Bhagavad Gita - Chapter 18 - Shloka (Verse) 61

ईश्वरः सर्वभूतानां ৷৷. यन्त्रारूढानि मायया -- इसका तात्पर्य यह है कि जो ईश्वर सबका शासक? नियामक? सबका भरणपोषण करनेवाला और निरपेक्षरूपसे सबका संचालक है? वह अपनी,शक्तिसे उन प्राणियोंको घुमाता है? जिन्होंने शरीरको मैं औरमेरा मान रखा है।जैसे? विद्युत्शक्तिसे संचालित यन्त्र -- रेलपर कोई आरूढ़ हो जाता है? चढ़ जाता है तो उसको परवशतासे रेलके अनुसार ही जाना पड़ता है। परन्तु जब वह रेलपर आरूढ़ नहीं रहता? नीचे उतर जाता है? तब उसको रेलके अनुसार नहीं जाना पड़ता। ऐसे ही जबतक मनुष्य शरीररूपी यन्त्रके साथ मैं और मेरेपनका समबन्ध रखता है? तबतक ईश्वर उसको उसके स्वभाव (टिप्पणी प0 962) के अनुसार संचालित करता रहता है और वह मनुष्य जन्ममरणरूप संसारके चक्रमें घूमता रहता है।शरीरके साथ मैंमेरेपनका सम्बन्ध होनेसे ही रागद्वेष पैदा होते हैं? जिससे स्वभाव अशुद्ध हो जाता है। स्वभावके अशुद्ध होनेपर मनुष्य प्रकृति अर्थात् स्वभावके परवश हो जाता है। परन्तु शरीरसे सर्वथा सम्बन्धविच्छेद होनेपर जब स्वभाव रागद्वेषसे रहित अर्थात् शुद्ध हो जाता है? तब प्रकृतिकी परवशता नहीं रहती। प्रकृति(स्वभाव)की परवशता न रहनेसे ईश्वरकी माया उसको संचालित नहीं करती।अब यहाँ यह शङ्का होती है कि जब ईश्वर ही हमारेको भ्रमण करवाता है? क्रिया करवाता है? तब यह काम करना चाहिये और यह काम नहीं करना चाहिये -- ऐसी स्वतंन्त्रता कहाँ रही क्योंकि यन्त्रारूढ़ होनेके कारण हम यन्त्रके और यन्त्रके संचालक ईश्वरके अधीन हो गये? परतन्त्र हो गये? फिर यन्त्रका संचालक (प्रेरक) जैसा करायेगा? वैसा ही होगा इसका समाधान इस प्रकार इस प्रकार है -- जैसे? बिजलीसे संचालित होनेवाले यन्त्र अनेक तरहके होते हैं। एक ही बिजलीसे संचालित होनेपर भी किसी यन्त्रमें बर्फ जम जाती है और किसी यन्त्रमें अग्नि जल जाती है अर्थात् उनमें एकदूसरेसे बिलकुल विरुद्ध काम होता है। परन्तु बिजलीका यह आग्रह नहीं रहता कि मैं तो केवल बर्फ ही जमाऊँगी अथवा केवल अग्नि ही जलाऊँगी। यन्त्रोंका भी ऐसा आग्रह नहीं रहता कि हम तो केवल बर्फ ही जमायेंगे अथवा केवल अग्नि ही जलायेंगे? प्रत्युत यन्त्र बनानेवाले कारीगरने यन्त्रोंको जैसा बना दिया है? उसके अनुसार उनमें स्वाभाविक ही बर्फ जमती है और अग्नि जलती है। ऐसे ही मनुष्य? पशु? पक्षी? देवता? यक्ष राक्षस आदि जितने भी प्राणी हैं? सब शरीररूपी यन्त्रोंपर चढ़े हुए हैं और उन सभी यन्त्रोंको ईश्वर संचालित करता है। उन अलगअलग शरीरोँमें भी जिस शरीरमें जैसा स्वभाव है? उस स्वभावके अनुसार वे ईश्वरसे प्रेरणा पाते हैं और कार्य करते हैं। तात्पर्य यह है कि उन शरीरोंसे मैंमेरेपनका सम्बन्ध माननेवालेका जैसा (अच्छा या मन्दा) स्वभाव होता है? उससे वैसी ही क्रियाएँ होती हैं। अच्छे स्वभाववाले (सज्जन) मनुष्यके द्वारा श्रेष्ठ क्रियाएँ होती हैं और मन्दे स्वभाववाले (दुष्ट) मनुष्यके द्वारा खराब क्रियाएँ होती हैं। इसलिये अच्छी या मन्दी क्रियाओंको करानेमें ईश्वरका हाथ नहीं है? प्रत्युत खुदके बनाये हुए अच्छे या मन्दे स्वभावका ही हाथ है।जैसे बिजली यन्त्रके स्वभावके अनुसार ही उसका संचालन करती है? ऐसे ही ईश्वर प्राणीके (शरीरमें स्थित) स्वभावके अनुसार उसका संचालन करते हैं। जैसा स्वभाव होगा? वैसे ही कर्म होंगे। इसमें एक बात विशेष ध्यान देनेकी है कि स्वभावको सुधारनेमें और बिगाड़नेमें सभी मनुष्य स्वतन्त्र हैं? कोई भी परतन्त्र नहीं है। परन्तु पशु? पक्षी? देवता आदि जितने भी मनुष्येतर प्राणी हैं? उनमें अपने स्वभावको सुधारनेका न अधिकार है और न स्वतन्त्रता ही है। मनुष्यशरीर अपना उद्धार करनेके लिये ही मिला है? इसलिये इसमें अपने स्वभावको सुधारनेका पूरा अधिकार? पूरी स्वतन्त्रता है। उस स्वतन्त्रताका सदुपयोग करके स्वभाव सुधारनेमें और स्वतन्त्रताका दुरुपयोग करके स्वभाव बिगाड़नेमें मनुष्य स्वयं ही हेतु है। ईश्वर सम्पूर्ण प्राणियोंके हृदयदेशमें रहता है -- यह कहनेका तात्पर्य है कि जैसे पृथ्वीमें सब जगह जल रहनेपर भी जहाँ कुआँ होता है? वहींसे जल प्राप्त होता है ऐसे ही परमात्मा सब जगह समान रीतिसे परिपूर्ण होते हुए भी हृदयमें प्राप्त होते हैं अर्थात् हृदय सर्वव्यापी परमात्माकी प्राप्तिका विशेष स्थान है। ऐसे ही तीसरे अध्यायमें सर्वव्यापी परमात्माको यज्ञ(निष्कामकर्म) में स्थित बताया गया है तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् (गीता 3। 15)।विशेष बातसाधककी प्रायः यह भूल होती है कि वह भजन? कीर्तन? ध्यान आदि करते हुए भी भगवान् दूर हैं वे अभी नहीं मिलेंगे यहाँ नहीं मिलेंगे अभी मैं योग्य नहीं हूँ भगवान्की कृपा नहीं है आदि भावनाएँ बनाकर भगवान्की दूरीकी मान्यता ही दृढ़ करता रहता है। इस जगह साधकको यह सावधानी रखनी चाहिये कि जब भगवान् सभी प्राणियोंमें मौजूद हैं तो मेरेमें भी हैं। वे सर्वत्र व्यापक हैं तो मैं जो जप करता हूँ उस जपमें भी भगवान् हैं मैं श्वास लेता हूँ तो उस श्वासमें भी भगवान् हैं मेरे मनमें भी भगवान् हैं? बुद्धिमें भी भगवान् हैं मैं जो मैंमैं कहता हूँ? उस मैं में भी भगवान् हैं। उस मैं का जो आधार है? वह अपना स्वरूप भगवान्से अभिन्न है अर्थात् मैंपन तो दूर है? पर भगवान् मैंपनसे भी नजदीक हैं। इस प्रकार अपनेमें भगवान्को मानते हुए ही भजन? जप? ध्यान आदि करने चाहिये।अब शङ्का यह होती है कि अपनेमें परमात्माको माननेसे मैं और परमात्मा दो (अलगअलग) हैं -- यह द्वैतापत्ति होगी। इसका समाधान यह है कि परमात्माको अपनेमें माननेसे द्वैतापत्ति नहीं होती? प्रत्युत अहंकार(मैंपन) को स्वीकार करनेसे जो अपनी अलग सत्ता प्रतीत होती है? उसीसे द्वैतापत्ति होती है। परमात्माको अपना और और अपनेमें माननेसे तो परमात्मासे अभिन्नता होती है? जिससे प्रेम प्रकट होता है।जैसे? गङ्गाजीमें बाढ़ आ जानेसे उसका जल बहुत बढ़ जाता है और फिर पीछे वर्षा न होनेसे उसका जल पुनः कम हो जाता है परन्तु उसका जो जल गड्ढेमें रह जाता है अर्थात् गङ्गाजीसे अलग हो जाता है? उसकोगङ्गोज्झ कहते हैं। उस गङ्गोज्झको मदिराके समान महान् अपवित्र माना गया है। गङ्गाजीसे अलग होनेके कारण वह गंदा हो जाता है और उसमें अनेक कीटाणु पैदा हो जाते हैं? जो कि रोगोंके कारण हैं। परन्तु फिर कभी जोरकी बाढ़ आ जाती है? तो वह गङ्गोज्झ वापस गङ्गाजीमें मिल जाता है। गङ्गाजीमें मिलते ही उसकी एकदेशीयता? अपवित्रता? अशुद्धि आदि सभी दोष जाते हैं और वह पुनः महान् पवित्र गङ्गाजल बन जाता है।ऐसे ही यह मनुष्य जब अहंकारको स्वीकार करके परमात्मासे विमुख हो जाता है? तब इसमें परिच्छिन्नता? पराधीनता? जडता? विषमता? अभाव? अशान्ति? अपवित्रता आदि सभी दोष (विकार) आ जाते हैं। परन्तु जब यह अपने अंशी परमात्माके सम्मुख हो जाता है? उन्हींकी शरणमें चला जाता है अर्थात् अपना अलग कोई व्यक्तित्व नहीं रखता? तब उसमें आये हुए भिन्नता? पराधीनता आदि सभी दोष मिट जाते हैं। कारण कि स्वयं (चेतन स्वरूप) में दोष नहीं हैं दोष तो अहंता(मैंपन) को स्वीकार करनेसे ही आते हैं। सम्बन्ध -- अब भगवान् यन्त्रारूढ़ हुए प्राणियोंकी परवशताको मिटानेका उपाय बताते हैं।

क्योंकि --, हे अर्जुन ईश्वर अर्थात् सबका शासन करनेवाला नारायण समस्त प्राणियोंके हृदयदेशमें स्थित है। जो शुक्ल स्वच्छशुद्ध अन्तरात्मास्वभाववाला हो अर्थात् पवित्र अन्तःकरणयुक्त हो उसका नाम अर्जुन है क्योंकि,अहश्च कृष्णमहरर्जुनं च इस कथनमें अर्जुनशब्द शुद्धताका वाचक देखा गया है। वह ( ईश्वर ) कैसे स्थित है सो कहते हैं -- समस्त प्राणियोंको? यन्त्रपर आरूढ़ हुईचढ़ी हुई कठपुतलियोंकी भाँति? भ्रमाता हुआ -- भ्रमण कराता हुआ स्थित है। यहाँ इव ( भाँति ) शब्द अधिक समझना चाहिये? अर्थात् जैसे यन्त्रपर आरूढ़ कठपुतली आदिको ( खिलाड़ी ) मायासे भ्रमाता हुआ स्थित रहता है? उसी तरह ईश्वर सबके हृदयमें स्थित है? इस प्रकार इसका सम्बन्ध है।

From this reason also, the war must indeed be performed by you"—He says this [with the verse beginning] "Since" (yasmat).

Regarding the word 'Arjuna' having the stated meaning, he cites a Sruti text—"Ahashcha" (And the day), etc.

"The day is black (krishna) and the day is white (arjuna); the two spaces/worlds revolve with their knowledges/forms" [Rig Veda 6.9.1]—here, some day is seen as "Krishna" (black), i.e., unclean, as if polluted; and some day, again, is found to be "Arjuna" (white), i.e., extremely clean, of a pure nature. Thus, since the usage of the word 'Arjuna' is seen as a synonym for the word 'Shukla' (white/pure), having the stated meaning is proper; this is the meaning.

How is it said "like those mounted on a machine"? To that he says—"The word 'iva' (like)."

He elaborates on that very thing—with "Just as" (yatha). Just as a worldly magician remains causing wooden machines (puppets) to revolve by his magic, similarly the Lord also, causing all beings to revolve, dwells in the heart; this is the meaning.

Having renounced independence of nature, now he speaks of dependence on the indweller.

The Lord, the ruler, Narayana, resides in the heart of all beings, of all creatures; though present everywhere, he resides in the heart with prominence.

From the scripture, "The night is dark and the day is Krishna, and Arjuna" (Brihadaranyaka Upanishad 2.3.6), seeing the word 'Arjuna' used as a synonym for light, meaning a pure-hearted Arjuna, he addresses him, saying: "Is it not the case that the reason for your lack of discernment, the imposition of your self-independence, is improper?"

But it suggests the understanding: "Inspired by the Lord, I do everything."

When the question arises, "Doing what does he stand?", he says: "Causing to wander, causing movement, all beings, as if mounted on a machine." Just as a magician causes wooden figures, etc., mounted on a machine, to wander by illusion, by deception, so the Lord causes beings mounted on bodies resembling machines to wander, that is the meaning.

'There is no such thing.' Thus, when it comes to the agent, the action, the instruments, intellect and fortitude, and happiness, which are distinguished by Sattva etc., and due to the combination of mutual relationship of principal and subsidiary and of sublater and sublated, and due to the connection (difference) of sequence and simultaneity of modifications etc., and due to innumerable varieties, there is capacity to produce diverse fruits. By this, the depth of actions which was briefly stated before is determined in detail with reasons. And all these from gods down to immovable do not transcend the connection with the three Gunas. For it is said — 'From Brahma down to an insect, no one is happy in reality. Everyone desiring to live creates various modifications.' Thus, in reality happiness belongs to one whose mind has transcended Gunas, not to another, this is the intention. Thus by this much, the threefold nature of each of the six and of Dhriti etc. has been propounded. Being in the Sattvic heap among them, having obtained divine wealth, one is fit for knowledge here; and you are such, thus Arjuna was encouraged.

Now however this is said — If indeed with this wisdom of knowledge you engage in action, then by engagement in one's own duty and by being purified by special knowledge, there is no connection of action for you. But if you do not accept this? Then surely your engagement must indeed happen, because the caste itself is situated in that state. Since everyone is bound by nature, even if having that nature concealed by some defect for some time, upon the removal of that concealer, he indeed obtains the nature which has become manifest. For such is the nature of Varnas.

Thus in the inevitable engagement, there would be sharing of fruit from that. He states that — from 'Brāhmaṇa' etc. up to 'Avaśo'pi tat' (Even helplessly that). The nature of the description of division of actions of Brahmanas etc. surely does not transgress, thus for you of Kshatriya nature, even if unwilling, Prakriti — named Svabhava — resorts to the state of impeller without deviation. Only for one impelled by that there is connection with merit and sin.

Therefore, placing the authority of special knowledge spoken by Me in front, perform actions. That being so, bondage will cease. This is the purport of preparing the equipment for this meaning of the Great Sentence. The meaning of intermediate sentences is clear. 'Samāsena' (briefly) [18.50]. Of knowledge, stated before. He states the consummation (Nishtha) as ascertained by avoiding the web of words. 'Buddhyā viśuddhayā' etc. all this is almost explained, so effort is not made again.

He states the actions of a Kshatriya caused by nature of Gunas — 'Śaurya' etc. 'Śauryam' — valor, tendency to strike even the stronger. 'Tejaḥ' — boldness, not being overpowered by others. 'Dhṛtiḥ' — non-depression of the aggregate of body and senses even in great calamity. 'Dākṣyam' — state of being skillful, engagement without confusion in suddenly arisen tasks. 'Yuddhe cāpyapalāyanam' — state of not turning away. 'Dānam' — transferring ownership to another by giving up one's own ownership in wealth without hesitation. 'Īśvarabhāvaḥ' — manifestation of ruling power in matters to be ruled for protection of subjects. 'Ca' — and Kshatriya-action — prescribed action of Kshatriya caste; 'svabhāvajam' — born of nature of Rajo Guna with Sattva subordinate.

He states [action] of a Kshatriya — 'Śaurya' etc. 'Śauryam' — valor; 'Tejaḥ' — boldness; 'Dhṛtiḥ' — fortitude; 'Dākṣyam' — skill in all actions; 'Yuddhe cāpi apalāyanaṃ' — not turning away.

By the word 'api', not running away everywhere; by 'ca', from gambling etc. also.

'Dānam' — habit of charity; 'ca' — again 'Īśvarabhāvaḥ' — nature of sole controlling; this Kshatriya action is 'svabhāvajam' — born of his own nature.

To establish the stated meaning, the objection—"If You are indifferent, how would I engage in action? Or if that is so, how is Your universal causality [maintained]?"—is removed by the verse beginning with "The Lord" (Ishvarah); thus he says—"All indeed" (sarvam) etc.

Even the stated dependence on Nature is impelled by Me, and since I am the general cause, there is no contradiction whatsoever; this is the idea.

To remove the doubt that the word "Ishvara" here refers conventionally to lower lords, like the words "Indra" etc., he establishes its etymological meaning through a significant appellation—"Vasudeva, whose nature is to control all."

"Between the dependent (relative) and the independent (absolute), the understanding applies to the independent"—by this logic, the all-encompassing nature of His Lordship is established. And that [Lordship's] being rooted in pervasiveness is shown by the word "Vasudeva". The word "Vasudeva" is [used] to make known that it refers to the Speaker. "By Me, the Lord of all"—thus indeed it was shown previously.

Why is the statement of special residence in the heart of the all-pervasive [being] mentioned? He says—[it is] the region of the rise of knowledge, the root of all activity and inactivity. By this, the utility of the heart's position in "making [them] revolve" is shown.

How? With reference to the instrument; the answer to that is "by Maya" (illusion).

What is He doing? It means, what kind of regulation is He doing, established as the sole regulator by the word "Lord" (Ishvarah)? The single sentence from "machine" (yantram) to "making [them] revolve" (bhramayan) is to be understood, drawn from the question-sentence.

He explains the meaning of words like machine (yantra) and illusion (maya) by referring to what was previously stated— "made by Himself" etc. The word "machine" here refers to the specific combination of body and senses, appropriate to the nature of the thing, according to the particular human activities, and indicated by the word "body" [in the statement] and the word "heart" [in the reference to the region]. It is stated as "consisting of body and senses, called Nature" to indicate that it is depicted as a machine called a chariot, as in "The body is the chariot" [Katha. 3.3], and the great one is designated by the word "unmanifest".

And it is heard, "In Him, all beings, in all states, revolve (Bhramante) in Him, the swan revolves in the Brahma-wheel. Recognizing the distinct soul and the impeller, then, favored by Him, one attains immortality" [Shvet. Up. 1.6, Na. Pa. 9.5]. By this, those who interpret the word "as if" (iva) in "as if mounted on a machine" (yantrarudha iva) [Sha. Sam.] are refuted.

