Bhagavad Gita - Chapter 12 - Shloka (Verse) 8

व्याख्या--'मय्येव मन आधत्स्व मयि बुद्धिं निवेशय'-- भगवान्के मतमें वे ही पुरुष उत्तम योगवेत्ता हैं, जिनको भगवान्के साथ अपने नित्ययोगका अनुभव हो गया है। सभी साधकोंको उत्तम योगवेत्ता बनानेके उद्देश्यसे भगवान् अर्जुनको निमित्त बनाकर यह आज्ञा देते हैं कि मुझ परमेश्वरको ही परमश्रेष्ठ और परम प्रापणीय मानकर बुद्धिको मेरेमें लगा दे और मेरेको ही अपना परम प्रियतम मानकर मनको मेरेमें लगा दे।

जब कि यह बात है तो --, तू मुझ विश्वरूप ईश्वरमें ही अपने संकल्प विकल्पात्मक मनको स्थिर कर और मुझमें ही निश्चय करनेवाली बुद्धिको स्थिर कर -- लगा। उससे तेरा क्या ( लाभ ) होगा सो सुन -- इसके पश्चात् अर्थात् शरीरका पतन होनेके उपरान्त तू निःसन्देह एकात्मभावसे मुझमें ही निवास करेगा? इसमें कुछ भी संशय नहीं है अर्थात् इस विषयमें संशय नहीं करना चाहिये।

Since the worship of the Lord is endowed with specific fruit, as it is established, therefore effort should be made towards devotion to the Lord, he says -- Yataḥ iti (Since).

The non-application of Sandhi (asaṁhitākaraṇam) is for the completion of the verse.

The fruit, along with the question, upon fixing the mind and intellect in the Lord, he says -- Tataḥ iti (Then).

He indicates the absence of obstacles to the attainment of that (Lord) for one devoted to the Lord -- Saṁśayo'treti (Doubt here).

Since the deliverance of the worshipers of the Lord occurs without greater effort, therefore mayi eva (in Me alone), the universal form, the Supreme Self. The particle 'eva' (alone) excludes other objects of worship and other fruits.

Sthāpaya (fix) manaḥ saṁkalpavikalpātmakaṁ (the mind which is of the nature of resolve and doubt). Niveśaya (place) buddhiṁ (the intellect) which makes firm resolve mayi eva (in Me alone).

Tataḥ kiṁ syāt (What will happen then)? To this he says. Ataḥ (Therefore), ūrdhvaṁ (after) the fall of the body, nivasiṣyasi (you will reside) mayi eva (in Me alone), nivatsyasi (you will certainly dwell). Niścayena madātmanā (certainly as My very self) kariṣyasy eva (you will certainly reside) mayi (in Me).

Saṁśayaḥ (doubt) na kartavyaḥ (should not be done) asminn arthe (in this matter).

Since it is so, therefore ādhatsva (fix) manaḥ saṁkalpavikalpātmakaṁ (the mind which is of the nature of resolve and doubt) mayyeva (in Me alone), the universal form, the Lord (īśvare). Niveśaya (place) buddhiṁ (the intellect) which makes firm resolve mayyeva (in Me alone). Tat phalaṁ cha (and its fruit).

Nivasiṣyasi (you will reside), nivatsyasi (you will certainly dwell). Niścayena madātmanā (certainly as My very self) kariṣyasi (you will reside) mayi (in Me).

Ataḥ (Therefore) ūrdhvaṁ (after) the fall of the body. Saṁśayaḥ (doubt) na kartavyaḥ (should not be done).

Therefore (ataḥ), because it is the superior human goal (atiśayitapuruṣārthatvāt), easy to attain (sulabhatvāt), and quickly attainable (aciralabhyatvāt) cha (too), ādhatsva (fix) manaḥ (the mind) mayi eva (in Me alone) -- make concentration of the mind (manaḥ samādhānaṁ) in Me. Niveśaya (place) buddhiṁ (the intellect) mayi (in Me) -- make the firm resolve (adhyavasāyaṁ) that I alone am the Supreme Goal (parama prāpya).

Ataḥ ūrdhvaṁ (Thereafter) nivasiṣyasi (you will reside) mayi eva (in Me alone).

The meaning is that immediately after fixing the mind, preceded by the firm resolve that I alone am the Supreme Goal, you will reside in Me.

Since it is so, therefore. Mayyeveti. Ādhatsva (fix) manaḥ saṁkalpavikalpātmakaṁ (the mind which is of the nature of resolve and doubt) mayi eva (in Me alone), sthirīkuru (make it steady). Niveśaya (place) buddhim api (the intellect also) vyavasāyātmikāṁ (which is decisive) mayi eva (in Me alone).

Doing thus, having attained knowledge through My grace, ataḥ ūrdhvaṁ (thereafter), at the end of the body (dehānte), after death, nivasiṣyasi (you will reside), nivatsyasi (you will certainly dwell) mayi eva (in Me alone). Kariṣyasi (you will reside) madātmanā (as My very self). Na saṁśayaḥ atra (there is no doubt in this).

And so is the Śruti: 'dehānte devastārakam parabrahma vyācaṣṭe' iti (The Lord explains the saving Supreme Brahman at the end of the body).

The obligatory matter stated generally, He fixes in the listener Arjuna by 'mayyeva' etc., to show the connection, he says -- Ataḥ iti (Therefore). The three reasons (hetu traya) gathered from what was said earlier and here too are stated by 'atiśayita puruṣārthatvāt' (because it is the superior human goal) etc.

To express that it relates to the commencement of concentration, 'mayi manassamādhānaṁ kuru' (make concentration of the mind in Me) is said. To avoid repetition from the concentration of the mind which is the means, he also states the specific meaning of the word buddhi (intellect), which is the object to be attained -- 'Aham eva' iti (I alone).

To preclude the meaning of 'ata ūrdhvam' (thereafter) as the time immediately following the instruction, he says -- 'adhyavasāya pūrvaka manoniveśanānantaram' (immediately after fixing the mind preceded by firm resolve). The certainty is obtained from 'ata ūrdhvam' which relates to the non-interruption, or having intended the connection of the particle 'eva' (alone) there, 'anantaram eva' (immediately thereafter) is said.

'Mayi nivasiṣyasi' -- nivatsyasi (you will certainly dwell), this is the extent. Here, mere existence as the support is always there. And that intellect arose only from hearing, so that is not the primary meaning here. Hence, immediately after fixing the mind, you will become like one liberated, this is the meaning.

Or, the intention is, be fearless, by being established in Me, the protector of all kinds, seen and unseen, like a disciple in a teacher, like a son in a father.

The superiority of the worship of the Lord is stated due to its swiftness in accomplishing its goal and its easy obtainability. And 'tasmin mayi adhyavasāyaṁ kuruṣva' (make firm resolve in Me, that) is also enjoined upon Arjuna.

ध्यान कोई शारीरिक क्रिया नहीं? वरन् मनुष्य के आन्तरिक व्यक्तित्व के द्वारा विकसित की गई एक सूक्ष्म कला है। प्रत्येक साधक का यह अनुभव होता है कि उसकी बुद्धि जिसे स्वीकार करती है? उसका हृदय उसे समझ नहीं पाता या उसमें रुचि नहीं लेता और जिसके प्रति हृदय लालायित रहता है? बुद्धि उस पर हँसती है। अत बुद्धि और हृदय इन दोनों को परम आनन्द के उसी एक आकर्षक रूप में स्थिर करना ही आन्तरिक व्यक्तित्व को आध्यात्मिक प्रयत्न के साथ युक्त करने का रहस्य है। इस श्लोक में इस कला की साधना का सुन्दरता से वर्णन किया गया है।अपने मन को मुझमें ही स्थिर करो हमारा मन इन्द्रिय अगोचर वस्तु का ध्यान कदापि नहीं कर सकता है। इसलिए? मुरलीधर गोपाल के आकर्षक रूप पर ध्यान करके मन को सरलता से भगवान् के चरणों में लीन किया जा सकता है। भगवान् सर्वव्यापी होने के कारण एक ही समय में समस्त नाम और रूपों का दिव्य अधिष्ठान है। अत भक्त का ध्यान किसी ऐसे स्थान पर भटक ही नहीं सकता जो उसे मयूरपंख का मुकुट धारण किये गोपाल कृष्ण की मन्द स्मित का स्मरण न कराये।बालकृष्ण की विभूषित संगमरमर की मूर्ति का ही चिन्तन करते रहना मात्र मनुष्य के आन्तरिक व्यक्ति के लिए पर्याप्त नहीं है। यद्यपि भगवान् के चरणकमलों के समीप बैठने से हृदय तो सन्तुष्ट हो जाता है? परन्तु बुद्धि की जिज्ञासा शान्त नहीं होती। किसी एक अंगविशेष का ही विकास होना कुरुपता को ही जन्म देता है समन्वय और एक समान विकास ही पूर्णता है। इसलिए? शास्त्रीय दृष्टि से गीता का यह उपदेश उचित है कि भक्त को चाहिए कि वह अपनी विवेकवती बुद्धि के द्वारा पाषाण की मूर्ति का भेदन करके उस चैतन्य तत्त्व का साक्षात्कार करे जिसकी प्रतीक वह मूर्ति है।अपनी बुद्धि को मुझमें स्थापित करो इसका अर्थ यह है कि अपनी व्यष्टि बुद्धि का तादात्म्य समष्टि बुद्धि के साथ करो? जो भगवान् की उपाधि है। हममें से प्रत्येक व्यक्ति? किसी एक क्षण विशेष में? अपनी समस्त भावनाओं एवं विचारों का कुल योग रूप होता है। यदि हमारा मन भगवान् में स्थिर हुआ है तथा बुद्धि अनन्त की गहराइयों में प्रवेश कर जाती है? तो हमारा व्यक्तिगत अस्तित्व ही समाप्त हो जाता है और हम सर्वव्यापी? अनन्त परमात्मा में विलीन होकर तत्स्वरूप बन जाते हैं। इसलिए भगवान् ने कहा है कि? तदुपरान्त? तुम मुझमें ही निवास करोगे।सत्यकेमन्दिर के द्वार पर मन में विक्षेप और संकोच के साथ खड़े हुए एक र्मत्य जीव को भगवान् का यह कथन अतिशयोक्तिपूर्ण प्रतीत हो सकता है। उसका तो अपना नित्य का अनुभव यह है कि वह एक परिच्छिन्न र्मत्य व्यक्ति है? जो सहस्रों मर्यादाओं से घिरा? असंख्य दोषों से दुखी और निराशाओं की सेना के द्वारा उत्पीड़ित किया जा रहा जीव है। इसलिए? उसे विश्वास नहीं होता कि वास्तव में वह कभी अपने ईश्वरत्व के स्वरूप का साक्षात्कार भी कर सकता है। अत? एक दयालु गुरु के रूप में? भगवान् श्रीकृष्ण स्पष्ट आश्वासन देते हैं कि? इसमें संशय की कोई बात नहींेहै।यदि यह साधना कठिन प्रतीत हो तो उपायान्तर बताते हुए भगवान् कहते हैं

"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.

Thus, having praised the Saguna worship with this much exposition, now he enjoins the excess of the means -- Mayyeveti.

Ādhatsva (fix) manaḥ saṁkalpavikalpātmakaṁ (the mind which is of the nature of resolve and doubt) mayi eva (in Me alone), the qualified Brahman (saguṇe brahmaṇi). Make all mental modifications (sarvā mano vṛttīḥ) My objects alone. By the connection of the particle 'eva' (alone), niveśaya (place) buddhiṁ (the intellect) characterized by firm resolve (adhyavasāyalakṣaṇām) mayi eva (in Me alone). Make all intellectual modifications (sarvā buddhi vṛttīḥ) My objects alone. The meaning is, abandoning other objects, constantly meditate on Me.

Tataḥ kiṁ syāt (What will happen then)? To this he says -- Nivasiṣyasi iti.

Nivasiṣyasi (you will reside), nivatsyasi (you will certainly dwell). Having attained knowledge (labdhajñānaḥ san), madātmanā (as My very self) mayi eva (in Me alone), in the pure Brahman alone. Ataḥ ūrdhvaṁ (Thereafter) at the end of this body. Na saṁśayaḥ (there is no doubt), the meaning is, the apprehension of an obstacle should not be made here.

Similarly, the absence of Sandhi (euphonic combination) in 'ata ūrdhvam' is for the completion of the verse.

Since even those who serve with meditation etc. attain the best fruit, what then is to be said for those who directly worship Me? Therefore, be devoted to Me, he says -- Mayīti.

Ādhatsva (fix) manaḥ saṅkalpa vikalpātmakaṁ (the mind which is of the nature of resolve and doubt) mayi eva (in Me alone), in the manifest form alone -- drawing it in from all sides (ā samantāt), with steadiness, from everywhere, sthāpaya (establish it).

Niveśaya (place) buddhiṁ (the intellect) vyavasāyātmikām (which is decisive) mayi eva (in Me alone).

Ataḥ ūrdhvaṁ (Thereafter), after the mind's entrance, nivasiṣyasi (you will reside) mayi eva (in Me, the Supreme Puruṣa), you will stay very near (nikaṭa eva sthāsyasi) due to the fitness for service etc. Na saṁśayaḥ (there is no doubt). Na sandehaḥ (Do not doubt) atra (in this), the meaning is, do not make any doubt.

Ādhatsva (fix) manaḥ saṁkalpa vikalpātmakaṁ (the mind which is of the nature of resolve and doubt) mayi eva (in Me alone), the universal form, the Lord (īśvare), sthāpaya (establish it).

Ādhatsva (fix), niveśaya (place) buddhim (the intellect) which makes firm resolve (adhyavasāyaṁ) mayi eva (in Me alone).

Tataḥ (Then) kiṁ syāt (what will happen) te (to you)? Listen (śṛṇu) -- nivasiṣyasi (you will reside), nivatsyasi (you will certainly dwell). Niścayena madātmanā (certainly as My very self) kariṣyasi eva (you will certainly reside) nivāsaṁ (residence) mayi (in Me) ataḥ ūrdhvam (after) the fall of the body.

Na saṁśayaḥ (there is no doubt). Saṁśayaḥ (doubt) na kartavyaḥ (should not be done) atra (here).

Since it is so, therefore Mayyeveti (in Me alone). In the Supreme Puruṣa, the beloved of the Supreme Self, who is the support of the uncommon power of the object, and who is in the manifest form which causes His qualitylessness (nirguṇatvāpādake), by any connection whatsoever, by merely fixing the mind, niveśaya (fix) the mind etc. Make even that which is the object of resolve and doubt (saṅkalpavikalpaviṣayakam) My own alone.

The firm resolve (vyavasāyaḥ) that 'This alone is the Supreme Goal, not any other' -- this is a quality of the intellect (buddhir dharmaḥ), and its modifications (vṛttīḥ) niveśaya eva (fix only) mayi eva (in Me alone).

Here the particle 'eva' (alone), since it signifies the exclusion of all other duties, is said to be the seed (bīja-bhūta) for the abandonment of all the duties which will be mentioned later.

Ataḥ ūrdhvaṁ (Thereafter) -- after this state (evam-bhāva), nivasiṣyasi (you will reside) mayi eva (in Me alone). Not in the abode of the Imperishable (akṣarādau dhāmni). But in My very nature, this is the sense.

मयि in Me? एव only? मनः the mind? आधत्स्व fix? मयि in Me? बुद्धिम् (thy) intellect? निवेशय place? निवसिष्यसि thou shalt live? मयि in Me? एव alone? अतः ऊर्ध्वम् hereafter? न not? संशयः doubt.Commentary Fix thy mind means thy purposes and thoughts in Me the Lord in the Cosmic Form. Give up entirely all thoughts of sensual objects. Fix in Me thy intellect also -- the faculty which resolves and determines.What will be the result then Thou shalt undoubtedly live in Me as Myself. O Arjuna? of this there is no doubt whatsoever.The Yoga of meditation is described in this verse. (Cf.VIII.7X.9XI.34XVIII.65)

Adhatsva, fix manah, the mind-possessed of the power of thinking and doubting; mayi, on Me, on God as the Cosmic Person; eva, alone. Mayi, in Me; eva, alone; nivesaya, rest; the buddhim, intellect, which engages in determining (things). Listen to what will happen to you thery: Na samsayah, there is no doubt-no doubt should be entertained with regard to this; that atah urdhvam, hereafter, after the fall of the body; nivasisyasi, you will dwell; mayi, in Me, live in identity withMe; eva, alone.

'Focus your mind on Me alone,' on account of My being the unsurpassed end of human endeavour and on My being easily attainable without delay. Focus your mind in meditation on Me alone. Let your Buddhi 'enter into Me,' strengthened by the conviction that I alone am the supreme object to be attained. Then you will 'live in Me alone,' i.e., You will live in Me alone immediately after focusing your mind on Me by forming the conviction that I alone am the supreme object to be attained.