Bhagavad Gita - Chapter 18 - Shloka (Verse) 68

भक्तिं मयि परां कृत्वा -- जो मेरेमें पराभक्ति करके इस गीताको कहता है। इसका तात्पर्य है कि जो रुपये? मानबड़ाई? भेंटपूजा? आदरसत्कार आदि किसी भी वस्तुके लिये नहीं कहता? प्रत्युत भगवान्में भक्ति हो जाय? भगवद्भावोंका मनन हो जाय? इन भावोंका प्रचार हो जाय? इनकी आवृत्ति हो जाय? सुनकर लोगोंका दुःख? जलन? सन्ताप आदि दूर हो जाय? सन्ताप आदि दूर हो जाय? सबका कल्याण हो जाय -- ऐसे उद्देश्यसे कहता है। इस प्रकार भगवान्की भक्तिका उद्देश्य रखकर कहना ही परमभक्ति करते कहना है।इसी अध्यायके चौवनवें श्लोकमें कही गयी पराभक्तिमें अन्तर है। वहाँ मदभक्तिं लभते पराम् पदोंसे कहा गया है कि ब्रह्मभूत होनेके बाद सांख्ययोगी पराभक्तिको प्राप्त हो जाता है अर्थात् भगवान्से जो अनादिकालका सम्बन्ध है? उसकी स्मृति हो जाती है। परन्तु यहाँ सांसारिक मानबड़ाई आदि किसीकी भी किञ्चिन्मात्र कामना न रखकर केवल भगवद्भक्तिकी? भगवत्प्रेमकी अभिलाषा रखना पराभक्ति है? इसलिये यहाँ भक्तिं मयि परां कृत्वामेरेमें पराभक्ति करके -- ऐसा कहा गया है।य इदं परमं गुह्यम् -- इन पदोंसे पूरी गीताका परमगुह्य संवाद लेना चाहिये? जो कि गीताग्रन्थ कहलाता है। परमं गुह्यम् पदोंमें ही गुह्य? गुह्यतर? गुह्यतम और सर्वगुह्यतम -- ये सब बातें आ जाती हैं।मद्भक्तेष्वभिधास्यति -- जिसकी भगवान् और उनके वचनोंमें पूज्यबुद्धि है? आदरबुद्धि है? श्रद्धाविश्वास है और सुनना चाहता है? वह भक्त हो गया। ऐसे मेरे भक्तोंमें जो इस संवादको कहेगा? वह मेरेको प्राप्त होगा।पीछेके श्लोकमें नाभक्ताय पदमें एकवचन दिया और यहाँ भद्भक्तेषु पदमें बहुवचन दिया। इसका तात्पर्य है कि जहाँ बहुतसेश्रोता सुनते हों? वहाँ पहले बताये दोषोंवाला कोई व्यक्ति बैठा हो तो वक्ताके लिये पहले कहा निषेध लागू नहीं पड़ेगा क्योंकि वक्ता केवल उस (दोषी) व्यक्तिको गीता सुनाता ही नहीं। जैसे कोई कबूतरोंको अनाजके दाने डालता है और कबूतर दाने चुगते हैं। यदि उनमें कोई कौआ आकर दाने चुगने लग जाय तो उसको उड़ाया थोड़े ही जा सकता है क्योंकि दाना डालनेवालेका लक्ष्य कबूतरोंको दाना डालना ही रहता है? कौओंको नहीं ऐसे ही कोई गीताका प्रवचन कर रहा है और उस प्रवचनको सुननेके लिये बीचमें कोई नया व्यक्ति आ जाय अथवा कोई उठकर चल दे तो वक्ताका ध्यान उसकी तरफ नहीं रहता। वक्ताका ध्यान तो सुननेवाले लोगोंकी तरफ होता है और उन्हींको वह सुनाता है।मामेवैष्यत्यसंशयः -- अगर गीता सुनानेवालेका केवल मेरा ही उद्देश्य होगा तो वह मेरेको प्राप्त हो जायगा? इसमें कोई सन्देहकी बात नहीं है। कारण कि गीताकी यह एक विचित्र कला है कि मनुष्य अपने स्वाभाविक कर्मोंसे भी परमात्माका निष्कामभावपूर्वक पूजन करता हुआ परमात्माको प्राप्त हो जाता है (18। 46)? और जो खानापीना? शौचस्नान आदि शारीरिक कार्योंको भी भगवान्के अर्पण कर देता है? वह भी शुभअशुभ फलरूप कर्मबन्धनसे मुक्त होकर भगवान्को प्राप्त हो जाता है (9। 2728)। तो फिर जो केवल भगवान्की भक्तिका लक्ष्य करके गीताका प्रचार करता है? वह भगवान्को प्राप्त हो जाय? इसमें कहना ही क्या है

