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Bhagavad Gita Chapter 9.19

tapāmy aham ahaḿ varṣaḿ

nigṛhṇāmy utsṛjāmi ca

amṛtaḿ caiva mṛtyuś ca

sad asac cāham arjuna

Translation

O Arjuna, I give heat, and I withhold and send forth the rain. I am immortality, and I am also death personified. Both spirit and matter are in Me.

Author Name:-Sri Ramanuja

Purport

Sri Ramanuja

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.

Author Name:-Sri Adi Shankaracharya

Purport

Sri Adi Shankaracharya

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,’…by what logic can the existent come verily out of nonexistence? But surely,…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.

Author Name:-Sri Madhvacharya

Purport

Sri Madhavacharya

The word sat meaning eternal unmanifest spirit is the action and asat denoting the temporary, physical manifestation is the cause. The sat is not evident in the beginning but because it is evident on manifestation the wise call the action asat being the unmanifested form of the manifested form and the cause. The Mahabharata explains that creation is comprised of sat and asat and both are superior to material manifestations.

Now begins the summation.

Now Madhvacarya clarifies some of the concepts from verses 16, 17 and 18 as well in this summary. Because the Supreme Lord Krishna is always propitiated by all His creation He is Rig. Since all His forms are the same in essence He is Sama and due to the fact that He is the ultimate goal of all offerings from all beings He is Yajus. Being the first and final recipient of all yajna or offerings and worship the Supreme Lord is know as Yagna. As He is the activator of creation He is kratu the rituals. As He is not supported by anything other than Himself, He is svadha offerings to the anscestors. As He is always meditated upon He is mantra the Vedic chants. As He is solace for the afflicted He is saranam or shelter. Since Lord Krishna is superior to Brahma, Siva, the demigods or any other gods, He is ajya the first offering of ghee. As He is the holder of dara the conch shell He is dhata the holder. As He, Himself is the oblations of yagna He is hutam or the offering in the fire. As He is the energiser of the creation which cannot be energised on its own He is agni the fire.

The Supreme Lord being completely independent in Himself solely is different from all the above mentioned things; yet He is inseparable from them all being their essence thus He is known by them. Since He is referred to as OM in Vedic yagnas, the resplendent Supreme Lord has a His own personal tranccendental sound vibration known as OM-kara.

Since He patronises all the Supreme Lord is pitaham the father. Since He comprehends all the needs of everything in creation He is the matah or mother. Since He is superior to even Prajapati who designed and constructed the worlds he is pitamahah the grandsire . Since He is the ultimate abode of all He is sthanam the basis of all. Since He is the protector of all He is suhrt the dear most friend. He is the root cause for the manifestation of existence He is the avyayam bijam the imperishable seed. Since periodically He terminates all life He is pralaya the dissolution concluding the end cycle for all created beings as mrtyuh or inevitable death. He is also certainly amritam or immortal and resides within the body sustaining life and distancing death. The Shabda Nirnaya states that: Since the Supreme Lord Krishna possesses in full all auspicious attributes and qualities, He is sat or the eternal unmanifest spirit sat because there is nothing independent from to Him and He is asat as well because there is independent from Him.

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Slogam 19

Bhagavad Gita Chapter 9.19

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