Bhagavad Gita - Chapter 18 - Shloka (Verse) 78

यत्र योगेश्वरः कृष्णो पार्थो धनुर्धरः -- सञ्जय कहते हैं कि राजन जहाँ अर्जुनका संरक्षण करनेवाले? उनको सम्मति देनेवाले? सम्पूर्ण योगोंके महान् ईश्वर? महान् बलशाली? महान् ऐश्वर्यवान्? महान् विद्यावान्? महान् चतुर भगवान् श्रीकृष्ण हैं और जहाँ भगवान्की आज्ञाका पालन करनेवाले? भगवान्के प्रिय सखा तथा भक्तगाण्डीवधनुर्धारी अर्जुन हैं? उसी पक्षमें श्री? विजय? विभूति और अचल नीति -- ये सभी हैं और मेरी सम्मति भी उधर ही है।
भगवान्ने जब अर्जुनको दिव्य दृष्टि दी? उस समय सञ्जयने भगवान्को महायोगेश्वरः (टिप्पणी प0 1001) कहा था? अब उसी महायोगेश्वरकी याद दिलाते हुए यहाँ योगेश्वरः कहते हैं। वे सम्पूर्ण योगोंके ईश्वर (मालिक) भगवान् कृष्ण तो प्रेरक हैं और उनकी आज्ञाका पालन करनेवाले धनुर्धारी अर्जुन प्रेर्य हैं। गीतामें भगवान्के लियेमहायोगेश्वर?योगेश्वर आदि शब्दोंका प्रयोग हुआ है। इनका तात्पर्य है कि भगवान् सब योगियोंको सिखानेवाले हैं। भगवान्को खुद सीखना नहीं पड़ता क्योंकि उनका योग स्वतःसिद्ध है। सर्वज्ञता? ऐश्वर्य? सौन्दर्य? माधुर्य आदि जितने भी वैभवशाली गुण हैं? वे सबकेसब भगवान्में स्वतः रहते हैं? वे गुण भगवान्में नित्य रहते हैं? असीम रहते हैं। ऐसे पिताका पिता? फिर पिताका पिता -- यह परम्परा अन्तमें जाकर परमपिता परमात्मामें समाप्त होती है? ऐसे ही जितने भी गुण हैं? उन सबकी समाप्ति परमात्मामें ही होती है।पहले अध्यायमें जब युद्धकी घोषणाका प्रसङ्ग आया? तब कौरवपक्षमें सबसे पहले भीष्मजीने शङ्ख बजाया। भीष्मजी कौरवसेनाके अधिपति थे? इसलिये उनका शङ्ख बजाना उचित ही था। परन्तु भगवान् श्रीकृष्ण तो पाण्डवसेनामें सारथि बने हुए हैं और सबसे पहले शङ्ख बजाकर युद्धकी घोषणा करते हैं लौकिक दृष्टिसे देखा जाय तो सबसे पहले शङ्ख बजानेका भगवान्का कोई अधिकार नहीं दीखता। फिर भी वे शङ्ख बजाते हैं तो इससे सिद्ध होता है कि पाण्डवसेनामें सबसे मुख्य भगवान् श्रीकृष्ण ही हैं और दूसरे नम्बरमें अर्जुन हैं। इसलिये इन दोनोंने पाण्डवसेनामें सबसे पहले शङ्ख बजाये। तात्पर्य यह हुआ कि सञ्जयने जैसे आरम्भमें (शङ्खवादनक्रियामें) दोनोंकी मुख्यता प्रकट की? ऐसे ही यहाँ अन्तमें इन दोनोंका नाम लेकर दोनोंकी मुख्यता प्रकट करते हैं।गीताभरमें पार्थ सम्बोधनकी अड़तीस बार आवृत्ति हुई है। अर्जुनके लिये इतनी संख्यामें और कोई सम्बोधन नहीं आया है। इससे मालूम होता है कि भगवान्को पार्थ सम्बोधन ज्यादा प्रिय लगता है। इसी रीतिसे अर्जुनको भी कृष्ण सम्बोधन ज्यादा प्रिय लगता है। इसलिये गीतामें कृष्ण सम्बोधनकी आवृत्ति नौ बार हुई है। भगवान्के सम्बोधनोंमें इतनी संख्यामें दूसरे किसी भी सम्बोधनकी आवृत्ति नहीं हुई। अन्तमें गीताका उपसंहार करते हुए सञ्जयने भी कृष्ण और पार्थ ये दोनों नाम लिये हैं।तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम -- लक्ष्मी? शोभा? सम्पत्ति -- ये सब श्री शब्दके अन्तर्गत हैं। जहाँ श्रीपति भगवान् कृष्ण हैं? वहाँ श्री रहेगी ही।विजय नाम अर्जुनका भी है और शूरवीरता आदिका भी। जहाँ विजयरूप अर्जुन होंगे? वहाँ शूरवीरता? उत्साह आदि क्षात्रऐश्वर्य रहेंगे ही।ऐसे ही जहाँ योगेश्वर भगवान् श्रीकृष्ण होंगे? वहाँ विभूति -- ऐश्वर्य? महत्ता? प्रभाव? सामर्थ्य आदि सबकेसब भगवद्गुण रहेंगे ही और जहाँ धर्मात्मा अर्जुन होंगे? वहाँ ध्रुवा नीति -- अटल नीति? न्याय? धर्म आदि रहेंगे ही।वास्तवमें श्री? विजय? विभूति और ध्रुवा नीति -- ये सब गुण भगवान्में और अर्जुनमें हरदम विद्यमान रहते हैं। उपर्युक्त दो विभाग तो मुख्यताको लेकर किये गये हैं। योगेश्वर श्रीकृष्ण और धनुर्धारी अर्जुन -- ये दोनों जहाँ रहेंगे? वहाँ अनन्त ऐश्वर्य? अनन्त माधुर्य? अनन्त सौशील्य? अनन्त सौजन्य? अनन्त सौन्दर्य आदि दिव्य गुण रहेंगे ही।धृतराष्ट्रका विजयकी गूढ़ाभिसन्धिरूप जो प्रश्न है? उसका उत्तर सञ्जय यहाँ सम्यक् रीतिसे दे रहे हैं। तात्पर्य है कि पाण्डुपुत्रोंकी विजय निश्चित है? इसमें कोई सन्देह नहीं है। ज्ञानयज्ञः सुसम्पन्नः प्रीतये पार्थसारथेः।
अङ्गीकरोतु तत्सर्वं मुकुन्दो भक्तवत्सलः।। नेत्रवेदखयुग्मे हि बहुधान्ये च वत्सरे (टिप्पणी प0 1002)
संजीवनी मुमुक्षूणां माधवे पूर्णतामियात्।।
इस प्रकार ? तत्? सत् -- इन भगवन्नामोंके उच्चारणपूर्वक ब्रह्मविद्या और योगशास्त्रमय श्रीमद्भगवद्गीतोपनिषद्रूप श्रीकृष्णार्जुनसंवादमें मोक्षसंन्यासयोग नामक अठारहवाँ अध्याय पूर्ण हुआ।।18।।

बहुत कहनेसे क्या समस्त योग और उनके बीज उन्हींसे उत्पन्न हुए हैं? अतः भगवान् योगेश्वर हैं। जिस पक्षमें ( वे ) सब योगोंके ईश्वर श्रीकृष्ण हैं तथा जिस पक्षमें गाण्डीव धनुर्धारी पृथापुत्र अर्जुन है? उस पाण्डवोंके पक्षमें ही श्री? उसीमें विजय? उसीमें विभूति अर्थात् लक्ष्मीका विशेष विस्तार और वहीं अचल नीति है -- ऐसा मेरा मत है।

To establish the validity of the dialogue between the two, Krishna and Arjuna (who are Nara and Narayana), he shows its supreme excellence—"What is the need to say more" (kim bahuna).

How is the Lord the Master of all Yogas? Regarding this, he says: "Because they originate from Him." All Yoga—knowledge and action—and their seed (scriptural knowledge, dispassion, etc.) are dependent on the Lord; for one devoid of His grace, they cannot occur. Therefore, since Yoga and its results depend on the Lord's grace, the Lord is the "Lord of Yoga" (Yogeshvara).

"Shri" means wealth/Lakshmi; "Vijaya" means supreme excellence/victory. Weakening King Dhritarashtra's hope for victory in his own sons, he concludes that the attainment of victory belongs inevitably to the Pandavas—"Thus" (ityevam).

Because the two commitments (nishthas) have been established in the relationship of means and end—commitment to action (karma-nishtha) is the cause of commitment to knowledge (jnana-nishtha) sequentially, and commitment to knowledge is the direct cause of liberation—to conclude this purport of the scripture, the word "Iti" (Thus) is used.

[Verse 1] The scripture, consisting of three sections (kandas), dealing with the meaning of words and sentences, has been explained and brought within the scope of understanding through the three hexads (shatkas)—beginning, middle, and end.

[Verse 2] The meaning which was propounded through definitions, briefly and extensively, that same meaning is intended to be summarized by the definition in the final verse.

[Verse 3] This Nectar, risen from the great ocean of the Gita-scripture, born from the throat of Vaikuntha (Krishna), composed by the Sage bearing the other name of Srikantha (Shiva/Shankara), illuminated by the two commitments; wherein the commitment generates clarity of intellect and, bringing about direct realization, culminates in Liberation—O Wise ones, serve (consume) this daily!

[Verse 4] Following the path of the ancient feet of the Teacher (Acharya Shankara), this commentary (Tika) has been composed on the Gita Bhashya; may the Supreme Person (Purushottama) comment upon (bless/accept) it.

Thus ends the 18th Chapter in the Sri Gita Bhashya Vivechana, composed by Bhagavad Anandagiri, the disciple of the revered feet of Srimat Paramahamsa Parivrajakacharya Shuddhananda.

To establish the validity of the dialogue between the two, Krishna and Arjuna (who are Nara and Narayana), and to shatter the hope for victory (of Dhritarashtra), he shows the supreme excellence—"Where" (yatra), etc.

"Where"—in whichever side—there is Krishna, the Lord of Yoga (Yogeshvara), meaning the Lord of Yogas (Karma Yoga, etc.) and of the Maya-powers capable of making the impossible happen. (Regarding the name Krishna): "The word Krishi denotes existence/earth, and Na denotes bliss; the union of the two is called the Supreme Brahman, Krishna"—thus it is stated; He who is the mass of Existence-Consciousness-Bliss (Satchidananda) and the attractor (destroyer) of sins (agha).

And "Where"—in whichever side—there is Partha (Arjuna), the archer holding the Gandiva bow; "There"—in that side of the Pandavas—are Fortune (Shri / Lakshmi), Victory (Vijaya / supreme excellence), Prosperity (Vibhuti / expansion in the form of elephants, etc.), and Justice/Morality (Niti).

All these are "Constant" (Dhruva / unwavering)—this adjective applies to all.

"This is my opinion".

Thus ends the 18th Chapter in the Sri Gita Bhashya Utkarsha Dipika, composed by the learned Dhanpati, the son of Ramkumar, the ornament of the Datta lineage, disciple of Srimat Paramahamsa Parivrajakacharya Sri Balasvami.

Having resorted to the Gita of the Great Vishnu, who is Full and Faultless, a limited exposition has been made by me; may the All-pervading Lord always be pleased with me for that.

The Gita-lady, having emerged from the bad womb called 'Sankara' (or mixing/confusion) and being menstruating (impure/tainted by Rajas), was purified by the breeze in the form of the Swan (Hamsa).

In whom—that Lord of my life, the King of Ascetics (Yatindra)—the illusionists (Mayins) become like moths (destroyed) and the sun acts like a thief (hides/loses luster), may my devotion rest.

Since the Lord possessed of infinite sovereignty and His favored Arjuna are on Yudhishthira's side, therefore you should not hope for victory—he says "Where" (yatra), etc.

"Where" means in which side. "Constant" (dhruva) is connected with everything. "Fortune" (Shri) means the splendor of the divine assembly, etc. "Victory" (Vijaya) is well-known. "Prosperity" (Bhuti) means sovereignty or the power to control everyone. "Justice" (Niti) means polity/morality. My opinion is that all these are constant "There"—on that side.

The purport is that therefore, peace should indeed be made with the Pandavas.

Where there is the Lord of Yoga (Yogeshvara)— Krishna, the son of Vasudeva, who is the Master of all "yogas" (associations/functions), meaning the Master of all the inherent natures and qualities of all sentient and insentient entities existing in high and low forms; on whose will depend the distinctions of nature, existence, and activity of everything other than Himself.

And where there is Partha (Arjuna), the archer, the son of His father's sister, for whom His (Krishna's) pair of feet are the sole refuge.

There, Fortune (Shri), Victory, Prosperity (Bhuti), and Justice (Niti) are constant (dhruva / certain)—this is my opinion.

Therefore, abandon the hope/expectation of the kingdom etc. for your sons—with this intention, he says "Where" (yatra), etc. "Where"—on the side of the Pandavas—Yogeshvara Sri Krishna is present; and where Partha, the wielder of the Gandiva bow, is; right there is Fortune (Shri / Royal Glory); right there is Victory; right there is Prosperity (Bhuti / successive growth); and right there Justice (Niti) is Constant (dhruva / certain)—this connects to everything. This is my determined opinion. The purport is: Therefore, even now, you along with your sons should take refuge in Sri Krishna, propitiate the Pandavas, offer them everything, and thus save the lives of your sons.

[Summary Verse 1]: For one endowed with devotion to the Lord, through the Self-knowledge arising from His grace, liberation from bondage comes easily—this is the summary of the Gita's meaning. To explain: "That Supreme Person, O Partha, is attainable by unswerving devotion," "By unswerving devotion I can be known in this way"—in such statements, hearing that devotion to the Lord is the most effective means (sadhakatama) for liberation, it is clearly evident that exclusive devotion alone—accompanied by the intermediate operation (avantara-vyapara) of knowledge arising from His grace—is the cause of liberation. It is logical to consider knowledge as an intermediate operation of devotion.

From statements like "To them, constantly steadfast, I give that Yoga of intelligence," and "My devotee, knowing this, attains My state," it is stated that true knowledge itself is (culmination of) devotion. In "Equal to all beings, he attains supreme devotion to Me," and "By devotion he knows Me in reality," a distinction is indicated. In this view, one should not suspect a contradiction with the Sruti "Knowing Him alone one transcends death," etc., because knowledge is an intermediate operation of devotion. Just as saying "He cooks with wood" does not imply the uselessness of the flame (wood produces flame which cooks).

Moreover, statements from Sruti, Smriti, and Puranas like "He who has supreme devotion to the Lord, and as to the Lord, so to the Guru," "At the end of the body, the Lord teaches the saving Supreme Brahman," "He is attainable by him whom He chooses"—become consistent only in this way. Therefore, it is established that Devotion alone is the cause of Liberation.

[Conclusion]: By the intelligence granted by Him alone, this explanation of His Gita has been composed; may that Supreme Bliss, Madhava, be pleased with it. This Gita Subodhini has now been composed by the ascetic Sridhara Swami, who bears the beauty of the dust of the lotus feet of Paramananda (Supreme Bliss/Lord). Without the nectar-glance of the Guru's grace, can a person wishing to obtain the essence inside the Bhagavad Gita by churning it with the strength of his own intellect, succeed? Trying to extract the gem from inside the ocean by baling out water with his cupped hands, does a person not sink in the whirlpools without a good helmsman?

Being unable to speak the direct answer immediately to the question asked with the desire to know of Suyodhana's (Duryodhana's) victory, thinking "The Kurus and Panchalas are already half-spoken (i.e., their fate is sealed)"—having a hidden intention, he (Sanjaya) spoke about the wondrous nature of the dialogue etc.; but to him (Dhritarashtra) who did not understand even by that much, who is blind in every way (physically and intellectually), he speaks the answer directly—this is stated by "What (need) of much here" (kimatra bahuna). The idea is: "To you who do not know the intention, what has been sufficiently indicated by the Lord to Arjuna through spiritual instruction and the revelation of the Universal Form etc., which are indicators of the Pandava victory—that very thing I now speak clearly.

सात सौ एक श्लोकों वाली श्रीमद्भगवद्गीता का यह अन्तिम श्लोक है। अधिकांश व्याख्याकारों ने इस श्लोक पर पर्याप्त विचार नहीं किया है और इसकी उपयुक्त व्याख्या भी नहीं की है। प्रथम दृष्टि में इसका शाब्दिक अर्थ किसी भी बुद्धिमान पुरुष को प्राय निष्प्राण और शुष्क प्रतीत होगा। आखिर इस श्लोक में संजय केवल अपने विश्वास और व्यक्तिगत मत को ही तो प्रदर्शित कर रहा है? जिसे गीता के पाठक स्वीकार करे ही? ऐसी कोई आवश्यकता नहीं है। संजय का कथन यह है कि जहाँ योगेश्वर श्रीकृष्ण और धनुर्धारी अर्जुन हैं? वहाँ समृद्धि (श्री)? विजय? विस्तार और अचल नीति है? यह मेरा मत है।यदि संजय का उद्देश्य अपने व्यक्तिगत मत को हम पर थोपने का होता? और इस श्लोक में किसी विशेष सत्य का प्रतिपादन नहीं किया होता? तो? सार्वभौमिक शास्त्र के रूप में गीता को प्राप्त मान्यता समाप्त हो गयी होती।पूर्ण सिद्ध महर्षि व्यास इस प्रकार की त्रुटि कभी नहीं कर सकते थे? इस श्लोक का गम्भीर आशय है? जिसमें अकाट्य सत्य का प्रतिपादन किया गया है।योगेश्वर श्रीकृष्ण सम्पूर्ण गीता में? श्रीकृष्ण चैतन्य स्वरूप आत्मा के ही प्रतीक हैं। यह आत्मतत्त्व ही वह अधिष्ठान है? जिस पर विश्व की घटनाओं का खेल हो रहा है। गीता में उपदिष्ट विविध प्रकार की योग विधियों में किसी भी विधि से अपने हृदय में उपस्थित उस आत्मतत्त्व का साक्षात्कार किया जा सकता है।धनुर्धारी पार्थ इस ग्रन्थ में? पृथापुत्र अर्जुन एक भ्रमित? परिच्छिन्न? असंख्य दोषों से युक्त जीव का प्रतीक है। जब वह अपने प्रयत्न और उपलब्धि के साधनों (धनुष बाण) का परित्याग करके शक्तिहीन आलस्य और प्रमाद में बैठ जाता है? तो निसन्देह? वह किसी प्रकार की सफलता या समृद्धि की आशा नहीं कर सकता। परन्तु जब वह धनुष् धारण करके अपने कार्य में तत्पर हो जाता है? तब हम उसमें धनुर्धारी पार्थ के दर्शन करते हैं? जो सभी चुनौतियों का सामना करने के लिए तत्पर है।इस प्रकार? योगेश्वर श्रीकृष्ण और धनुर्धारी अर्जुन के इस चित्र से आदर्श जीवन पद्धति का रूपक पूर्ण हो जाता है। आध्यात्मिक ज्ञान और शक्ति से सम्पन्न कोई भी पुरुष जब अपने कार्यक्षेत्र में प्रयत्नशील हो जाता है? तो कोई भी शक्ति उसे सफलता से वंचित नहीं रख सकती। संक्षेप में? गीता का यह मत है कि आध्यात्मिकता को अपने व्यावहारिक जीवन में जिया जा सकता है? और अध्यात्म का वास्तविक ज्ञान जीवन संघर्ष में रत मनुष्य के लिए अमूल्य सम्पदा है।आज समाज में सर्वत्र एक दुर्व्यवस्था और अशांति फैली हुई दृष्टिगोचर हो रही है। वैज्ञानिक उपलब्धियों और प्राकृतिक शक्तियों पर विजय प्राप्त कर लेने पर भी? आज का मानव? जीवन की आक्रामक घटनाओं के समक्ष दीनहीन और असहाय हो गया है। इसका एकमात्र कारण यह है कि उसके हृदय का योगेश्वर उपेक्षित रहा है। मनुष्य की उन्नति का मार्ग है? लौकिक सार्मथ्य और आध्यात्मिक ज्ञान का सुखद मिलन। यही गीता में उपदिष्ट मार्ग है। मनुष्य के सुखद जीवन के विषय में श्री वेद व्यास जी की यही कल्पना है। केवल भौतिक उन्नति से जीवन में गति और सम्पत्ति तो आ सकती है? परन्तु मन में शांति नहीं। आन्तरिक शांति रहित समृद्धि एक निर्मम और घोर अनर्थ हैपरन्तु यह श्लोक दूसरे अतिरेक को भी स्वीकार नहीं करता है। कुरुक्षेत्र के समरांगण में युद्ध के लिए तत्पर धनुर्धारी अर्जुन के बिना योगेश्वर श्रीकृष्ण कुछ नहीं कर सकते थे। केवल आध्यात्मिकता की अन्तर्मुखी प्रवृत्ति से हमारा भौतिक जीवन गतिशील और शक्तिशाली नहीं हो सकता। सम्पूर्ण गीता में व्याप्त समाञ्जस्य के इस सिद्धांत को मैंने यथाशक्ति एवं यथासंभव सर्वत्र स्पष्ट करने का प्रयत्न किया है। मनुष्य के चिरस्थायी सुख का यही एक मार्ग है।संजय इसी मत की पुष्टि करते हुए कहता है कि जिस समाज या राष्ट्र के लोग संगठित होकर कार्य करने? विपत्तियों को सहने और लक्ष्य को प्राप्त करने के लिए तत्पर हैं (धनुर्धारी अर्जुन)? और इसी के साथ ये लोग अपने हृदय में स्थित आत्मतत्त्व के प्रति जागरूक हैं (योगेश्वर श्रीकृष्ण)? तो ऐसे राष्ट्र में समृद्धि? विजय? भूति (विस्तार) और दृढ़ नीति होना स्वाभाविक और निश्चित है।समृद्धि? विजय? विस्तार और दृढ़ नीति का उल्लिखित क्रम भी तर्कसिद्ध है। विश्व इतिहास के समस्त विद्यार्थियों की इसकी युक्तियुक्तता स्पष्ट दिखाई देती है। अर्वाचीन काल और राजनीति के सन्दर्भ में? हम यह जानते हैं कि किसी एक विवेकपूर्ण दृढ़ राजनीति के अभाव में कोई भी सरकार राष्ट्र को प्रगति के मार्ग पर आगे नहीं बढ़ा सकती। दृढ़ नीति के द्वारा ही राष्ट्र की प्रसुप्त क्षमताओं का विस्तार सम्भव होता है? और केवल तभी परस्पर सहयोग और बन्धुत्व की भावना से किसी प्रकार की उपलब्धि प्राप्त की जा सकती है। दृढ़ नीति और क्षमताओं के विस्तार के साथ विजय कोई दूर नहीं रह जाती। और इन तीनों की उपस्थिति में राष्ट्र का समृद्धशाली होना निश्चित ही है। आधुनिक राजनीति के सिद्धांतों में भी इससे अधिक स्वस्थ सिद्धांत हमें देखने को नहीं मिलता है।अत यह स्पष्ट हो जाता है कि यह केवल संजय का ही व्यक्तिगत मत नहीं है? वरन् सभी आत्मसंयमी तत्त्वचिन्तकों का भी यह दृढ़ निश्चय है।गीता के अनेक व्याख्याकार? हमारा ध्यान गीता के प्रारम्भिक श्लोक के प्रथम शब्द धर्म तथा इस अन्तिम श्लोक के अन्तिम शब्द मम की ओर आकर्षित करते हैं। इन दो शब्दों के मध्य सात सौ श्लोकों के सनातन सौन्दर्य की यह माला धारण की गई है। अत इन व्याख्याकारों का यह मत है कि गीता का प्रतिपाद्य विषय है मम धर्म अर्थात् मेरा धर्म। मम धर्म से तात्पर्य मनुष्य के तात्विक स्वरूप और उसके लौकिक कर्तव्यों से है। जब इन दोनों का गरिमामय समन्वय किसी एक पुरुष में हो जाता है? तब उसका जीवन आदर्श बन जाता है। इसलिए? गीता के अध्येताओं को चाहिए कि उनका जीवन आत्मज्ञान? प्रेमपूर्ण जनसेवा एवं त्याग के समन्वय से युक्त हो। यही आदर्श जीवन है।conclusion तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रेश्रीकृष्णार्जुनसंवादे मोक्षसंन्यासयोगो नाम अष्टादशोऽध्याय।।इस प्रकार? श्रीकृष्णार्जुनसंवाद के रूप में ब्रह्मविद्या और योगशास्त्रस्वरूप श्रीमद्भगवद्गीतोपनिषद् का मोक्षसंन्यासयोग नामक अठारहवाँ अध्याय समाप्त होता है।इस अन्तिम अध्याय का शार्षक मोक्षसंन्यासयोग है। यह नाम हमें वेदान्त के अस्पर्शयोग का स्मरण कराता है? जिसकी परिभाषा भगवान् श्रीकृष्ण ने गीता में दी है। जीवन के असत् मूल्यों का परित्याग करने का अर्थ ही अपने स्वत सिद्ध सच्चिदानन्दस्वरूप का साक्षात्कार करना है। हममें स्थित पशु का त्याग (संन्यास) करना ही? हममें स्थित दिव्यतत्त्व का मोक्ष है।मेरे सद्गुरु स्वामी तपोवनजी महाराज को समर्पित।।

