Bhagavad Gita - Chapter 10 - Shloka (Verse) 11

व्याख्या--'तेषामेवानुकम्पार्थमहमज्ञानजं तमः'--उन भक्तोंके हृदयमें कुछ भी सांसारिक इच्छा नहीं, होती। इतना ही नहीं, उनके भीतर मुझे छोड़कर मुक्तितककी भी इच्छा नहीं होती (टिप्पणी प0 547)। अभिप्राय है कि वे न तो सांसारिक चीजें चाहते हैं और न पारमार्थिक चीजें (मुक्ति, तत्त्वबोध आदि) ही चाहते हैं। वे तो केवल प्रेमसे मेरा भजन ही करते हैं। उनके इस निष्कामभाव और प्रेमपूर्वक भजन करनेको देखकर मेरा हृदय द्रवित हो जाता है। मैं चाहता हूँ कि मेरे द्वारा उनकी कुछ सेवा बन जाय, वे मेरेसे कुछ ले लें। परन्तु वे मेरेसे कुछ लेते नहीं तो द्रवित हृदय होनेके कारण केवल उनपर कृपा करनेके लिये कृपा-परवश होकर मैं उनके अज्ञानजन्य अन्धकारको दूर कर देता हूँ। मेरे द्रवित हृदय होनेका कारण यह है कि मेरे भक्तोंमें किसी प्रकारकी किञ्चिन्मात्र भी कमी न रहे।

आपकी प्राप्तिके कौनसे प्रतिबन्धके कारणका नाश करनेवाला बुद्धियोग आप उन भक्तोंको देते हैं और किसलिये देते हैं इस आकाङ्क्षापर कहते हैं --, उन ( मेरे भक्तों ) का किसी तरह भी कल्याण हो ऐसा अनुग्रह करनेके लिये ही मैं उनके आत्मभावमें स्थित हुआ अर्थात् आत्माका भाव जो अन्तःकरण है उसमें स्थित हुआ उनके अविवेकजन्य मिथ्या प्रतीतिरूप,मोहमय अन्धकारको प्रकाशमय विवेकबुद्धिरूप ज्ञानदीपकद्वारा नष्ट कर देता हूँ। अर्थात् जो भक्ितके प्रसादरूप घृतसे परिपूर्ण है और मेरे स्वरूपकी भावनाके अभिनिवेशरूप वायुकी सहायतासे प्रज्वलित हो रहा है? जिसमें ब्रह्मचर्य आदि साधनोंके संस्कारोंसे युक्त बुद्धिरूप बत्ती है? आसक्ितरहित अन्तःकरण जिसका आधार है? जो विषयोंसे हटे हुए और रागद्वेषरूप कालुष्यसे रहित हुए चित्तरूप वायुरहित अपवारकमें ( ढकनेमें ) स्थित है और जो निरन्तर अभ्यास किये हुए एकाग्रतारूप ध्यानजनित? पूर्ण ज्ञानस्वरूप प्रकाशसे युक्त है? उस ज्ञानदीपकद्वारा ( मैं उनके मोहका नाश कर देता हूँ )।

If attaining the Lord is achievable through intellect, it would imply impermanence; hence, saying 'You give Buddhi-yoga to devotees' is improper—suspecting this, he asks 'Kimartham' (For what purpose). The connection is 'Why do You give them Buddhi-yoga?'.

Thinking that Buddhi-yoga is the destroyer of obstacles to attaining the Lord, and thus that attainment is not impermanent, he answers—'Kasya' (Of what) etc. He clearly shows the obstacle to that attainment for devotees—'Ityakankshayam' etc. Non-discrimination is called ignorance (ajnana), and false knowledge born from it; combining both, 'Tamas' (darkness) is intended. It is not appropriate for any inert thing included within that (ignorance) to be its destroyer; hence it is said 'I destroy' (Aham nashayami).

Suspecting that pure consciousness alone, like inert mental modification, cannot destroy ignorance etc., he qualifies it with 'Atma' etc. 'His Ashaya'—a specific modification situated in it. The meaning is that the conscious Self manifested in the mental modification arising from the sentence (Mahavakya), through the power of the auxiliary, becomes the cause for the cessation of ignorance etc.

Having stated that consciousness lit by intellect is the remover of ignorance etc., he states another view that intellect lit by consciousness is the remover—'Jnana' etc. He describes it as having an object distinct from the non-self class ranging from the body to the Unmanifest—with 'Viveka' etc.

Through devotion constantly practiced towards the Lord, His Grace is the oil (Sneha); by sprinkling that, its (the lamp's) origin is described—with 'Bhakti' etc.

Intense absorption in contemplation on Me alone is the wind; impelled by that, it is born; for without the impulse of air, a lamp does not originate in the beginning—he says 'Madbhavana' etc.

Celibacy and the eight limbs, and by the word 'adi', Shama etc. are included; the intellect possessing beneficial impressions caused by that is the wick, and this (lamp) resides in such a wick; for without a wick, a lamp is not produced—he says 'Brahmacharya' etc.

A lamp is not seen to originate without a base—he says 'Virakta' etc. The mind turned away from objects, unpolluted by attachment etc., is the windless room; its situation there is shown—with 'Vishaya' etc.

He clarifies the adjective 'Bhasvata' (shining)—with 'Nitya' etc. Eternal one-pointedness of mind, meditation preceded by that, and the perfect vision born from that is the fruit—that itself is the 'Bha' (light); possessing that, meaning up to that point.

When ignorance along with its effects is removed by that, the nature of the Lord becomes manifest by itself; thinking thus, he restates the explained term—'Jnana' etc.

With the intention 'I give Buddhi-yoga which destroys the obstacles to attaining Me', He speaks.

'Tesham eva'—for those worshipping through ways like fixing their mind on Me; 'Anukampartham'—out of compassion; I destroy the 'Tamas'—the darkness of delusion characterized by false perception born of 'Ajnana' (primordial ignorance)—with the lamp of knowledge.

Since it is impossible for the unconscious to be a destroyer, 'Aham' (I) is used. Since pure consciousness, being the substratum of all illusion and the illuminator of all, also cannot be the destroyer (directly), it is said 'Atmabhavasthah jnanadipena bhasvata' (Situated in the self-sense, with the shining lamp of knowledge).

'Atmano bhavah' is the seat of the inner organ; situated in that, becoming manifest in the mental modification arising from the great sentences like 'Tat Tvam Asi'; with that very lamp of modification-knowledge—which is 'Bhasvata' (shining brightly) through devotion etc.—I destroy the darkness characterized by false perception, along with the root ignorance, which is the obstacle to attaining Me; this is the meaning.

Moreover, 'Anukampartham'—for the sake of compassion upon those devotees, not for achieving My own purpose like a king. By bestowing Buddhi-yoga, I destroy the 'Ajnana-jam'—the darkness of delusion characterized by false perception arising from non-discrimination, named 'Tamas'—by destroying the root ignorance which is the cause of all evil. 'Atmabhavasthah'—situated in the 'Bhava' of the Self, i.e., the house of the inner organ. 'Jnanadipena'—with the lamp of knowledge. 'Bhasvata'—with a powerful/shining one.

The idea is this: The mental modification taking the form of Brahman, born from the sentence 'Tat Tvam Asi', requires hearing (shravana), reflection (manana), meditation (dhyana), and acts like Shama etc. for its origination; just as a lamp requires oil, wick, fire, etc. for its origin. But once produced, to illuminate its object by destroying darkness, it does not require 'Prasankhyana' characterized by the repetition of the cognition, nor any assistance from actions.

For when a pot is known, neither the repetition of the cognition of its form nor the need for action is required for the firmness of that knowledge; because knowledge depends only on the pervasion of the proof (pramana-vyapti).

Therefore, those who speak of the need for Prasankhyana and assistance by actions even for those in whom knowledge has arisen, are forcibly praying for the created-ness and impermanence of Liberation—this is the indication.

For the sake of favoring them alone, 'Aham atmabhavasthah'—I, situated as the object in their mental modification—revealing My host of auspicious qualities, destroy the 'Tamas' (darkness)—which is born of ignorance in the form of ancient karma opposed to knowledge, consisting of attachment to objects other than Me, and practiced previously—with the 'Bhasvata dipena' (shining lamp) called knowledge regarding Me.

Thus, having heard about the connection with the host of auspicious qualities and the expanse of lordship—which is distinct from everything else, unique to the Lord, and generates unsurpassed bliss for the listeners—Arjuna, desiring to hear its elaboration, spoke—

And having given Buddhi-yoga, bringing it to the point of direct experience, I destroy the Samsara created by ignorance; He states this with 'Tesham' etc. 'Anukampartham'—for the sake of grace upon them alone—I destroy the 'Tamas' named Samsara born of ignorance.

Situated where and by what means do You destroy the darkness? To this He says—'Atmabhavasthah'—situated in the mental modification (buddhi-vritti); I destroy it with the 'Bhasvata'—shining/flashing—lamp characterized by knowledge.

With the intention that the removal of obstacles to the origin of the said Buddhi-yoga is stated in the verse 'Tesham eva', he says 'Kincha'.

By the word 'Anukampa', a specific Grace is intended here, which is the cause of attaining the desired after removing the undesired, as will be mentioned in 'Madanugrahaya' (11.1). If it meant only natural compassion, the word 'Artha' (purpose) would be redundant; hence 'Anugrahartham' is said.

Here, by the word 'Aham' (I), the nature qualified by knowledge, power, compassion, divine auspicious form, etc., useful for grace, is intended. 'Manovrittau' (In the mental modification)—taking 'Atmabhava' to mean 'Selfhood' or 'Own nature' has no greater purpose, but being the object of mental modification is highly useful for Buddhi-yoga; this is the purport. What kind of unprecedented situation is this for the all-pervading Lord? To this he says—'Vishayataya' (As an object).

The 'shining' (Bhasvaratva) of knowledge metaphorically described as a lamp is illumination all around; and that must be the illumination of specific modes. From such clear experience comes the cessation of ignorance and the cessation of attachment to natural qualities like sound etc.; with this intent he says 'Madiyan kalyanagunagananshcha avishkurvan' (Revealing My host of auspicious qualities).

Since they are mentioned as cause and effect, 'Ajnana' and 'Tamas' must have different meanings here. 'Ajnana' refers to Karma because it opposes knowledge; as said 'Avidya karma samjna anya' (VP 6.6.1). And 'Tamas', born of Karma and obstructing the light of God-realization, is by the nature of the context nothing but attachment to other objects. It is appropriate that the knowledge of the Lord, who is unsurpassably enjoyable, removes attachment to other enjoyable things; as per the logic 'How can the soul placed in Your nectar-oozing lotus feet desire anything else? When the lotus full of honey is present, the bee does not look at the Ikshuraka' (Stotra Ratna). Keeping this in mind, 'Jnanavirodhi' etc. is said. By this explanation of 'Tamas', views like 'function of Tamoguna' etc. are also refuted.

Although worship is preceded by the cessation of attachment to objects, still, the subtle attachment continuing from residual impressions is said here to be destroyable by worship; hence there is no mutual dependence.

कभीकभी कोई वस्तु विद्यमान होते हुए भी हमारी दृष्टि के लिए आच्छादित रहती है? क्योंकि उसे देखने के लिए कुछ अनुकूल परिस्थितियों की आवश्यकता होती है। ध्वनि सुनने के लिए उसमें आवश्यक स्पन्दन होने चाहिए तथा यह भी आवश्यक है कि वे ध्वनि तरंगे हमारे कानों तक पहुँचे। इसी प्रकार? अपेक्षित प्रकाश के अभाव में वस्तु के समक्ष होने पर भी उसका नेत्रों द्वारा ग्रहण नहीं किया जा सकता।यदि हम अन्धकार में मेज पर पड़ी अपना कुंजी (चाभी) को टटोलकर खोज रहे हों और उसी समय कोई व्यक्ति स्विच दबाकर कमरे को प्रकाशित कर देता है? तो हमें अपनी कुंजी दिखाई पड़ती है। हम कह सकते हैं कि उस व्यक्ति के इस दयापूर्ण कार्य ने हमें कुंजी की प्राप्ति करायी? परन्तु यह कहना सर्वथा असंगत होगा कि प्रकाश ने उस कुंजी को उत्पन्न किया।इस दृष्टान्त के द्वारा वेदान्त में यह ज्ञान कराया जाता है कि आत्मा तो सदा हमारे हृदय में ही विद्यमान है? किन्तु प्रतिकूल परिस्थितियों के कारण यथार्थ अनुभव के लिए उपलब्ध नहीं है। उन प्रतिकूल तत्त्वों की निवृत्ति होने पर वह आत्मा अपने शुद्ध स्वरूप से अनुभव किया जा सकता है। आत्मा को आच्छादित करने वाला वह आवरण है अज्ञानजनित अंधकार। स्मरण रहे कि इस अज्ञान अवस्था में भी आत्मा अपने शुद्ध स्वरूप से विद्यमान रहता है? परन्तु हमारे साक्षात् अनुभव के लिए उपलब्ध नहीं होता। जो साधक बुद्धियोग में दृढ़ स्थिति प्राप्त कर लेते हैं? वे आत्मा के अपरोक्ष ज्ञान के पात्र बन जाते हैं।बुद्धियोग की साधना अवस्था में ध्याता और ध्येय में भेद होता है? जिसे सविकल्प समाधि कहते हैं। इस श्लोक में यह कहा गया है कि इस सविकल्प अवस्था से वह साधक? मानो किसी ईश्वरीय कृपा से पूर्ण निर्विकल्प समाधि की स्थिति में स्थानान्तरित किया जाता है। वस्तुत? सविकल्प समाधि की स्थिति तक ही साधक अपने पुरुषार्थ के द्वारा पहुँच सकता है। यह बुद्धियोग भी मानो किसी अन्य स्थान से प्राप्त होता है? तात्पर्य यह है कि वह कोई सावधानीपूर्वक किये गये किसी प्रयत्न का फल नहीं? वरन् सहज स्वाभाविक आंशिक दैवी प्रेरणा है। अहंकार और शुद्ध आत्मा के मध्य का सघन कुहासा जब विरल हो जाता है? तब इस दैवी प्रेरणा का अनुभव होता है। जब यह कोहरा पूर्णतया नष्ट हो जाता है? तब पूर्ण आत्म साक्षात्कार अपने स्वयंप्रकाश स्वरूप में होता है।एक अन्धेरे कमरे में मेज पर रेडियम के डायल की एक घड़ी रखी हुई है? जिस पर कागज? पुस्तक आदि पड़े हुए होने से वह दिखाई नहीं देती। जब कोई व्यक्ति अन्धेरे में ही उसे खोजता हुआ उन कागजों को हटा देता है? तो वह घड़ी स्वयं ही चमकती हुई दिखाई पड़ती है। उसकी चमक ही उसकी परिचायक होती है। सनातन सत्य भी अज्ञान से आवृत्त हुआ अभाव रूप प्रतीत हो सकता है? किन्तु अज्ञान की निवृत्ति होने पर? वह स्वयं अपने प्रकाश से ही प्रकाशित होता है? और उसे जानने के लिए अन्य किसी प्रमाण की आवश्यकता नहीं रहती।जब अज्ञान का अन्धकार? प्रकाशमय ज्ञान के दीपक से नष्ट हो जाता है तब आत्मा अपने एकमेव अद्वितीय? सर्वव्यापी और परिपूर्ण स्वरूप में स्वत प्रकट होता है। अपने भक्तों के हृदय में स्थित स्वयं भगवान् इस आत्मा के प्रकटीकरण की क्रिया को उनके ऊपर अनुग्रह करने के भाव से सम्पन्न करते हैं? किन्तु वास्तविकता यह है कि यह अनुग्रह स्वयं के ऊपर ही है। जब मैं चलतेचलते थक जाता हूँ तब मैं किसी स्थान पर बैठ जाता हूँ केवल अपने ही प्रति अनुकम्पा के कारण।इस अनुकम्पा के लिए उचित मूल्य चुकाये बिना साधक को सीधे ही इसकी प्राप्ति नहीं हो सकती। दिन के समय? मेरे कमरे की खिड़कियां खोल देने पर? सूर्य प्रकाश अनुकम्पावशात् मेरे लिए कमरे को प्रकाशित करता है। जैसा कि हम जानते हैं कि जब तक वे खिड़कियां खुली रहती हैं? तब तक सूर्य को यह स्वतन्त्रता नहीं है कि वह अपनी दया का द्वार बन्द कर ले। उसी प्रकार उसकी दया तब तक प्रकट भी नहीं होगी? जब तक मैं अपने कमरे की खिड़कियां नहीं खोल देता हूँ। संक्षेपत? सूर्य प्रकाश का आह्वान उसी क्षण होता है? जब उसके मार्ग का अवरोधक दूर हो जाता है।इसी प्रकार? प्रारम्भिक साधनाओं के अभ्यास से साधक बुद्धियोग का पात्र बनता है। तत्पश्चात् इसके निरन्तर प्रयत्नपूर्वक किये गये अभ्यास से वह अज्ञान तथा तज्जनित विक्षेपों के आवरण को सर्वथा नष्ट कर देता है। तत्काल ही आत्मा अपने स्वयं के प्रकाश में ही प्रकाश स्वरूप से प्रकाशित होता है। मेघों को चीरकर जाती हुई विद्युत् को देखने के लिए किसी अन्य प्रकाश की आवश्यकता नहीं होती।जीवन के सर्वोच्च व्यवसाय अथवा लक्ष्य चित्तशुद्धि और आत्मसाक्षात्कार की प्राप्ति के लिए दिये गये उपदेश का खण्ड यहाँ पर समाप्त हो जाता है? तथापि अर्जुन को इससे सन्तोष नहीं होता? और इसलिए वह अपनी शंका को व्यक्त करते हुए भगवान् से सहायता के लिए अनुरोध करता है? जिससे कि साक्षात् अनुभव के द्वारा वह स्वयं सत्य की पुष्टि कर सके।भगवान् के मुख से उनकी विभूति और योग के विषय में श्रवण कर? अर्जुन अपनी जिज्ञासा प्रकट करता 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) ।

He states the intermediate operation of the given Buddhi-yoga in the fruit of Self-attainment—'Tesham eva'—thinking 'How may their welfare be achieved', for the sake of 'Anugrahartham' (grace); 'Atmabhavasthah'—situated as the object in the mental modification taking the form of the Self; 'Aham'—the Self characterized by self-luminous consciousness, bliss, and non-duality; 'Tenaiva'—by that very lamp of knowledge in the form of the mental modification regarding Me; which is like a lamp, 'Bhasvata'—shining with the reflection of consciousness (Chidabhasa) and unobstructed; I destroy the 'Tamas'—born of ignorance ('Ajnanajam'), having ignorance as its material cause, characterized by false perception, the darkness covering its own object—by destroying its material cause, Ignorance.

Because Ignorance, the material cause of all illusion, is removable by knowledge, and the effect is removable by the destruction of the material cause.

Just as when a lamp is to remove darkness, there is no need for action or practice other than the origin of the lamp, and there is only the manifestation of an existing object, not the production of something unproduced; similarly, when ignorance is to be removed by knowledge, there is no need for any other action or practice other than the origin of knowledge, and there is only the manifestation of the existing state of Brahman (Moksha), not the production of something unproduced, which would make it perishable or dependent on karma etc.—this meaning is suggested by the metaphor.

By 'Bhasvata', the absence of obstacles like impossibility (asambhavana), similar to strong wind etc. (for a lamp), is suggested. The similarity of knowledge to a lamp lies in removing the covering of its object, not needing another of the same kind for its own usage, and not needing auxiliaries other than its own origin—these seeds of the metaphor should be observed.

Objection: In enlightening others, since they (the others) are ignorant, it would take much time, causing the distress of separation from service; so how can enlightening take place? Suspecting this, He says—'Tesham eva' etc.

'Tesham eva'—for the sake of compassion on those very devotees, i.e., so that there is no distress of separation from My service; 'Atmabhavastheshu'—being united with the feeling of 'own-ness' towards them, I destroy the ignorance-born darkness—which is of the nature of Samsara—of the others (disciples) with the 'Bhasvata'—flashing/shining—lamp of knowledge.

Thereby, for those liberated from the ignorance of Samsara, due to quick realization of the true nature, there is again only supreme bliss through mutual narration of My qualities, not distress—this is the purport.

'Tesham eva'—Thinking 'How indeed may their welfare be achieved', for the sake of 'Anukampartham'—out of compassion—I destroy the 'Tamas'—the darkness of delusion characterized by false perception born of 'Ajnana' (non-discrimination).

