सर्वस्य चाहं हृदि सन्निविष्टो
मत्तः स्मृतिर्ज्ञानमपोहनं च।
वेदैश्च सर्वैरहमेव वेद्यो
।।15.15।।मैं सम्पूर्ण प्राणियोंके हृदयमें स्थित हूँ। मेरेसे ही स्मृति? ज्ञान और अपोहन (संशय आदि दोषोंका नाश) होता है। सम्पूर्ण वेदोंके द्वारा मैं ही जाननेयोग्य हूँ। वेदोंके तत्त्वका निर्णय करनेवाला और वेदोंको जाननेवाला भी मैं ही हूँ।
15.15 And aham, I, as the Self; san-nivistah, am seated; hrdi, in the hearts, in the intellects; sarvasya, of all creatures. Therefore, with regard to all the creatures, mattah, from Me, from the Self; are Smrtih, memory; jnanam, knowledge; and their apohanam, loss. The knowledge and memory of these creatures who perform good deeds come from Me in accordance with the good deeds; similarly, the loss, deterioration, of memory and knowledge of those who perform evil deeds comes from Me in accordance with the evil deeds. Aham eva, I alone, the supreme Self; am the vedyah, object to be known; sarvaih, through all; vedaih, the Vedas. I am also the vedanta-krt, the originator of the Vedanta, i.e., the source of the traditional school of the teachings of Vedanta; and aham eva, I Myself; am the veda-vit, knower of the Vedas, the knower of the teachings of the Vedas. In the verses beginning with, That light in the sun which৷৷. (12), etc. have been stated briefly the majesty of God, the Lord called Naravana, which arise from special limiting adjuncts. Now then, the succeeding verses are begun with a view to determining the real nature of that very Lord as the Unconditioned and Absolute, by distinguishing Him from the limiting adjuncts, (viz) the mutable and the immutable. In that connection, after dividing into three parts [The two limiting adjuncts-the mutable and the immutable-, and the supreme Self.] all the teachings of the preceding and the immediately succeeding chapters, the Lord says:
15.15 Sarvasya etc. The heart (core) of all obejcts is the Awareness which has the freedom of drawing in all [beings within itself] In it exists [as identical with it] the I-consciousness. From This are born (1) the faculty knowing, which is illumining anything new - a faculty which is (hence) in the form the mighty creation of the universe; (2) he faculty of differentiating, like fancying This is nothing but a pot, which fancying is in essence a sort of limiting Its status of being everything; which is suitable for the perceiver, full-of-Illusion in the form of creating a bonded Soul; and (3) also the faculty of remembrance which is the faculty of reilluminating what has been reduced ot mental impression and has been [thus] with-drawn. These [three] are inclusive of all [sorts of] knowledge. Thus [the Lords primary] doership, which is nothing but the sovereignty of will and which presupposes His ominscience, has been taught [in this verse here]. By means of all [the Vedas] etc. : Indeed nothing, but the Supreme Lord is to be explained and proved by all the scriptures. [The description of the Lord] as the author of the Vedas and the ends of the Vedas (Upanisads) amounts to say this :- The Bhagavat alone has got the sovereign freedom in creating the entire universe, through the medium for the actions, their results, their [mutual] connections etc., and in re-establishing it on His (or its) own nature after rooting it out. Thus the Lords creatorship with regard to the universe is explained. Others say : The word apohanam denotes the faculty of excluding (viz), This results from this non-performance. [Again Vedantakrt] means : He effects the final part of the Vedas i.e৷৷ by absorbing them into Himself. Similarly [with] the Vedas too.
15.15 Controlling everything by My will, I exist as the self in their hearts, namely, in the place from which springs knowledge, the root of activity and inactivity of all beings as also of the Soma and digestive fire. So the Srutis declare in the following texts: Entering within, He is the ruler of all things and the Self of all (Tai. A., 3.11), He who, dwelling in the earth ৷৷. He who, dwelling in the self, is within the self ৷৷. who controls the earth (Br. U. Madh., 3.7. 3. 22); The heart which is comparable to an inverted lotus-bud (Ma. Na., 11.7); and Now, here, in the city of brahman, is an abode, a small lotus-flower (Cha. U., 8.1.1). The Smrtis also declare thus: Visnu is the ruler of the whole universe, who permeates the universe (V. P., 1.17. 20), He is the ruler of all, who is minutely small among those who are minutely small (Manu., 12.122); and He is the controller, the judge, the King, who is seated in your heart (Ibid., 8.92). Therefore, the memory of all beings springs from Me alone. Memory is knowledge springing from experience and its subtle impressions. They have for their contents past experiences. Knowledge is determination of a thing through the senses, inference, the scriptures and intuitive meditation. This is also from Me. So does Apohana too. Apohana signifies the cessation of knowledge. Apohana may also mean Uhana (conjectural knowledge). Uhana is Uha (conjecture). Uha is that knowledge which is accessory to the actual means of knowledge (Pramana). It is done by determining whether that means of knowledge can be operative with reference to the particular subject-matter on hand, through the examination of the instruments of that means of knowledge (Pramana). This Uha also comes from Me. Indeed I am to be known from all the Vedas, for I am the inner ruler of Agni, Surya, Soma, Vayu, Sun and Indra and other divinities as their self. The Vedas are intent on speaking of them (i.e., the divinities). I am to be known from all the Vedas; for, terms like gods, men etc., signify the individual selves in them. I bring about the fruition of the Veda. Vedanta, here means the end, namely, the fruition, of Vedic injunctions like Let sacrifice be made to Indra and Let sacrifice be made to Varuna. For, all Vedas find their consummation in fruition. Antakrt means grantor of fruits. The meaning is: I alone am the grantor of the fruition described in the Vedas. This has been already declared in the verses beginning from, Whichever devotee seeks to worship with faith whatever form and ending with, From that faith he gets the objects of his desire, granted in reality by Me alone (7.21 - 22); and also I am the enjoyer and the only Lord of all sacrifices (9.24). I am the knower of the Vedas; I know the Veda that speaks about Me. The sense is that he who speaks of the meaning of the Vedas as otherwise than this import, is not the knower of the Vedas. Therefore, listen from Me alone the meaning or the essene of the Vedas.
Sarvasya chaaham hridi sannivishtoMattah smritir jnaanam apohanam cha; Vedaischa sarvairahameva vedyoVedaantakrid vedavid eva chaaham.
sarvasya—of all living beings; cha—and; aham—I; hṛidi—in the hearts; sanniviṣhṭaḥ—seated; mattaḥ—from Me; smṛitiḥ—memory; jñānam—knowledge; apohanam—forgetfulness; cha—as well as; vedaiḥ—by the Vedas; cha—and; sarvaiḥ—all; aham—I; eva—alone; vedyaḥ—to be known; vedānta-kṛit—the author of the Vedānt; veda-vit—the knower of the meaning of the Vedas; eva—alone; cha—and; aham—I