"His own"—as it was said before, "My Maya, consisting of the three qualities" [7.14]. And the scripture says, "He who is the maker of this world by illusion, and another is restrained by Maya" [Shvetā. 4.9]. "Know Maya to be Nature, and the controller of Maya to be the Great Lord" [Shvetā. 4.10].

To prevent the perversion of the soul's agency etc., it is said "according to the qualities". Does the Lord propel the soul by the method of possessing a being? Rather, by promoting states consisting of the qualities like Sattva, etc., through attachment generated by specific past impressions, there is no contradiction.

"Making [them] revolve"—meaning, causing them to revolve. Is delusion, as the cause of activity, inherent therein? He says not merely verbal— "causing [them] to engage".

Here, by the word "He", Vasudeva, the Speaker, is indicated, even through indirect reference; to strengthen this idea, he says—"Previously too". The inner controller designated by "He who resides in the self" [Sh. Brā. 14.5.30] etc., is specified as Narayana in the Saubalika Upanishad. "He is this, the inner Self of all beings, free from sin, the divine, one Narayana" [Subālo. 7].

भगवान् श्रीकृष्ण का उपदेश सुस्पष्ट एवं सर्वथा सन्देह रहित है। गीताचार्य कहते हैं? मेरा स्मरण ईश्वर अर्थात् सम्पूर्ण विश्व के शासक के रूप में करो। ईश्वर ही नियामक और नियन्ता है। उसकी उपस्थिति में ही जगत् की समस्त घटनाएं घट सकती हैं? अन्यथा नहीं। जैसै कि वाष्प इंजन का ईश्वर वाष्प है? जिसके बिना इंजन में गति नहीं आ सकती।ईश्वर का स्मरण केवल सगुणसाकार अर्थात् शक्ति के मानवीय रूप में ही नहीं करना चाहिये? जैसे कैलाशपति? शिवजी? या वैकुण्ठवासी विष्णु या स्वर्ग में स्थित पिता के रूप में। ईश्वर तो भूतमात्र के हृदय में निवास कर रहा अंतरयामी है। इसकी पहचान हृदय में ही हो सकती है। जिस प्रकार विशाल महानगरी में किसी व्यक्ति से मिलने के लिये उसके निवासस्थान का पता बताया जाता है? उसी प्रकार? यहाँ? भगवान् श्रीकृष्ण अपना स्थानीय पता बता रहे हैंहृदय शब्द से तात्पर्य शारीरिक अंग रूप हृदय से नहीं है। दर्शनशास्त्र में हृदय का अर्थ लाक्षणिक है? शाब्दिक नहीं। प्रेम? करुणा? धृति? उत्साह? स्नेह? कोमलता? क्षमा? उदारता जैसे दैवी गुणों से सम्पन्न मन ही हृदय कहलाता है। परमेश्वर ही चेतनता और शक्ति का स्रोत है? जो अपनी शक्ति प्राणीमात्र को प्रदान करता है। समस्त प्राणी ईश्वर के ही चारों ओर इस प्रकार घूमते रहते हैं? जैसे कठपुतलियां किसी के हाथों में बन्धी खेल करती है। कठपुतलियों की अपनी कोई सार्मथ्य? शक्ति या भावना नहीं होती? वे जो कुछ खेल करती दिखाई देती हैं? वह सब अदृश्य हाथ की शक्ति है जो उन कठपुतलियों को धारण किये रहता है।पारमर्थिक दृष्टि से? ईश्वर का अर्थ चैतन्यस्वरूप ब्रह्म है। इस चैतन्य के सम्बन्ध से ही शरीर? मन आदि जड़ उपाधियाँ कार्य करने में सक्षम होती हैं। अन्यथा? जड़ पदार्थ में स्वयं न कर्म करने की शक्ति है और न वस्तुओं को जानने की। इस दृष्टि से इस श्लोक का अर्थ यह होगा कि चैतन्यस्वरूप आत्मा की उपस्थिति में प्राणीमात्र अपनेअपने स्वभाव के अनुसार यत्रतत्र भ्रमण करते रहते हैं। इसी तथ्य को यहाँ इस प्रकार कहा गया है कि ईश्वर अपनी माया से भूतमात्र को घुमाता है।इसी श्लोक का दूसरा अर्थ निम्न प्रकार से होगा। समष्टि माया में व्यक्त चैतन्यस्वरूप परमात्मा ही ईश्वर कहलाता है? जो सर्वज्ञसर्वशक्तिमान् है। वह ईश्वर अपनी माया से समस्त जीवों को घुमाता है इसका अर्थ यह हुआ कि वह ईश्वर समस्त जीवों को उनके कर्मानुसार फल प्रदान करता है। ईश्वर के बिना व्यष्टि जीवों का अस्तित्व संभव ही नहीं है। समस्त जीवों को कर्म और ज्ञान की शक्तियां ईश्वर से ही प्राप्त होती हैं। इस प्रकार? वेदान्त के सिद्धांत को समझकर इस श्लोक के अध्ययन से यहाँ प्रयुक्त रूपक का अर्थ स्पष्ट हो जाता है।

