B.G 7.09
पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ। जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ॥९॥
puṇyo gandhaḥ pr̥thivyāṁ ca tejaścāsmi vibhāvasau। jīvanaṁ sarvabhūteṣu tapaścāsmi tapasviṣu ॥9॥
[पुण्यो गन्धः पृथिव्यां च तेजः च अस्मि विभावसौ। जीवनं सर्व भूतेषु तपः च अस्मि तपस्विषु॥
पुण्यः (puṇyaḥ) - Virtuous; गन्धः (gandhaḥ) - fragrance; पृथिव्याम् (pṛthivyām) - in the earth; च (ca) - and; तेजः (tejaḥ) - radiance; अस्मि (asmi) - I am; विभावसौ (vibhāvasau) - in fire; जीवनम् (jīvanam) - life; सर्व (sarva) - all; भूतेषु (bhūteṣu) - in beings; तपः (tapaḥ) - austerity; च (ca) - and; अस्मि (asmi) - I am; तपस्विषु (tapasviṣu) - in the ascetics;]
I am the virtuous fragrance of the earth and the radiance of the fire. I am life in all beings and austerity in the ascetics.
Gīta Bhāshya 7.09
The Lord is the enjoyer of virtuous essence in everything and is distinct from the ordinary living beings.
पुण्यो गन्धः इति भोगापेक्षया च। तथाहि श्रुतिः -
puṇyo gandhaḥ iti bhogāpekṣayā ca। tathāhi śrutiḥ -
[पुण्यः (puṇyaḥ) - Virtuous; गन्धः (gandhaḥ) - fragrance; इति (iti) - thus; भोगापेक्षया (bhogāpekṣayā) - with respect to enjoyment; च (ca) - and; तथाहि (tathāhi) - thus indeed; श्रुतिः (śrutiḥ) - the scripture;]
The adjective 'punya', i.e. that which is virtuous, is added to fragrance, as it is with the expectation of enjoyment. Indeed, the Vedas also describe similarly:
"पुण्यमेवामुं गच्छति न ह वै देवान् पापं गच्छति"
"puṇyamevāmuṁ gacchati na ha vai devān pāpaṁ gacchati"
[पुण्यम् (puṇyam) - Virtue; एव (eva) - indeed; अमुम् (amum) - him (referring to the virtuous soul); गच्छति (gacchati) - goes (or attains); न (na) - not; ह (ha) - indeed; वै (vai) - surely; देवान् (devān) - gods; पापम् (pāpam) - sin; गच्छति (gacchati) - goes (or attains);]
"The virtuous one attains the divine, but the sinful one does not attain the gods."
"ऋतं पिबन्तौ सुकृतस्य लोके"
"r̥taṁ pibantau sukr̥tasya loke"
[ऋतम् (ṛtam) - truth in the form of honest routine; पिबन्तौ (pibantau) - drinking (dual, referring to two); सुकृतस्य (sukṛtasya) - of the well-performed deeds; लोके (loke) - in the world;]
"In the world obtained by the well-performed deeds, the two drink the truth in the form of honest-endeavour."
इत्यादिका।
ityādikā।
[इति (iti) - thus; आदिका (ādikā) - and so on (referring to similar examples or the beginning of a series);]
- and such several testimonials.
ऋतं च पुण्यम् -
r̥taṁ ca puṇyam
[ऋतम् (ṛtam) - Truth; च (ca) - and; पुण्यम् (puṇyam) - Virtue;]
The word 'ṛtam' also means 'punyam', i.e. Virtue.
"ऋतं सत्यं तथा धर्मः सुकृतं चाभिधीयते"
"r̥taṁ satyaṁ tathā dharmaḥ sukr̥taṁ cābhidhīyate"
[ऋतम् (ṛtam) - Truth; सत्यं (satyaṁ) - Truthfulness; तथा (tathā) - likewise; धर्मः (dharmaḥ) - Righteousness; सुकृतम् (sukṛtam) - Good deeds; च (ca) - and; अभिधीयते (abhidhīyate) - is called;]
"The honest routine ('ṛtam'), truth ('satyaṁ'), and righteousness or natural order ('dharmaḥ') are also called good deeds ('sukṛtam')."
इत्यभिधानात्।
ityabhidhānāt।
[इति (iti) - thus; अभिधानात् (abhidhānāt) - from the designation; from the naming;]
- thus stated in the dictionary.
"ऋतं तु मानसो धर्मः सत्यं स्यात् सम्प्रयोगगः"
"r̥taṁ tu mānaso dharmaḥ satyaṁ syāt samprayogagaḥ"
[ऋतम् (ṛtam) - the 'ṛtam'; तु (tu) - but; मानसः (mānasaḥ) - of the mind; धर्मः (dharmaḥ) - natural-order; सत्यं (satyaṁ) - the 'satya'; स्यात् (syāt) - may be; सम्प्रयोगगः (samprayogagaḥ) - related to the execution of it;]
"The 'ṛtam' is the natural order of the mind, while 'satya' is the implementation of the same."
इति च। न च
[इति (iti) - thus; च (ca) - and; न (na) - not; च (ca) - and;]
iti ca। na ca
- stated thus as well. It doesn't oppose Vedic testimonials like:
"अनश्नन्नन्यः अभिचाकशीति", "अन्यो निरन्नोऽपि बलेन भूयान्"
"anaśnannanyaḥ abhicākaśīti", "anyo niranno'pi balena bhūyān"
[अनश्नन् (anaśnann) - Not eating; अन्यः (anyaḥ) - another person; अभिचाकशीति (abhicākaśīti) - shines, appears brighter; अन्यः (anyaḥ) - another person; निरन्नः (nirannaḥ) - without food; अपि (api) - even; बलेन (balena) - by strength; भूयान् (bhūyān) - greater, superior;]
"Another person, even without eating, appears brighter", "Another person, even without food, is superior in strength." (Reference is to the two birds, the being, and the God, in Rig Veda)
इत्यादिविरोधि। स्थूलानशनोक्तेः। आह च सूक्ष्माशनम् -
ityādivirodhi। sthūlānaśanokteḥ। āha ca sūkṣmāśanam -
[इत्यादि (ityādi) - and so on; विरोधि (virodhi) - opposing, contradictory; स्थूल (sthūla) - gross, physical; अशन (aśana) - eating, consumption; उक्तेः (ukteḥ) - of the statement, saying; आह (āha) - says, states; च (ca) - and; सूक्ष्म (sūkṣma) - subtle; अशनम् (aśanam) - eating, consumption;]
It indicates (the lord) does not partake gross food (like ordinary beings). But he does partake of subtle food as stated in -
"प्रविविक्ताहारतरः इव एष भवत्यस्माच्छारीरादात्मनः"
"praviviktāhārataraḥ iva eṣa bhavatyasmācchārīrādātmanaḥ"
[प्रविविक्त (praviviktā) - separated; आहार (āhāra) - food, intake; तरः (taraḥ) - superior; इव (iva) - like, as if; एष (eṣa) - this (person); भवति (bhavati) - becomes, is; अस्मात् (asmāt) - from this; शारीरात् (śārīrāt) - from the body; आत्मनः (ātmanaḥ) - of the Supreme;]
"The supreme partakes food that is different and superior compared to the being with a body."
इति। न चात्र जीव उच्यते। 'शारीरादात्मनः' इति भेदाभिधानात्। स्वप्नादिश्च शारीरे एव -
iti। na cātra jīva ucyate। 'śārīrādātmanaḥ' iti bhedābhidhānāt। svapnādiśca śārīre eva -
[इति (iti) - thus; न (na) - not; च (ca) - and; अत्र (atra) - here; जीव (jīva) - the living being, individual soul; उच्यते (ucyate) - is said, is mentioned; 'शारीरात् (śārīrāt) - from the body; आत्मनः (ātmanaḥ)' - of the self, soul; इति (iti) - thus; भेद (bheda) - distinction, difference; अभिधानात् (abhidhānāt) - due to the mention, because of the statement; स्वप्नात् (svapnāt) - from dream; इच्छ (iṣṭa) - and others, etc.; शारीरे (śārīre) - in the body; एव (eva) - indeed, only;]
- stated thus. The reference here is not to the individual soul (jīva, but to God), because of the stated distinction that becomes apparent with the prase - 'being with a body'. Indeed, the dream state and others, is for the one with the body only.
"शारीरस्तु त्रिधा भिन्नो जाग्रदादिष्ववस्थितेः"
"śārīrastu tridhā bhinno jāgradādiṣvavasthiteḥ"
[शारीरः (śārīraḥ) - bodily, related to the body; तु (tu) - however; त्रिधा (tridhā) - in three ways, threefold; भिन्नः (bhinnaḥ) - divided, differentiated; जाग्रत् (jāgrat) - waking; आदिषु (ādiṣu) - and others, etc.; अवस्थितेः (avasthiteḥ) - of the state, condition;]
"However, the embodied has threefold states such as waking and others (sleep, and dream)."
इति वचनात् गारुडे।
iti vacanāt gāruḍe।
[इति (iti) - thus, as such; वचनात् (vacanāt) - from the statement; गारुडे (gāruḍe) - in the Garuḍa Purāṇa; ]
- stated thus in a statement from the Garuḍa Purāṇa.
'अस्मात्' इति ईश्वरव्यावृत्त्यर्थम् -
'asmāt' iti īśvaravyāvr̥ttyartham
[अस्मात् (asmāt) - from this; इति (iti) - thus; ईश्वर (īśvara) - God, Supreme Being; व्यावृत्त्यर्थम् (vyāvṛttyartham) - for the purpose of distinction, to differentiate;]
'Asmat' (from this) - is used for the purpose of distinguishing from the Supreme Being.
"शारीरौ तौ उभौ ज्ञेयौ जीवश्चेश्वरसञ्ज्ञितः। अनादिबन्धनस्त्वेको नित्यमुक्तस्तथापरः॥"
"śārīrau tau ubhau jñeyau jīvaśceśvarasañjñitaḥ। anādibandhanastveko nityamuktastathāparaḥ॥"
[शारीरौ (śārīrau) - the bodies (dual form); तौ (tau) - those two; उभौ (ubhau) - both; ज्ञेयौ (jñeyau) - are to be understood; जीव (jīva) - the individual soul; श्च (śca) - and; ईश्वर (īśvara) - the Supreme Lord; सञ्ज्ञितः (sañjñitaḥ) - called, referred to as; अनादिबन्धनस्त्वेकः (anādibandhanastv ekaḥ) - one, bound by no beginning; नित्यमुक्तस्तथापरः (nityamuktastathāparaḥ) - eternally liberated and the other;]
"Both the forms are to be understood as the individual being (jīva) and the Supreme Lord (īśvara). One is bound by no beginning and is eternally liberated, while the other is not."
इति वचनान्नारदीये।
iti vacanānnāradīye।
[इति (iti) - thus; वचनात् (vacanāt) - from the statement; नारदीये (nāradīye) - in the Nārada Purāṇa;]
- stated thus in a statement from the Nārada Purāṇa.
भेदश्रुतेश्च। सति गत्यन्तरे पुरुषभेद एव कल्प्यः न तु अवस्थाभेदः। आह च -
bhedaśruteśca। sati gatyantare puruṣabheda eva kalpyaḥ na tu avasthābhedaḥ। āha ca -
[भेदश्रुतेश्च (bhedaśruteśca) - and there are Vedic statements that convey difference; सति (sati) - in the presence of, while there is; गत्यन्तरे (gatyantare) - differing paths, different modes of existence; पुरुषभेदः (puruṣabhedaḥ) - distinction of individuals, difference among persons; एव (eva) - indeed, only; कल्प्यः (kalpyaḥ) - to be imagined, to be considered; न (na) - not; तु (tu) - but; अवस्थाभेदः (avasthābhedaḥ) - difference in states, stages;]
And, there are Vedic statements that convey difference. Thus, the distinction among individuals is to be considered, and not the imagined differences in the states. It is also said -
"प्रविविक्तभु ग्यतो ह्यस्माच्छारीरात्पुरुषोत्तमः। अतोऽभोक्ता च भोक्ता च स्थूलाभोगात्स एव तु॥"
"praviviktabhu gyato hyasmācchārīrātpuruṣottamaḥ। ato'bhoktā ca bhoktā ca sthūlābhogātsa eva tu॥"
["प्रविविक्तभुः (praviviktabhuḥ) - separated, isolated (one who is); ज्ञातः (jñātaḥ) - known, understood; हि (hi) - indeed; अस्मात् (asmāt) - from this; शारीरात् (śārīrāt) - from the embodied; पुरुषोत्तमः (puruṣottamaḥ) - the supreme among beings, the highest being; अतः (ataḥ) - therefore; अभोक्ता (abhoktā) - not the enjoyer; च (ca) - and; भोक्ता (bhoktā) - the enjoyer; च (ca) - and; स्थूलाभोगात् (sthūlābhogāt) - due to gross non-enjoyment; स (saḥ) - he (the supreme person); एव (eva) - only; तु (tu) - but;]
"Indeed, that supreme among beings (the Lord) is known to be distinct from this ('asmat') embodied. He is the enjoyer as well as non-enjoyer. Hence, He alone is known as the non-enjoyer of gross elements."
इति गीताकल्पे ॥९॥
iti gītākalpe ॥9॥
[ इति (iti) - thus; गीताकल्पे (gītākalpe) - in the Gīta Kālpā, or according to the Gīta Kālpā (a text);]
- stated thus, in the Gīta Kālpā testimonial.
Gīta Tātparya 7.09
The Lord, having situated himself everywhere, energizes this world that contains both good and bad. But the lord is specially present in the good alone.
पुण्यापुण्यं गन्धयति स्वयं पुण्यो धरास्थितः। तेजयत्यग्निसंस्थः सन् भूतस्थो जीवनप्रदः॥
तपस्विस्थः तपयति … ॥९॥
puṇyāpuṇyaṁ gandhayati svayaṁ puṇyo dharāsthitaḥ। tejayatyagnisaṁsthaḥ san bhūtastho jīvanapradaḥ॥
tapasvisthaḥ tapayati … ॥9॥
[पुण्यापुण्यम् (puṇyāpuṇyam) - Good and bad deeds; गन्धयति (gandhayati) - emits fragrance or odor; स्वयं (svayam) - by itself; पुण्यः (puṇyaḥ) - virtuous; धरास्थितः (dharāsthitaḥ) - standing on the earth; तेजयति (tejayati) - radiates; अग्निसंस्थः (agnisaṁsthaḥ) - situated in fire; सन् (san) - being; भूतस्थः (bhūtasthaḥ) - present in all beings; जीवनप्रदः (jīvanapradaḥ) - giver of life;]
[तपस्विस्थः (tapasvisthaḥ) - one who is established in penance; तपयति (tapayati) - he is said to 'tapa', one burns. ]
"Situating on earth He makes good and bad deeds to emit their own fragrance, while He himself is virtus fragrance. Having situated himself in fire, he makes fire effulgent; having situated himself in all beings, he is the giver of life. As he is situated in those who practice austerities and generate heat, he is known as 'tapa', the austerity, the one who burns... ."
