Bhagavad Gita - Chapter 13 - Shloka (Verse) 26

व्याख्या -- अन्ये त्वेवमजानन्तः ৷৷. मृत्युं श्रुतिपरायणाः -- कई ऐसे तत्त्वप्राप्तिकी उत्कण्ठावाले मनुष्य हैं? जो ध्यानयोग? सांख्ययोग? कर्मयोग? हठयोग? लययोग आदि साधनोंको समझते ही नहीं अतः वे साधन उनके अनुष्ठानमें भी नहीं आते। ऐसे मनुष्य केवल तत्त्वज्ञ जीवन्मुक्त महापुरुषोंकी आज्ञाका पालन करके मृत्युको तर जाते हैं अर्थात् तत्त्वज्ञानको प्राप्त कर लेते हैं। जैसे धनी आदमीकी आज्ञाका पालन करनेसे धन मिलता है? ऐसे ही तत्त्वज्ञ जीवन्मुक्त महापुरुषोंकी आज्ञाका पालन करनेसे तत्त्वज्ञान मिलता है। हाँ? इसमें इतना फरक है कि धनी जब देता है? तब धन मिलता है परन्तु सन्तमहापुरुषोंकी आज्ञाका पालन करनेसे? उनके मनके? संकेतके? आज्ञाके अनुसार तत्परतापूर्वक चलनेसे मनुष्य स्वतः उस परमात्मतत्त्वको प्राप्त हो जाता है? जो कि सबको सदासे ही स्वतःस्वाभाविक प्राप्त है। कारण कि धन तो धनीके अधीन होता है? पर परमात्मतत्त्व किसीके अधीन नहीं है।शरीरके साथ सम्बन्ध रखनेसे ही मृत्यु होती है। जो मनुष्य महापुरुषोंकी आज्ञाके परायण हो जाते हैं? उनका शरीरसे माना हुआ सम्बन्ध छूट जाता है। अतः वे मृत्युको तर जाते हैं अर्थात् वे पहले शरीरकी मृत्युसे अपनी मृत्यु मानते थे? उस मान्यतासे रहित हो जाते हैं।ऐसे श्रुतिपरायण साधकोंकी तीन श्रेणियाँ होती हैं -- 1 -- यदि साधकमें सांसारिक सुखभोगकी इच्छा नहीं है? केवल तत्त्वप्राप्तिकी ही उत्कट अभिलाषा है और वह जिनकी आज्ञका पालन करता है? वे अनुभवी महापुरुष हैं? तो साधकको शीघ्र ही परमात्माकी प्राप्ति हो जाती है।2 -- यदि साधकमें सुखभोगकी इच्छा शेष है? तो केवल महापुरुषकी आज्ञाका पालन करनेसे ही उसकी उस इच्छाका नाश हो जायगा और उसको परमात्माकी प्राप्ति हो जायगी।3 -- साधक जिनकी आज्ञाका पालन करता है? वे अनुभवी महापुरुष नहीं हैं? पर साधकमें किञ्चिन्मात्र भी सांसारिक इच्छा नहीं है और उसका उद्देश्य केवल परमात्माकी प्राप्ति करना है? तो उसको भगवत्कृपासे परमात्मप्राप्ति हो जायगी क्योंकि भगवान् तो उसको जानते ही हैं।अगर किसी कारणवश साधककी संतमहापुरुषके प्रति अश्रद्धा? दोषदृष्टि हो जाय तो उनमें साधकको अवगुणहीअवगुण दीखेंगे? गुण दीखेंगे ही नहीं। इसका कारण यह है कि महापुरुष गुणअवगुणोंसे ऊँचे उठे (गुणातीत) होते हैं अतः उनमें अश्रद्धा होनेपर अपना ही भाव अपनेको दीखता है। मनुष्य जिस भावसे देखता है? उसी भावसे उसका सम्बन्ध हो जाता है। अवगुण देखनेसे उसका सम्बन्ध अवगुणोंसे हो जाता है। इसलिये साधकको चाहिये कि वह तत्त्वज्ञ महापुरुषकी क्रियाओंपर? उनके आचरणोंपर ध्यान न देकर उनके पास तटस्थ होकर रहे। संतमहापुरुषसे ज्यादा लाभ वही ले सकता है? जो उनसे किसी प्रकारके सांसारिक व्यवहारका सम्बन्ध न रखकर केवल पारमार्थिक (साधनका) सम्बन्ध रखता है। दूसरी बात? साधक इस बातकी सावधानी रखे कि उसके द्वारा उन महापुरुषकी कहीं भी निन्दा न हो। यदि वह उनकी निन्दा करेगा? तो उसकी कहीं भी उन्नति नहीं होगी। सम्बन्ध -- पूर्वश्लोकमें कहा गया कि श्रुतिपरायण साधक भी मृत्युको तर जाते हैं? तो अब प्रश्न होता है कि मृत्युके होनेमें क्या कारण है इसका उत्तर भगवान् आगेके श्लोकमें देते हैं।

