Bhagavad Gita - Chapter 18 - Shloka (Verse) 56

मद्व्यपाश्रयः -- कर्मोंका? कर्मोंके फलका? कर्मोंके पूरा होने अथवा न होनेका? किसी घटना? परिस्थिति? वस्तु? व्यक्ति आदिका आश्रय न हो। केवल मेरा ही आश्रय (सहारा) हो। इस तरह जो सर्वथा मेरे ही परायण हो जाता है? अपना स्वतन्त्र कुछ नहीं समझता? किसी भी वस्तुको अपनी नहीं मानता? सर्वथा मेरे आश्रित रहता है? ऐसे भक्तको अपने उद्धारके लिये कुछ करना नहीं पड़ता। उसका उद्धार मैं कर देता हूँ (गीता 12। 7) उसको अपने जीवननिर्वाह या साधनसम्बन्धी किसी बातकी कमी नहीं रहती सबकी मैं पूर्ति कर देता हूँ (गीता 9। 22) -- यह मेरा सदाका एक विधान है? नियम है? जो कि सर्वथा शरण हो जानेवाले हरेक प्राणीको प्राप्त हो सकता है (गीता 9। 30 -- 32)।सर्वकर्माण्यपि सदा कुर्वाणः -- यहाँ कर्माणि पदके साथ सर्व और कुर्वाणः पदके साथ सदा पद देनेका तात्पर्य है कि जिस ध्यानपरायण सांख्ययोगीने शरीर? वाणी और मनका संयमन कर लिया है अर्थात् जिसने शरीर आदिकी क्रियाओंको संकुचित कर लिया है और एकान्तमें रहकर सदा ध्यानयोगमें लगा रहता है? उसको जिस पदकी प्राप्ति होती है? उसी पदको लौकिक? पारलौकिक? सामाजिक? शारीरिक आदि सम्पूर्ण कर्तव्यकर्मोंको हमेशा करते हुए भी मेरा आश्रय लेनेवाला भक्त मेरी कृपासे प्राप्त कर लेता है।हरेक व्यक्तिको यह बात तो समझमें आ जाती है कि जो एकान्तमें रहता है और साधनभजन करता है? उसका कल्याण हो जाता है परन्तु यह बात समझमें नहीं आती कि जो सदा मशीनकी तरह संसारका सब काम करता है? उसका कल्याण कैसे होगा उसका कल्याण हो जाय? ऐसी कोई युक्ति नहीं दीखती क्योंकि ऐसे तो सब लोग कर्म करते ही रहते हैं। इतना ही नहीं? मात्र जीव कर्म करते ही रहते हैं? पर उन सबका कल्याण होता हुआ दीखता नहीं और शास्त्र भी ऐसा कहता नहीं इसके उत्तरमें भगवान् कहते हैं -- मत्प्रसादात्। तात्पर्य यह है कि जिसने केवल मेरा ही आश्रय ले लिया है? उसका कल्याण मेरी कृपासे हो जायगा? कौन है मना करनेवालायद्यपि प्राणिमात्रपर भगवान्का अपनापन और कृपा सदासर्वदा स्वतःसिद्ध है? तथापि यह मनुष्य जबतक असत् संसारका आश्रय लेकर भगवान्से विमुख रहता है? तबतक भगवत्कृपा उसके लिये फलीभूत नहीं होती अर्थात् उसके काममें नहीं आती। परन्तु यह मनुष्य भगवान्का आश्रय लेकर ज्योंज्यों दूसरा आश्रय छोड़ता जाता है? त्योंहीत्यों भगवान्का आश्रय दृढ़ होता चला जाता है? और ज्योंज्यों भगवान्का आश्रय दृढ़ होता जाता है? त्योंहीत्यों भगवत्कृपाका अनुभव होता जाता है। जब सर्वथा भगवान्का आश्रय ले लेता है? तब उसे भगवान्की कृपाका पूर्ण अनुभव हो जाता है।अवाप्नोति शाश्वतं पदमव्ययम् -- स्वतःसिद्ध परमपदकी प्राप्ति अपने कर्मोंसे? अपने पुरुषार्थसे अथवा अपने साधनसे नहीं होती। यह तो केवल भगवत्कृपासे ही होती है। शाश्वत अव्ययपद सर्वोत्कृष्ट है। उसी परमपदको भक्तिमार्गमें परमधाम? सत्यलोक? वैकुण्ठलोक? गोलोक? साकेतलोक आदि कहते हैं और ज्ञानमार्गमें विदेहकैवल्य? मुक्ति? स्वरूपस्थिति आदि कहते हैं। वह परमपद तत्त्वसे एक होते हुए भी मार्गों और उपासनाओंका भेद होनेसे उपासकोंकी दृष्टिसे भिन्नभिन्न कहा जाता है (गीता 8। 21 14। 27)। भगवान्का चिन्मय लोक एक देशविशेषमें होते हुए भी सब जगह व्यापकरूपसे परिपूर्ण है। जहाँ भगवान् हैं? वहीं उनका लोक भी है क्योंकि भगवान् और उनका लोक तत्त्वसे एक ही हैं। भगवान् सर्वत्र विराजमान हैं अतः उनका लोक भी सर्वत्र विराजमान (सर्वव्यापी) है। जब भक्तकी अनन्य निष्ठा सिद्ध हो जाती है? तब परिच्छिन्नताका अत्यन्त अभाव हो जाता है और वही लोक उसके सामने प्रकट हो जाता है अर्थात् उसे यहाँ जीतेजी ही उस लोककी दिव्य लीलाओंका अनुभव होने लगता है। परन्तु जिस भक्तकी ऐसी धारणा रहती है कि वह दिव्य लोक एक देशविशेषमें ही है? तो उसे उस लोककी प्राप्ति शरीर छोड़नेपर ही होती है। उसे लेनेके लिये भगवान्के पार्षद आते हैं और कहींकहीं स्वयं भगवान् भी आते हैं। सम्बन्ध -- पूर्वश्लोकमें अपना सामान्य विधान (नियम) बताकर अब भगवान् आगेके श्लोकमें अर्जुनके लिये विशेषरूपसे आज्ञा देते हैं।

अपने कर्मोंद्वारा भगवान्की पूजा करनारूप भक्तियोगकी सिद्धि? अर्थात् फल? ज्ञाननिष्ठाकी योग्यता है। जिस ( भक्तियोग ) से होनेवाली ज्ञाननिष्ठा? अन्तमें मोक्षरूप फल देनेवाली होती है? उस भगवद्भक्तियोगकी अब शास्त्राभिप्रायके उपसंहारप्रकरणमें? शास्त्रअभिप्रायके निश्चयको दृढ़ करनेके लिये स्तुति की जाती है --, सदा सब कर्मोंको करनेवाला अर्थात् निषिद्ध कर्मोंको भी करनेवाला जो मद्व्यपाश्रय भक्त है -- जिसका मैं वासुदेव ही पूर्ण आश्रय हूँ? ऐसा मुझे ही अपना सब कुछ अर्पण कर देनेवाला जो भक्त है? वह भी मुझ ईश्वरके अनुग्रहसे? विष्णुके शाश्वत -- नित्य -- अविनाशी पदको प्राप्त कर लेता है।

Then, since liberation is possible only for one established in knowledge, the performance of action is not established"—having raised this doubt, He says—"By one's own duty" (svakarmana). He qualifies that very attainment of perfection—with "Knowledge" (jnana). The meaning is that for the sake of eligibility for steadfastness in knowledge, the performance of one's own duty in the form of worship of the Lord must be done.

"What is the eligibility for steadfastness in knowledge for?"—having raised this doubt, "for the perfection of steadfastness in knowledge"—He states with "For whose sake" (yannimitta). "Where is steadfastness in knowledge also useful?"—regarding this, He says—"Liberation" (moksha).

Since the Yoga of Devotion consisting of the worship of the Lord through one's own duty—which indirectly has liberation as its fruit—is to be enjoined as something to be done, He introduces the eulogy expected by the injunction—with "He... the Lord" (sa bhagavat). Having promised both steadfastness in knowledge and steadfastness in action, and having propounded them here and there by division, why is steadfastness in action now spoken of again as a duty through eulogy? To that, he says—"Meaning of the scripture" (shastrartha). It is a conclusion here, due to the context, of the performance of action which was indeed stated here and there. And that illuminates the firmness of the ascertainment of the scripture's meaning—this is the import.

Even though for some performer of action, liberation is accomplished through the purification of the intellect, still, due to an abundance of sin, for some [other] performer of action, there might be non-accomplishment of liberation due to the absence of purification of the intellect?—having raised this doubt, He says—"All actions" (sarvakarmani). In accordance with the word "all", he explains the verse as intending to praise the worship of the Lord—with "even prohibited" (pratishiddhanyapi). Like obligatory (Nitya) and occasional (Naimittika) [actions]—this is the meaning of "also" (api). He excludes the accidental nature of the performance of prohibited actions—with "Always" (sada). Performing [actions], he attains the state of Vishnu—this is the connection.

"If the attainment of the stated goal occurs for the doer of sinful actions, then it would follow that sin also has liberation as its fruit"—regarding this, He says—"Taking refuge in Me" (madvyapashraya). He states the purport of that very thing—with "In Me" (mayi). "Then the status of knowledge as the cause of liberation would be disregarded"—to this, He says—"That too" (so'pi). "Grace" (prasada) is favor, [meaning] the rise of right knowledge; "Abode" (padam) is that which is to be attained, known through the purport of the Upanishads; "Eternal" (avyayam) means devoid of decay.

The word 'Buddhi' here has as its object the intellect concerning the subject intended by the presented word 'Brahman'? Its purity is absence of defects like incomplete subject-matter and doubt/error, he says — 'Yathāvasthitātmatattvaviṣayayā'. By 'Dhṛtyā', he states the reference to the Sattvic Dhriti along with its mode mentioned before — 'Viṣayavimukhīkaraṇena'.

Here by Dhriti control of mind is stated as action, moreover for one who has already abandoned objects, what is that abandonment at that time? To this he says — 'Asannihitān kṛtvā' (Making them not present/distant). For proximity of objects would agitate even one who has conquered senses, this is the idea.

By 'Rāgadveṣau vyudasya', for the casting aside of attachment and aversion regarding objects to be relevant to that time, and to avoid redundancy with 'Vairāgyaṃ samupāśritaḥ', he says — 'Tannimittau' (Caused by them). By this, the fruit of non-proximity of objects is shown. Or subtle attachment even in distant objects should be restrained, this is the idea.

'Viviktatva' is being devoid, he qualifies it by contextual utility — 'Sarvairdhyānavirodhibhirvivikte deśe'. By 'Laghvāśī', the previously stated 'Nātyaśnataḥ' [6.16] etc. is reminded, to this he says — 'Atyaśanānaśanarahita'.

To avoid redundancy of 'Yatavākkāyamānasaḥ' with 'Dhṛtyātmānaṃ niyamya ca' etc., he says — 'Dhyānābhimukhīkṛtakāyavāṅmanovṛttiḥ'. Making body face [meditation] is taking firm posture etc.; of speech is abandoning everything other than Pranava etc.; of mind is resorting to auspicious support.

He states the subsidiary nature of stated things to Dhyana Yoga — 'Evambhūtaḥ san'. He states what is intended by the word 'Nitya' — 'Āprayāṇādaharahaḥ'.

Since by 'Rāgadveṣau vyudasya' the casting aside of attachment and aversion regarding objects is stated, 'Vairāgyaṃ samupāśritaḥ' concerns that born of pride? There proper resorting means proper establishing of what is already established, with this intention 'Virāgatāṃ vardhayan' (Increasing dispassion) is said. Similarly in abandoning ego etc. also it should be seen.

Since strength of body, mind, Prana etc. is not opposed to Yoga, it is qualified as 'Vāsanābala'. 'Darpa' here is non-acceptance of what should be accepted, caused by strength of ego. Arrogance caused by being a Yogi, being peaceful etc. is also to be abandoned — from the Smriti 'Delighted he becomes arrogant, arrogant he transgresses Dharma' [Ap. Dh. Su. 1.13.4].

Since cessation of operations of mind, speech, body etc. is stated, the word 'Śānta' here refers to a specific cause of Shama, to this he says — 'Ātmānubhavaikasukhaḥ'. Cessation of sense-operation and removal of anger etc. is due to desirelessness for external happiness? And that is due to obtaining abundant happiness of own Self, this is the idea.

He states the principal nature (Angitva) of Dhyana Yoga in all stated things — 'Evambhūto dhyānayogaṃ kurvan'. Dhyana itself is Yoga here? Or Yoga by Dhyana. By reference to the meaning of subsequent verse, he states that the word 'Brahman' here concerns pure Self — 'Sarvabandha' (Freed from all bonds).

'Na tadasti'. Thus, of agent, action, instruments, of intellect and fortitude, and of happiness, being distinct by difference of Sattva etc., due to combination of mutual relationship of principal and subsidiary and of sublater and sublated, due to connection (difference) of sequence and simultaneity of modifications etc., due to innumerable varieties, there is capacity to produce diverse fruits.

By this, the depth of actions which was briefly stated before is determined in detail with reasons. And all these from gods down to immovable do not transcend the connection with the three Gunas. For it is said — 'From Brahma down to an insect, no one is happy in reality. Everyone desiring to live creates various modifications'. Thus, in reality happiness belongs to one whose mind has transcended Gunas, not to another, this is the intention.

Thus by this much, the threefold nature of each of the six and of Dhriti etc. has been propounded. Being in the Sattvic heap among them, having obtained divine wealth, one is fit for knowledge here; and you are such, thus Arjuna was encouraged. Now however this is said — If indeed with this wisdom of knowledge you engage in action, then by engagement in one's own duty and by being purified by special knowledge, there is no connection of action for you.

But if you do not accept this? Then surely your engagement must indeed happen, because the caste itself is situated in that state. Since everyone is bound by nature, even if having that nature concealed by some defect for some time, upon the removal of that concealer, he indeed obtains the nature which has become manifest. For such is the nature of Varnas. Thus in the inevitable engagement, there would be sharing of fruit from that.

He states that — from 'Brāhmaṇa' etc. up to 'Avaśo'pi tat' (Even helplessly that). The nature of the description of division of actions of Brahmanas etc. surely does not transgress, thus for you of Kshatriya nature, even if unwilling, Prakriti — named Svabhava — resorts to the state of impeller without deviation. Only for one impelled by that there is connection with merit and sin. Therefore, placing the authority of special knowledge spoken by Me in front, perform actions. That being so, bondage will cease. This is the purport of preparing the equipment for this meaning of the Great Sentence.

The meaning of intermediate sentences is clear. 'Samāsena' (briefly) [18.50]. Of knowledge, stated before. He states the consummation (Nishtha) as ascertained by avoiding the web of words. 'Buddhyā viśuddhayā' etc. all this is almost explained, so effort is not made again.

This is a misunderstanding. The English text provided does not appear to be a translation of the Sanskrit text. The Sanskrit text discusses the nature of knowledge and liberation from karma, whereas the English text discusses the path to establishing oneself in knowledge, mentioning concepts like intellect, fortitude, and sensory control.

Therefore, I cannot provide a formatted English translation that matches the paragraph structure of the Sanskrit text, as the content is entirely different.

If you can provide the correct English translation for the Sanskrit text, I will be happy to format it according to your instructions.

He states that very thing — 'Buddhyā'. 'Viśuddhayā' — by intellect devoid of all attachment and having single devotion in Me, 'yuktaḥ'; 'dhṛtyā' — even in appearance of pain etc. in knowledge of My will, by fortitude of the nature of knowledge of My Lila, 'ātmānam' — the soul/Jiva 'niyamya' — controlling — by 'ca' making immovable — 'śabdādīn' objects from senses 'tyaktvā'; 'ca' — again attachment and aversion — of the form of knowledge of friend and enemy — 'vyudasya' — removing; connection is with the third verse 'Brahmabhūyāya kalpate'.

He concludes the mode of liberation stated through worship of the Supreme Lord by one's own actions — 'Sarvakarmāṇi'.

'Sarvakarmāṇi' — Nitya, Naimittika and Kamya actions also — performing in the aforementioned manner, being 'madvyaPāśrayaḥ' — he for whom I alone am the refuge, not fruits like heaven etc. — by My grace attains the eternal — beginningless, immutable — constant, most excellent Abode of Vishnu.

Previously establishment in knowledge was stated? Subsequently establishment in action is stated — to remove this doubt, restating the specific internal result within the establishment in action itself stated before, he states the connection — 'Evam'.

The result here is up to supreme devotion, supreme knowledge, and highest devotion stated in the previous two verses.

Since enjoined actions were mentioned before, by 'even all actions', performance of prohibited actions is introduced to praise single-minded devotion to the Lord — this view of Shankara and others desiring licentiousness is refuted by — 'Idānīṃ kāmyānāmapi karmaṇām'.

The word 'all' here is for including the unmentioned among scriptural actions only, this is the idea.

He explains that very thing — by 'Na kevalam' etc.

The goal mentioned in the previous verse itself is indicated here also by the word 'Pada' (Abode) with qualifications, with this intention he explains — 'Padyate'.

गीता का तत्त्वज्ञान अत्यन्त जीवन्त और शक्तिशाली है। सरल और सामान्य प्रतीत होने वाला? भगवान् का यह दिव्य गान मानो शक्ति के किसी विस्फोटक पदार्थ का भंडार है जिसे सम्यक् ज्ञान द्वारा विस्फोटित किया जा सकता है।इसके उपदेशानुसार जीवन जीने की उष्णता पाकर वह भण्डार फूट पड़ता है। उसके विस्फोट से एक साधक के श्रेष्ठ एवं दिव्य व्यक्तित्व की संभावनाओं पर जमी हुई अज्ञान की वे समस्त पर्तें ध्वस्त हो जाती हैं। गीता के अनुसार? केवल निष्क्रिय समर्पण अथवा कर्मकाण्ड का अनुष्ठान ही भक्ति नहीं है। कर्तृत्व और भोक्तृत्व के अभिमान का परित्याग कर परमात्मा से तादात्म्य स्थापित करना भक्ति है। भगवान् श्रीकृष्ण इस बात पर भी विशेष बल देते हैं कि साधक को अपने ज्ञान एवं अनुभव को व्यावहारिक जीवन में भी जीने का पूर्ण प्रयत्न करना चाहिए।भगवान् श्रीकृष्ण के मतानुसार धर्म की पूर्णता विषयों से केवल विरति और निजानुभूति में ही नहीं हैं। उनका यह निश्चित मत है कि ज्ञानी पुरुष को आत्मानुभव के पश्चात् पुन व्यावहारिक जगत् में आकर कर्म करने चाहिए। परन्तु ये कर्म निजानुभव की शान्ति और आनन्द से सुरभित हों? जिससे कि यह मन्द और म्लान जगत् तेजोमय और कान्तिमय बन जाये। इसलिए? परम भक्त बनने के लिए एक और आवश्यक गुण का वर्णन इस श्लोक में किया गया है।निस्वार्थ समाज सेवा के अधिकार पत्र के बिना? गीताचार्य भगवान् श्रीकृष्ण न तो किसी भक्त का स्वागत करना चाहते हैं और न किसी को अपना दर्शन देना चाहते हैं। उनकी यह स्पष्ट घोषणा है? जो पुरुष मदाश्रित होकर समस्त कर्म करता है? वह मेरे प्रसाद से अव्यय पद को प्राप्त कर लेता है।ईश्वरार्पण की भावना से ही कर्तृत्वाभिमान को त्यागा जा सकता है। इस भावना से कर्तव्य पालन करने वाले साधक को ईश्वर का प्रसाद? अर्थात् अनुग्रह (कृपा) प्राप्त होता है।अपनी कृपा से भिन्न ईश्वर का अस्तित्व ही नहीं है? ईश्वर ही स्वयं अपनी कृपा है और उसकी कृपा ही वह स्वयं है। अत कृपाप्राप्ति का अभिप्राय यह है कि जिस मात्रा में साधक का अन्तकरण शान्त? शुद्ध? स्थिर और सुगठित होगा? उसी मात्रा में उसे परमात्मनुभूति स्पष्ट होगी। परमात्मा नित्य (शाश्वत) और अविकारी (अव्यय) है। इसलिए? भगवान् कहते हैं कि उत्तम साधक उनकी कृपा से शाश्वत? अव्यय पद को प्राप्त होता है।प्रस्तुत प्रकरण में? भगवान् श्रीकृष्ण ने ज्ञान? भक्ति एवं कर्म मार्गों को इंगित किया है। इन सबका लक्ष्य एक ही है साधक का साध्य के साथ एकत्व का अनुभव। सम्पूर्ण साधना गीतोपदेश का सार है। कर्म? भक्ति और ज्ञान की संयुक्त रूप में साधना करने से हमारे व्यक्तित्व के शारीरिक? मानसिक एवं बौद्धिक इन तीनों पक्षों में सामञ्जस्य आ जाता है। कर्मयोग? भक्तियोग एवं ज्ञानयोग का क्रमश शरीर? मन और बुद्धि के स्तर पर पालन करने के लिए गीता में उपदेश दिया गया है। इस प्रकार? द्रष्टामन्ताज्ञाता रूप जीव को अपने आत्मस्वरूप में पूर्ण स्थिति सिद्ध कराने में गीतोपदेश का प्रमुख योगदान है। हिन्दुओं की औपनिषदिक संस्कृति के पुनरुत्थान में गीता का महत्वपूर्ण स्थान है।इस प्रकार? ब्रह्मप्राप्ति की साधना का क्रमबद्धविवेचन करने के पश्चात्? उपदेश देते हैं कि

'Na tadasti'. Thus, of agent, action, instruments, of intellect and fortitude, and of happiness, being distinct by difference of Sattva etc., due to combination of mutual relationship of principal and subsidiary and of sublater and sublated, due to connection (difference) of sequence and simultaneity of modifications etc., due to innumerable varieties, there is capacity to produce diverse fruits. By this, the depth of actions which was briefly stated before is determined in detail with reasons. And all these from gods down to immovable do not transcend the connection with the three Gunas. For it is said — 'From Brahma down to an insect, no one is happy in reality. Everyone desiring to live creates various modifications'. Thus, in reality happiness belongs to one whose mind has transcended Gunas, not to another, this is the intention.

Thus by this much, the threefold nature of each of the six and of Dhriti etc. has been propounded. Being in the Sattvic heap among them, having obtained divine wealth, one is fit for knowledge here; and you are such, thus Arjuna was encouraged.

Now however this is said — If indeed with this wisdom of knowledge you engage in action, then by engagement in one's own duty and by being purified by special knowledge, there is no connection of action for you.

But if you do not accept this? Then surely your engagement must indeed happen, because the caste itself is situated in that state. Since everyone is bound by nature, even if having that nature concealed by some defect for some time, upon the removal of that concealer, he indeed obtains the nature which has become manifest. For such is the nature of Varnas. Thus in the inevitable engagement, there would be sharing of fruit from that.

He states that — from 'Brāhmaṇa' etc. up to 'Avaśo'pi tat' (Even helplessly that). The nature of the description of division of actions of Brahmanas etc. surely does not transgress, thus for you of Kshatriya nature, even if unwilling, Prakriti — named Svabhava — resorts to the state of impeller without deviation. Only for one impelled by that there is connection with merit and sin.

Therefore, placing the authority of special knowledge spoken by Me in front, perform actions. That being so, bondage will cease. This is the purport of preparing the equipment for this meaning of the Great Sentence. The meaning of intermediate sentences is clear.

'Samāsena' (briefly) [18.50]. Of knowledge, stated before. He states the consummation (Nishtha) as ascertained by avoiding the web of words. 'Buddhyā viśuddhayā' etc. all this is almost explained, so effort is not made again.

Indicating the connection with the subsequent text, he states the purport — 'Punaḥ'.

He concludes? Scripture — is the remainder.

Objection: But he who is ignorant of Self and of impure mind should not abandon natural action until purification of mind. But he who is of pure mind attains perfection of actionlessness by Sannyasa — thus it was said; and Sannyasa is to be done by Brahmana only, not by Kshatriya and Vaishya — thus said before by the Lord in 'By action alone Janaka etc. attained perfection' [3.20].

There, by a pure-minded Kshatriya etc., are actions to be performed or is renunciation of all actions to be done? Not the first; because by 'For the sage wishing to ascend to Yoga, action is said to be the cause. For the same one ascended to Yoga, Shama (inaction) is said to be the cause' [6.3] etc., performance of action is prohibited for one ascended to Yoga — purification of mind. Not the second; because by 'Death in one's own duty is better, another's duty is fraught with fear' [3.35] etc., renunciation of all actions which is Brahmana's duty is prohibited for Kshatriya etc. And there is no third way without one of the two — performance of action or abandonment of action.

Therefore, when both are prohibited and there is no other way, in the unavoidable transgression of prohibition, abandonment of action is better, because by abandoning the cause of bondage the means of liberation becomes strong; actions are not to be performed, because being cause of mental distraction they are obstacles to knowledge which is means to liberation — noticing this intention of Arjuna, the Lord says — 'Sarvakarmāṇyapi'.

He who is pure-minded by aforementioned actions is necessarily one whose sole refuge is God, because purification of mind culminates in sole refuge in God? If such a one is a Brahmana free from obstacles to Sannyasa, let him renounce all actions, but liberation from Samsara for that one whose sole refuge is God is by God's grace alone.

If such a one is Kshatriya etc. unqualified for Sannyasa, let him perform actions; but 'MadvyaPāśrayaḥ' — I, Lord Vasudeva alone am 'Vyapāśrayaḥ' — refuge — of whom, he whose sole refuge is Me, who has offered his whole self in Me; due to non-qualification for Sannyasa, 'sarvakarmāṇi' — all actions of the form of Varna and Ashrama duties, worldly, or prohibited — always performing, 'matprasādāt' — by the grace of Me, the Lord — attains.

Like Hiranyagarbha, by the rise of My special knowledge, 'śāśvatam' — eternal Abode of Vishnu 'avyayam' — changeless. Such a one whose sole refuge is God does not indeed perform prohibited actions. If he does, still due to non-production of sin by My grace, he becomes partaker of liberation through My special knowledge — thus to praise the state of sole refuge in God, 'performing all actions always even' — is restated.

Thus having stated the fruit of one's own action, He states the fruit of action related to Himself — 'Sarvakarmāṇyapi'.

'Sadā' — constantly 'MadvyaPāśrayaḥ' — I alone am to be resorted to for whom, becoming such; 'sarvakarmāṇi api' — even all actions — as My command, not with desire for fruit, performing; 'Matprasādāt' — 'Śāśvatam' — beginningless, 'Avyayam' — imperishable; such Abode — Imperishable — 'avāpnoti' — obtains, this is the meaning.

'Sarvakarmāṇi api' — even prohibited ones — always doing, performing; 'madvyaPāśrayaḥ' — I, Vasudeva, the Lord, am the refuge of whom, he is 'MadvyaPāśrayaḥ' — who has offered all feelings to Me, this is the meaning.

He also 'matprasādāt' — by the grace of Me, the Lord — obtains 'śāśvatam' — eternal — Vaishnava 'padam' — immutable.

Since it is so —

Now, for the saints performing all actions in the stated manner, this indeed is the result, thus He says — 'Sarva'.

He who is a follower of the path of the Lord, such a one, performing all worldly and Vedic actions of the nature of one's own duty, being dependent on Me — 'The Lord alone as Inner Controller impels, action done by His will is not binding' — thus having taken refuge in Me the Lord; he 'matprasādāt' — by My grace — attains the eternal Abode, the Imperishable Brahman State.

This is also one supreme fruit, Sayujya (union) with Purushottama through knowledge of the principle of Bhakti, with this intention is the prefix 'ava'.

सर्वकर्माणि all actions? अपि also? सदा always? कुर्वाणः doing? मद्व्यपाश्रयः taking refuge in Me? मत्प्रसादात् by My grace? अवाप्नोति obtains? शाश्वतम् the eternal? पदम् state or abode? अव्ययम् indestructible.Commentary Worshipping Me with the flowers of his good actions he reaches the imperishable Brahmic seat of ineffable splendour through My grace. He attains union with Me and enjoys the supreme bliss. If by chance he commits some prohibited actions? still? as in the Ganga (Indias most holy river) the waters of the drains and roads find union? so My devotee? becoming united with Me? is unaffected by these prohibited actions.Worship of the Lord through ones duties purifies the heart of the aspirant and prepares him for the devotion to knowledge which eventually leads him to the attainment of Selfrealisation. The Yoga of Devotion is eulogised here.All actions Good actions and even the prohibited actions. He who takes shelter in Me? Vaasudeva? the Lord? with his whole self centred in Me attains the eternal abode of Vishnu? by the grace of the Lord.

Sada, ever; kurvanah api, engaging even in; sarva-karmani, all actions, even the prohibited ones; madvyapasrayah, one to whom I am the refuge, to whom I, Vasudeva the Lord, am the refuge, i.e. one who has totally surrendered himself to Me; even he, apnoti, attains; the sasvatam, eternal; avyayam, immutable; padam, State of Visnu; mat-prasadat, through My, i.e. God's, grace.
Since this is so, therefore,

'Taking refuge in Me' means leaving agency etc., to Me. He who performs 'all works constantly' means works that are not only obligatory and occasional acts but even those meant to fulfil desires (Kamya Karmas) - he attains, by My grace, the eternal realm which is immutable. 'Pada' means that which is attained. The meaning is that he attains Me. [The idea is that the performance of even those ritualistic actions enjoined for those having the fulfilment of certain desires in view, even these actions, if done without any such desire but only as the worship of the Supreme Person - the have the same effect as the performance of the enjoined daily and occasional rituals to which no effect except the purification of the self is offered by the Sastras.]
Since it is so, therefore: