Bhagavad Gita - Chapter 15 - Shloka (Verse) 19

व्याख्या -- यो मामेवमसम्मूढः -- जीवात्मा परमात्माका सनातन अंश है। अतः अपने अंशी परमात्माके वास्तविक सम्बन्ध(जो सदासे ही है) का अनुभव करना ही उसका असम्मूढ़ (मोहसे रहित) होना है।संसार या परमात्माको तत्त्वसे जाननेमें मोह (मूढ़ता) ही बाधक है। किसी वस्तुकी वास्तविकताका ज्ञान तभी हो सकता है? जब उस वस्तुसे राग या द्वेषपूर्वक माना गया कोई सम्बन्ध न हो। नाशवान् पदार्थोंसे रागद्वेषपूर्वक सम्बन्ध मानना ही मोह है।संसारको तत्त्वसे जानते ही परमात्मासे अपनी अभिन्नताका अनुभव हो जाता है और परमात्माको तत्त्वसे जानते ही संसारसे अपनी भिन्नताका अनुभव हो जाता है। तात्पर्य है कि संसारको तत्त्वसे जाननेसे संसारसे माने हुए सम्बन्धका विच्छेद हो जाता है और परमात्माको तत्त्वसे जाननेसे परमात्मासे वास्तविक सम्बन्धका अनुभव हो जाता है।संसारसे अपना सम्बन्ध मानना ही भक्तिमें व्यभिचारदोष है। इस व्यभिचारदोषसे सर्वथा रहित होनेमें ही उपर्युक्त पदोंका भाव समझना चाहिये।जानाति पुरुषोत्तमम् -- जिसकी मूढ़ता सर्वथा नष्ट हो गयी है? वही मनुष्य भगवान्को पुरुषोत्तम जानता है।क्षरसे सर्वथा अतीत पुरुषोत्तम(परमपुरुष परमात्मा) को ही सर्वोपरि मानकर उनके सम्मुख हो जाना? केवल उन्हींको अपना मान लेना ही भगवान्को यथार्थरूपसे पुरुषोत्तम जानना है।संसारमें जो कुछ भी प्रभाव देखनेसुननेमें आता है? वह सब एक भगवान्(पुरुषोत्तम) का ही है -- ऐसा मान लेनेसे संसारका खिंचाव सर्वथा मिट जाता है। यदि संसारका थोड़ासा भी खिंचाव रहता है? तो यही समझना चाहिये कि अभी भगवान्को दृढ़तासे माना ही नहीं।स सर्वविद्भजति मां सर्वभावेन भारत -- जो भगवान्को पुरुषोत्तम जान लेता है और इस विषयमें जिसके अन्तःकरणमें कोई विकल्प? भ्रम या संशय नहीं रहता? उस मनुष्यके लिये जाननेयोग्य कोई तत्त्व शेष नहीं रहता। इसलिये भगवान् उसको सर्ववित् कहते हैं (टिप्पणी प0 785.1)।भगवान्को जाननेवाला व्यक्ति कितना ही कम पढ़ालिखा क्यों न हो? वह सब कुछ जाननेवाला है क्योंकि उसने जाननेयोग्य तत्त्वको जान लिया। उसको और कुछ भी जानना शेष नहीं है।जो मनुष्य भगवान्को पुरुषोत्तम जान लेता है? उस सर्ववित् मनुष्यकी पहचान यह है कि वह सब प्रकारसे स्वतः भगवान्का ही भजन करता है।जब मनुष्य भगवान्को क्षरसे अतीत जान लेता है? तब उसका मन (राग) क्षर(संसार) से हटकर भगवान्में लग जाता है और जब वह भगवान्को अक्षरसे उत्तम जान लेता है? तब उसकी बुद्धि (श्रद्धा) भगवान्में लग जाती है (टिप्पणी प0 785.2)। फिर उसकी प्रत्येक वृत्ति और क्रियासे स्वतः भगवान्का भजन होता है। इस प्रकार सब प्रकारसे भगवान्का भजन करना ही अव्यभिचारिणी भक्ति है।शरीर? इन्द्रियाँ? मन? बुद्धि आदि सांसारिक पदार्थोंसे जबतक मनुष्य रागपूर्वक अपना सम्बन्ध मानता है? तबतक वह सब प्रकारसे भगवान्का भजन नहीं कर सकता। कारण कि जहाँ राग होता है? वृत्ति स्वतः वहीं जाती है।मैं भगवान्का हूँ और भगवान् ही मेरे हैं -- इस वास्तविकताको दृढ़तापूर्वक मान लेनेसे स्वतः सब प्रकारसे भगवान्का भजन होता है। फिर भक्तकी मात्र क्रियाएँ (सोना? जागना? बोलना? चलना? खानापीना आदि) भगवान्की प्रसन्नताके लिये ही होती हैं? अपने लिये नहीं।ज्ञानमार्गमें जानना और भक्तिमार्गमें मानना मुख्य होता है। जिस बातमें किञ्चिन्मात्र भी सन्देह न हो? उसे दृढ़तापूर्वक मानना ही भक्तिमार्गमें जानना है। भगवान्को सर्वोपरि मान लेनेके बाद भक्त सब प्रकारसे भगवान्का ही भजन करता है (गीता 10। 8)।भगवान्को पुरुषोत्तम (सर्वोपरि) माननेसे भी मनुष्य सर्ववित् हो जाता है? फिर सब प्रकारसे भगवान्का भजन करते हुए भगवान्को पुरुषोत्तम जान जाय -- इसमें तो कहना ही क्या है सम्बन्ध -- अरुन्धतीदर्शनन्याय(स्थूलसे क्रमशः सूक्ष्मकी ओर जाने) के अनुसार भगवान्ने इस अध्यायमें पहले क्षर और फिर अक्षर का विवेचन करनेके बाद अन्तमें पुरुषोत्तम का वर्णन किया -- अपने पुरुषोत्तमत्वको सिद्ध किया। ऐसा वर्णन करनेका तात्पर्य और प्रयोजन क्या है -- इसको भगवान् आगेके श्लोकमें बताते हैं।

अब इस प्रकार बतलाये हुए आत्मतत्त्वको जो जानता है उसके लिये यह फल बतलाया जाता है --, जो कोई अज्ञानसे रहित हुआ पुरुष? उपर्युक्त विशेषणोंसे युक्त मुझ पुरुषोत्तम ईश्वरको? ऊपर कहे हुए प्रकारसे यह जानता है कि यह ( पुरुषोत्तम ) मैं हूँ? वह सर्वज्ञ है -- वह सर्वात्मभावसे सबको जानता है? अतः सर्वज्ञ है और हे भारत ( वह ) सब भूतोंमें स्थित मुझ परमात्माको ही सर्वभावसे -- सबका आत्मा समझकर भजता है।

He praises the world-transcendence of the Self by stating the fruit of knowledge—"Atha" etc. Possessing the described qualifications, meaning endowed with qualifications like universal selfhood etc.—this is the point. Transcending Kshara and Akshara is the "described manner." "Sammohavarjitah"—devoid of delusion—meaning devoid of the intellect of 'I' and 'Mine' in the body etc.

The knower of the Lord is "Sarvavit" (all-knowing) because He alone is the object to be known in all forms—he says "Sa sarvavit" etc. Meaning, due to the mind being attached to Me alone, the Self of all.

Now He states the fruit for the knower of the Self described as such—"Yah" (Who) etc.

"Mam"—Me, the Lord, endowed with qualifications like universal selfhood and being the locus of all transactions; in the described manner of transcending Kshara and Akshara; "Yah Asammudhah"—who being undeluded—devoid of delusion, i.e., the idea of 'I' and 'Mine' in body, house etc.—"Purushottamam Janati"—knows Purushottama, sees directly "I am This"; "Sa Sarvavit"—he, the all-knower, due to knowledge of Brahman the Self of all; "Sarvabhavena"—with the understanding of the Self everywhere—"Mam"—Me, the Purushottama situated in all beings—"Bhajati"—worships.

"You too, being born in a noble lineage, are fit for such knowledge"—suggesting this, He addresses him as "Bharata" (O descendant of Bharata).

The fruit of this realization is also Bhakti alone, He says—"Yo mam" etc.

"Asammudhah"—devoid of doubt, error etc. regarding My Purushottama-hood. "Sa eva sarvavit"—he alone is the all-knower. "Yatah" (Because) he knows Me as Purushottama; and the fruit of that—he worships "Mam"—Me—"Sarvabhavena"—with all his being, in all ways.

He who, being 'Asammudha' (undeluded), knows Me, the Supreme Person, in the manner thus stated; knows Me as distinct in species from the Kshara and Akshara Purushas due to the nature of imperishability, and due to the connection with pervading, supporting, and Lordship etc.;

he is 'Sarvavit' (all-knowing), he knows everything that is to be known as the means to attain Me. He 'Bhajati Mam' (worships Me) 'Sarvabhavena' (with all his being/in every way) — and whatever modes of worshipping Me have been designated as means to attain Me, by all those modes of worship he worships Me.

Whatever pleasure comes to Me by all knowledges concerning Me, and whatever (pleasure) comes to Me by all worships concerning Me; that pleasure of both kinds is generated in Me by this knowledge.

Thus, this (verse) praises the knowledge of the status of the Supreme Person.

He states the fruit for the knower of the Lord of such nature—"Yo mam" etc.

Thus in the stated manner being "Asammudhah"—of resolved intellect; "Yah"—who knows Me as Purushottama; "Sah"—he worships Me alone "Sarvabhavena"—in every way; thereby he becomes "Sarvavit"—omniscient.

Thus suggesting that the etymological explanation of the word 'Purushottama' is for the sake of 'contemplation in that manner,' He praises the knowledge of Purushottama-hood—with the verse 'Yo mam evam' (Who Me thus).

If the intention were merely 'knows as Purushottama,' the word 'Asammudhah' (undeluded) would be meaningless. Therefore, pointing out the semantic situation 'Purushottamam... Mam' (Purushottama... Me), it is said that 'Asammudhah janati' (the undeluded knows) refers to correct knowledge there. He states that—'Ya evamuktena' (Who by the thus stated) etc. Unifying, freedom from delusion is 'Asammudhatvam'. And that is due to considering His distinctness from the previously stated modes (Kshara/Akshara)—so he says 'Ksharakshara' etc. Thus by the word 'Asammudha,' the illusory nature of the knowledge of oneness of Jiva and Ishvara accepted by others (Advaitins), and the reality of the difference between Prakriti, Purusha, and Ishvara are suggested.

Regarding 'Sa sarvavit' (He is all-knowing)—since knowledge of the eighteen branches of learning etc. is not established by knowing the meaning of the word Purushottama; and since praise is not possible here by knowing the number of unrequired hairs, insects, etc.; and since that has weak utility for 'Bhajati mam sarvabhavena' (Worships Me with all feeling); he restricts it to the subject matter useful for the performance of worship—with 'Matpraptyupayataya' (As the means to attain Me). Subordinated to the action of worship, the word 'Sarvabhava' refers to modes like chanting, striving, etc., elaborated before as internal varieties of worship. Even considering the intention of meanings like 'Vasudeva is all' [7.19], this very meaning is acceptable here due to excess utility for praise—with this intention he says 'Ye cha' (And those) etc. The word 'Bhava' here, denoting action or just object, rests on the specific meaning named 'mode' (Prakara). Objection: But here knowledge of Reality (Tattva) and the Good (Hita) and practice of the Good are intended as the fruit of scripture. There, knowing Purushottama-hood alone is certainly not the 'all-knowing' of Para, Vyuha, Vibhava, qualities, exploits etc., nor is it the performance of all kinds of worship, because the nature is different. Nor is it praise by superimposition? Because it is weak and fruitless. Nor is the intention of cause-and-effect relationship here 'Etad buddhva buddhiman syat' (Knowing this one would be wise)...

जिस पुरुष ने अपने शरीर? मन और बुद्धि तथा उनके द्वारा अनुभव किये जाने वाले विषयों? भावनाओं एवं विचारों के साथ मिथ्या तादात्म्य को सर्वथा त्याग दिया है? वही असंमूढ अर्थात् संमोहरहित पुरुष है।इस प्रकार मुझे जानता है यहाँ जानने का अर्थ बौद्धिक स्तर का ज्ञान नहीं? वरन् आत्मा का साक्षात् अपरोक्ष अनुभव है। स्वयं को परमात्मस्वरूप से जानना ही वास्तविक बोध है।अनात्मा के तादात्म्य को त्यागकर? जिसने मुझ परमात्मा के साथ पूर्ण तादात्म्य स्थापित कर लिया है? वही परम भक्त है? जो मुझे पूर्ण हृदय से भजता है। प्रिय से तादात्म्य ही सर्वत्र प्रेम का मापदण्ड माना जाता है। अधिक प्रेम होने पर अधिक तादात्म्य होता है। इसलिये? अंकगणित की दृष्टि से भी पूर्ण तादात्म्य का अर्थ होगा पूर्ण प्रेम अर्थात् पराभक्ति।यह पुरुषोत्तम ही चैतन्य स्वरूप से तीनों काल में समस्त घटनाओं एवं प्राणियों की अन्तर्वृत्तियों को प्रकाशित करता है। इसलिये वह सर्वज्ञ कहलाता है। जो भक्त इस पुरुषोत्तम के साथ पूर्ण तादात्म्य कर लेता है? वह भी सर्ववित् कहलाता है।इस अध्याय की विषयवस्तु भगवत्तत्त्वज्ञान है। अब? भगवान् श्रीकृष्ण इस ज्ञान की प्रशंसा करते हैं? जो ज्ञान हमें शरीरजनित दुखों? मनजनित विक्षेपों और बुद्धिजनित अशान्तियों के बन्धनों से सदा के लिये मुक्त कर देता है

'Yo mam' (He who... Me). Knowing thus, worshipping Me alone who consists of all as the Principle of Brahman, knowing everything as consisting of Me, 'Sarvabhavena' -- (meaning) with the attitude consisting of form, action, and knowledge -- he worships Me alone; whatever he sees, (he sees) as the form of the Lord, etc.

And so, in the Shiva-Shakti-Avinabhava Stotra composed by myself indeed (it is said) -- 'And is there no praise of Yours, O Ambika? For indeed, Your body consists of all words. In all my forms there is Your connection; whether born of the mind or spreading outside. Reflecting thus, O Shiva (Auspicious One), O You who have pacified the inauspicious; whatever has arisen in the world effortlessly; there is indeed no fraction of time of mine which is devoid of praise, repetition (japa), worship, and contemplation.' Thus.

Thus He states the fruit in the knowledge of the etymological derivation of the name—'Yo mam evam' etc. 'Yah'—Who; 'Mam'—Me, the Lord; 'Evam'—thus, by the described etymology of the name; 'Asammudhah'—undeluded, devoid of the delusion that 'This is just some human Krishna,' knows 'This is the Lord indeed'; 'Purushottamam'—as explained before; 'Sa'—he; 'Mam Bhajati'—worships/serves Me;

'Sarvavit'—knows Me as the Self of all, so he alone is the all-knower; 'Sarvabhavena'—with Bhakti Yoga characterized by love; 'He Bharata.' Therefore, what was said 'And he who serves Me with unswerving Bhakti Yoga, he, crossing beyond these Gunas, is fit for the state of Brahman' [14.26]—that is justified. And what was said 'For I am the basis of Brahman' [14.27]—that is even more justified.

'Of the form of Consciousness and Bliss, the essence of the cloud's luster, the necklace of the words of Shruti and of the women of Vraja, the further shore of the ocean of Samsara for the wise; taking incarnations again and again to remove the burden of the earth; Oh! Worship that Light/Festival again and again, O you who are successful in auspicious undertakings.

Therefore I am Purushottama; therefore one who has knowledge of Me is omniscient; he, devoid of worship of others, worships Me"—He says "Yo mam" etc.

"Yah"—Who, the rare one; "Mam Asammudhah"—undeluded about Me, free from defects like Moha, of resolved intellect; "Evam"—in the previously stated manner; "Purushottamam Janati"—knows Purushottama; "Sa Sarvavit"—he is omniscient, this is the meaning; or becomes omniscient.

He states the characteristic of omniscience—"Mam sarvabhavena bhajati" (Worships Me with all feeling/being). "Bharata"—for (generating) confidence.

"Yah"—Who; "Mam"—Me, the Lord, possessing described qualifications; "Evam"—thus, in the described manner; "Asammudhah"—being undeluded; "Janati"—knows "I am this"; "Purushottamam"; "Sah Sarvavit"—knows everything through the Self of all, so he is omniscient; "Bhajati"—worships the One situated in all beings; "Mam"—Me; "Sarvabhavena"—with the attitude of the Self of all; "He Bharata."

In this chapter, having stated knowledge of the Divine Reality as having Moksha as its fruit; now, at this time, He praises that—

Since I am of such nature, the best of all, Purushottama, therefore the one possessing true knowledge of Me is omniscient and, devoid of worship of others, worships Me"—He says "Yo mam" etc.

"Asammudhah"—since delusion is demoniac, devoid of that; "Yah"—who; "Mam"—Me, unborn, beginningless; "Purushottamam Janati"—knows as Purushottama; "Sa Sarvavit"—since by knowing One, all is known; "Sarvatmabhavena"—with all-soul-feeling; "Mam Bhajati"—worships/serves; thus distinctness from other paths is shown.

"If the Jnani worships Krishna, there is no one greater than him"—this is said in the Nibandha also.

यः who? माम् Me? एवम् thus? असम्मूढः undeluded? जानाति knows? पुरुषोत्तमम् the Supreme Purusha? सः he? सर्ववित् allknowing? भजति worships? माम् Me? सर्वभावेन with his whole being (heart)? भारत O Bharata.Commentary The glory of the knowledge of the Self is described in this verse.Asammudhah Undeluded? free from delusion. The undeluded does not identify himself with the physical body. He never looks upon the physical body? the lifeforce? senses? mind? intellect and the causal body as the Self or as belonging to himself? because he is resting in his own essential nature as ExistenceKnowledgeBliss Absolute and because he identifies himself with Brahman or the Supreme Being.That aspirant who knows that Sri Krishna is not a human being and that He is the highest Purusha or the Supreme Being is undeluded. Such an aspirant or devotee alone worships Him with his whole being. He is the Sarvavit or Sarvajna? allknower. He knows and realises that Lord Krishna? the supreme Lord? is the Inner Self of all beings. He beholds the One in the many? and the many in the One. For him there is neither high nor low? neither pleasure nor pain? neither virtue nor vice? neither good nor evil? neither likes nor dislikes.Me The Lord as specified above.Sarvavit One who knows everything in detail.Knows that I am He.Sarvabhavena With all his heart? with his whole being? wholeheartedly with his whole thought devoted exclusively to the Self of all with his whole mind centred on the Supreme Self alone.

Bharata, O scion of the Bharata dynasty; yah, he who; asammudhah, being free from delusion; janati, knows; mam, Me, God, having the aforesaid alifications; purusottamam, the supreme Person; evam, thus, in the way described, as 'I am this One'; sah, he; is sarva-vit, all-knowing- he knows everything through self-identification with all-, i.e. (he becomes) omniscient; and bhajati, adores; mam, Me, existing in all things; sarva-bhavena, with his whole being, i.e. with his mind fixed on Me as the Self of all.
Now then, having stated in this chapter the knowledge of the real nature of the Lord, which has Liberation as its fruit, it is being euligized:

He who, without delusion, knows the Supreme Person as Myself, as already stated, i.e., knows Me, as differing in kind from the perishable and the imperishable Persons, because of My being immutable and because of My being distinguished from them as pervading, supporting and ruling etc., by nature - such a devotee knows all. He knows all that is to be known as the means of attaining Me. He worships Me in 'every way,' i.e., whatever ways of worshipping Me have been prescribed as the means of attaining Me, he worships Me by all these modes of worship. Whatever love is evoked in Me towards one approaching Me by all forms of knowledge having Me for their object, and whatever love is roused up in Me towards those who practise various modes of worship having Me for their object - all that in a unified form is generatd in Me towards one who has the knowledge of Me as described.
Now, Sri Krsna eulogises this knowledge of the Supreme Person: