तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च।
अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन।।9.19।।
।।9.19।।हे अर्जुन (संसारके हितके लिये) मैं ही सूर्यरूपसे तपता हूँ? जलको ग्रहण करता हूँ और फिर उस जलको वर्षारूपसे बरसा देता हूँ। (और तो क्या कहूँ) अमृत और मृत्यु तथा सत् और असत् भी मैं ही हूँ।
9.19 O Arjuna, aham, I, in the form of the sun; tapami, give heat through some intense rays. Through some rays utsrjami, I pour down; varsam, rain. Having poured down, again nigrhnami, I withdraw it through some rays-for eight months. Again I pour it down in the rainy season. I am eva ca, verily; the amrtam, nectar of the gods; and mrtyuh, death of the mortals. I Myself am sat, existence-the effect which has come into bneing in relation to its cause; and its opposite, asat, nonexistence. [Nonexistence: the cause which has not become manifest as the effect possessing name and form, It cannot be admitted that the effect has absolute existence, for the Upanisad says, All transformation has speech as it basis, and it is name only (Ch.6. 1. 4). Nor can it be said that the cause has absolute non-existence, for there is the text,৷৷.by what logic can the existent come verily out of nonexistence? But surely,৷৷.all this was Existence, one without a second (op. cit. 6.2.2).] It is not that the Lord is Himself absolutely nonexistence; nor are effect and cause (absolutely) existence and nonexistent (respectively). Those men of Knowledge who meditate of Me while worshpping Me according to the respective forms of sacrifices mentioned above-regardomg Me as one or multifirious, etc.-, they attain Me alone according to their conceptions.
9.16-19 Ahim kratuh etc. upto Arjuna. The Brahman-being is of course only one and admits of no parts. The action also depends only on the assumed [or not real] causes. Hence, it accomplishes the aloneness (or oneness) of the Brahman. For, if it is performed with the realisation that all the different causes are nothing but the Self, then the action is not far away from reaching the Bhagavat. That has also been stated - This self same action-power of Siva, if it exists in the ignorant, binds [him]; the same power, when it is realised that it is a path to his own Self [Siva], then it leads to the goal (the Lord). (SpK, III, 16). I have myself (Ag.) stated elsewhere as : The intellect that confirms, in the beginning, to [the duality of] the beings and the non-beings; the same intellect does not conform, at the time of withdrawl, to [the duality of] the beings and the non-beings. This subject has been discussed in detail in different places. Hence let us stop [the present discussion] here. I give heat etc. This is said in the context of discussing the One that admits no duality. But if the Brahman can be attained by means of external sacrifices also, then, is a different god (different from Vasudeva) worshipped in the sacrifices like the Agnistoma ? If it is admitted, then it would lead to the doctrine of duality. If [on the other hand] it is Vasudeva Himself, the how is it that emancipation is not attained by the performence [of these sacrifices] ? Therefore it is stated -
9.19 I send out heat in the form of fire, the sun etc. I hold back the rain during summer. Likewise, I pour out the rains during the rainy season. I am immortality as well as death - I am both these conditions through which the world lives and dies. Why say more? I am the being and the non-being. Being is that which exists in the present time. Non-being is that which existed in the past and that which may exist in the future, but is not experienced now as existing. The meaning is that, I alone am existent, having all the entities for my modes, as all intelligent and inhert beings existing in all states, constitute My body. In this way, they (the wise) worship Me, contemplating, through the realisation of My essential unity, as the entire universe distinguished by names and forms and characterished by varied pluralities constituting My body. I alone exist; all the pluralities are only My modes. Thus, after depiciting the character of the noble-minded, whose enjoyment consists of only the experience of the Lord, and in order to bring into bolder relief their greatness, He describes the behaviour of ignorant men who covet the objects of desire.
Tapaamyahamaham varsham nigrihnaamyutsrijaami cha; Amritam chaiva mrityushcha sadasacchaahamarjuna.
tapāmi—radiate heat; aham—I; aham—I; varṣham—rain; nigṛihṇāmi—withhold; utsṛijāmi—send forth; cha—and; amṛitam—immortality; cha—and; eva—also; mṛityuḥ—death; cha—and; sat—eternal spirit; asat—temporary matter; cha—and; aham—I; arjuna—Arjun