"The Lord" (Ishvarah). "Him alone" (tam eva). This Lord, the Supreme Self, must necessarily be accepted as the refuge.

For indeed, when that Presiding Ruler, Agent (S omits 'Agent'), Knower, who is one's own Self, is reflected upon (Variant: became clear), actions do not remain stable.

For indeed, when a lion cub—whose glory of valor is illuminated by the mass (S omits 'mass') of pearls fallen from the temples of intoxicated elephants torn apart by the tips of his extremely sharp claws—occupies the cave, the young deer, fickle-minded and possessing strength only for fleeing, do not freely adopt a state of boldness in pursuing their own activities.

Having started with "Seek refuge in Him alone," and stating the concluding sentence "By My grace," the Lord unites the Supreme Self, the Lord (Ishvara), and Vasudeva as one.

Having stated the dependence on Nature, He explains the dependence on the Lord—[with] "The Lord" (Ishvara). "The Lord" (Ishvara)—Narayana, whose nature is to rule, the Inner Controller of all—"He who dwelling in the earth is within the earth, whom the earth does not know, whose body is the earth, who controls the earth from within"; "And whatever whole universe is seen or even heard of, pervading all that inside and outside, Narayana stands"—established by these and similar Srutis; He "resides" (tishthati) in the "region of the heart" (hriddeshe), i.e., in the internal organ, of "all beings" (sarvabhuta), i.e., of all living creatures; although He is all-pervading, He is manifested there, just as Rama, [though] the Lord of the seven continents, [was manifested] in North Kosala.

"O Arjuna"—O white one, O one of pure internal organ! It is indicated that you are fit to know such a Lord.

Doing what does He reside? "Causing to revolve" (bhramayan)—moving hither and thither "all beings" (sarvabhutani) which are dependent; "by Maya" (mayaya), i.e., by deception; "like those mounted on a machine" (yantrarudhani iva)—like wooden men etc. mounted on a machine [operated] by the pulling of strings etc., which are extremely dependent; just as a magician causes [them] to revolve, in that same way—this is the completion of the meaning.

Objection: Without the Lord's command, how can Prakriti and Karma have that nature (of impelling)? To this He says — 'Īśvaraḥ'.

O Arjuna — unfit for knowledge due to having a name of the tree species; Ishvara as the regulating principle resides in the region of the heart — in the middle of the heart — of all beings; rotating all beings by Maya 'yantrārūḍhāni' — mounted on the body — He resides; just as a puppeteer moves artificial beings mounted on a wooden machine, so by Maya He resides rotating them, this is the meaning.

