Bhagavad Gita - Chapter 4 - Shloka (Verse) 5

व्याख्या--[तीसरे श्लोकमें भगवान्ने अर्जुनको अपना भक्त और प्रिय सखा कहा था, इसलिये पीछेके श्लोकमें अर्जुन अपने हृदयकी बात निःसंकोच होकर पूछते हैं। अर्जुनमें भगवान्के जन्म-रहस्यको जाननेकी प्रबल जिज्ञासा उत्पन्न हुई है, इसलिये भगवान् उनके सामने मित्रताके नाते अपने जन्मका रहस्य प्रकट कर देते हैं। यह नियम है कि श्रोताकी प्रबल जिज्ञासा होनेपर वक्ता अपनेको छिपाकर नहीं रख सकता। इसलिये सन्त-महात्मा भी अपनेमें विशेष श्रद्धा रखनेवालोंके सामने अपने-आपको प्रकट कर सकते हैं--] (टिप्पणी प0 215)

भगवान् श्रीवासुदेवके विषयमें मूर्खोंकी जो ऐसी शङ्का है कि ये ईश्वर नहीं हैं सर्वज्ञ नहीं हैं तथा जिस शङ्काको दूर करनेके लिये ही अर्जुनका यह प्रश्न है उसका निवारण करते हुए श्रीभगवान् बोले हे अर्जुन मेरे और तेरे पहले बहुत जन्म हो चुके हैं। उन सबको मैं जानता हूँ तू नहीं जानता क्योंकि पुण्यपाप आदिके संस्कारोंसे तेरी ज्ञानशक्ति आच्छादित हो रही है। परंतु मैं तो नित्यशुद्धबुद्धमुक्तस्वभाववाला हूँ इस कारण मेरी ज्ञानशक्ति आवरणरहित है इसलिये हे परन्तप मैं ( सब कुछ ) जानता हूँ।

To remove the doubt of His being a mere human due to ignorance regarding the Lord, he [Shankaracharya] introduces the reply with "Ya Vasudeva..." etc.

Anticipating the objection: "If the question were about something else, how could the Lord's words be to remove a different doubt?" he states the unity of purport between the question and the answer with "Yadartho hi". The meaning is: The Lord's speech is to state the very resolution for which the question—regarding the suspected contradiction—was asked.

"Having many past births" is not extraordinary/exclusive only to Me, but is common to all living beings; this He states with "Tava cha" (And yours).

Anticipating the doubt "They do not appear [to exist] due to lack of proof," He says "Tani" (Those all...). The meaning is: because the Lord's knowledge is uncovered. "Why then do they not appear to me?" Because your knowledge is covered; this He says with "Na tvam" (But you not...). By addressing him as "Parantapa" (Scorcher of foes), He implies that your knowledge is to be understood as covered because you have posited "others" (enemies) and are engaged in their defeat.

He states the reason for the disparity in knowledge between Arjuna and the Lord, despite their equality in having many past births, with "Dharma" etc. By the word "Adi" (etc.), attachment, greed, etc., are grasped.

He states the reason for the Lord possessing knowledge of all objects—past, future, and present—with "Aham" (I...).

Dispelling the doubt of fools, the Blessed Lord spoke. Many births of Mine, yours, and others have passed. I 'Veda'—that is, I know—all of them, because My nature is Pure, Awakened, and Free, and My power of knowledge is uncovered.

'Tvam tu na vettha'—But you do not know. You do not know because your power of knowledge is obstructed by Dharma (merit), Adharma (demerit), etc.

It is precisely to indicate this that two forms of address are used. 'O Arjuna'—meaning 'pure' because of possessing pure Dharma. 'O Parantapa'—because the intention is to describe him as one who scorches the 'Para' (others/enemies) or the Supreme Self through Adharma.

To establish the unborn nature of His own body, He first speaks of His own omniscience with "Bahuni" (Many...).

The meaning of the verse is clear.

The Blessed Lord said: By this, the reality of the birth is stated, on account of the statement "Many births of Mine have passed," and on account of citing "and yours too" as an illustration.

He [now] speaks of the mode of His incarnation, the reality of His body, and the cause of His birth.

To Arjuna who asked in this manner, intending to convey that "I taught it in another form (incarnation)," the Blessed Lord gave the answer beginning with "Bahuni" (Many).

Many births of Mine and yours have passed.

I 'Veda'—that is, I know—all of them, because My power of knowledge is undiminished.

But you do not know, because you are covered by ignorance (Avidya).

The Lord gave the answer to these (questions) in order, beginning with "Bahuni" (Many) etc. Doubt: "Surely, neither the singularity nor plurality of previous births was asked, nor was knowledge or ignorance of them asked." Addressing this doubt, he says "Anena" (By this...). Objection: "How is the reality of birth stated (here)? For plurality, being past, and knowledge of them appear only as verbal statements." To this, he explains "Bahuni" etc.

This is the purport: To the question "How did You, who are of the present time, speak to him of that time?", the direct answer would be "I spoke in another birth, and recalling that now, I speak." Since it was previously stated with reasons that the question has a different implication, the adjectives "Bahuni" (many) etc. are intended for that specific meaning which can be explained here among the necessary points to be asked.

These adjectives like 'plurality' and 'pastness' are natural only if there is reality; and it is said "Janmani" (births), not "Janma-pratibhasah" (appearances of birth). Furthermore, the inclusion of the unasked point "Tava cha" (and yours too) does not fit without the intention of using it as an example of reality. For neither is Arjuna's birth false, nor does he have such an appearance (of it being false); or even if that were possible, why would he have doubt regarding Krishna's birth?

हिन्दू शास्त्रों के आचार्य सदैव शिष्यों के मन में उठने वाली सभी संभाव्य शंकाओं का निरसन करने को तत्पर रहते हैं। हम उनमें असीम घैर्य और शिष्यों की कठिनाइयों को समझने की क्षमता के साक्षात् दर्शन कर सकते हैं। यहाँ श्रीकृष्ण अर्जुन को यह समझाने का प्रयत्न करते हैं कि किस प्रकार वे अनन्त स्वरूप हैं और सृष्टि के प्रारम्भ में कैसे उन्होंने सूर्य देवता को ब्रह्मविद्या का उपदेश दिया।पुराणों में वर्णित अवतार का सिद्धान्त इस प्रकरण में विस्तारपूर्वक बताया गया है। अनेक विदेशियों को हिन्दू दर्शन का यह प्रकरण और हिन्दुओं का अवतारवाद में विश्वास अत्यन्त भ्रामक प्रतीत हो सकता है। अनेक विद्वानों ने इस प्रकार के मत प्रगट भी किये हैं परन्तु मैक्समूलर के समान संभवत किसी ने इतनी तीब्र आलोचना नहीं की होगी। अवतार के विषय में वे कहते हैं यह आध्यात्मिक बकवास है।परन्तु यदि हम सृष्टिसम्बन्धी वेदान्त के सिद्धान्त को जानते हुये इस पर विचार करें तो अवतारवाद को समझना कठिन नहीं होगा। एक अन्य स्थान पर मनुष्य के पतन के प्रकरण में यह विस्तार पूर्वक बताया गया है कि सत्वगुणप्रधान उपाधि के माध्यम से व्यक्त होकर अनन्तस्वरूप परमार्थ सत्य ब्रह्म सर्वशक्तिमान् ईश्वर के रूप में प्रकट होता है। इसी अध्याय में आगे श्रीकृष्ण बतायेंगे कि किस प्रकार वे स्वेच्छा और पूर्ण स्वातन्त्र्य से उपाधियों को धारण करके मनुष्यों के मध्य रहते हुए कार्य करते हैं जो उनकी दृष्टि से लीलामात्र है। उन्हें कभी भी अपने दिव्य स्वरूप का विस्मरण नहीं होता।किसी एक भी प्राणी का जन्म केवल संयोग ही नहीं है। डार्विन के विकास के सिद्धान्त के अनुसार भी प्रत्येक व्यक्ति जगत में विकास की सीढी पर उन्नति करने के फलस्वरूप आया है। प्रत्येक देहधारी का जीवन उस जीव के दीर्घ आत्मचरित्र को दर्शाता है। असंख्य और विभिन्न प्रकार के शरीरों में वास करने के पश्चात् ही जीव वर्तमान विकसित स्थिति को प्राप्त करता हुआ है। प्रत्येक नवीन देह में जीव को पूर्व जन्मों का विस्मरण हो जाता है किन्तु वह पूर्व जन्मों में अर्जित वासनाओं से युक्त रहता है। परन्तु भगवान् श्रीकृष्ण की स्थिति एक जीव के समान नहीं समझनी चाहिये। वे अपनी सर्वज्ञता के कारण अर्जुन के और स्वयं के अतीत को जानते हैं अत उन्होंन्ो कहा मैं उन सबको जानता हूँ और तुम नहीं जानते।आपके लिये धर्मअधर्म के अभाव में जन्म की क्या आवश्यकता है आपका जन्म कैसे सम्भव है इसका उत्तर है

From "Bahuni" up to "Arjuna". The Blessed Lord, indeed, because of the fullness of the six attributes, although devoid of mere contact with a body, creates a 'portion of Himself' (Atmamsha) out of compassion, being the Maintainer. The Self is full of the six attributes; where the 'portion', being auxiliary, is subordinate—He assumes that 'Atmamsha' body; this is the meaning.

Therefore, His birth is 'divine' (Divyam), because it is undertaken by His own Maya—by Yoga-wisdom, by His own power of sovereignty—and not by Karmas. His action (Karma) too is divine, because it is incapable of yielding fruit (binding results).

And he who knows this truth in this manner, and thinks the same way regarding the Self, he certainly knows the truth of Lord Vasudeva.

Therefore, the Lord, knowing the intention [of Arjuna], resolves [the doubt] with "And yours too... [but] you do not know."

Otherwise, being irrelevant, that should not have been spoken at all.

There, resolving the first [objection] by virtue of His omniscience, the Blessed Lord speaks.

'Births' means assumptions of bodies for sport (Lila); from the perspective of worldly vision, like the rising of the sun, many of Mine have passed. And of yours—the ignorant one—assumptions of bodies earned by Karma [have passed]. "And yours" is an indicator (Upalakshana) for other Jivas as well, or due to the intention of the unity of all Jivas.

"O Arjuna"—addressing him by the name of the 'Arjuna' tree through a pun (shlesha), He indicates the state of having covered knowledge.

I, the omniscient, omnipotent Lord, 'Veda'—that is, I know—those births. 'All' of them—Mine, yours, and those of others. "You do not know"—you are an ignorant Jiva whose power of knowledge is obscured, so you do not know even your own, let alone those belonging to others.

"O Parantapa"—having imagined a 'Para' (enemy) through dualistic vision, you are engaged in killing; thus, you are deluded due to seeing contrarily; this is what He indicates.

So, by these two forms of address, both properties of ignorance—'Avarana' (veiling) and 'Vikshepa' (projection)—are shown.

Here the Lord gives the answer with "Bahuni" etc. My births are many. Of what nature? 'Avyatitani' (Not passed away), meaning they are eternal.

O Arjuna, many of your births have 'Vyatitani' (passed away). I 'Veda'—that is, I know—all those births of yours, because [I know] for what purpose and where you have been produced.

O Parantapa—meaning one endowed with the power of excellent austerity—you do not know those [births] of Mine.

By the address 'Parantapa', the purport is that the Lord is not known by the power of austerity (Tapa), but only by His grace.

"Me" (My) many births "Vyatitani"—that is, have passed, and "Tava cha" (yours too), O Arjuna. I "Veda"—know—them all. You "Na vettha"—do not know, because your power of knowledge is obstructed by Dharma (merit), Adharma (demerit), etc.

But I, being of the nature of eternally pure, awakened, and free, possess a power of knowledge that is "Anavarana" (uncovered); therefore, I know, O Parantapa.

(Objection): Then how, despite being the eternal Lord and being devoid of Dharma and Adharma, is Your birth spoken of?

Resolving the doubt regarding the nature of the incarnation by implying "I taught in another form," the Blessed Lord spoke with "Bahuni" etc. "My births"—meaning avatars—"many have passed."

By this, He teaches of Himself as the Avatarin (the source of avatars), who is the cause of avatars and is always complete in all parts. "I know them, but you do not"—by this, He teaches His own possession of eternally established powers like knowledge.

"And your births"—this is said with the intention of referring to avatars like Nara, etc. Or, some say it is by way of an example. By this, through the contrast of omniscience and non-omniscience, the nature of Jiva and Ishvara as distinct in this manner is shown to be the doctrine of Brahman (Brahmavada).

बहूनि may? मे My? व्यतीतानि have passed away? जन्मानि births? तव thy? च and? अर्जुन O Arjuna? तानि them? अहम् I? वेद know? सर्वाणि all? न not? त्वम् thou? वेत्थ knowest? परन्तप O Parantapa.Commentary You have no intuitional knowledge. The eye of wisdom has not been opened in you on account of your past actions. So your power of vision is limited and therefore you do not know your previous births. But I know them because I am omniscient.

O Arjuna, bahuni, many; janmani, lives; me, of Mine; vyatitani, have passed; tava ca, and so have yours. Aham, I; veda know; tani, them; sarvani, all; (but) tvam, you; va vetta, know not, due to your power of understanding being obstructed by righteousness, unrighteousness, etc. However, parantapa, O scorcher of foes; aham, I know, possessing as I do unobstructed power of knowledge, because by nature I am enternal, pure, enlightened and free.
'In that case, how, in spite of the absence of righteousness and unrighteousness, can there be any birth for You who are the eternal God?'
That is beng answered:

The Lord said By this, the reality of the Lord's birth is declared in the sentence, 'Many births of Mine have passed.' 'So is it with you' is added by way of illustration.
The mode of incarnation, the reality of His body and the cause of His birth are explained in the following verse.