श्री भगवानुवाच
मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः।
असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु।।7.1।।
।।7.1।।श्रीभगवान् बोले हे पृथानन्दन मुझमें आसक्त मनवाला मेरे आश्रित होकर योगका अभ्यास करता हुआ तू मेरे समग्ररूपको निःसन्देह जैसा जानेगा उसको सुन।
।।7.1।। हे पार्थ मुझमें असक्त हुए मन वाले तथा मदाश्रित होकर योग का अभ्यास करते हुए जिस प्रकार तुम मुझे समग्ररूप से बिना किसी संशय के जानोगे वह सुनो।।
।।7.1।। व्याख्या मय्यासक्तमनाः मेरेमें ही जिसका मन आसक्त हो गया है अर्थात् अधिक स्नेहके कारण जिसका मन स्वाभाविक ही मेरेमें लग गया है चिपक गया है उसको मेरी याद करनी नहीं पड़ती प्रत्युत स्वाभाविक मेरी याद आती है और विस्मृति कभी होती ही नहीं ऐसा तू मेरेमें मनवाला हो।जिसका उत्पत्तिविनाशशील वस्तुओंका और शब्द स्पर्श रूप रस तथा गन्धका आकर्षण मिट गया है जिसका इस लोकमें शरीरके आराम आदरसत्कार और नामकी ब़ड़ाईमें तथा स्वर्गादि परलोकके भोगोंमें किञ्चिन्मात्र भी खिंचाव आसक्ति या प्रियता नहीं है प्रत्युत केवल मेरी तरफ ही खिंचाव है ऐसे पुरुषका नाम मय्यासक्तमनाः है।साधक भगवान्में मन कैसे लगाये जिससे वह मय्यासक्तमनाः हो जाय इसके लिये दो उपाय बताये जाते हैं (1) साधक जब सच्ची नीयतसे भगवान्के लिये ही जपध्यान करने बैठता है तब भगवान् उसको अपना भजन मान लेते हैं। जैसे कोई धनी आदमी किसी नौकरसे कह दे कि तुम यहाँ बैठो कोई काम होगा तो तुम्हारेको बता देंगे। किसी दिन उस नौकरको मालिकने कोई कम नहीं बताया। वह नौकर दिनभर खाली बैठा रहा और शामको मालिकसे कहता है बाबू मेरेको पैसे दीजिये। मालिक कहता है तुम सारे दिन बैठे रहे पैसे किस बातके वह नौकर कहता है बाबूजी सारे दिन बैठा रहा इस बातके इस तरह जब एक मनुष्यके लिये बैठनेवालेको भी पैसे मिलते हैं तब जो केवल भगवान्में मन लगानेके लिये सच्ची लगनसे बैठता है उसका बैठना क्या भगवान् निरर्थक मानेंगे तात्पर्य यह हुआ कि जो भगवान्में मन लगानेके लिये भगवान्का आश्रय लेकर भगवान्के ही भरोसे बैठता है वह भगवान्की कृपासे भगवान्में मनवाला हो जाता है।(2) भगवान् सब जगह हैं तो यहाँ भी हैं क्योंकि अगर यहाँ नहीं हैं तो भगवान् सब जगह हैं यह कहना नहीं बनता। भगवान् सब समयमें हैं तो इस समय भी हैं क्योंकि अगर इस समय नहीं हैं तो भगवान् सब समयमें हैं यह कहना नहीं बनता। भगवान् सबमें हैं तो मेरेमें भी हैं क्योंकि अगर मेरेमें नहीं हैं तो भगवान् सबमें हैं यह कहना नहीं बनता। भगवान् सबके हैं तो मेरे भी हैं क्योंकि अगर मेरे नहीं हैं तो भगवान् सबके हैं यह कहना नहीं बनता इसलिये भगवान् यहाँ हैं अभी हैं अपनेमें हैं और अपने हैं। कोई देश काल वस्तु व्यक्ति परिस्थिति घटना और क्रिया उनसे रहित नहीं है उनसे रहित होना सम्भव ही नहीं है। इस बातको दृढ़तासे मानते हुए भगवन्नाममें प्राणमें मनमें बुद्धिमें शरीरमें शरीरके कणकणमें परमात्मा हैं इस भावकी जागृति रखते हुए नामजप करे तो साधक बहुत जल्दी भगवान्में मनवाला हो सकता है।मदाश्रयः जिसको केवल मेरी ही आशा है मेरा ही भरोसा है मेरा ही सहारा है मेरा ही विश्वास है और जो सर्वथा मेरे ही आश्रित रहता है वह मदाश्रयः है।किसीनकिसीका आश्रय लेना इस जीवका स्वभाव है। परमात्माका अंश होनेसे यह जीव अपने अंशीको ढूँढ़ता है। परन्तु जबतक इसके लक्ष्यमें उद्देश्यमें परमात्मा नहीं होते तबतक यह शरीरके साथ सम्बन्ध जोड़े रहता है और शरीर जिसका अंश है उस संसारकी तरफ खिंचता है। वह यह मानने लगता है कि इससे ही मेरेको कुछ मिलेगा इसीसे मैं निहाल हो जाऊँगा जो कुछ होगा वह संसारसे ही होगा। परन्तु जब यह भगवान्को ही सर्वोपरि मान लेता है तब यह भगवान्में आसक्त हो जाता है और भगवान्का ही आश्रय ले लेता है।संसारका अर्थात् धन सम्पत्ति वैभव विद्या बुद्धि योग्यता कुटुम्ब आदिका जो आश्रय है वह नाशवान् है मिटनेवाला है स्थिर रहनेवाला नहीं है। वह सदा रहनेवाला नहीं है और सदाके लिये पूर्ति और तृप्ति करानेवाला भी नहीं है। परन्तु भगवान्का आश्रय कभी किञ्चिन्मात्र भी कम होनेवाला नहीं है क्योंकि भगवान्का आश्रय पहले भी था अभी भी है और आगे भी रहेगा। अतः आश्रय केवल भगवान्का ही लेना चाहिये। केवल भगवान्का ही आश्रय अवलम्बन आधार सहारा हो। इसीका वाचक यहाँ मदाश्रयः पद है।भगवान् कहते हैं कि मन भी मेरेमें आसक्त हो जाय और आश्रय भी मेरा हो। मन आसक्त होता है प्रेमसे और प्रेम होता है अपनेपनसे। आश्रय लिया जाता है बड़ेका सर्वसमर्थका। सर्वसमर्थ तो हमारे प्रभु ही हैं। इसलिये उनका ही आश्रय लेना है और उनके प्रत्येक विधानमें प्रसन्न होना है कि मेरे मनके विरुद्ध विधान भेजकर प्रभु मेरी कितनी निगरानी रखते हैं मेरा कितना ख्याल रखते हैं कि मेरी सम्मति लिये बिना ही विधान करते हैं ऐसे मेरे दयालु प्रभुका मेरेपर कितना अपनापन है अतः मेरेको कभी किसी वस्तु व्यक्ति परिस्थिति आदिकी किञ्चिन्मात्र भी आवश्यकता नहीं है। इस प्रकार भगवान्के आश्रित रहना ही मदाश्रयः होना है।योगं युञ्जन् भगवान्के साथ जो स्वतःसिद्ध अखण्ड सम्बन्ध है उस सम्बन्धको मानता हुआ तथा सिद्धिअसिद्धिमें सम रहता हुआ साधक जप ध्यान कीर्तन करनेमें भगवान्की लीला और स्वरूपका चिन्तन करनेमें स्वाभाविक ही अटल भावसे लगा रहता है। उसकी चेष्टा स्वाभाविक ही भगवान्के अनुकूल होती है। यही योगं युञ्जन् कहनेका तात्पर्य है।जब साधक भगवान्में ही आसक्त मनवाला और भगवान्के ही आश्रयवाला होगा तब वह अभ्यास क्या करेगा कौनसा योग करेगा वह भगवत्सम्बन्धी अथवा संसारसम्बन्धी जो भी कार्य करता है वह सब योगका ही अभ्यास है। तात्पर्य है कि जिससे परमात्माका सम्बन्ध हो जाय वह (लौकिक या पारमार्थिक) काम करता है और जिससे परमात्माका वियोग हो जाय वह काम नहीं करता है।असंशयं समग्रं माम् जिसका मन भगवान्में आसक्त हो गया है जो सर्वथा भगवान्के आश्रित हो गया है और जिसने भगवान्के सम्बन्धको स्वीकार कर लिया है ऐसा पुरुष भगवान्के समग्ररूपको जान लेता है अर्थात् सगुणनिर्गुण साकारनिराकार अवतारअवतारी और शिव गणेश सूर्य विष्णु आदि जितने रूप हैं उन सबको वह जान लेता है।भगवान् अपने भक्तकी बात कहतेकहते अघाते नहीं हैं और कहते हैं कि ज्ञानमार्गसे चलनेवाला तो मेरेको जान सकता है और प्राप्त कर सकता है परंतु भक्तिसे तो मेरा भक्त समग्ररूपको जान सकता है और इष्टका अर्थात् जिस रूपसे मेरी उपासना करता है उस रूपका दर्शन भी कर सकता है।यथा ज्ञास्यसि तच्छृणु यहाँ यथा (टिप्पणी प0 390.1) पदसे प्रकार बताया गया है कि तू जिस प्रकार जान सके वह प्रकार भी कहूँगा और तत् (टिप्पणी प0 390.2) पदसे बताया गया है कि जिस तत्त्वको तू जान सकता है उसका मैं वर्णन करता हूँ तू सुन।छठे अध्यायके सैंतालीसवें श्लोकमें श्रद्धावान् भजते यो मां स मे युक्ततमो मतः पदोंमें प्रथम पुरुष(वह) का प्रयोग करके सामान्य बात कही था और यहाँ सातवाँ अध्याय आरम्भ करते हुए यथा ज्ञास्यसि तच्छृणु पदोंमें मध्यम पुरुष(तू) का प्रयोग करके अर्जुनके लिये विशेषतासे कहते हैं कि तू जिस प्रकार मेरे समग्ररूपको जानेगा वह मेरेसे सुन।इससे पहलेके छः अध्यायोंमें भगवान्के लिये समग्र शब्द नहीं आया है। चौथे अध्यायके तेईसवें श्लोकमेंज्ञायाचरतः कर्म समग्रं प्रविलीयते पदोंमें कर्मके विशेषणके रूपमें समग्र शब्द आया है और यहाँ समग्र शब्द भगवान्के विशेषणके रूपमें आया है। समग्र शब्दमें भगवान्का तात्त्विक स्वरूप सबकासब आ जाता है बाकी कुछ नहीं बचता।विशेष बात(1) इस श्लोकमें आसक्ति केवल मेरेमें ही हो आश्रय भी केवल मेरा ही हो फिर योगका अभ्यास किया जाय तो मेरे समग्ररूपको जान लेगा ऐसा कहनेमें भगवान्का तात्पर्य है कि अगर मनुष्यकी आसक्ति भोगोंमें है और आश्रय रुपयेपैसे कुटुम्ब आदिका है तो कर्मयोग ज्ञानयोग ध्यानयोग आदि किसी योगका अभ्यास करता हुआ भी मेरेको नहीं जान सकता। मेरे समग्ररूपको जाननेके लिये तो मेरेमें ही प्रेम हो मेरा ही आश्रय हो। मेरेसे किसी भी कार्यपूर्तिकी इच्छा न हो। ऐसा होना चाहिये और ऐसा नहीं होना चाहिये इस कामनाको छोड़कर भगवान् जो करते हैं वही होना चाहिये और भगवान् जो नहीं करना चाहते वह नहीं होना चाहिये इस भावसे केवल मेरा आश्रय लेता है वह मेरे समग्र रूपको जान लेता है। इसलिये भगवान् अर्जुनको कहते हैं कि तू मय्यासक्तमनाः और मदाश्रयः हो जा।(2) परमात्माके साथ वास्तविक सम्बन्धका नाम योगम् है और उस सम्बन्धको अखण्डभावसे माननेका नाम युञ्जन् है। तात्पर्य यह है कि मन बुद्धि इन्द्रियाँ आदिके साथ सम्बन्ध मानकर अपनेमें मैं रूपसे जो एक व्यक्तित्व मान रखा है उसको न मानते हुए परमात्माके साथ जो अपनी वास्तविक अभिन्नता है उसका अनुभव करता रहे।वास्तवमें योगं युञ्जन् की इतनी आवश्यकता नहीं है जितनी आवश्यकता संसारकी आसक्ति और आश्रय छोड़नेकी है। संसारकी आसक्ति और आश्रय छोड़नेसे परमात्माका चिन्तन स्वतःस्वाभाविक होगा और सम्पूर्ण क्रियाएँ निष्कामभावपूर्वक होने लगेंगी। फिर भगवान्को जाननेके लिये उसको कोई अभ्यास नहीं करना पड़ेगा। इसका तात्पर्य यह है कि जिसका संसारकी तरफ खिंचाव है और जिसके अन्तःकरणमें उत्पत्तिविनाशशील वस्तुओंका महत्त्व बैठा हुआ है वह परमात्माके वास्तविक स्वरूपको नहीं जान सकता। कारण कि उसकी आसक्ति कामना महत्ता संसारमें है जिससे संसारमें परमात्माके परिपूर्ण रहते हुए भी वह उनको नहीं जान सकता।मनुष्यका जब समाजके किसी बड़े व्यक्तिसे अपनापन हो जाता है तब उसको एक प्रसन्नता होती है। ऐसे ही जब हमारे सदाके हितैषी और हमारे खास अंशी भगवान्में आत्मीयता जाग्रत् हो जाती है तब हरदम प्रसन्नता रहते हुए एक अलौकिक विलक्षण प्रेम प्रकट हो जाता है। फिर साधक स्वाभाविक ही भगवान्में मनवाला और भगवान्के आश्रित हो जाता है।शरणागतिके पर्यायआश्रय अवलम्बन अधीनता प्रपत्ति और सहारा ये सभी शब्द शरणागति के पर्यायवाचक होते हुए भी अपना अलग अर्थ रखते हैं जैसे (1) आश्रय जैसे हम पृथ्वीके आधारके बिना जी ही नहीं सकते और उठनाबैठना आदि कुछ कर ही नहीं सकते ऐसे ही प्रभुके आधारके बिना हम जी नहीं सकते और कुछ भी कर नहीं सकते। जीना और कुछ भी करना प्रभुके आधारसे ही होता है। इसीको आश्रय कहते हैं।(2) अवलम्बन जैसे किसीके हाथकी हड्डी टूटनेपर डाक्टरलोग उसपर पट्टी बाँधकर उसको गलेके सहारेलटका देते हैं तो वह हाथ गलेके अवलम्बित हो जाता है ऐसे ही संसारसे निराश और अनाश्रित होकर भगवान्के गले पड़ने अर्थात् भगवान्को पकड़ लेनेका नाम अवलम्बन है।(3) अधीनता अधीनता दो तरहसे होती है 1कोई हमें जबर्दस्तीसे अधीन कर ले या पकड़ ले और 2हम अपनी तरफसे किसीके अधीन हो जायँ या उसके दास बन जायँ। ऐसे ही अपना कुछ भी प्रयोजन न रखकर अर्थात् केवल भगवान्को लेकर ही अनन्यभावसे सर्वथा भगवान्का दास बन जाना और केवल भगवान्को ही अपना स्वामी मान लेना अधीनता है।(4) प्रपत्ति जैसे कोई किसी समर्थके चरणोंमें लम्बा पड़ जाता है ऐसे ही संसारकी तरफसे सर्वथा निराश होकर भगवान्के चरणोंमें गिर जाना प्रपत्ति (प्रपन्नता) है।(5) सहारा जैसे जलमें डूबनेवालेको किसी वृक्ष लता रस्से आदिका आधार मिल जाय ऐसे ही संसारमें बारबार जन्ममरणमें डूबनेके भयसे भगवान्का आधार ले लेना सहारा है।इस प्रकार उपर्युक्त सभी शब्दोंमें केवल शरणागतिका भाव प्रकट होता है। शरणागति तब होती है जब भगवान्में ही आसक्ति हो और भगवान्का ही आश्रय हो अर्थात् भगवान्में ही मन लगे और भगवान्में ही बुद्धि लगे। अगर मनुष्य मनबुद्धिसहित स्वयं भगवान्के आश्रित (समर्पित) हो जाय तो शरणागतिके उपर्युक्त सबकेसब भाव उसमें आ जाते हैं।मन और बुद्धिको अपने न मानकर ये भगवान्के ही हैं ऐसा दृढ़तासे मान लेनेसे साधक मय्यासक्तमनाः और मदाश्रयः हो जाता है। सांसारिक वस्तुमात्र प्रतिक्षण प्रलयकी तरफ जा रही है और किसी भी वस्तुसे अपना नित्य सम्बन्ध है ही नहीं यह सबका अनुभव है। अगर इस अनुभवको महत्त्व दिया जाय अर्थात् मिटनेवाले सम्बन्धको अपना न माना जाय तो अपने कल्याणका उद्देश्य होनेसे भगवान्की शरणागति स्वतः आ जायगी। कारण कि यह स्वतः ही भगवान्का है। संसारके साथ सम्बन्ध केवल माना हुआ है (वास्तवमें सम्बन्ध है नहीं) और भगवान्से केवल विमुखता हुई है (वास्तवमें विमुखता है नहीं)। इसलिये माना हुआ सम्बन्ध छोड़नेपर भगवान्के साथ जो स्वतःसिद्ध सम्बन्ध है वह प्रकट हो जाता है। सम्बन्ध पहले श्लोकमें भगवान्ने अर्जुनसे कहा था कि तू मेरे समग्र रूपको जैसा जानेगा वह सुन। अब भगवान् आगेके श्लोकमें उसे सुनानेकी प्रतिज्ञा करते हैं।
।।7.1।। ध्यानाभ्यास का आरम्भ करने के पूर्व साधक जब तक केवल बौद्धिक स्तर पर ही वेदान्त का विचार करता है जैसा कि प्रारम्भ में होना स्वाभाविक है तब तक उसके मन में प्रश्न उठता रहता है कि परिच्छिन्न मन के द्वारा अनन्तस्वरूप सत्य का साक्षात्कार किस प्रकार किया जा सकता है यह प्रश्न सभी जिज्ञासुओं के मन में आता है और इसीलिए वेदान्तशास्त्र इस विषय का विस्तार से वर्णन करता है कि किस प्रकार ध्यान की प्रक्रिया से मन अपनी ही परिच्छिन्नताओं से ऊपर उठकर अपने अनन्तस्वरूप का अनुभव करता है।इस षडाध्यायी के विवेच्य विषय की प्रस्तावना करते हुए श्रीकृष्ण अर्जुन को वचन देते हैं कि वे आत्मसाक्षात्कार के सिद्धान्त एवं उपायों का समग्रत वर्णन करेंगे जिससे यह स्पष्ट हो जायेगा कि किस प्रकार सुसंगठित मन के द्वारा आत्मस्वरूप का ध्यान करने से आत्मा की अपरोक्षानुभूति होती है। ध्यान के सन्दर्भ में मन शब्द का प्रयोग होने पर उससे शुद्ध एवं एकाग्र मन का ही अभिप्राय है न कि अशक्त तथा विखण्डित मन। अनुशासित और असंगठित मन जब अपने स्वरूप में समाहित होता है तब साधक का विकास तीव्र गति से होता है। इस प्रकरण कै विषय है आन्तरिक विकास का युक्तियुक्त विवेचन।श्रीभगवान् कहते हैं
7.1 The Blessed Lord said O Partha, hear how you, having the mind fixed on Me, practising the Yoga of Meditation and taking refuge in Me, will know Me with certainly and in fulness.
7.1 The Blessed Lord said O Arjuna, hear how you shall without doubt know Me fully, with the mind intent on Me, practising Yoga and taking refuge in Me.
7.1. The Bhagavat said O son of Prtha, hear [from Me] how, having your mind attached to Me, practising Yoga and taking refuge in Me, you shall understand Me fully, without any doubt.
7.1 मयि on Me? आसक्तमनाः with mind intent? पार्थ O Partha? योगम् Yoga? युञ्जन् practising? मदाश्रयः taking refuge in Me? असंशयम् without doubt? समग्रम् wholly? माम् Me? यथा how? ज्ञास्यसि shall know? तत् that? श्रृणु hear.Commentary He who wishes to attain some result or reward performs the ritual known as Agnihotra or does charity? sinks wells? builds hospitals? resting places? etc.? with Sakama Bhavana (with an inner profit motive) and attains them. But the Yogi on the contrary practises Yoga with a steadfast mind and takes refuge in the Lord alone? with the mind wholly fixed on Him? on His lofty attributes such as omnipotence? omniscience? omnipresence? infinite love? beauty? grace? strength? mercy? inexhaustible wealth? ineffable splendour? pristine glory and purity.The servant of a king? though he constantly serves the king? has not got his mind fixed on him. The mind is ever fixed on his wife and children. Unlike the servant? fix your mind on Me? (the allpervading One)? and take refuge in Me alone. Practise control of the mind in accordance with the instructions given in chapter VI. Then you will know Me and My infinite attributes in full.If you sing the glory and the attributes of the Lord? you will develop love for Him and then your mind will be fixed on Him. Intense love for the Lord is real devotion. You must get full knowledge of the Self without any doubt.He who has taken refuge in the Lord? and he who is trying to fix or has fixed his mind on the Lord cannot bear the separation from the Lord even for a second.
7.1 O Partha, mayi asaktamanah, having the mind fixed on Me- one whose mind (manah) is fixed (asakta) on Me (mayi) who am the supreme God possessed on the alification going to be spoken of-. Yogam yunjan, practising the Yoga of Meditation, concentrating the mind-. Madasrayah, taking refuge in Me-one to whom I Myself, the supreme Lord, am the refuge (asraya) is madasrayah-. Anyone who hankers after some human objective resorts to some rite such as the Agnihotra etc., austerity or charity, which is the means to its attainment. This yogi, however, accepts only Me as his refuge; rejecting any other means, he keeps his mind fixed on Me alone. Srnu, hear; tat, that, which is being spoken of by Me; as to yatha, how, the process by which; you who, having become thus, jnasyasi, will know; mam, Me; asamsayam, with certainty, without doubt, that the Lord is such indeed; and samagram, in fullness, possessed of such alities as greatness, strength, power, majesty, etc. [Strength-physical; power-mental; etc. refers to omniscience and will.] in their fullness.
7.1 See comment under 7.2
7.1 The Lord said Listen attentively to My words imparting knowledge to you, by which you will understand Me indubitably and fully - Me, the object of the Yogic contemplation in which you are engaged with a mind so deeply bound to Me by virtue of overwhelming love that it would disintegrate instantaneously the moment it is out of touch with My essential nature, attributes, deeds and glories, and with your very self resting so completely on Me that it would break up when bereft of Me.
When will I take shelter of the feet of Mahaprabhu, which are a sweet ocean of mercy, made of eternal bliss? Then somehow or other, I will attain the nectar of prema through the path of bhakti, which shuns liberation. The seventh chapter describes the powers of Krishna, the powers of the Lord who is most worthy of worship. The four types of persons who worship and do not worship Krishna are also described. In the first six chapters of the Gita, jnana and astanga yoga which lead to liberation, and depend upon niskama karma yoga which first purifies the heart, have been described. In the middle six chapters, two types of bhakti will be described: that bhakti which yields salokya and other types of liberation by being either without desire or with it, because of mixture of karma, jnana or other elements; and the main type of bhakti, which yields liberation in the form of becoming an associate of the Lord with prema, which is independent of karma, jfiana or other processes, and which, moreover, independently yields all goals such as svarga and moksa without performance of any other process, and which, though easy to perform for all people, is most rare. yat karmabhir yat tapasa jnana-vairagyatas ca yat yogena dana-dharmena sreyobhir itarair api sarvam mad-bhakti-yogena mad-bhakto labhate ‘njasa svargapavargam mad-dhama kathancid yadi vanchati Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religious duties and all other means of perfecting life is easily achieved by My devotee through loving service unto Me. If somehow or other My devotee desires promotion to heaven, liberation, or residence in My abode, he easily achieves such benedictions. SB 11.20.32-33 “But the sruti says tarn eva viditva ati mrtyum eti: knowing it, one surpasses death (Svetasvatara Upanisad 6.15). How can you then say that without knowledge, just by bhakti, one attains liberation?” It is not so. The meaning of that sruti statement is: knowing-paramatma (tam), having direct realization of paramatma (tat padartham), not knowing the individual soul (tvam padartham), or prakrti or any existing object at all, one surpasses death. Just as the cause of tasting sugar is the tongue, not the eye or ear, so the cause of tasting the para brahman, is bhakti. It is possible to grasp the brahman, which is beyond the gunas only by the process of bhakti which is beyond the gunas, and not by sattvika knowledge of atma being different from the body. This is understood from the Lord’s statement bhaktyaham ekay grahyah: I am obtained only by bhakti. (SB 11.14.11) And I will elaborate on this in the commentary on the verse bhaktya mam abhijanati yavan yas casmi tattvatah: I can be known as I am only by bhakti. (BG 18.55) And the accomplishment of liberation through jnana and astanga yoga is brought about only through the influence of bhakti, which is a subordinate element in those practices. It is stated in many places in the scriptures that without bhakti, those two processes are insignificant. Moreover, because of the absence of the word eva (only) after viditva, there is another meaning. This then does not indicate that exclusively by knowing paramatma, one attains liberation: knowing paramatma or not knowing, one attains liberation. Therefore, one can get liberation by knowledge beyond the gunas-knowledge of paramatma, which arises through bhakti; and sometimes also, without paramatma knowledge arising from bhakti-just by bhakti alone, one can attain liberation. It is just like eating sugar candy, which cannot be tasted, due to malfunction of the tongue. But gradually taste is restored. By that, the sickness is destroyed. According to Amara Kosa, matsyandika is a transformation of sugar. nanv isvaro ‘nubhajato ‘viduso ‘pi saksac chreyas tanoty agada-raja ivopayuktah It is true that the Supreme Lord Himself awards His blessings even to an ignorant worshiper, just as the best medicine works even when taken by a person ignorant of its ingredients. SB 10.47.59 In the Moksa Dharma, there is a statement made about Narayana: yo vai sadhana sampattih purusartha catusthaye taya vina tad apnoti naro narayanacayah Even without performing actions for attaining the four purusarthas (artha, dharma, kama and moksa), the person who surrenders to Narayana attains the goal. As quoted above already, Bhagavatam says: Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religbus duties and all other means of perfecting life is easily achieved by My devotee through loving service unto Me. If somehow or other My devotee desires promotion to heaven, liberation, or residence in My abode, he easily achieves such benedictions. SB 11.20.32-33 yan-nama sakrc chravanat pukkaso ‘pi vimucyate samsarat Not to speak of seeing You personally, merely by hearing the holy name of Your Lordship only once, even candalas, men of the lowest class, are freed from samsara. SB 6.16.44 Thus, according to many such statements in the scriptures, liberation can be attained by bhakti alone. Now, let us return to the verse. “In your statement at the end of the last chapter (yoginam api sarvesam), it is understood that you have indicated your own devotee, with the special quality of absorbing his mind in you (mad gatenantaratmana) and having faith in you. But what type of devotee is that? One would expect that he is qualified with knowledge (jnana) and realization (vijnana).” The Lord then answers in two verses. Realizaton will occur gradually in proportion to the intensity of the worship. bhaktih paresanubhavo viraktir anyatra caisa trika eka-kalah prapadyamanasya yathasnatah syus tustih pustih ksud-apayo ‘nu-ghasam Devotion, direct experience of the Supreme Lord, and detachment from other things—these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating. SB 11.2.42 Just as by eating a handful of food one does not attain satisfaction or nourishment, but by taking a lot of food one does get satisfaction and nourishment, when you have attained the stage of attachment to me (mayy asakta manah) in my form of Syamasundara with yellow cloth, you will know me. Hear how (yatha) you will realize me clearly. What type of yoga is this? You will gradually attain a relationship with me (samyogam yunjan). You will take shelter of me alone, not karma or jnana (mad asrayah) since you are my ananya bhakta. You will be absolutely without doubt about which is better, my impersonal aspect or my personal aspect, as indicated later in chapter 12 with my words: kleso ‘dhikataras tesam avyaktasakta-cetasam avyakta hi gatir duhkham dehavadbhir avapyate Those who are attached to the impersonal aspect endure great difficulties. The impersonal goal gives difficulties for one a body. BG 12.5 Moreover, that brahman is just an expression of my greatness, as I, in the form of Matsya, say to Satyavrata: madiyam mahimanam ca param brahmeti sabditam vetsyasy anugrhitam me samprasnair vivrtam hrdi You will be thoroughly advised and favored by Me, and because of your inquiries, everything about My glories, which are known as param brahma, will be manifest within your heart. SB 8.24.38 In the Gita I will later say, brahmano hi pratisthaham: I am the basis of brahman. Thus in comparison to knowledge about me in my personal form, which is complete (samagram), this knowledge of impersonal brahman is incomplete. Therefore you will know me completely (samagram mam), without doubt.
In the preceding chapters the true nature of the atma or soul has been delineated along with descriptions of different processes of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. Now Lord Krishna will describe the Divine transcendental form to be worshipped. At the conclusion of chapter six he stated that the yogi imbued with full faith who dedicatedly worships the Supreme Lord by being completely immersed in meditation upon in Him is the most elevated. Now the question that may arise is what is the nature of the Supreme Lord to whom such worship is to be given. To answer this possible question the Blessed Lord with a view of describing His own nature for the devotees whose minds are exclusively engrossed in Him, taking total refuge in Him while practising yoga. To these devotees He is saying listen to this special knowledge which will reveal His eternal attributes and manifestations and by which one will know His true nature alleviating all doubts.
Hari OM! The previous six chapters known as the section on karma yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by selfless actions, the method of acquiring spiritual wisdom was described. Now the next six chapters known as the bhakti yoga section or the yoga of devotion primarily describe the glories and greatness of the Supreme Lord. The words asakta-manah means an extremely attached mental disposition. Utilising this attachment a person takes complete shelter of the Supreme Lord understanding that Lord Krishna is the ultimate controller, the ultimate protector and the ultimate refuge of all living entities. Understanding this reality fully with asamsayam or free from doubt without any reservation is the special meaning here.
In the first six chapters of Srimad Bhagavad-Gita comprising the first division known as the Karma Yoga section which is the science of the individual consciousness attaining communion with the ultimate consciousness by the performance of prescribed Vedic activities with detachment. There the subject matter primarily delineated was with reference to how an aspirant may achieve atma tattva or realisation of the soul by adopting the path of karma yoga. Atma-tattva is essential and ancillary to constant devotion and the continuous meditation necessary by which communion with the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures as well as His eternal associates. He is the ultimate and the supreme goal to be attained, one without a second and worthy of everyones endeavour for devotion to. He is Parabrahma the Supreme Being. He is niravadya or perfect, He is the sole causeless cause of the entire creation and the total cosmic manifestation. Omniscient, omnipotent, omnipresent, infallible and eternal. The Supreme Soul of all living entities and the Supreme Controller for all of existence. Now the middle section of six chapters from seven to twelve comprising the second division of Srimad Bhagavad-Gita known as the Bhakti Yoga section which is the science of the individual consciousness attaining communion with the ultimate consciousness by loving devotion to the Supreme Lord. The subject matters revealed are the nature of Parabrahma the Supreme Being of All, Parama Purusa the Supreme Spirit of all and the method and modes of loving devotion and meditation are to be offerred to Him. This is known as bhakti. The mode of such devout love called bhakti is summarised in the final chapter eighteen, with the verses XXXXVI where Lord Krishna states: That humans attain perfection by rendering devotional service to the all pervasive Supreme Lord from whom all created beings have come into existence and from whom all created beings receive their life impulses. In verse LIII He states: That being completely detached from all designations, free from false ego, lust for power, arrogance, desire and anger while being completely equipoise and peaceful internally one becomes eligible to realise and experience the Brahman or spiritual substratum pervading all existence. In verse LIV He states that when situated in the state of the Brahman one laments not and craves not and thus being joyful obtains bhakti to the Supreme Lord. This constant state of meditation in devout love for the Supreme Lord Krishna or any of His authorised incarnations as revealed in the Vedic scriptures is known as bhakti and constitutes the method and means by which to attain communion with the Supreme Lord. This is confirmed in various Vedic scriptures. In the Svetasavatara Upanisad, III.VIII it states: Meditating on Him solely one crosses over the ocean of mortality. In the Taittiriya Upanisad III.II it states: The knower of the Supreme Being thus becomes immortal. In the Brihadaranyaka Upanisad II.IV it states: The atma or soul alone is to be intently contemplated on for deliverance and in the same scripture beginning at I.IV it states:The omniscient atma itself is the worshipable goal to attain. In the Chandogya Upanisad it states:The mind being pure, meditation is stable, with concentration fixed all knots are untied. The Mundaka Upanisad II.II it states: The knot of the heart is cut asunder, any lingering doubts are dissolved, all reactions to actions are terminated to one whom the Supreme Lord has manifested within their heart. The words bhakti meaning loving devotion and dhyana or meditation and upasana or divine ecstasy and other similar terms are synonymous and indicative of the continuity and potency of remembrance and reflection through realisation of the atma on the Supreme Lord so intensely that one flows into communion with Him as an actual perceptive experience. In the Katha Upanisad II.XXIII it states that: Not by deliberation is the atma perceived, nor by concentration, neither by erudite knowledge. The atma is perceived by one in whom the Supreme Lord Himself elects to reveal His essence. This verse conclusively confirms that the path of Bhakti Yoga is of an ecstatically joyful experience which induces the Supreme Lord Himself to blissfully reciprocate with such a felicitous devotee being that he has made the Supreme Lord the sole object of his love. So it can be understood that upanasa or divine ecstasy is non-different from bhakti or loving devotion. That the terms upasana and bhakti are equivalent in all respects is also evident from other Vedic passages. In the Taittirya Upanisad III.VII beginning tam nanyah pantha ayanaya vidyate it states: One who has realised the Supreme Being becomes immortal then and there, no other path to moksa or liberation exists. In VI.LIII of the same scripture beginning na ham vedaih it states: Not only by knowing the Vedas or performing austerities, or giving gifts or the performance of yagnas or worship in propitiation can the Supreme Lord be perceived. And in VI:LIV beginning bhaktya tu ananyaya it states: By loving devotion exclusively is the Supreme Being to be perceived and known. Thus the seventh chapter beginning the second division of Srimad Bhagavad Gita which is the Bhakti Yoga section delineates: 1) The essential nature of the Paramapurua or Supreme Spirit as an object of meditation. 2) The mystification of the Divine nature by the veil of material nature. 3) The resignation of oneself to the Supreme Being in order to transcend this veil. 4) The classification of the aspirants who have chosen the path of bhakti. 5) The pre-eminence among them of those who are the Supreme Lords devotees. The words mayy-asakta-manah denotes one whose mind is affectionately focused on the Supreme Lord Krishna. So much so is one attached to Him and so impassioned is their love for Him that that if one feels separated from Him for even a moment either by being without His close proximity or by the entrance into the mind of any thoughts not relevant to Him; or if one were to temporarily not remember Him for any reason, that would subsequently be the cause of such a person to consider their whole life as meaningless. The words mad-asrayah means complete dependence upon the Supreme Lord without whom one could not even exist. Next learn about how one who joyfully engages in Bhakti Yoga with a loving heart in transcendental ecstasy will realise the Supreme Lord as He is in all His splendour and glory.
In the first six chapters of Srimad Bhagavad-Gita comprising the first division known as the Karma Yoga section which is the science of the individual consciousness attaining communion with the ultimate consciousness by the performance of prescribed Vedic activities with detachment. There the subject matter primarily delineated was with reference to how an aspirant may achieve atma tattva or realisation of the soul by adopting the path of karma yoga. Atma-tattva is essential and ancillary to constant devotion and the continuous meditation necessary by which communion with the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures as well as His eternal associates. He is the ultimate and the supreme goal to be attained, one without a second and worthy of everyones endeavour for devotion to. He is Parabrahma the Supreme Being. He is niravadya or perfect, He is the sole causeless cause of the entire creation and the total cosmic manifestation. Omniscient, omnipotent, omnipresent, infallible and eternal. The Supreme Soul of all living entities and the Supreme Controller for all of existence. Now the middle section of six chapters from seven to twelve comprising the second division of Srimad Bhagavad-Gita known as the Bhakti Yoga section which is the science of the individual consciousness attaining communion with the ultimate consciousness by loving devotion to the Supreme Lord. The subject matters revealed are the nature of Parabrahma the Supreme Being of All, Parama Purusa the Supreme Spirit of all and the method and modes of loving devotion and meditation are to be offerred to Him. This is known as bhakti. The mode of such devout love called bhakti is summarised in the final chapter eighteen, with the verses XXXXVI where Lord Krishna states: That humans attain perfection by rendering devotional service to the all pervasive Supreme Lord from whom all created beings have come into existence and from whom all created beings receive their life impulses. In verse LIII He states: That being completely detached from all designations, free from false ego, lust for power, arrogance, desire and anger while being completely equipoise and peaceful internally one becomes eligible to realise and experience the Brahman or spiritual substratum pervading all existence. In verse LIV He states that when situated in the state of the Brahman one laments not and craves not and thus being joyful obtains bhakti to the Supreme Lord. This constant state of meditation in devout love for the Supreme Lord Krishna or any of His authorised incarnations as revealed in the Vedic scriptures is known as bhakti and constitutes the method and means by which to attain communion with the Supreme Lord. This is confirmed in various Vedic scriptures. In the Svetasavatara Upanisad, III.VIII it states: Meditating on Him solely one crosses over the ocean of mortality. In the Taittiriya Upanisad III.II it states: The knower of the Supreme Being thus becomes immortal. In the Brihadaranyaka Upanisad II.IV it states: The atma or soul alone is to be intently contemplated on for deliverance and in the same scripture beginning at I.IV it states:The omniscient atma itself is the worshipable goal to attain. In the Chandogya Upanisad it states:The mind being pure, meditation is stable, with concentration fixed all knots are untied. The Mundaka Upanisad II.II it states: The knot of the heart is cut asunder, any lingering doubts are dissolved, all reactions to actions are terminated to one whom the Supreme Lord has manifested within their heart. The words bhakti meaning loving devotion and dhyana or meditation and upasana or divine ecstasy and other similar terms are synonymous and indicative of the continuity and potency of remembrance and reflection through realisation of the atma on the Supreme Lord so intensely that one flows into communion with Him as an actual perceptive experience. In the Katha Upanisad II.XXIII it states that: Not by deliberation is the atma perceived, nor by concentration, neither by erudite knowledge. The atma is perceived by one in whom the Supreme Lord Himself elects to reveal His essence. This verse conclusively confirms that the path of Bhakti Yoga is of an ecstatically joyful experience which induces the Supreme Lord Himself to blissfully reciprocate with such a felicitous devotee being that he has made the Supreme Lord the sole object of his love. So it can be understood that upanasa or divine ecstasy is non-different from bhakti or loving devotion. That the terms upasana and bhakti are equivalent in all respects is also evident from other Vedic passages. In the Taittirya Upanisad III.VII beginning tam nanyah pantha ayanaya vidyate it states: One who has realised the Supreme Being becomes immortal then and there, no other path to moksa or liberation exists. In VI.LIII of the same scripture beginning na ham vedaih it states: Not only by knowing the Vedas or performing austerities, or giving gifts or the performance of yagnas or worship in propitiation can the Supreme Lord be perceived. And in VI:LIV beginning bhaktya tu ananyaya it states: By loving devotion exclusively is the Supreme Being to be perceived and known. Thus the seventh chapter beginning the second division of Srimad Bhagavad Gita which is the Bhakti Yoga section delineates: 1) The essential nature of the Paramapurua or Supreme Spirit as an object of meditation. 2) The mystification of the Divine nature by the veil of material nature. 3) The resignation of oneself to the Supreme Being in order to transcend this veil. 4) The classification of the aspirants who have chosen the path of bhakti. 5) The pre-eminence among them of those who are the Supreme Lords devotees. The words mayy-asakta-manah denotes one whose mind is affectionately focused on the Supreme Lord Krishna. So much so is one attached to Him and so impassioned is their love for Him that that if one feels separated from Him for even a moment either by being without His close proximity or by the entrance into the mind of any thoughts not relevant to Him; or if one were to temporarily not remember Him for any reason, that would subsequently be the cause of such a person to consider their whole life as meaningless. The words mad-asrayah means complete dependence upon the Supreme Lord without whom one could not even exist. Next learn about how one who joyfully engages in Bhakti Yoga with a loving heart in transcendental ecstasy will realise the Supreme Lord as He is in all His splendour and glory.
Sri Bhagavaan Uvaacha: Mayyaasaktamanaah paartha yogam yunjanmadaashrayah; Asamshayam samagram maam yathaa jnaasyasi tacchrinu.
śhrī-bhagavān uvācha—the Supreme Lord said; mayi—to me; āsakta-manāḥ—with the mind attached; pārtha—Arjun, the son of Pritha; yogam—bhakti yog; yuñjan—practicing; mat-āśhrayaḥ—surrendering to me; asanśhayam—free from doubt; samagram—completely; mām—me; yathā—how; jñāsyasi—you shall know; tat—that; śhṛiṇu—listen
