Bhagavad Gita - Chapter 9 - Shloka (Verse) 19

व्याख्या --'तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च'--'पृथ्वीपर जो कुछ अशुद्ध, गंदी चीजें हैं, जिनसे रोग पैदा होते हैं, उनका शोषण करके प्राणियोंको नीरोग करनेके लिये (टिप्पणी प0 505.2) अर्थात् ओषधियों, जड़ी-बूटियोंमें जो जहरीला भाग है, उसका शोषण करनेके लिये और पृथ्वीका जो जलीय भाग है, जिससे अपवित्रता होती है, उसको सुखानेके लिये मैं ही सूर्यरूपसे तपता हूँ। सूर्यरूपसे उन सबके जलीय भागको ग्रहण करके और उस जलको शुद्ध तथा मीठा बना करके समय आनेपर वर्षारूपसे प्राणिमात्रके हितके लिये बरसा देता हूँ, जिससे प्राणिमात्रका जीवन चलता है।

तथा --, मैं ही सूर्य होकर अपनी कुछ प्रखर रश्मियोंसे सबको तपाता हूँ और कुछ किरणोंसे वर्षा करता हूँ तथा वर्षा कर चुकनेपर फिर कुछ रश्मियोंद्वारा आठ महीनेतक जलका शोषण करता रहता हूँ और वर्षाकाल आनेपर फिर बरसा देता हूँ। हे अर्जुन देवोंका अमृत और मर्त्यलोकमें बसनेवालोंकी मृत्यु तथा सत् और असत् सब मैं ही हूँ अर्थात् जो जिसके सम्बन्धसे विद्यमान है वह और जो उसके विपरीत है वह भी मैं ही हूँ। परंतु ( यह ध्यानमें रखना चाहिये कि ) स्वयं भगवान् अत्यन्त असत् नहीं हैं। अथवा सत् और असत्का अर्थ यहाँ कार्य और कारण समझना चाहिये। जो ज्ञानी पहले कहे हुए क्रमानुसार एकत्वपृथक्त्व आदि विज्ञानरूप यज्ञोंसे पूजन करते हुए मेरी उपासना करते हैं वे अपने विज्ञानानुसार मुझे ही प्राप्त होते हैं।

Also for this reason, one should not dispute the 'Universal Selfhood' of the Lord—He says 'Kincha' (Moreover) etc.

Relying on the Smriti "Rain is born from the Sun," he (Shankara) explains—'Kaishchit' etc. (Doubt:) 'Releasing' and 'Withholding' rain by the same agent at the same time are contradictory? Anticipating this, he says—'Ashtabhih' (By eight months...) etc. The meaning is: Due to difference in seasons, the withholding and releasing of rain by one agent is not contradictory.

That effect which is related to a cause and is connected (manifested) is here called 'Sat'; and the cause itself, unmanifested by causal relation, with unmanifest name and form, is treated as 'Asat'; he explains this with 'Sat' (in Bhashya).

He refutes Nihilism (Shunyavada)—'Na punah' (But not...) etc. If the Lord were absolutely non-existent, the projection of cause and effect would not stand without a substratum—this is the meaning.

Then, should one accept the literal existence of effect and non-existence of cause (as in some schools)? Anticipating this, he negates it with the word 'Va' (Or)—'Karya...' (in Bhashya). For, the effect does not have absolute existence due to the Shruti "Vacharambhanam..." (Creation is name only); nor does the other (Cause) have absolute non-existence due to Shruti "Kutas tu khalu..." (How indeed from non-being could being arise?)—this is the meaning.

Anticipating 'What is the fruit for those whose minds are absorbed in God through the mentioned Knowledge-Sacrifices?', he says Liberation occurs either immediately or gradually—'Ye' (Those who...) etc.

किंच—मैं आदित्य होकर, कुछ किरणों से ग्रीष्म ऋतु में 'तपता हूँ'। कुछ किरणों से मैं 'वर्षा' को—जो पहले मेरे द्वारा ही छोड़ी गई थी—आठ महीनों में 'निगृह्णामि' (रोकता/सोखता हूँ)। कुछ किरणों से मैं पुनः वर्षा ऋतु में 'उत्सृजामि' (छोड़ता हूँ)।

'अमृतम्' और 'मृत्यु' भी मैं ही हूँ। 'सत्' और 'असत्' भी मैं ही हूँ।
जिस कारण के सम्बन्ध से जो कार्य नाम और रूप से व्यक्त होता है, वह यहाँ 'सत्' शब्द से लिया जाता है। कारण के सम्बन्ध के बिना (पृथक्) नाम-रूप से अनभिव्यक्त, कारणात्मा रूप में स्थित (वस्तु) 'असत्' कही जाती है।

(शंका:) "ननु—सत् और असत् शब्दों का मुख्य अर्थ (अस्तित्व और अनस्तित्व) क्यों नहीं स्वीकार किया जाता?"
(समाधान:) यदि ऐसा कहो, तो—"विकार वाणी का आरम्भ मात्र है, नाम मात्र है, मिट्टी ही सत्य है"; "तद-अनन्यत्वम् आरम्भण..." (ब्रह्मसूत्र); "विमत (जगत) मिथ्या है, दृश्य होने से, परिच्छिन्न होने से, जड़ होने से, शुक्ति-रजतवत"; "आत्मज्ञानी शोक को तर जाता है"—इस श्रुति-उक्त बंध-उपलक्षित संसार की निवृत्ति प्रपंच के मिथ्यात्व के बिना अनुपपन्न (असंभव) है। इन श्रुति, सूत्र, अनुमान और अर्थापत्ति प्रमाणों से कार्य-समूह के 'असत्त्व' (मिथ्यात्व) का अवधारण होने से, और सर्वाधिष्ठान (ब्रह्म) के शून्य होने के अयोग से (इसलिए मुख्य अर्थ नहीं लिया)—ऐसा ग्रहण करो।

इस प्रकार का (सर्वात्मक) होते हुए भी, वस्तुतः मैं सर्व-उपाधियों से विनिर्मुक्त 'स्वच्छ' ही हूँ—यह ध्वनित करते हुए सम्बोधन करते हैं—'हे अर्जुन'।

'Sat' is the Effect; 'Asat' is the Cause.

(Citation:) "Because of having a manifest form, the Effect is called 'Sat' by the wise; and because of having an unmanifest form, the Cause is termed 'Asat'"—this is the lexicon/statement.

Also in Mahabharata: "That universe which is both Asat and Sat, and That which is beyond Sat and Asat..."

Becoming the Sun, I 'heat'. I 'withhold' the 'Varsham' i.e., rain, for eight months by some rays. And I 'release' it for four months by some (rays).

'Amritam'—Life; 'Mrityuh'—Death. Or 'Amrita'—the food of gods (Nectar). 'Sat'—Good; 'Asat'—Bad.

All this is I alone. Therefore, for those worshipping Me as the 'Vishvatomukha' (Universal Form), I bestow grace in 'all forms'—this is the idea.

In the form of Fire, Sun, etc., I alone 'heat'. In summer etc., I alone 'withhold' the rain; and in the rainy season also, I alone 'release' it.
'Amritam' and 'Mrityuh'—that by which the world lives and that by which it dies—both of those are I alone.
Why say much here? 'Sat' and 'Asat' also are I alone.

'Sat'—that which exists at present; 'Asat'—that which is past and future.
(Meaning:) Being embodied in the Sentient (Chit) and Insentient (Achit) entities existing in all states, I alone abide as 'those respective modes/forms'—this is the meaning.

Thus, contemplating with the 'Knowledge of Oneness' that "I alone abide as 'That Mode' (Universal Form), having the entire universe situated in divided names and forms (Bahudha/Prithaktvena) as My body"—those who worship Me are indeed the Great Souls.

Having thus stated the conduct of the wise Mahatmas whose sole enjoyment is the experience of God; to show their distinctness, He states the conduct of the ignorant ones desiring desires—

Moreover—'Tapami' etc. Being established as the Sun, in the summer season I 'heat'—I cause heat to the world. And at the time of rain, I 'release' the rain. And sometimes (in summer) I 'withhold'—draw up—the rain.

'Amritam'—Life; and 'Mrityuh'—Destruction. 'Sat'—the Gross Visible; and 'Asat'—the Subtle Invisible.

Thinking "All this is I alone," they worship Me 'manifoldly'—this connects with the previous verse (15).

As will be stated in "Evam pradhanyatah" (10.19), having shown that the 'existence' of excellent objects known by various names in the world depends on Him; now it is stated that their 'activity' also depends on Him—with 'Tapami'.

Since in His essential nature He is not the cause of heat, He shows it in His 'qualified' form (Ramanuja said)—'Agnyadityadi' (In the form of Fire, Sun, etc.). By 'adi', heated substances are also intended.

To reconcile contradictory actions (withholding/releasing) by one agent, He refers to the difference in time etc.—'Grishmadau' (In summer etc.) and 'Varshasu' (In rains). Here it should be understood as 'in the form of rain-clouds' etc. Similarly, specific rays are also implied.

Some say that from 'Aham kratuh' (9.16) up to here, the intention is to cover Adhiyajna, Adhipraja, Adhiveda, Adhyatma, and Adhidaivata.

Now, summarizing as 'supportive' and 'obstructive', He says 'Amritam chaiva Mrityushcha'. Since used with the word 'Mrityu' (cause of death), the word 'Amrita' here refers merely to 'counteractant of death' (Life). If it meant 'Nectar', it would have been read with 'Poison'. And because it is read with 'Amrita', interpreting 'Mrityu' as 'Yama' etc. is inappropriate—with this intent (Ramanuja) said 'Yena...' (That by which one lives and dies).

He shows the conclusion by including everything existing in the three times—'Kim atra...' (Why say much...).

Here, just like the word 'Sat', the word 'Asat' also refers to a 'specific positive entity' (based on the doctrine that non-existence is just another state of existence); otherwise, the coordinate predication with 'Aham' (I am Asat) would not be logical—with this intent he said 'Yad vartate...' (What is present, what is past and future). 'Asat' here refers to what is other than present.

(Objection:) Why are they not interpreted as 'Sentient and Insentient' as in other contexts? To this he says—'Sarvavastha...'. The context is that everything has God as its Self. To appropriately include everything in the three times, even if 'present-ness' etc. is intended, Chit and Achit are not abandoned; because they alone are the subjects characterized by those specific states.

Or, 'Sarvavastha...' should be contemplated as a statement of the entire meaning starting from 'Aham kratuh' (9.16).

He connects the statement of 'dependence of all' with the worship under discussion—with 'Evam Bahudha...' etc. Here 'Qualified Oneness' (Visistadvaita) is intended, not the 'Undifferentiated' state of dissolution. To remind of the 'Knowledge-Sacrifice' under discussion, the phrase 'Jnanena anusandadhanah' (Contemplating with Knowledge) is used.

मैं तपता हूँ विद्युत् का यह कहना उपयुक्त होगा कि वह उष्णक (हीटर) में उष्णता? बल्ब में प्रकाश और शीतक (फ्रीज) में शीतलता देती है क्योंकि इन उपकरणों के द्वारा विद्युत् ही उष्णता आदि के रूप में व्यक्त होती है। इसी प्रकार? एक सत्स्वरूप आत्मा दृश्य प्रकृति की एक वस्तु सूर्य के साथ तादात्म्य कर समस्त जगत् के लिए उष्णता का स्रोत बन जाता है।मैं वर्षा का निग्रह और उत्सर्जन करता हूँ ऐसी बात नहीं है कि केवल आधुनिक मौसम विज्ञान के विशेषज्ञों ने ही जगत् में जलवायु की स्थिति में सूर्य के प्रभाव को समझा है। प्राचीन ऋषियों को भी प्रकृति के स्वभाव एवं व्यवहार का पूर्ण ज्ञान था। वे जानते थे कि सूर्य की स्थिति? दशा एवं स्वरूप जलवायु को निश्चित करता है? जो जगत् के लिए कभी वरदान या अभिशाप बनकर आता है। पृथ्वी के प्रत्येक प्राणी के अनुभवक्षेत्र को सूर्य नियन्त्रित और प्रभावित करता है? क्योंकि वह जलवायु का नियामक है। यदि सूर्य की उष्णता में कुछ अंशों की वृद्धि हो जाय? तो विश्व की सम्पूर्ण वनस्पति और पशु जीवन में परिवर्तन हो जायेगा। उसी प्रकार? यदि सूर्य अपनी कलोरी उष्णता को देना कम कर दे? तो उससे होने वाला परिवर्तन इतना अधिक होगा कि वर्तमान जगत् का रूप ही सर्वथा परिवर्तित हो जायेगा। तत्काल ही? उत्तरी और दक्षिणी ध्रुव से गति भूमध्य रेखा की ओर होगी और प्राणीमात्र को बलात् पृथ्वी के मध्य भाग में खींच कर ले आयेगी? जहाँ अत्यधिक जनसंख्या के दबाव और पर्याप्त अन्न के अभाव में दुख ही दुख होगा मैं अमृत और मृत्यु हूँ मृत्यु का अर्थ है परिवर्तन। चैतन्य के बिना इस परिवर्तनशील जगत् की न सत्ता है और न भान। अत यहाँ कहा गया है कि मैं मृत्यु हूँ। पुन? इन परिवर्तनों का जो प्रकाशक आत्मा है? उसको अपरिवर्तनशील होना ही चाहिए। वह आत्मा अमृत है। आत्मा स्वयं अमृत रहते हुए मृत्यु को प्रकाशित करती है।मैं सत् और असत् हूँ कोई वस्तु है और कोई नहीं है इन दोनों सत् (है) और असत् (नहीं हैं) का एक भावस्वरूप प्रकाशक होना अनिवार्य है। उसके बिना इनका अनुभव नहीं हो सकता। आत्यन्तिक अभाव को जानना या अनुभव करना असंभव है? जहाँ कहीं हमें अभाव का ज्ञान होता है वह इसी रूप में होता है कि अमुक वस्तु का अभाव है इस अत्यन्त सूक्ष्म दार्शनिक व्याख्या के अतिरिक्त इन दो शब्दों सत् और असत् का सरल अभिप्राय भी है। इन्द्रियगोचर? स्थूल व्यक्त वस्तु को सत् तथा सूक्ष्म? अव्यक्त वस्तु को असत् कहा जाता है। अथवा सत् और असत् शब्द से क्रमश कार्य और कारण को भी वेदान्त में सूचित किया जाता है। प्रकाशक चैतन्य आत्मा के बिना सत् (बाह्य विषय) और असत् (मन की विचार वृत्ति) का ज्ञान नहीं हो सकता। अत यहाँ कहा गया है कि इन दोनों का मूल स्वरूप आत्मा है। मिट्टी के बिना घटों का कोई अस्तित्व नहीं होता? अत मिट्टी यह दावा कर सकती है कि सभी आकारों? रंगों और रूपों वाले घट मैं ही हूँ।ध्यान के आसन पर साधकों के लिए यह श्लोक जीवनपर्यन्त प्रेरणादायक बन सकता है।जो अज्ञानी लोग सकाम भावना से ईश्वर की पूजा करते हैं? वे अपने इष्टफल को प्राप्त करते हैं। कैसे भगवान् कहते हैं --

(Objection:) 'Nanu'—Action involves a multitude of 'Karakas' (agents/factors) and is thus dominated by 'difference' (duality); how can it lead to the 'undifferentiated' State of God? (Reply:) To this it is said—from 'Aham kratuh' ending with 'Arjuna' (Verses 16-18).

Action, which depends on means that are imaginarily superimposed (as distinct) on the One indivisible Reality of Brahman, eventually accomplishes 'Oneness' again. Because when Action is established with the realization that 'all Karakas (factors of action) are the Self,' it is 'not far' (i.e., immediate means) to the attainment of the State of God.

And it is said (Spanda Karika 3.16): "This very Power of Action of Shiva, when residing in the Pasu (bound soul), binds him; but when established in its own path and known/realized, it brings about Perfection (Siddhi/Liberation)."

I (Abhinavagupta) have also stated: "The very intellect which at the beginning followed existence and non-existence (duality); at the time of conclusion, that same (intellect) follows existence and non-existence (in a realized way)."

This has been discussed extensively elsewhere, so we stop here.

'Tapamyaham' etc. is stated in the context of the discussion on Non-duality.

Since regulation of 'Asat' (non-existent) is impossible, saying "I am Sat and Asat" seems incorrect? To this he says—'Sat' etc.

