Bhagavad Gita - Chapter 9 - Shloka (Verse) 7

व्याख्या--'सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकां कल्पक्षये' -- सम्पूर्ण प्राणी मेरे ही अंश हैं और सदा मेरेमें ही स्थित रहनेवाले हैं। परन्तु वे प्रकृति और प्रकृतिके कार्य शरीर आदिके साथ तादात्म्य (मैं-मेरेपनका सम्बन्ध) करके जो कुछ भी कर्म करते हैं, उन कर्मों तथा उनके फलोंके साथ उनका सम्बन्ध जुड़ता जाता है, जिससे वे बार-बार जन्मते-मरते रहते हैं। जब महाप्रलयका समय आता है,(जिसमें ब्रह्माजी सौ वर्षकी आयु पूरी होनेपर लीन हो जाते हैं), उस समय प्रकृतिके परवश हुए वे सम्पूर्ण प्राणी प्रकृतिजन्य सम्बन्धको लेकर अर्थात् अपने-अपने कर्मोंको लेकर मेरी प्रकृतिमें लीन हो जाते हैं।महासर्गके समय प्राणियोंका जो स्वभाव होता है, उसी स्वभावको लेकर वे महाप्रलयमें लीन होते हैं।
'पुनस्तानि कल्पादौ विसृजाम्यहम्'-- महाप्रलयके समय अपने-अपने कर्मोंको लेकर प्रकृतिमें लीन हुए प्राणियोंके कर्म जब परिपक्व होकर फल देनेके लिये उन्मुख हो जाते हैं, तब प्रभुके मनमें 'बहु स्यां प्रजायेय' ऐसा संकल्प हो जाता है। यही महासर्गका आरम्भ है। इसीको आठवें अध्यायके तीसरे श्लोकमें कहा है -- 'भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः' अर्थात् सम्पूर्ण प्राणियोंका जो होनापन है, उसको प्रकट करनेके लिये भगवान्का जो संकल्प है, यही विसर्ग (त्याग) है और यही आदिकर्म है। चौदहवें अध्यायमें इसीको 'गर्भं' 'दधाम्यहम्' (14। 3) और 'अहं बीजप्रदः पिता' (14। 4) कहा है।तात्पर्य यह हुआ कि कल्पोंके आदिमें अर्थात् महासर्गके आदिमें ब्रह्माजीके प्रकट होनेपर मैं पुनः प्रकृतिमें लीन हुए, प्रकृतिके परवश हुए, उन जीवोंका उनके कर्मोंके अनुसार उन-उन योनियों-(शरीरों-) के साथ विशेष सम्बन्ध करा देता हूँ--यह मेरा उनको रचना है। इसीको भगवान्ने चौथे अध्यायके तेरहवें श्लोकमें कहा है--'चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः'अर्थात् मेरे द्वारा गुणों और कर्मोंके विभागपूर्वक चारों वर्णोंकी रचना की गयी है।ब्रह्माजीके एक दिनका नाम 'कल्प' है, जो मानवीय एक हजार चतुर्युगीका होता है। इतने ही समयकी ब्रह्माजीकी एक रात होती है। इस हिसाबसे ब्रह्माजीकी आयु सौ वर्षोंकी होती है। ब्रह्माजीकी आयु समाप्त होनेपर जब ब्रह्माजी लीन हो जाते हैं, उस महाप्रलयको यहाँ 'कल्पक्षये' पदसे कहा गया है। जब ब्रह्माजी पुनः प्रकट होते हैं, उस महासर्गको यहाँ 'कल्पादौ'पदसे कहा गया है।

इस प्रकार जगत्के स्थितिकालमें? आकाशमें वायुकी भाँति? मुझमें स्थित जो समस्त भूत हैं वे --, सम्पूर्ण प्राणी? हे कुन्तीपुत्र प्रलयकालमें मेरी त्रिगुणमयी -- अपरानिकृष्ट प्रकृतिको प्राप्त हो जाते हैं और फिर कल्पके आदिमें अर्थात् उत्पत्तिकालमें मैं पहलेकी भाँति पुनः उन प्राणियोंको रचता हूँ -- उत्पन्न करता हूँ।

आकाशे वाय्वादिस्थितिवदाकाशादीनि भूतानि स्थितिकाले परमेश्वरे स्थितानि चेत्तर्हि प्रलयकाले ततोऽन्यत्र तिष्ठेयुरित्याशङ्क्याह -- एवमिति।

प्रकृतिशब्दस्य स्वभाववचनत्वं व्यावर्तयति -- त्रिगुणात्मिकामिति। सा चापरेयमिति प्रागेव सूचितेत्याह -- अपरामिति। तस्याश्चेश्वराधीनत्वेनास्वातन्त्र्यमाह -- मदीयामिति।

प्रलयकाले भूतानि यथोक्तां प्रकृतिं यान्ति चेदुत्पत्तिकालेऽपि ततस्तेषामुत्पत्तेरीश्वराधीनत्वं भूतसृष्टेर्न स्यादित्याशङ्क्याह -- पुनरिति।

आकाशे वायुरिवाकाशादीनि समस्तभूतानि स्थितिकाले मयि स्थितानीत्युक्तम्? इदानीं लयकाले उत्पत्तिकाले च मयि तिष्ठन्तीति वक्तुं स्वाधीनप्रकृतौ सर्वेषां भूतानां लयं स्वस्मादुत्पत्तिं चाह -- सर्वेति।

सर्वभूतानि प्रकृतिं त्रिगुणात्मिकामपरां माया मामिकां मदीयाम्। मदधीनामितियावत्। नतु स्वतन्त्रां कल्पक्षये यान्ति तस्यां लीयन्त इत्यर्थः।

कल्पक्षय इत्यस्य सर्वभूतानि प्रकृतिमिति स्वारस्यात् ब्राह्मे प्रलयकाले इत्यर्थः।

पुनर्भूस्तानि ब्रह्मादीनि सर्वभूतानि कल्पादावुत्पत्तिकालेऽहं सृजामि पूर्ववदुत्पादयामि।

एतादृशोऽहं त्वन्मातृभ्रातृपुत्ररुपेणाविर्भूत इत्यहो तव भाग्यमिति कौन्तेयेति संबोधनाशयः।

To demonstrate Knowledge, He elaborates on dissolution etc., with the verse beginning 'sarvabhūtāni' (all beings).

नन्वेवमुपाधिरहितस्यैव ब्रह्मणि लयश्चेदुपाधेः का गतिरित्याशङ्क्याह -- सर्वेति।

सर्वाणि भूतानि स्थावरजंगमशरीराणि मामिकां मम मायाविनः प्रकृतिं त्रिगुणात्मिकामपरां सूक्ष्मभूम्याद्यात्मिकां यान्ति प्रविशन्ति। कदा यान्ति कल्पक्षये।

पुनश्च तान्येव भूतानि प्रकृतौ सुप्ताविव संस्कारात्मना स्थितानि एकतां गतानि कल्पादौ विसृजामि विविधरूपेण सृजाम्यहं कारणात्मा मायावी।

All beings, moving and unmoving, at the end of a Kalpa—at the time of the termination of the Four-faced (Brahma)—by My Will, go to My Prakriti, which constitutes My body, is denoted by the word 'Tamas', and is unfit for the distinction of name and form. I create those very beings again at the beginning of the Kalpa.

As Manu said: 'This (world) was in the state of darkness (Tamas)' (Manu 1.5), 'He, having meditated, from His own body...' (Manu 1.8).

And the Shruti also says: 'Whose body is the Unmanifest' (Subala Upanishad 7), etc.;

'The Unmanifest merges into the Imperishable, the Imperishable merges into Tamas, Tamas becomes one with the Supreme Divinity' (Subala Upanishad 2);

'There was Tamas, hidden by Tamas in the beginning...' (Rig Veda 8.7.17.3), and so on.

Thus, the cause of existence of the Unattached One through Yogamaya has been stated. Now He states the cause of creation and dissolution through that very same (Yogamaya) -- 'sarva', etc.

At the end of the Kalpa (time of dissolution), all beings go to My Prakriti, meaning they merge into the Maya consisting of three Gunas;

again at the beginning of the Kalpa (time of creation), I 'visṛjāmi', i.e., I create them specially.

He states the relevance of mentioning creation and dissolution which seem out of context -- 'sakala', etc. 'And activity' (pravritti) is a statement established by implication. By 'māmikām', subordinate status (Sheshatva) is established, and that it is in the form of a body is known from 'Whose body is Tamas' (Brihadaranyaka); thus 'constituting My body' is said. Since 'sarvabhuta' collects all states of effects -- 'denoted by the word Tamas' is said.

'Unfit for the distinction of name and form' demonstrates what is said in 'Tamas... becomes one' (Subala Up.). From the word 'sarvabhuta' and the statement 'go to Prakriti', Prakrita-Pralaya (total dissolution) alone is intended here; so he says 'the time of the termination of the Four-faced (Brahma)'. 'Kalpakshaya' means the end of the final day of Brahma. Or the decay of Kalpas is intended. Or the word 'Kalpa' here refers to Brahma's lifespan; due to statements like 'The Lord Himself is the destroyer' (Vishnu Purana 1.2.64), 'Who creates and destroys the world by Mind alone' (Vishnu Purana 5.22.15); and also because of the statement here 'I create them again'.

The intention is 'I cause them to go to My Prakriti'; this he states as 'go by My Will'. 'Tāni' -- means those of the same species; with this intention, 'tāni eva' (those very beings) is said. Like 'As the signs of seasons appear in their cycle as various forms, they are the very same ones' (Vishnu Purana 1.5.65).

Just as your birth from Kunti's body, though unperceived by you, is firmly accepted on trusted testimony, so too accept the origin of the world from My body on My word; this is the import of 'Kaunteya'.

He corroborates his stated meaning 'constituting My body... denoted by the word Tamas', which acts like medicine (for ignorance), with the words of Manu -- 'yatha aha', etc. In the seven verses starting 'āsīdidam' (Manu 1.5), it should be contemplated that Narayana alone is clearly stated as the Supreme Cause and that everything including Brahma is created by Him.

To show that even the insentient substance in the causal state is distinct (from the soul) by virtue of being the Supreme Self's body, and is denoted by the word 'Tamas', he shows the Shruti which is elaborated by Manu -- 'Shrutir api', etc.

See commentary under 9.8.

'Sarva', etc.

To Prakriti,

meaning the Unmanifest form.

Just as the subsequent sentences like 'mayā tatam' (9.4) originate to substantiate the stated meaning, 'sarvabhūtāni' etc. is not like that, but rather it independently propounds knowledge; with this idea, he says -- 'jnana', etc.

Dissolution etc. means being the cause of that; because of the statement 'prakṛtiṃ svām avaṣṭabhya' (9.8).

Thus, having stated the non-contact of the unattached Self with the imagined world during the time of origin and existence, He states the same even during dissolution --

'sarvāṇi bhūtāni' at the end of the Kalpa (time of dissolution) go to 'māmikām' -- My Prakriti imagined as My power, the Maya consisting of three Gunas, which is their cause. Meaning, they merge there in a subtle form. 'O Kaunteya' has been explained.

Again at the beginning of the Kalpa (time of creation), I 'visṛjāmi' them -- I manifest with distinction those who had attained non-distinction in Prakriti. I am the omniscient, omnipotent Lord.

(Doubt): How is there destruction of those who have gone to the Lord and are situated there? Raising this doubt, He says -- 'sarvabhūtāni', etc.

O Kaunteya (sole vessel of grace)! At the end of the Kalpa (end of the aeon), all beings go to My Prakriti -- which is of the form of My desire for sport/pleasure.

Again at the beginning of the Kalpa, by the desire for the sport of the world, I 'visṛjāmi' -- I create them specially, in high and low manners, for the sake of variety.

'Sarvabhūtāni' -- O Kaunteya! At the end of the Kalpa (time of dissolution), all beings go to My Prakriti -- the inferior, lower nature consisting of three Gunas.

Again, at the time of origin (beginning of Kalpa), I 'visṛjāmi' -- I produce those beings as before.

... Thus (regarding) that characterized by Avidya...

Thus, the cause of existence and activity of the Unattached One through the power of Yoga-sovereignty (Maya) has been stated; now He states the cause of creation and dissolution -- 'sarva', etc.

Moving and unmoving beings and ether etc., at the end of the Kalpa -- the hundred Kalpas which constitute Brahma's years, at their end and also in intermediate dissolution -- in reverse order, go to 'māmikām', i.e., the portion of My power of action, consisting of three Gunas, acting as My shadow, subordinate to Me, the Prakriti -- which is of the nature of a distinct element, heard of by the word 'Tamas', and unfit for name and form distinction; they merge there.

Again at the beginning of the Kalpa, I, the Imperishable Self, 'visṛjāmi' (release/create) them through Prakriti and Purusha. I have no taint from them because they belong to Prakriti; this is the idea.

सर्वभूतानि all beings? कौन्तेय O Kaunteya? प्रकृतिम् to Nature? यान्ति go? मामिकाम् My? कल्पक्षये at the end of the Kalpa? पुनः again? तानि them? कल्पादौ at the beginning of the Kalpa? विसृजामि send forth? अहम् I.Commentary Prakriti The inferior one or the lower Nature composed of the three alities? Sattva? Rajas and Tamas.Just as the grass grows from the earth and dries up in the earth? just as the ripples and waves rise from the ocean and disappear in the ocean itself? just as the dreams proceed from the mind and melt away in the mind itself when the dreamer comes back to the waking state? so also the beings which arise from Nature merge into it during dissolution or Pralaya.Pralaya is the period of dissolution. MahaUtpatti is the time of creation. (Cf.VIII.18?19)

Kaunteya, O son of Kunti; sarva-bhutani, all the beings-all the beings which, like wind abiding in space, abide thus in Me during their period of existence; yanti, go back; kalpa-ksaye, at the end of a cycle, at the time of dissolution; mamikam prakrtim, to My Prakrti which consists of the three gunas (alities; see 7.13) and is (called My) lower Nature. Punah, again; aham, I; visrjami, project forth, create; tani, them, the beings, as before [As before: as in previous cycles of creation.]; kalpadau, at the beginning of a cycle, at the time of creation.

All the mobile and immobile entities enter into My Prakrti at the end of a cycle, namely at the end of Brahma's life in accordance with My will. This Prakrti, constituting My body, is designated by the term Tamas, as it cannot be differentiated into name and form. I again send forth the very same beings at the beginning of a cycle. Manu declares accordingly: 'This universe became Tamas ৷৷. by an act of will. He produced it out of His body' (Manu, 1.5.8). The Srutis also declare thus: 'He whose body is Avyakta' (Su. U., 7); 'The Avyakta merges into Aksara, the Aksara into Tamas' (Ibid., 2); and also 'There was Tamas; the intelligence was concealed by Tamas' (Tai. Br., 1.8.9).