Bhagavad Gita - Chapter 10 - Shloka (Verse) 9

व्याख्या--[भगवान्से ही सब उत्पन्न हुए हैं और भगवान्से ही सबकी चेष्टा हो रही है अर्थात् सबके मूलमें परमात्मा है -- यह बात जिनको दृढ़तासे और निःसन्देहपूर्वक जँच गयी है, उनके लिये कुछ भी करना, जानना और पाना बाकी नहीं रहता। बस, उनका एक ही काम रहता है -- सब प्रकारसे भगवान्में ही लगे रहना। यही बात इस श्लोकमें बतायी गयी है।]

तथा --, मुझमें ही जिनका चित्त है वे मच्चित्त हैं तथा मुझमें ही जिनके चक्षु आदि इन्द्रियरूप प्राण लगे रहते हैं -- मुझमें ही जिन्होंने समस्त करणोंका उपसंहार कर दिया है वे मद्गतप्राण हैं अथवा जिन्होंने मेरे लिये ही अपना जीवन अर्पण कर दिया है वे मद्गतप्राण हैं। ऐसे मेरे भक्त आपसमें एक दूसरेको ( मेरा तत्त्व ) समझाते हुए एवं ज्ञान? बल और सामर्थ्य आदि गुणोंसे युक्त मुझ परमेश्वरके स्वरूपका वर्णन करते हुए सदा संतुष्ट रहते हैं अर्थात् संतोषको प्राप्त होते हैं और रमण करते हैं अर्थात् मानो कोई अपना अत्यन्त प्यारा मिल गया हो उसी तरह रतिको प्राप्त होते हैं।

He states that not only the aforementioned are means in the worship of the Lord, but there are other means as well—with 'Kincha' (Moreover).

He states that the means of worshipping the Lord is the absence of the wandering of the mind anywhere other than the Inner Self, the Lord mentioned before—with 'Mayi' (In Me).

Anticipating the doubt that eyes etc. cannot attain the Lord because He is not their object, he explains—'Mayi upasamhrita' (Withdrawn into Me).

He states that devotees have no regard even for life apart from the Lord, and even that is offered to Me alone—with 'Athava' (Alternatively).

Listening from teachers and enlightening one another among fellow students through discussion is also a means of worshipping the Lord—he states this with 'Bodhayantah'.

Gurus instructing disciples about the Lord alone, endowed with specific attributes, through scripture and logic is also indeed worship of the Lord—he states this with 'Kathayantah'.

Satisfaction and delight occur naturally for devotees—he states this with 'Tushyanti'.

In attaining delight through the fulfillment of desire, he gives an example agreeable to a lover—'Priya' (like with a beloved).

And how do they worship? He says—'Macchittah'—those whose minds are fixed on Me, Vasudeva. 'Madgatapranah'—those whose Pranas, i.e., eyes etc., have gone to, i.e., attained Me; meaning those whose all senses are withdrawn into Me. Or it means 'Sad-gata-jivanah' (those whose lives are centered in the Real).

Hearing from a teacher and enlightening one another among equals through discussion; and speaking (Kathayantah) about Me, endowed with knowledge and strength etc., to disciples;

they are satisfied ('Tushyanti') by My worship alone, and delight ('Ramanti') in that alone, not in women etc.

And there are some who worship; He states this with 'Aham' etc. (Note: This comment refers to the group of verses).

Thus having described the mode of meditation during Dhyana, He describes it during Vyutthana (the state of rising from meditation)—'Macchittah' etc. Those in whose mind I alone exist are 'Macchittah'. Similarly, those in whom I alone am 'Gata' i.e., present, are 'Madgata'; those whose Pranas i.e., senses are such, are 'Madgatapranah'. The meaning is: contemplating that whatever is grasped by the mind or senses is all the Inner Self, Vasudeva.

'Parasparam bodhayantah'—enlightening the community of equals about this very meaning by demonstrating scripture and logic. And 'Kathayantah'—speaking to disciples.

'Tushyanti'—they are satisfied by that very knowledge, not by sweet food etc. And 'Ramanti'—they delight in that alone, not in women etc.

'Macchittah'—those whose minds are intent on Me. 'Madgatapranah'—those whose life is centered on Me; meaning those who cannot sustain their existence without Me.

'Parasparam bodhayantah'—mutually enlightening one another about My qualities experienced by each of them; and 'Kathayantah'—narrating My divine and delightful deeds—they are satisfied and they rejoice.

The speakers are satisfied by speech about Him which has no other purpose; and the listeners rejoice by that hearing which is dear to them with infinite excess.

He describes the worship with love—'Macchittah' etc. Those whose mind is on Me alone are 'Macchittah'. Those whose Pranas, i.e., senses, have 'Gata', i.e., attained Me alone, are 'Madgatapranah'; or those whose lives are offered to Me.

Being such, those wise ones, mutually enlightening one another about Me through proofs like Sruti accompanied by logic; and 'Kathayantah', i.e., glorifying Me with understanding; they are eternally satisfied ('Tushyanti')—they attain contentment through approbation.

And they delight ('Ramanti')—they attain supreme bliss/cessation of sorrow.

With the intention that the elaboration of being 'endowed with Bhava' is done immediately after, he shows that expectation with 'Katham' (How?). The demonstration of the form established by the specific sequence of maturation of devotion is done by the four adjectives starting with 'Macchittah'; with this intent, 'Mayi nivishtamanasah' (Minds intent on Me) etc. is said.

To show the purport of 'Madgatapranah', he gives the synonym 'Madgata-jivitah' (Lives centered on Me). How can the life existing in the devotee be 'centered on Him'? To this he says 'Maya vina' (Without Me, they cannot sustain themselves).

If 'Bodhana' (enlightening) and 'Kathana' (narrating) have the same object, there would be redundancy, so a difference in subject matter must be stated. There, 'Bodhayantah' implies making known the unknown meaning, and 'Kathayantah' implies describing the history/deeds naturally; with this intent, 'Svaih svaih' (by each one's own...) etc. is said.

By 'Divyani' (Divine), wonder caused by superhuman nature is intended. Its enjoyability is stated by 'Ramaniyani' (Delightful).

Regarding 'Tushyanti' and 'Ramanti', if both refer to the story and the narrator with very different meanings, the purpose is weak; so it is appropriate that one refers to the narrator and the other to the listener implied by the narration. In the world, storytelling is seen for the sake of pleasing others to achieve one's own other purposes. And the word 'Tosha' (satisfaction) means the cessation of further desire. Therefore, here 'Tushyanti' refers to the narrator who has no other purpose. By elimination, 'Ramanti' is derived as having hearing as its root. Although 'Tushyanti' and 'Ramanti' have the same agent mentioned in 'Macchittah' etc., since speaking and hearing are possible in the same person at different times, the single agency is not abandoned. Keeping all this in mind, he says from 'Vaktarah' (Speakers) up to 'Ramante'.

जब मन सुगठित और एकाग्र होता है? तभी साधक उस मन के द्वारा परमात्मा का ध्यान सफलतापूर्वक कर सकता है। ध्येय से भिन्न विषय का विचार उठने पर यह एकाग्रता भंग हो जाती है। विद्युत् के सभी उपकरणों में विद्युत् शक्ति देखने? अथवा मिट्टी से बने घटों में मिट्टी को पहचानने में हमें कोई कठिनाई उत्पन्न नहीं होती अथवा कोई परिश्रम नहीं करना पड़ता? क्योंकि उनका हमें दृढ़ ज्ञान होता है। इसी प्रकार? एक बार निश्चयात्मक रूप से यह जान लेने पर कि ईश्वर और जीव का वास्तविक स्वरूप एक चैतन्य आत्मा ही है? मन में किसी भी प्रकार की वृत्ति उठने पर भी सत्य के साधक को इस आत्मा का भान बनाये रखने में कोई कठिनाई नहीं होती। इस्ा आशय को यहाँ मच्चिता इस शब्द से स्पष्ट किया गया है।समस्त प्राणों अर्थात् इन्द्रियों को मुझमें अर्पित करके (मद्गतप्राणा) प्राण शब्द से केवल प्राणवायु से ही तात्पर्य नहीं समझना चाहिए। प्राणियों के शरीर में होने वाली पाचनादि क्रियाओं को प्राण शब्द से दर्शाया जाता है। किन्तु यहाँ इस शब्द का प्रयोग मुख्यत पाँच ज्ञानेन्द्रियों को सूचित करने के लिए किया गया है। ये इन्द्रियाँ ही वे पाँच द्वार या वातायन हैं? जिनके द्वारा मन बाह्य विषयों में विचरण करता है और इनके माध्यम से ही जगत् के विषय मन में प्रवेश करते हैं। वेदान्त कभी भी इन विषयों से पलायन का उपदेश नहीं देता। इस जगत् में जीते हुए विषयों से पलायन कदापि सम्भव नहीं हो सकता। ज्ञानमार्ग विवेकपूर्ण विचार का मार्ग है। इसमें विवेक के द्वारा मन को इस प्रकार संयमित और प्रशिक्षित किया जाता है कि जब कभीभी बाह्य विषय मन पर अपना प्रभाव डालते हैं? तत्काल ही साधक को अपने उस आत्मस्वरूप का स्मरण हो जाता है? जिसके बिना वे विषय कभी प्रकाशित नहीं हो सकते थे।परस्पर चर्चा करते हुए किसी एक विषय में समान बौद्धिक रुचि के विद्यार्थीगण जब आपस में उस विषय की चर्चा करते हैं? तब न केवल वे अपने ज्ञान को स्पष्टत व्यक्त करते हैं? वरन् इस प्रक्रिया में उनका ज्ञान दृ88ढ़ निश्चयात्मक रूप भी ले लेता है जो प्रारम्भ में केवल पुस्तकीय ज्ञान ही था। परिसंवाद की इस सर्वविदित पद्धति का वेदान्त में अथक रूप से अनुमोदन एवं उपदेश दिया गया है। वेदान्त में इसका नाम है ब्रह्माभ्यास जो साधना का एक महत्त्वपूर्ण अंग है।अध्यात्म का सच्चा साधक वही है? जो अपने मन और इन्द्रियों की सभी प्रकार की क्रियाओं में आत्मा का स्मरण बनाये रखता है। इसका एक उपाय है आत्म विषय में अन्य साधकजनों के साथ चर्चा एवं निदिध्यासन। ऐसे साधक साधना के फलस्वरूप उस परम आनन्द को प्राप्त करते हैं? जो उनके जीवन रथ के चक्रों के लिए पथरीले मार्ग पर सरलता से अग्रसर होने के लिए चिकने तेल का काम करता है और यात्रा को सुगम बना देता है। तुष्यन्ति और रमन्ति के भाव को ही उपनिषदों में सुन्दर प्रकार से क्रीडन्ति और रमन्ति शब्दों के द्वारा इंगित किया गया है।भगवान् श्रीकृष्ण यहाँ आश्वासन देते हैं कि पूर्णत्व का साधक जब विचार मार्ग पर अग्रसर होता है तब उसी समय उसे सन्तोष और रमण का अनुभव होता है। सन्तोष और आनन्द से मन में ऐसा सुन्दर वातावरण निर्मित होता है? जो आध्यात्मिक प्रगति के लिए अत्यन्त अनुकूल बनकर साधक की सफलता निश्चित कर देता है। सदैव असन्तुष्ट? शोक मनाने वाले मानसिक स्तब्धता और बौद्धिक दरिद्रता का चित्र प्रस्तुत करने वाले साधक कदापि अपने इस परम आनन्दस्वरूप में प्रवेश नहीं कर सकते हैं।प्रगति की इस सीमा तक पहुँचने पर साधकों को कहाँ से मार्गदर्शन और बल मिलता है जिससे वे अपनी यात्रा के लक्ष्य तक पहुँचते हैं इसका उत्तर 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.

He details the worship with love—'Macchittah'—those whose mind is on Me, the Lord. And 'Madgatapranah'—those whose Pranas, i.e., eyes etc., have 'Gata', i.e., attained Me; meaning their sensory activities are for the sake of My worship, or their senses are withdrawn into Me. Alternatively, 'Madgatapranah' means those whose life is for the sake of My worship; meaning their life has no purpose other than My worship.

In assemblies of the learned, mutually enlightening ('Bodhayantah') one another about Me alone through scriptures and logic—informing those desirous of knowing the Truth through narration. And narrating ('Kathayantah') and instructing about Me alone to their own disciples.

Offering the mind to Me, offering external senses, and offering life; thus enlightening equals about Me and instructing those lesser (disciples) about Me—by this form of My worship alone, they are satisfied ('Tushyanti'). They attain contentment in the form of the conviction: 'By this much alone we have attained all goals, enough with anything else to be attained.' And through that contentment, they delight ('Ramanti'). They experience supreme happiness like the union with a beloved.

Patanjali has said: 'From contentment, supreme happiness is gained.' And it is said in the Purana: 'Whatever sensual happiness is in the world and whatever great divine happiness exists, they do not deserve (equal) even the sixteenth part of the happiness of the cessation of craving.' Cessation of craving is contentment.

He states the mode of worship—'Macchittah' etc. Those whose mind is on Me alone are intent on thinking of Me—intent on reflecting upon My nature situated in Leela (divine play).

'Madgatapranah'—those whose Pranas have gone to, i.e., attained Me alone; meaning those who are pained by My pain and happy in My happiness.

Being such, mutually enlightening others who are like themselves about Me being such, through their own experience and proofs etc.; and following that, 'Kathayantah'—praising in the manner of Kirtana. By the word 'Cha'—listening to others' Kirtana. And again, when He appears (in the mind), they are satisfied ('Tushyanti'); or they delight ('Ramante') through knowledge. They become filled with bliss through their own singing or they delight. The purport is they attain satisfaction and bliss.

Alternatively, narrating about Me constantly in the Leela-states of separation etc., and constantly enlightening one another.

'Macchittah'—those whose mind is fixed on Me. 'Madgatapranah'—those whose Pranas i.e., eyes etc. have gone to, i.e., attained Me; meaning those whose senses are withdrawn into Me.

Alternatively, 'Madgatapranah' means those whose life is centered on Me.

'Bodhayantah'—enlightening/informing one another mutually. And 'Kathayantah'—speaking about Me as distinguished by attributes like knowledge, strength, vigor, etc. 'Tushyanti cha'—they attain satisfaction; and 'Ramanti cha'—they attain delight, as if in the company of a beloved.

Those who worship Me, being devotees in the manners described—

"Macchittah" means those whose inner organs are offered to Me.

"Madgatapranah"—the word Prana here denotes senses and vital airs—meaning those whose senses and life-force are offered to Me; or "constantly united with Me through the body", i.e., having dedicated bodies; or constantly united with the Lord through the Self.

"Parasparam bodhayantah kathayantashcha mam"—enlightening one another and narrating about Me. That too is constant (nityam), not occasional.

And in that very way they "Tushyanti" (are content)—in mental festivals etc.; and "Ramanti" (rejoice)—or play by imitating (My leelas).

मच्चित्ताः with their minds wholly in Me? मद्गतप्राणाः with their life absorbed in Me? बोधयन्तः,enlightening? परस्परम् mutually? कथयन्तः speaking of? च and? माम् Me? नित्यम् always? तुष्यन्ति are satisfied? च and? रमन्ति (they) are delighted? च and.Commentary The characteristics of a devotee who has attained the realisation of oneness are described in this verse. The devotee constantly thinks of the Lord. His very life is absorbed in Him. He has consecrated his whole life to the Lord. According to another interpretation? all his senses (which function because of the Prana)? such as the eye are absorbed in Him. He takes immense delight in talking about Him? about His supreme wisdom? power? might and other attributes. He has completely dedicated himself to the Lord.He feels intense satisfaction and is delighted as if he is in the company of his Beloved (God). The Purana says? The sum total of the sensual pleasures of this world and also all the great pleasures of the divine regions (heavens) are not worth a sixteenth part of that bliss which proceeds from the eradication of desires and cravings. (Cf.XII.8)

Maccittah, with minds fixed on Me; mad-gata-pranah, with lives (pranas) dedicated to Me, or having their organs, eyes etc. absorbed in Me, i.e. having their organs withdrawn into Me; bodhayantah, enlightening; parasparam, each other; and nityam, always; kathayantah, speaking of; mam, Me, as possessed of alities like knowledge, strength, valour, etc; tusyanti, they derive satisfaction; and ramanti, rejoice, get happiness, as by coming in contact with a dear one.

They live with their minds 'focussed' on Me, namely, with their minds fixed on Me; with their 'Pranas', i.e., life, centred on Me - the meaning is that they are unable to sustain themselves without Me. They 'inspire one another' by speaking about My attributes which have been experienced by them and narrating My divine and adorable deeds. They live in contentment and bliss at all times. The speakers are delighted by their own speech, because it is spontaneous, without any ulterior motive; the listeners too feel the speech to be unsurpassingly and incomparably dear to them. They thus live in bliss.