The 'Effect' is called 'Sat' because of being of the nature of 'manifestation'. Derived from root 'Sad' (to go/attain) with 'Kvip' suffix in the passive sense, this form (Sat) is stated. The 'Cause' also is termed 'Asat' only because of its 'unmanifest form' (not because it is non-existent). He shows the usage of Sat and Asat words for Effect and Cause—'Asachcha...' etc.

Therefore, Brahman is 'Para' (beyond) the Universe of Sat and Asat.

Moreover—'Tapamyaham'—Becoming the Sun; and then due to heat, I 'withhold'—draw up—the 'Varsham', i.e., the essence in the form of previous rain from the earth; for eight months with some rays. Again, I 'release' that very withheld essence for four months with some rays, casting it on earth as rain.

'Amritam cha'—of the gods, or the life of all beings. The word 'Eva' connects with 'Aham' (I alone).
'Mrityushcha'—of mortals, or the destruction of all beings.

'Sat'—That which exists in relation to something is 'Sat' there.
'Asat cha'—That which exists (as absent) in relation to something is 'Asat' there.

O Arjuna, all this is I alone. Therefore, having known Me as the 'Self of All', they worship Me alone in many ways according to their respective qualifications—this is established.

'Tapami'—I create heat for all, for the sake of tasting the essence (Rasa).

When I heat, I 'withhold'—draw up—the 'Varsham' (Rain/Essence), establishing it in Myself. 'Cha'—and again, at the time of giving it, I 'release' it again.

'Amritam'—Imperishable Life. 'Mrityushcha'—Form of Death.

'Sat'—Gross, perceptible. 'Asat'—Subtle, invisible.

O Arjuna, all this aforementioned is I alone—this is the meaning. 'Thus they worship Me manifoldly'—this connects with the previous verse.

'Tapami Aham'—Becoming the Sun, by some intense rays. I 'release' the 'Varsham' (rain) by some rays. Having released, I again 'withhold' it by some rays for eight months; I release it again in the rainy season.

'Amritam chaiva'—of the gods; 'Mrityushcha'—of mortals.
'Sat'—that which exists in relation to something; 'Asat'—the opposite of that. Even that (both) am I, O Arjuna.

However, the Lord is not absolutely 'Asat' (non-existent). Or 'Sat and Asat' mean 'Effect and Cause'.

Those Knowers of Knowledge who worship Me sacrificing with the aforementioned modes of Renunciation (Nivritti)—through the knowledge of Oneness, Distinctness, etc.—attain Me alone according to their knowledge.

But those who are ignorant and desirous of desires—(He speaks of them next).

Thereafter, He states that He alone is the accomplisher of Creation etc. through rain etc., and is the gateway to 'Gradual Liberation' (Krama-mukti) based on the authority of Shruti "In the fifth oblation, water comes to be called Man" (Chandogya 5.3.3)—with 'Tapami' etc.

What happens by heating? To this He says—'Varsham nigrihnami' in eight months; 'Utsrijami cha'—in four months I cause rain as the Sun. Since 'Food' is produced through that, I am the accomplisher of Creation etc. This form is stated as object of worship for its utility in Sacrifice.

'Amritam'—Life. 'Mrityuh'—the death (drying up) of rain etc., because I withhold it; thus He speaks of Origin and Dissolution of the Self according to Brahmavada.

What else to say? O 'Arjuna'—O Pure-natured one! In that pure-natured Brahma-Yajna, 'Sat and Asat'—worldly perception and its absence—all is Brahman, I alone am that; this elaborates what was said before. "He whose nature is this Universe, He indeed is the Father Hari; the Progenitor Lord is the Master, and the Mother is the supreme Prakriti"—with this idea, Brahman alone is declared as All-forms. The forms of Sacrifice etc. are detailed in the 'Nibandha' in accordance with Brahmavada.

Thus, incidentally, the conduct of the Mahatmas, Devotees, and Sattvikas was stated. Then having stated the conduct of the two types of Knowledge-path followers (Rajasic and Tamasic), finally the conduct of Brahmavadins was established. Now, to show the distinction of these very people, He states the fate of those who perform Kamya-karma (desire-prompted acts), being ignorant of the true meaning of the Vedas.

तपामि give heat? अहम् I? अहम् I? वर्षम् rain? निगृह्णामि withhold? उत्सृजामि send forth? च and? अमृतम् immortality? च and? एव also? मृत्युः death? च and? सत् existence? असत् nonexistence? च and? अहम् I? अर्जुन O Arjuna.Commentary I radiate heat in the form of the sun. I send forth the rain in the form of Indra in the rainy season and I take it back during the rest of the year.Sat Existence? the manifested world (the effect).Asat Nonexistence? the unmanifested (the cause).Nonexistence does not mean nothingness. The subtle? unmanifested cause is spoken of as nonexitence. The Self or Brahman or the Eternal can never be altogether nonexistence. It always exists. It is Existence Absolute. If you say that the subtle unmanifested cause is nothing? it is impossible to conceive existence coming out of nothing. The Chhandogya Upanishad asks? How can existence come out of nonexistence It is simply absurd to conceive that existence has arisen out of nonexistence (nothing).For a Vedantin ( student or follower of Vedanta) Brahman (the Absolute) is Sat (existence) because It always exists and because It is unchanging. This manifested world is Asat or unreal. For the worldlyminded people who have neither understanding nor knowledge of Brahman? who are endowed with gross and impure mind? who do not have a sharp and subtle intellect? and who ca perceive the gross forms only? this manifested world is the Sat and the subtle unmanifested MulaPrakriti (the primordial Nature)? the cause of this manifested world? is Asat. For them Brahman also is Asat. The unmanifested refers to MulaPrakriti and Para Brahman also because both are hidden.Every object has three states? viz.? the gross (Sthula)? the subtle (Sukshma) and the causal (Karana). Mahakarana (the great causeless cause) is Para Brahman. The gross and the subtle states are the effects of Karana. What you see outside is the physical body. This physical body is moved by the astral (the subtle) body made up of the mind? liferoce and the senses. The causal body is the seedbody. From this seedbody have sprung the subtle and the gross bodies. Take the case of an orange. The outer skin is its physical body the inner pulp or essence is the subtle body the innermost causal body which gives rise to the pulp and the outer skin is the seed. This is only a gross illustration. The orange has got another kind of subtle and causal bodies. The worldlyminded man beholds the physical body only and takes this as the Truth. For him? the astral and the causal bodies are unreal.

O Arjuna, aham, I, in the form of the sun; tapami, give heat through some intense rays. Through some rays utsrjami, I pour down; varsam, rain. Having poured down, again nigrhnami, I withdraw it through some rays-for eight months. Again I pour it down in the rainy season. I am eva ca, verily; the amrtam, nectar of the gods; and mrtyuh, death of the mortals. I Myself am sat, existence-the effect which has come into bneing in relation to its cause; and its opposite, asat, nonexistence. [Nonexistence: the cause which has not become manifest as the effect possessing name and form, It cannot be admitted that the effect has absolute existence, for the Upanisad says, 'All transformation has speech as it basis, and it is name only' (Ch.6. 1. 4). Nor can it be said that the cause has absolute non-existence, for there is the text,'৷৷.by what logic can the existent come verily out of nonexistence? But surely,৷৷.all this was Existence, one without a second' (op. cit. 6.2.2).] It is not that the Lord is Himself absolutely nonexistence; nor are effect and cause (absolutely) existence and nonexistent (respectively).
Those men of Knowledge who meditate of Me while worshpping Me according to the respective forms of sacrifices mentioned above-regardomg Me as one or multifirious, etc.-, they attain Me alone according to their conceptions.

I send out 'heat' in the form of fire, the sun etc. I 'hold back' the rain during summer. Likewise, I pour out the rains during the rainy season. I am 'immortality as well as death' - I am both these conditions through which the world lives and dies. Why say more? I am 'the being and the non-being.' Being is that which exists in the present time. Non-being is that which existed in the past and that which may exist in the future, but is not experienced now as existing. The meaning is that, I alone am existent, having all the entities for my modes, as all intelligent and inhert beings existing in all states, constitute My body. In this way, they (the wise) worship Me, contemplating, through the realisation of My essential unity, as the entire universe distinguished by names and forms and characterished by varied pluralities constituting My body. I alone exist; all the pluralities are only My modes.
Thus, after depiciting the character of the noble-minded, whose enjoyment consists of only the experience of the Lord, and in order to bring into bolder relief their greatness, He describes the behaviour of ignorant men who covet the objects of desire.