Bhagavad Gita - Chapter 10 - Shloka (Verse) 1

व्याख्या--'भूयः एव'--भगवान्की विभूतियोंको तत्त्वसे जाननेपर भगवान्में भक्ति होती है, प्रेम होता है। इसलिये कृपावश होकर भगवान्ने सातवें अध्यायमें (8वें श्लोकसे 12वें श्लोकतक) कारणरूपसे सत्रह विभूतियाँ और नवें अध्यायमें (16वें श्लोकसे 19वें श्लोकतक) कार्यकारणरूपसे सैंतीस विभूतियाँ बतायीं। अब यहाँ और भी विभूतियाँ बतानेके लिये (टिप्पणी प0 535.1) तथा (गीता 8। 14 एवं 9। 22, 34 में कही हुई) भक्तिका और भी विशेषतासे वर्णन करनेके लिये भगवान् 'भूयः एव' कहते हैं।
'श्रृणु मे परमं वचः' -- भगवान्के मनमें अपनी महिमाकी बात, अपने हृदयकी बात, अपने प्रभावकी बात कहनेकी विशेष आ रही है (टिप्पणी प0 535.2)। इसलिये वे अर्जुनसे कहते हैं कि 'तू फिर मेरे परम वचनको सुन'।
दूसरा भाव यह है कि भगवान् जहाँ-जहाँ अर्जुनको अपनी विशेष महत्ता, प्रभाव, ऐश्वर्य आदि बताते हैं अर्थात् अपने-आपको खोल करके बताते हैं, वहाँ-वहाँ वे परम वचन, रहस्य आदि शब्दोंका प्रयोग करते हैं; जैसे--चौथे अध्यायके तीसरे श्लोकमें ''रहस्यं ह्येतदुत्तमम्' पदोंसे बताते हैं कि जिसने सूर्यको उपदेश दिया था, वही मैं तेरे रथके घोड़े हाँकता हुआ तेरे सामने बैठा हूँ। अठारहवें अध्यायके चौंसठवें श्लोकमें 'श्रृणु मे परमं वचः' पदोंसे यह परम वचन कहते हैं कि तू सम्पूर्ण धर्मोंका निर्णय करनेकी झंझटको छोड़कर एक मेरी शरणमें आ जा मैं तुझे सम्पूर्ण पापोंसे मुक्त कर दूँगा, चिन्ता मत कर (18। 66)। यहाँ ''श्रृणु मे परमं वचः' पदोंसे भगवान्का आशय है कि प्राणियोंके अनेक प्रकारके भाव मेरेसे ही पैदा होते हैं और मेरेमें ही भक्तिभाव रखनेवाले सात महर्षि, चार सनकादि तथा चौदह मनु -- ये सभी मेरे मनसे पैदा होते हैं। तात्पर्य यह है कि सबके मूलमें मैं ही हूँ। जैसे आगे तेरहवें अध्यायमें ज्ञानकी बात कहते हुए भी चौदहवें अध्यायके आरम्भमें भगवान्ने फिर ज्ञानका वर्णन करनेकी प्रतिज्ञा की है, ऐसे ही सातवें और नवें अध्यायमें ज्ञान-विज्ञानकी बात कहते हुए भी दसवें अध्यायके आरम्भमें फिर उसी विषयको कहनेकी प्रतिज्ञा करते हैं। चौदहवें अध्यायके आरम्भमें भगवान्ने,''परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्' कहा, और यहाँ (दसवें अध्यायके आरम्भमें) 'श्रृणु मे परमं वचः' कहा! इनका तात्पर्य है कि ज्ञानमार्गमें समझकी, विवेक-विचारकी मुख्यता रहती है, अतः साधक वचनोंको सुन करके विचार-पूर्वक तत्त्वको समझ लेता है। इसलिये वहाँ 'ज्ञानानां ज्ञानमुत्तमम्' कहा है। भक्तिमार्गमें श्रद्धाविश्वासकी मुख्यता रहती है; अतः साधक वचनोंको सुन करके श्रद्धा-विश्वासपूर्वक मान लेता है। इसलिये यहाँ 'परमं वचः' कहा गया है।'यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया' -- सुननेवाला वक्तामें श्रद्धा और प्रेम रखनेवाला हो और वक्ताके भीतर सुननेवालेके प्रति कृपापूर्वक हित-भावना हो तो वक्ताके वचन, उसके द्वारा कहा हुआ विषय श्रोताके भीतर अटलरूपसे जम जाता है। इससे श्रोताकी भगवान्में स्वतः रुचि पैदा हो जाती है, भक्ति हो जाती है, प्रेम हो जाता है। यहाँ 'हितकाम्यया' पदसे एक शङ्का हो सकती है कि भगवान्ने गीतामें जगह-जगह कामनाका निषेध किया है, फिर वे स्वयं अपनेमें कामना क्यों रखते हैं? इसका समाधान यह है कि वास्तवमें अपने लिये भोग, सुख, आराम आदि चाहना ही 'कामना' है। दूसरोंके हितकी कामना 'कामना' है ही नहीं। दूसरोंके हितकी कामना तो त्याग है और अपनी कामनाको मिटानेका मुख्य साधन है। इसलिये भगवान् सबको धारण करनेके लिये आदर्शरूपसे कह रहे हैं कि जैसे मैं हितकी कामनासे कहता हूँ, ऐसे ही मनुष्यमात्रको चाहिये कि वह प्राणिमात्रके हितकी कामनासे ही सबके साथ यथायोग्य व्यवहार करे। इससे अपनी कामना मिट जायगी और कामना मिटनेपर मेरी प्राप्ति सुगमतासे हो जायगी। प्राणिमात्रके हितकी कामना रखनेवालेको मेरे सगुण स्वरूपकी प्राप्ति भी हो जाती है -- 'ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः' (गीता 12। 4)? और निर्गुण स्वरूपकी प्राप्ति भी हो जाती है-- 'लभन्ते ब्रह्मनिर्वाणं ৷৷. सर्वभूतहिते रताः' (गीता 5। 25)।
सम्बन्ध--परम वचनके विषयमें, जिसे मैं आगे कहूँगा, मेरे सिवाय पूरा-पूरा बतानेवाला अन्य कोई नहीं मिल सकता। इसका कारण क्या है इसे भगवान् आगेके श्लोकमें बताते हैं।

सातवें और नवें अध्यायमें भगवान्के तत्त्वका और विभूतियोंका वर्णन किया गया। अब जिनजिन भावोंमें भगवान् चिन्तन किये जाने योग्य हैं उनउन भावोंका वर्णन किया जाना चाहिये। यद्यपि भगवान्का तत्त्व पहले कहा गया है परंतु दुर्विज्ञेय होनेके कारण फिर भी उसका वर्णन होना चाहिये? इसलिये श्रीभगवान् बोले --, हे महाबाहो फिर भी तू मेरे परम उत्तम निरतिशय वस्तुको प्रकाशित करनेवाले वाक्य सुन? जो कि मैं तुझ प्रसन्न होनेवालेके हितकी इच्छासे कहूँगा। मेरे वचनोंको सुनकर तू अमृतपान करता हुआसा अत्यन्त प्रसन्न होता है? इसीलिये मैं तुझसे यह परम वाक्य कहने लगा हूँ। ,

He briefly restates the meaning established in the two chapters — beginning with 'Seventh' etc. The Reality is both with attributes (sopadhika) and without attributes (nirupadhika). The divine glories (vibhutis) are useful for understanding the forms with distinct qualities and without distinct qualities.

Stating the connection of the subsequent chapter with the two chapters, He introduces the next chapter — with 'Atha' (Now). They represent the subsidiary means in meditation on the qualified form and in the realization of the unqualified form — this is the remainder.

Objection: The form of the Lord, both with attributes and without attributes, has already been stated in various places previously; so why is it being stated again? To this, He replies — 'Uktamapi' (Even though stated). Although the Reality has been stated in various places, still it must be stated again because it is difficult to understand; since He thinks thus, therefore [He speaks] — this is the construction.

He clarifies the excellence of the speech — with 'Niratishaya' (surpassing all). He distinguishes that very speech — with 'Yatparamam' (which is supreme).

Doubting that if the meaning is established by speaking once, speaking repeatedly is useless, He says — 'Priyamanaya' (to you who are delighted). Then I will speak to you — this connects with the preceding. 'Hitam' (benefit) means the knowledge of Reality which is difficult to understand.

In the seventh chapter and the eighth, the Lord's Reality with attributes and glories useful for knowledge with distinctions were revealed. And in the ninth, the Reality without attributes and glories useful for knowledge without distinctions.

Now at this time, those specific states in which the Supreme Lord is to be contemplated, which are the means in meditation with attributes and knowledge without attributes, those states are to be stated. And although the Reality has been stated, still, believing that it must be stated again because it is difficult to understand, the Lord spoke — 'Bhuya' (Again), etc.

'Bhuya eva' (Again indeed), O Mighty-armed one? Listen to My supreme, meaning excellent, speech. The excellence of the speech is due to its illuminating the excellent Reality; that supreme speech I will speak to you.

Why? To this, He replies. 'Priyamanaya' (To you who are delighted) — since listening to My words, drinking them like nectar, you are extremely delighted, therefore, out of a desire for your welfare, listen to what I shall speak — this is the meaning. And having heard, make your 'mighty-armedness' meaningful — this is the intent of the address.

He states the glories for the sake of worship and the specific causality of certain things through this chapter.

'Priyamanaya' — for you who obtain satisfaction upon hearing.

In the seventh, the literal meaning of the term 'Tvam' (Thou) was described; and that gradual liberation comes from its worship was stated in the eighth; in the ninth, the implied meaning of the term 'Tat' (That) was stated, and for its attainment, the worship of the Lord facing all directions, consisting of the feeling of divine presence everywhere, was stated.

Considering that this is impossible for those whose minds are defiled by attachment and aversion, the Lord, for the accomplishment of that, first shows His glories in the tenth [chapter] — for the purpose of ordaining the idea of God in only certain objects.

The result of that is the worship of the Omnipresent and through that, the vision of the Cosmic Form in the eleventh.

In the twelfth, having stated the worship of the Unmanifest, implied by the term 'Tat', and the characteristics of such a worshipper, He will conclude the section on worship for the clarification of the meaning of 'Tat'.

There, out of affection, the Blessed Lord Himself spoke — 'Bhuya eva' etc. O Mighty-armed one? Again, even though spoken before, listen again to My supreme speech, which illuminates the unsurpassable Reality. 'Priyamanaya' — to you who experience delight from My words like drinking nectar, I will speak. 'Hitakamyaya' — with the desire for your welfare.

The Blessed Lord said — To you who are delighted having heard My majesty, with the desire for [your] welfare in the form of the origin and growth of devotion to Me, listen with an attentive mind to the supreme speech concerning the detailed expanse of My majesty again, which I shall speak.

"The glories were stated briefly before in the seventh and others; in the tenth, they are expanded for the sake of seeing the Lord everywhere."

Thus, by the three chapters beginning with the seventh, the form of the Supreme Lord worthy of worship was described. And His glories were briefly shown in the seventh with 'I am the taste in waters, O son of Kunti', etc. And in the eighth with 'I alone am the Adhiyajna here', etc.; and in the ninth with 'I am the Kratu, I am the Yajna', etc.

Now at this time, expounding on those very glories and describing the obligatory nature of devotion to Him, the Blessed Lord spoke — 'Bhuya eva', etc.

You who have mighty arms skilled in the performance of one's own duty like war or in the service of the great, O Mighty-armed one? 'Bhuya eva' (Again indeed), listen to My speech. Of what kind? 'Paramam' (Supreme), meaning established in the Supreme Self; to you who obtain delight only through the nectar of My words, 'Hitakamyaya' (with a desire for your welfare), that which I shall speak, [listen to that].

दशमसङ्गतिं वक्तुं नवमार्थं सप्तमप्रभृत्यध्यायत्रयार्थं वा सङ्गृह्याह -- भक्तियोग इति।स्वकल्याणगुणानन्त्यं कृत्स्नस्वाधीनतामतिः। भक्त्युत्पत्तिविवृद्ध्यर्था विस्तीर्णा दशमोदिता [गी.सं.14] इति सङ्ग्रहश्लोकं व्याकुर्वन् सङ्गतिमाह -- इदानीमिति। पूर्वत्र सपरिकरभक्तियोगस्वरूपप्रपञ्चनपरतया स्वकल्याणगुणादेः सङ्ग्रहेण कथनम् इह तु तत्प्रपञ्चनमित्यवसरप्राप्तिरौनरुक्त्यं चविस्तीर्णा इत्यनेन विवक्षितमिति दर्शयितुंइदानीं प्रपञ्च्यत इति पदद्वयम्।

अर्जुनस्य वक्ष्यमाणार्थश्रवणयोग्यत्वं तस्यार्थस्य च परमहितसाधनत्वादिकं च वदन् सोपच्छन्दनं सावधानयतिभूय एव इति श्लोकेन। प्रश्नमन्तरेणापि स्वयमेव प्रतिपादने हेतुःप्रीयमाणाय इत्यनेनोच्यत इत्यभिप्रयंस्तादृशप्रीतेर्विषयं दर्शयतिमम माहात्म्यं श्रुत्वेति। बाहुशालिनां हि परोत्कर्षकथनमसूयावहम् भवतस्तु शिशुपालादिव्याकुले जगति भाग्यवशादीदृशी प्रीतिः सञ्जातेतिमहाबाहोप्रीयमाणाय इत्यनयोर्भावः। यद्वा बाहुबलाद्यथा ते बाह्यशत्रुविजयः? तथा मद्विषयप्रीतिबलादान्तरशत्रवोऽपि त्वया जिता इति भावः।

प्रकरणादर्थस्वभावाच्च हितं विशिनष्टि -- मद्भक्त्युत्पत्तिविवृद्धिरूपेति।सर्वपापैः प्रमुच्यते [10।3]सोऽविकम्प्येन योगेन युज्यते [10।7] इति हि वक्ष्यत इति भावः। उक्तमात्रस्य पुनरभिधाने प्रयोजनाभावात्भूय एव इत्यनेन प्रक्रान्तगुह्यतमानुबन्ध्यर्थप्रपञ्चनरूपत्वं विवक्षितमित्यभिप्रायेण -- भूयो मन्माहात्म्यप्रपञ्चनविषयमेवेत्युक्तम्। एतेनैव वचसः परमत्वे हेतुरपि दर्शितः।

शृण्वत एवार्जुनस्य पुनःश्रृणु इति विधानं विशिष्टश्रवणार्थमित्यभिप्रायेणाह -- तदवहितमना इति। पूर्वमनसूयवे दोषनिवृत्त्या गहनमात्रमुक्तम् इदानीमुच्यमाने प्रीयमाणाय गुणसम्पत्त्यातिगहनमुच्यते अतस्त्वयाऽत्यन्तावहितेन भवितव्यमिति भावः।

प्रथम अध्याय के अनिश्चय की स्थिति में देखे गये कम्पित अर्जुन ने अब तक एक अतुलनीय आन्तरिक सन्तुलन प्राप्त कर लिया था। हिन्दू दर्शन के बुद्धिमत्तापूर्वक किये गये अध्ययन से? जो आन्तरिक शान्ति प्राप्त होती है? उसे भगवान् इस अध्याय के प्रारम्भ में ही अपने शिष्य अर्जुन को प्रीयमाण कहकर स्पष्ट करते हैं। प्रीयमाण का अर्थ है जो प्रसन्न हो। यहाँ अर्जुन की प्रसन्नता का कारण भगवान् के उपदेश का श्रवण है।शिष्यों के उत्साह एवं रुचिपूर्ण श्रवण से गुरु का उत्साह भी द्विगुणित हो जाता है। वेदान्त दर्शन के गूढ़ अभिप्रायों को अधिकाधिक समझने पर आन्तरिक शान्ति और सन्तोष का अनुभव हुए बिना नहीं रह सकता। गीताचार्य श्रीकृष्ण पुन उत्साह से भरकर इस ज्ञान का विस्तार से वर्णन करते हैं। पुन तुम मेरे परम वचनों को सुनो? जो मैं तुम्हारे हित की इच्छा से कहूँगा।यहाँ अर्जुन को महाबाहो कहकर सम्बोधित किया गया है। यह सम्बोधन अर्जुन को इस बात का स्मरण कराता है कि उसको अपने आन्तरिक जीवन में भी एक वीर पुरुष के समान प्राप्त परिस्थिति में से ही एक दिव्य आनन्द के राज्य का निर्माण करना चाहिए? जो कि उसकी वास्तविक धरोहर है यह स्पष्ट है कि भगवान् का प्रवचन किसी लौकिक विषय पर न होकर मनुष्य में ही निहित आध्यात्मिक श्रेष्ठता की सम्भावनाओं तथा उन्हें उजागर करने के उपायों पर है क्योंकि यहाँ कहा गया है कि तुम मेरे परम वचनों को सुनो? जो मैं तुम्हारे (आध्यात्मिक) हित की इच्छा से कहूंगा।पुन प्रवचन प्रारम्भ करने का क्या प्रयोजन है? इसे वे अब बताते हैं --

The very meaning which has been indicated by the previous nine chapters, is being elaborated in this chapter through word-by-word recitations.

And so He says — 'Bhuya eva' (Again indeed), etc. Listen to what is being said again to clarify the very meaning already stated.

Arjuna will also speak likewise, 'Tell me again' (10.18) — this is the purport of the chapter.

The rest is clear from the text itself (nigada-vyakhyata) — so what is the use of [repeating] what is spoken? However, what is doubtful will be decided.

From 'Bhuyah' etc. up to 'Prithagvidha' (of various kinds).

'Asammohah' (non-delusion) means enthusiasm.

He shows the subject matter of the chapter as consistent with the context — with 'Upasanartham' (For the sake of worship) etc. In the sixth, meditation was stated, that was recalled at the end of the ninth with 'Manmana bhava' (Fix your mind on Me); and that [meditation] requires an object of meditation; and for qualified aspirants, the glories of the Lord are the objects of worship, therefore He states them in this tenth chapter.

There, in the beginning, the Lord states His specific causality regarding the intellect etc. and the great sages etc. — this is the meaning.

The meaning of the word 'Vibhuti' has been stated in the 'Tatparya-nirnaya'. Due to the abundance of its mention, it is taken up first [here]. Therefore, there is syntactic unity. Objection: The glories have indeed been stated by 'Raso'ham' [7.8] etc.? [Answer:] True; that is why He will say 'Vistarenatmanah' [10.18] (Your [glories] in detail). Specific causality means creation endowed with an excess of capability.

Previously, 'Shokasamvignamanasah' [1.47] (mind distressed with grief) was stated; contrary to that, how is 'Priyamanaya' (to the delighted one) stated? To this, he explains — 'Priyamanaya', etc.

Previously, grief was stated due to attachment to kinsmen; now, the attainment of satisfaction caused by hearing the Lord's words is being stated to establish the excellence of his listening status, so there is no contradiction — this is the idea.

That which is indeed the Kingly Knowledge, the Kingly Secret, the one unique purifier, the form of one's own Self; by whom the primeval Vedic sentence was taught, I praise that King of Kashi, the King of Gurus.

Thus, by the seventh, eighth, and ninth [chapters], the reality of the Lord, the meaning of the word 'Tat' (That), has been shown as with attributes (sopadhika) and without attributes (nirupadhika). And His glories are the means for meditation on the [form] with attributes and for knowledge of the [form] without attributes; which were stated briefly in the seventh with 'I am the taste in waters, O son of Kunti', etc., and in the ninth with 'I am the Kratu, I am the Yajna', etc.

Now at this time, their details must be stated for the meditation on the Lord; and the Reality also, being difficult to understand, must be stated again for the sake of knowledge; thus the tenth chapter is begun.

There, first to encourage Arjuna, the Blessed Lord spoke — 'Bhuya eva' (Again indeed), O Mighty-armed one? Listen to 'Me' (My) 'Paramam' (excellent) speech. Which I, the supreme well-wisher, shall speak to 'Te' (you), 'Priyamanaya' (who are experiencing delight from My speech like drinking nectar), 'Hitakamyaya' (with a desire for your welfare, i.e., with the wish for [your] attainment of the desired).

What was stated as the form of devotion in the ninth [chapter], for the perfection of that, Hari compassionately spoke the nature of His glories in the tenth. ||1||

In the previous chapter, the surrender of all actions was stated; and thereafter, the performance of devotion was commanded; and that [devotion], performed with ignorance of the nature, is almost as if not done; therefore, for the sake of knowledge of His nature, speaking of His own nature, the form of His glories, and making Partha (Arjuna) turn towards Him with attentiveness for hearing, He declares — The Blessed Lord said 'Bhuya eva', etc.

O Mighty-armed one — possessor of the power of grace useful for worship; 'Bhuya eva' — again indeed; 'Priyamanaya' — to you who are obtaining supreme bliss by listening to My words; 'Hitakamyaya' — with a desire for your welfare, that which I shall speak; listen to that 'Paramam' — by which the Supreme is measured, i.e., known, thus the excellent speech of Mine which is of the nature of supreme truth.

By the word 'Priyamanaya', it is indicated that this is not to be spoken to others and is secret. By the word 'Hitakamyaya', supreme compassion is shown.

'Bhuya eva' — again indeed, yet again, O Mighty-armed one, listen to 'Me' — My 'Paramam' — excellent 'Vachah' — speech, which reveals the unsurpassed Reality; which supreme [speech], to 'Te' — to you, 'Priyamanaya' — [because] you are extremely pleased by My words, drinking them as if they were nectar; thereafter — I shall speak, 'Hitakamyaya' — with a desire for your welfare.

For what purpose shall I speak? To this, He says —

Now, for the increase of the mentioned devotion, Hari spoke again of His Yoga-power, and Keshav, even unasked, of His glory too. ||1||

This world is born of Existence-Consciousness-Bliss, is of the nature of Sat (or of Me); thus, for the vision of the Self in all, He stated the nature of everything as His glory. ||2||

'That is Full from the Full, the Full alone remains' — according to this Shruti, there is no incompleteness in Vishnu, the Whole (Anshin), being such. ||3||

Just as for the full ocean, all the embodied beings of millions of universes are glories, only His principal ones are proclaimed here. ||4||

And thus the Blessed Lord spoke — 'Bhuya eva' etc. You who have mighty arms existing for the performance of one's own duty, O Mighty-armed one? Listen again to that speech of Mine, which I shall speak to you 'Hitakamyaya' (with a desire for your welfare). To you being how? 'Priyamanaya' (Being delighted) having heard My majesty. And what kind of speech? 'Paramam' — concerning the revelation of the magnificence of My Yoga.

भूयः again? एव verily? महाबाहो O mightyarmed? श्रृणु hear? मे My? परमम् supreme? वचः word? यत् which? ते to thee? अहम् I? प्रीयमाणाय who art beloved? वक्ष्यामि (I) will declare? हितकाम्यया wishing (thy) welfare.Commentary I shall repeat what I said before (in the seventh and the ninth discourses). My essential nature and My manifestations have already been pointed out. As it is very difficult to understand the divine nature? I shall describe it once more to you? although it has been described already. I shall tell you of the divine glories and point out in which forms of being I should be thought of.I will speak to you as you are delighted to hear Me. Now your heart is taking delight in Me.The Lord wants to encourage Arjuna and cheer him up and so He Himself comes forward to give instructions to Arjuna even without his reest.Paramam Vachah supreme word. Paramam means supreme? revealing the unsurpassed truth (Niratisaya Vastu which is Brahman).O Arjuna You are immensely delighted with My speech? as if you are drinking the immortalising nectar.

O mighty-armed one, srnu, listen; bhuyah eva, over agiain; me, to My; paramam, supreme; vacah, utterance, which is expressive of the transcendental Reality; yat, which supreme Truth; aham, I; vaksyami, shall speak; te, to you; priyamanaya, who take delight (in it). You become greatly pleased by My utterance, like one drinking ambrosia. Hence, I shall speak to you hita-kamyaya, wishing your welfare.
'Why shall I speak?' In answer to this the Lord says:

The Lord said Listen with rapt attention to these words which I shall utter - words which are supreme and which give you a much wider understanding of My greatness. I shall speak out to you about the rise and growth of devotion to Me, as you are pleased with listening to My greatness and as I too love you.