Therefore, impelled by the Lord alone do Prakriti and Karma impel as means, this is the meaning.

Ishvara — Narayana of ruling nature — resides in the heart region of all beings — of all living creatures; O Arjuna — of white inner-self nature, pure-minded, because it is seen 'The black day and the white (Arjuna) day' [Ri. Sam. 6.9.1] — attains position.

How does He reside in them? He says — 'Bhrāmayan' — causing to revolve all beings 'yantrārūḍhāni' — mounted on machines — seated as if — the word 'iva' (as if) should be seen here — just as wooden men etc. mounted on machines.

Rotating by Maya — by trickery — He resides — this is the connection.

Now, 'By Me as the Controller of natural beings, the entire group of beings is regulated in following nature by the sport in accordance with natural actions' — stating this doctrine of Brahma Sutras He says — 'Īśvaraḥ'.

Ishvara — Vasudeva of the nature of ruling all — resides in the heart region — heart space — of all natural beings created by Himself in high and low states by sport, associated with nature, from Brahma down to a clump of grass. Although residing there as Inner Controller, He is untainted, with this intention 'Ishvara' is said. Being untouched by it while residing in the place of adjunct is indeed Lordship, this is the meaning.

Therefore 'All-pervading like space' [Sha. Up. 2.1.3], 'One God hidden in all beings... witness, conscious, alone and attributeless' [Shveta. 6.11; Brahmo. 3; Gopalo. 3.19; Radho. 4.1] — is heard.

And that Conscious One, self-illuminating and self-luminous like a lamp, causes those mounted on the machine — mounted on the machine as if — to revolve by Maya. Revolving is indeed impelling; and the machine is self-created form of body, senses etc.; the sentient beings mounted there He resides impelling according to their qualities.

And this is a form of commentary on 'And I am seated in the heart of all' [15.15].

ईश्वरः the Lord? सर्वभूतानाम् of all beings? हृद्देशे in the hearts? अर्जुन O Arjuna? तिष्ठति dwells? भ्रामयन् causing to revolve? सर्वभूतानि all beings? यन्त्रारूढानि mounted on a machine? मायया by illusion.Commentary Isvara The Lord the Ruler of the universe Narayana.The Lord abides in the hearts of all beings. It is He Who has given a gift of this marvellous machine to you. It is by His power that all bodies move. The Lord is the real Actor within.By Maya By causing illusion.He causes all beings to revolve like wooden dolls mounted on a machine. (Cf.X.20.XIII.18)

Arjuna, O Arjuna-one whose self is naturally white (pure), i.e. one possessing a pure internal organ. This follows from the Vedic text, 'The day is dark and the day is arjuna (white) (Rg. 6.9.1). Isvarah, the Lord , Narayana the Ruler; tisthati, resides, remains seated; hrd-dese, in the region of the heart; sarva-bhutanam, of all creatures, of all living beings. How does He reside? In answer the Lord says: bhramayan, revolving; mayaya, through Maya, through delusion; sarva-bhutani, all the creatures; as though yantra-arudhani, mounted on a machine-like man' etc., made of wood, mounted on a machine. The word iva (as though) has to be thus understood here. Bhramayan, revolving, is to be connected with tisthati, resides (conveying the idea, 'resides৷৷.while revolving').

Lord Vasudeva, who is the ruler over all, lives in 'the heart of all beings,' i.e., in the region from which arises all knowledge which is at the root of all secular and spiritual activities. How and doing what does He exist? He exists enabling, by His Maya (power), 'all beings who are mounted, as it were, on the machine Prakrti' in the form of body and senses created by Himself, to act in accordance with their Gunas of Sattva and others. It was already expressed in 'And I am seated in the hearts of all. From Me are memory, knowledge and their removal also' (15.15) and in 'From Me proceed everything' (10.8). The Srutis also proclaim 'He who, dwelling in the self' (Br. U. Madh., 3.7.22).
He now explains the way to get rid of the Maya: