Why indeed this should be declared with particular illustrations! The reason is as follows:

—“All existing entities in the universe possesses the properties of Sattva (harmony), Rajas (activity) and Tamas (inertia) in the forms of their bodies, senses, objects of enjoyment and their causes —

know them all to have originated from Me alone, and they abide in Me alone, as they constitute My ‘corporeality’.

I am not in them in so far as I do not depend on them for My existence at any time.

In the case of sentient beings, though, the physical body depends for its existence on the Self. The Self in turn depends on the physical body for its embodiment.

In My case, however, there is no need for any assistance in my “embodiment.” They [all entities] merely serve the purpose of My Līlā” [cosmic recreation] —this is the meaning.

“रसोऽहं इत्यादि विज्ञानम् | अवादयोऽपि तत एव | तथाऽपि रसादिस्वभावानां रसाणां च स्वभावत्वे रसत्वे न विशेषतोऽपि स एव नियामकः | नत्ववादिनियमानुवद्धो रसादिस्तत्पारत्वादिश्च इति दर्शयति अप्सु रस इत्यादि शब्दैः | भोगश्च विशेषतो रसादेः इति च | उपासनार्थं च |” - I am the Essence, thus the supra-sensory Wisdom (विज्ञान). What is narrated later is the greatness of the Lord. Even then, the inherent nature like essence and also the substance being natural attributes or substance is mentioned as special supervision of the Lord. The fact that attributes like substance do not come on their own in the water therefore, substance is shown by using special words like essence in the water. More than the water it is the essence in the water that is represented by the Lord. The same is the case of उपासना, spiritual practice.

“रसादिनां रसादि त्वे स्वभावत्वे तथैव च | सारत्वे सर्वधर्मेषु विशेषणापि कारणम् | सारभोक्ता च सर्वत्र यतोऽतो जगदीश्वरः | रसादिमानिनां देहे स सर्वत्र व्यवस्थितः | अवादयः पार्पदा एव ध्येयः स ज्ञानिना हरिः | रसादिसम्पत्त्याऽन्येषां वासुदेवो जगत्पतिः || इति |” - The essence in flavours and their inherent attribute are due to special reason of its Dharma. The enjoyer of the essence is always the Lord of the Universe, dwelling in all bodies as essence. The presiding deities sheltered in water etc. are but the reflection of the Lord. Sri Vasudeva who is Lord of the worlds, therefore, should be sought by those who seek the essence of the things. Inherent nature, the Jiva are an in this manner (due to the grace of the Lord), thus in Gita-Kalpa.

“स्वभावो जीव एव च | सर्वस्वभावो नियतस्तेनैव किमतः परम् | न तदस्ति विना यत् स्यान्मया भूतं चराचरम् | इति च | धर्माविरुद्धः कामरागविवर्जितम् इत्याद्युपासनार्थम् ||” - All inherent natural tendencies are as ordained by the Lord. There is nothing whatsoever without My essence in animate or the inanimate creatures. Also thus has been spoken. For the sake of spiritual practice desires which are not contrary to Dharma, renunciation of desires and attachments have been recommended.

“धर्माविरुद्धाकामेऽसावुपास्यः काममिच्छता | विहीने कामरागादेर्वले च बलमिच्छताम् | ध्यातस्तत्र त्वनिच्छदिभजानमेव ददाति सः || उक्तं च गीताकल्पे ||” - The desires, not contrary to Dharma, should be sought by the aspirant Strength, without the powerful influence of desires and without attachment, should be sought Then by His Win alone the awareness win be attained, thus in Gita-Kalpa.

“पुण्योगन्धः इति भोगापेक्षया च | तथापि श्रुतिः - पुण्यमेवामुं गच्छति, ऋतं पिवन्तो मुकुतस्य लोके इत्यादिका | ऋतं च पुण्यं - ऋतं सत्यं तथा धर्मः मुकुतं चाभिधीयते इत्यभिधानात् | ऋतं तु मानसो धनः सत्यं स्यात् सम्प्रयोगगः || इति च | न च अनन्त्यो अभिचाकशीति, अन्यो निरन्तोऽपि वलेन भूयान् | इत्यादि विरोध स्थूलाननोक्ते ||” - The pure fragrance, thus to show expectation of enjoyment. Thus in scriptures, the merits alone reach Him. In the World of meritorious, ऋत (cosmic law) alone is enjoyed. ऋत is that which is meritorious. ऋत, सत्य and धर्म are the auspicious actions that are followed due to such statements. ऋत is attribute of the Mind; सत्य Truth is what one puts in practice.

