Bhagavad Gita - Chapter 8 - Shloka (Verse) 19

व्याख्या --'भूतग्रामः स एवायम्'--अनादिकालसे जन्म-मरणके चक्करमें पड़ा हुआ यह प्राणिसमुदाय वही है, जो कि साक्षात् मेरा अंश, मेरा स्वरूप है। मेरा सनातन अंश होनेसे यह नित्य है। सर्ग और प्रलय तथा महासर्ग और महाप्रलयमें भी यही था और आगे भी यही रहेगा। इसका न कभी अभाव हुआ है और न आगे कभी इसका अभाव होगा। तात्पर्य है कि यह अविनाशी है, इसका कभी विनाश नहीं होता। परन्तु भूलसे यह प्रकृतिके साथ अपना सम्बन्ध मान लेता है। प्राकृत पदार्थ (शरीर आदि) तो बदलते रहते हैं, उत्पन्न और नष्ट होते रहते हैं, पर यह उनके सम्बन्धको पकड़े रहता है। यह कितने आश्चर्यकी बात है कि सम्बन्धी (सांसारिक पदार्थ) तो नहीं रहते, पर उनका सम्बन्ध रहता है; क्योंकि उस सम्बन्धको स्वयंने पकड़ा है। अतः यह स्वयं जबतक उस सम्बन्धको नहीं छोड़ता, तबतक उसको दूसरा कोई छुड़ा नहीं सकता। उस सम्बन्धको छोड़नेमें यह स्वतन्त्र है, सबल है। वास्तवमें यह उस सम्बन्धको रखनेमें सदा परतन्त्र है; क्योंकि वे पदार्थ तो हरदम बदलते रहते हैं, पर यह नया-नया सम्बन्ध पकड़ता रहता है। जैसे, बालकपनको इसने नहीं छोड़ा और न छोड़ना चाहा, पर वह छूट गया। ऐसे ही जवानीको इसने नहीं छोड़ा, पर वह छूट गयी। और तो क्या, यह शरीरको भी छोड़ना नहीं चाहता, पर वह भी छूट जाता है। तात्पर्य यह हुआ कि प्राकृत पदार्थ तो छूटते ही रहते हैं, पर यह जीव उन पदार्थोंके साथ अपने सम्बन्धको बनाये रखता है, जिससे,इसको बार-बार शरीर धारण करने पड़ते हैं, बार-बार जन्मना-मरना पड़ता है। जबतक यह उस माने हुए सम्बन्धको नहीं छोड़ेगा तबतक यह जन्ममरणकी परम्परा चलती ही रहेगी, कभी मिटेगी नहीं।

न किये कर्मोंका फल मिलना और किये हुए कर्मोंका फल न मिलना इस दोषका परिहार करनेके लिये बन्धन और मुक्तिका मार्ग बतलानेवाले शास्त्रवाक्योंकी सफलता दिखानेके लिये और अविद्यादि पञ्चक्लेशमूलक कर्मसंस्कारोंके वशमें पड़कर पराधीन हुआ प्राणीसमुदाय बारंबार उत्पन्न होहोकर लय हो जाता है -- इस प्रकारके कथनसे संसारमें वैराग्य दिखलानेके लिये यह कहते हैं --, जो पहले कल्पमें था वही -- दूसरा नहीं -- यह स्थावरजङ्गमरूप भूतोंका समुदाय ब्रह्माके दिनके आरम्भमें बारंबार उत्पन्न होहोकर दिनकी समाप्ति और रात्रिका प्रवेश होनेपर पराधीन हुआ ही बारंबार लय होता जाता है और फिर उसी प्रकार विवश होकर दिनके प्रवेशकालमें पुनः उत्पन्न होता जाता है।

(Doubt:) "The multitude of beings that comes into existence at the time of Brahma's waking dissolves at the time of his sleeping. Does a different set come into being again at the arrival of Brahma's day and perish helplessly at the arrival of night? In this way, in every intermediate Kalpa, there would be a division (change) in the multitude of beings." Raising such a doubt, he states the purport of the subsequent verse with "Akṛta..." [referring to the commentary intro].

If the collection of living beings were different in each Kalpa, there would be the contingency of defects like akṛtābhyāgama (experiencing results of actions not performed). To avoid this, the identity (sameness) of the multitude of beings in each Kalpa must be accepted; this is the meaning. If the collection of beings characterized as moving and non-moving were different in each Kalpa, then due to the absence of a single entity connected to bondage and liberation, the engagement of the Scripture—which consists of two sections and deals with bondage and liberation—would become futile. Therefore, for the sake of its fruitfulness, the novelty of the group of beings in each Kalpa is untenable; he states this with "Bandha..." etc.

Then, how does the multitude of beings, being non-independent, dissolve helplessly? To this, he says "Avidyā..." etc. By the word 'Adi' (etc.), egoism (asmita), attachment (raga), aversion (dvesha), and clinging to life (abhinivesha) are grasped. Having found a root in the mentioned five afflictions (kleshas), a mass of Karma consisting of merit and demerit arises; solely under the influence of that, the non-independent multitude of beings experiences birth and destruction; this is the meaning.

He states the purpose of mentioning the repetition of birth and destruction of the group of beings with "Ityataḥ" etc. Since the beings revolving in Samsara are helpless due to a lack of independence, the continuity of birth and death persists; therefore, one should demonstrate thirstlessness (detachment) towards it, thinking "Enough with this Samsara." The statement regarding the day-and-night repetition of beings is for that purpose. This refers to the immediately following sentence.

With the intention that the helplessness is equal for the group of beings experiencing dissolution at the arrival of night and origin at the arrival of day, he says "Ahnaḥ..." etc.

The very same progeny from the previous Kalpa, having dissolved into the Unmanifest at the arrival of night, manifests from the Unmanifest at the arrival of day; it is not that they are destroyed and entirely others are born in this Kalpa — He clearly states this meaning with "Bhutagrama" etc. Bhutagrama implies the multitude of beings characterized as moving and non-moving; that which existed in the previous Kalpa is "this very same one," not another. Coming into being again and again at the arrival of day, it dissolves again and again at the arrival of night, and arises—meaning manifests—again at the arrival of day.

Avaśaḥ means dependent on Avidya (ignorance), etc.

By addressing him as "Partha," He implies—through the connection with Kuntibhoja—that just as Pritha herself became Kunti (it is not that Pritha remained as one and Kunti was born as another distinct person), [so too the beings remain the same].

The intention is this: If the multitude of beings were new in each Kalpa, the defects of akṛtābhyāgama (reaping unmerited results) and kṛtavipraṇāśa (loss of merited results) would arise, because of the absence of a single entity connecting bondage and liberation. Also, the engagement of the Scripture aimed at bondage and liberation would become futile. To refute that, the oneness (identity) of the multitude of beings in each Kalpa must be accepted.

Being avaśa (helpless) due to the reservoir of Dharma and Adharma rooted in the afflictions of ignorance, egoism, attachment, aversion, and clinging to life, the multitude of beings dissolves after being born again and again; therefore, thinking "Enough with this Samsara," having become detached, one should achieve the cessation of Samsara through knowledge.

To establish that "Having attained Me there is no return"; to show the Self-power named 'Avyakta' (Unmanifest); He shows dissolution etc.—with "Sahasrayuga" etc.

The word "Sahasra" (Thousand) here denotes 'many'. "Brahma" refers to the Supreme. "That is the night of the Universal Form"—is the Shruti. The 'Two-Parardha Dissolution' (Mahapralaya) alone is intended here. Because of the statement "From the Unmanifest all manifestations..." (8.18).

And it is stated in the Mahakurma (Purana): "Lasting for many yugas is the night of Mahavishnu; at the beginning of night everything dissolves, and at the beginning of day it is born"—thus.

And from the remainder of the sentence "That which in all beings..." (8.20) also.

To be free from the defects of kṛtahāna (loss of earned merit) and akṛtābhyāgama (accrual of unearned merit), and for the success of the engagement of scriptures concerning bondage and liberation, this multitude of beings (bhūtagrāma), being avaśa (helpless) under the influence of Avidya etc., is born again and again and dissolves again and again — He states this to generate detachment (Vairagya) — with "Bhutagrama" etc.

The construction is: having come into being again and again at the arrival of day, it dissolves at the arrival of night. The meaning is that "the very same one" arises and dissolves, not another new one.

Why? Because it is avaśa — subject to ignorance (Avidya), desire (Kama), and action (Karma). Therefore, one must necessarily strive to cut off the flow of birth and death by destroying Avidya, which is the seed of all evil, through Vidya (knowledge); this is the meaning.

