Bhagavad Gita - Chapter 10 - Shloka (Verse) 10

व्याख्या --[भगवन्निष्ठ भक्त भगवान्को छोड़कर न तो समता चाहते हैं, न तत्त्वज्ञान चाहते हैं तथा न और ही कुछ चाहते हैं (टिप्पणी प0 546.3)। उनका तो एक ही काम है-- हरदम भगवान्में लगे रहना। भगवान्में लगे रहनेके सिवाय उनके लिये और कोई काम ही नहीं है। अब सारा-का-सारा काम, सारी जिम्मेवारी भगवान्की ही है अर्थात् उन भक्तोंसे जो कुछ कराना है, उनको जो कुछ देना है आदि सब काम भगवान्का ही रह जाता है। इसलिये भगवान् यहाँ (दो श्लोकोंमें) उन भक्तोंको समता और तत्त्वज्ञान देनेकी बात कह रहे हैं।]

जो पुरुष मुझमें प्रेम रखते हुए उपर्युक्त प्रकारसे मेरा भजन करते हैं --, उन समस्त बाह्य तृष्णाओंसे रहित निरन्तर तत्पर होकर भजन -- सेवन करनेवाले पुरुषोंको? किसी वस्तुकी इच्छा आदि कारणोंसे भजनेवालोंको नहीं? किंतु प्रीतिपूर्वक भजनेवालोंको यानी प्रेमपूर्वक मेरा भजन करनेवालोंको? मैं वह बुद्धियोग देता हूँ। मेरे तत्त्वके यथार्थ ज्ञानका नाम बुद्धि है? उससे युक्त होना ही बुद्धियोग है। वह ऐसा बुद्धियोग मैं ( उनको ) देता हूँ कि जिस पूर्णज्ञानरूप बुद्धियोगसे वे मुझ आत्मरूप परमेश्वरको आत्मरूपसे समझ लेते हैं। वे कौन हैं जो मच्चित्ताः आदि ऊपर कहे हुए प्रकारोंसे मेरा भजन करते हैं।,

यदुक्तं सोऽविकम्पेनेत्यादि तदर्थं भूमिकां कृत्वा तदिदानीमुदाहरति -- ये यथोक्तेति। नित्याभियुक्तानामनवरतं भगवत्यैकाग्र्यसंपन्नानामित्यर्थः।

पुत्रादिलोकत्रयहेत्वर्थित्वेन वा गर्भदासत्वेन वा प्रत्यहं जीवनोपायसिद्धये वा भजनमिति शङ्कित्वा दूषयति -- किमित्यादिना। प्रागुक्तां ज्ञानाख्यां भक्तिं स्नेहेन कुर्वतामित्यर्थः।

तेभ्योऽहं तत्त्वज्ञानं प्रयच्छामीत्याह -- ददामीति। उक्तबुद्धिसंबन्धस्य फलमाह -- येनेति।

ध्यानजन्यप्रकर्षकाष्ठागतान्तःकरणपरिणामे निरस्ताशेषविशेषभगवद्रूपप्राप्तिहेतौ बुद्धियोगे प्रश्नपूर्वकमुक्तानधिकारिणो दर्शयति -- के त इति।

To those 'Satata-yuktas', meaning those constantly and uninterruptedly engaged. Do they worship with desire for gain etc.? No, He says. 'Priti' means affection; to those worshipping with that affection. It means those possessing devotion characterized by love.

To them, I give that unwavering 'Buddhi-yoga' characterized by right knowledge. By which Buddhi-yoga they 'Upayanti', i.e., attain or realize Me, the Supreme Self, as the Self. The meaning is they directly perceive (realize) Me.

They are those who worship Me through ways like having their minds fixed on Me.

And there are some who worship (Me); He states this with 'Aham' etc. (This commentary applies generally to the group of verses).

He states the fruit of worship—'Tesham' etc. To the 'Satata-yuktas', meaning those possessing eternal enthusiasm.

'Priti' is love; to those worshipping, i.e., serving, with that love, I give that 'Buddhi-yoga'—the Yoga in the form of knowledge, i.e., Samadhi. It means steadfastness in knowledge (Jnana-nishtha).

I give that, by which—by which steadfastness—they 'Upayanti' (attain) Me, entering indistinguishably like rivers into the ocean.

To those 'Satata-yuktas'—those who desire constant union with Me and worship Me—I give that very 'Buddhi-yoga', having reached a state of maturity, with love, by which they attain Me.

Moreover—

And to such (devotees) I give right knowledge; He states this with 'Tesham' etc.

Thus, to those 'Satata-yuktas'—those attached to Me—and worshipping with love, I give that Yoga in the form of Buddhi (intellect/wisdom), meaning the means.

What is that? That means by which those devotees attain Me.

It has been stated that the knowledge of the Lord's qualities and vibhutis is the cause of the origin and growth of devotion. Now, it is stated with 'Tesham' etc. that such increased devotion is the cause of a special state—the clearest direct realization preceding the attainment of the Lord—which operates through the intermediate agency of the Lord's grace.

'Mayi satatayogam ashansamananam' (Those desiring constant union with Me)—(is the interpretation). Because constant Yoga in the form of deep concentration (Samadhi) is not possible (for a seeker). And intending 'daily' by the word 'satata' is not natural. Nor has the constant union in the form of attainment happened yet (in the state of practice); therefore, the meaning of 'desiring/hoping' (ashansa) is appropriate; this is the purport. 'Tameva' (That very)—meaning that which is within the object of their desire.

Since the nature of love in worship is implied by the very desire for constant union, there is no purpose in connecting 'Pritipurvakam' (with love) to 'Bhajan' (worship); but connecting it to 'Dadami' (I give) has a great purpose—by stating the intermediate operation of worship and by revealing the host of divine qualities like supreme generosity; with this intent, the syntax 'Pritipurvakam dadami' (I give with love) is stated.

In 'Mam upayanti' (they attain Me), fools who have not examined the words and their meanings have interpreted it as 'attaining oneness' (identity of soul and God).

जब तक सबसे श्रेष्ठ आनन्ददायक वस्तु या लक्ष्य को नहीं पाया गया है जिसमें हमारा मन पूर्णतया रम सके? तब तक बाह्य विषयों? भावनाओं तथा विचारों के जगत् के साथ हुए तादात्म्य से हमारी सफलतापूर्वक निवृत्ति नहीं हो सकती। आनन्दस्वरूप आत्मा में ध्यानाकर्षण करने की ऐसी सार्मथ्य है और इसलिए? जिस मात्रा या सीमा तक इस आत्मस्वरूप में मन स्थित होता है? उसी मात्रा में वह दुखदायी मिथ्या बंधनों की पकड़ से मुक्त हो जाता है। इस वेदान्तिक सत्य का भगवान् श्रीकृष्ण इस वाक्य में वर्णन करते हैं? जो मेरा भक्तिपूर्वक भजन करते हैं।प्रिय के साथ तादात्म्य का ही अर्थ है प्रेम। आत्मा के साथ हुए तादात्म्य के अनुपात में ही जीव भक्त कहलाता है और जब वह सततयुक्त हो जाता है? तभी वह वास्तविक रूप में हृदयस्थित अपनी अव्यक्त दिव्यता को अभिव्यक्त कर पाता है।ऐसे भक्त जो निरन्तर भक्ति? सन्तोष और आनन्द के वातावरण में सतत आत्मा का चिन्तन करते हैं उन भक्तों को स्वयं भगवान् ही वह बुद्धियोग देते हैं? जिसके द्वारा वे भगवान् को ही प्राप्त होते हैं।बुद्धियोग का पहले भी वर्णन किया जा चुका है। आत्मा के अनन्त स्वरूप पर निदिध्यासन से सम्यक् ज्ञान प्राप्त करना ही बुद्धियोग है। प्रस्तुत संदर्भ में उसकी व्याख्या इस प्रकार की जा सकती है कि उपर्युक्त पद्धति से साधनाभ्यास करने वाले साधक को सत्य का बौद्धिक ग्रहण होता है। निसंदेह हमारा वह अभिप्राय कदापि नहीं है कि परिच्छिन्न बुद्धि के द्वारा कभी अनन्त वस्तु का ग्रहण किया जा सकता है। हम केवल लौकिक जगत् के एक सुपरिचित वाक्प्रचार का उपयोग ही कर रहे हैं। जब तक बुद्धि से ग्रहण किया गया एक अनुभव किसी अन्य अनुभव से बाधित नहीं होता? तब तक उस पूर्व अनुभव को प्रामाणिक और संदेह रहित माना जाता है। आत्मा का अनुभव्ा कदापि बाधित नहीं हो सकता? क्योंकि वह अनुभवकर्ता का ही स्वरूप है। ऐसा दृढ़ ज्ञान केवल उन साधकों को ही प्राप्त होता है जिनमें आत्मानुसंधान करने की परिपक्वता एवं स्थिरता आ जाती है।इस प्रकार? उक्त ध्यानाभ्यास के द्वारा सत्य पर पड़े आवरण और तज्जनित विक्षेपों की सर्वथा निवृत्ति हो जाती है? तब वह साधक समाधि का साक्षात् अनुभव करता है? जो बुद्धियोग की परिसमाप्ति और पूर्णता है।इस बुद्धियोग के द्वारा भगवान् अपने भक्तों के लिए निश्चित रूप से क्या करते हैं? इसका वर्णन अगले श्लोक में है --

महर्षय इत्यादि भास्वता इत्यन्तम्। परस्परबोधनया अन्योन्यबोधस्फारसंक्रमणात् सर्व एव हि प्रमातारः एक ईश्वर इति विततव्याप्त्या (S??N वितत्य व्याप्त्या) सुखेनैव सर्वशक्तिकसर्वगतस्वात्मरूपताधिगमेन (S -- ताधिशयनेन अधिगमेन) माहेश्वर्यमेषामिति भावः (After इति भावः ?N add तेषां सततयुक्तानाम् इत्यतः प्रभृति अध्यायान्ता टीका उट्टङ्किता युगपद्धि वेद्या।

तेषामेव अनु च अर्जुनप्रश्नपद्यानि षट् उल्लिखति। श्रीभगवान् अथवा बहुना इति पर्यन्तानि पद्यानि 23,वक्ति।।

(These sentences are obviously of some copyist. It is to be noted however that the Mss. generally contain seven (not six) verses of Arjuna and then 24 (not 23) verses of the hagavan) ।

Objection: The fruit for the knower was stated in 'Etam vibhutim' (10.7), so why is it stated again? To this, he gives another purport—'Santi cha' etc.

This is to generate faith in the stated fruit—this is implied.

Those who worship Me in the manner described—to those who are 'Satata' i.e., always, 'Yukta' i.e., having their intellects one-pointed on the Lord. And therefore, to those worshipping, i.e., serving, with love alone, without aiming for gain, honor, fame, etc.;

I give, i.e., generate, that 'Buddhi-yoga'—which was spoken of earlier as 'Avikampena yogena' (unshakable Yoga), meaning the perfect vision/knowledge regarding the truth of Me. By which Buddhi-yoga they attain Me, the Lord, as the Self—those who worship Me through ways like having their minds fixed on Me.

I give fruit to those worshipping with this feeling; He states this with 'Evam' etc.

'Evam' means in this manner; to those 'Satata-yuktas', meaning constantly distinguished by My grace, and worshipping 'Pritipurvakam' i.e., without anxiety/agitation; I give that 'Buddhi-yoga'—which is the means of devotion consisting of the experience of My true nature;

by which they 'Upayanti', i.e., attain Me. By the prefix ('Upa'), it is indicated that they attain in such a way that there is never any fall from that state.

,तेषां सततयुक्तानां नित्याभियुक्तानां निवृत्तसर्वबाह्यैषणानां भजतां सेवमानानाम्। किम् अर्थित्वादिना कारणेन नेत्याह -- प्रीतिपूर्वकं प्रीतिः स्नेहः तत्पूर्वकं मां भजतामित्यर्थः।

ददामि प्रयच्छामि बुद्धियोगं बुद्धिः सम्यग्दर्शनं मत्तत्त्वविषयं तेन योगः बुद्धियोगः तं बुद्धियोगम्? येन बुद्धियोगेन सम्यग्दर्शनलक्षणेन मां परमेश्वरम् आत्मभूतम् आत्मत्वेन उपयान्ति प्रतिपद्यन्ते।

के ते ये मच्चित्तत्वादिप्रकारैः मां भजन्ते।।किमर्थम्? कस्य वा? त्वत्प्राप्तिप्रतिबन्धहेतोः नाशकं बुद्धियोगं तेषां त्वद्भक्तानां ददासि इत्यपेक्षायामाह --,

He shows the growth of devotion (Bhakti) in the form of the four human aims (Puruṣārthas) through the words "I am," etc.—"I am the source of everything," etc. This is the manifestation of His essential nature, which consists of His power (Yoga) and glory (Vibhūti) as the cause of the world’s creation and activation. Those who are wise (budhāḥ), possessing devotion (bhāva) to Me, which is attained through the instruction of the preceptors of the Bhagavat Mārga, serve Me by recognizing My Yoga and Vibhūti.

These devotees, possessing devotion preceded by knowledge of My greatness (Māhātmya Jñāna), are described essentially as servants of the Lord, like Uddhava and others who follow the Bhagavat Mārga.

'Maccittāḥ' means their inner minds (antaḥkaraṇa) are offered to Me. 'Madgataprāṇāḥ'—since the word Prāṇa refers to the senses and vital breath—means their senses and Prāṇas are offered to Me. They are constantly engaged with Me; are they engaged with the body? No, they are dedicated bodies. Or they are constantly engaged with the Lord through the self/soul. This is the Brahma Sambandha, based on the statement, "Lord Krishna, wife, house, sons, relatives..." Surrendering the body, senses, Prāṇa, and inner instruments, along with their associated attributes, they themselves become servants (dāsa-bhūtā) and constantly worship the Lord, serving Him according to the method of the Path of Service (Seva Mārga), not through ritualistic pomp (Pūjā ḍambareṇa).

Their steadfastness in service (Sevā) or in narrative (Kathā) is mentioned. He describes their steadfastness in service or in discussion (Kathā) which enhances devotion: "mutually enlightening, and speaking of Me." This too is constant (Nitya), not occasional (Naimittika).

They are similarly happy (tuṣyanti), and they rejoice (ramanti) in mental festivals (manautsava) or they play/sport (krīḍanti) by imitation. For such devotees, who serve (bhajataṁ sevataṁ) with love (prīti-pūrvakaṁ)—which is deep attachment (anurakti) favorable to the Mārga of Grace (Puṣṭi Mārga), and complete love (prīti) for the Lord in every way—this state is called 'the mind inclined towards Him (cetas tat-pravaṇam sevā)', thus describing the nature of mental service (mānasī svarūpa). To them alone I give that 'Buddhi-yoga' which has reached maturity, by which they attain 'Upa'—very close to—Me, the Supreme Person. Thus, their Nirguna liberation is indicated as imminent.

तेषाम् to them? सततयुक्तानाम् ever steadfast? भजताम् (of the) worshipping? प्रीतिपूर्वकम् with love? ददामि (I) give? बुद्धियोगम् Yoga of discrimination? तम् that? येन by which? माम् to Me? उपयान्ति come? ते they.Commentary The devotees who have dedicated themselves to the Lord? who are ever harmonious and selfabiding? who are ever devout and who adore Him with intense love (not for attaining any selfish purpose)? obtain the divine grace. The Lord gives them wisdom or the Yoga of discrimination or understanding by which they attain the knowledge of the Self. The Lord bestows on these devotees who have fixed their thoughts on Him alone? devotion of right knowledge. (Buddhi Yoga) by which they know Him in essence. They know through the eye of intuition in deep meditaion the Supreme Lord? the One in all? the Self of all? as their own Self? destitue of all limitations. Buddhi here is the inner eye of intuition by which the magnificent experience of oneness is had. Buddhi Yoga is Jnana Yoga. (Cf.IV.39XII.6and7)Why does the Lord impart this Yoga of knowledge to His devotees What obstacles does the Buddhi Yoga remove on the path of the aspirant or devotee The Lord gives the answer in the following verse.

Tesam, to them, who, becoming devotees, adore Me in the manner described earlier; satata-yuktanam, who are ever devoted, ever attached, who have become free from all external desires; and bhajatam, who worship-. Is it because of hankering for possessions? The Lord says: No, (they worship) priti-purvakam, with love. To them who worship Me with that (love), dadami, I grant; tam, that; buddhi-yogam, possession of wisdom-buddhi means full enlightenment with regard to My real nature; coming in possession (yoga) of that is buddhi-yoga; yena, by which possession of wisdom consisting in full enlightenment; upayanti, they reach, realize as their own Self; mam, Me, the supreme God who is the Self. Who do so? Te, they, who adore Me through such disciplines as fixing their minds on Me, etc.
'For what purpose, or as the destroyer of what cause standing as an obstacle on the way of reaching You, do You bestow that possession of wisdom to those devotees of Yours?'
In reply to such a ery the Lord says:

To those 'ceaselessly united with Me,' namely, those who desire ceaseless union with Me, and who are worshipping Me, I grant with love, that same 'Buddhi-yoga' or devotional attitude of a mature state. By that they come to Me.
Likewise: