Bhagavad Gita - Chapter 18 - Shloka (Verse) 72

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा -- एतत् शब्द अत्यन्त समीपका वाचक होता है और यहाँ अत्यन्त समीप इकहत्तरवाँ श्लोक है। उनहत्तरवेंसत्तरवें श्लोकोंमें जो गीताका प्रचार और अध्ययन करनेवालेकी महिमा कही है? उस प्रचार और अध्ययनका तो अर्जुनके सामने कोई प्रश्न ही नहीं था। इसलिये पीछेके (इकहत्तरवें) श्लोकका लक्ष्य करके भगवान् अर्जुनसे कहते हैं किमनुष्य श्रद्धापूर्वक और दोषदृष्टिरहित होकर गीता सुने -- यह बात तुमने ध्यानपूर्वक सुनी कि नहीं अर्थात् तुमने श्रद्धापूर्वक और दोषदृष्टिरहित होकर गीता सुनी कि नहींएकाग्रेण चेतसा कहनेका तात्पर्य है कि गीतामें भी जिस अत्यन्त गोपनीय रहस्यको अभी पहले चौंसठवें श्लोकमें कहनेकी प्रतिज्ञा की? सड़सठवें श्लोकमें इदं ते नातपस्काय कहकर निषेध किया और मेरे वचनोंमें जिसको मैंने परम वचन कहा? उस सर्वगुह्यतम शरणागतिकी बात (18। 66) को तुमने ध्यानपूर्वक सुना कि नहीं उसपर खयाल किया कि नहींकच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय -- भगवान् दूसरा प्रश्न करते हैं कि तुम्हारा अज्ञानसे उत्पन्न हुआ मोह नष्ट हुआ कि नहीं अगर मोह नष्ट हो गया तो तुमने मेरा उपदेश सुन लिया और अगर मोह नष्ट नहीं हुआ,तो तुमने मेरा यह रहस्यमय उपदेश एकाग्रतासे सुना ही नहीं क्योंकि यह एकदम पक्का नियम है कि जो दोषदृष्टिसे रहित होकर श्रद्धापूर्वक गीताके उपदेशको सुनता है? उसका मोह नष्ट हो ही जाता है।पार्थ सम्बोधन देकर भगवान् अपनेपनसे? बहुत प्यारसे पूछ रहे हैं कि तुम्हारा मोह नष्ट हुआ कि नहीं पहले अध्यायके पचीसवें श्लोकमें भी भगवान्ने अर्जुनको सुननेके उन्मुख करनेके लिये पार्थ सम्बोधन देकर सबसे प्रथम बोलना आरम्भ किया और कहा कि हे पार्थ युद्धके लिये इक्ट्ठे हुए इन कुटुम्बियोंको देखो। ऐसा कहनेका तात्पर्य यह था कि अर्जुनके अन्तःकरणमें छिपा हुआ जो कौटुम्बिक मोह है? वह जाग्रत् हो जाय और उस मोहसे छूटनेके लिये उनको चटपटी लग जाय? जिससे वे केवल मेरे सम्मुख होकर सुननेके लिये तत्पर हो जायँ। अब यहाँ उसी मोहके दूर होनेकी बातका उपसंहार करते हुए भगवान् पार्थ सम्बोधन देते हैं।धनञ्जय सम्बोधन देकर भगवान् कहते हैं कि तुम लौकिक धनको लेकर धनञ्जय (राजाओंके धनको जीतनेवाले) बने हो। अब इस वास्तविक तत्त्वरूप धनको प्राप्त करके अपने मोहका नाश कर लो और सच्चे अर्थोंमेंधनञ्जय बन जाओ। सम्बन्ध -- पूर्वश्लोकमें भगवान्ने जो प्रश्न किया था? उसका उत्तर अर्जुन आगेके श्लोकमें देते हैं।

इसके द्वारा आचार्यका या कर्तव्य प्रदर्शित किया जाता है? कि दूसरे उपायको स्वीकार करके किसी भी प्रकारसे? शिष्यको कृतार्थ करना चाहिये --, हे पार्थ क्या तूने मुझसे कहे हुए इस शास्त्रको एकाग्रचित्तसे सुना सुनकर बुद्धिमें स्थिर किया अथवा सुनाअनसुना कर दिया हे धनंजय क्या तेरा अज्ञानजनित मोह -- स्वाभाविक अविवेकताचित्तका मूढ़भाव सर्वथा नष्ट हो गया? जिसके लिये कि तेरा यह शास्त्रश्रवणविषयक परिश्रम और मेरा वक्तृत्वविषयक परिश्रम हुआ है।

By the teacher to the disciple, as long as there is ignorance, doubt, and error, so long instruction should be given in many ways — to show this the Lord asked Arjuna — thus he says 'Śiṣyasya'.

He reveals the intention of the Questioner — 'Tadagrahaṇe'.

If the disciple is unable to grasp what is said, then indifference towards him is proper for the teacher due to his dull intellect? Doubting thus he says — 'Yatnāntaram'.

'Kaccit' is in gentle questioning. He explains that very thing — 'Kimetat'.

The second 'Kim' word connects as an explanation of the former.

He analyzes the second question 'Kaccit' — 'Kiṃ pranaṣṭa'.

He shows the context of destruction of delusion — 'Yadartha'.

Making that effort, by all means the disciple should be made fulfilled — to show this duty of a teacher, 'If non-grasping of taught meaning is known I will make him grasp again by another means' — having this intention, wishing to know the disciple's grasping of scriptural meaning, He asks — 'Kaccit' — in the sense of praiseworthy question.

With one-pointed 'Cetasā' — mind — by you, this spoken by Me, has it been heard? Has your 'ajñānasaṃmohaḥ' — delusion caused by ignorance — by destruction of ignorance 'pranaṣṭaḥ' — excellently, by being opposed to re-arising, been destroyed? For which sake this effort of hearing scripture of yours and My effort of instruction was started.

Addressing as 'O Pārtha', He indicates 'This remover of womanly-nature grief and delusion has been heard by you with one-pointed mind'. If not heard by you, then it must be spoken by Me again; by the son of Pritha, the object of love, by you as long as it is not ascertained, so long it must be made to be heard by Me again — or this is the intention of the address.

By My command for redeeming the world, womanly natures grief and delusion were accepted by you; and the means of redeeming the world spoken by Me, this (scripture), having been heard by you with one-pointed mind, now abandoning those two manifest your own nature — therefore ask that — thus He indicates.

In the view of hidden intention — 'Dhananjaya at the end among heroes' [?] — addressing by his own name Dhananjaya mentioned here — 'Since for you who are My incarnation there is absence of delusion caused by ignorance, the ignorance-delusion accepted by My command for benefit of the world, has it been destroyed? The capacity to destroy delusion caused by ignorance belongs to My instruction' — thus He implies by 'Kaccit'.

Though being the Inner Controller of all and Omniscient, the Lord asks 'whether the disciple has attained knowledge or not' for teaching the world.

Otherwise, by the Lord who came Himself again and again to teach, like Nidagha, 'by Me this one must be made fulfilled even by hundred times instruction' — with this intention He says — 'Kaccit'.

'Kaccit' is in expressing desire. O Partha? This should be heard by you with one-pointed mind, should be understood by word and meaning — such is My desire, therefore I ask you 'has this been heard by you'.

Even having heard, your delusion caused by ignorance — error, of the form of idea of Self in non-Self, and idea of Adharma in one's own duty of war — that which is twofold, has it been destroyed?

Desiring the fruitfulness of My effort I ask you, this is the meaning.

This spoken by Me, O Partha, by you with attentive mind 'kaccit' (has it been) heard?

Your delusion of ignorance 'kaccit' destroyed — by which ignorance deluded you said 'I will not fight'?

In the non-arising of right understanding I shall teach again — with this intention He says — 'Kaccit'.

'Kaccit' is in the sense of question.

'Ajñānasaṃmohaḥ' — error caused by ignorance of Truth.

The rest is clear.

Now, even though knowing Arjuna's intention, the Lord, out of regard, to ensure non-forgetting, as if wishing to know the success of instruction, asks — 'Kaccit'.

'Etat' — since it extends to the meaning, 'heard' is the meaning.

Up to understanding, this spoken by Me, is it useless — with this intention is the word 'Etat', he says — 'Mayā kathitametat'.

'Ajñānasaṃmohaḥ kaccitpraṇaṣṭa' — this is inquiry into the fruit of hearing.

Delusory knowledge caused by ignorance is 'Ajñānasaṃmoha' here.

In the cross-reference of 'by which ignorance deluded' as 'Ajñānasaṃmoha', 'delusion generated by that ignorance' — such construction should be made.

गीताचार्य भगवान् श्रीकृष्ण यहाँ अर्जुन से प्रश्न पूछकर यह जानना चाहते हैं कि उनके उपदेश से वह कितना लाभान्वित हुआ है। यद्यपि उन्हें अपने उपदेश की अमोघता के प्रति कोई सन्देह नहीं था? तथापि वे किसी सफल चिकित्सक के समान? भवरोग से पीड़ित अर्जुन के ही प्रसन्न मुख से स्वास्थ्य लाभ की वार्ता सुनना चाहते हैं।क्या तुमने मेरे उपदेश को एकाग्र चित्त होकर सुना यह प्रश्न ही सूक्ष्म रूप से दर्शाता है कि यदि तुमने एकाग्रचित्त से वस्तुओं? व्यक्तियों और परिस्थितियों की कारण परम्परा का श्रवण किया होगा? तो इस ज्ञान को पूर्णतया समझा भी होगा। वेदान्त का अध्ययन हमारी दृष्टि को व्यापक और विशाल बनाता है। इस ज्ञान के प्रकाश में हम पूर्व परिचित जगत् को ही नवीन दृष्टिकोण से पहचानने लगते हैं। इस नवीन दृष्टि में जगत् की पूर्वपरिचित समस्त कुरूपताएं लुप्त हो जाती हैं।क्या तुम्हारा अज्ञान जनित संमोह नष्ट हो गया स्वस्वरूप के अज्ञान के कारण हमारे मन में अनेक मिथ्या धारणाएं दृढ़ हो जाती हैं। इन्हीं के कारण जगत् की ओर देखने का हमारा दृष्टिकोण विकृत हो जाता है और उस स्थिति में हमारे निर्णय भी त्रुटिपूर्ण सिद्ध होते हैं। अर्जुन इसी अज्ञानजनित संभ्रम से पीड़ित था? जिसका विस्तृत वर्णन गीता के प्रारम्भिक अध्यायों में किया गया है।शरीर के रक्षार्थ किसी विषाक्त या दूषित अंग का छेदन करना कोई अपराध नहीं है? वरन् वह शरीर के लिए जीवन प्रदायक वरदान है। सांस्कृतिक अधपतन के उस काल में कौरवों ने धर्म और संस्कृति के विरुद्ध शस्त्र उठाये थे। उस समय धर्म की रक्षा के लिए वीर अर्जुन का आह्वान किया गया था। परन्तु अज्ञानजनित संमोह के वशीभूत? अर्जुन सम्पूर्ण स्थिति का ही त्रुटिपूर्ण मूल्यांकन करके युद्ध से विरत होने लगा। इस भ्रम का कारण सत्य का अज्ञान था। यथार्थ ज्ञान से यह अज्ञान अपने सम्पूर्ण विकारों (विपरीत धारणाओं) के साथ तत्काल समाप्त हो जाता है। इसलिए? भगवान् श्रीकृष्ण के प्रश्न का औचित्य सिद्ध होता है।सत्य का ज्ञान मनुष्य की कर्म कुशलता के रूप में व्यक्त होता है और उसकी पूर्णता समाज की सेवा में ही है। यदि अर्जुन ने भगवान् के उपदेश को समझ लिया है? तो वह चुनौती का सामना करने में कदापि संकोच नहीं करेगा। यही भगवान् के मन का अकथित अभिप्राय प्रतीत होता है।भगवान् के प्रश्न का उत्तर देते हुए

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.

Until the rise of knowledge in the disciple, effort should be made by the compassionate Guru, thus to teach the duty of a Guru, and to indicate that there is absolutely no need for further instruction — He asks — 'Kaccit'. 'Kaccit' is in questioning.

This Gita scripture spoken by Me, with one-pointed mind devoid of attachment, O Partha? By you has it been heard — ascertained by meaning — 'kaccit'.

Has 'ajñānasaṃmohaḥ' — delusion/error caused by ignorance — by destruction of ignorance 'pranaṣṭaḥ' — excellently destroyed by opposing re-arising — of yours, O Dhananjaya? If it be (not destroyed), I shall teach again, this is the intention.

Thus liberation from Samsara and attainment of auspicious worlds happens [by] destruction of delusion? And that (destruction of delusion) by hearing from the Lord's mouth belongs to Arjuna alone, then again by doing war etc. [liberation will be]? Then how will it be for another — removing such extroverted doubt, the Lord asks Arjuna — 'Kaccidetat'.

'O Partha' — worthy of hearing this with faith; 'Kaccit' is in the sense of question.

By you with one-pointed mind — with attentive mind — this spoken by Me was heard; by that hearing 'O Dhananjaya' your 'ajñānasaṃmohaḥ' — from ignorance — from ignorance of My nature and hint — generated delusion — of the form of origin of sin born of killing demons — complete delusion/error is destroyed.

'Te' — yours, this is the meaning.

'Kaccit' — has; 'etat' — this spoken by Me; 'śrutam' — been ascertained by hearing, O Partha?

By you with one-pointed 'cetasā' — mind; 'kiṃ vā' (or has); 'apramādataḥ' (without inadvertence)?

'Kaccit' — has; 'ajñānasaṃmohaḥ' — delusion caused by ignorance, undiscriminating state, non-discrimination, natural; has it been 'praṇaṣṭaḥ' — destroyed?

For which sake this effort of hearing scripture of yours and My effort of instruction was undertaken? 'Te' — your, O Dhananjaya. Arjuna said —

By the question 'Kaccit', He makes him attentive. 'Has your delusion of ignorance been destroyed' — thus.

कच्चित् whether? एतत् this? श्रुतम् heard? पार्थ O son of Kunti (Arjuna)? त्वया by thee? एकाग्रेण onepointed? चेतसा by mind? कच्चित् whether? अज्ञानसंमोहः the delusion of ignorance? प्रनष्टः has been destroyed? ते thy? धनञ्जय O Dhananjaya.Commentary It is the duty of the spiritual teacher or preceptor to make the aspirant understand the teaching of the scripture and to enable him to attain the goal of life (Moksha). If the student has not grasped the subject he will have to explain it in some other way with similes? analogies and illustrations. That is the reason why Lord Krishna asks Arjuna Has the delusion of thy ignorance been destroyedThis What I have told thee.Have you heard it? O Arjuna? with onepointed mind Have you grasped My teachingDelusion of ignorance The absence of discrimination which is caused by ignorance and which is natural. The destruction of delusion is the aim of all this endeavour on your part to hear the scripture and the exertion on My part as the teacher.

O Partha, kaccit etat, has this that has been said by Me; been srutam, listened to, grasped through hearing; ekagrena, with a none-pointed; cetasa, mind? Or have you been inattentive? O Dhananjaya, kaccit, has; te, your; ajnana-sammohah, delusion caused by ignorance, bewilderment, natural indiscrimination; been pranastah, destroyed, for which purpose has there been this effort on your part for hearing the Scripture, and on My part, the effort of being a teacher?

O Arjuna, have you heard attentively all that I have taught? Has your delusion caused by ignorance, been dispelled - that ignorance deluded by which you said, 'I shall not fight'?