"This very same" multitude of beings, subject to Karma, having come into being again and again at the arrival of day, dissolves at the arrival of night, and again originates at the arrival of day.

Similarly, at the end of the thousand Yugas which marks the conclusion of the hundred years [of Brahma's life], the worlds up to the realm of Brahma, and Brahma [himself], and [in the sequence] "Earth dissolves in Water, Water dissolves in Fire," etc. — everything up to the Unmanifest (Avyakta), the Imperishable (Akshara), and Darkness (Tamas) dissolves into Me alone.

Thus, for everything other than Me, due to origin from Me and dissolution in Me according to the arrangement of time, association with origin and destruction is unavoidable; therefore, return is unavoidable for those who have attained the destination of power (aishvarya-gati).

However, for those who have attained Me, there is no occasion for return.

Now, He states that even for those who have attained Kaivalya (liberation of the self), there is no return —

And there, warding off the doubt regarding the destruction of performed actions (kṛtanāśa) and the accrual of results for actions not performed (akṛtābhyāgama), and for the sake of detachment, He shows the continuity of the stream of creation and dissolution — with "Bhūta" etc.

The Bhūtagrāma — the village or multitude of beings, moving and non-moving — which existed before, is "this very same one"; having come into being at the arrival of day, it dissolves at the arrival of night. Having dissolved, it arises (prabhavati) again at the arrival of day, being avaśaḥ — helpless, i.e., dependent on Karma, etc. The meaning is that it is not another.

He explains the collective meaning of the three verses beginning with 'Sahasra' (8.17-19)—with 'Brahmalokaparyantanam' (Of those up to Brahmaloka). To remove the doubt of the stability of Satyaloka etc. established by the independence of Hiranyagarbha etc., he says 'Paramapurushasankalpakritam' (Created by the will of the Supreme Person). For the Lord's independence alone is the cause for the wonderful arrangement of day and night etc. being neither less nor more. And thus it is said: 'Of Time and of Death...' (Mahabharata 5.68.13), 'The Wheel of Time, the Wheel of the World' (Mahabharata 5.68.12) etc. Similarly it is stated elsewhere: 'Then at the end of a thousand Yugas, I shall withdraw the world again; making all beings, moving and unmoving, rest in Me' etc.

And regarding what is in Manava (Manu Smriti): 'That which is a thousand Yugas, indeed the day of Brahma, holy, they know; and the night of the same measure; they are the people who know day and night' (1.73)—there, since the reading is 'Ye' (Who), the connection is in order. But here (in Gita), in the verse 'Sahasra...', the word 'Yat' (Which/That) connects only with the word 'Ahah' (Day); and then for 'Te' (They), the word 'Ye' (Who) is required; and there too, in the connection 'Those who know (that), they are the people who know day and night'—a sentence in the form of praise defining the 'Knower of day and night' without context would be inconsistent with the subject; therefore the connection is 'Those who are people knowing day and night, they know thus'. Thus, one who propounds authoritativeness in the arrangement of Time is to be accepted here; with this intention he says 'Ye manushyadi' (Who... of humans etc.). The 'knowledge of day and night' being restated should be regarding all (times) as per fame; by that, the equality of even the Four-faced (Brahma) with humans etc. would be indicated; with this intention 'Manushyadi' etc. is said. To remove the delusion that the word 'Brahma' here refers to the Supreme Self, the word 'Chaturmukha' (Four-faced) is used. For the division of day and night restricted to a thousand yugas is famous for him alone; this is the purport. By the logic 'Injunctions and prohibitions with adjectives apply to the adjective', and since the part 'Those who are people knowing day and night' is restated, the 'knowledge of the limit of a thousand yugas' is alone enjoined here; with this intention 'They know that ending in a thousand chaturyugas' is said. 'Sahasrayugaparyantam'—that whose 'Paryanta' (end) is a thousand yugas. And the word 'Yuga' here refers to Chaturyuga in accordance with other proofs.

'Let there be such an arrangement of day and night for the Four-faced; what is that to the subject?'—the answer to this is the verse 'Avyaktat' (From the Unmanifest - 8.18). He states its meaning—with 'Tatra' (There). This is the intention—The word 'Vyakti' (Manifestation) here is not regarding Mahat etc., because of their origin even before the Four-faced (Brahma). Therefore, it is regarding only what is creatable by the Four-faced. 'Vyajyante' (Are manifested)—thus 'Vyaktayah'. Even there, since there is no dissolution of Satyaloka etc. in every Kalpa, it must be accepted as referring only to objects like body and senses existing inside the three worlds. And their origin is from the body of Brahma alone. And then, the word 'Avyakta' here also does not refer to the Root Unmanifest (Mula-Avyakta), but to the body of Brahma which is their material cause. And the usage of the word 'Avyakta' for the body is explained in the Sutra also: 'But the Subtle, because of fitness' (Brahma Sutra 1.4.2).

The specific cause of such creation and dissolution; and due to its non-destruction, the non-destruction of the stream of creation and dissolution; the avoidance of the contingency of 'arrival of unmerited' and 'loss of merited'; the pervasion of the stated meaning in all Kalpas; and the 'creation as before'—the verse 'Bhutagramah' (Multitude of beings - 8.19) propounds this; with this intention he says 'Sa evayam' (That very this). The word 'Bhuta' here refers to the Knower of the Field (Kshetrajna) qualified by non-sentient matter. That the helplessness which is the cause of being created and destroyed is indeed based on Karma—with this intention 'Karmavashya' (Subject to Karma) is said. The phrase 'Aharagame' (at the coming of day) should be continued in 'Bhutva' (having become/been born) also; with this intention the connection 'Having been born at the coming of day' is stated.

And this propounding of Occasional Dissolution (Naimittika Pralaya) is also an indication (upalakshana) for the Natural Dissolution (Prakrita Pralaya) famous in Shruti etc. That being so, the destruction of Satyaloka is established; for "Worlds up to Brahma-bhuvan" (8.16) was the starting point; with this intention he says "Tatha" (Similarly). Or, the word 'Ratryagama' (Coming of night) itself includes by implication (shakti) the coming of the final night of Brahma also; this is the purport. This is indicated by "At the end of thousand yugas in the form of the end of hundred years." And thus it is remembered elsewhere: "By his own measure, the life-span is considered a hundred years." Similarly, the word 'Aharagama' also includes the first day. When even elements like Earth etc. dissolve, what to speak of Brahma-loka, Brahma's body, Brahma's egg (universe) etc. which are begun by them—with this intention, the Shruti "Prithivi..." etc. is cited. The unification of the insentient substance in the state of Tamas is indeed heard in the Supreme God alone. Here too, "I am the origin and dissolution of the entire world" (7.6) etc. is indeed said; with this intention "Mayyeva" (In Me alone) is said. "He who creates Brahma first" (Svetasvatara 6.18), "Narayana alone existed, not Brahma not Ishana" (Mahopanishad 1.1)—by this order, the creation of Brahma etc. again, and again his dissolution etc. should also be contemplated.

He shows the utility of propounding such creation and dissolution to the context—with "Evam" (Thus). In all sections on creation and dissolution, this alone should be considered the purport. By "Of the entire distinct from Me," the previously said "I am of the entire..." (7.6) is reminded. And it is said in Mokshadharma also: "And there is no eternal being, moving or unmoving, in the world; except that one Person, Vasudeva, the Eternal" (Mahabharata 12.339.32).

ब्रह्माजी का कार्यभार एवं कार्यप्रणाली तथा सृष्टि की उत्पत्ति और लय का वर्णन इन दो श्लोकों में किया गया है। यहाँ कहा गया है कि दिन में जो कि एक सहस्र युग का है वे सृष्टि करते हैं और उनकी रात्रि का जैसे ही आगमन होता है वैसे ही सम्पूर्ण सृष्टि पुनः अव्यक्त में लीन हो जाती है।सामान्यतः जगत् में सृष्टि शब्द का अर्थ होता है किसी नवीन वस्तु की निर्मिति। परन्तु दर्शनशास्त्र की दृष्टि से सृष्टि का अभिप्राय अधिक सूक्ष्म है तथा अर्थ उसके वास्तविक स्वभाव का परिचायक है। एक कुम्भकार मिट्टी के घट का निर्माण कर सकता है लेकिन लड्डू का नहीं निर्माण की क्रिया किसी पदार्थ विशेष (उपादान कारण कच्चा माल जैसे दृष्टान्त में मिट्टी) से एक आकार को बनाती है जिसके कुछ विशेष गुण होते हैं। भिन्नभिन्न रूपों को पुनः विभिन्न नाम दिये जाते हैं। विचार करने पर ज्ञात होगा कि जो निर्मित नामरूप है वह अपने गुण के साथ पहले से ही अपने कारण में अव्यक्त रूप से विद्यमान था। मिट्टी में घटत्व था किन्तु लड्डुत्व नहीं इस कारण मिट्टी से घट की निर्मिति तो हो सकी परन्तु लड्डू का एक कण भी नहीं बनाया जा सका। अतः वेदान्ती इस निष्कर्ष पर पहुँचे कि सृष्टि का अर्थ है अव्यक्त नाम रूप और गुणों का व्यक्त हो जाना।कोई भी व्यक्ति वर्तमान में जिस स्थिति में रहता दिखाई देता है वह उसके असंख्य बीते हुये दिनों का परिणाम है। भूतकाल के विचार भावना तथा कर्मों के अनुसार उनका वर्तमान होता है। मनुष्य के बौद्धिक विचार एवं जीवन मूल्यों के अनुरूप होने वाले कर्म अपने संस्कार उसके अन्तःकरण में छोड़ जाते हैं। यही संस्कार उसके भविष्य के निर्माता और नियामक होते हैं।जिस प्रकार विभिन्न जाति के प्राणियों की उत्पत्ति में सातत्य का विशिष्ट नियम कार्य करता है उसी प्रकार विचारों के क्षेत्र में भी वह लागू होता है। मेढक से मेढक की मनुष्य से मनुष्य की तथा आम्रफल के बीज से आम्र की ही उत्पत्ति होती है। ठीक इसी प्रकार शुभ विचारों से सजातीय शुभ विचारों की ही धारा मन में प्रवाहित होगी और उसमें उत्तरोत्तर बृद्धि होती जायेगी। मन में अंकित इन विचारों के संस्कार इन्द्रियों के लिए अव्यक्त रहते हैं और प्रायः मन बुद्धि भी उन्हें ग्रहण नहीं कर पाती। ये अव्यक्त संस्कार ही विचार शब्द तथा कर्मों के रूप में व्यक्त होते हैं। संस्कारों का गुणधर्म कर्मों में भी व्यक्त होता है।उदाहरणार्थ किसी विश्रामगृह में चार व्यक्ति चिकित्सक वकील सन्त और डाकू सो रहे हों तब उस स्थिति में देह की दृष्टि से सबमें ताप श्वास रक्त मांस अस्थि आदि एक समान होते हैं। वहाँ डाक्टर और वकील या सन्त और डाकू का भेद स्पष्ट नहीं होता। यद्यपि प्रत्येक व्यक्ति की विशिष्टता को हम इन्द्रियों से देख नहीं पाते तथापि वह प्रत्येक में अव्यक्त रूप में विद्यमान रहती है उनसे उसका अभाव नहीं हो जाता है।उन लोगों के अव्यक्त स्वभाव क्षमता और प्रवृत्तियाँ उनके जागने पर ही व्यक्त होती हैं। विश्रामगृह को छोड़ने पर सभी अपनीअपनी प्रवत्ति के अनुसार कार्यरत हो जायेंगे। अव्यक्त से इस प्रकार व्यक्त होना ही दर्शनशास्त्र की भाषा में सृष्टि है।सृष्टि की प्रक्रिया को इस प्रकार ठीक से समझ लेने पर सम्पूर्ण ब्रह्मांड की सृष्टि और प्रलय को भी हम सरलता से समझ सकेंगे। समष्टि मन (ब्रह्माजी) अपने सहस्युगावधि के दिन की जाग्रत् अवस्था में सम्पूर्ण अव्यक्त सृष्टि को व्यक्त करता है और रात्रि के आगमन पर भूतमात्र अव्यक्त में लीन हो जाते हैं।यहाँ भगवान् श्रीकृष्ण इस पर विशेष बल देते हुये कहते हैं कि वही भूतग्राम पुनः पुनः अवश हुआ उत्पन्न और लीन होता है। अर्थात् प्रत्येक कल्प के प्रारम्भ में नवीन जीवों की उत्पत्ति नहीं होती। इस कथन से हम स्पष्ट रूप से समझ सकते हैं कि किस प्रकार मनुष्य अपने ही विचारों एवं भावनाओं के बन्धन में आ जाता है ऐसा कभी नहीं हो सकता कि कोई पशु प्रवृत्ति का व्यक्ति जो सतत विषयोपभोग का जीवन जीता है और अपनी वासनापूर्ति के लिए निर्मम और क्रूर कर्म करता है रातों रात सर्व शुभ गुण सम्पन्न व्यक्ति बन जाय। ऐसा होना सम्भव नहीं चाहे उसके गुरु कितने ही महान् क्यों न हों अथवा कितना ही मंगलमय पर्व क्यों न हो और किसी स्थान या काल की कितनी ही पवित्रता क्यों न हो।जब तक शिष्य में दैवी संस्कार अव्यक्त रूप में न हों तब तक कोई भी गुरु उपदेश के द्वारा उसे तत्काल ही सन्त पुरुष नहीं बना सकता। यदि कोई तर्क करे कि पूर्व काल में किसी विरले महात्मा में किसी विशिष्ट गुरु के द्वारा तत्काल ही ऐसा अभूतपूर्व परिवर्तन लाया गया तो हमको किसी जादूगर के द्वारा मिट्टी से लड्डू बनाने की घटना को भी स्वीकार करना चाहिए लड्डू बनाने की घटना में हम जानते हैं कि वह केवल जादू था दृष्टिभ्रम था और वास्तव में मिट्टी से लड्डू बनाया नहीं गया था। इसी प्रकार जो बुद्धिमान लोग जीवन के विज्ञान को समझते हैं और गीताचार्य के प्रति जिनके मन में कुछ श्रद्धा भक्ति है वे ऐसे तर्क को किसी कपोलकल्पित कथा से अधिक महत्व नहीं देंगे। ऐसी कथा को केवल काव्यात्मक अतिशयोक्ति के रूप में स्वीकार किया जा सकता है जो शिष्यों द्वारा अपने गुरु की स्तुति में की जाती हैं।वही भूतग्राम का अर्थ है वही वासनायें। जीव अपनी वासनाओं से भिन्न नहीं होता। वासनाक्षय के लिए जीव विभिन्न लोकों में विभिन्न प्रकार के शरीर धारण करता है। इसमें वह अवश है। अवश एक प्रभावशाली शब्द है जो यह सूचित करता है कि अपनी दृढ़ वासनाओं के फलस्वरूप यह जीव स्वयं को अपने भूतकाल से वियुक्त करने में असमर्थ होता है। जब हम ज्ञान के प्रकाश की ओर पीठ करके चलते हैं तब हमारा भूतकाल का जीवन हमारे मार्ग को अन्धकारमय करता हुआ हमारे साथ ही चलता है। ज्ञान के प्रकाश की ओर अभिमुख होकर चलने पर वही भूतकाल नम्रतापूर्वक संरक्षक देवदूत के समान आत्मान्वेषण के मार्ग में हमारा साथ देता है।एक देह को त्यागकर जीव का अस्तित्व उसी प्रकार बना रहता है जैसे नाटक की समाप्ति पर राजा के वेष का त्याग कर अभिनेता का। नाटक के पश्चात् वह अपनी पत्नी के पति और बच्चों के पिता के रूप में रहता है। एक देह विशेष को धारण कर कर्मों के रूप में अपने मन की वासनाओं या विचारों का गीत गाना ही सृष्टि है और उपाधियों को त्यागने पर विचारों का अव्यक्त होना ही लय है। वीणावादक अपने वाद्य के माध्यम से अपने संगीत के ज्ञान को व्यक्त करता है किन्तु जब वीणा को बन्द कर दिया जाता है तो उस वादक का संगीतज्ञान अव्यक्त अवस्था में रहता है।मनुष्य का बाह्य जगत् से सम्पर्क होने या उसकी वासनायें अर्थात् अव्यक्त निरन्तर परिवर्तित होता रहता है। यह पहले भी कहा जा चुका है कि यह निरन्तर परिवर्तन एक अपरिवर्तनशील नित्य अविकारी अधिष्ठान के बिना ज्ञात नहीं हो सकता। उसी अधिष्ठान पर इस परिवर्तन का आभास होता है।वह नित्य अधिष्ठान क्या है जिस पर इस सृष्टि का नाटक खेला जाता है

(Objection) "Now, who knows thus that there is return from all worlds? For Brahma and others indeed are heard to be existing for a very long time. How are they themselves subject to return? For if they are subject to return, they too would be possessed of the nature of origin and dissolution?" Anticipating this doubt, He says—"Sahasra" (Thousand) etc. up to "Agama" (Arrival - end of verse 8.19).

Those indeed who are far-sighted, they see the night and day even of Brahma as dissolution and origin. And thus, day by day, those very ones waking up follow their own respective activities; and every night, there is the standing (residence) of those very ones whose vibration has ceased, in the form of potential power only.

Thus in creation and dissolution, there is repeated becoming (existence). Not others and others are created, but those very Jivas. But the distinction is only of the nature of the perception of 'long' and 'quick' caused by Time. And this limitation exists even for the Prajapatis. And therefore, they too are indeed possessed of the nature of origin and dissolution; this is established.

Suspecting inconsistency of the subsequent section, he says—"Mam prapya" (Having attained Me). "Of those established (in Me)" is the remainder. For that (non-return) was stated merely as a proposition; since the power of the 'Unmanifest' is described here, how is it called 'Atman' (Self)? To this it was said—"Named Unmanifest" (Avyaktakhya). "Dissolution etc." implies the Self's causality of that. To indicate the absence of "having this as first" (beginning) regarding creation and dissolution, it is stated by transgressing the (order of) Gita.

Here, to refute the perception that the word "Sahasra" denotes "ten hundreds," he says—"Sahasra". This is a synonym for the word "Many" (Bahu), and not the famous meaning (1000). "Since the famous day and night of Virincha (Brahma) end in a thousand Chaturyugas, how is this (interpretation proper)?" To this he says—"Brahma" (Supreme Brahman). And thus, since the 'Two-Parardha Dissolution' (Mahapralaya) and the 'Primordial Creation' are intended here, what is said is logical. (Objection) "Now, since the Supreme Brahman is eternal, there are no day and night in Him; so how does this refer to Him?" To this he says—"Sa" (That). "That actionless state is the 'Night' even of the perfect-formed Hari"—this is the meaning. By this, 'Day' is also established.

(Objection) "This would be so if there were proof here for intending the Two-Parardha Dissolution and Primordial Creation?" To this he says—"Dviparardha". Similarly, "Primordial Creation" should also be grasped. For in the intermediate creation and dissolution, there is no origination and destruction of all effects; this is the purport. And because of the agreement of other scriptures also, it is thus—he says "Uktam cha" (And it is said). For this reason also it is thus—he says—"Yah" (That which... 8.20). For in intermediate dissolution, there is no destruction of all elements like Akasha etc.; nor is there imperishability of Virincha (Brahma) when the five elements are destroyed; this is the purport.

Thus, even though Samsara is quickly perishable, there is no cessation of it, because of the repeated manifestation due to helplessness caused by afflictions (kleshas), Karma, etc., and because of the disappearance of what has manifested, again solely under the influence of afflictions, etc. Since all beings revolving in Samsara lack independence and are indeed helpless (avaśa), they are bound to the continuous connection of miseries like birth and death; therefore, to generate detachment thinking "Enough with this Samsara,"

or to avoid [the logical defects of] kṛtanāśa (loss of earned merit) and akṛtābhyāgama (accrual of unearned merit) by showing that manifestation occurs again and again with the same name and form, He says — "Bhūtagrāma": the multitude of beings characterized as moving and non-moving, which existed in the previous Kalpa, is "this very same one" being born in this Kalpa, and it is not that in every Kalpa they are different from one another.

Because the theory of Asatkāryavāda (production of the non-existent) is not accepted. As per the Shruti: "The Creator ordained the Sun and the Moon just as before; and the sky, the earth, the atmosphere, and heaven"; and according to the logic [of the Brahma Sutras]: "Because of having the same name and form, there is no contradiction even in the repetition [of creation], because it is seen [in Shruti] and stated in Smriti."

Avaśa means dependent on ignorance (Avidya), desire, Karma, etc. O Partha, the rest is clear.

And those dissolved there are born again; He states this with "Bhūtagrāma" etc. "That very same" — meaning the aforementioned, "this" perceptible Bhūtagrāma (multitude of beings) — moving and non-moving — which is devoid of connection with Me, having come into being again and again, dissolves at "the arrival of night," i.e., at the end of the day, being avaśa (helpless/dependent).

"O Partha" — meaning, listen attentively.

In the exact same way, at "the arrival of day," it "arises" (prabhavati), meaning it is born, being indeed helpless.

"Bhūtagrāma" means the multitude of beings characterized as moving and non-moving; that which existed in the previous Kalpa is "this very same one," not another. Having come into being again and again at the arrival of day, it dissolves at the arrival of night — at the end of the day — being avaśa, i.e., strictly non-independent, O Partha; and it arises (prabhavati), i.e., is born, at the arrival of day, being indeed helpless.

Regarding the Imperishable (Akṣara) which was introduced, the means of its attainment was specified by "Om ity ekākṣaraṃ brahma" (Gita 8.13), etc.

Now, with the desire to specify the nature of that very Imperishable, this is spoken [in the following verses], indicating that "this is to be reached by this path of Yoga" —

He determines that origin and dissolution belong to those very individualities (vyashtis) alone, and not to others who are new or liberated — with "Bhūtagrāma," etc.

That which was mentioned before is "this very same one," who is avaśaḥ (helpless), meaning dependent on the modes (gunas) of Nature (Prakriti).

भूतग्रामः multitude of beings? सः that? एव verily? अयम् this? भूत्वा भूत्वा being born again and again? प्रलीयते dissolves? रात्र्यागमे at the coming of night? अवशः helpless? पार्थ O Partha? प्रभवति comes forth? अहरागमे at the coming of day.Commentary Avidya (ignorance)? Kama (desire) and Karma (action) are the three knots that bind the individual to Samsara. Desire is born of Avidya. Man exerts to attain and enjoy the objects of his desires. During this activity he favours some and injures others through the force of RagaDvesha (love and hatred or attraction and repulsion). Therefore he is caught in the wheel of Samsara or transmigration. He has to take birth again and again to reap the fruits of his own actions. He repeatedly comes forths and dissolves through the force of his own Karma.The individual souls have lost their independence as they are bound by ignorance? desire and activity. Therefore they are subject to the sorrows? miseries and pains of this Samsara. In order to create dispassion in their minds and a longing for liberation in their hearts? and to remove the fallacious belief that a man reaps the fruits of what he has not done or that he does not reap the fruits of what he has done? the Lord has said that all creatures involuntarily come into being again and again at the coming of the day and dissolve at the coming of the night (on account of the actions or Karmas caused by desire born of ignorance).

O son of Prtha, bhutva, after being born again and again at the approach of day; sah eva, that very-not any other; bhutagramah, multitude of beings, consisting of the moving and the non-moving objects that existed in the earlier cycle of creation; praliyate, disappears repeatedly; avasah, in spinte of itself, [For they are impelled by their own defects] without any independence whatever; ratri-agame, at the approach of night, at the close of the day. Prabhavati, it comes to life, verily in spite of itself; ahar-agame, at the approach of day.
The means for the attainment of that Immutable which was introduced has been pointed out in, 'He who departs by leaving the body while uttering the single syllable, viz Om, which is Brahman, ' etc. (13). Now, with a vies to indicating the real nature of that very Immutable, this is being said-that It is to be reached through this path of yoga:

The same multitude of beings, controlled by Karma, evolves again and again, undergoing dissolution at the coming of night. Again at the coming of the day it comes forth. Similarly, at the end of the life span of Brahma which consists of a hundred years of three hundred and sixty days each, each Brahma-day being a thousand Caturyugas, all the worlds including that of Brahma and Brahma himself dissolve into Me in accordance with the order thus described in the Srutis: 'The earth is dissolved into the waters, the waters are dissolved into light' etc., (Su. U., 2). The process of involution ends, after passing through all the other stages of dissolution, with the Avyakta, Akasa and Tamas. Therefore, for every other entity except Myself, origination and annihilation are unavoidable. So for those who seek Aisvarya (prosperity and power) birth and dissolution according to the above mentioned time arrangement are unavoidable. But in the case of those who attain to Me, there is no return again to Samsara. [The immense duration of time, according to ancient thinkers, is as follows: Catur-yuga, or a unit of the four yugas of Krta, Treta, Dvapara and Kali, has a cumulative duration of 4,320,000 human years. A thousand such periods constitute a day time of Brahma and a similar period his night. Periodic creation and dissolution of the universe take place in these two periods respectively. One year of Brahma consists of 360 such diurnal period. A Brahma has a life-span of 100 such years - i.e., 311, 040, 000,000,000 human years. At the end of it, there is a Mahapralaya, and a new Brahma comes into being. Time thus goes on endlessly].
Now Sri Krsna teaches that there is no return to Samsara even for those who have attained Kaivalya (isolation of the self).