“अह च सूक्ष्माशनं - प्रविविक्ताहारतर इवैष भवत्यस्मच्छारीरादात्मनः | इति | न चात्र जीव उच्यते | शारीरात्मनः | इति भेदाभिनानात् | स्वप्नदिश्च शरीर एव | शारीरस्तु त्रिधा भिन्नो जाग्रदादिष्ववस्थिते इति वचनाद् गारुडे ||” - Even though not enjoying, He still illuminates and the other one even though devoid of food, is still powerful, in such statements there is no contradiction. In this verse the jiva is not mentioned because of reference earlier to the आत्मा being endowed with a body as in a dream state. In this verse the jiva is not mentioned because of reference earlier to the आत्मा being endowed with a body as in a dream state, thus in Garuda Purana.

“अस्मात् - अस्मात् इतिश्वरनिवृत्त्यर्थः | शारीरी तावुभौ ज्ञेयौ जीवेश्चेश्वरसंज्ञितः | अनादि वन्धनस्त्वेको नित्यमुक्तस्तथाऽपरः | इति वचनाद्वैये ||” - By the word अस्मात् - the Lord alone is referred. The body is assumed both for the Jiva as well as for the Lord. One is with the eternal bondage; while the Supreme one is ever liberated, thus in Narada Puraana.

“भेदाश्रुतेच्छ | सति गतन्तरे पुरुषभेदं एव कल्प्यो नत्ववस्थाभेदः | आह च - प्रविविक्तभृग् यतो ह्यस्माच्छारीरात् पुरुषोत्तमः | अतोऽभोक्ता च भोक्ता चस्थूलाभोगत् स एव तु || इति गीताकल्पे ||” - The distinction is clarified in the Scriptures. The distinction in persons also should be imagined and not from their forms. The enjoyment by Purushottama is distinctive than that of the Jiva. He is the enjoyer as well as the non-enjoyer. But He is not the enjoyer of the gross forms”, thus in Gita-Kalpa.

“सोप्यु स्थित्वा रमयति रसनामा ततः स्मृतः | सूर्यचन्द्रादिदिषु स्थित्वा प्रभानामा प्रभासनात् || वेदस्थः प्रणवाख्योऽसावात्मान यत् प्रणोत्यतः | स्वे स्थितः शब्दनामाऽसौ सच्छब्दयति केशवः ||” - Dwelling in water as the essence, he (the Lord) is known as the essence thereof. Dwelling in Sun and Moon as light, He is known as the Illumination. Dwelling in Vedas as the very Self, He is praised as pranava. Dwelling in Space as the sound, Keshava is known as the Word.

“पुण्यापुण्यं गन्धयति स्वयं पुण्यो धरास्थितः | तेजयत्यग्निसंस्थं सन्मृतस्थो जीवनप्रदः | तपस्विस्थस्तपयति व्यञ्जनाद् बीजसञ्जितः | बोधनाद् बुद्धिनामाऽसौ बुद्धिमस्तु व्यवथितः ||” - Abiding in the earth, only as meritorious, He causes both the merits as well as the demerits. Abiding in fire, He is known as Energy. Abiding in the human beings, He is known as giver of life. Abiding in austerity, He is known as intense dedication. By manifesting, He is the Seed. Abiding in wise men, He is Wisdom.

“नित्यपूर्णवलत्वात्तु वलं कामविवर्जितम् | अगगजवलश्चैव स्थानेभ्योऽन्येष्वायोजनात् || एतादृशवलात्माऽसौ बलिनां वलदः स्वयम् | वेति पूर्णत्ववाची स्यात् तद्वतेवलमुच्यते || प्रायो हि कामिता अर्थो धर्मं हन्युर्हरिः पुनः | न धर्महानिकृत् किन्तु कामितो धर्मवृद्धिकृत् || धर्मविरुद्धकामोऽतो विष्णुभूतेषु संस्थितः | एवं स सर्वतश्चान्यः स्वतंत्रश्चैव सर्वगः || व्यवस्थैव सर्वेषां सर्वदा सर्वदः प्रभुः ||” - Being devoid of desire and attachments He is eternally endowed with strength. Since He does not use it in wrong places, His strength is non-passionate. Since He grants strength similar to His, He is strength of the powerful ones. Since व symbolizes strength and ल bliss, He is वल, strength itself. Primarily, sensual desires cause decrease in righteousness but do not cause any harm if attuned to Dharma. Sri Vishnu abides in all desires which are not contrary to Dharma. Therefore, Sri Vishnu even when abiding in everything, yet remains distinct from them all and as the Lord of all of them.

10 "As the ever-enduring seed of all beings know me O Son of Pṛthā; I am the talent of the talented; I am the brilliance of the brilliant. 11 "And I am the strength of the strong ones in so far as it is, O Bull of the Bharata clan, devoid of longing and passion. In (the heart of all) beings I am their desire in so far as it does not run counter to righteousness. (40)

I am that Self-same and unoriginated, beginningless seed of all the universe, which spreads out, through creation, with sprouts as wide as the endless sky, and which at the time of its dissolution gulps down even the three syllables अ, उ, and म forming the Sacred 'Om' and which appears in the form of the universe as long as there exists the universe and at the time of the dissolution of the universe appearing as nothing in reality. And this mystic knowledge I am making easy for you to grasp. You will realise its real meaning and value, when it is joined to the knowledge of discrimination between the pure, divine essence (spirit) within us, and the grosser material of our compound person. Leaving aside all this irrelevant talk, I tell you in short, that I am the penance in the ascetics, I am the strength in the strong ones, as also the very life of intellect in men of intellect; I am the essence of desires (काम) through which are secured the (four) objects of life, (such as Dharma, and the three others). Desire usually acts according to the bidding of the senses and is the servant of feelings and yet it does not allow the senses to go against the law of duty. This Kāma leaves off the path forbidden by Sacred Law, and walks along the royal road of performing duties, enjoined by scriptures, keeping (itself) constantly in the light shed by Law. When the Kāma moves in this path, the law of the religions is fulfilled and thus the men doing worldly duties attain the highest good in the holy waters of liberation. This desire, under the power of Vedic Laws, fosters the growth of the creeper of universal life, from parent to offspring, on the path of actions in such a way that its foliage gets overladen with fruit, and it ultimately consummates in liberation. I,—the Supreme amongst Yogins, am the root of this Kāma (desires) from which seed are created in this way all the beings. It need not be repeated ever and anon—the eternal truth is this. This entire creation, in short, spreads out from me.

'Bijaṁ māṁ sarvabhūtānām viddhi* pārtha sanātanam'— O Pārtha, I am the eternal seed (source), of all beings. All of them, are born of Me, Who am their seed, they live in Me and in the end, merge in Me. They without Me have no existence of their own.

A seed, grows out of a tree and it perishes, after creating a tree. But the seed, described in this verse, is eternal without its origin and end. In the eighteenth verse of the ninth chapter, it has been called an 'Imperishable seed'. Remaining imperishable and unaltered, this eternal seed, is the source, producer, resort and illuminator, of the entire universe.

In the Gītā, the word 'seed', has been used, both for God and the embodied soul. In this verse, 'Seed' denotes God, because here, the divine glories have been described. In the thirty-ninth verse of the tenth chapter also, the word 'seed' denotes, God because there, Lord Kṛṣṇa declares, "I am the seed of all beings." In the eighteenth verse of the ninth chapter also, this word has

* In the sixth verse of this chapter Lord Kṛṣṇa used the term 'Upadhāraya' (know) and here he uses the term 'Viddhi' (know). It means that he wants to say that the striver should understand, know and accept the fact that the universe is nothing besides the Divine manifestation.

been used for God, because, in the nineteenth verse of that chapter, Lord Kṛṣṇa says, 'I am being and non-being both.' In the fourth verse of the fourteenth chapter, the term 'seed', stands for embodied soul. The seed, signifies the embodied soul, only when, it has accepted Its affinity for matter (nature), otherwise it is a super-soul (God).

'Buddhirbuddhimatāmasmī'—'I am the intelligence, of the intelligent.' People are called intelligent, only because of their intelligence, otherwise they would be called, dull.

'Tejastejasvināmaham'—The Lord, is the glory of the glorious. This glory is a divine trait. Liberated souls, possess a special aura, which enables even dissolute and immoral persons, to become virtuous.

An Exceptional Fact

God, is the origin of the whole universe. He always pervades, everywhere. He exists, even when the entire universe perishes. In the universe, there is nothing besides God. Therefore, in the Upaniṣads (parts of different branches of Vedas), there are illustrations of gold, clay and iron. As in ornaments, made of gold, there is nothing besides gold, in the pots made of clay there is nothing besides clay and in the arms and weapons made of iron, there is nothing besides iron. Similarly, in the entire universe which is born of God, there is nothing besides, God. In the Gītā Lord Kṛṣṇa, has given the illustration of a seed. A seed, is born of a tree and after giving birth to a tree, it perishes. But, God is not an ordinary seed, He is an eternal seed (7/10) and an imperishable one (9/18). It means, that unlike an ordinary seed which after creating another tree, perishes, He does not perish, He remains the same.

Gold, clay and iron, are seen with physical eyes, in ornaments, earthenwares and arms respectively, but God is not seen in the world. So the seed too is not seen in a tree. When a tree sprouts

the seed in the form of fruit, then we come to know that the tree is born of that particular seed, though the tree grows out of a seed and ends in a seed. Similarly, God, is the seed of the entire universe. This universe is born of Him, and merges in Him. In the end only God remains (Śrīmadbhāgavata 10/3/25). Those, who see only the tree and the world instead of the seed and God, do not observe in the right perspective. It is only, He Who reveals Himself, in various forms (Chāndogya. 6/2/3).

The universe, including a body, is made of five subtle elements—earth, water, fire, air and ether, but it so appears only if we think over it deeply otherwise not. If we say that these physical bodies, are made of earth because there is predominance of earth-element, people without a deep thought, do not believe, because they say that bodies are different from earth (clay) with which they wash hands. But if the entire universe is burnt to ashes, nothing will remain, besides earth (clay).

If we think deeply, we come to know that a body, is born of the parents' sperm and ovum, which arise from corn (grain), grown out of earth. Thus a body is said to be born of earth. In the end, it merges in earth. After death a body is either buried, or burnt or eaten by animals and birds. In either case it returns, into earth. Thus, the origin and end of a body, is earth. It means, that its middle, is also earth, though it is not seen with physical eyes but it can be conceived by thought. Similarly, by thinking seriously, the world can be perceived, as a manifestation of the Lord. In the entire universe, there is nothing else besides the Lord. Having created the universe (the bodies), He has also entered it (Taittirīyopaniṣad 2/6). He, as the self (soul) also abides in these bodies. Thus the entire universe is His manifestation.

**Appendix**—The Lord's purpose in calling Himself the seed of all beings is that all beings are His manifestation. There are infinite universes and in those universes—there are endless beings. But the seed of those endless beings is only God. In spite of the

creation of endless universes, there is no diminution in that seed, because that seed is not subject to diminution (Gītā 9/18). With that one seed several kinds of universes are born (Gītā 10/39). We may scan the seed with a keen sight (subtle sight) yet the fruit, flowers and leaves will not be visible in it because they are latent in that seed in their causative form. Even the two leaves born of the same tree, are not similar—Even this diversity is present in that seed.

There are several kinds of a thing in the universe. In different countries there are several castes (classes) of human beings. In their bodies there is so much difference that even the lines of the thumbs of two men are not similar. Their shapes, natures, interests, temperaments, assumptions and feelings etc., are also different. There are several kinds of cows, buffaloes, sheeps, goats, horses, camels and dogs etc., and in each kind (class) there are several sub-classes. Among trees also each kind of tree has several classes. Similarly there are endless differences in each kind of knowledge (art). There are three main colours and by their mixture several colours are formed. Out of them in each colour there are so many differences that two men don't perceive a colour similarly. Thus in the universe any two things, which appear similar, are not really similar. In spite of so much diversity, the seed of the universe is only one. It means that God alone manifests Himself in numberless forms and in spite of manifesting Himself in different forms He remains one.*

God is endless from all viewpoints such as place and time

* In spite of diversity among beings, there should be the unity of love among them. As a thorn pricks the foot but the eyes are filled with tears, the same feeling for the welfare of others should prevail among all beings—'sarvabhūtahite ratāḥ' (Gītā 5/25, 12/4). Only love is the feeling which knows no distinction. There can't be any distinction in love. All become one in love. In knowledge there is no difference in reality but differences in opinions persist. In love there is no difference in opinions. Therefore there is nothing beyond love. By love even the Lord of the three worlds becomes submissive to the will of the lover.

etc. When even the universe created by God is endless (limitless), how can a limit be set to God? Upto this day whatever has been thought of, whatever has been said, whatever has been written, whatever has been assumed about God, even if all this is combined, it remains incomplete about Him. Not only this even God Himself can't describe the full details about Himself, if He is able to describe it, how will He remain endless?

(7.40) जो उत्पत्ति के समय ही आकाश के अंकुर से विस्तृत होता है, और जो अन्तकाल में ओंकार के अक्षरों का लय कर देता है,

(7.41) जब तक विश्वाकार रहता है तब तक जो विश्व के समान ही दिखाई देता है, और फिर महाप्रलय के समय बिलकुल नहीं रहता,

(7.42) ऐसा जो सहज अनादि है वह विश्वबीज में हूँ। यह मैं तुम्हारे हाथ में देता हूँ।

(7.43) हे पाण्डव! इसे जब तुम खुले-खुले आत्मानात्म-विचाररूपी गाँव में ले जाओगे तब इसका उत्तम उपयोग दिखाई देगा। (7.44) परन्तु यह अनवसरोचित वाणी रहने दो। अब हम संक्षेप से कहते हैं कि तपस्वियों में जो तप है वह मेरा रूप जानो।

(7.45) बलवानों में जो अचल बल है वह मैं हूँ। बुद्धिमानों में जो केवल बुद्धि रहती है वह मैं हूँ।

(7.46) प्राणियों में जो काम रहता है, जिससे अर्थ और अनन्तर श्रेष्ठ धर्म साध्य किया जाता है, सो आत्माराम श्रीकृष्ण कहते हैं, मैं हूँ।

(7.47) सामान्यतः जो यथार्थ में विकार उत्पन्न होने के कारण इन्द्रियों के इच्छानुसार ही कर्म करता है परन्तु धर्म के विरुद्ध नहीं,

(7.48) जो निषेधरूपी आड़ा-टेढ़ा मार्ग छोड़कर विधि के मार्ग से नियमरूपी मशाल संग लिये चलता है,

(7.49) जिसके इस रीति से व्यवहार करने से ही धर्म की पूर्णता होती है और संसार को मोक्षरूपी तीर्थ का पट्टा प्राप्त होता है,

(7.50) जो वेदमहिमारूपी मण्डप पर कामसृष्टिरूप बेल का, जब तक कि उसके पल्लव कर्मफल से मोक्ष तक न पहुँच जायँ तब तक, विस्तार करता रहता है (7.51) इस प्रकार नियम से चलनेहारा जो काम है और जो सब प्राणियों का बीज-रूप है वह — प्राणियों के नाथ श्रीकृष्ण कहते हैं — मैं हूँ।

(7.52) अब एक-एक कहाँ तक वर्णन करूँ, यह सब वस्तुसमुदाय मुझसे ही विस्तृत हुआ जानना चाहिए।

भावार्थ— हे पार्थ! तुम मुझे सब प्राणियों का सनातन बीज जानो। मैं बुद्धिमानों की बुद्धि और तेजस्वियों का तेज (ओज, प्रभाव) हूँ।

व्याख्या— सनातन बीज अर्थात् आदि कारण, क्योंकि मेरा कारण कोई नहीं, क्योंकि श्रुति कहती है—'न चास्य कश्चिज्जनिता न

चाधिपः' (श्वे० ६/९) अर्थात् न उसको कोई उत्पन्न करने वाला है न उसका कोई स्वामी है।

‘बीजं मां सर्वभूतानां विद्धि* पार्थ सनातनम्’—हे पार्थ! सम्पूर्ण प्राणियोंका सनातन (अविनाशी) बीज मैं हूँ अर्थात् सबका कारण मैं ही हूँ। सम्पूर्ण प्राणी बीजरूप मेरेसे उत्पन्न होते हैं, मेरेमें ही रहते हैं और अन्तमें मेरेमें ही लीन होते हैं। मेरे बिना प्राणीकी स्वतन्त्र सत्ता नहीं है।

जितने बीज होते हैं, वे सब वृक्षसे उत्पन्न होते हैं और वृक्ष पैदा करके नष्ट हो जाते हैं। परन्तु यहाँ जिस बीजका वर्णन है, वह बीज ‘सनातन’ है अर्थात् आदि-अन्तसे रहित (अनादि एवं अन्त) है। इसीको नवें अध्यायके अठारहवें श्लोकमें ‘अव्यय बीज’ कहा गया है। यह चेतन-तत्त्व अव्यय अर्थात् अविनाशी है। यह स्वयं विकाररहित रहते हुए ही सम्पूर्ण जगत्का उत्पादक, आश्रय और प्रकाशक है तथा जगत्का कारण है।

गीतामें ‘बीज’ शब्द कहीं भगवान् और कहीं जीवात्मा—दोनोंके लिये आया है। यहाँ जो ‘बीज’ शब्द आया है, वह भगवान्का वाचक है; क्योंकि यहाँ कारणरूपसे विभूतियोंका वर्णन है। दसवें अध्यायके उनतालीसवें श्लोकमें विभूतिरूपसे आया ‘बीज’ शब्द भी भगवान्का ही वाचक है; क्योंकि वहाँ उनको सम्पूर्ण प्राणियोंका कारण कहा गया है। नवें अध्यायके अठारहवें श्लोकमें ‘बीज’ शब्द भगवान्के लिये आया है; क्योंकि उसी अध्यायके उन्नीसवें श्लोकमें ‘सदसच्चाहमर्जुन’ पदमें कहा गया है कि कार्य और कारण सब मैं ही हूँ। सब कुछ भगवान् ही होनेसे ‘बीज’ शब्द भगवान्का वाचक है। चौदहवें अध्यायके चौथे श्लोकमें ‘अहं बीजप्रदः पिता’ में बीज प्रदान करनेवाला पिता हूँ—ऐसा होनेसे वहाँ ‘बीज’ शब्द जीवात्माका वाचक है। ‘बीज’ शब्द जीवात्माका वाचक तभी होता है, जब यह

जड़के साथ अपना सम्बन्ध मान लेता है, नहीं तो यह भगवान्का स्वरूप ही है।

‘बुद्धिर्बुद्धिमतामस्मि’—बुद्धिमानोंमें बुद्धि मैं हूँ। बुद्धिके कारण ही वे बुद्धिमान् कहलाते हैं। अगर उनमें बुद्धि न रहे तो उनकी बुद्धिमान् संज्ञा ही नहीं रहेगी।

‘तेजस्तेजस्विनामहम्’—तेजस्वियोंमें तेज मैं हूँ। यह तेज देवी-सम्पत्तिका एक गुण है। तत्त्वज्ञ जीवन्मुक्त महापुरुषोंमें एक विशेष तेज—शक्ति रहती है, जिसके प्रभावसे दुर्गुण-दुराचारी मनुष्य भी सद्गुण-सदाचारी बन जाते हैं। यह तेज भगवान्का ही स्वरूप है।

विशेष बात

भगवान् ही सम्पूर्ण संसारके कारण हैं, संसारके रहते हुए भी वे सबमें परिपूर्ण हैं और सब संसारके मिटनेपर भी वे रहते हैं। इससे सिद्ध हुआ कि सब कुछ भगवान् ही हैं। इसके लिये उपनिषदोंमें सोना, मिट्टी और लोहेका दृष्टान्त दिया गया है कि जैसे सोनेसे बने हुए सब गहने सोना ही हैं, मिट्टीसे बने हुए सब बर्तन मिट्टी ही हैं और लोहेसे बने हुए सब अस्त्र-शस्त्र लोहा ही हैं, ऐसे ही भगवान्से उत्पन्न हुआ सब संसार भगवान् ही है। परन्तु गीतामें भगवान्ने बीजका दृष्टान्त दिया है कि सम्पूर्ण संसारका बीज मैं हूँ। बीज वृक्षसे पैदा होता है और वृक्षको पैदा करके स्वयं नष्ट हो जाता है अर्थात् बीजसे अंकुर निकल आता है, अंकुरसे वृक्ष हो जाता है और बीज स्वयं मिट जाता है। परन्तु भगवान्ने अपनेको संसारमात्रका बीज कहते हुए भी यह एक विलक्षण बात बतायी कि मैं अनादि बीज हूँ, पैदा हुआ बीज नहीं हूँ—‘बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम्’ (७।१०), और मैं अविनाशी बीज हूँ—‘बीजमव्ययम्’ (९।१८)। अविनाशी बीज कहनेका

* इसी अध्यायके छठे श्लोकमें भगवान्ने ‘उपधारय’ कहा और यहाँ ‘विद्धि’ कहते हैं। इसका तात्पर्य यह है कि मात्र संसारमें साररूपसे मैं ही हूँ—इस बातको समझो और समझकर धारण करो। समझकर धारण करनेसे असली प्रेम जाग्रत् हो जाता है।

मतलब यह है कि संसार मेरेसे पैदा हो जाता है, पर मैं मिटता नहीं हूँ, जैसा-का-तैसा ही रहता हूँ।

सोना, मिट्टी और लोहेके दृष्टान्तमें गहनोंमें सोना दीखता है, बर्तनोंमें मिट्टी दीखती है और अस्त्र-शस्त्रोंमें लोहा दीखता है, पर संसारमें परमात्मा दीखते नहीं। अगर बीजका दृष्टान्त लें तो वृक्षमें बीज नहीं दीखता। जब वृक्षमें बीज आता है, तब पता लगता है कि इस वृक्षमें ऐसा बीज है, जिससे यह वृक्ष पैदा हुआ है। सम्पूर्ण वृक्ष बीजसे ही निकलता है और बीजमें ही समाप्त हो जाता है। वृक्षका आरम्भ बीजसे होता है और अन्त भी बीजमें ही होता है अर्थात् वह वृक्ष चाहे सौ वर्षोंतक रहे, पर उसकी अन्तिम परिणति बीजमें ही होगी, बीजके सिवाय और क्या होगा? ऐसे ही भगवान् संसारके बीज हैं अर्थात् भगवान्से ही संसार उत्पन्न होता है और भगवान्से ही लीन हो जाता है। अन्तमें एक भगवान् ही बाकी रहते हैं—**‘शिष्यते शेषसंज्ञः’** (श्रीमद्भगवद्गीता १०। ३। २५)।

वृक्ष दीखते हुए भी ‘यह बीज ही है’—ऐसा जो जानते हैं, वे वृक्षको ठीक-ठीक जानते हैं और जो बीजको न देखकर केवल वृक्षको देखते हैं, वे वृक्षके तत्त्वको नहीं जानते। भगवान् यहाँ **‘बीजं मां सर्वभूतानाम्’** कहकर सबको यह ज्ञान कराते हैं कि तुम्हारेको जितना यह संसार दीखता है, इसके पहले मैं ही था, मैं एक ही प्रजारूपसे बहुत रूपोंमें प्रकट हुआ हूँ—**‘बहु स्यां प्रजायेय’** (छान्दोग्य ६। २। ३) और इनके समाप्त होनेपर मैं ही रह जाता हूँ। तात्पर्य है कि पहले मैं ही था और पीछे मैं ही रहता हूँ तो बीचमें भी मैं ही हूँ।

यह संसार पांचभौतिक भी उन्हींको दीखता है, जो विचार करते हैं, नहीं तो यह पांचभौतिक भी नहीं दीखता।

**परिशिष्ट भाव**—अपनेको सम्पूर्ण प्राणियोंका बीज कहनेका तात्पर्य यह है कि सब प्राणियोंके रूपमें मैं ही हूँ। सृष्टि अनन्त है। अनन्त ब्रह्माण्डोंमें अनन्त जीव हैं। परन्तु उन अनन्त जीवोंका बीज (परमात्मा) एक ही है। अनन्त सृष्टि पैदा होनेपर भी उस बीजमें कोई फर्क नहीं पड़ता; क्योंकि वह अव्यय है—**‘बीजमव्ययम्’** (गीता ९। १८)। उस एक ही बीजसे अनेक प्रकारकी सृष्टि उत्पन्न होती है (गीता—दसवें अध्यायका उनतालीसवाँ श्लोक)। बीजको कितनी ही सूक्ष्म दृष्टिसे देखें, उसमें फल-फूल-पत्ते आदि नहीं दीखेंगे; क्योंकि वे उस बीजमें कारणरूपसे विद्यमान हैं। उस बीजसे पैदा होनेवाले वृक्षके दो पत्ते भी आपसमें नहीं मिलते—यह अनेकता भी उस एक बीजमें ही रहती है।

सृष्टिकी एक-एक वस्तुमें अनेक भेद हैं। विभिन्न देशोंमें मनुष्योंकी अनेक जातियाँ हैं। उनमें भी इतना भेद है कि दो मनुष्योंके अँगूठेकी रेखाएँ भी परस्पर नहीं मिलतीं। उनके रूप, स्वभाव, रुचि, प्रकृति, मान्यता, भाव आदि भी परस्पर नहीं मिलते। गाय, भैंस, भेड़, बकरी, घोड़ा, ऊँट, कुत्ता आदिकी अनेक जातियाँ हैं और उनकी एक-एक जातिमें भी अनेक भेद हैं। वृक्षोंमें भी एक-एक वृक्षकी अनेक जातियाँ होती हैं। एक-एक विद्याको देखें तो उसमें इतने भेद हैं कि उनका अन्त नहीं आता। मूल रंग तीन हैं, पर उनके मिश्रणसे अनेक रंग बन जाते हैं। उनमें भी एक-एक रंगमें इतने

जैसे कोई कह दे कि ये अपने सब-के-सब शरीर पार्थिव (पृथ्वीसे पैदा होनेवाले) हैं, इसलिये इनमें मिट्टीकी प्रधानता है तो दूसरा कहेगा कि ये मिट्टी कैसे हैं? मिट्टीसे तो हाथ धोते हैं, मिट्टी तो रेता होती है; अतः ये शरीर मिट्टी नहीं हैं। इस तरह शरीर मिट्टी होता हुआ भी उसको मिट्टी नहीं दीखता। परन्तु यह जितना संसार दीखता है, इसको जलाकर राख कर दिया जाय तो अन्तमें एक मिट्टी ही हो जाता है।

विचार करें कि इन शरीरोंके मूलमें क्या है? माँ-बापमें जो रज-वीर्यरूप अंश होता है, जिससे शरीर बनता है, वह अंश अन्नसे पैदा होता है। अन्न मिट्टीसे पैदा होता है। अतः ये शरीर मिट्टीसे ही पैदा होते हैं और अन्तमें मिट्टीमें ही लीन हो जाते हैं। अन्तमें शरीरकी तीन गतियाँ होती हैं—चाहे जमीनमें गाड़ दिया जाय, चाहे जला दिया जाय और चाहे पशु-पक्षी खा जाय। तीनों ही उपायोंसे वह अन्तमें मिट्टी हो जाता है। इस तरह पहले और आखिरमें मिट्टी होनेसे बीचमें भी शरीर या संसार मिट्टी ही है। परन्तु बीचमें यह शरीर या संसार देखनेमें मिट्टी नहीं दीखता। विचार करनेसे ही मिट्टी दीखता है, आँखोंसे नहीं। इसी तरह यह संसार विचार करनेसे परमात्मस्वरूप दीखता है। विचार करें तो जब भगवान्ने यह संसार रचा तो कहींसे कोई सामान नहीं मँगवाया, जिससे संसारको बनाया हो और बनानेवाला भी दूसरा नहीं हुआ है। भगवान् आप ही संसारको बनानेवाले हैं और आप ही संसार बन गये। शरीरोंकी रचना करके आप ही उनमें प्रविष्ट हो गये—**‘तत्सृष्ट्वा तदेवानुप्राविशत्’** (तैत्तिरीयोपनिषद् २। ६)। इन शरीरोंमें जीवरूपसे भी वे ही परमात्मा हैं। अतः यह संसार भी परमात्माका स्वरूप ही है।

भेद हैं कि दो व्यक्तियोंको भी एक रंग समानरूपसे नहीं दीखता। इस प्रकार सृष्टिमें एक समान दीखनेवाली दो चीजें भी वास्तवमें समान नहीं होतीं। इतनी अनेकता होनेपर भी सृष्टिका बीज एक ही है। तात्पर्य है कि एक ही भगवान् अनेक रूपोंमें प्रकट होते हैं और अनेक रूपोंमें प्रकट होनेपर भी एक ही रहते हैं।

भगवान् देश, काल आदि सभी दृष्टियोंसे अनन्त हैं। जब भगवान्की बनायी हुई सृष्टिका भी अन्त नहीं आ सकता तो फिर भगवान्का अन्त आ ही कैसे सकता है? आजतक भगवान्के विषयमें जो कुछ सोचा गया है, जो कुछ कहा गया है, जो कुछ लिखा गया है, जो कुछ माना गया है, वह पूरा-का-पूरा मिलकर भी अधूरा है। इतना ही नहीं, भगवान् भी अपने विषयमें पूरी बात नहीं कह सकते, अगर कह दें तो अनन्त कैसे रहेंगे?