Bhagavad Gita - Chapter 12 - Shloka (Verse) 7

व्याख्या--'तेषामहं समुद्धर्ता ৷৷. मय्यावेशितचेतसाम्'--जिन साधकोंका लक्ष्य, उद्देश्य, ध्येय,भगवान् ही बन गये हैं और जिन्होंने भगवान्में ही अनन्य प्रेमपूर्वक अपने चित्तको लगा दिया है तथा जो स्वयं भी भगवान्में ही लग गये हैं, उन्हींके लिये यहाँ 'मय्यावेशितचेतसाम्' पद आया है।

उनका क्या होता है --, हे पार्थ मुझ विश्वरूप परमेश्वरमें ही जिनका चित्त समाहित है ऐसे केवल एक मुझ परमेश्वरकी उपासनामें ही लगे हुए उन भक्तोंका मैं ईश्वर उद्धार करनेवाला होता हूँ। किससे ( उनका उद्धार करते हैं ) सो कहते हैं कि मृत्युयुक्त संसारसमुद्रसे। मृत्युयुक्त संसारका नाम मृत्युसंसार है? वही पार उतरनेमें कठिन होनेके कारण सागरकी भाँति सागर है? उससे मैं उनका विलम्बसे नहीं? किंतु शीघ्र ही उद्धार कर देता हूँ।

What fruit accrues to those meditators on the Lord? Transmitting this doubt, he states the fruit -- Teṣām ityādinā (by 'Of them' etc.). Samuddharta -- the proper leader upwards, by giving the support of knowledge, this is the meaning.

Mṛtyu (Death) -- ignorance, because it is the cause of evil such as death etc., Saṁsāra (transmigration) is connected with it as its effect.

By the statement that the worshipers of the Imperishable attain Me alone, their fitness for direct self-attainment is stated. But the former ones (worshipers of Saguna) are liberated from the world by the knowledge given by Me, without greater effort from much hearing etc., with this intention he says -- Ye tviti dvābhyām (with two verses).

But those who are worshipers of Saguna, they surrender (saṁnyasya) all actions (sarvāṇi karmāṇi) to Me, the Supreme Lord (mayi parameśvare), having surrendered. For whom I (ahaṁ paraḥ) am the object of worship as the supreme human goal, they are Matparāḥ (devoted to Me), not devoted to heaven etc. Being such, by non-exclusive Yoga -- having no other support except the universal form of the God, the Self, the Lord, the repository of infinite qualities, who has descended to the earth in those respective forms -- by that Yoga (meditation), meditating on Me (māṁ dhyāyantaḥ), thinking of Me (chintayantaḥ), they worship (upāsate). For those whose mind is fixed (āveśitaṁ/entered) on Me, the Supreme Lord in universal form, I become the deliverer (uddharta) from the ocean of Saṁsāra (transmigration) associated with death, quickly (nacirāt).

Being satisfied with non-exclusive devotion, giving the Yoga of intellect (buddhiyoga), I deliver them from Saṁsāra which is the form of its effects along with the root ignorance, this is the intention.

That is said -- 'maccittā madgataprāṇā bodhayantaḥ parasparam.kathayantashca māṁ nityam tuṣyanti ca ramanti ca.teṣām satatayuktānāṁ bhajatāṁ prītipūrvakam.dadāmi buddhiyogaṁ taṁ yena māṁ upayānti te.' (Those whose minds are in Me, whose life-breaths are in Me, enlightening each other, and speaking of Me constantly, they are content and rejoice. To those ever-devoted, who worship Me with love, I give that Yoga of intellect by which they attain Me).

By the address 'O Pārtha', He suggests that just as He is subdued by the devotion of the sons of Pṛthā (you all) and is their deliverer from those respective dangers, so too.

He shows that there is no effort for the devotees who worship Me -- Ye tvityādinā (by 'But those who' etc.).

And it is said in the Saukarāyaṇa Shruti -- 'upasate ye puruṣaṁ vāsudevamavyaktāderīpsitaṁ kinnu teṣām' iti (What is there for those who worship the Puruṣa Vāsudeva, who is desired even by the unmanifest etc.?).

And in the Mokṣadharma (Mahābhārata 12) (it is said) -- 'teṣām ekāntinaḥ śreṣṭhās te caivānanyadevatāḥ. aham eva gatiṣ teṣāṁ nirāśīḥ karmakāriṇām' iti (Among them, the exclusive devotees are the best, and they have no other deity. I alone am the goal for those who perform action without desire).

Of those meditators (dhyāyinām), quickly (nacirāt) I (aham) am the deliverer (samuddharta), the agent of deliverance (samuddharaṇakartā).

Because they have their minds fixed (āveśitacetasaḥ) on Me, the Saguna universal form, therefore, even though attached to the manifest, they are capable of quickly ascending to the supreme state, for this reason there should not be extreme adherence to the unmanifest, this is the sense.

But those who surrender (saṁnyasya) all actions, the worldly actions which are remnants of the body's sustenance, such as eating etc., for the purpose of maintaining the body, and the Vedic actions such as sacrifice, charity, oblation, penance etc., with their causes and with their purposes (so-uddeśyāni), in Me, by a spiritualized mind (adhyātmacetasā -- the mind fixed on the Supreme Self in the self). Matparāḥ -- those for whom I am the sole object to be attained, they are Matparāḥ. By non-exclusive Yoga alone, meditating on Me (māṁ dhyāyantaḥ), they worship (upāsate). The sense is that they worship Me by performing dhyāna (meditation), archana (worship), praṇāma (prostration), stuti (praise), kīrtana (chanting) etc., which are themselves exceedingly dear and equal to the goal.

For them, I (aham) become the deliverer (samuddharta) from the ocean called Saṁsāra (transmigration), which is of the nature of death due to its opposition to My attainment, in a very short time (acireṇa eva kālena).

Teṣām iti (Of them). For those whose mind is thus fixed on Me, I (aham) become the proper deliverer (samyag uddhartā) from the ocean of Saṁsāra (transmigration) associated with death, quickly (acireṇa eva).

Ye tu sarvāṇi iti. Krishi (agriculture) etc., which are remnants of the body's sustenance, with their causes. So-uddeśyāni (with purposes), including Sandhyāvandana, enjoined with the purpose of heaven etc. Adhyātmacetasā -- the mind which is in the Self, in the Supreme Self, that is Adhyātma, by that mind.

Matparāḥ -- I am the Supreme, the ultimate goal for them, they are Matparāḥ, having placed this in the heart, 'mād-ekaprāpyāḥ' (I am the sole object to be attained by them) is said.

Ananyaprayojanena iti -- this is illustrative of the means stated in 'bhagavat dhyānaṁ satataṁ kīrtayantaḥ' (constantly chanting and meditating on the Lord) etc. The notion of the means being the purpose exists in the means of attaining the Lord, that is the injunction of the intellect, this is the sense.

'Svayam eva' iti -- not with the expectation of fruit, this is the meaning.

Mṛtyubhūtāt saṁsārākhyāt (from the one called Saṁsāra which is the nature of death) iti -- the appositional compound is proper by the Nyāya of Niṣādasthapati. The qualifier is also appropriate here for the meaning of rejectability, this is the sense. 'Matprāptivirodhitayā' iti -- this is the cause for the metaphor of death. Immortality exists only when there is attainment of the Lord.

To dispel the confusion of the separate connection of 'na' with the verb, the connection 'acireṇa eva kālena samuddharta' (the deliverer in a very short time) is stated.

यहाँ भगवान् श्रीकृष्ण सगुणोपासकों के लिए श्रद्धापूर्वक अनुष्ठेय गुणों अथवा नियमों का वर्णन करते हुए यह आश्वासन देते हैं कि निष्ठावान् साधकों का? इस संसारसागर से? उद्धार स्वयं भगवान् ही करेंगे। इन नियमों का सावधानीपूर्वक अध्ययन करने पर यह ज्ञात होगा कि किस प्रकार साधक के मन का शनैशनै विकास होकर वह दिव्य और श्रेष्ठ पद को प्राप्त होता है? जिसके पश्चात् उसे किसी प्रकार की बाह्य सहायता की अपेक्षा नहीं रह जाती है। प्रारम्भ में? साधक को साधनाभ्यास करने के लिए आवश्यक आत्मविश्वास को पाने के लिए अपने गुरु से आश्वासन तथा प्रोत्साहन की आवश्यकता होती है।जो समस्त कर्मों को मुझे अर्पण करते हैं किसी संस्था? या आदर्श अथवा राजसत्ता के लिए समस्त कर्मों को अर्पण करने या संन्यास करने का अर्थ है? अपनी व्यक्तिगत सीमाओं को नष्ट करना तथा अपने आदर्श से तादात्म्य रखना। इस प्रकार? एक अन्य नागरिक? विदेशों में स्वराष्ट्र के राजदूत के रूप में एक शक्तिशाली व्यक्तित्व रखता है क्योंकि वह अपने भाषण? कर्म और विचारों के द्वारा सम्पूर्ण राष्ट्र का प्रतिनिधित्व करता है। इसी प्रकार? जब कोई भक्त अपने आप को पूर्णत ईश्वर के चरणों में अर्पण कर देता है? और फिर ईश्वर के दूत अथवा ईश्वरी संकल्प के प्रतिनिधित्व के रूप में कार्य करता है? तब वह दैवी शक्ति से सम्पन्न हो जाता है। उसे अपने प्रत्येक कार्य में ही परमात्मा की उपस्थिति और अनुग्रह का भान बना रहता है।जो मुझे ही परम लक्ष्य समझता है एक नर्तकी को कभी साथ के मृदंग के ताल और लय का विस्मरण नहीं होता। एक संगीतज्ञ को तानपूरे की श्रुति का भान सदा बना रहता है। इसी प्रकार? एक भक्त को उपदेश दिया जाता है कि वह ईश्वर को ही अपने जीवन का परम लक्ष्य माने और जीवन में सदैव उसे ही प्राप्त करने का प्रयत्न करे। धर्म को अतिरिक्तसमय का एक मनोरंजन अथवा दैनिक कार्यों से क्षणभर की मुक्ति का साधन नहीं समझना चाहिए। सारांश में? हमें यह उपदेश दिया जाता है कि सांस्कृतिक पूर्णत्व के उच्चतर शिखरों पर आरोहण करने के लिए आवश्यक है कि हम अपने जीवन के सम्पर्कों? व्यवहारों एवं अनुभवों का उपयोग उस परमात्मा की उपल्ाब्धि के लिए करे जिसकी उपासना हम उसके सगुण साकार रूप में करते हैं।अनन्ययोग के द्वारा वे सभी प्रयत्न योग कहलाते हैं? जिनके द्वारा हम अपने मन का तादात्म्य अपने पूर्णत्व के लक्ष्य के साथ स्थापित कर सकते हैं। अपने मन को उसके वर्तमान विक्षेपों तथा अपव्ययी प्रवृत्तियों से ऊँचा उठाकर विशाल आनन्द और पूर्ण ज्ञान के श्रेष्ठतर लक्ष्य की ओर प्रवृत्त करना ही योग है। यह शक्ति हम सबमें निहित है और उसका सदैव हम उपयोग भी कर रहे हैं। परन्तु योग का परिणाम इस बात पर निर्भर करता है कि कौनसे लक्ष्य की ओर हम अग्रसर हो रहे हैं। दुर्भाग्य से? प्राय हमारा लक्ष्य दिव्य नहीं होता है केवल वैषयिकआनन्द के लिए ही प्रयत्न करना भोग है? योग नहीं।सामान्यत? हमारा लक्ष्य निरन्तर परिवर्तित होता रहता है? और इस कारण सतत संघर्षरत होने पर भी हम किसी भी निश्चित स्थान को नहीं पहुंचते हैं। यदि छुट्टियां बिताने के लिए किसी व्यक्ति के मन में दो स्थान हैं? परन्तु वह अपना गन्तव्य ही निश्चित नहीं कर पाता है? तो वह कहीं भी नहीं पहुंच सकता । वह व्यर्थ ही अपनी शक्ति और समय का अपव्यय करेगा। यहाँ प्रयुक्त अनन्ययोग शब्द का तात्पर्य यह है कि जिसमें साधक का लक्ष्य निश्चित और स्थिर है तथा उसके मन में लक्ष्य के प्रति अन्य भाव नहीं है अर्थात् जिसमें साधक और साध्य का एकत्व है।यहाँ ध्यान देने योग्य बात यह है कि हमारे मन का विघटन लक्ष्य के प्रति अन्य भाव के कारण हो सकता है? और ध्येय को त्यागकर अन्य विषयों में मन के विचरण के कारण भी हो सकता है।इस प्रकार जो भक्तजन (क) सब कर्मों का संन्यास मुझमें करते हैं? (ख) जो मुझे ही परम लक्ष्य मानते हैं? और (ग) जो अनन्ययोग से उपासना ध्यान करते हैं? वे मेरे उत्तम भक्त हैं। यह पहले भी कहा जा चुका है कि उपासना का वास्तविक अर्थ है लक्ष्य के साथ तादात्म्य करने का प्रयत्न करके तत्स्वरूप ही बन जाना। यही साधक का लक्ष्य है और इसी में उसकी कृत्कृत्यता है।भगवान् श्रीकृष्ण आश्वासन देते हैं कि उक्त गुणों से सम्पन्न साधकों को ध्यानाभ्यास के समय इस बात की चिन्ता करने की आवश्यकता नहीं है कि किस प्रकार वे अपने दुख विक्षेप और अपूर्णताओं के परे जा सकते हैं क्योंकि? मैं उनका उद्धारकर्ता बनूंगा। यह स्वयं भगवान् का दिया हुआ वचन है। यह संभव है कि वर्षों की दीर्घकालीन साधना के पश्चात् भी यदि साधक आत्मानुभव के कहीं समीप भी नहीं पहुंचे? तो वे अधीर हो जायेंगे। अत भगवान् का आश्वासन आवश्यक है। भगवान् यहाँ यह भी वचन देते हैं कि शीघ्र ही मैं उनका उद्धारकर्ता बनूंगा।जिनका मन मुझमें स्थित है सामान्यत मन अपनी ध्येय वस्तु का आकार ग्रहण करता है। जब निरन्तर साधना के फलस्वरूप विजातीय प्रवृत्तियों का सर्वथा त्यागकर सजातीय वृत्ति प्रवाह को बनाये रखने की क्षमता साधक में आ जाती है? तब उसका मन अनन्त ब्रह्मरूप ही बन जाता है। यह मन ही है? जो हमारे जीवभाव के परिच्छेदों का आभास निर्माण करता है? और यही मन अपने अनन्तत्व का आत्मरूप से साक्षात् अनुभव भी करता है। बन्धन और मोक्ष दोनों मन के ही हैं। आत्मा तो नित्यमुक्त है? कदापि बद्ध नहीं।

"Ye tu" (But those who) etc. up to "Asthitah" (resorting - end of 12.7). But those who, by the previously stated instruction, renounce everything in Me; of them I am the Deliverer from all troubles like obstacles etc. The entering of the mind has been explained. And thus, this indeed is the Supreme Yoga, due to being natural (non-artificial).

And thus in my Stotra: "When by the possibility of specific instruments, posture, state, and Samadhi—being produced, it manifests some knowledge; that is not Your eternally risen, naturally flowing Consciousness; because in the presence of the triad (states?), it is clearly experienced here also. But when, fuel-less, resorting to self-control; followed by natural surging horripilation, trembling, and tears; clearly accepting the body-independence of Consciousness; the Fire of Knowledge wakes up by itself, instantly, simultaneously. Then alone, O Devi, that Form devoid of supports/adjuncts; knows the Great Lord (Mahesha) who destroys the binding fetters." Etc.

Now, the greater effort of the worshipers of the unmanifest is perceived in the Gītā, but the absence of that (effort) in the worshipers of the Lord is not perceived. Hence, how is 'tat etat sarvam' (that this all) said? To this he says -- Madupāsakānām iti (Of My worshipers).

By 'bhaktānām' (of the devotees), he suggests that there is no extreme respect for anything else. Here, by 'ananayena eva yogena' (by non-exclusive Yoga alone) etc., 'vinā'vyaktopāsanam' (without the worship of the unmanifest) is understood. By the single statement 'upāsana' (worship), the absence of excessive worship etc. is indicated. By 'na cirāt' (not long), 'tatrāpi' (even there) etc. is indicated.

By 'teṣām ahaṁ samuddharta bhavāmi' (I become the deliverer of them), it is shown that that (meaning) was stated for the ascent into the intellect earlier, by anticipating the forthcoming Gītā statement 'devastu' (but the Lord) etc.

Here he also states the agreement of Shruti etc. -- Uktaṁ cha iti (And it is said). Among those (ārti etc.), Gatiḥ (path) is the one that accomplishes the means etc.

Now, if the fruit is one, the superiority and inferiority would be due to the lesser or greater effort, but that is not the case. The fruit of the knowers of Nirguna Brahman is the nature of the qualityless supreme bliss and consciousness Brahman by the cessation of Avidyā (ignorance) and its effects, whereas the fruit of the knowers of Saguna Brahman, due to the absence of the knowledge of the substratum (adhiṣṭhānapramā), is specific power (aiśvaryaviśeṣa) for those who have gone to the world of Kārya Brahma (conditioned Brahman), due to the absence of the cessation of Avidyā. Therefore, if it is argued that the greater effort for the sake of greater fruit does not cause inferiority, no.

For those whose all obstacles are removed by the worship of Saguna, the attainment of the supreme liberation which is the fruit of the knowledge of Nirguna occurs at the end of the enjoyment of power in Brahmaloka by the rise of the knowledge of reality, which is accompanied by the grace of Īśvara, by the Vedānta statement that arises spontaneously, without the instruction of a preceptor and without the effort of repetition of śravaṇa (hearing), manana (reflection), nididhyāsana (deep contemplation) etc., and by the cessation of Avidyā and its effects.

By the Shruti 'saetasmājjīvaghanaṃtparātparaṃpuruṣaṃīkṣate' (He sees the Puruṣa dwelling in the city, who is higher than the higher, from this mass of living beings), he who has attained the power of Hiranyagarbha, at the end of enjoyment, from 'etasmāj jīvaghanāt' -- from the aggregate form of all living beings, from 'parāt' -- from the superior Hiranyagarbha, 'paraṃ' -- the distinct and superior 'puriśayaṃ' -- the Puruṣa dwelling in one's heart-cave, complete, non-different from the inner Self, non-dual Supreme Self, 'īkṣate' -- directly realizes by the spontaneously manifested Vedānta proof, and by that he becomes liberated, this is the meaning.

And thus, even without the previously mentioned effort, the knowers of Saguna Brahman attain the fruit of the knowledge of Nirguna Brahman by the grace of Īśvara, this meaning is stated by two (verses) -- Ye tvityādinā (by 'But those who' etc.). The word 'tu' is for the removal of the mentioned doubt.

Ye (Those who) saṁnyasya (renouncing), samarpya (surrendering) sarvāṇi karmāṇi (all actions) mayi saguṇe vāsudeve (in Me, the qualified Vāsudeva). Matparāḥ -- I, Lord Vāsudeva, am the Supreme, the object of greatest love for whom, they, being such, ananyenaiva yogena -- by that same Yoga (meditation) which has no other support (ālambana) than Me, the Lord, also named Ekaanta Bhakti Yoga, they dhyāyantaḥ (meditating), chintayantaḥ (thinking of) upāsate (worship) Me, Lord Vāsudeva, the repository of the essence of all beauty, the embodiment of bliss (ānandaghanavigraham), two-armed or four-armed, or one filling the flute that charms the mind of all people with seven very charming notes, or one whose tender hands are accompanied by the conch, lotus, Kaumodakī (mace), and the part of the chariot (disc), or one in the form of Narasiṁhatva etc., or the supremely compassionate, most beautiful, form of Śrīmad Raghunandana, or the form of Varāha etc., or the Viśvarūpa (Universal Form) shown, they santanvate (extend) an unbroken flow of mental modifications of similar form, or they upāsate (worship) by being near.

Teṣāṁ mayyāveśitacetasāṁ -- for those whose mind is fixed (āveśitaṁ) on Me as described, I, the constantly worshiped Lord, samuddharta (deliverer) bhavāmi (become) from the mṛtyusaṁsārasāgarāt -- from the Saṁsāra (transmigration), which is accompanied by death (the illusion and the world of its effects), which is like an ocean, difficult to cross, I become the holder (dhārayitā) in the pure Brahman, which is beyond all limitations, by giving the support of knowledge, nacirāt -- quickly, in that very life. The address 'O Pārtha' is for reassurance.

O Pārtha, My devotees (madbhakta), whose mind (cetaḥ) is fixed (āveśitaṁ) on Me (mayi) completely (ā samantāt) in every way (sarvabhāvena), their deliverer (uddharta) from the ocean of death and Saṁsāra (mṛtyusaṁsārasāgarāt) -- which is the form that repeatedly causes the attainment of a body subject to the nature of death -- by the giving of the appropriate form for transcendental worship.

Nacirāt (quickly) I (aham) bhavāmi (become)? Meaning, I become manifest in meditation or in the idol.

Teṣāṁ (Of those) who are solely devoted to My worship, I, the Lord (aham īśvaraḥ), am the deliverer (samuddharta). Why, he says -- from the ocean of death and Saṁsāra. The Saṁsāra (transmigration) associated with death is Mṛtyusaṁsāra, that itself is an ocean, like an ocean, because it is difficult to cross. From that ocean of death and Saṁsāra, I (aham) bhavāmi (become) the deliverer (samuddharta) of them (teṣām) quickly (na cirāt).

What then, immediately (kṣipram eva), O Pārtha. Mayyāveśitacetasāṁ -- those whose mind (cetaḥ) is fixed (āveśitaṁ/concentrated) on Me, the universal form (mayi viśvarūpe), they are Mayyāveśitacetasaḥ, of them (the devotees).

Since it is so, therefore --.

I am related to them, those of that kind, as their very self, this is the meaning. From the statement 'aham bhaktaparādhīno hyasvatantraivadvija.vase kurvantimāṁ bhaktyā satstryaḥ satpatiṁ yathā' (O twice-born, I am subservient to devotees, as if independent not. Devotees subdue Me with devotion, just as chaste wives subdue a virtuous husband).

Nor should it be said, how can the deliverance of such people occur, based on the example of a qualified state (sopādhibhāvanidarśanāt). Since they are fixed on Me (manniṣṭhatvena), they are without qualities (nirguṇatvāt), he says -- 'mayyāveśitacetasāṁ acireṇa samuddhartā bhavāmi' (I become the quick deliverer of those whose minds are fixed on Me). The inherent power of the object itself is the deliverer, which is the cause of that kind of disposition towards Me, from the statement 'namayyāveśitadhiyāṁ kāmaḥ kāmayā kalpate' (The desire of those whose intellects are fixed on Me does not lead to desire).

Nor should it be feared that if it is so, the possession of qualified devotion by such people leads to the imputation of qualities (saguṇatvāpādakam), due to the example of that desire being seedless (nirbījatva) because it is of the nature of the Lord (bhagavadrūpatvena).

Therefore it is said by the Lord -- 'kevalena hi bhāvena gopyā gāvo nagā mṛgāḥ. ye′nye mūḍhadhiyo nāgāḥ siddhā māmīyur añjasā' (For, by mere loving sentiment, the Gopis, cows, trees, deer, and others, the deluded Nāgas and Siddhas, attained Me quickly), and 'manniṣṭhaṁ nirguṇaṁ matam' (Devotion fixed on Me is considered non-qualified).

Otherwise, since desire would be present there with qualification and with the nature of an impediment, the attainment of the Lord would not have been stated, so we desist here.

And this has been especially clarified by Śrīmat Prabhu Charaṇa (the venerable teacher), so it should be understood from that.

तेषाम् for them? अहम् I? समुद्धर्ता the saviour? मृत्युसंसारसागरात् out of the ocean of the mortal Samsara? भवामि (I) become? नचिरात् ere long? पार्थ O Arjuna? मयि in Me? आवेशितचेतसाम् of those whose minds are set.Commentary Mortal Samsara The round of birth and death. The devotee who does total? unconditional? and ungrudging selfsurrender to the Lord? who places himself completely at the mercy of the Lord? and who fixes of actions by offering them to the Lord and who thus destroys any power in the actions to bear fruit? and who has abandoned even the idea of liberation? is soon lifted by the Lord from the mortal plane to the abode of Immortality.I redeem such persons who have become Macchitta i.e.? mind united with Me? from the ocean of the mortal world or worldly life? without delay. (Cf.X.10.11XII.6and7)

O son of Prtha, tesam, for them who are solely devoted to meditating on Me; avesita-cetasam mayi, who have their minds absorbed in, fixed on, merged in, Me who am the
Cosmic Person; aham, I, God; bhavami, become; na cirat, without delay;-what then? soon indeed-the samuddharta, Deliverer-. Wherefrom? In answer the Lord says, mrtyu-samsara-sagarat, from the sea of the world which is fraught with death. Samsara (world) fraught with mrtyu (death) is mrtyu-samsara. That itself is like a sea, being difficult to cross. I become their deliverer from that sea of transmigration which is fraught with death.
Since this is so, therefore,

But those who, with a mind 'focused on Me,' the Supreme Self, and 'intent upon Me,' namely, holding Me as their sole object, dedicating to Me all their actions - i.e., including all worldly actions like eating which are meant for supporting the body, as also Vedic rites like sacrifices, gifts, fire-offerings, austerities etc., generally done by worldly-minded people for other purposes - worship Me and meditate on Me with exclusive devotion, namely, with devotion without any other purpose, adoring Me by all such acts as meditation, worship, prostration, praises and hymns which are by themselves exceedingly dear to them and are eal to the end itself - to these I become soon their saviour from the sea of Samsara which, on account of its being antagonistic to the attainment of Myself, is deadly.