Bhagavad Gita - Chapter 3 - Shloka (Verse) 14

व्याख्या--'अन्नाद्भवन्ति भूतानि'--प्राणोंको धारण करनेके लिये जो खाया जाता है, वह 'अन्न'(टिप्पणी प0 136.2) कहलाता है। जिस प्राणीका जो खाद्य है, जिसे ग्रहण करनेसे उसके शरीरकी उत्पत्ति, भरण और पुष्टि होती है, उसे ही यहाँ 'अन्न' नामसे कहा गया है; जैसे--मिट्टीका कीड़ा मिट्टी खाकर जीता है तो मिट्टी ही उसके लिये अन्न है।जरायुज (मनुष्य, पशु आदि), उद्भिज्ज (वृक्षादि), अण्डज (पक्षी, सर्प, चींटी आदि) और स्वेदज (जूँ आदि)--ये चारों प्रकारके प्राणी अन्नसे ही उत्पन्न होते हैं और उत्पन्न होकर अन्नसे ही जीवित रहते हैं (टिप्पणी प0 137.1)।

इसलिये भी अधिकारीको कर्म करना चाहिये क्योंकि कर्म जगत्चक्रकी प्रवृत्तिका कारण है। कैसे सो कहते हैं भक्षण किया हुआ अन्न रक्त और वीर्यके रूपमें परिणत होनेपर उससे प्रत्यक्षही प्राणी उत्पन्न होते है। पर्जन्यसे अर्थात् वृष्टिसे अन्नकी उत्पत्ति होती है और यज्ञसे वृष्टि होती है। अग्निमें विधिपूर्वक दी हुई आहुति सूर्यमें स्थित होती है सूर्यसे वृष्टि होती है वृष्टिसे अन्न होता है और अन्नसे प्रजा उत्पन्न होती है इस स्मृतिवाक्यसे भी यही बात पायी जाती है। ऋत्विक् और यजमानके व्यापारका नाम कर्म है और उस कर्मसे जिसकी उत्पत्ति होती है वह अपूर्वरूप यज्ञ कर्मसमुद्भव है अर्थात् वह अपूर्वरूप यज्ञ कर्मसे उत्पन्न होता है।

Regarding the point that rites like sacrifices to gods must be performed by the qualified person, he demonstrates another reason implied by the word "itaḥ" (from this reason) with the passage starting with "Jagat" (world).

Objection: Food that is eaten is born as progeny through the sequence of transforming into semen and blood, and that food is seen directly to originate from rain; so how is action (karma) the mover of the cosmic wheel? He raises this doubt with "katham" (how).

He establishes that action is the cause of that [process] through a sequence (indirectly) with "ucyate" (it is stated). He corroborates the stated meaning with another Smriti text beginning with "agnau" (in the fire).

The meaning there is indeed this: The oblation offered into the fire with meditation on the deity and intended for that deity attains the state of 'Apurva' (subtle merit); reaching the Sun through the [sun] beams, it reaches the earth in the form of rain, attains the state of food like rice and barley, and upon being refined and consumed, transforms into sperm and blood, and finally attains the state of progeny.

Raising the doubt that saying "Sacrifice is born of action" is improper because it is impossible for a thing to be the cause of its own origin (since sacrifice is itself action), he explains with "ṛtvik" (priest) etc. [meaning action here refers to the activities of the priests and sacrificer]. The word "ca" (and) collects [includes] the materials and the deities.

He states that action must be performed by the qualified person also because it is the cause of the movement of the cosmic wheel, with the verse beginning with "annāt" (from food).

"Annāt" means from food that is eaten and transformed into the form of semen etc., "bhūtāni," meaning the bodies of living beings, come into existence. From "parjanyāt," meaning from rain, comes the "sambhava," meaning the origin, of food. From "yajñāt," meaning from the Apurva (subtle merit generated by sacrifice), comes rain.

As it is said: "The oblation properly cast into the fire reaches the Sun. From the Sun rain is born; from rain food, and from that, progeny."

Sacrifice is that whose "samudbhava" (origin) is from "karmaṇaḥ," meaning from the activity of the priests and the sacrificer.

He states another reason with "annāt" (from food). Sacrifice is said to be the cause of that [rain] because of its nature as Parjanya (or being the cause of Parjanya). If the intention were [to speak only] of previous sacrifices, it would not enter into the [current] cycle; that [result] is to be produced by the injunction of action. Action is not to be done now merely by similarity [to past acts].

"Parjanya" is the presiding deity of the circle of clouds. And that [Parjanya] arises from sacrifice. Also from the Smṛti: "The oblation properly cast into the fire reaches the Sun. From the Sun rain is born; from rain food, and from that, progeny" (Manu 3.76). And due to the statement of both—that it comes from the Sun and from the Ocean—there is no contradiction. And therefore, the origin of rain from sacrifice is possible.

