Bhagavad Gita - Chapter 18 - Shloka (Verse) 65

मद्भक्तः -- साधकको सबसे पहले मैं भगवान्का हूँ इस प्रकार अपनी अहंता(मैंपन) को बदल देना चाहिये। कारण कि बिना अहंताके बदले साधन सुगमतासे नहीं होता।,अहंताके बदलनेपर साधन सुगमतासे? स्वाभाविक ही होने लगता है। अतः साधकको सबसे पहले मद्भक्तः होना चाहिये।किसीका शिष्य बननेपर व्यक्ति अपनी अहंताको बदल देता है कि मैं तो गुरु महाराजका ही हूँ। विवाह हो जानेपर कन्या अपनी अहंताको बदल देती है कि मैं तो ससुरालकी ही हूँ ? और पिताके कुलका सम्बन्ध बिलकुल छूट जाता है। ऐसे ही साधकको अपनी अहंता बदल देनी चाहिये कि मैं तो भगवान्का ही हूँ और भगवान् ही मेरे हैं मैं संसारका नहीं हूँ और संसार मेरा नहीं है। [अहंताके बदलनेपर ममता भी अपनेआप बदल जाती है।]मन्मना भव -- उपर्युक्त प्रकारसे अपनेको भगवान्का मान लेनेपर भगवान्में स्वाभाविक ही मन लगने लगता है। कारण कि जो अपना होता है? वह स्वाभाविक ही प्रिय लगता है और जहाँ प्रियता होती है? वहाँ स्वाभाविक ही मन लगता है। अतः भगवान्को अपना माननेसे भगवान् स्वाभाविक ही प्रिय लगते हैं। फिर मनसे स्वाभाविक ही भगवान्के नाम? गुण? प्रभाव? लीला आदिका चिन्तन होता है। भगवान्के नामका जप और स्वरूपका ध्यान बड़ी तत्परतासे और लगनपूर्वक होता है।मद्याजी -- अहंता बदल जानेपर अर्थात् अपनेआपको भगवान्का मान लेनेपर संसारका सब काम भगवान्की सेवाके रूपमें बदल जाता है अर्थात् साधक पहले जो संसारका काम करता था? वही काम अब भगवान्का,काम हो जाता है। भगवान्का सम्बन्ध ज्योंज्यों दृढ़ होता जाता है? त्योंहीत्यों उसका सेवाभाव पूजाभावमें परिणत होता जाता है। फिर वह चाहे संसारका काम करे? चाहे घरका काम करे? चाहे शरीरका काम करे? चाहे ऊँचानीचा कोई भी काम करे? उसमें भगवान्की पूजाका ही भाव बना रहता है। उसकी यह दृढ़ धारणा हो जाती है कि भगवान्की पूजाके सिवाय मेरा कुछ भी काम नहीं है।मां नमस्कुरु -- भगवान्के चरणोंमें साष्टाङ्ग प्रणाम करके सर्वथा भगवान्के समर्पित हो जाय। मैं प्रभुके चरणोंमें ही पड़ा हुआ हूँ -- ऐसा मनमें भाव रखते हुए जो कुछ अनुकूल या प्रतिकूल परिस्थिति सामने आ जाय? उसमें भगवान्का मङ्गलमय विधान मानकर परम प्रसन्न रहे।भगवान्के द्वारा मेरे लिये जो कुछ भी विधान होगा? वह मङ्गलमय ही होगा। पूरी परिस्थिति मेरी समझमें आये या न आये -- यह बात दूसरी है? पर भगवान्का विधान तो मेरे लिये कल्याणकारी ही है? इसमें कोई सन्देह नहीं। अतः जो कुछ होता है? वह मेरे कर्मोंका फल नहीं है? प्रत्युत भगवान्के द्वारा कृपा करके केवल मेरे हितके लिये भेजा हुआ विधान है। कारण कि भगवान् प्राणिमात्रके परम सुहृद होनेसे जो कुछ विधान करते हैं? वह जीवोंके कल्याणके लिये ही करते हैं। इसलिये भगवान् अनुकूल या प्रतिकूल परिस्थिति भेजकर प्राणियोंके पुण्यपापोंका नाश करके? उन्हें परम शुद्ध बनाकर अपने चरणोंमें खींच रहे हैं -- इस प्रकार दृढ़तासे भाव होना ही भगवान्के चरणोंमें नमस्कार करना है।मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे -- भगवान् कहते हैं कि इस प्रकार मेरा भक्त होनेसे? मेरेमें मनवाला होनेसे? मेरा पूजन करनेवाला होनेसे और मुझे नमस्कार करनेसे तू मेरेको ही प्राप्त होगा अर्थात् मेरेमें ही निवास करेगा (टिप्पणी प0 969) -- ऐसी मैं सत्य प्रतिज्ञा करता हूँ क्योंकि तू मेरा प्यारा है।प्रियोऽसि मे कहनेका तात्पर्य है कि भगवान्का जीवमात्रपर अत्यधिक स्नेह है। अपना ही अंश होनेसे कोई भी जीव भगवान्को अप्रिय नहीं है। भगवान् जीवोंको चाहे चौरासी लाख योनियोंमें भेंजें? चाहे नरकोंमें भेजें? उनका उद्देश्य जीवोंको पवित्र करनेका ही होता है। जीवोंके प्रति भगवान्का जो यह कृपापूर्ण विधान है? यह भगवान्के प्यारका ही द्योतक है। इसी बातको प्रकट करनेके लिये भगवान् अर्जुनको जीवमात्रका प्रतिनिधि बनाकर प्रियोऽसि मे वचन कहते हैं।जीवमात्र भगवान्को अत्यन्त प्रिय है। केवल जीव ही भगवान्से विमुख होकर प्रतिक्षण वियुक्त होनेवाले संसार(धनसम्पत्ति? कुटुम्बी? शरीर? इन्द्रियाँ? मन? बुद्धि? प्राण आदि) को अपना मानने लगता है? जबकि संसारने कभी जीवको अपना नहीं माना है। जीव ही अपनी तरफसे संसारसे सम्बन्ध जोड़ता है। संसार प्रतिक्षण परिवर्तनशील है और जीव नित्य अपरिवर्तनशील है। जीवसे यही गलती होती है कि वह प्रतिक्षण बदलनेवाले संसारके सम्बन्धको नित्य मान लेता है। यही कारण है कि सम्बन्धीके न रहनेपर भी उससे माना हुआ सम्बन्ध रहता है। यह मान हुआ सम्बन्ध ही अनर्थका हेतु है। इस सम्बन्धको मानने अथवा न माननेमें सभी स्वतन्त्र हैं। अतः इस माने हुए सम्बन्धका त्याग करके? जिनसे हमारा वास्तविक और नित्यसम्बन्ध है? उन भगवान्की शरणमें चले जाना चाहिये। सम्बन्ध -- पीछेके दो श्लोकोंमें अर्जुनको आश्वासन देकर अब भगवान् आगेके श्लोकमें अपने उपदेशकी अत्यन्त गोपनीय सार बात बताते हैं।

वे वचन कौनसे हैं सो कहते हैं --, तू मुझमें मनवाला अर्थात् मुझमें चित्तवाला हो? मेरा भक्त अर्थात् मेरा ही भजन करनेवाला हो और मेरा ही पूजन करनेवाला हो? तथा मुझे ही नमस्कार कर? अर्थात् नमस्कार भी मुझे ही किया कर। इस प्रकार करता हुआ? अर्थात् मुझ वासुदेवमें ही ( अपने ) समस्त साध्य? साधन और प्रयोजनको समर्पण करके तू मुझे ही प्राप्त होगा। इस विषयमें मैं तुझसे सत्य प्रतिज्ञा करता हूँ क्योंकि तू मेरा प्रिय है। कहनेका अभिप्राय यह है कि इस प्रकार भगवान्को सत्यप्रतिज्ञ जानकर तथा भगवान्की भक्तिका फल निःसन्देह -- ऐकान्तिक मोक्ष है -- यह समझकर? मनुष्यको केवल एकमात्र भगवान्की शरणमें ही तत्पर हो जाना चाहिये।

Explains that very point through a question -- with 'Kim tat' etc.

Explains the second half -- with 'Tatra'. 'Living in the manner thus described, having offered your whole being to that Lord Vasudeva alone, you shall come to Me alone'—this is the connection.

States the reason for making the promise true -- with 'Yatah'.

Now summarizes the meaning of the sentence for its utility in the engagement of those seeking the highest good -- with 'Evam'.

In expectation of 'What is that', He says — 'Manmanā' — in Me, Vasudeva, is whose mind, be such Maccitta, always think of Me alone.

'Madbhaktaḥ' — be one whose worship is of Me — hearing, chanting etc. of Me. 'Madyājī' — be habituated to sacrificing to Me. 'Māṃ namaskuru' — do obeisance to Me alone.

'Tatraiva' — existing right there, in Me Vasudeva alone having dedicated means, ends and purpose, 'māmevaiṣyasi' — you will come to Me alone — will obtain knowledge of non-difference from Me.

In this matter 'satyaṃ te' — to you — 'pratijāne' — I promise truly. Since 'priyo'si me' (you are dear to Me).

And thus knowing My — the Lord's — nature of true promise, ascertaining that attainment of Me is the inevitable fruit of My devotion, be solely devoted to taking refuge in Me — this is the meaning of the sentence.

He states that very most secret benefit — 'Manmanā'.

'Aham' — Inner Self, sole mass of Bliss, perfect, whose mind is of that form, be 'Manmanāḥ'. By this, non-difference of Brahman and Self is also to be realized — this meaning of the last hexad (six chapters) is stated.

How is such establishment in knowledge obtained, so He says — 'Madbhakto bhava'. By this the meaning of the middle hexad consisting of worship of God is stated.

How will devotion arise for one of little merit, to this He says — 'Madyājī' — be habituated to doing action for God's sake. By this the meaning of the first hexad predominant in action is explained.

Objection: But for whom being a sacrificer to God is not possible due to poverty or lack of wife etc. (or being woman/shudra?), due to rarity of devotion to God for him, the modification of mind in the form of Brahman would be rarer? Doubting thus He says — 'Māṃ namaskuru' — by natural devotion itself, in image etc. worshipping the Lord well by offering all services through salutation etc., this is the meaning. And Ashvalayana cites the sacrifice-nature of salutation itself — 'Who by Namas is of good sacrifice', 'Sacrifice is indeed Namas, thus indeed becomes the Brahmana'.

He states the fruit of one ascended to the stated three steps — 'Mām'.

'Mām' — the Tat-entity, cause of all world, Lord of all, Omnipotent, indivisible homogeneous — you 'eṣyasi' — will attain; like reflection the bimba (original); like pot-space the great space.

In this matter He takes an oath.

'Te' — before you 'satyam' — which is of uncontradicted meaning — 'pratijāne' — I promise 'you will come to Me alone'.

'Priyo'si me' — since you are dear to Me, therefore to you who are unfit to be deceived I speak the truth indeed, this is the meaning.

In Vedanta — 'I know this great Person of sun-like color beyond darkness' [Shve. Up. 3.8], 'Knowing Him thus one becomes immortal here', 'There is no other path for going' [Shve. Up. 3.8] — the continuous stream of memory having the same form as direct vision, denoted by words like knowing, meditation, worship etc. enjoined in such texts, which is exceedingly dear, is enjoined here by 'Manmanā bhava' (Be minded of Me).

'Madbhaktaḥ' — exceedingly dear to Me; due to being exceedingly dear to Me, engage in the stream of memory which is unsurpassably dear, this is the meaning.

'Madyājī' — there too 'Madbhakta' is connected. Yajana is worship; be devoted to My worship which is exceedingly dear. Worship is indeed the complete function of a servant/subsidiary.

'Māṃ namaskuru' — Namas is bowing; do excessive bowing down to Me which is exceedingly dear, this is the meaning.

'Evaṃ vartamānaḥ' (Existing thus) you will come to Me alone — this 'satyaṃ te pratijāne' — I promise to you; not mere coaxing; because 'priyaḥ asi me' (you are dear to Me) — 'For I am exceedingly dear to the knower, and he is dear to Me' [7.17] was said earlier indeed.

He who has excessive love for Me, I also have excessive love for him, so unable to bear his separation, I make him attain Me; therefore it is truly promised that 'you will come to Me alone'.

He states that very thing — 'Manmanā'. 'Manmanā bhava' — be Maccitta (mind fixed on Me); be devotee of Me alone; 'madyājī' — be habituated to sacrificing to Me; bow down to Me alone.

'Evaṃ vartamānaḥ' (Thus existing) you, by knowledge obtained through My grace, will come to Me alone — will attain. And do not doubt in this.

For you are dear to Me; therefore 'satyam' — truly — I promise to you. Some read 'Dṛḍhamati'.

To show that 'Manmanā bhava' refers to the nature of the most secret principal (Angi) as the direct means to the fruit, he first teaches its nature from authority — 'Vedānteṣu'.

Taking the Purusha Sukta sentence 'Vedāham' etc. is to indicate that other Upanishads follow that? 'Nānyaḥ panthāḥ' is indeed to remove the doubt of intervention by another means achievable by that.

And here, since Vasudeva speaking 'Therefore I am famous in the world and Veda as Purushottama' [15.18] is the subject of that, it is also to indicate that what is enjoined by 'Manmanā bhava' is worship of the Great Person.

Knowing is stated here? Not Bhakti — to this he says — 'Dhyānopāsanādiśabdavācyam' (Denotable by words like Dhyana, Upasana etc.). By the word 'adi', words like Bhakti, Seva etc. mentioned in respective Smritis are grasped.

Knowing is indeed qualified by words Dhyana and Upasana situated in the same context. Otherwise, due to unjustifiability of heavy and light option etc., there would be contingency of futility of injunction of Dhyana etc., this is the idea.

And seeing the beginning and conclusion with the interchange of 'Vidi' (knowing) and 'Upāsi' (worshipping), 'knowing is worship' — this is clearly established in Shariraka Bhashya etc.

Moreover, having said 'Should be seen, heard, reflected, meditated upon' [Bri. Up. 2.4.5, 4.5.6], repeating those very seeing etc., the Shruti repeats Nididhyasana by the word Vijnana — 'O Maitreyi, by seeing, hearing, reflecting, knowing the Self' [Bri. Up. 2.4.5].

Similarly by sentences like 'When He the higher and lower is seen' [Mun. Up. 2.2.8], seeing is not literally direct perception, due to unjustifiability of heavy and light option etc. indeed. Nor is that possible by difference of qualified person? Due to absence of regulator. Nor is imagining means-end relationship possible? Because of hearing direct means-ness equally for constant remembrance and seeing.

Therefore, since identity of meaning is absolutely necessary, and without metaphorical usage for one of them it is impossible; since useless metaphor is improper; and since by the word Smriti metaphor for perception does not establish excellence; but in the reverse, by ordaining clarity characterized by having same form as seeing, it is purposeful.

Smriti qualified by clarity intended by elaboration like 'Knowable by dream-intellect' etc. is alone enjoined by 'When He is seen', 'Having perceived Him' [Katha 1.3.15], 'Should be seen' [Bri. Up. 2.4.5] etc. — with this intention he says — 'Darśanasamānākāram' (Having the same form as seeing).

'Smṛtisantānam' — by which memory is extended wherein, or extension of memory wherein — by this derivation neuter gender should be known here. Then it means one-pointedness of mind. By that, through the knowledge rooted in it, uninterruptedness like a stream of oil is indicated.

Or knowing of general form is the 'other-word-meaning' (bahuvrihi) here. There in the reading 'Vedanam', that itself is the qualified.

But in the reading 'Vedanadhyānopāsanādi', since 'Smṛtisantāna' is the qualified, to show it is of the nature of Bhakti he says — 'Atyarthapriyam' (Exceedingly dear). Here means at the time of teaching direct means to liberation.

Although enjoined in Vedanta, since it was unknown to Arjuna, towards him 'Manmanā bhava' is indeed an injunction, he says — 'Vidhīyate'.

He states the meaning of the word 'Madbhakta' — 'Atyarthamatpriyaḥ' (Exceedingly dear to Me). He for whom I am the object of exceeding love is here 'Atyarthamatpriyaḥ'. For 'I am exceedingly dear to the knower' [7.17] was said indeed.

Intending the distinction of the duty to be enjoined, he states qualification in the agent — 'Atyarthamatpriyatvena niratiśayapriyām'.

By both 'Madyājī' and 'Māṃ namaskuru', by indicating the principal category, the connection with intimate accessories is implied, to show this he says — 'Tatrāpi'. To remove the perception of unintended Jyotistoma etc. by 'Yaji', he reminds of the root's power — 'Yajanaṃ pūjanam'.

He states the resultant — 'Atyarthapriya'. To indicate conformity with nature by entry of Bhakti? To establish the essence-ness, he reminds of the process enjoined by Divine Scriptures etc. grasping the essential meaning — 'Ārādhanaṃ hi' (For worship is).

To culminate in specific mental modification he says — 'Namo namanam' (Namas is bowing). By this reference to mere prostration is refuted. For threefold bowing is taught in scriptures.

He states the intention qualified by connection with the word 'Madbhakta' — 'Mayi'. Due to contemplation that the self and whatever belongs to self is God's alone, there is excessive bowing/humility.

'Evaṃ vartamānaḥ' — by this mere restatement of being exceedingly dear etc. is intended? Not basing on oneself to the exclusion of that; by emphasis 'immediate' is intended.

'Satyam' is adjective to promise? Not statement of what is promised, he says — 'Etat'. He refutes the unintended meaning of the prefix concerning lack of motion as in 'O Vastoshpati, acknowledge us' [Rik Sam. 5.4.21.1] — 'Pratijñāṃ karomi' (I make a promise).

'Sky may fall, earth may shatter, Himalayas may crumble. Ocean may dry up, O Krishna, My word shall not be in vain' — according to such words of the Lord, he states what is intended — 'Nopacchandanamātram' (Not mere coaxing). Here you should not suspect eulogy in the form of enticement by pleasant words, this is the meaning.

For one existing thus, proposing the door characterized by His love in attainment of Himself, the doubt of coaxing is removed by 'Priyo'si me', he says — 'Yatastvam'.

Treating the state of Knower though to be achieved as achieved, 'Priyo'si' is statement of its fruit, with this intention 'For I am exceedingly dear to the knower' [7.17] — thus generally the previously stated cause is grasped. By this the reference of the word 'Bhūyaḥ' to the stated meaning is shown.

To remove the doubt of impossibility of what was said, following worldly observation and God's intention, he states the meaning of the taken word — 'Yasya'. He states the resultant — 'Iti tadviyogam'.

He connects the meaning of reason-sentence with the result — 'Ataḥ satyam'. 'Pratijñātam' is past participle in abstract sense.

भगवत्प्राप्ति के लिए आवश्यक चार गुणों को बताकर? भगवान् श्रीकृष्ण अर्जुन को आश्वासन देते हैं? तुम मुझे प्राप्त होगे। जब कभी तत्त्वज्ञान के सिद्धांत को संक्षेप में ही कहा जाता है? तब वह इतना सरल प्रतीत होता है कि सामान्य विद्यार्थीगण उसे गम्भीरता से समझने का प्रयत्न नहीं करते अथवा उसकी सर्वथा उपेक्षा कर देते हैं। इस प्रकार की त्रुटि का परिहार करने के लिए भगवान् श्रीकृष्ण पुन विशेष बल देकर कहते हैं? मैं तुम्हें सत्य वचन देता हूँ।बारम्बार उपदेश देने का कारण यह है कि तुम मेरे प्रिय हो। आध्यात्मिक उपदेश देने में प्रेम की भावना ही समीचीन उद्देश्य है। शिष्य के प्रति प्रेम न होने पर? गुरु के उपदेश में न प्रेरणा होती है और न आनन्द। एक व्यावसायिक अध्यापक तो केवल वेतनभोगी होता है। ऐसा अध्यापक न अपने विद्यार्थी वर्ग को न प्रेरणा दे सकता है और न स्वयं अपने हृदय में कृतार्थता का आनन्द अनुभव कर सकता है? जो कि अध्यापन का वास्तविक पुरस्कार है।किंचित परिवर्तन के साथ यह श्लोक इसके पूर्व भी एक अध्याय में आ चुका है। यहाँ भगवान् स्पष्ट घोषणा करते हैं कि वे विशुद्ध सत्य का ही प्रतिपादन कर रहे हैं।मन्मना भव मन का कार्य संकल्प करना है। अत इसका अर्थ है तुम अपने मन के द्वारा मेरी प्राप्ति का ही संकल्प करो।मद्भक्त ईश्वर की प्राप्ति का संकल्प केवल संकल्प की अवस्था में ही नहीं रह जाना चाहिए। इस संकल्प को निश्चयात्मक भक्ति में परिवर्तित करने की आवश्यकता होती है अत तुम मेरे भक्त बनो।मद्याजी भक्ति प्रेमस्वरूप है। और जहाँ प्रेम होता है वहाँ पूजा का होना स्वाभाविक है। ईश्वर जगत् का कारण होने से सम्पूर्ण जगत् में व्याप्त है। इसलिए ईश्वर की पूजा का अर्थ है जगत् की निस्वार्थ भाव से सेवा करना। भगवान् श्रीकृष्ण यही उपदेश देते हुए कहते हैं? तुम मद्याजी अर्थात् मेरे,पूजक बनो।मां नमस्कुरु गर्व और अभिमान से युक्त पुरुष किसी को विनम्र भाव से प्रणाम नहीं कर सकता है। मुझे नमस्कार करो इस उपदेश का अभिप्राय कर्तृत्वादि अहंकार का त्याग करने से है।परमात्मा के गुणों को सम्पादित करने के लिए साधक में नम्रता? श्रद्धा? भक्ति जैसे गुणों का प्रचुरता होनी चाहिए। जल के समान ही ज्ञान का प्रवाह ऊंची सतह से नीची सतह की ओर बढ़ता है। इस श्लोक में वर्णित भक्ति से सम्पन्न कोई भी साधक भगवत्प्राप्ति का अधिकारी बन सकता है।तुम मुझे प्राप्त होगे यह भगवान् श्रीकृष्ण का सत्य आश्वासन है। श्री शंकराचार्य जी कहते हैं? कर्मयोग की साधना का परम रहस्य ईश्वरार्पण बुद्धि है। उस साधना के विषय का उपसंहार करने के पश्चात्? अब कर्मयोग के फलभूत आत्मदर्शन का वर्णन करना शेष है? जो समस्त उपनिषदों का सार है? अत भगवान् कहते हैं

He states that very thing — 'Manmanā bhava'. 'Manmanā bhava' — in Me, Lord Vasudeva, is whose mind, be 'Manmanā'; always think of Me.

By hatred Kamsa, Shishupala etc. were also so, therefore He says — 'Madbhaktaḥ' — attached to Me by love; by passion for Me, always make mind have Me as object, this is enjoined.

By what will passion for You come about? To this He says — 'Madyājī' — whose habit is to sacrifice to, worship Me, be always devoted to My worship. In the absence of worship materials, 'Māṃ namaskuru' — worship by bowing down with body, speech and mind. And this is an indicator of other Bhagavata Dharmas also like Archana, Vandana etc.

And so it is said in Srimad Bhagavata — 'Hearing, chanting of Vishnu, remembrance, service of feet. Worship, bowing, servitude, friendship, self-surrender. Thus by man offered to Vishnu if nine-fold Bhakti. Is done unto the Lord directly/surely, I consider that best studied'. And this is explained in detail in Bhakti-rasayana.

Thus always by performance of Bhagavata Dharma, by generation of passion for Me, being 'Manmanā', 'Mām' — Lord Vasudeva alone — 'eṣyasi' — you will attain, by My knowledge generated by Vedanta sentences. And you do not doubt here. 'Satyam' — truly — to you 'pratijāne' — I make a true promise in this matter. Since 'priyo'si me'. Deceiving a dear one is improper indeed, this is the idea. 'Satyam te' — upon the end of Prarabdha Karma you will attain Me — or thus. Compared to restatement, the purpose of strengthening faith explained first is better indeed.

By this what was said before — 'From whom is the activity of beings, by whom all this is pervaded. Worshipping Him by one's own duty, a man attains perfection' — that is explained, by revealing Lordship through the word 'Mat'.

He states that very thing—with "Be My-minded" (manmana bhava). He whose mind is fixed on "Me" (mayi), Lord Vasudeva, is "My-minded"; be such; always think of Me. Since Kamsa, Shishupala, and others were also like that [thinking of Him] through hatred, He says [next]—"My devotee" (madbhaktah).

[Meaning] attached to Me through love; "make your mind always have Me as its object through attachment to Me"—this is ordained. "By what means can attachment to You arise?"—To this He says—"My worshipper" (madyaji). He whose nature is to sacrifice to, i.e., worship, Me is "My worshipper"; be always intent on My worship. But in the absence of materials for worship, "bow down to Me" (mam namaskuru); propitiate Me by humbling yourself with body, speech, and mind.

And this is an implication for other Bhagavata Dharmas (duties of devotion) like worshipping (archana), saluting (vandana), etc. And so it is said in Srimad Bhagavatam: "Hearing, chanting about Vishnu, remembering, serving His feet, worshiping, bowing, servitude, friendship, and self-surrender—if devotion characterized by these nine marks is offered to Vishnu by a person... I consider that to be the best learning."

And this has been explained in detail in [my work] 'Bhakti-rasayana'. Thus, by always practicing the Bhagavata Dharma, through the arising of attachment to Me, being My-minded, you shall "come to" (eshyasi), i.e., attain, "Me" (mam) alone, Lord Vasudeva, through the knowledge of Me generated by Vedanta sentences.

And do not doubt this. "Truly" (satyam), i.e., accurately, "I promise to you" (pratijane), i.e., I make a true vow regarding this matter. "Because you are dear to Me" (priyo'si me). The idea is that deceiving a dear one is indeed not proper.

Or [it means]: "Truly" [I promise] "to you" (te) that when your Prarabdha karma ends, you will come to Me. Compared to [treating it as] a restatement, the first explanation alone is better, having the purpose of strengthening faith. By this, what was said earlier—"From whom is the activity of beings, by whom all this is pervaded; by worshipping Him through one's own duty, a man finds perfection"—that has been explained, because by the word "Me" [in this verse], His Lordship is revealed.

'Manmanāḥ bhava' — be Maccitta.

'Madbhaktaḥ bhava' — be Madbhajana.

'Madyājī' — be Madyajanashila.

'Māṃ namaskuru' — do Namaskara also to Me.

There thus existing — having means, ends and purpose dedicated to Vasudeva alone — 'māmeva eṣyasi' — you will come to Me alone.

'Satyaṃ te' — to you — 'pratijāne'? I make a true promise — in this matter, this is the meaning; yatah 'priyaḥ asi me'.

To explain — 'Manmanā'. O Partha, undoubtedly knowable by all Vedanta, ocean of affection for His refugees, situated in the action of your charioteership — 'Fix mind on Me alone' [12.8] contemplating the oneness of meaning with this previous sentence; 'Manmanā eva'? 'Madbhakta eva'? 'Madyājī eva' — thus be solely devoted to Me who am the meaning of the three Kandas (sections of Veda).

The emphasis 'eva' also is to be connected with each here? And that is applied as before to prevent worship of others etc. This being so, 'Māmevaiṣyasi' — thus I promise 'Satyam'; because you are dear to Me.

For deceiving the object of love later is not proper, therefore the main path of Bhakti is taught, as before.

The purport of this sentence is: Knowing the immutability of the Lord's promise, and understanding the inevitable fruit of liberation from devotion to the Lord, one should become solely devoted to the Lord.

Having concluded the ultimate secret of Karma Yoga, which is surrender to God, now it is to be stated that the fruit of Karma Yoga is right knowledge, which is the essence of all Vedanta. He says --

Restating what has passed, he states the purport of the subsequent verse — 'Karmayoga'. By the qualification 'Dharma', he prevents permission for Adharma — 'Dharma'. For the abandon-ability of Dharma and Adharma by the seeker of liberation established in knowledge, he cites Shruti and Smriti — 'Nāvirata'. He states the purport of 'Māmekam' etc. — 'Na matto'nyat' (Not other than Me). Although Arjuna being a Kshatriya has no primary qualification for establishment in knowledge through stated Sannyasa, still keeping him in front, intending to teach it for qualified persons, intending non-contradiction he says — 'Ahaṃ tu'. He aligns the sentence of the tenth [chapter/canto?] with the stated meaning — 'Uktañca'. Since God is your protector through removal of your bondage, there is no room for grief for you, he says — 'Ataḥ'.

The word 'cha' (and) is also to be connected with each of these, and it serves to prevent devotion to others, etc., as before.

Being so, you will come to Me alone — I promise this, for you are dear to Me. For, deception is not fit in the case of the object of affection, thus the primary path of devotion is taught, as before.

मन्मनाः with mind fixed on Me? भव be? मद्भक्तः devoted to Me? मद्याजी sacrifice to Me? माम् to Me? नमस्कुरु bow down? माम् to Me? एव even? एष्यसि (thou) shalt come? सत्यम् truth? ते to thee? प्रतिजाने (I) promise? प्रियः dear? असि (thou) art? मे of Me.Commentary Develop onepointedness of mind. Fix thy thought on Me. If the mind wanders bring it again and again to the centre or point or object of meditation? through constant practice. Offer all thy actions to Me. Let thy tongue utter My name. Let thy hands work for Me. Let thy feet move for Me. Let all thy actions be for Me. Give up hatred towards any living creature. Bow down to Me. Then thou wilt attain Me.The Lord gives Arjuna His definite word of promise or solemn declaration. Having received My grace thou wilt gain complete knowledge of Me and that in itself will indeed lead to thy absorption into My Being.O Arjuna? looking up to Me alone as thy aim and the sole refuge? thou shalt assuredly come to,Me.Have faith in the words of the Lord and make a solemn promise. Take the Lord as your sole refuge. You will attain final emancipation.The secret of devotion is to take the Lord as your sole refuge. In the next verse the Lord proceeds to speak of the gist of selfsurrender. (Cf.IX.34XII.8)

Bhava manmana, have your mind fixed on Me; be mad-bhaktah, My devotee; be a madyaji,sacrificer to Me, be engaged in sacrifices to Me; namaskuru, bow down; mam, to Me. Offer ever your salutations to Me alone. Continuing thus in them, by surrendering all ends, means and needs to Vasudeva only, esyasi, you will come; mam, to Me; eva, alone. (This) satyam, truth: do I pratijane, promise; te, to you, i.e. in this matter I make this true promise. For, asi, you are; priyah, dear; me, to Me.
The idea conveyed by the passage is: Having thus understood that the Lord is true in His pormise, and knowing for certain that liberation is the unfailing result of devotion to the Lord, one should have dedication to God as his only supreme goal.
Having summed up surrender to God as the highest secret of steadiness in Karma-yoga, there-after, with the idea that complete realization, which is the fruit of adherence to Karma-yoga and which has been enjoined in all the Upanisads, has to be spoken about, the Lord says:

What is enjoined in Vedanta texts such as 'I know the Great Person of the radiance of the sun, who is beyond this Prakrti. Knowing Him thus, one becomes here immortal; there is no path for immortality' (Sve. U., 3.8); what is designated by words such as knowledge (Vedanta), meditation (Dhyana) and worship (Upasana); what is of the form of direct perception (Darsana) having the character of continuous succession of memory of a surpassingly loving nature to the worshipped - it is this that is enjoined herein by the words 'Focus your mind on Me,' 'Be My devotee.' It means, be one to whom I am incomparably dear. Since I am the object of superabundant love, meditate on Me, i.e., practise the succession of memory of unsurpassed love of Me. Such is the meaning. Be My worshipper (yaji). Here also the expression, 'Be My devotee' is applicable. Yajna is worship. Worship Me as one exceedingly dear to you. Worship (Aradhana) is complete subservience to the Lord. Prostrate before Me. Prostration means bowing down. The meaning is: Bow down humbly before Me with great love.
Renouncing thus all ego-centredness, you shall come to Me. I make this solemn promise to you. Do not take it as a mere flattery. For you are dear to Me. It has been already stated, 'For I am inexpressibly dear to the man of knowledge and dear is he to Me' (7.17). He in whom there is surpassing love for Me, I hold him also as surpassingly dear to Me. Conseently, not being able to bear separation from him, I myself will enable him to attain Me. It is this truth alone that has been solemnly declared to you in the expression that 'you shall come to Me alone.'