'Atmabhavasthah'—situated in the 'Bhava' of the Self, i.e., the seat of the inner organ (antahkarana); (destroying) with the 'Jnanadipena'—the lamp of knowledge in the form of discriminative cognition; which is fed by the oil of the grace of devotion; fanned by the wind of intense absorption in contemplation of Me; having the wick of intellect purified by the impressions of celibacy and other means; having the detached inner organ as its base; placed in the windless chamber of the mind turned away from objects and unpolluted by attachment and aversion; and 'Bhasvata'—shining with the perfect vision generated by constant one-pointed meditation—with such a lamp of knowledge; this is the meaning.

Having heard the Lord's Vibhuti and Yoga as described, Arjuna said—

Even their Self-knowledge is accomplished by Me alone; He states this with 'Tesham eva anukampartham' etc.

'People in this world, wandering in high and low paths due to ignorance, desire, and action, do not know their own destination'

—thinking thus, the all-merciful Lord Vibhu, accepting the position of their Inner Self, destroys the 'Tamas'—born of both kinds of ignorance, consisting of attachment to objects through bodily identification etc., and practiced previously—with the 'Bhasvata'—the mirror of knowledge, i.e., the direct realization of the Self.

Thus, it is indicated that I alone, and no one else, am the accomplisher of all Yoga and Kshema for My own devotees.

तेषाम् for them? एव mere? अनुकम्पार्थम् out of compassion? अहम् I? अज्ञानजम् born of ignorance? तमः darkness? नाशयामि (I) destroy? आत्मभावस्थः dwelling within their self? ज्ञानदीपेन by the lamp of knowledge? भास्वता luminous.Commentary Luminous lamp of knowledge The Lord dwells in the heart of the devotees who constantly think of Him and destroys the veil or the darkness born of ignorance due to the absence of discrimination? by the luminous lamp of knowledge fed by the oil of pure devotion? fanned by the wind of profound meditation on Him? provided with the wick of right intuition? generated by the constant cultivation of celibacy? piety and other divine virtues held in the chambers of the heart free from worldliness? placed in the innermost recesses of the mind free from the wind of senseattractions (withdrawn from the objects of the senses) and untainted by likes and dislikes? and shining with the light of knowledge of the Self caused by the constant practice of meditation.The lamp is not in need of an instrument or means or any sort of practice for the removal of darkness. The generation of the light itself is ite sufficient to remove the darkness. As soon as the darkness is removed by the light? the pot? the chair and the other articles are seen. Even so the dawn of knowledge of the Self itself is ite sufficient to remove ignorance. No other Karma or,practice is necessary. After the ignorance is removed by the knowledge of the Self? Brahman alone shines in Its pristine glory.

Anukampartham, out of compassion; tesam eva, for them alone, anxious as to how they may have bliss; aham, I; atmabhavasthah, residing in their hearts-atmabhavah means the seat that is the heart; being seated there itself; nasayami, destroy; tamah, the darkness; ajnanajam, born of ignorance, originating from non-discrimination, the darkness of delusion known as false comprehension; jnana-dipena, with the lamp of Knowledge, in the form of discriminating comprehension; i.e. bhasvata, with the luminous lamp of Knowledge-fed by the oil of divine grace resulting from devotion, fanned by the wind of intensity of meditation on Me, having the wick of the intellect imbued with the impressions arising from such disciplines as celibacy etc., in the receptacle of the detached mind, placed in the windless shelter of the mind withdrawn from objects and untainted by likes and dislikes, and made luminous by full Illumination resulting from the practice of constant concentration and meditation.
After hearing the above-described majesty and yoga of the Lord,

To show favour to them alone, abiding in their mental activity, i.e., established as the object of thought in their mind, and manifesting the host of My auspicious attributes by the brillinat lamp called knowledge relating to Me, - I dispel the darkness incompatible with knowledge. This darkness is born of ignorance in the form of old Karma consisting of attachment to objects other than Myself, to which they were previously habituated.
Thus having heard of the Lord as having a host of auspicious attributes, and of the extent of His sovereign glories which are unie and different from all others and which generate unsurpassed bliss in listeners, - Arjuna desired to listen to the details about them and said: