Bhagavad Gita - Chapter 14 - Shloka (Verse) 2

व्याख्या -- इदं ज्ञानमुपाश्रित्य -- पूर्वश्लोकमें भगवान्ने उत्तम और पर -- इन दो विशेषणोंसे जिस ज्ञानकी महिमा कही थी? उस ज्ञानका अनुभव करना ही उसका आश्रय लेना है। उस ज्ञानका अनुभव होनेसे मनुष्यके सम्पूर्ण संशय मिट जाते हैं और वह ज्ञानस्वरूप हो जाता है।मम साधर्म्यमागताः -- उस ज्ञानका आश्रय लेकर मनुष्य मेरी सधर्मताको प्राप्त हो जाते हैं अर्थात् जैसे मेरेमें कर्तृत्वभोक्तृत्व नहीं है? ऐसे ही उनमें भी कर्तृत्वभोक्तृत्व नहीं रहता। जैसे मैं सदा ही निर्लिप्तनिर्विकार रहता हूँ? ऐसे ही उनको भी अपनी निर्लिप्ततानिर्विकारताका अनुभव हो जाता है।ज्ञानी महापुरुष भगवान्के समान निर्लिप्तनिर्विकार तो हो जाते हैं? पर वे भगवान्के समान संसारकी उत्पत्ति? पालन और संहारका कार्य नहीं कर सकते। हाँ? योगाभ्यासके बलसे किसी योगीमें कुछ सामर्थ्य आ जाती है? पर वह सामर्थ्य भी भगवान्की सामर्थ्यके समान नहीं होती। कारण कि वह युञ्जान योगी है अर्थात् उसने अभ्यास करके कुछ सामर्थ्य प्राप्त की है। परन्तु भगवान् युक्त योगी हैं अर्थात् भगवान्में सामर्थ्य सदासे स्वतःसिद्ध है। भगवान् सब कुछ करनेमें समर्थ हैं -- कर्तुमकर्तुमन्यथा कर्तुं समर्थः। योगीकी सामर्थ्य तो,सीमित होती है? पर भगवान्की सामर्थ्य असीम होती है।सर्गेऽपि नोपजायन्ते -- यहाँ अपिपदसे यह मालूम होता है कि वे ज्ञानी महापुरुष महासर्गके आरम्भमें भी उत्पन्न नहीं होते। महासर्गके आदिमें चौदह लोकोंकी तथा उन लोकोंके अधिकारियोंकी उत्पत्ति होती है? पर वे महापुरुष उत्पन्न नहीं होते अर्थात् उनको फिर कर्मपरवश होकर शरीर धारण नहीं करना पड़ता।प्रलये न व्यथन्ति च -- महाप्रलयमें संवर्तक अग्निसे चरअचर सभी प्राणी भस्म हो जाते हैं। समुद्रके बढ़ जानेसे पृथ्वी डूब जाती है। चौदह लोकोंमें हलचल? हाहाकार मच जाता है। सभी प्राणी दुःखी होते हैं? नष्ट होते हैं। परन्तु महाप्रलयमें उन ज्ञानी महापुरुषोंको कोई दुःख नहीं होता? उनमें कोई हलचल नहीं होती? विकार नहीं होता। वे महापुरुष जिस तत्त्वको प्राप्त हो गये हैं? उस तत्त्वमें हलचल? विकार है ही नहीं? तो फिर वे महापुरुष व्यथित कैसे हो सकते हैं नहीं हो सकते।महासर्गमें भी उत्पन्न न होने और महाप्रलयमें भी व्यथित न होनेका तात्पर्य यह है कि ज्ञानी महापुरुषका प्रकृति और प्रकृतिजन्य गुणोंसे सर्वथा सम्बन्धविच्छेद हो जाता है। इसलिये प्रकृतिका सम्बन्ध रहनेसे जो जन्ममरण होता है? दुःख होता है? हलचल होती है? प्रकृतिके सम्बन्धसे रहित महापुरुषमें वह जन्ममरण? दुःख आदि नहीं होते। सम्बन्ध -- जो भगवान्की सधर्मताको प्राप्त हो जाते हैं? वे तो महासर्गमें भी पैदा नहीं होते परन्तु जो प्राणी महासर्गमें पैदा होते हैं? उनके उत्पन्न होनेकी क्या प्रक्रिया है -- इसको आगेके श्लोकमें बताते हैं।

इस ( ज्ञानद्वारा प्राप्त हुई ) सिद्धिकी अव्यभिचारिता -- नित्यता दिखलाते हैं --, इस उपर्युक्त ज्ञानका भलीभाँति आश्रय लेकर? अर्थात् ज्ञानके साधनोंका अनुष्ठान करके? मुझ परमेश्वरकी समानताको -- मेरे साथ एकरूपताको प्राप्त हुए पुरुष सृष्टिके उत्पत्तिकालमें भी? फिर उत्पन्न नहीं होते और प्रलयकालमें -- ब्रह्माके विनाशकालमें भी व्यथाको प्राप्त नहीं होते? अर्थात् गिरते नहीं। यह फलका वर्णन ज्ञानकी स्तुतिके लिये किया गया है। यहाँ साधर्म्य का अर्थ समानधर्मता नहीं है क्योंकि गीताशास्त्रमें क्षेत्रज्ञ और ईश्वरका भेद स्वीकार नहीं किया गया।

He states the distinction of the result of knowledge from the result of action -- "Asyascha" etc.

How is the resort to knowledge [achieved]? Through the acquisition of the aggregate means like hearing etc. which are its cause, he says -- "Jnanena" etc.

If there is similarity of nature, there would be a difference between the wise man and the Lord, just as between a cow and a Gayal (Gavaya); raising this doubt, he says -- "Matsvarupatam" etc.

If the similarity of nature were primary, difference would be certain, and there would be a contradiction with the Gita scripture, he says -- "Na tu" etc.

And since the fruit is intended for the praise of knowledge, "Sarupya" (likeness of form) is not desired here, he says -- "Phala" etc. The meaning is that in [the case of] "Sarupya", leaving aside the result of knowledge, the result of meditation, which is not the topic, would be contingent.

Doubting that even if birth etc. are absent in the intermediate creation etc. for those who have attained the nature of the Lord, it might happen in the great creation, he says -- "Sarge'pi" etc.

Regarding the supremacy of the perfection called liberation compared to the fruit of action, and the excellence of knowledge which is its means, upon the expectancy of a reason, He shows the absolute nature of the perfection -- 'Idam' etc. 'Idam' (This) means resorting to the knowledge as described and to be described, i.e., having practiced the means of knowledge like hearing etc., they have attained 'Sadharmya' (commonality of nature) with 'Mama' (Me), the Supreme Self, meaning they have attained My own nature.

Because of the Shruti 'He who knows Brahman becomes Brahman indeed,' 'Sadharmya' should not be mistaken as merely having similar attributes. Because in the Gita scripture, the difference between the Knower of the Field and the Lord is not accepted; and because it would lead to the contingency of accepting the fruit of meditation which is not the topic, leaving aside the fruit of knowledge which is the topic.

'Sarge'pi', i.e., even at the time of the origin of Brahma etc., they are not born; 'Pralaye', i.e., at the time of the destruction even of Brahma, 'Na vyathanti', i.e., they do not undergo pain, they do not move (fall). That they do not attain birth etc. in intermediate creations goes without saying—this is the meaning of the word 'api' (even).

He describes the nature of that 'Param' (Supreme), the most excellent Brahman. 'Jnananam' (Among knowledges), i.e., among means of knowledge like humility etc. and sacrifices etc., that knowledge which is 'Uttamam' (best) is the intimate means because its fruit is liberation. In 'I know the pot', there is knowledge of the meaning of 'I', of the modification in the form of the pot, and of the pot; thus due to the difference in objects, there is a triad of knowledge; there, the first two are concomitant (inseparable). And the knowledge which is the best, the final one, in the form of the fruit revealing the pot, that alone is the Supreme Brahman, this is the meaning. As said by the Vartikakara: 'That consciousness which is associated as the fruit in the objects to be known like the external world, that alone is the object to be known here based on the evidence of Vedanta statements.'

Others explain: 'Having known which knowledge', meaning having directly realized through the mental modification generated by Vedanta sentences, 'resorting to 'Idam' (this) knowledge' which is free from the distinction of subject and object. In this explanation, the propriety of the genitive of determination in 'Jnananam' is questionable. Because asserting the excellence of the means relative to (other) means is indeed correct.

Moreover, He describes its nature. Knowledge is intimate because its fruit is liberation; 'I know the pot' etc. are mutually unconnected, this is the direction.

Resorting to 'Idam' (this) knowledge, which is free from the distinction of subject and object, they have 'Agatah' (attained) 'Sadharmya' with 'Mama' (Me), the Lord, meaning equality of attributes like being the Self of all, being the ruler of all, being the substratum of all existences, etc. And so the Shrutis: 'He who knows thus, 'I am Brahman', becomes all this'; 'The controller of all, the ruler of all, the lord of all'; 'He does not become greater by good action nor less by bad action'—thus they speak of the fruit of knowledge as attaining equality with the Lord.

Moreover, Bhushundi and others, solely by the power of knowledge, are not born even in creation; and at the time of dissolution, going to their respective elemental states, they are not tormented by the fires of dissolution etc., i.e., do not experience pain.

These two verses have been explained in the Bhashya solely as praise for the knowledge to be described. 'Resorting to that knowledge' means having practiced the means of knowledge; this is the meaning of the words. The rest is clear.

Resorting to 'Idam' (this) knowledge which is to be described, they have 'Agatah' (attained) 'Sadharmya' with Me, meaning they have attained equality with Me; even in 'Sarga' (creation) they are not born, i.e., they do not become objects of the act of creation; and in 'Pralaya' (dissolution) they are not tormented; and they do not become objects of the act of destruction.

Now, to state the manner in which the qualities of Prakriti cause bondage, stating that the origin of all beings is from the union of Prakriti and Purusha, which was said in 'Whatever is born...' (Gita 13.26), is done by Himself alone, He says --

Moreover -- 'Idam' etc. Resorting to 'Idam' (this) knowledge to be described, i.e., having practiced this means of knowledge,

being those who have attained 'Mama Sadharmya', i.e., My nature; 'Sarge'pi', i.e., even when Brahmas etc. are being born, they are not born;

similarly even in 'Pralaya' (dissolution) 'Na vyathanti', they do not experience sorrows in dissolution. The meaning is they do not return again.

Indicating non-repetition, he introduces the next verse -- 'Punah api' etc.

Attainment of the desired was stated before; cessation of the undesired is stated here, so there is no repetition, this is the idea.

If the word 'Idam' referred to what was already said, it would be inconsistent with the context, so he explains it otherwise as 'to be described'.

Since 'Agatah' (came) referring to agents of coming does not fit the context, he states its meaning as attainment -- 'Praptah' (attained).

Although 'Vyathanti' has the meaning of pain, due to its juxtaposition with birth, it is appropriate for it to indicate destruction; with this intention he says -- 'And they do not become objects of the act of destruction.'

इस अध्याय में उपदिष्ट ज्ञान की महत्ता सैद्धान्तिक दृष्टि से उतनी अधिक नहीं है? जितनी कि साधना में उसके द्वारा होने वाले लाभ से है। इस अध्याय के गम्भीर अभिप्रायों को सम्यक् रूप से जानने वाला साधक पूर्णत्व की स्थिति को प्राप्त होता है। भगवान् कहते हैं? वे मेरे स्वरूप को प्राप्त होते हैं।गीता में? भगवान् श्रीकृष्ण मैं शब्द का प्रयोग आध्यात्मिक पूर्णत्व की दृष्टि से ही करते हैं। इस अध्याय का विषय उन गुणों की क्रीड़ा का अध्ययन करना है? जो हमें उपाधियों ओर अहंभाव के साथ बांध देते हैं। यदि एक बार हम उनसे मुक्त होकर अपने मन पर होने वाले उनके प्रभाव को समाप्त कर दें? तो तत्क्षण ही जीव भाव से मुक्त होकर हम अपने पारमार्थिक स्वरूप का अनुभव कर सकते हैं।स्वप्नद्रष्टा को स्वप्नावस्था में सत्य प्रतीत होने वाले दुख जाग्रत् अवस्था में असत् हो जाते हैं। नियम यह है कि एक अवस्था के सुखदुखादि अनुभव अन्य अवस्था में प्रभावशील नहीं होते हैं। अत? आत्म अज्ञान की अवस्था का उपाधि तादात्म्य तथा तज्जनित संसार का बन्धन जीव को ही सत्य प्रतीत होता है आत्मज्ञानी पुरुष को नहीं। ज्ञानी पुरुष अपने उस सर्वत्र व्याप्त सत्यस्वरूप को पहचानता है? जिसकी न उत्पत्ति है और न प्रलय।इसे यहाँ एक वाक्य से इंगित किया गया है? वे सृष्टि के आदि में जन्म नहीं लेते हैं सृष्टि मन का एक खेल है। जब हम मन से तादात्म्य नहीं करेंगे? तब हम उससे अविच्छिन्न भी नहीं होंगे? और इस प्रकार हमें सृष्टि का कोई अनुभव भी नहीं होगा। उदाहरणार्थ? जब कोई व्यक्ति क्रोधावेश में आ जाता है? तब वह एक क्रोधी व्यक्ति के रूप में व्यवहार करता है परन्तु क्रोध से निवृत्त होने और मन के शान्त हो जाने पर वह वैसा व्यवहार नहीं कर सकता। मन की युक्ति यह है कि वह विचारों के द्वारा एक सृष्टि की कल्पना करता है? और फिर उसी के साथ तादात्म्य कर स्वयं को इस प्रकार बन्धन में अनुभव करता है मानो उससे मुक्ति पाना कदापि संभव ही न हो। जब तक हम मन में ही डूबे रहेंगे तब तक उसके क्षोभ से उद्वेलित भी होते रहेंगे। मन से अतीत अर्थात् मुक्त होने पर शुद्ध आत्मा में कोई सृष्टि नहीं है? तब हमें जन्म का अनुभव कैसे हो सकता है और उस स्थिति में प्रलय से भय कैसा वह पूर्ण मुक्ति की स्थिति है।परन्तु अपने मन पर विजय पाने के लिये? साधक को मन की उन युक्तियों (योजनाओं) का पूर्ण ज्ञान होना आवश्यक है? जिनके द्वारा यह प्राय उसे छलता रहता है। शत्रु पर आक्रमण करने के पूर्व उसकी रणनीति का ज्ञान प्राप्त करना अपरिहार्य होता है। इस दृष्टि से? भगवान् का यह कथन भी समीचीन है कि इन तीन गुणों का सम्पूर्ण ज्ञान साधक को अपने मन पर विजय प्राप्त कराने में सहायक होगा और इस प्रकार वह अपनी समस्त प्रकार की अपूर्णताओं से मुक्ति प्राप्त कर सकेगा।अब? भगवान् कहते हैं कि किस प्रकार जड़ और चेतन के सम्बन्ध में इस दुखपूर्ण संसार की उत्पत्ति होती है

'Idam' etc. In 'Vyayanti' (Vyathanti), the verbal suffix is due to Vedic usage.

Similarly, in other places too, this should be said regarding case endings and verbal suffixes.

He shows the absolute nature of that perfection --

Resorting to, i.e., practicing 'Idam' (this) knowledge as described, i.e., the means of knowledge, having 'Agatah', i.e., attained 'Sadharmya' with 'Mama' (Me), the Supreme Lord, i.e., My nature, through absolute non-difference;

even in 'Sarga' (creation), even when Hiranyagarbha etc. are being born, they are not born.

And in 'Pralaya' (dissolution), at the time of the destruction even of Brahma, 'Na vyathanti', i.e., they are not tormented. The meaning is they are not dissolved.

How did they attain perfection through knowledge? To this, He says -- 'Idam' etc. Resorting to 'Idam' (this) knowledge to be described, i.e., having performed the practice of means, having attained 'Sadharmya' with Me, i.e., having equal attributes, i.e., fitness for divine sport (Lila); even in 'Sarga', i.e., in the primal creation, in the creation of Brahma etc., they are not born.

'Cha' (and) again in 'Pralaya', i.e., in the destruction of creation, they are not tormented. The meaning is they do not return again.

Resorting to "Idam Jnanam" (this knowledge) as described? Meaning having practiced the means of knowledge? They have "Agatah", i.e., attained, "Sadharmyam" with "Mama", the Supreme Lord, i.e., My nature; this is the meaning. But "Sadharmyam" is not equality of attributes? Because in the Gita scripture, the difference between the Knower of the Field and the Lord is not accepted.

And this statement of result is made for the purpose of praise. "Sarge'pi", i.e., even at the time of creation, they are not born, they do not originate. And in "Pralaya", at the time of the destruction even of Brahma, "Na vyathanti", they do not undergo pain? Meaning they do not fall.

He says that such a union of the Field and the Knower of the Field is the cause of beings --

Having attained "Idam" (this) to be described "Mama Sadharmyam" (equality with Me), meaning equality by possessing the six qualities, those specific ones, even in "Sarga" (creation) they are not born? And in "Pralaya" (dissolution) they are not tormented, but rather they stay eternally near, this is the meaning.

By this, the multitude of liberated souls there is indicated, based on the statement "Where the followers of Hari..." etc.

इदम् this? ज्ञानम् knowledge? उपाश्रित्य having taken refuge in? मम My? साधर्म्यम् unity? आगताः have attained to? सर्गे at the time of creation? अपि also? न not? उपजायन्ते are born? प्रलये at the time of dissolution? न not? व्यथन्ति are (they) disturbed? च and.Commentary Having resorted to this knowledge they (the sages) are assimilated into My own nature. They have attained to My Being. They have become identical with Me. They live in Me with no thought of thou or I. They go beyond birth and death. There is no birth for them when creation begins and there is no death for them at the time of dissolution. Having reached Me they attain eternity? immortality and perfection. Having become identical with Me through the attainment of the knowledge of the Self by practising the necessary means? they are neither born at the time of creation nor are they disited at the time of dissolution. Knowledge of the Self is eulogised by the Lord in this verse.

Agatah, those who attain; mama sadharmyam, identity with Me the supreme God, unity with My real nature-sadharmyam, however, does not mean similarity of attributes, for, in the scripture Gita, distinction between the Knower of the field and God is not admitted; and this statement of the result is by way of eulogy-; upasritya, by resorting to i.e. by following; idam, this; jnanam, Knowledge as described, i.e., by following the means to Knowledge; na, are not; upajayante, born, produced; api, even; sarge, during creation; nor do they vyathanti, suffer pain, i.e. they do not perish; pralaye, during dissolution, when even Brahma perishes.
The Lord says that association of this kind between the field and the Knower of the field is the origin of all beings:

They, 'resorting to this knowledge' which will be expounded later, come to partake of My nature, and they attain My status. 'They are not born at the time of creation,' they are not subjected to the process of creation, and they 'suffer not at the time of dissolution,' i.e. they are not subjected to the distress involved in dissolution of the universe.
In order to show how the Gunas of Prakrti constitute the cause of bondage, Sri Krsna now declares that, the aggregation of beings, born from the conjunction of Purusa and Prakrti as stated already in the passages, 'Whatever being is born' (13.26), is brought about by the Lord Himself: