🪷 Bhagavad-Gītā · 9.6

9.6 यथा as? आकाशस्थितः rests in the Akasa? नित्यम् always? वायुः the air? सर्वत्रगः moving everywhere? महान् great? तथा so? सर्वाणि all? भूतानि beings? मत्स्थानि rest in Me? इति thus? उपधारय know.Commentary The Lord gives a beautiful illustration or simile in this verse to explain what He has said in the previous two verses. Just as the wind ever rests in the ether (space) without any contact or attachment? so also all beings and objects rest in Brahman without any attachment or contact at all. These objects cannot produce any effect on It.What sort of relationship is there between Brahman and the objects of this universe Is it Samyoga? Samavaya or Tadatmya Sambandha The relationship of the stick with the drum is Samyaoga Sambandha. Let us assume that there is such a Sambandha (relationship or connection). There cannot be connection between all the parts because Brahman is infinite and the elements are finite. You may say that there is connection of the Ekadesa type. This is also not possible? because there can be such relationship only between objects which possess members or parts like the tree and monkey. (Ekadesa is partial). Brahman has no parts.If you say that there is Samavaya Sambandha between Brahman and the objects or the elements? this is also not possible. The relationship between the attribute and the possessors of that attribute is called Samavaya Sambandha. The relationship between an individual Brahmin and the whole Brahmin caste is also Samavaya Sambandha. The relationship between hand and man? between the leg and the man is also Samavaya Sambandha. Such relationship does not exist between Brahman and the objects or the elements.The third kind of relationship? viz.? Tadatmya Sambandha is seen to exist between milk and water? fire and the iron ball. Milk shares its alities of sweetness and whiteness with water. Fire shares its alities of brilliance? heat and redness with the hot iron ball. This too is not possible between Brahman and the objects or the elements? because Brahman is ExistenceKnowledgeBliss Absolute and allfull and perfect whereas the elements are insentient? finite and painful. How can they with ite contrary alities have Tadatmya Sambandha with BrahmanTherefore it can be admitted that the elemtns have only got Kalpita Sambandha (superimposition) with Brahman. That object which is superimposed on the substratum or support exists in name only. It does not exist in reality. Brahman is the support or the substratum for this world of names and forms. World here includes all beings and their three kinds of bodies (physical? mental and causal). Therefore? the elements or the beings in this world are not really rooted in Brahman. They do not really dwell in Brahman. It is all in name only.Vayu also means Sutratman or Hiranyagarbha. Bhuta also means the individual consciousness. Just as the ether in the pot is not distinct from the universal ether before the origin and after the destruction of the pot and even when the pot exists? and it is of the nature of the universal soul is of the nature of Brahman during the three periods of time? past? present and future.Just as all efects exist in a state of nondifference in their material cause before they appear? during their period of existence and after their destruction? so also the individual souls are not different from Brahman before the origin of the various limiting adjuncts like mind? intellect? etc.?,during the period of their existence and after their destruction.

9.6 Upadharaya, understand; iti, thus; that yatha, just as; in the world, the mahan, voluminous-in dimension; vayuh, wind; sarvatragah, moving everywhere; is nityam, ever; [During creation, continuance and dissolution] akasa-sthitah, present in space; tatha, similarly; (sarvani, all; bhutani, beings; matsthani,) abide in Me who am omnipresent like space-abide certainly without any contact.

9.6 The 'powerful air' remains and moves everywhere in the ether (Akasa) without any perceivable support. So it has necessarily got to be admitted that the powerful air is dependent on Me for its existence and is being upheld by Me alone. Even so know that all entities abide in Me, who am invisible to them, and that they are upheld by Me alone. The knowers of the Veda declare thus: 'The origin of clouds, the waters of the ocean remaining within bounds, the phases of the moon, the strong movements of the gale, the flash of lightning and the movements of the sun - all these are marvellous manifestations of the power of Visnu.' The meaning is that they are all the marvellous miracles which are unie to Visnu. The Srutis and other texts also declare likewise: 'Verily, O Gargi, at the ?nd of that Imperishable One, the sun and the moon stand apart' (Br. U., 3.8.9, and 'Through the fear of Him the wind blows, through the fear of Him the sun rises, through the fear of Him Agni and Indra perform their duties' (Tai. U., 2.8.1). It has been declared that the existence and acts of all beings originate by the will of the Lord, who is independent of all others. Now Sri Krsna declares that the origin and dissolution of all entities also are due to His will only:

9.6 Yatha etc. Evam etc. In spite of the concomitant connection between the ether and the wind, the touchability of the ether is never heard of. In the same manner the Absolute pervades the entire universe and yet remains not comprehended by all men.

।।9.6।। इस गुत्थी को सुलझाने का प्रयत्न कर रहे भ्रमित राजकुमार अर्जुन को भगवान् श्रीकृष्ण एक सुन्दर एवं स्पष्ट दृष्टान्त देकर उसकी सहायता करते हैं। किसी ऐसी वस्तु की कल्पना कर सकना अत्यन्त कठिन है जो सर्वत्र विद्यमान है? जिसमें सबकी स्थिति है और फिर भी? वह स्वयं उन सब वस्तुओं के दोषों से लिप्त या बद्ध नहीं होती। सामान्य मनुष्य की बुद्धि इस ज्ञान की ऊँचाई तक सरलता से उड़ान नहीं भर सकती। शिष्य की ऐसी बुद्धि के लिये एक टेक या आश्रय के रूप में यहाँ एक अत्यन्त सुन्दर और आकर्षक उदाहरण प्रस्तुत किया गया है? जिसकी सहायता से स्वयं को ऊँचा उठाकर वह अपने ही परिच्छेदों के परे दृष्टिपात करके अनन्त तत्त्व के विस्तार का दर्शन कर सके।स्थूल कभी सूक्ष्म को सीमित नहीं कर सकता। जैसे किसी कवि ने गाया है? पाषाण की दीवारें कारागृह नहीं बनातीं? क्योंकि एक बन्दी के शरीर को वहाँ बन्दी बना लेने पर भी उसके विचार अपने मित्र और बन्धुओं के पास पहुँचने में नित्य मुक्त हैं? स्वतन्त्र हैं। स्थूल पाषाण की दीवारें उसके सूक्ष्म विचारों की उड़ान पर प्रतिबन्ध नहीं लगा सकतीं। यदि एक बार इस सिद्धांत को भली भांति समझ लें? तो यह दृष्टान्त अत्यन्त भाव व्यंजक बनकर अपने गूढ़ अभिप्रायों को प्रदर्शित कर देता है।वायु का बहना? घूर्णन करना और भंवर के रूप में वेग से घूमना यह सब कुछ एक आकाश में होता है। आकाश उन सबको आश्रय देकर उन्हें सर्वत्र व्याप्त किये रहता है? किन्तु वे किसी भी प्रकार से आकाश को सीमित नहीं करते। सामान्य बौद्धिक क्षमता का साधक भी यदि इस दृष्टान्त का मनन करे? तो वह आत्मा और अनात्मा के बीच के वास्तविक संबंध को समझ सकता है? उसे परिभाषित कर सकता है। सत्य वस्तु मिथ्या का आधार है मिथ्या तादात्म्य से उत्पन्न असंख्य जीव नित्य और सत्य वस्तु में ही रहते हुए सुखदुख? कष्ट और पीड़ा का जीवन जीते हुए दिखाई देते हैं। परन्तु मिथ्या वस्तु कभी सत्य को सीमित या दोषलिप्त नहीं कर सकती। वायु के विचरण से आकाश में कोई गति नहीं आती आकाश वायु के सब गुण धर्मों से मुक्त रहता है। सर्वव्यापक आकाश की तुलना में? जिसमें कि असंख्य ग्रह नक्षत्र? तारामण्डल अमाप गति से घूम रहे हैं? यह वायुमण्डल और उसके विकार तो पृथ्वी की सतह से कुछ मील की ऊँचाई तक ही होते हैं। अनन्त सत्य की व्यापक विशालता में? अविद्याजनित मिथ्या जगत् के परिवर्तन की रंगभूमि मात्र एक नगण्य क्षेत्र है৷৷. और वहाँ भी सत्य और मिथ्या के बीच संबंध वही है? जो चंचल वायु और अनन्त आकाश में है।यह श्लोक केवल शब्दों के द्वारा सत्य का वर्णन करने के लिए नहीं है। व्याख्याकारों का वर्णन कितना ही सत्य क्यों न हो प्रत्येक जिज्ञासु साधक को इनके अर्थ पर स्वयं चिन्तनमनन करना होगा।तब पूर्वाध्याय में आपके बताये हुए पुनर्जन्म के सिद्धांत और ब्रह्माजी के दिन और रात में होने वाली सृष्टि और प्रलय की कथा की स्थिति क्या होगी इस पर कहते हैं --