"Yajña" (sacrifice) is the renunciation of material intended for a deity. "Karma" refers to other activities.

He states that action must be performed also because it is the cause of the movement of the cosmic wheel, with "annāt" (from food). From "annāt"—meaning from food transformed into the form of semen—"bhūtāni," meaning the bodies of living beings, come into existence.

And food comes from "parjanyāt" (from rain). This is indeed well known. Rain comes from sacrifice; as per the Smṛti: "The oblation properly cast into the fire reaches the Sun. From the Sun rain is born; from rain food, and from that, progeny."

Sacrifice—which is Dharma born of the worship of deities—arises from "karmabhyaḥ," meaning rites like Yāga (worship), Homa (offering), and Dāna (charity); therefore, it is "karmasamudbhavaḥ" (born of action).

That all beings come into existence from "annāt" (food), and the origin of food is from "parjanyāt" (rain), is witnessed by the whole world (is a matter of common empirical experience).

And that rain comes from "yajñāt" (sacrifice) is understood through the Scriptures, such as: "The oblation properly cast into the fire reaches the Sun. From the Sun rain is born; from rain food, and from that, progeny" (Manu 3.76).

And sacrifice is "karmasamudbhavaḥ"—born of action in the form of the activity of the agent (person), such as the acquisition of materials.

Action must be performed also because it is the cause of the movement of the cosmic wheel; He states this with the three verses beginning with "annāt" (from food).

From "annāt"—meaning from food transformed into the form of semen and blood—"bhūtāni" (beings) are born. And the "sambhava" (origin) of food is from "parjanyāt" (rain). And that rain comes from "yajñāt" (sacrifice). And that sacrifice is "karmasamudbhavaḥ" (born of action). The meaning is that it is properly accomplished by "karma," i.e., by the activity of the sacrificer and others.

As per the Smṛti: "The oblation properly cast into the fire reaches the Sun. From the Sun rain is born; from rain food, and from that, progeny."

The elaboration of the very meaning already stated, accompanied by the demonstration of proof, is being done by the verse beginning with "annādbhavanti"; since this is for the sake of emphasis (showing respect/importance), there is no redundancy (repetition). With this intention, he says "punarapi" (furthermore/again).

Although it is impossible to demonstrate [the world] being rooted directly in sacrifice from a worldly perspective, nevertheless, this is stated in a form combined with the scriptural perspective, so there is no defect. The division of the subject matter between the worldly view and the scriptural view will be distinguished [later].

By the word "Parjanya" here, the effect of Parjanya, i.e., rain, is implied.

In the context of "annāt" etc., the portion [of the Manu Smriti verse] "from rain food, from that progeny" (Manu 3.76) was not cited [in the Bhashya] because it is established by common worldly experience.

When it is said "born of karma," one might think it means born of karma in the form of merit and demerit (punya-papa); to remove that [misconception], phrases like "acquisition of materials" were used.

The idea is that since the primary meaning is possible here, those who argue for the secondary meaning (lakṣaṇā) of "Apurva" (unseen merit) by the word "sacrifice" are refuted.

By the word "ādi" (etc.), cooking the acquired materials and so on are grasped.

"From food" etc. "Action" etc. From "Food"—which has the nature of an undivided object of enjoyment, and which somehow has many other synonyms like Maya, Avidya (Ignorance), Time, etc.—diverse beings come into existence. And that "Food" is from "Parjanya"—from the Self whose nature is uninterrupted Consciousness; because the status of being an object of enjoyment gains its existence dependent on the enjoyer. And that "Parjanya"—the enjoyer—is from "Yajna"—which is of the nature of the act of enjoyment; because the status of being an enjoyer is dependent on the act of enjoyment. And the act of enjoyment is from "Karma"—from the force of the freedom of the power of action (Kriya-shakti).

And that freedom, though uninterrupted, is due to the contact of "Brahman"—the Supreme Self, the state of the Great Lord (Maheshvara) surging fully with unlimited, infinite freedom. And that "Brahman"—whose sovereignty is surging, clear and uncovered—is from the "Akshara" (Imperishable)—from Pure Consciousness where all waves of sovereignty have calmed down completely.

Thus, "Yajna" (sacrifice), being well-established, driving the six-spoked wheel, weaves liberation there by the union of three spokes, and worldly transaction by the binding of three spokes; thus "Brahman", beautiful with the waves of the play of knowledge (Vidya) and ignorance (Avidya), is established in sacrifice alone.

Others, however [explain]: Food is the cause of beings through the sequence of semen and blood; and food is from "Parjanya" (rain-cloud) through rain; and that too [follows the text] "The oblation properly cast into the fire goes to the sun". From that [sun] comes rain; [rain] from sacrifice; sacrifice from action; and that [action] is preceded by knowledge; knowledge is from the Imperishable.

Yet others [say]: "Food" is the group of five objects being eaten (enjoyed); resorting to that, beings—meaning senses and objects—are forms manifested from the Self. Therefore, the Self alone is nourished by the enjoyment of objects. And therefore, the all-pervading Brahman is established in action, because of its (action's) being identical with That.

He states the consistency of "annāt" etc. with "hetvantaram" (another reason). Here, the word "atra" (here/in this context) follows. Here, by "Parjanya," both the Cloud and the Sun (Aditya) are intended. There, since the Sun is already pre-existing, how can it be said "Parjanya comes from sacrifice"—meaning sacrifice is the cause? To this, he says "Yajña" etc. Although he will say [later] that "Yajña is the renunciation of material intended for a deity," nevertheless, here the "material" (oblation) being renounced is grasped [by the word Yajña]. Because that is the "food of Parjanya," meaning it is enjoyable by Parjanya. And because of the increase of strength etc. of that [Parjanya] by what is consumed, sacrifice is said to be the cause of that Parjanya.

Objection: Parjanya is a deity-soul who attained the state of Parjanya through sacrifice [in a past life]; let that sacrifice be the one intended here. In that case, the "origin of Parjanya from sacrifice" would be established in the primary/literal sense? He answers: No, with "pūrva" (previous) etc. That [past sacrifice] is the cause of attaining the position of Parjanya. "Of sacrifice" (yajñasya) is the remaining part [of the sentence].
Objection: In that case, the wheel is already moving (pravṛtta); so why does the previous sacrifice not enter into the [present] wheel? To this, he says "taddhi" (for that...) etc. That wheel is intended here as "āpādya" (something to be brought about/achieved), not as "āpādita" (something already established). Why? Because this is said for the sake of the "injunction of action" (karma-vidhi). [The logic is]: "If you perform the prescribed action, then the movement of the cosmic wheel will occur; otherwise, there will be a disruption of it; therefore, you must perform action." And the utility of an injunction for action applies only to what is to be achieved (āpādya), not what is already established. And in the subject of what is to be achieved, the specific individual sacrifice that was the cause of attaining the Parjanya-position [in the past] does not enter.

Objection: "Previously, action was performed by Parjanya, and by that, through sacrifice etc., the wheel was set in motion; therefore, you too should perform action"—in this way, the mention of a "previously established wheel" could also be useful for the injunction of action? (Reply): Not so. What is the meaning of "ataḥ" (therefore/from this)? Is it "because the movement of the wheel is possible by your action too"? Or "because of the commonality of being action"? The first is not possible, because the wheel cannot move due to the impossibility of the generation of Parjanya [the Deity himself] by a sacrifice born of the action of a present-day person. Nor do all performers of action attain the state of Parjanya. He refutes the second with "na tu" (but not) etc. Action is not to be done now merely due to the general quality of "being action" without a fruit, because action itself is of the nature of suffering.

To show "Parjanya comes from sacrifice" in another way, he says "Megha" (Cloud) etc. "Chakra" means group. "What of that?" To this, he says "tacca" (and that) etc. Meaning the cloud-group [comes from sacrifice]. "How?" To this, he says "agnau" (in the fire) etc. Objection: By the maxim "Rivers [return] their own water," rain is said to come from the ocean; so if rain is accepted from the Sun, there would be a contradiction? To this, he says "ubhaya" (both) etc. "Because rain is accepted [from both]" is the completion. Rain-bearing clouds are referred to here by the word "vṛṣṭi" (rain). "What of that even?" To this, he says "ataśca" (and therefore) etc.

(Distinction): Previously, the explanation was given by accepting the "bhavana" (becoming/origin) of Parjanya as secondary (figurative); now [in the second explanation], the difference is that he resorts to Lakshana (indicative meaning) regarding the presiding deity for the "origin" located in the object of presidency (the physical cloud). Or, this second explanation resorts to Lakshana in the object of presidency (cloud) for the word "Parjanya" which resides in the presiding deity. However, in the Tatparya-nirnaya, the word Parjanya is accepted as etymologically applicable (Yaugika) to the collection of clouds.

Objection: Sacrifice is itself of the nature of action; so how is it said "Sacrifice is born of action" (karma-samudbhava)? To this, he says "Yajña" etc. "Other activities" (itara-kriya) are subsidiary to sacrifice. If "Apurva" (unseen merit) were accepted [as the meaning of Karma], one would have to resort to Lakshana by abandoning the conventional meaning (Rudhi), [which is undesirable].

Action is to be performed not merely because of the words of Prajāpati, but also because it is the cause of the movement of the cosmic wheel; thus He states in the three verses beginning with "annāt" (from food).

