Bhagavad Gita - Chapter 9 - Shloka (Verse) 16

व्याख्या--[अपनी रुचि, श्रद्धा-विश्वासके अनुसार किसीको भी साक्षात् परमात्माका स्वरूप मानकर उसके साथ सम्बन्ध जोड़ा जाय तो वास्तवमें यह सम्बन्ध सत्के साथ ही है। केवल अपने मन-बुद्धिमें किञ्चिन्मात्र भी संदेह न हो। जैसे ज्ञानके द्वारा मनुष्य सब देश, काल, वस्तु, व्यक्ति आदिमें एक परमात्मतत्त्वको ही जानता है। परमात्माके सिवाय दूसरी किसी वस्तु, व्यक्ति, घटना, परिस्थिति, क्रिया,आदिकी किञ्चिन्मात्र भी स्वतन्त्र सत्ता नहीं है--इसमें उसको किञ्चिन्मात्र भी संदेह नहीं होता। ऐसे ही भगवान् विराट्रूपसे अनेक रूपोंमें प्रकट हो रहे हैं; अतः सब कुछ भगवान्-ही-भगवान् हैं -- इसमें अपनेको किञ्चिन्मात्र भी संदेह नहीं होना चाहिये। कारण कि 'यह सब भगवान् कैसे हो सकते हैं?' यह संदेह साधकको वास्तविक तत्त्वसे, मुक्तिसे वञ्चित कर देता है और महान् आफतमें फँसा देता है। अतः यह बात दृढ़तासे मान लें कि कार्य-कारणरूपे स्थूल-सूक्ष्मरूप जो कुछ देखने, सुनने, समझने और माननेमें आता है, वह सब केवल भगवान् ही हैं। इसी कार्य-कारणरूपसे भगवान्की सर्वव्यापकताका वर्णन सोलहवेंसे उन्नीसवें श्लोकतक किया गया है।]

यदि भक्तलोग बहुत प्रकारसे उपासना करते हैं तो आपकी ही उपासना कैसे करते हैं इसपर कहते हैं --, क्रतु -- श्रौतयज्ञविशेष मैं हूँ और यज्ञस्मार्तकर्मविशेष भी मैं ही हूँ। तथा जो पितरोंको दिया जाता है? वह स्वधा नामक अन्न भी मैं ही हूँ। सब प्राणियोंसे जो खायी जाती है? उसका नाम औषध है? वह औषध भी मैं ही हूँ। अथवा यों समझो कि सब प्राणियोंका साधारण अन्न स्वधा है और व्याधिका नाश करनेके लिये काममें ली जानेवाली भेषज औषध है। तथा जिसके द्वारा देव और पितरोंको हवि पहुँचायी जाती है वह मन्त्र भी मैं ही हूँ। इसके अतिरिक्त मैं ही आज्य हविघृत हूँ? जिसमें होम किया जाता है वह अग्नि भी मैं ही हूँ और मैं ही हवनरूपकर्म भी हूँ।

(Doubt:) If (worshippers worship in many ways), then worship directed solely at the Lord would not be established?

(Answer:) Even though they meditate adopting various forms/differences, they are meditating on the Lord alone, because He is the Self of all. He states this with 'Ata aha'.

Showing that there is no repetition in the words 'Kratu' and 'Yajna', he explains using terms like 'Shrauta'.

The collective meaning is that the entire aggregate of action (Kriya), instruments of action (Karaka), and result (Phala) does not exist apart from the Lord.

Question: If they worship in many ways, how is their worship directed solely to You established? Answer: Anticipating this, He speaks with the intent that even while meditating through various modes, they meditate on Me alone because I am the Self of all.

'Aham kratuh'—I am the Vedic sacrifice (Shrauta karma). If one asks why the commentator did not interpret 'Kratu' as 'resolution' (Sankalpa/meditation on deity), understand it is because of its juxtaposition with 'Yajna'.

'Yajna' refers to Smarta rituals (like Vaishvadeva), which is also Me. Food offered to ancestors is understood by 'Svadha'. 'Aushadham' is food eaten by all living beings. Alternatively, 'Svadha' can mean ordinary food and 'Aushadham' medicine that cures disease.

The 'Mantra' by which oblation is given, the 'Ajyam' (ghee/oblation), the 'Agni' (fire) into which it is poured, and 'Hutam' (the act of offering)—all are Me. The collective meaning is that the aggregate of action, doer/instrument, and result is not different from Me.

He explains the special knowledge (Vijnana) promised earlier with the verse beginning 'Aham kratuh'.

'Kratu' refers to Agnishtoma and other Vedic sacrifices.

'Yajna' is the renunciation of materials intended for a deity. As it is said: 'Renunciation of materials intended for the gods is called Yajna.'

He elaborates on this very worship with 'Aham'.

'Kratu' is resolution (Sankalpa) in the form of meditation on a deity. 'Yajna' is Shrauta and Smarta ritual involving the offering of materials for a deity. 'Svadha' is food for ancestors. 'Aushadham' is food for humans. 'Mantra' is that by which offering is made. 'Ajyam' is the oblation. 'Agni' is fire. 'Hutam' is the act of throwing (offering).

Since all of this is Me alone, their 'Universal' (Vishvatomukha) worship is highly appropriate.

'Aham Kratuh'—I am the Vedic sacrifice like Jyotishtoma. I alone am the 'Yajna' (Maha-yajna/Great Sacrifice). I alone am 'Svadha', which gives nourishment to the ancestors. I am 'Aushadham' and I am the oblation (Havis).

I alone am the 'Mantra', and I alone am the 'Ajyam' (clarified butter).

This (Ajyam) is illustrative; it means I am also other oblations like Soma.

I am the 'Agni' (Fire) such as the Ahavaniya, and I alone am the 'Homa' (act of offering).

He expounds on His nature as the Self of all in four verses beginning with 'Aham'.

'Kratu' is the Shrauta sacrifice like Agnishtoma. 'Yajna' is the Smarta sacrifice like the Five Great Sacrifices (Pancha-mahayajna). 'Svadha' is the Shraddha rite etc., for ancestors. 'Aushadham' is food derived from plants or medicine. 'Mantra' refers to the hymns (Yajya, Puronuvakya, etc.). 'Ajyam' is the means of sacrifice (ghee). 'Agni' is the fire (Ahavaniya, etc.). 'Hutam' is the act of offering.

All this is Me alone.

Although unity and distinctness could be spoken of in terms of Para, Vyuha, etc., keeping with the subsequent text, the intended meaning is as stated. He explains the contextually relevant meaning of the four verses starting 'Aham kratuh'.

By distinguishing 'Jyotishtoma etc.' and 'Maha-yajna', he avoids repetition between 'Kratu' and 'Yajna'. (The division into physical, mental, Shrauta, Smarta is not strictly followed here). Maha-yajnas are fivefold (Brahma-yajna, etc.). The word 'eva' (alone) applies everywhere.

Due to the context of sacrifice, the proximity to 'Svadha', and the separate mention of 'Ajyam', the word 'Aushadham' here refers to a specific offering (Havis) derived from plants—interpreted as 'I am the offering made of plants'. This refutes the interpretation of 'Svadha' and 'Aushadham' as merely food and medicine.

He dispels the doubt that 'specific injunction implies exclusion of the rest' by saying 'Pradarshanartham' (this is illustrative). Similarly, later mentions of 'Grandfather' should be taken to include Great-grandfather, etc.

Since the context is specific (ritual), 'Agni' does not mean the third element (Fire) generally, but 'Ahavaniya fire', etc. Since oblations were already mentioned, 'Hutam' here refers to the action—'Homa' (act of offering).

,इस श्लोक में उक्त विचार को इसके पूर्व भी एक प्रसिद्ध श्लोक में व्यक्त किया गया था। हवन क्रिया तथा उसमें प्रयुक्त विविध सामग्रियों के रूपक के द्वारा इस श्लोक में आत्मा की सर्वरूपता एवं सर्वात्मकता का बोध कराया गया है। कर्मकाण्ड में वर्णित कर्मानुष्ठान ही पूजाविधि है। वेदों में उपदिष्ट यज्ञ कर्म को क्रतु तथा स्मृतिग्रन्थों में कथित कर्म को ही यज्ञ कहा जाता है? जिसका अनुष्ठान महाभारत काल में किया जाता था। पितरों को दिया जाने वाला अन्न स्वधा कहलाता है। अर्जुन को यहाँ उपदेश में बताया गया है कि उपर्युक्त ये सब क्रतु आदि मैं ही हूँ।इतना ही नही वरन् यज्ञकर्म में प्रयुक्त औषधि? अग्नि में आहुति के रूप में अर्पित किया जाने वाला घी (आज्यम्)? अग्नि? कर्म में उच्चारित मन्त्र और हवन क्रिया ये सब विविध रूपों में आत्मा की ही अभिव्यक्ति हैं। जब स्वर्ण से अनेक आभूषण बनाये जाते हैं? तब स्वर्ण निश्चय ही यह कह सकता है कि मैं कुण्डल हूँ? मैं अंगूठी हूँ? मैं कण्ठी हूँ? मैं इन सब की चमक हूँ आदि। इसी प्रकार? आत्मा ही सब रूपों का? घटनाओं आदि का सारतत्त्व होने के कारण भगवान् श्रीकृष्ण का उक्त कथन दार्शनिक बुद्धि से सभी पाठकों को स्वीकार्य होगा।और --

(Note: This commentary covers Verses 16-19). Objection: Action (Karma) involves a multitude of factors (doer, instrument, etc.) and is dominated by difference; how can it lead to the undivided State of God? Answer: This is addressed from 'Aham kratuh' to 'Arjuna' (Verse 19).

Action, which depends on means that are imagined [as distinct] within the one indivisible Reality (Brahman), accomplishes unity again. When action is performed with the realization that all factors (Karakas) are the Self, it is not far from attaining the State of God.

As stated (Spandakarika 3.16): 'That power of action of Shiva, present in the bound soul (Pashu), binds; but when known as abiding in its own path (nature of Shiva), it bestows perfection.'

The verse 'Tapamyaham' (I radiate heat) is spoken in the context of Non-duality.

To refute the interpretation that this verse expands on the 'Universal form' (Sarvatmakatva) mentioned as 'Vishvatomukham', (Madhvacharya) says 'Pratijnatam' (referring to the specific knowledge promised earlier).

Otherwise, there would be a failure to state what was promised.

The explanation should be understood like 'Raso'ham apsu' (7.8) [meaning God is the essence/controller in all, not identical to them].

'Kratavah' explains the difference in meaning between 'Kratu' and 'Yajna' as a difference between general and specific.

If they worship in many ways, how is it 'You alone'? Anticipating this, He expands on His Universal Form in four verses. Although He could have simply said 'I am everything', the detailed enumeration of parts is by the logic of 'Avayutyanuvada' (re-statement by separation).

'Kratu' is Shrauta sacrifice. 'Yajna' is Smarta sacrifice (Vaishvadeva, etc.). 'Svadha' is food for ancestors. 'Aushadham' is food or medicine from plants.

'Mantra' is the hymn. 'Ajyam' is ghee (implying all oblations). 'Agni' is the fire. 'Hutam' is the act of offering.

All this is Me, the Supreme Lord. The word 'Aham' (I) is repeated with each to show that knowledge of even one of these constitutes worship of God.

The collective meaning is that nothing—action, instrument, or fruit—exists apart from God.

Question: Those who worship You, the One, in 'many ways' are indeed wise; how does this relate to ignorance or knowledge? Answer: To show that they worship knowing Me to be the essence of all those forms, He reveals His nature as the Self of all in four verses starting with 'Kratu'.

'Kratu'—I am the presiding deity of the sacrifice (the Adhidaivika form, the bestower of fruit). 'Yajna'—I am the ritual (Dharma) like Agnihotra. 'Svadha'—I am the Shraddha/Pitri-yajna for ancestors. 'Aushadham'—I am the medicine curing all diseases or food. 'Mantra'—I am the Vedic hymns. 'Ajyam'—oblation material. 'Agni'—Ahavaniya fire. 'Hutam'—Homa (offering).

'Aham Kratuh'—I alone am the specific Shrauta ritual. 'Aham Yajna'—I am the Smarta ritual. Moreover, 'Svadha'—I am the food offered to ancestors. 'Aham Aushadham'—I am the food eaten by all living beings, denoted by the word Aushadha (like rice, barley, etc.).

Alternatively, 'Svadha' may mean food common to all beings, and 'Aushadham' medicine for curing disease.

'Mantra'—I am the chant by which oblation is offered to ancestors and gods. I alone am the 'Ajyam' (ghee) and the 'Havis' (oblation). I am the 'Agni' (fire) into which oblation is poured. I am the 'Hutam'—the act of offering.

Elaborating on the final view (Knowledge) as established, He speaks in four verses starting with 'Aham' for the attainment of the four goals of life.

Although saying 'I am all' would suffice, the detailed enumeration (like the cakes in Vaishvanara sacrifice) is to show that fruit is bestowed according to the specific form worshipped. Thus, to teach that those who worship Me knowing Me in those forms receive all fruit from Me alone, He says 'Kratu'.

'Kratu'—I am the resolution (Sankalpa) in Shrauta rituals; I am Brahman. 'Yajna'—I am Shrauta sacrifice like Soma. 'Svadha'—Food offered to ancestors in Nandimukha etc. 'Aushadham'—Food like rice etc. (Brahman). 'Mantra'—I am Gayatri etc., Atharvana, and Yajya hymns. 'Ajyam'—Ghee (implying all oblations). 'Agni'—I am the Treta fires and the Fire of Panchagni-vidya. 'Hutam'—I am the act of offering (Brahman).

The word 'Aham' is used with each to teach that they should be worshipped as Brahman.

अहम् I? क्रतुः sacrifice? अहम् I? यज्ञः the sacrifice? स्वधा the offering to Pitris or ancestors? अहम् I? अहम् I? औषधम् the medicinal herbs and all plants? मन्त्रः sacred syllable? अहम् I? अहम् I? एव also? आज्यम् ghee or clarified butter? अहम् I? अग्निः the fire? अहम् I? हुतम् the offering.Commentary Kratu is a kind of Vedic sacrifice.Yajna is the worship enjoined in the Smriti or the holy books laying down lay and the code of conduct.I am the Mantra? the chant with which the oblation is offered to the manes or ancestors? and the shining ones (the Devatas or gods).Hutam also means the act of offering.Aushadham All plants including rice and barley or medicine that can cure diseases. (Cf.IV.24)

Aham, I; am the kratuh, a kind of Vedic sacrifice; I Myself am the yajnah, sacrifice as prescribed by the Smrtis; further, I am svadha, the food that is offered to the manes; I am ausadham-by which word is meant the food that is eaten by all creatures. Or, svadha means food in general of all creatures, and ausadha means medicine for curing diseases. I am the mantra with which offering is made to manes and gods. I Myself am the ajyam, oblations; and I am agnih, the fire-I Myself am the fire into which the oblation is poured. And I am the hutam, act of offering.
Besides,

I am the Kratu, namely, I am Jyotistoma and other Vedic sacrifices. I alone am the Great Sacrifice (the fivefold sacrifices). I am the Svadha, the libation offered to nourish the hosts of manes. I am the herb, namely, oblation. I am the Mantra. I alone am the clarified butter. This implies other illustrations also. I alone am the oblation of Soma etc. Such is the meaning. I am the fire such as Ahavaniya etc. I am the act of offering into fire.