अब इस शास्त्रपरम्पराको चलानेवालोंके लिये फल बतलाते हैं --, जो मनुष्य? परम कल्याण जिसका फल है ऐसे इस उपर्युक्त कृष्णार्जुनसंवादरूप अत्यन्त गोप्य गीताग्रन्थको मुझमें भक्ति रखनेवाले भक्तोंमें सुनावेगा -- ग्रन्थरूपसे या अर्थरूपसे स्थापित करेगा? अर्थात् जैसे मैंने तुझे सुनाया है वैसे ही सुनावेगा -- यहाँ भक्तिका पुनः ग्रहण होनेसे यह पाया जाता है कि मनुष्य केवल भगवान्की भक्तिसे ही शास्त्र प्रदानका पात्र हो जाता है। कैसे सुनावेगा सो बतलाते हैं। मुझमें पराभक्ति करके? अर्थात् परमगुरु भगवान्की मैं यह सेवा करता हूँ ऐसा समझकर? ( जो इसे सुनावेगा ) उसका यह फल है कि वह मुझे ही प्राप्त हो जायगा अर्थात् निःसंदेह मुक्त हो जायगा -- इसमें संशय नहीं,करना चाहिये।

He shows the engagement of the subsequent verse for the propagation of scripture tradition — 'Sampradāyasya'. By 'Yaḥ', the teacher is indicated. Supremacy of the book is being means to unsurpassed human goal, he says — 'Paramam'. Its secrecy is due to having secret meaning as subject.

He gives an example for establishing the stated dialogue by text and meaning in devotees — 'Yathā'. In Me, Lord Vasudeva? In you the exclusive devotee as the book was established by Me by meaning; so among My devotees in others also he who will establish this book, his is this fruit — this is the connection later.

By 'Na abhaktāya', since Bhakti is stated as qualification of the officer, taking Bhakti again in 'Madbhakteṣu' is meaningless — doubting thus he says — 'Bhaktiḥ'. Absence of auxiliaries like service etc. is the meaning of the word 'Kevala' (mere). Although indicated by the word 'Mātra', still clarified by 'Itara', so there is no contradiction.

He acts out the mode of speaking preceded by question — 'Katham' etc. He reveals the mode of doing devotion to God — 'Bhagavataḥ'. He supplies the expected of the word 'Yat' — 'Tasya'. Taking the construction 'Māmeṣyatyeva' (Will come to Me alone), he explains — 'Mucyata eva' (Is liberated indeed).

Thus having stated the rule of tradition, He states the fruit of its agent — 'Yaḥ'. This stated book of form of dialogue between Keshava and Arjuna. The reading 'Idam' (neuter) is not to be respected as not explained by Acharyas.

Who this — being for liberation 'paramam' — excellent, 'guhyam' — secret — due to having secret meaning as subject; 'madbhakteṣu' — among those having devotion to Me — which teacher 'abhidhāsyati' — will teach by text and meaning.

Just as in you, eternally devoted to Me, Vasudeva, it was established by Me by text and meaning, so among My devotees he who will establish this book; he 'bhaktiṃ mayi parāṃ kṛtvā' — 'Service of the Lord, the Supreme Guru, is being done by me' doing thus — 'māmevaiṣyasi' — not another. He will be liberated indeed, this is the meaning. Here doubt should not be made.

'Madbhakteṣu' — taking Bhakti here again — by mere devotion one becomes fit for scripture tradition — this is understood. 'Bhaktiṃ parām' doing non-dual worship — this explanation was not given by Acharyas thinking that for one proceeding to state the fruit of devotion characterized by giving Gita scripture, stating the fruit of another devotion is inappropriate.

Thus having stated the rule of tradition, He states the fruit of the tradition-maker — 'Ya idam'.

'Idaṃ paramaṃ guhyam' he who devoid of devotion, seeking honor, worship etc., will speak among My devotees, he too 'tata eva' (by that very) merit, having done 'parāṃ bhaktim' — worship characterized by non-duality — in Me the Supreme Lord of essence of Consciousness, obtaining regard therein and practicing that, 'māmevaiṣyasi' — will obtain liberation, this is the meaning.

'Asaṃśayaḥ' — there is no doubt here. For it is remembered of Ajamila etc., even though devoid of scent of devotion, calling by name Narayana indicated for son out of affection, by the Lord pleased by that much alone good state was given; what to say of one who by speech propounds such great secret of scripture, his accomplishment of purpose through sequence of attaining devotion etc. will happen, thus.

Idaṃ paramaṃ guhyam (This supreme secret) whoever 'abhidhāsyati' (will speak) — explain — among My devotees;

he, having done supreme devotion to Me, will come to Me alone; there is no doubt in this.

He states the fruit of the teacher of Gita scripture to My devotees devoid of these faults — 'Yaḥ'.

'Madbhakteṣvabhidhāsyati' — whoever will speak to My devotees; he does supreme devotion to Me.

Thence becoming free from doubt, he attains Me alone, this is the meaning.

Now, the necessity of speaking to specific qualified persons and the culmination of speaking to them in the fruit named liberation is stated — by the verse 'Ya idam'.

By 'Madbhakteṣu' alone, defects like non-austerity etc. are driven far away; because for those of steady mind that is impossible.

By 'Should make four Varnas hear' [M.Bh. 12.327.48] — by this much 'should speak to all' — among them My devotees alone are qualified for hearing, this is what is said.

Here 'Abhidhāsyati' — means up to making them hear the meaning, he says — 'Vyākhyāsyati' (Will explain).

Due to force of the relative pronoun 'yat', 'saḥ' (he) is supplied.

Explaining to the worthy also, entered into the category of Karma Yoga etc. or sprout of Bhakti Yoga, generates supreme devotion, therefore 'Bhaktiṃ mayi parāṃ kṛtvā' is said.

By the emphasis 'Māmeva' (Me alone), 'I do not generate attachment to trivial fruits for the expounder of My Gita' — this is intended.

He states the result — 'Na tatra saṃśayaḥ'.

'Asaṃśayaḥ' — doubt itself is negated.

भगवान् श्रीकृष्ण इस विचाराधीन श्लोक में ज्ञान प्रदाता आचार्य की स्तुति करते हैं। जो आचार्य गीतोपदिष्ट ज्ञान की यथार्थ व्याख्या करके श्रोतृ वर्ग को श्रीकृष्ण की जीवन पद्धति में प्रवृत्त कर सकता है? वही श्रेष्ठ उपदेष्टा है। आन्तरिक हो या बाह्य? अवगुण का नाश करो। यही भगवान् श्रीकृष्ण का प्रमुख सिद्धांत है। ऐसे शक्तिशाली सिद्धांत पर निर्मित संस्कृति का प्रचार करने के लिए केवल पाण्डित्य ही पर्याप्त नहीं? वरन् उस आचार्य में श्रीकृष्ण की क्षमता भी आवश्यक है। इसलिए वे श्रेष्ठ आचार्य को गौरवान्वित करते हैं। जिन साधकों में सम्पूर्ण और शक्तिशाली जीवन जीने की आध्यात्मिक पिपासा है? उन्हें भगवद्गीता विशेष आकर्षक और अर्थवान् प्रतीत होती है। अत? यहाँ कहते हैं? इस परम गुह्य ज्ञान का उपदेश ऐसे भक्तों को देना चाहिए। भक्ति का अर्थ है आदर्श के साथ तादात्म्य। जो भक्तगण गीतोपदिष्ट जीवन पद्धति के साथ तादात्म्य स्थापित करके तदनुसार अपना जीवन निर्मित कर सकते हैं? वे इस ज्ञान के अधिकारी हैं।यदि शिष्य साधन भक्ति से युक्त होना चाहिए तो गुरु को परम भक्त अर्थात् पराभक्ति से युक्त होना आवश्यक है। ऐसा ब्रह्मनिष्ठ आचार्य जो योग्य शिष्यों को यथार्थ ज्ञान प्रदान करता है? वह? निसन्देह? मुझे प्राप्त होता है।एक सुशिक्षित पुरुष अपनी कृतज्ञता की भावना के कारण स्वयं को ज्ञान की देवी का ऋणी अनुभव करता है। वस्तुत? हमारी संस्कृति में इसे ऋषि ऋण कहा गया है। इस ऋण से मुक्त होने के लिए हमें ऋषियों के उपदेश का अध्ययन तदनुसार आचरण एवं ग्रहण किये ज्ञान का अध्यापन करना चाहिए। यह हमारा कर्तव्य है।दर्शन ही प्रत्येक संस्कृति का अधिष्ठान होता है। हिन्दू संस्कृति का पुनरुत्थान एवं गौरवमय पुनर्प्रतिष्ठान तभी संभव होगा? जब उपनिषदों से प्रतिपादित तत्त्वज्ञान के द्वारा वह पोषित की जायेगी। हमारी संस्कृति के जनक? महान् ऋषिगण इस रहस्य को जानते थे। इसलिए उन्होंने अपने शिष्यों से इस ज्ञान का प्रचार करने के लिए सदैव आग्रह किया है। केवल इसी माध्यम से सामान्य जनों के हृदय को ज्ञानालोक से आलोकित किया जा सकता है। संस्कृति की उन्नति का भी यही प्रमुख साधन है।यदि कोई विद्यार्थी इस ज्ञान और संस्कृति का अल्पांश भी समझता है? परन्तु उसका प्रसार करने का प्रयत्न नहीं करता है? तो इसका अर्थ यह हुआ कि उसमें न बुद्धि की गतिशीलता है और न प्रेरणा की तरलता। परन्तु जो पुरुष गीता के सिद्धांतों का उपदेश देने में समर्थ है? उसका यहाँ अभिनन्दन करते हैं और उसे सर्वोच्च पुरस्कार का आश्वासन देते है कि वह? निसन्देह? मुझे प्राप्त होगा।

From 'Ya idam' etc. up to 'Dhananjaya'.

'Bhaktim' — this indeed is doing devotion to Me that describing this among devotees.

'Abhidhāsyati' — with directness, by the process stated in scripture, 'dhāsyati' — will distribute [who]; he attains state of being absorbed in Me — this is an injunction indeed, not eulogy (Arthavada).

Similarly elsewhere.

Thus having stated the rule of tradition, He states the fruit of its agent — 'Ya idam'. Who — the promoter of tradition — this book of the form of dialogue between us two. 'Paramam' — means to unsurpassed human goal; 'guhyam' — due to having secret meaning, (not?) to be revealed everywhere; daily 'madbhakteṣu' — among those attached to Me, Lord Vasudeva — 'abhidhāsyati' — thoroughly by text and meaning 'dhāsyati' — will establish.

By taking Bhakti again, fitness even of one devoid of the aforementioned three qualifications by mere devotion to God is indicated. How will he speak, to that He says — 'Bhaktim'.

'Bhaktiṃ mayi parāṃ kṛtvā' — 'This service of the Lord, the Supreme Guru, is indeed being done by me' — doing thus, determining, he who will speak; he 'māmevaiṣyasi' — will come to Me, Lord Vasudeva indeed, soon through liberation; and from Samsara — here doubt should not be made.

Or 'having done supreme devotion to Me, becoming asamsaya — free from doubt — will come to Me indeed' — or 'will come to Me alone, not to another' — thus literal meaning itself should be applied.

Thus 'to those with these faults it should not be spoken' and 'to those without these faults it should certainly be spoken' — stating the fruit of this instruction He says — 'Ya idam'.

Whosoever rare one filled with the essence of devotion to Me, this supreme most excellent secret spoken in the previous verse, 'madbhakteṣu' — among those devoid of aforementioned faults and well-endowed with those qualities — 'abhidhāsyati' — will speak; listener and speaker by hearing this becoming 'asaṃśayaḥ' — free from doubt — doing 'parām' — most excellent aforementioned — devotion in Me, 'māmeva eṣyati' — will attain, this is the meaning.

Who this stated supreme — having purpose of supreme beatitude — book of form of dialogue of Keshava and Arjuna, secret — most hidden — 'madbhakteṣu' — among those having devotion to Me — 'abhidhāsyati' — will speak, will establish by text and meaning, this is the meaning; as by Me in you.

By taking Bhakti again, it is understood that by mere devotion alone one becomes fit for scripture tradition.

How will he speak? It is stated — 'Bhaktiṃ mayi parāṃ kṛtvā' — 'Service of the Lord, Supreme Guru Achyuta is being done by me' doing thus, this is the meaning.

Its fruit is this — 'Māmeva eṣyati' — is liberated indeed. 'Asaṃśayaḥ' — doubt should not be made here.

Moreover —

Devoid of these faults are My devotees alone, not others; so He states the fruit in giving to them — 'Ya idam'.

'Madbhakteṣu abhidhāsyati' [who will speak among My devotees], he 'māmeva eṣyati' [will attain Me alone].

यः who? इमम् this? परमम् supreme? गुह्यम् secret? मद्भक्तेषु in My devotees? अभिधास्यति shall declare? भक्तिम् devotion? मयि in Me? पराम् supreme? कृत्वा having done? माम् to Me? एव even? एष्यति shall come? असंशयः doubtless.Commentary This supreme secret The teachings of the Gita as taught above in the form of a dialogue between Lord Krishna and Arjuna. Why is it called a supreme secret Because it helps one to attain immortality or freedom from the whell of birth and death.He alone? who has devotion? is alified to receive the teachings of the Gita.Teach with the faith that he is thus doing service to the Lord? the Supreme Teacher.Doubtless may also mean freedom from doubts.

Yah, he who; abhi-dhasyati, will speak of, i.e., will present with the help of the text and its meaning, as I have done to you; imam, this; paramam, highest-that which has Liberation as its purpose; guhyam, secret, as spoken of above-(i.e.) the text in the form of a conversation between Kesava and Arjuna; madbhaktesu, to My devotees-. How will present? This is being stated: Krtva, entertaining; param, supreme; bhaktim, devotion; mayi, to Me, i.e., entertainting an idea thus-'A service is being rendered by me to the Lord who is the supreme Teacher'-. Tho him comes this result: esyati, he will reach; mam, Me; eva, alone. He is certainly freed. No doubt should be entertained in this regard.
By the repetition of (the word) bhakti (devotion) [In the word madbhaktesu.], it is understood that one becomes fit for being taught (this) Scripture by virtue of devotion alone to Him.
Besides,

Whose expounds or elucidates this supreme mystery to My devotees, he, aciring supreme devotion towards Me, will reach Me only. There is no doubt about this.