From "annāt" (food)—which is eaten and transformed into the form of semen and blood—"bhūtāni," meaning the bodies of living beings, "bhavanti" (come into existence/are born). "Annasambhavaḥ" means the birth of food; it is from "parjanyāt" (rain). This is established by direct perception.

Here he states the utility of action: From "yajñāt" (sacrifice)—such as Kārīrī etc. and Agnihotra etc., meaning from the Dharma known as 'Apūrva' (unseen merit)—"parjanya" (rain) comes into being.

And how the oblation of the Agnihotra generates rain is explained in the "Aṣṭādhyāyī Kāṇḍa" in the "Ṣaṭpraśnā" (Six Questions section) in the form of the dialogue between Janaka and Yājñavalkya. And it is stated by Manu: "The oblation properly cast into the fire reaches the Sun. From the Sun rain is born; from rain food, and from that, progeny."

And that sacrifice, which is subtle and called Dharma, is "karmasamudbhavaḥ" (born of action)—it is to be accomplished by the activity of the priests and the sacrificer. For the prescribed action is the cause of the 'Apūrva' (sacrifice).

Objection: How will enjoyment be accomplished merely from "Food," which is the Lord in the form of Rasa (essence/taste)? To this, He says "annāt" (from food). From "annāt" (food), "bhūtāni"—bodies endowed with life (souls)—come into being; through them, the enjoyment of the Lord is perfectly accomplished.

Objection: If the origin of beings is from food alone, then what is the purpose of rain etc.? To this, He says "parjanyāt" (from rain). The meaning is that "sambhava," or the origin of food, is from "parjanyāt" (rain).

Objection: If rain is the producer of food, then what is the use of sacrifice? To this, He says "yajñāt" (from sacrifice). From "yajñāt"—(sacrifice) performed for the sake of the Lord—rain comes into being.

Objection: If sacrifice is indeed of the nature of the Lord Himself, then how is the instruction to perform action for other gods etc. explained? To this, He says "Yajña" etc. The form of the Lord, which is of the nature of sacrifice, is properly established by "karma" (action). The meaning is this: By performing action [viewing deities] as parts of the Lord or as glories (vibhūti) of the Lord, the manifestation of the Lord in the form of sacrifice occurs.

From "annāt" (food)—which is eaten and transformed into blood and semen—"bhūtāni" (beings) "bhavanti" (are born) directly.

From "parjanyāt" (rain) is the "sambhavaḥ" (origin) of food; [hence] "annasambhavaḥ."

From "yajñāt" (sacrifice) comes "parjanya" (rain). As per the Smṛti: "The oblation properly cast into the fire reaches the Sun. From the Sun rain is born; from rain food, and from that, progeny" (Manu 3.76).

"Yajña" (Sacrifice) here means "Apūrva" (unseen merit/subtle result). And that sacrifice is "karmasamudbhavaḥ" (born of action). "Karma" is the activity of the priests and the sacrificer; that sacrifice, i.e., Apūrva, whose "samudbhava" (origin) is from "tat" (that activity), is "karmasamudbhavaḥ."

And from where did such action originate? He states—

Due to its being prescribed at the very origin [of creation], He demonstrates the necessity of that [sacrifice] even there, by the two verses beginning with "annāt" (from food).

अन्नात् from food? भवन्ति come forth? भूतानि beings? पर्जन्यात् from rain? अन्नसम्भवः production of food? यज्ञात् from sacrifice? भवति arises? पर्जन्यः rain? यज्ञः sacrifice? कर्मसमुद्भवः born of action.Commentary Here Yajna means Apurva or the subtle principle or the unseen form which a sacrifice assumes between the time of its performance and the time when its fruits manifest themselves.

It is a matter of direct perception that annat, from food, which is eaten and is transformed into blood and semen; bhavanti, are born; bhutani, the creatures. Anna-sambhavah, the origin of food; is parjanyat, from rainfall. Parjanyah, rainfall; bhavati, originates; from yajnat, from sacrifice. This accords with the Smrti, 'The oblations properly poured into fire reaches the sun. From the sun comes rain, from rain comes food, and from the sun comes rain, from rain comes food, and from that the creatures' (Ma.Sm.3.76). (Here) sacrifice means its unie [Also termed as the unseen result (adrsta).-Tr.] result. And that sacrifice, i.e. the unie result, which arises (samudbhavah) from action (karma) undertaken by the priest and the sacrificer, is karma-samudbhavah; it has action for its origin.

From food arise all beings; from rain food is produced. These two facts are matters of common experience. 'From sacrifice comes rain' this is known from the scriptures such as, 'The oblations offered in fire reach the sun, and from the sun comes rain' (Manu, 6.76), and sacrifice is born out of activities in the form of collecting materials, etc., by the agent. And activity arises from 'Brahman', the body born of Prakrti.