अन्य कई एक साधकजन उपर्युक्त विकल्पोंमेंसे किसी एकके भी द्वारा पूर्वोक्त आत्मतत्त्वको न जानते हुए अन्य आचार्योंसे सुनकर -- उनकी ऐसी आज्ञा पाकर कि तुम इसीका चिन्तन किया करो उपासना करते हैं -- श्रद्धापूर्वक चिन्तन करते हैं। वे केवल सुननेके परायण हुए पुरुष भी अर्थात् जिनके मतमें श्रवण करना ही मोक्षमार्गसम्बन्धी प्रवृत्तिमें परम आश्रय -- गति? परम साधन है? ऐसे केवल अन्य आचार्योंके उपदेशको ही प्रमाण माननेवाले? स्वयं विवेकहीन श्रुतिपरायण पुरुष भी मृत्युको यानी मृत्युयुक्त संसारको निःसंन्देह पार कर जाते हैं। फिर प्रमाण करनेमें जो स्वतन्त्र हैं वे विवेकी पुरुष मृत्युयुक्त संसारसे तर जाते हैं? इसमें तो कहना ही क्या है यह अभिप्राय है।,

Recalling what was said before that knowledge of unity is the cause of liberation, he introduces the verse with 'Field' (Kshetra) etc. as referring to the inquired cause, preceded by a question.

Since the origin of the entire group of living beings depends on the connection between the Field and the Knower of the Field, therefore, because there is no group of living beings apart from the Supreme Self who consists of the Knower of the Field, liberation is indeed from the knowledge of unity -- he says with 'From what'.

He objects to the stated connection between Field and Knower of the Field -- 'What then'. Providing alternatives like 'Is the connection of the Knower of the Field with the Field conjunction or inherence?', he faults the first -- 'Not the first'. He rejects the second -- 'Nor'.

Even in the absence of a real connection, 'that' (connection) exists in the form of superimposition between them -- he resolves thus with 'It is said'. He states the reason for having different natures -- 'Object'.

Like one another, in the Field or in the Knower of the Field, the connection between them is of the nature of superimposition of the property of that (Knower) -- consciousness which does not have the Field as locus and belongs to the Knower -- and of inertness etc. residing in the Field which does not have the Knower as support -- he says 'Mutual'.

He states the cause there -- 'Field'. He states an example for the connection superimposed due to non-discrimination -- 'In a rope'. He concludes the stated connection -- 'This is'. He indicates its fitness for removal -- 'False'.

Doubting 'How then is the removal of false knowledge?', he says -- 'Just as'. Following the scripture regarding the meaning of the word 'Thou' like 'This one full of knowledge among the Pranas', attaining discriminative knowledge, distinguishing the previously mentioned Knower of the Field characterized as Onlooker etc. from the Field ending with Firmness starting from Great Elements, by the logic of the Munja grass and the reed, he who experiences Brahman released from all adjuncts as the Knowable in its own nature, for him false knowledge departs -- this is the connection.

Doubting 'How is He attributeless when the cause for the Knower of the Field having attributes exists?', he says -- 'And the Field'. By the mention of many examples, the manifoldness of the Field is indicated.

He states the reason for the departure of false knowledge from the stated knowledge -- 'As stated'. Doubting 'Still how is the human goal attained, due to the possibility of the rise of similar false knowledge at another time?', he says -- 'Of him'. It being established that liberation is by the cessation of ignorance and its effects through right knowledge, he states the result -- 'He who thus'.

He speaks of the duller ones. 'Others, however'. The word 'however' (tu) is to indicate difference from the previous ones.

In these alternatives, not knowing the Self as described even by any one (of the previous means), 'devoted to hearing' -- Sruti means hearing; that is the supreme refuge, meaning the supreme means in engaging in the path of liberation for whom; being valid means only through others' instruction; themselves devoid of discrimination; having heard from other teachers saying 'Think of this alone', being faithful, they worship, think of that alone;

'they also' cross over the Samsara endowed with death indeed, cross over indeed. The word 'cha' (and) is for the collection of the previously mentioned.

They also cross over; that the previously mentioned three cross over, what is there to say? -- to indicate this a fortiori logic is the word 'api' (also/even). (Or) even in the absence of the stated starting with (Me/means), there is no doubt in their crossing over Samsara -- this is for emphasis.

'By Sankhya' -- by the knowledge of the nature of the Lord stated in the Vedas. For the performers of action (Karmis) also, the vision is by hearing, knowing, and meditating.

And for the hearers (Shravakas), by knowing and meditating. And for the Sankhyas, by meditating.

And thus the Gaupavana Sruti -- "Having performed action, and hearing that, knowing, and meditating, one sees. The hearer also similarly having known and meditated; the knower also sees. Otherwise, his vision indeed does not arise somehow" -- thus.

'Others' is for showing the means even for the incapable.

He states another view -- 'Others, however'. 'Others' -- lacking skill in reasoning and elimination (uha-apoha). By the word 'tu' (however), they are distinct from the previously mentioned. Thus, not knowing the previously mentioned mode, having heard from other teachers, having understood the nature of the Self as attributeless Brahman-Consciousness and the path of its worship, they worship, meditate in the manner described; 'they also' cross over death, Samsara, indeed. By the word 'api' (also), 'Those mentioned in previous verses cross over' -- here 'what is the wonder?' is understood. By the word 'eva' (indeed), there is no doubt in their crossing over even in the absence of the main sequence.

Because they are 'devoted to hearing'; Sruti means hearing; that alone is the supreme refuge, means of liberation, for whom, they are such. Due to the excess of engagement in meditation, they do not need action for purification of mind. And due to firm conviction in the truth stated by the Vedas, there is need for hearing and reflection to remove improbability, this is the sense.

And this direct realization of Brahman is a form of 'delusion leading to truth' (samvadi-bhrama) according to some. It is a form of valid knowledge (prama) according to others. For instance, just as someone seeing the luster of a gem with the idea of the gem is indeed deluded, yet at the time of grasping it he obtains the gem, so it is a delusion leading to truth. Similarly, contemplating the meaning of 'Thou' which is the luster of the gem of the meaning of 'That' with the idea of the meaning of 'That', he is indeed deluded transactionally, yet at the time of its direct realization, the direct realization of the meaning of 'That' which is non-different from it also arises by the logic of delusion leading to truth.

And so Vasishtha: "In the unreal, reality is seen to be eternal, O Sage. By void meditation-yoga, the eternal state is attained." In the Self which is (seemingly) unreal due to having attributeless nature transactionally, the contemplation of attributelessness there is "void", this meditation-yoga is objectless, like meditation on fire in a woman; still by that eternal truth is attained, is seen -- this is the meaning of Vasishtha's sentence.

But the Kalpadruma Acharyas say: "The direct cognition born of the feeling of meditation generated by Vedanta sentences attains the status of error due to the firmness of the root proof."

'Whatever' -- moving and unmoving form -- 'being is born', 'that' is born 'only from the mutual union of Field and Knower of the Field'; it is born conjoined indeed; not mutually disjoined, this is the meaning.

He states the means of deliverance for the very dull qualified aspirants -- 'Others'.

'Others, however', not knowing how to directly realize the Self characterized as Onlooker etc. in this manner through the path of Sankhya, Yoga, etc., hearing from other teachers through instruction, worship, meditate.

And they, being devoted to hearing the instruction with faith, cross over death, i.e., Samsara, slowly indeed.

The state of the commencement of Karma Yoga for seekers of liberation who have not accomplished Karma Yoga is stated.

By the word 'Tu' (however) in 'Others however', and by 'Not knowing thus', unqualification for Karma Yoga etc. due to the absence of one's own power of discrimination etc. is indicated. By 'From others', regarding the instructors, those mentioned before as 'The wise seers of Truth will instruct you in knowledge' [4.34] are intended -- with this intention he says 'From knowers, seers of Truth'.

By 'They also' etc., those incapable even of commencing Karma Yoga are indicated -- with this intention he says 'They also... Self'.

Or, the connection of this sentence is with the previous one; by the connection 'and devoted to hearing', it is another sentence -- he shows that -- 'Who are devoted to hearing'. 'Sruti' (hearing) is the supreme refuge, commitment, for whom, they are 'Shrutiprayanah'; the word 'Shrutiprayana' distinguishes them from those who worship after hearing (and reflecting); otherwise, even by saying 'Having heard', there would be the contingency of meaninglessness of the word 'Shrutiprayana' -- with this intention he says 'Established in hearing alone'.

Here, the excellence in the form of purifying nature of being established in hearing is intended, he says 'Established in hearing, purified of sins'. By 'Gradually' etc., the contingency of futility of injunctions for Karma Yoga etc. is avoided.

Why should this not be referring to a separate independent means here? -- to this he says 'From the word Api'. By the word 'Api' (also), the a fortiori logic (kaimutya) for others and the status of these being established in a lower stage is indicated, this is the sense.

उत्तम और मध्यम अधिकारियों के लिए उपयुक्त मार्गों को बताने के पश्चात् अब मन्द बुद्धि साधकों के लिए गीताचार्य एक उपाय बताते हैं।अन्यों से श्रवण कुछ ऐसे भी लोग होते हैं? जो ध्यान? सांख्य और कर्मयोग इन तीनों में से किसी एक को भी करने में असमर्थ होते हैं। उनके विकास के लिए एकमात्र उपाय यह है कि उनको किसी आचार्य से,पूजा या उपासना के विषय में श्रवण कर तदनुसार ईश्वर की आराधना करनी चाहिए।वे भी मृत्यु को तर जाते हैं जगत् में यह देखा जाता है कि जिनकी बुद्धि मन्द होती है? उनमें श्रद्धा का आधिक्य होता है। अत? यदि ऐसे मन्दबुद्धि साधक श्रद्धापूर्वक उपदिष्ट प्रकार से उपासना करें? तो वे भी इस अनित्य मृत्युरूप संसार को पार करके नित्य तत्त्व का अनुभव कर सकते हैं। देह के अन्त को ही मृत्यु नहीं समझना चाहिए। यह शब्द उसके व्यापक अर्थ में यहाँ प्रयुक्त किया गया है। अनित्य? अनात्म उपाधियों के साथ तादात्म्य करने से हम भी उनके परिवर्तनों से प्रभावित होते रहते हैं। यह परिवर्तन का दुखपूर्ण अनुभव ही मृत्यु कहलाता है। इनसे भिन्न नित्य अविकारी आत्मा को जानना ही मृत्यु को तर जाना है? अर्थात् सभी परिवर्तनों में अविचलित और अप्रभावित रहना है श्री शंकराचार्य कहते हैं कि स्वयं विवेकरहित होते हुए भी केवल परोपदेश के श्रवण से ही यदि ये साधक मोक्ष को प्राप्त होते हैं? तो फिर प्रमाणपूर्वक विचार के प्रति स्वतन्त्र विवेकी साधकों के विषय में कहना ही क्या है कि वे मोक्ष को प्राप्त करते हैं।इन सब साधनों के द्वारा हमें कौन से साध्य का सम्पादन करना है इस पर कहते हैं

'By meditation'. 'Others'. And such knowledge is principal.

By some [the Self] is worshipped as the Self; by others by the Sankhya method stated before; by others by action; by others also -- not knowing such knowledge themselves, being devoted to hearing -- it is worshipped exactly as heard.

They too cross death, Samsara.

The Lord's principle, being worshipped by whatever means, saves (delivers).

Therefore, it is stated 'one should remain thus in every way'.

Regarding 'Others by Sankhya Yoga', the explanation that 'Sankhya' is the knowledge of discrimination between Nature and Person stated in the Kapila-system is incorrect; because of the impropriety of accepting the non-Vedic Kapila-system here; and because of its impropriety as the principal means for the vision of God -- with this intention he explains differently -- 'By Sankhya'. By knowledge, i.e., by indirect knowledge.

Regarding 'By meditation', to refute the misunderstanding that meditation etc. alone by themselves are stated as the means for the vision of God, he says -- 'Of the performers of action'. The vision is attainable -- this is to be supplied. Because the order of meaning is more important than the order of reading, the statement is in reverse order. From where is this? To this he says -- 'And so'. 'Having meditated' is connected with the subsequent 'knower also'.

(Objection): Well, if everything is combined everywhere, this would be only one mode, and thus saying 'Some, others, others' would be improper? To this he says -- 'Other'. To show the knowledge etc. of respective means even for those directly incapable of the higher and higher means like meditation etc., relying on the difference in stages, 'others' etc. is stated, this is the meaning.

He states the means of knowledge for the duller ones -- 'Others, however'. 'Others, however' are the duller ones. The word 'Tu' (however) is to indicate difference from the three types of qualified persons mentioned in the previous verse.

Not knowing the Self thus as described by even one of these means, hearing from other compassionate teachers -- being told 'Think of this thus' -- they worship, being faithful they think;

'they also' cross over death, Samsara, indeed; 'devoted to hearing', even though incapable of enquiry themselves, due to faith, being devoted only to hearing the Guru's instruction. By the word 'Api' (also/even) in 'They also', the intention is: what to say of those who are capable of enquiry themselves, that they cross over death.

Others, however -- the foolish, not knowing; having heard from other Gurus, without experience indeed; thus by the previously stated modes, worship, i.e., perform worship; they also all cross over death indeed, meaning they become united (liberated).

How? To this He says -- 'Devoted to hearing' (Shrutiparaayanah); because of being the mode stated in Sruti, because of performing with faith, this is the meaning.

This is the sense -- for the truth of My own word, I deliver them also by obligation (nirbandha), not by affection; this alone is implied by the words 'Eva' (indeed) and 'Api' (also).

Others, however -- not knowing the Self thus as described by even one of these alternatives; having heard from other teachers -- being told 'Think of this alone' -- worship, being faithful, they think.

They also 'cross over indeed' -- transcend indeed -- 'death', meaning the transmigratory existence endowed with death. 'Devoted to hearing' -- Sruti means hearing; that is the supreme 'Ayanam', meaning path (means), the supreme means in engaging in the path of liberation for whom, they are 'Shrutiparaayanah'; having only the instruction of others as valid proof, themselves devoid of discrimination -- this is the intention.

What need to say that the discriminating ones, who are independent regarding valid proof, cross over death -- this is the intention.

Knowledge regarding the unity of the Knower of the Field and the Lord is the means to liberation, which was stated as 'Knowing which one attains immortality'; from what cause is that? -- to show that cause, the verse is begun --

Others, however. The very dull qualified aspirants, having heard from others -- from knowers who see the Truth -- worship the Self through 'By action' [3.20] etc.; thereby they also, by the vision of the Self, cross over death, Samsara;

those who are devoted to hearing, only they.

By the use of the words 'api' (also) and 'cha' (and), the distinction from the previous is understood.

अन्ये others? तु indeed? एवम् thus? अजानन्तः not knowing? श्रुत्वा having heard? अन्येभ्यः from others? उपासते worship? ते they? अपि also? च and? अतितरन्ति cross beyond? एव even? मृत्युम् death? श्रुतिपरायणाः regarding what they have heard as the Supreme refuge.Commentary The three paths? viz.? the Yoga of meditation? the Yoga of knowledge? and the Yoga of action to attain the knowledge of the Self were described in the previous verse. In this verse the Yoga of worship is described.Some who are ignorant of the methods described in the previous verse listen to the teachings of the spiritual preceptors regarding this great Truth or the Self with intense and unshakable faith? solely depending upon the authority of others instructions? and through constant remembrance and contemplation of them attain immortality. They are devoted to their preceptor. Some study the books written by realised seers? stick with great faith to the teachings contained therein and live according to them. They also overcome death. Whichever path one follows? one eventually attains the knowledge of the Self and final liberation from birth and death? -- salvation (Moksha). There are several paths to suit aspirants of different temperaments and eipments.Freeing oneself from ignorance with its effects through the knowledge of the Self? is crossing the Samsara or attaining immortality or overcoming death or obtaining release or salvation.

Anye tu, others again; ajanantah, who do not know the Self as described above; evam, thus, even in one of these alternative ways; upasate, take to thinking, take to reflection, being imbued with faith; srutva, after hearing; anyhyah, from others, from the teachers, having been told, 'Think only of this.' Te api ca, they, too; sruti-parayanah, who are devoted to hearing, to whom hearing is the supreme course, the best discipline for starting on the path to Liberation, i.e., those who, themselves lacking in discrimination, accept only others' advice as most authoritative; eva, certainly; ati-taranti, overcome; mrtyum, death, i.e. the mundane existence which is fraught with death.
The implication is; It goes without saying that those discriminating people who are idenpendent in the application of the valid means of knowledge, cross over death.
That the knowledge of the identity of the Knower of the field and God leads to Liberation has been stated in, '৷৷.by realizing which one attains Immortality' (12). For what reason is it so? To point out that reason the (next) verse is begun:

But some, namely, those who are not alified for Karma Yoga etc., for realising the self, listen to Jnanins who know the truth, and meditate on the self through Karma Yoga, etc. - they too pass beyond death. It means that those who are devoted to what they hear only, even they, intent on hearing and devoid of evils, begin in due course, the practice of Karma Yoga etc., and pass beyond death. By the term 'too' (api), the difference in levels is made out.
Now, in order to teach the contemplation on the distinctness of the self conjoined with the Prakrti, he says that all entities, movables and immovables, are the product of combination between the conscient and the non-conscient: