एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः।
त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते।।6.39।।
।।6.39।।हे कृष्ण मेरे इस सन्देहका सर्वथा छेदन करनेके लिये आप ही योग्य हैं क्योंकि इस संशयका छेदन करनेवाला आपके सिवाय दूसरा कोई हो नहीं सकता।
।।6.39।। हे कृष्ण मेरे इस संशय को निशेष रूप से छेदन (निराकरण) करने के लिए आप ही योग्य है क्योंकि आपके अतिरिक्त अन्य कोई इस संशय का छेदन करन वाला (छेत्ता) मिलना संभव नहीं है।।
।।6.39।। व्याख्या एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः परमात्मप्राप्तिका उद्देश्य होनेसे साधक पापकर्मोंसे तो सर्वथा रहित हो गया इसलिये वह नरकोंमें तो जा ही नहीं सकता और स्वर्गका ध्येय न रहनेसे स्वर्गमें भी जा नहीं सकता। मनुष्ययोनिमें आनेका उसका उद्देश्य नहीं है इसलिये वह उसमें भी नहीं आ सकता और परमात्मप्राप्तिके साधनसे भी विचलित हो गया। ऐसा साधक क्या छिन्नभिन्न बादलकी तरह नष्ट तो नहीं हो जाता यह मेरा संशय है।त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते इस संशयका सर्वथा छेदन करनेवाला अन्य कोई हो नहीं सकता। इसका तात्पर्य है कि शास्त्रकी कोई गुत्थी हो शास्त्रका कोई गहन विषय हो कोई ऐसा कठिन पंक्ति हो जिसका अर्थ न लगता हो तो उसको शास्त्रोंका ज्ञाता कोई विद्वान् भी समझा सकता है। परन्तु योगभ्रष्टकी क्या गति होती है इसका उत्तर वह नहीं दे सकता। हाँ योगी कुछ हदतक इसको जान सकता है पर वह सम्पूर्ण प्राणियोंकी गतिआगतिको अर्थात् जाने और आनेको नहीं जान सकता क्योंकि वह युञ्जान योगी है अर्थात् अभ्यास करके योगी बना है। अतः वह वहींतक जान सकता है जहाँतक उसकी जाननेकी हद है। परन्तु आप तो युक्त योगी हैं अर्थात् आप बिना अभ्यास परिश्रमके सर्वत्र सब कुछ जाननेवाले हैं। आपके समान जानकार कोई हो सकता ही नहीं। आप साक्षात् भगवान् हैं और सम्पूर्ण प्राणियोंकी गतिआगतिको जाननेवाले हैं (टिप्पणी प0 375)। अतः इस योगभ्रष्टके गतिविषयक प्रश्नका उत्तर आप ही दे सकते हैं। आप ही मेरे इस संशयको दूर कर सकते हैं। सम्बन्ध अड़तीसवें श्लोकमें अर्जुनने शङ्का की थी कि संसारसे और साधनसे च्युत हुए साधकका कहीं पतन तो नहीं हो जाता उसका समाधान करनेके लिये भगवान् आगेका श्लोक कहते हैं।
।।6.39।। इस प्रकरण के अन्तिम श्लोक में अर्जुन स्पष्ट कहता है कि हे कृष्ण आप मेरे इस संशय को दूर कीजिए।केवल भगवान् कृष्ण ही अर्जुन के इस संशय का निराकरण करके उसके मन के विक्षेपों को शान्त कर सकते थे। इस प्रश्न से यह स्पष्ट हो जाता है कि उसकी पूर्व की शंका पूर्णत निवृत्त हो चुकी थी। उसकी पूर्व शंका समत्वयोग की अशक्यता के सम्बन्ध में थी जिसका मुख्य कारण था मन का चंचल स्वभाव।जो कोई भी जिज्ञासु साधक सम्पूर्ण हृदय से साधना करता है उसके मन में एक शंका के निवृत्त होने पर अन्य शंकाएं और प्रश्न उठते रहते हैं। संशयनिवृत्ति का उपाय है मनन। सत्संगत से भी विचार प्राप्त होकर संशय दूर हो जाते हैं।प्रत्येक साधक की साधना एवं भावना के आधार पर उसे देहत्याग के पश्चात् श्रेष्ठ जीवन का आश्वासन भगवान् देते हैं।अगले पाँच श्लोकों में भगवान् उन योगियों की गति को बताते हैं जिनकी साधना मृत्यु के कारण अपूर्ण रह जाती है अथवा मन की बहिर्मुखी प्रवृत्ति के कारण वे योग से पतित हो जाते हैं।
6.39 O Krsna, You should totally eradicate this doubt of mine. For, none other than Yourself can be the dispeller of this doubt!
6.39 This doubt of mine, O Krishna, do Thou dispel completely; because it is not possible for any but Thee to dispel this doubt.
6.39. Please dispel this doubt of mine completely. But for Yourself, O Krsna, no eradicator of this doubt is possible.
6.39 एतत् this? मे my? संशयम् doubt? कृष्ण O Krishna? छेत्तुम् to dispel? अर्हसि oughtest? अशेषतः completely? त्वत् than Thou? अन्यः another? संशयस्य of doubt? अस्य of this? छेत्ता dispeller? न not? हि verily? उपपद्यते is fit.Commentary There can be no better teacher than Thee for Thou art the omniscient Lord. Thou alone canst dispel this doubt. A Rishi (seer)? a Deva (god)? or a Muni (sage) will not be able to destroy this doubt.
6.39 O krsna, arhasi, You should; asesatah, totally; chettum, eradicate, remove; etat, this; samsayam, doubt; me, of mine. Hi, for; na tvad anyah, none other than You, be he a sage or a god; upapadyate, can be; chetta, the despeller, the destroyer; asya, of this; samsayasya, doubt. Therefore you Yourself should dispel (the doubt). This is the meaning.
6.37-39 Ayatah etc. upto na hyupapadyate. Even if his mind has moved away from the Yoga, he had reached, the faith in [his] mind is not lost. for, a person - even if he has achieved the Yoga - makes all [achievements] useless, if his faith is completely lost. That has been said :- Even after attaining the perfect knowledge, if it gets vitiated due to the caprices of mind, that very moment it perishes soon, just as a heap of cotton does due to fire. If a complete success in the Yoga has not been achieved, then having come out of this [material] world, and having not yet got himself absorbed in the Brahman, would he get lost ? Or, because he has not yet got established in the Brahman, does he permanently get destroyed as the other world (heaven) is [also] ruined for him ? This is the estion. On this [estion], the conclusion -
6.37 - 6.39 Arjuna said What way does he go, who has embarked on Yoga endowed with faith, but who by inadeacy of exertion in practice, does not gain success in Yoga and has his mind wandering from Yoga? Does he not perish like a small piece of cloud torn from a large mass of cloud - perish without reaching another large mass of cloud? Now does he not fall away from both (sides)? He has no support and is confused on the path leading to the Brahman. He is without any support in the sense that Karma or rituals which constitutes the means of heaven etc., does not give support for a person who is devoid of attachment to fruits; for Karma is the means for generating its own fruits. He is also confused in the path leading to the Brahman on which he has just begun to traverse; He has lost his way. Does he then get lost by falling down from both sides, these being attainment of heaven on the one hand and liberation on the other. Does he not thus perish? You should remove this doubt altogether from my mind; for there is no other remover of this doubt than You, who always perceive directly all matters simultaneously.
Etat (etan) stands for etam (accusative case).
Now Lord Krishna is being beseeched by Arjuna to definitely dispel his doubts as other than the omniscient and omnipotent Supreme Lord there is no one else who can remove it.
There is no commentary for this verse.
No matter how much one may ever so enthusiastically embark on the path of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness; if one lacks the sufficient determination to maintain the persistent application of regulated discipline the mind will inevitably be distracted and deviate and one will fail to succeed in reaching perfection in yoga. What will be the fate of such a person? Will they perish like a divided cloud in the sky leaving the rest behind while failing to unite with the cloud in front of it in the distance? What is meant by double loss? The word apratistho means unfixed situation and the words vimudho brahmanah pathi means baffled due to ignorance of the Brahman or the spiritual substratum pervading all existence which is the first cognition on the way to achieving enlightenment. The first loss is failure to secure svarga loka or the heavenly planets for executing the appropriate actions. Prescribed Vedic activities performed with the goal of residing in svarga loka liberally reward ones efforts and allows one to enjoy heavenly delights for as long a time as ones merits warrant. But actions performed by persons without such intent do not enable a person to reside there hence one forfeits the opportunity for heavenly pleasures. The second loss is ignorance of the path of the Brahman which includes performing selfless actions without desire for reward while contemplating on the atma or soul. But the person who fails to pursue it consistently and steadfastly will deviate and stray away and will lose in both instances. So Arjuna wants Lord Krishna to alleviate his doubts.
No matter how much one may ever so enthusiastically embark on the path of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness; if one lacks the sufficient determination to maintain the persistent application of regulated discipline the mind will inevitably be distracted and deviate and one will fail to succeed in reaching perfection in yoga. What will be the fate of such a person? Will they perish like a divided cloud in the sky leaving the rest behind while failing to unite with the cloud in front of it in the distance? What is meant by double loss? The word apratistho means unfixed situation and the words vimudho brahmanah pathi means baffled due to ignorance of the Brahman or the spiritual substratum pervading all existence which is the first cognition on the way to achieving enlightenment. The first loss is failure to secure svarga loka or the heavenly planets for executing the appropriate actions. Prescribed Vedic activities performed with the goal of residing in svarga loka liberally reward ones efforts and allows one to enjoy heavenly delights for as long a time as ones merits warrant. But actions performed by persons without such intent do not enable a person to reside there hence one forfeits the opportunity for heavenly pleasures. The second loss is ignorance of the path of the Brahman which includes performing selfless actions without desire for reward while contemplating on the atma or soul. But the person who fails to pursue it consistently and steadfastly will deviate and stray away and will lose in both instances. So Arjuna wants Lord Krishna to alleviate his doubts.
Etanme samshayam krishna cchettumarhasyasheshatah; Twadanyah samshayasyaasya cchettaa na hyupapadyate.
etat—this; me—my; sanśhayam—doubt; kṛiṣhṇa—Krishna; chhettum—to dispel; arhasi—you can; aśheṣhataḥ—completely; tvat—than you; anyaḥ—other; sanśhayasya—of doubt; asya—this; chhettā—a dispeller; na—never; hi—certainly; upapadyate—is fit
