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Bhagavad Gita Chapter 10 Verse 32

भगवद् गीता अध्याय 10 श्लोक 32

सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन।
अध्यात्मविद्या विद्यानां वादः प्रवदतामहम्।।10.32।।

English Translation - Swami Gambirananda

10.32 O Arjuna, of creations I am the beginning and the end as also the middle, I am the knowledge of the Self among knowledge; of those who date I am vada.

English Translation - Swami Sivananda

10.32 Among creations I am the beginning, the middle and also the end, O Arjuna; among the sciences I am the science of the Self; and I am the logic among controversialists.

English Translation - Dr. S. Sankaranarayan

10.32. Of the creations, I am the beginning, the end and also the middle, O Arjuna ! Of the sciences, [I am] the science of the Self; of arguers, I am the argument.

English Commentary - Swami Sivananda

10.32 सर्गाणाम् among creations? आदिः the beginning? अन्तः the end? च and? मध्यम् the middle? च and? एव also? अहम् I? अर्जुन O Arjuna? अध्यात्मविद्या the science of the Self? विद्यानाम् among sciences? वादः logic? प्रवदताम् among controversialists? अहम् I.Commentary I am the metaphysics among all sciences. I am knowledge of the Self among all branches of knowledge. I am the argument of dators. I am the logic of disputants. I am the speech of orators.In verse 20 above the Lord says? I am the beginning? the middle and the end of the whole movable and immovable creation. Here the whole creation in general is referred to.As the knowledge of the Self leads to the attainment of the final beatitude of life or salvation? it is the chief among all branches of knowledge.Pravadatam By the word controversialists? we should here understand the various kinds of people using various kinds of argumentation in logic such as Vada? Jalpa and Vitanda. Yada is a way of arguing by which one gets at the truth of a certain estion. The aspirants who are free from RagaDvesha and jealousy raise amongst themselves estions and answers and enter into discussions on philosophical problems in order to ascertain and understand the nature of the Truth. They do not argue in order to gain victory over one another. This is Vada. Jalpa is wrangling in which one asserts his own opinion and refutes that of his opponent. Vitanda is idle carping at the arguments of ones opponents. No attempt is made to establish the other side of the estion. In Jalpa and Vitanda one tries to defeat another. There is desire for victory.

English Translation of Sanskrit Commentary By Sri Shankaracharya's

10.32 O Arjuna sarganam, of creations; I am the adih, beginning; ca, and ; he antah, end; ca eva, as also; the madhyam, middle-I am the origin, continuance and dissolution. At the commencement (verse 20) origin, end, etc. only of things possessed of souls were spoken of, but here the mention is of all creations in general. This is the difference. Vidyanam, among knowledges; I am the adhyatma-vidya, knowledge of the Self, it being the foremost because of its leading to liberation. Pravadatam, of those who date; aham, I; am vadah, Vada, which is preeminent since it is a means to determining true purport. Hence I am that . By the word pravadatam are here meant the different kinds of date held by dators, viz Vada, Jalpa, and Vitanda. [Vada: discussion with open-mindedness, with a veiw to determining true purport; jalpa: pointless date; Vitanda: wrangling discussion. [Jalpa is that mode of date by which both parties establish their own viewpoint through direct and indirect proofs, and refute the view of the opponent through circumvention (Chala) and false generalization (Jati) and by pointing out unfitness (of the opponent) tobe argued with (Nigraha-sthana). But where one party establishes his viewpoint, and the other refutes it through circumvention, false generalization and showing the unfitness of the opponent to be argued with, without establishing his own views, that is termed Vitanda. Jalpa and Vitanda result only in a trial of streangth between the opponents, who are both desirous of victory, But the result of Vada is the ascertainment of truth between the teacher and the disciple or between others, both unbiased.-Gloss of Sridhara Swami on this verse.]-Tr.]

English Translation of Commentary - Dr. S. Sankaranarayan

10.32 See Comment under 10.42

English Translation of Ramanuja's Sanskrit Commentary

10.32 Those that undergo creation are creatures. Their beginning is the cause. The meaning is that, of the creatures which are being created at all times, I am Myself the creator. Similarly, I am the end, namely the destroyer of everyone of those who are being destroyed at all times. Similarly I am the middle, namely, the sustentation. The meaning is, I am the sustainer of those who are being sustained at all times. Of those who indulge in Jalpa (argument) and Vitanda (perverse criticism) etc., I am the fair reasoning which determines the truth.

Commentary - Chakravarthi Ji

I am the creation (adih) and destruction (antah) of ether and other elements (sarganam), and the maintenance of them as well. One should meditate upon creation, maintenance and destruction as my vibhutis. This means that I, the Supreme Lord, am the creator, maintainer and destroyer. Among types of knowledge, I am knowledge of the self. Among types of argumentation in order to establish ones own idea and defeat others ideas, such as jalpa and vitanda, I am vada, which attempts to discern actual truth with the goal of coming to a conclusion.

Rudra Vaishnava Sampradaya - Commentary

Lord Krishna uses the word sarganam meaning of all created things. Things that are created are creations. Starting with the ether in the sky, then air, then fire, then water, then earth. Of all these things which in different combinations comprise completely all material existence, Lord Krishna is their beginning, middle and end. In verse 20 of this chapter Lord Krishna revealed that He is the origin, the preservation and the dissolution of all living entities but here He reveals that He is the beginning, the maintenance and the dissolution of all creations as well and that creation, preservation and destruction should be meditated upon as His vibhuti or divine, transcendental opulence. The words adhyatma-vidya vidyanah are poignant and mean of all types of knowledge that exist Lord Krishnas vibhuti is the paramount knowledge of the eternal soul which exists within all living entities. The three kinds of argumentation practised by the logicians and debaters are vada, jalpa and vitandi. Lord Krishna declares that His vibhuti is vadah which is the irrefutable, conclusive truth. When debating parties establish their individual hypothesis through direct and indirect proofs in the attempt to refute the hypothesis of each other through chhala or circumvention and jati or false generalisations is know as jalpa. When one party has an already established hypothesis and the opposing party ignoring truth and logic refutes it by superior arguments and faultfinding without establishing their own hypothesis is known as vitanda. Both jalpa and vitanda are nothing more then displays of mental gymnastics and do not determine what is the reality. But the result of vadah is the ascertaining of truth and an unbiased non-partisan agreement of reality.

Brahma Vaishnava Sampradaya - Commentary

Shri Vaishnava Sampradaya - Commentary

Lord Krishna reveals that His vibhuti or divine, transcendental opulence is sarganam or creation. Creation is the total sum of all things in existence and the Supreme Lord Krishna is the beginning or origin of all, the middle or preservation of all and the end or dissolution of all being the creator of everything. Of the three forms of debate and arguement His vibhuti known as vadah is the discriminating debate that results in knowledge of the absolute conclusive truth. This is in opposition to the other two forms being jalpa which is an argument calculated to destroy the opposition at any cost even by deception and falsehood. The other is vintanda whose aim is to criticize and undermine the oppositions position without ever establishing any position.

Kumara Vaishnava Sampradaya - Commentary

Lord Krishna reveals that His vibhuti or divine, transcendental opulence is sarganam or creation. Creation is the total sum of all things in existence and the Supreme Lord Krishna is the beginning or origin of all, the middle or preservation of all and the end or dissolution of all being the creator of everything. Of the three forms of debate and arguement His vibhuti known as vadah is the discriminating debate that results in knowledge of the absolute conclusive truth. This is in opposition to the other two forms being jalpa which is an argument calculated to destroy the opposition at any cost even by deception and falsehood. The other is vintanda whose aim is to criticize and undermine the oppositions position without ever establishing any position.

Transliteration Bhagavad Gita 10.32

Sargaanaamaadirantashcha madhyam chaivaaham arjuna; Adhyaatmavidyaa vidyaanaam vaadah pravadataamaham.

Word Meanings Bhagavad Gita 10.32

sargāṇām—of all creations; ādiḥ—the beginning; antaḥ—end; cha—and; madhyam—middle; cha—and; eva—indeed; aham—I; arjuna—Arjun; adhyātma-vidyā—science of spirituality; vidyānām—amongst sciences; vādaḥ—the logical conclusion; pravadatām—of debates; aham—I