B.G 3.14, 15 and 16
अन्नाद् भवन्ति भूतानि पर्जन्यादन्नसम्भवः। यज्ञाद् भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥१४॥
annād bhavanti bhūtāni parjanyādannasambhavaḥ। yajñād bhavati parjanyō yajñaḥ karmasamudbhavaḥ ॥14॥
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्। तस्मात् सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥१५॥
karma brahmodbhavaṁ viddhi brahmākṣarasamudbhavam। tasmāt sarvagataṁ brahma nityaṁ yajñe pratiṣṭhitam ॥15॥
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः। अघायुरिंद्रियारामो मोघं पार्थ स जीवति ॥१६॥
ēvaṁ pravartitaṁ cakraṁ nānuvartayatīha yaḥ। aghāyuriṁdriyārāmō mōghaṁ pārtha sa jīvati ॥16॥
[अन्नात् भवन्ति भूतानि पर्जन्यात् अन्न सम्भवः। यज्ञात् भवति पर्जन्यो यज्ञः कर्म समुद्भवः॥
annāt = from food; bhavanti = comes; bhūtāni = beings; parjanyāt = from rains; anna = food; sambhavaḥ = becomes possible; yajñāt = from 'Yajna'; bhavati = comes; parjanyō = rain; yajñaḥ = 'Yajna' is; karma = prescribed duties; samudbhavaḥ = source of;]
[कर्म ब्रह्म उद्भवं विद्धि ब्रह्म अक्षर समुद्भवम्। तस्मात् सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्॥
karma = the actions; brahma = the Brahman; udbhavaṁ = have their origins; viddhi = understand that; brahma = from that Brahman; akṣara = Vēdas; samudbhavam = arose together; tasmāt = therefore; sarvagataṁ = the all pervading; brahma = the Brahman; nityaṁ = is always; yajñe = in Yajna; pratiṣṭhitam = situated;]
[एवं प्रवर्तितं चक्रं न अनुवर्तयति इह यः। अघायुः इन्द्रिय आरामो मोघं पार्थ स जीवति॥
ēvaṁ = thus; pravartitaṁ = set in motion or engaged; cakraṁ = the cycle; na = not; anuvartayati = follows or adheres to; iha = in this world; yaḥ = one who; aghāyuḥ = one who is sinning; indriya ārāmō = one who delights in the senses; mōghaṁ = in vain or fruitless; pārtha = O Arjuna; sa = he; jīvati = lives;
]
From food comes beings, and food becomes possible from rains. The rains are produced from 'Yajna' and it is 'Yajna' that is the source of the prescribed duties. The actions have their origin in Brahman, and understand that the Vedas also arose simultaneously from that same Brahman. Therefore, the all pervading Brahman is always situated in the 'Yajna'. O Partha, he who does not adhere to the cycle thus set in motion, who only delights in the senses, is sinful, and lives in vain.
Gīta Bhāshya 3.14, 15 and 16
Why person should engage himself in 'Yajna' is further elaborated. It is 'Yajna' that sustains the food cycle. The actions and the natural duties are born from the Brahman. It is incorrect to apply secondary meaning when primary meaning applies. Hence 'Brahma' means the Brahman, and 'Akshara' means the Vēdas. To state Vēdas stem from unconscious activity of the lord, and thus are inferior is against the basic purport of scriptures. The omniscience lord is ever conscious. For entities and principles that are eternal (e.g. Vēdas, beings, etc), when words like creation and destruction are used, it implies manifest and unmanifest. In comparison to silo statements, authoritative texts have superior weight. Hence, following Brahmasutras "He from whom the creation and such activities are caused" (B.S.1.1.2), and Vēdas are authority on the origin of the universe (B.S.1.1.3) establish the authority of Vēdas. The Brahman being ever established in 'Yajna', and the expression of Vēdas by beings completes the cycle. 'Aghayu' - One who does'nt adhere to the cycle set in mothion and thus sinful.
[Sankara Bhasya (translated by A.M. Sastry):
"It is evident that all living creatures are born from food, which when eaten, is converted into blood and semen. The rain proceeds from sacrifice as taught in the following text:
"The offering thrown into the fire reaches the sun; from the sun comes rain; from rain food; and from this (food) all creatures." (Manu, iii. 76).
Yajna or sacrifice spoken of here refers to what is called 'apurva' and this 'apurva' is the result of the activities of the sacrificer and his priests (ritviks) engaged in a sacrifice. These activities are enjoined in the Veda (Brahman), and the Veda comes from the Imperishable, the Paramatman, the Highest Self. The Veda has arisen from the Highest Self, the Akshara, the Imperishable, as the breath comes out of a man. Therefore, the Veda, though all-comprehending as revealing all things, ever rests in sacrifice, i.e., it treats mainly sacrifices and the mode of their performance.
He who ought to perform action, but who, indulging in sensual pleasures, does not follow the wheel of the world, thus set revolving by Isvara on the basis of the Veda and sacrifices, he lives in vain.
The main drift, therefore, of this section (iii. 4. 16) is that action should be performed by the ignorant man, for whom it is intended. In iii. 4-8, it was taught that till he attains the qualification for Devotion to the knowledge of the Self, the man who knows not the Self and is therefore qualified (for action only) should resort to Devotion to action as a means of attaining Devotion to knowledge; and, further, there were incidentally propounded (in iii. 9·16) many reasons why the man who knows not the Self and is (therefore) qualified for action should perform it. Mention, too, has been made of evils arising from a neglect of action."]
हेत्वन्तरमाह - अन्नात् इति।
hētvantaramāha - annāt iti।
[hētvantaramāha = another reason is provided; annāt iti = by stating 'annat' verse;]
Another reason (why one must continue to perform ones prescribed duties) is provided by 'annat' verse.
यज्ञः पर्जन्यान्नत्वात् तत्कारणम् उच्यते। पूर्वयज्ञविवक्षायां चक्रप्रवेशो न भवति। तद्धि आपाद्यं कर्मविधये। न तु साम्यमात्रेण इदानीं कार्यम्।
yajñaḥ parjanyānnatvāt tatkāraṇam ucyatē। pūrvayajñavivakṣāyāṁ cakrapravēśō na bhavati। taddhi āpādyaṁ karmavidhayē। na tu sāmyamātrēṇa idānīṁ kāryam।
[yajñaḥ = 'Yajna'; parjanyānnatvāt = results in rain, and food is; tatkāraṇam = its underlying cause; ucyatē = is explained; pūrvayajñavivakṣāyāṁ = in the previous explanation of the 'Yajna'; cakrapravēśō na bhavati = the entry in to the cyclical wheel of creation does not happen; taddhi = indeed; āpādyaṁ = in the future; karmavidhayē = intended for duties to be performed;। na = not; tu = but; sāmyamātrēṇa = due to similarity; idānīṁ = these; kāryam = activities are prescribed;]
'Yajna' results in rain, which in turn results in food. Underlying cause is explained here. Original entry into the cycle of 'Yajna' at the beginning of creation is not the topic of discussion. Indeed, it is intended to explain the duties to be performed in the future. It is not just because of similarities (in these cycles of duties performed by the Devas) that the activities are prescribed.
मेघचक्राभिमानी च पर्जन्यः। तच्च यज्ञाद् भवति।
mēghacakrābhimānī ca parjanyaḥ। tacca yajñād bhavati।
[mēghacakrābhimānī = from the cloud system; ca = even; parjanyaḥ = rain is formed;। tacca = and that; yajñād = from 'Yajna'; bhavati = comes forth;]
The rain occurs from the cloud system. And clouds are formed because of 'Yajna':
"अग्नौ प्रास्ताहुतिः सम्यगादित्यमुपतिष्ठति। आदित्याज्जायते वृष्टिर्वृष्टेरन्नं ततः प्रजाः॥"
इति स्मृऽतेश्च।
"agnau prāstāhutiḥ samyagādityamupatiṣṭhati। ādityājjāyatē vr̥ṣṭirvr̥ṣṭērannaṁ tataḥ prajāḥ॥"
iti smr̥'tēśca।
[agnau = in to fire; prāstāhutiḥ = the properly given offersings; samyagādityamupatiṣṭhati = raises up and reaches the Sun; ādityājjāyatē = from sun is born; vr̥ṣṭirvr̥ṣṭērannaṁ = rain, from rain food; tataḥ prajāḥ = from it comes the beings;]
[iti smr̥'tēśca = states the Vēdic testimonial;]
"A properly given offering into fire raises up and reaches the Sun. Rain is formed from the Sun. From rain food comes forth, and from food the beings are born."
-states the Vēdic testimonial.
उभयवचनात् आदित्यात् समुद्राच्चाविरोधः। अतश्च यज्ञात् पर्जन्योद्भवः सम्भवति। यज्ञो देवताम् उद्दिश्य द्रव्यत्यागः। कर्म इतरक्रिया ॥१४ ॥
ubhayavacanāt ādityāt samudrāccāvirōdhaḥ। ataśca yajñāt parjanyōdbhavaḥ sambhavati। yajñō dēvatām uddiśya dravyatyāgaḥ। karma itarakriyā ॥14 ॥
[ubhayavacanāt = from these two sentences; ādityāt = from the Sun; samudrāccāvirōdhaḥ = from the Ocean, thus there is contradiction; ataśca = Therefore to resolve the conflict; yajñāt = it istold from 'Yajna'; parjanyōdbhavaḥ = formation of rain; sambhavati = becomes possible; yajñō = Yajna is; dēvatām uddiśya = addressing Devas; dravyatyāgaḥ = sacrificing the materials; karma = 'Karma' is; itarakriyā = other actions;]
The sentences 'from the Sun' and 'from the Ocean' may appear contradictory. Hence, it is told 'from Yajna formation of rain becomes possible'. Yajna is sacrificing material substances addressing the Devas. 'Karma', i.e. prescribed duties, refers to other activities.
कर्म ब्रह्मणो जायते।
karma brahmaṇo jāyate।
[karma = the actions, or duties; brahmaṇo = from Brahman; jāyate = is born;]
The actions and the natural duties are born from the Brahman.
"एष ह्येव साधु कर्म कारयति"(कौषीतकि ब्राह्म ३.९), "बुद्धिर्ज्ञानम्"(का॰वृ॰ ३.२.१८८)
इत्यादिभ्यः।
"eṣa hyeva sādhu karma kārayati"(kauṣītaki brāhma 3.9), "buddhirjñānam"(kā॰vr̥॰ 3.2.188)
ityādibhyaḥ।
["eṣa = He; hyeva = only causes; sādhu = virtous; karma = actions; kārayati = creates;buddhirjñānam = wisdom and knowledge are from Him;]
[ityādibhyaḥ = there are such testimonials;]
"He only causes virtuous action to happen", "Wisdom and knowledge are from Him"
-there are such testimonials.
न च मुख्ये सम्भाव्यमाने पारम्पर्येण औपचारिकं कल्प्यम्। न च जडानां स्वतः प्रवृत्तिः सम्भवति।
na ca mukhye sambhāvyamāne pāramparyeṇa aupacārikaṁ kalpyam। na ca jaḍānāṁ svataḥ pravr̥ttiḥ sambhavati।
[na = not; ca = and; mukhye = primary source; sambhāvyamāne = being evident; pāramparyeṇa = through desiplic succesion; aupacārikaṁ = orthodox practices; kalpyam = assumed; na = not; ca = and; jaḍānāṁ = of inert things; svataḥ = by themselves; pravr̥ttiḥ = tendency to act; sambhavati = takes place;]
Without the primary source as testimonial, the orthodox practices cannot be justified. Tendency to act does not take place from inert matter on its own.
"एतस्य वा अक्षरस्य"
इत्यादि सर्वनियमनश्रुतेश्च।
"etasya vā akṣarasya"
ityādi sarvaniyamanaśruteśca।
[etasya vā = from Him only; akṣarasya = are the Vēdas;]
[ityādi = and such testimonials; sarvaniyamanaśruteśca = indicate everything is under His governance;]
"From Him only are the Vēdas."
-such testimonials indicate, everything is under His governance.
"द्रव्यं कर्म च"
इत्यादेश्च अचिन्त्यशक्तिश्चोक्ता। जीवस्य च प्रतिबिम्बस्य बिम्बपूर्वैव चेष्टा। "न कर्तृत्वम्"(५.१४) इत्यादिनिषेधाच्च।
"dravyaṁ karma ca"
ityādeśca acintyaśaktiścoktā। jīvasya ca pratibimbasya bimbapūrvaiva ceṣṭā। "na kartr̥tvam"(5.14) ityādiniṣedhācca।
[dravyaṁ = material substances; karma = actions; ca = even;]
[ityādeśca = all these; acintyaśaktiścoktā = and the inconceivable power, is indicated; jīvasya = of the individual soul; ca = and; pratibimbasya = of the reflected image; bimbapūrvaiva = just like the original image; ceṣṭā = the action; "na kartr̥tvam"(5.14) ityādiniṣedhācca।]
"Even the actions and material substances (are under His governance)."
All these indicate His inconceivable power. The activities of the individual being are driven (by the lord) similar to the relationship that exists between the reflected image and the original object. The Gita verse 5.14 by stating "no doer ship or agency", rejects agency to (the individual soul).
अक्षराणि प्रसिद्धानि। तेभ्यो ह्यभिव्यज्यते परं ब्रह्म। अन्यथा अनादिनिधनम् अचिन्त्यं परिपूर्णमपि ब्रह्म को जानाति।
akṣarāṇi prasiddhāni। tēbhyō hyabhivyajyatē paraṁ brahma। anyathā anādinidhanam acintyaṁ paripūrṇamapi brahma kō jānāti।
[akṣarāṇi = 'akṣara' is; prasiddhāni = is well known (as alphabets i.e Vedas). tēbhyō = from it; hyabhivyajyatē = is indeed, realized; paraṁ = the supreme; brahma = Brahman; anyathā = otherwise; anādinidhanam = without beginning or end; acintyaṁ = inconceivable; paripūrṇamapi = even, complete; brahma = Brahman; kō = how can be; jānāti = known;]
'akṣara' is well known (as alphabets, i.e. Vēdas). From it, indeed, is realized the supreme Brahman. Otherwise, how can that Brahman be known who is without beginning, who is inconceivable, and who is complete.
न च रूढिं विना योगाङ्गीकारो युक्तः। परामर्शाच्च-
na ca rūḍhiṁ vinā yōgāṅgīkārō yuktaḥ। parāmarśācca
[na = not; ca = and; rūḍhiṁ = being in common usage; vinā = without; yōgāṅgīkārō = interpretation of technical meaning; yuktaḥ = appropriate; parāmarśācca = also by logical analysis of:]
Providing technical interpretation alone, while discarding common usage, is not appropriate. Also, one must base the argument on comprehensive analysis.
"तस्मात् सर्वगतं ब्रह्म"
इति।
"tasmāt sarvagataṁ brahma"
iti।
[tasmāt = therefore; sarvagataṁ = all pervading; brahma = Brahman;]
[iti = thus;]
"Therefore, the all pervading Brahman..."
- stated thus.
न ह्येकेन शब्देन द्विरुक्तेन भेदश्रुतिं विना वस्तुद्वयं कुत्रचिदुच्यते।
na hyēkēna śabdēna dviruktēna bhēdaśrutiṁ vinā vastudvayaṁ kutraciducyatē।
[na = not; hyēkēna = indeed, for the same; śabdēna = word; dviruktēna = two interpretations; bhēdaśrutiṁ = texts providing difference; vinā = without; vastudvayaṁ = for two entities; kutraciducyatē = anywhere explained;]
Indeed, in the same context, for the same word, two different interpretations are not appropriate. There is no precedence for such interpretation unless mentioned explicitly.
तानि च अक्षराणि नित्यानि-
tāni ca akṣarāṇi nityāni
[tāni = those; ca = even; akṣarāṇi = the Vēdas are; nityāni = eternal;
The following sentences are conveying the Vēdas to be eternal-
"वाचा विरूप नित्यया", "अनादिनिधना नित्या वागुत्सृष्टा स्वयंभुवा ", "अत एव च नित्यत्वम्"
इत्यादि श्रुति-स्मृति-भगवद्वचनेभ्यः।
"vācā virūpa nityayā", "anādinidhanā nityā vāgutsr̥ṣṭā svayaṁbhuvā ", "ata ēva ca nityatvam"
ityādi śruti-smr̥ti-bhagavadvacanēbhyaḥ।
[vācā = Vēdas; virūpa = are without form; nityayā = eternal; anādinidhanā = without beginning or end; nityā = eternal; vāgutsr̥ṣṭā = self created by speech, i.e. Vēdas; svayaṁbhuvā = are self-existent; ata = therefore; ēva = indeed; ca = even; nityatvam = eternality;]
[ityādi = such others; śruti-smr̥ti-bhagavadvacanēbhyaḥ = are testimonials from Vedas, scriptures and words spoken by the Lord;]
"Vēdas are without form and eternal", "Without beginning or end, eternal, self created by speech, i.e. Vēdas are self-existent without beginning or end", "Therefore, indeed, (his creation cycle) is said to be eternal"
- such are testimonials from Vedas, texts, and proverbs.
दोषश्चोक्तः सकर्तृकत्वे। न च अबुद्धिपूर्वमुत्पन्नानि। तत्प्रमाणाभावात्। निःश्वसितशब्दस्तु आक्षेपाभिप्रायः नाबुदि्धपूर्वाभिप्रायः। "सोऽकामयत" - इत्यादेश्च। "इष्टं हुतम्" - इत्यादि रूपप्रपञ्चेन सह अभ्यधानाच्च।
dōṣaścōktaḥ sakartr̥katvē। na ca abuddhipūrvamutpannāni। tatpramāṇābhāvāt। niḥśvasitaśabdastu ākṣēpābhiprāyaḥ nābudidhapūrvābhiprāyaḥ। "sō'kāmayata"- ityādēśca। "iṣṭaṁ hutam" - ityādi rūpaprapañcēna saha abhyadhānācca।
[dōṣaścōktaḥ = and flaws are said; sakartr̥katvē = if it is created by the doer; na = not; ca = and; abuddhipūrvamutpannāni = originated without knowledge; tatpramāṇābhāvāt = there are no testimonials to support such argument; niḥśvasitaśabdastu = the word 'niḥśvasita', i.e. like breathing; ākṣēpābhiprāyaḥ = is intended to convey "without effort"; nābudidhapūrvābhiprāyaḥ = does not indicate without his knowledge; "sō'kāmayata" = "He thus desired and created..."; ityādēśca = indicates lords intention; iṣṭaṁ = desired or liked; hutam = offered or sacrificed; ityādi = and so on, etc; rūpaprapañcēna= form, manifestation or world; saha = with; abhyadhānācca = beginning, and;]
We may have to attach defects to Vēdas, if we say it is created through human agency or if we say it is created without His knowledge. There are no testimonials to support such arguments. The word 'niḥśvasita', i.e. 'like breathing', is intended to convey the ease with which the lord brings forth the existing Vēdas, and does not indicate His ignorance in the matter. "He thus desired and created..." - this testimonial indicates the lord's intention, thus his conscious action. "The desires are sacrificed.." - and such statements indicate, even the manifestation of the world happens along with (Vēdas as a conscious activity of the lord).
महातात्पर्यविरोधाच्च। तच्चोक्तं पुरस्तात्। न ह्यस्वातन्त्र्येण उत्पत्तिकर्तुः प्राधान्यम्। अस्वातन्त्र्यं च तदमतिपूर्वकत्वेन भवति। यथा रोगादीनां पुरुषस्य तज्जत्वेऽपि।
mahātātparyavirōdhācca। taccōktaṁ purastāt। na hyasvātantryēṇa utpattikartuḥ prādhānyam। asvātantryaṁ ca tadamatipūrvakatvēna bhavati। yathā rōgādīnāṁ puruṣasya tajjatvē'pi।
[mahātātparyavirōdhācca = it is condradictory to the main purport as well; taccōktaṁ purastāt = as already explained previously (2.24) na = not; hyasvātantryēṇa = indeed, without being independent; utpattikartuḥ = engaging in creation activities; prādhānyam = is superiority; asvātantryaṁ = not being independent; ca = and; tadamatipūrvakatvēna = only with previous cause; bhavati = can happen; yathā = similar to; rōgādīnāṁ = diseases and such miseries; puruṣasya = to the being; tajjatvē'pi = with the cause of birth;]
It is contradictory to the main purport (of the lord being the independent and supreme principle) as well; as explained previously (2.24). Indeed, engaging in creation activities without being independent is not superiority. Not being independent can happen only with previously existing cause. Such experiences such as diseases and such miseries are limited to beings as birth has a cause.
उत्पत्तिवचनानि अभिव्यक्त्यर्थानि अभिमानिदेवताविषयाणि च। "नित्या" इत्युक्त्वा "उत्सृष्टा" इति वचनात्। अभिव्यञ्जके कर्तृवचनं चास्ति-
utpattivacanāni abhivyaktyarthāni abhimānidēvatāviṣayāṇi ca। "nityā" ityuktvā "utsr̥ṣṭā" iti vacanāt। abhivyañjakē kartr̥vacanaṁ cāsti
[utpattivacanāni = statements about origin or creation; abhivyaktyarthāni = expressed meaning; abhimānidēvatāviṣayāṇi = subjects related to the respective governing deities as well; ca = and; "nityā" ityuktvā = when the word "nitya", i.e. eternality, is used; "utsr̥ṣṭā" iti vacanāt = there exists testimonials to show it means "it comes to light again, i.e. it remanifests"; abhivyañjakē = in the indicative; kartr̥vacanaṁ = the statement of the doer; cāsti = and, exists as well;]
The statements that refer to the creation of the universe are implicitly point to the governing deities as well. In this context, words "eternal" and "born" must be reconciled to mean "eternally existing principles re-manifests" at the time of creation. Sometimes statements indicate agency to mean "remanifestation of principles". There are testimonials to this effect:
"कृत्स्नं शतपथं चक्रे"
इति।
"kr̥tsnaṁ śatapathaṁ cakrē"
iti।
[kr̥tsnaṁ = did/ constructed; śatapathaṁ = hundred path/ hundred fold;; cakrē = a section of Veda called "Brahmana";]
[iti = described thus;]
"He constructed a section of the Brahmana named 'śatapatha'"
- described thus.
कथं आदित्यस्था वेदाः तेनैव क्रियन्ते।
kathaṁ ādityasthā vēdāḥ tēnaiva kriyantē।
[kathaṁ = how; ādityasthā = stationed in the Sun; vēdāḥ = Vēdas; tēnaiva = by that one; kriyantē = is constructed;]
How can the Vēdas that were already stationed in the Sun be described as created (by Yajnavalkya)?
वचनमात्राच्च निर्णयात्मकशारीरकोक्तं बलवत्। शास्त्रं योनिः प्रमाणं अस्येति तु शास्त्रयोनिम्। "जन्माद्यस्य यतः" इत्युक्ते प्रमाणं हि तत्रापेक्षितम्। न तु तस्य जातत्वं वेदकारणत्वं वा। नहि वेदकारणत्वं जगत्कारणत्वे हेतुः। न हि विचित्रजगत्सृष्ठेः वेदसृष्टिः अशक्या सृज्यत्वे। न च सर्वज्ञत्वे। यदि वेदस्रष्टा सर्वज्ञः किमिति न जगत्स्रष्टा। तस्मात् वेदप्रमाणकत्वमेवात्र विवक्षितम्। अतो नित्यान्यक्षराणि।
vacanamātrācca nirṇayātmakaśārīrakōktaṁ balavat। śāstraṁ yōniḥ pramāṇaṁ asyēti tu śāstrayōnim। "janmādyasya yataḥ" ityuktē pramāṇaṁ hi tatrāpēkṣitam। na tu tasya jātatvaṁ vēdakāraṇatvaṁ vā। nahi vēdakāraṇatvaṁ jagatkāraṇatvē hētuḥ। na hi vicitrajagatsr̥ṣṭhēḥ vēdasr̥ṣṭiḥ aśakyā sr̥jyatvē। na ca sarvajñatvē। yadi vēdasraṣṭā sarvajñaḥ kimiti na jagatsraṣṭā। tasmāt vēdapramāṇakatvamēvātra vivakṣitam। atō nityānyakṣarāṇi।
[vacanamātrācca = and, compared to a mere single statement; nirṇayātmakaśārīrakōktaṁ = the section of literature that convey conclusive knowledge; balavat = must be considered; śāstraṁ = textual testimonials; yōniḥ = for the origin; pramāṇaṁ = are authority; asyēti = therefore; tu = it is declared; śāstrayōnim = 'śāstrayōnim' (in Brahmasutra 1.1.3). janmādyasya yataḥ = He from whom, the birth and such activities are caused(Brahmasutra 1.1.2); ityuktē = so said; pramāṇaṁ = testimonial; hi = is indeed; tatrāpēkṣitam = here, relevant; na = not; tu = but; tasya = His; jātatvaṁ = being born; vēdakāraṇatvaṁ = is because of Vēdas; vā = indeed; nahi = not certainly; vēdakāraṇatvaṁ = the cause of Vēdas; jagatkāraṇatvē = for being the cause of the universe; hētuḥ = is the reason; na hi = not indeed; vicitrajagatsr̥ṣṭhēḥ = Of the diverse created world; vēdasr̥ṣṭiḥ = creation of Vēdas; aśakyā = is impossible; sr̥jyatvē = in the act of creation; na ca = and not; sarvajñatvē = becaouse of this Brahman is omniscience; yadi = if; vēdasraṣṭā = the one who creates Vēdas; sarvajñaḥ = is Omnisceince; kimiti na = who not; jagatsraṣṭā = the one who creates the entire Universe; tasmāt = therefore; vēdapramāṇakatvamēvātra = here, the authority of Vēdas as testimonials; vivakṣitam = is sought to be understood; atō nityānyakṣarāṇi।]
In comparison to a mere single statement, the section of literature that conveys conclusive knowledge has weight. Textual testimonials, i.e. Vēdas are authority on the origin (of the universe) is the right interpretation for 'śāstrayōnim' (Brahmasutra 1.1.3, and not 'Brahman is the cause of Vēdas'). Because the previous brahmasutra, 1.1.2, 'janmādyasya yataḥ' i.e. "He from whom the creation and such activities are caused" provides the context (and includes creation of Vēdas as well). Indeed, His i.e. Brahman's birth is not due to Vēdas. Certainly Vēdas cannot be the reason for the cause of the Universe. It is not impossible to comprehend the creation of the Vēdas by the Brahman, along with the creation of such a diverse and variegated universe. Attributing omniscience to the Brahman only because he is the cause of Vēdas is also not appropriate. Therefore, in the current context, the authority of the Vēdas as testimonials is only sought to be understood. Thus, the 'aksharani' i.e. Vēdas i.e. Knowledge is eternal.
यत एवं परम्परया यज्ञाभिव्यङ्ग्यं ब्रह्म तस्मात् तत् नित्यं यज्ञे प्रतिष्ठितम्।
yata ēvaṁ paramparayā yajñābhivyaṅgyaṁ brahma tasmāt tat nityaṁ yajñē pratiṣṭhitam।
[yata = that; ēvaṁ = thus; paramparayā = through disciple lineage; yajñābhivyaṅgyaṁ = the expressed aspect of sacrifice; brahma = the Brahman; tasmāt = therefore; tat = that; nityaṁ = eternal; yajñē = sacrifice; pratiṣṭhitam = is established;]
Indeed, through the Disciple lineage as well, the Brahman is said to be expressed through 'Yajna'. Therefore, in that eternal 'Yajna' the Brahman is ever established.
तानि च अक्षराणि भूताभिव्यङ्ग्यानि इति चक्रम् ॥१५॥
tāni ca akṣarāṇi bhūtābhivyaṅgyāni iti cakram ॥15॥
[tāni = those; ca = and; akṣarāṇi = Vēdas; bhūtābhivyaṅgyāni = are expressed through the beings; iti cakram = thus is the cycle (of the universe);]
From those beings the Vēdas are expressed. Thus is the cycle of universe.
तदेतत् जगच्चक्रं यो नानुवर्तयति सः तद्विनाशकत्वात् अघायुः। पापनिमित्तमेव यस्यायुः सः अघायुः ॥ १६ ॥
tadētat jagaccakraṁ yō nānuvartayati saḥ tadvināśakatvāt aghāyuḥ। pāpanimittamēva yasyāyuḥ saḥ aghāyuḥ ॥ 16 ॥
[tadētat = therefore, this; jagaccakraṁ = universal cycle; yō = who; nānuvartayati = does not adhere to; saḥ = he is; tadvināśakatvāt = because of its destructive nature; aghāyuḥ = is 'aghāyu'; pāpanimittamēva = solely due to sinful causes; yasyāyuḥ = of whose life span; saḥ = he is; aghāyuḥ = 'aghāyu';]
Therefore, one who does not adhere to this universal cycle, because of his destructive nature, is called 'aghāyu'. One who spends his life span in sinful causes is called 'aghāyu'.
Gīta Tātparya 3.14 to 16
Elaboration of the Yajna cycle with the usage of 'Akshara' to mean Vēdas is quoted as a testimonial from Narada Purana. Thus, 'Brahma' means the Brahman, and 'Akshara' means the Vēdas. This interpretation also ensures it is coherent with the prase "tasmāt sarvagataṁ brahma", i.e. "the all pervading Brahma".
जननात् परसस्यादेः पर्जन्यो मेघसन्ततिः। स यज्ञात् कर्मणः सोपि समस्तं कर्म केशवात्॥
jananāt parasasyādēḥ parjanyō mēghasantatiḥ। sa yajñāt karmaṇaḥ sōpi samastaṁ karma kēśavāt॥
[jananāt = are born; parasasyādēḥ = the vegetation; parjanyō = through rain; mēghasantatiḥ = a continuous series of clouds; sa = He; yajñāt = from 'Yajna'; karmaṇaḥ = of action or duty; sōpi also; samastaṁ = all; karma = actions or deeds; kēśavāt = from Keśava, another name for Lord Krishna;]
स नित्योऽप्यक्षरततिरूपाद्वाक्यादि्ध गम्यते। वाक्यमुच्चार्यते भूतैः तान्यन्नात् तच्च मेघतः॥
sa nityō'pyakṣaratatirūpādvākyādidha gamyatē। vākyamuccāryatē bhūtaiḥ tānyannāt tacca mēghataḥ॥
[sa = He; nityō'pyakṣaratatirūpādvākyādidha = even though eternal, by sentences in the form of 'akshara', indeed; gamyatē = is understood; vākyamuccāryatē = a sentence uttered; bhūtaiḥ = by beings; tānyannāt = those, from food; tacca = and that; mēghataḥ = from the cloud;]
तस्मात् सर्वगतो विष्णुः नित्यं यज्ञे प्रतिष्ठितः। एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः। स पापो विश्वहन्तृत्वात् नरके मज्जति ध्रुवम्॥
tasmāt sarvagatō viṣṇuḥ nityaṁ yajñē pratiṣṭhitaḥ। ēvaṁ pravartitaṁ cakraṁ nānuvartayatīha yaḥ। sa pāpō viśvahantr̥tvāt narakē majjati dhruvam॥
[tasmāt = therefore; sarvagatō = the all pervading; viṣṇuḥ = lord Vishnu; nityaṁ = eternally; yajñē = in 'Yajna'; pratiṣṭhitaḥ = is established; ēvaṁ = thus; pravartitaṁ = set in motion; cakraṁ = the cycle; nānuvartayatīha = does not adhere to, here; yaḥ = who; sa = he; pāpō = the sinner; viśvahantr̥tvāt = due to being a destroyer of the world; narakē = in hell; majjati = drowns; dhruvam = certainly;]
The vegetation is born from the continuous series of clouds through rain. Similarly, from that lord Keshava, through 'Yajna', all duties are performed. Even though He is eternal, he is understood through the statements in the form of 'akshara' i.e. Vēdas, by the utterances of those sentences by beings, the way food is produced from the clouds. Therefore, the all pervading lord Vishnu is eternally established in 'Yajna'. That sinner who does not adhere to the cycle thus set is motion, because of being the destroyer of the world, certainly sinks to hell.
वाचिको मानसो यज्ञो न्यासिनां तु विशेषतः। वनस्थस्याक्रतुः यज्ञः क्रत्वादिर्ग्रहिणोखिलः॥
vācikō mānasō yajñō nyāsināṁ tu viśēṣataḥ। vanasthasyākratuḥ yajñaḥ kratvādirgrahiṇōkhilaḥ॥
[vācikō = pertaining to speech; mānasō = pertaining to the mind; yajñō = sacrifice or ritual; nyāsināṁ = of those who renounce or practice renunciation; tu = but; viśēṣataḥ = especially; vanasthasyākratuḥ = of a forest-dweller (ascetic or hermit), worship or sacrifice; yajñaḥ = sacrifice or ritual; kratvādirgrahiṇōkhilaḥ = having performed, quickly-gracped (sacrifices that involve no killing), entirely;]
शुश्रूषाद्यात्मको यज्ञो विहितो ब्रह्मचारिणः। विद्याभयादिदानं च सर्वेषामपि सम्मतम्॥
śuśrūṣādyātmakō yajñō vihitō brahmacāriṇaḥ। vidyābhayādidānaṁ ca sarvēṣāmapi sammatam॥
[śuśrūṣādyātmakō = characterized by service and others; yajñō = sacrifice or ritual; vihitō = prescribed or ordained; brahmacāriṇaḥ = of the celibate student; vidyābhayādidānaṁ = granting studies; ca = and; sarvēṣāmapi = for all; sammatam = is agreable;]
गृहिणो वित्तदानं तु वनस्थस्यान्नपूर्वकम्। सर्वैः कार्यं तपो घोरमिति सर्वे त्रिकर्मिणः॥
इति नारदीये।
gr̥hiṇō vittadānaṁ tu vanasthasyānnapūrvakam। sarvaiḥ kāryaṁ tapō ghōramiti sarvē trikarmiṇaḥ॥
iti nāradīyē।
[gr̥hiṇō = of a householder; vittadānaṁ = giving of wealth or charity; tu = but; vanasthasyānnapūrvakam = of a forest-dweller (ascetic or hermit), with (offering) food first; sarvaiḥ = by all; kāryaṁ = to be done or performed; tapō = austerity or penance; ghōramiti = as severe; sarvē = all; trikarmiṇaḥ = the three actrivities i.e. studies, sacrifice, and penance;]
[iti nāradīyē = states Naradiya Purana;]
The sacrifice of speech and mind is meant especially for the renounced order. The forest dwellers, i.e. who are retired, should keep their sacrifices light by offering food that involved no killing. Serving others by physical service is the sacrifice recommended for celibate students. Studies and other such activities are the agreeable sacrifice to all. House holder must give wealth as charity and the retired person by offering food first. All must practice penance. Thus, three orders, i.e. student, householder, and retired, must sacrifice through studies, charity, and penance.
- states Naradiya Purana
ब्रह्माक्षरशब्दार्थयोः व्यत्यासे तस्मात् सर्वगतं ब्रह्मेति प्रत्यभिज्ञाविरोधः चक्रप्रवेशश्च ॥१४-१६॥
brahmākṣaraśabdārthayōḥ vyatyāsē tasmāt sarvagataṁ brahmēti pratyabhijñāvirōdhaḥ cakrapravēśaśca ॥14-16॥
[brahmākṣaraśabdārthayōḥ = the meaning of words 'Brahma' and 'Akshara'; vyatyāsē = the difference; tasmāt = therefore; sarvagataṁ brahmēti = Brahma means one who is omnipresent; pratyabhijñāvirōdhaḥ = and also is does not conflict with prase "tasmāt sarvagataṁ brahma"; cakrapravēśaśca = and entry into the cycle;॥14-16॥]
The meaning of the words 'Brahma' and 'Akshara' must be differentiated, with 'Brahma' to mean the Omnipresent lord, and the other to mean that (Vedas) which provides entry into the cycle (of Yajna). Thus, it becomes coherent with the phrase "tasmāt sarvagataṁ brahma", i.e. "the all pervading Brahma".
