Sanskrit · Devanagari
तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च। अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन ॥
Sanskrit · IAST
tapāmyahamahaṃ varṣaṃ nigṛhṇāmyutsṛjāmi ca amṛtaṃ caiva mṛtyuśca sadasaccāhamarjuna
English witness
Kashinath Trimbak Telang, 1882I cause heat and I send forth and stop showers. I am immortality and also death and I, O Arjuna! am that which is and that which is not.
This verse-level alignment is machine-assisted and awaits two independent human checks. Confidence signal: 78%.
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29 translations and commentaries are aligned to this verse. Choose up to three; the root verse and Telang witness stay above them.
Śaṅkarācārya
।।9.19।। --,तपामि अहम् आदित्यो भूत्वा कैश्चित् रश्मिभिः उल्बणैः। अहं वर्षं कैश्चित् रश्मिभिः उत्सृजामि। उत्सृज्य पुनः निगृह्णामि कैश्चित् रश्मिभिः अष्टभिः मासैः पुनः उत्सृजामि प्रावृषि। अमृतं चैव देवानाम्? मृत्युश्च मर्त्यानाम्। सत् यस्य यत् संबन्धितया विद्यमानं तत्? तद्विपरीतम् असच्च एव अहम् अर्जुन। न पुनः अत्यन्तमेव असत् भगवान्? स्वयं कार्यकारणे वा सदसती।।ये पूर्वोक्तैः निवृत्तिप्रकारैः एकत्वपृथक्त्वादिविज्ञानैः यज्ञैः मां पूजयन्तः उपासते ज्ञानविदः? ते यथाविज्ञानं मामेव प्राप्नुवन्ति। ये पुनः अज्ञाः कामकामाः --,
33a48de419c0…Rāmānuja
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.
196f17a39a48…Swami Sivananda
9.19 तपामि give heat? अहम् I? अहम् I? वर्षम् rain? निगृह्णामि withhold? उत्सृजामि send forth? च and? अमृतम् immortality? च and? एव also? मृत्युः death? च and? सत् existence? असत् nonexistence? च and? अहम् I? अर्जुन O Arjuna.Commentary I radiate heat in the form of the sun. I send forth the rain in the form of Indra in the rainy season and I take it back during the rest of the year.Sat Existence? the manifested world (the effect).Asat Nonexistence? the unmanifested (the cause).Nonexistence does not mean nothingness. The subtle? unmanifested cause is spoken of as nonexitence. The Self or Brahman or the Eternal can never be altogether nonexistence. It always exists. It is Existence Absolute. If you say that the subtle unmanifested cause is nothing? it is impossible to conceive existence coming out of nothing. The Chhandogya Upanishad asks? How can existence come out of nonexistence It is simply absurd to conceive that existence has arisen out of nonexistence (nothing).For a Vedantin ( student or follower of Vedanta) Brahman (the Absolute) is Sat (existence) because It always exists and because It is unchanging. This manifested world is Asat or unreal. For the worldlyminded people who have neither understanding nor knowledge of Brahman? who are endowed with gross and impure mind? who do not have a sharp and subtle intellect? and who ca perceive the gross forms only? this manifested world is the Sat and the subtle unmanifested MulaPrakriti (the primordial Nature)? the cause of this manifested world? is Asat. For them Brahman also is Asat. The unmanifested refers to MulaPrakriti and Para Brahman also because both are hidden.Every object has three states? viz.? the gross (Sthula)? the subtle (Sukshma) and the causal (Karana). Mahakarana (the great causeless cause) is Para Brahman. The gross and the subtle states are the effects of Karana. What you see outside is the physical body. This physical body is moved by the astral (the subtle) body made up of the mind? liferoce and the senses. The causal body is the seedbody. From this seedbody have sprung the subtle and the gross bodies. Take the case of an orange. The outer skin is its physical body the inner pulp or essence is the subtle body the innermost causal body which gives rise to the pulp and the outer skin is the seed. This is only a gross illustration. The orange has got another kind of subtle and causal bodies. The worldlyminded man beholds the physical body only and takes this as the Truth. For him? the astral and the causal bodies are unreal.
bd0ddff51af0…These supplied texts come from the pinned VedicScriptures dataset under GPL-3.0 and await independent alignment review.