Bhagavad Gita - Chapter 9 - Shloka (Verse) 8

व्याख्या--'भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात्'-- यहाँ प्रकृति शब्द व्यष्टि प्रकृतिका वाचक है। महाप्रलयके समय सभी प्राणी अपनी व्यष्टि प्रकृति-(कारणशरीर) में लीन हो जाते हैं, व्यष्टि प्रकृति समष्टि प्रकृतिमें लीन होती है और समष्टि प्रकृति परमात्मामें लीन हो जाती है। परन्तु जब महासर्गका समय आता है, तब जीवोंके कर्मफल देनेके लिये उन्मुख हो जाते हैं। उस उन्मुखताके कारण भगवान्में 'बहु स्यां प्रजायेय' (छान्दोग्य0 6। 2। 3) -- यह संकल्प होता है, जिससे समष्टि प्रकृतिमें क्षोभ (हलचल) पैदा हो जाता है। जैसे, दहीको बिलोया जाय तो उसमें मक्खन और छाछ --ये दो चीजें पैदा हो जाती हैं। मक्खन तो ऊपर आ जाता है और छाछ नीचे रह जाती है। यहाँ मक्खन सात्त्विक है, छाछ तामस है और बिलोनारूप क्रिया राजस है। ऐसे ही भगवान्के संकल्पसे प्रकृतिमें क्षोभ हुआ तो प्रकृतिसे सात्त्विक, राजस और तामस --ये तीनों गुण पैदा हो गये। उन तीनों गुणोंसे स्वर्ग, मृत्यु और पाताल --ये तीनों लोक पैदा हुए। उन तीनों लोकोंमें भी अपने-अपने गुण, कर्म और स्वभावसे सात्त्विक, राजस और तामस जीव पैदा हुए अर्थात् कोई सत्त्व-प्रधान हैं, कोई रजःप्रधान हैं और कोई तमःप्रधान हैं।इसी महासर्गका वर्णन चौदहवें अध्यायके तीसरे-चौथे श्लोकोंमें भी किया गया है। वहाँ परमात्माकी प्रकृतिको 'महद्ब्रह्म' कहा गया है और परमात्माके अंश जीवोंका अपने-अपने गुण, कर्म और स्वभावके अनुसार प्रकृतिके साथ विशेष सम्बन्ध करा देनेको बीज-स्थापन करना कहा गया है।

इस प्रकार अविद्यारूप --, अपनी प्रकृतिको वशमें करके? मैं प्रकृतिसे उत्पन्न हुए इस विद्यमान समग्र अस्वतन्त्र भूतसमुदायको? जो कि स्वभाववश अविद्यादि दोषोंसे परवश हो रहा है? बारंबार रचता हूँ।

तर्हि कीदृशी प्रकृतिः सा च कथं सृष्टावुपयुक्तेत्याशङ्क्याह -- एवमिति।

संसारस्यानादित्वद्योतनार्थं पुनःपुनरित्युक्तम्।

भूतसमुदायस्याविद्यास्मितादिदोषपरवशत्वे हेतुमाह -- स्वभाववशादिति।

(Doubt): By saying 'I create', do You create without presiding over Your own Prakriti? (Answer): No, He says --

'prakṛtim', having rested on/presided over My own Maya characterized by Avidya and consisting of three Gunas which is under My control; I create again and again this entire 'bhūtagrāmam' (multitude of beings) present before perception etc., which is 'avaśam' (helpless) due to the force of 'prakṛti' (nature) -- i.e., made helpless by defects like ignorance.

By this, the beginningless nature of Samsara is implied.

'Resting on Prakriti' is just like a capable person walking on foot who leans on a stick out of sport.

In Mokshadharma: 'O Lord, You should know Me, the Divine, endowed with qualities of all beings'. And 'Knowing the seven subtle ones and the six-limbed Maheswara, being situated in the employment of Pradhana (Prakriti), one attains the Supreme Brahman'.

In Rigveda Khilas: 'The infinite power of that Maheswara is never obstructed anywhere; yet the Lord, mounting upon Maya, engages in creation and dissolution'.

In Bhagavata: 'In Me who am of infinite qualities, infinite, and by qualities have infinite forms'. In Atharvana (Atharvashira Up.): 'Then why is He called Supreme Brahman? Because He is great (brihat) and causes to grow (brimhayati)'. In Shvetashvatara: 'His supreme power is heard to be manifold indeed'.

In Rigveda Samhita: 'Who can proclaim the valorous deeds of Vishnu, who measured the earthly regions?'; 'O God Vishnu, neither one being born nor one born has attained the limit of Your glory', etc.

'Helpless by the force of nature' -- You alone in the creation of this world and all actions, though of infinite power, do so by Your own Maya. 'This world is helpless being under the control of Maya, therefore O Lord Vishnu, You create, eat (dissolve), and protect' (Gautama Khilas).

He states this very thing -- 'prakṛtim', etc. Thus, 'avasṭabhya' (resting on/taking shelter of) My own nature characterized by Avidya, because without it, being a Creator is impossible for the Absolute alone.

I create this multitude of beings again and again in various ways.

What kind of multitude? 'Prakṛteḥ vaśāt' meaning by the force of nature. 'Avaśam' meaning dependent on attachment, aversion, etc.

'Avasṭabhya' (Resting on/Presiding over) My own Prakriti which undergoes wonderful transformations, evolving it eightfold, I create again and again, time after time, this fourfold multitude of beings (gods, animals, humans, stationary) which is 'avaśam' (helpless) due to the force of My deluding Prakriti consisting of Gunas.

(Doubt): In that case, actions like unequal creation would bind the Lord by attributing cruelty etc.?

To this, He says --

(Doubt): You are unattached and changeless, so how do You create? Anticipating this, He says in two verses -- 'prakṛtim', etc.

'Avasṭabhya' (Presiding over) My own (subordinate) Prakriti, I create again and again, in various ways (or specially), this entire fourfold multitude of beings which was merged during dissolution and is helpless due to Karma etc.

How? 'Prakṛteḥ vaśāt' -- by the force of their nature caused by ancient Karma.

विसृजामि इत्युक्तायाः समष्टिव्यष्टिरूपायाः सृष्टेः प्रकारः प्रदर्श्यते -- प्रकृतिं स्वाम् इति श्लोकेन।

विकारजननीमज्ञामष्टरूपामजां ध्रुवाम्। ध्यायतेऽध्यासिता तेन तन्यते प्रेर्यते पुनः।।सूयते पुरुषार्थं च तेनैवाधिष्ठितं जगत्। गौरनाद्यन्तवती सा जनित्री भूतभाविनी [मन्त्रिको.35] इत्यादिश्रुत्यनुसारेणास्य श्लोकस्यार्थमाहस्वकीयामिति।

उपादानद्रव्यस्य कर्त्रावष्टम्भो ह्यधिष्ठानम्? तच्चाभिमतकार्यविशेषानुगुणमध्यमावस्थाप्रापणमेवेत्यभिप्रायेणोक्तम्अष्टधा परिणमय्येति।भूमिरापः [7।4] इत्यादिना प्रागुक्तमष्टविधत्वम्।

एवमर्थसिद्धः समष्टिसृष्टिप्रकार उक्तः भूतग्रामशब्दोऽत्र देवतादिजात्यवच्छिन्नव्यष्टिजीवस्तोमपरः? अचेतनपरत्वेप्रकृतेर्वशादवशम् इत्यनेनानन्वयात्।

तस्य चतुर्विधस्य सावान्तरभेदस्य सङ्ग्रहार्थः कृत्स्नशब्दः। एवंविधकार्यत्वे प्रकृतिपरवशत्वे च योग्यताप्रदर्शनार्थम्इमम् इति निर्देशइत्यभिप्रायेणोक्तमिमं चतुर्विधमित्यादि। चातुर्विध्यमेव विवृणोति -- देवेति।

प्रकृतेर्वशात् इत्यनेनाभिप्रेतःप्रकृतिं मोहिनीं श्रिताः [9।12] इत्यत्र च कण्ठोक्तोऽवशत्वहेतुःमोहिन्या इत्युक्तः। तत्रापि हेतुर्गुणमयत्वंत्रिभिर्गुणमयैः [7।13] इत्यादिनोक्तम्।

पुनः पुनः इत्यनेन तदुत्पत्तिप्रलयोचितद्विपरार्धसहस्रयुगादिप्रतिनियतानाद्यनन्तप्रवाहकालावच्छेदकविशेषो विवक्षित इत्यभिप्रायेणाह -- काले काल इति।विसृजामि -- विविधं सृजामि? विचित्रनामरूपदेशकालभोगादियुक्तं करोमीत्यर्थः।

समष्टि सूक्ष्म शरीर (मनबुद्धि) में व्यक्त हो रहे चैतन्य ब्रह्म को ईश्वर सृष्टिकर्ता कहते हैं एक व्यष्टि सूक्ष्म शरीर को उपाधि से विशिष्ट वही ब्रह्म? संसारी जीव कहलाता है। एक ही सूर्य विशाल? स्वच्छ और शान्त सरोवर में तथा मटमैले जल से भरे कुण्ड में भी प्रतिबिम्बित होता है। तथापि दोनों के प्रतिबिम्बों में जो अन्तर होता है उसका कारण दोनों जलांे का अन्तर है। यह उदाहरण जीव और ईश्वर के भेद को स्पष्ट करता है। जिस प्रकार आकाश में स्थित सूर्य का यह कथन उपयुक्त होगा कि सरोवर के निश्चल और तेजस्वी प्रतिबिम्ब तथा जलकुण्ड के चंचल और मन्द प्रतिबिम्ब का कारण मैं हूँ? उसी प्रकार ब्रह्मस्वरूप श्रीकृष्ण घोषणा करते हैं कि सृष्टिकर्ता और सृष्टप्रणियों की चेतन आत्मा मैं हूँ।समष्टि सूक्ष्म शरीर रूपी उपाधि ब्रह्म की अपरा प्रकृति है। कल्प के आदि में? अपरा प्रकृति में विद्यमान वासनायें व्यक्त होती हैं और? कल्प की समाप्ति पर सब भूत मेरी प्रकृति में लीन हो जाते हैं।प्रकृति को चेतना प्रदान करने की क्रिया ब्रह्म की कृपा है? जिससे प्रकृति वृद्धि को प्राप्त होकर संसार वृक्ष का रूप धारण करती है। यदि परम चैतन्यस्वरूप ब्रह्म प्रकृति (माया) से तादात्म्य न करे अथवा उसमें व्यक्त न हो? तो वह प्रकृति स्वयं जड़ होने के कारण? किसी भी जीव की सृष्टि नहीं कर सकती। वासनारूपी इस सम्पूर्ण भूतसमुदाय को? मैं पुनपुन रचता हूँ। आत्मा की चेतनता प्राप्त होने के पश्चात् भूतमात्र व्यक्त हुए बिना नहीं रह सकते? क्योंकि वे प्रकृति के वश में हैं? स्वतन्त्र नहीं।प्राय वेदान्त दर्शन में? ऋषिगण विश्व की उत्पत्ति का वर्णन समष्टि के दृष्टिकोण से करते हैं? जिसके कारण वेदान्त के प्रारम्भिक विद्यार्थियों को कुछ कठिनाई होती है। परन्तु जो विद्यार्थी? उसके आशय को व्यक्तिगत (व्यष्टि) दृष्टि से समझने का प्रयत्न करता है? वह इस सृष्टि की रचना को सरलता से समझ सकता है। इस प्रकार व्यष्टि का दृष्टि से विचार करने पर भगवान् श्रीकृष्ण का कथन सत्य प्रमाणित होगा। अपरा प्रकृति के अंश रूप मन और बुद्धि से आत्मचैतन्य का तादात्म्य हुए बिना हममें एक विशिष्ट गुणधर्मी जीव की उत्पत्ति नहीं हो सकती? जो अपने संसारी जीवन के दुखों को भोगता रहता है।हम पहले भी देख चुके हैं कि निद्रावस्था में मनबुद्धि के साथ तादात्म्य अभाव में एक अत्यन्त दुष्ट पुरुष और एक महात्मा पुरुष दोनों एक समान होते हैं। परन्तु जाग्रत अवस्था में दोनों अपनेअपने स्वभाव को व्यक्त करते हैं? जबकि दोनों में वही एक आत्मचैतन्य व्यक्त होता है। दुष्ट मनुष्य साधु के समान क्षणमात्र भी व्यवहार नहीं कर सकता और न वह साधु ही उस दुष्ट के समान व्यवहार करेगा? क्योंकि दोनों ही अपनी प्रकृति के वशात् अन्यथा व्यवहार करने में असमर्थ हैं। भूत समुदाय की सृष्टि और प्रलय का यह सम्पूर्ण नाटक अपरिवर्तनशील? अक्षर नित्य आत्मतत्त्व के रंगमंच पर खेला जाता है मैं पुनपुन उसको रचता हूँ।कर्म का सिद्धांत विवादातीत है। जैसा कर्म वैसा फल। यदि आत्मा भूतमात्र की सृष्टि और प्रलय के कर्म का कर्ता हो? तो क्या उसे भी धर्मअधर्म रूप बन्धन होता है इस पर भगवान् कहते हैं --

'Prakṛtim', etc. By merely saying 'svāṃ prakṛtim avaṣṭabhya' (resting on My own nature), it is established that although this multitude of beings is inert by itself, it attains illumination (sentience) through association with the Supreme Prakriti.

To refute the perception that the Lord lacks capacity without that (Prakriti), He says -- 'prakṛti', etc. Meaning, solely by sport, and not because the Absolute alone lacks capacity; this is implied. How so? Because the Lord is proven to be complete with all capacities; he states this with 'sarva' (endowed with qualities of all beings). 'Sarvabhuta' means capacities of all objects. 'Evambhutavat' -- endowed with dependence etc., but 'Daivam' means the Supreme God. The five great elements and Mahat-Ahankara are the seven subtle ones. 'Omniscience, contentment...' -- in this manner He is 'six-limbed'.

'Situated in the employment of Pradhana' means the knower of the operation of Mulaprakriti in effects. 'Climbing upon Maya' means resting on Prakriti. 'Kam' means 'Kah' (Who). 'Pravocham' means 'Prāvochat' (proclaimed).

If interpreted as 'I create by the force of nature', it would imply that God's agency is only due to ignorance and He is actually actionless; to refute this incorrect understanding, he provides a different syntax/interpretation -- 'prakṛteḥ', etc.

How is this? For this, along with the previously stated meaning, he cites authority -- 'tvameva', etc. 'Etatsarjane' -- in the creation of this world. In all actions like protection etc. also. Therefore, 'avaśam' (helpless) refers to 'etat' (this world) because of being under the control of Maya; 'etam' (this) You create ('srakṣyasi').

For what purpose is this creation by the Supreme Lord? Not for His own enjoyment, because being the Witness-Consciousness, He lacks enjoyership; and if He were an enjoyer, His Lordship would be contradicted by becoming a transmigratory soul.

Nor for another enjoyer for whom this creation could be, because there is no other sentient being; God alone is situated everywhere as the Jiva; and the insentient cannot be an enjoyer.

Therefore creation is not for liberation either, because there is no bondage and creation is not opposed to liberation; such are the logical inconsistencies.

Establishing that creation is illusory (Mayamaya) is not contrary to us, so it need not be avoided... with this intention, He begins to speak of the falsity of the world due to its illusory nature in three verses --

'prakṛtim', i.e., the indescribable one named Maya, My own (imagined in Me), 'avaṣṭabhya' -- having strengthened it with My Existence and Illumination; 'vaśāt' of that Prakriti (Maya) -- i.e., by the influence of the power of veiling and projection characterized by ignorance, egoism, attachment, aversion, and clinging to life -- I 'visṛjāmi' (create variously) again and again this 'bhūtagrāmam' (multitude of elements like ether etc.) established by all proofs, just like a magician. Just as a dreamer creates the dream world by mere imagination.

(Doubt): What is the purpose of re-creating those who are merged in You and immersed in Bliss? Raising this doubt, He says -- 'prakṛtim', etc.

'Svāṃ prakṛtim' -- 'Avasṭabhya' (Presiding over/Accepting) My own extraordinary nature consisting of Pleasure (Ramana), accepting the mood of play; I create again and again the entire fourfold 'bhūtagrāmam' (multitude of beings) which is fit for My sport and fit for My viewing, and which is 'avaśam' (dependent on My will), 'prakṛteḥ vaśāt' -- by the force of My sportive nature.

Otherwise, the aforementioned defect would apply to the created beings; the idea is that even here (in creation), there is the nature of Bliss in beings created for His own sport.

'Prakṛtim' -- 'Avasṭabhya' (Keeping under control) My own (svām) nature, I 'visṛjāmi' (create) again and again; this existing 'bhūtagrāmam' (multitude of beings) born of nature, which is 'kṛtsnam' (entire) and 'avaśam' (not independent) -- i.e., made helpless by defects like ignorance -- 'prakṛteḥ vaśāt' (by the force of nature).

(Doubt): Then, for You, the Supreme Lord, who creates this unequal multitude of beings, would there be a connection with merit and demerit caused by that?

To this, the Lord says --

He states the mode of creation -- 'prakṛtim', etc. This Prakriti, which is the 'Sat' (existence) portion of Me, the Lord, is the Yoga-power; it is called 'Maya' because it deludes through the Gunas.

That by which excellent action is performed, which transforms eightfold and is subordinate, 'avaṣṭabhya' (presiding over) that -- becoming the Purusha, accepting it like a wife, accepting it through His glance; or, I 'visṛjāmi' (create) again and again this merged 'sarva-bhūtagrāmam' (entire multitude of beings) -- the ether etc. and the entire fourfold beings -- through the respective Prajapatis.

Being created from Prakriti, it is 'avaśam' (helpless) due to its (Prakriti's) force. This implies that this division of the Self through Prakriti has been done by Me alone by My own will, not by anyone else.

The respective natures caused by ancient Karma are also Natural (belonging to Prakriti), therefore Prakriti alone is called the cause.

प्रकृतिम् Nature? स्वाम् My own? अवष्टभ्य having animated? विसृजामि (I) send forth? पुनः again? पुनः again? भूतग्रामम् multitude of beings? इमम् this? कृत्स्नम् all? अवशम् helpless? प्रकृतेः of Nature? वशात् by force.Commentary The Lord leans on? presses or embraces Nature. He invigorates and fertilises Nature which had gone to sleep at the end of the Mahakalpa or universal dissolution and projects again and again this whole multitude of beings. He gazes at each level and plane after plane comes into being.The term Prakriti denotes or indicates the five Kleshas or afflictions? viz.? Avidya (ignorance)? Asmita (egoism)? Raga (likes)? Dvesha (dislikes) and Abhinivesa (clinging to earthly life). (Cf.IV.6)

Thus avastabhya, keeping under control; svam, My own; prakrtim, Prakrti, which is charcterized as nescience; visrjami, I project forth; punah, punah, again and again; the krtsnam, whole of; imam, this; existing bhuta-gramam, multitude of beings which are born of Prakrti; which, being under another's sub-jugation due to such defects [See under 8.19, introductory Commentary.-Tr.] as ignorance etc., are avasam, powerless, not independent; prakrteh vasat, under the influence of their own nature.
'In that case, You, who are the supreme God and who ordain this multitude of beings uneally, will become associated with virtue and vice as a result of that act?'
In aswer the Lord says this"

Operating My Prakrti, with its wonderfully variegated potency, I develop it eightfold and send forth this fourfold aggregate of beings, gods, animals, men and inanimate things, time after time. All these entities are helpless, being under the sway of My Prakrti comprising the three Gunas which can cause delusion.
If this is so, it may be urged, inealities of creation can be said to affect the Lord with cruelty, partiality etc. To this, the Lord answers: