक्ति भी उसकी अपनी न होकर भगवान्की ही है। भगवान् ही चन्द्रमाको निमित्त बनाकर सबका पोषण करते हैं। सम्बन्ध -- समष्टिशक्तिमें अपना प्रभाव बतानेके बाद अब भगवान् जिस शक्तिसे व्यष्टिजगत्में क्रियाएँ हो रही हैं? उस व्यष्टिशक्तिमें अपना प्रभाव बताते हैं।

तथा --, मैं पृथिवीमें प्रविष्ट होकर अपने उस बलसे? जो कि कामना और आसक्तिसे रहित मेरा ऐश्वर्यबल जगत्को धारण करनेके लिये पृथिवीमें प्रविष्ट है? जिस बलके कारण भारवती पृथिवी नीचे नहीं गिरती और फटती भी नहीं? सारे जगत्को धारण करता हूँ। यही बात वेदमन्त्र भी कहते हैं कि जिससे द्युलोक और भारवती पृथिवी दृढ़ है तथा वह पृथिवीको धारण करता है इत्यादि। अतः यह कहना ठीक ही है कि मैं पृथिवीमें प्रविष्ट होकर चराचर समस्त भूतप्राणियोंको धारण करता हूँ। तथा मैं ही रसस्वरूप चन्द्रमा होकर पृथिवीमें उत्पन्न होनेवाली धान? जौ आदि समस्त ओषधियोंका पोषण करता हूँ अर्थात् उनको पुष्ट और स्वादयुक्त किया करता हूँ। जो सब रसोंका आत्मा है? रस ही जिसका स्वभाव है? जो समस्त रसोंकी खानि है वह सोम है? वही अपने रसका सञ्चार करके? समस्त वनस्पतियोंका पोषण किया करता है।

And for this reason too, the universal selfhood of the contextually relevant Abode is logical, He says—"Kincha" (Moreover). For the Lord alone, entering the Earth in the form of the Earth-deity, sustains the world denoted by the word "Bhuta" (beings/elements) by divine strength alone. Therefore, even though heavy, the Earth does not split and fall down—regarding this he cites evidence—"Tatha cha" (And so).

Since the Supreme alone exists as Hiranyagarbha, the two mantras do not refer to another; this is the idea. The fierceness—power of uplifting—of Heaven and Earth in their deity-form is still dependent on the Lord for maintaining their nature, because they are weak compared to Him—this should be seen.

He states another reason for the universal selfhood of the Lord—"Kincha". Doubting how the Lord nourishes all herbs even after attaining the form of the sap-filled Soma, he says—"Sarva" (All).

Moreover, that strength which is devoid of desire and attachment, divine, entered into the Earth for sustaining the world; by which the heavy Earth does not fall down, nor does it scatter like a fistful of sand even though situated on water. And so is the Mantra-text—"By whom the Heaven is fierce and the Earth firm," "He supported the Earth"—and so on; with that "Ojas"—strength—"Avishya"—entering—"Gam"—the Earth—I sustain the moving and unmoving beings.

Moreover, becoming "Rasatmakah Soma"—Soma of the nature of all sap—by the infusion of the sap of My own Self, I "Pushnami"—nourish—"Sarvah"—all herbs born of earth like paddy, barley etc.—make them full of nourishment and tasty sap.

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

"Gam"—the earth.

Not only is the power of illumination in the sun etc. Mine, but also the power of sustaining beings and pervading in the Earth etc. is Mine alone, He says—"Gam" etc. "Avishya"—having entered—"Gam"—the Earth, making that Earth firm, I alone sustain beings with "Ojas"—strength. Otherwise the Earth would scatter like a fistful of sand.

And so is the Mantra-text—"By whom the Heaven is fierce and the Earth firm," "He supported the Earth." And

similarly, I alone am "Soma"—consisting of sap, consisting of water—"Rasa is water, Rasa is joy"—this is from Anekarthamanjari. Becoming watery, I "Pushnami"—nourish—all herbs, and make them juicy and fat.

It is well known that Soma nourishes all herbs by the entering of his own sap.

I, entering the Earth, sustain all beings with "Ojas"—My irresistible power.

And I, becoming Soma consisting of ambrosial sap, nourish all herbs.

Moreover—"Gamavishya" etc. Presiding over "Gam"—the Earth—with Ojas—strength—I alone sustain the moving and unmoving beings.

I alone, becoming the sap-filled Soma, nourish all herbs like paddy etc.

Thus, that the power to generate specific effects of all others as well is His own, is implied by the supporting, nourishing, and cooking powers of the earth, moon (Soma), and fire (Vaishvanara); otherwise, in stating merely His general power, there would be inconsistency with the context; with this intention He says -- the supporting power of the earth, the supporter of beings, is Mine. 'Sarvani' (All) -- meaning moving and unmoving. For other objects support by obstructive contact; therefore, to exclude that, 'Ojasa' (by Ojas) is the indication of His own extraordinary power. In the absence of that, the supporting power of the earth would be obstructed; with this intention He says -- 'By My unobstructed power'. And it is heard in Shruti -- 'By whom the sky is vast and the earth firm' [Yajurveda Kathaka 1.8.5]; 'He supported the earth and this sky' [Rigveda 8.7.3.1]; 'By whom these two are supported'; 'The earths are supported by Vishnu'; 'Under the rule of this very Immutable, O Gargi, heaven and earth stand supported' [Brihadaranyaka Upanishad 3.8.9]. The form of 'Soma-hood' is qualified here as consisting of 'Rasa' (sap/essence); by that, He states the intention of its being the channel for nourishment -- with 'becoming the Soma consisting of nectar-juice'. Here, by the force of the adjective, it is understood that 'I nourish' through the saps/juices.

निसन्देह कृत्रिम उर्वरकों के आविष्कार के बहुत पूर्व से पृथ्वी का दीर्घ इतिहास रहा है। संभवत अतीत के कुछ युगों में वर्तमान समय से भी अधिक जनसंख्या इस पृथ्वी रही होगी। इस पर भी पृथ्वी ने जीवन को धारण कर रखा है। इस लोक के प्राणियों के धारणपोषण करने की पृथ्वी की क्षमता? उष्णता? खनिज द्रव्य आदि सभी भगवान् के ओजस्वरूप हैं। इसका अर्थ यह हुआ कि जो चैतन्य सूर्य की उपाधि में प्रकाश तथा उष्णता के रूप में व्यक्त होता है? वही चैतन्य पृथ्वी में उसकी उर्वरा शक्ति और जीवन को धारण करने वाली गुप्त पौष्टिकता के रूप में व्यक्त होता है।रसस्वरूप चन्द्रमा बनकर मैं औषधियों का पोषण करता हूँ वही एक चेतन तत्त्व चन्द्रमा के माध्यम से चन्द्रप्रकाश के रूप में व्यक्त होकर वनस्पतियों को पौष्टिक तत्त्वों से भर देता है। यदि इस कथन को पूर्व की पीढ़ी ने अस्वीकार किया होगा? तो आज की वैज्ञानिक शिक्षा पाये हुये विद्यार्थी गण इस कथन को चुनौती देने का साहस नहीं करेंगे। आधुनिक कृषि विज्ञान यह सिद्ध करता है कि ग्रहमण्डलों का? और विशेष रूप से चन्द्रमा का? कृषि की अनुमानित उपज से एक अटूट सम्बन्ध है आधुनिक प्रयोगों से प्राप्त विवरणानुसार जहाँ टमाटर के बीजों को पूर्णिमा के दिन बोया गया और पुन पूर्णिमा के दिन ही तोड़ा गया? तो वहाँ अनुसंधानकर्ताओं ने पाया कि टमाटर की उपज सामान्य की अपेक्षा अधिक हुई थी।यह एक सुविदित और सर्वत्र स्वीकृत तथ्य है कि बीजों के लिये सुरक्षित रखे गये धान को न केवल सूर्य के ताप में सुखाया जाता है? वरन् उसे चन्द्रमा के प्रकाश में भी रखा जाता है। प्राकृतिक तथा आयुर्वेदिक चिकित्सक भी कुछ औषधियों को किसी निश्चित अवधि तक चन्द्रमा के प्रकाश में रखते हैं? और उनका यह कथन है कि इससे उन औषधियों में रोगोपचार की क्षमता आ,जाती है।इस श्लोक में इन सभी तथ्यों को इंगित मात्र किया गया है? जिससे यह सिद्ध होता है कि भगवान् श्रीकृष्ण का कथन अवैज्ञानिक नहीं है।भौतिक जगत् के सूर्य? चन्द्रमा और अग्नि ये ऊर्जा के स्रोत वस्तुत अनन्तस्वरूप परमात्मा ही हैं। सूर्य में यह प्रकाश है और चन्द्रमा में वह रसस्वरूप पोषक तत्त्व है। वही चैतन्य पृथ्वी में प्रवेश कर समस्त प्राणियों का धारणपोषण करने वाला बन जाता है।और

'Yadaditya' etc. ending with 'chaturvidham'. Regarding the revelation of the [authorship of] creation, preservation, and dissolution indicated in the Tenth Chapter, through the form of the three lights of the sun etc., the revered Teachers say—The sustaining of the worlds (or two worlds) by the pentad of elements, collectively and individually, that indeed is the supreme lordship of the Bhagavan—this is said by this.

For instance—The sun's light has the nature of illuminating and sustaining, due to the identity of the dyad of Fire (Tejas) and Earth (Dhara). This is stated by the two halves "Yadadityagatam" and "Gamavishya cha".

The lunar light is illuminating and nourishing, due to the union of Earth, Water, and Fire. That is stated by the part "Yacchandramasi" and the half-verse "Pushnami chaushadhih sarvah somo bhutva rasatmakah".

The fire-light is of the nature of illuminating, drying, burning, sweating, and cooking, due to the union of Earth, Water, Fire, and Air. That is stated here by "Yacchagnau" and by "Aham vaishvanarah".

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

The entry of a cow (Dhenu) is not the cause of sustaining beings, to this He says—"Gam" (The Earth) etc.

Moreover, "Gam"—the Earth—entering in the form of the Earth-deity; "Ojasa"—by My own strength—making firm the Earth which is like a handful of dust; "Bhutani"—the objects supported on the Earth—I alone sustain. Otherwise the Earth would scatter like a handful of sand or sink downwards. "By whom the Heaven is fierce and the Earth firm"—from this Mantra-text, and "He supported the Earth"—refers indeed to the Bhagavan attained to the state of Hiranyagarbha.

Moreover, becoming "Rasatmakah"—of the nature of all sap—Soma; I alone "Pushnami"—nourish—make nutritious and tasty—"Sarvah"—all herbs born on earth like paddy, barley etc.

Evameva (Exactly thus) becoming all forms I do everything, He says—Gamavishya etc.

Gam—the Earth; Ojasa—by strength; Avishya—entering; I sustain beings.

I alone becoming Soma—consisting of ambrosial sap, filled with sap; Oshadhih sarvah—all herbs like paddy etc.; for the nourishment of the sap of beings supported in the form of Earth—Pushnami—I make them nourished, I increase them; this is the meaning.

Gam—into the Earth—Avishya—entering—I sustain Bhutani—the world—Aham Ojasa—by Me, by strength; which strength is devoid of desire and attachment, is a divine form, entered into the Earth for the special sustenance of the world; by which the heavy Earth does not fall down nor is split apart.

And so is the Mantra-text—'By whom the Heaven is fierce and the Earth firm' [Taittiriya Samhita 4.1.8], 'He supported the Earth' [Taittiriya Samhita 4.1.8] etc. Therefore, 'Entering the Earth I sustain the moving and unmoving beings'—this is rightly said.

Moreover, 'Sarvah Oshadhih'—all herbs born in the earth like paddy, barley etc.—'Pushnami'—I nourish, make full of nourishment and tasty sap; 'Somo bhutva'—becoming the sap-filled Soma; 'Rasatmakah'—whose nature is sap.

Soma is the repository of all saps. For he indeed, consisting of all saps, nourishes all herbs by infusing his own saps into them. Moreover—

Moreover, just as in the sun etc., whatever power of sustaining, nourishing, and cooking exists in the earth etc., that too is Mine alone, He says—'Gam' etc.

Entering the world with Ojas, I sustain beings; there the sustaining power is the product of the light of My part.

He states the nourishing power with 'Soma eva' etc. Becoming the sap-filled, ambrosial Soma, I nourish herbs like paddy etc. And this is described in the origin of Soma.

गाम the earth? आविश्य permeating? च and? भूतानि all beings? धारयामि support? अहम् I? ओजसा by (My) energy? पुष्णामि (I) nourish? च and? औषधीः the herbs? सर्वाः all? सोमः moon? भूत्वा having become रसात्मकः watery.Commentary The immanence of the Lord as the allsustaining life is described in this verse.Ojas The energy of the Lord (Isvara). The vast heaven and earth are firmly held by this energy. It permeates the earth to support the world. This energy is destitute of passion and attachment. As the vast earth is supported by the energy of the Lord? it does not fall? it is not broken down to pieces and it does not sink into the nether worlds.The Lord penetrates the earth and supports all movable and immovable objects by His energy.Rasatmakah somah The watery moon The moon is regarded as the repository of all savours or,fluids (Rasas). I? becoming the watery moon? nourish all herbs and plants such as rice? wheat? etc.? by infusing sap into them? and make them savoury. I feed the vegetable kingdom with My vital juice (Ojas) which pervades the soil and generates sweet juice or sap in herbs? plants and trees. The watery or savoury moon nourishes all herbs and plants by infusing sap or savours into them.Moreover --

Ca, and; avisya, entering; gam, the earth; aham, I; dharayami, sustain; bhutani, the beings, the world; ojasa, through (My) power, the power that belongs to God and is free from passing and attachment, (and) which has penetrated the earth to support it, and owing to which the heavy earth does not fall and does not crumble. There is a similar mantra:
'By which the heaven is made mighty, and the earth firm' (Tai. Sam. 4.1.8.5), and also,
'He supported the earth' (op.cit., 4.1.8.3), etc.
Hence, it has rightly been said, 'Entering the earth I sustain the moving and non-moving beings.'
Moreover, pusnami, I nourish, I make healthy and full of the sweet flavour of juices; sarvah, all; osadhih, the plants-paddy, barley, etc.; bhutva, by becoming; somah, Soma; rasatmakah, which is of the nature of sap. Soma consists of all the juices; it is the source of all juices. Indeed, it nourishes all plants by infusing its own juice into everything.
Besides,

Entering the earth I uphold all beings by My strength, namely, by My irresistible power, Likewise, becoming the Soma consisting of the juice of the nectar, I nourish all herbs.