From "Thus I" (ityaham) up to "is my opinion" (matirmama). Concluding the dialogue through the words of Sanjaya, it is stated that due to the continuity created by a constant stream of deep contemplation on the meaning of this text, the mere remembrance of it—which in the end assumes the form of a very clear, non-conceptual (nirvikalpa) experience—bestows the Supreme Brahman.

Thus, merely by remembering the dialogue between the Lord and Arjuna, through the attainment (or pervasion) of the Truth, "fortune, victory, and prosperity" are achieved. May there be Auspiciousness (Shivam).

Here is the summary verse: Having shattered the intellect which is sluggish due to ignorance and delusion and differentiated by qualities like Sattva; and having attained Vishnu, who is beyond mental constructs (vikalpa), through the beauty of one's own Self-awakening; whatever is done effortlessly (helatah) while remaining merely in the natural rising functions of the senses—all that becomes auspicious (Shankaram) for him.

[Praise of the Teacher]: There was Katyayana, equal to Vararuchi, satisfied with blossoming knowledge. Adorning his lineage was the extremely learned Sauchuka of steady intellect. After him came the Brahmin Shri Bhutiraja. His son was the Mahatma (Abhinavgupta), by whom all these people fallen into darkness were uplifted like the sun.

The bee at his lotus feet, Abhinavgupta, composed this Bhagavadgitarthasangraha at the request of the good Brahmin Lotaka.

Whether this is incorrect or correct, it should not be envied by the learned, for this work is done for the sake of kinsmen (devotees).

I bow to the immaculate Abhinavgupta (who is Shiva), who represents the union of both: the ever-new (Abhinava) Shakti and the Hidden (Gupta) Maheshwara (Lord Shiva).

This Srimad Bhagavadgitarthasangraha is the complete and good work of Abhinavgupta, who attained fame through meditation on the feet of the Three-eyed Lord (Shiva). May there be Auspiciousness.

Now, having completed the commentary (Bhashya), the revered Acharya prays for the pleasure of the Lord as the fruit of composing the commentary—"Full" (Purna), etc. This connects with "Gita" (Gitam) and "Exposition" (Nirupanam). The word "By that" (tena) implies "from hearing it."

Victory to that Lord, the beloved of Janaka's daughter (Sita), Sri Raghunandana (Rama), by whom this entire universe is comprehended like a myrobalan fruit placed on the palm of the hand.

I bow to the lotus feet of the servant of Vyasa (Madhvacharya), who is of full intellect, and which are always illuminated (lustrated) by the rows of gems on the heads of the bowing demigods.

May the wise always be pleased with the nectar-like words of mine, who has been trained like a parrot by the Guru Akshobhya Tirtha.

This being so, abandon the expectation of victory etc. in your own son—he says "Where" (yatra), etc. "Where"—in which side of Yudhishthira—there is the Lord of Yoga (Yogeshvara), the Master of all Yoga perfections (siddhis), the Omniscient, Omnipotent Lord Krishna, the remover of devotees' sorrow, who is Narayana; and "Where" (yatra) there is Partha, the Archer, the wielder of the Gandiva bow, Arjuna, who is Nara; "There"—in that side of Yudhishthira presided over by Nara and Narayana—Fortune (Shri) (Royal Glory), Victory (Vijaya / excellence caused by the defeat of enemies), Prosperity (Bhuti / successive growth of Royal Glory) are "Constant" (dhruva / inevitable)—this connects with everything.

"Policy" (Niti) means Justice/Conduct. Such is "my opinion" (mati) or conviction. Therefore, abandoning the vain hope for your son's victory, peace should indeed be concluded with the Pandavas who are favored by the Lord and are the possessors of Fortune, Victory, etc.—this is the purport.

I do not know any Reality (Tattva) higher than Krishna, whose hands are adorned with a flute, who has the luster of a new rain cloud, who wears yellow garments, whose lips are red like the Bimba fruit, whose face is beautiful like the full moon, and who has lotus-eyes.

Salutations to that Lord (Vyasa) by whom the scripture named Gita, consisting of three sections (kandas), was composed in the beginning, middle, and ending hexads.

The honey from the lotus-mouth of Sri Govinda in the Mahabharata, the supreme secret known as the Gita, which was made famous by the Sage Vyasa; and which was explained word-for-word by the revered feet of the Lord named Sri Shankara; has been clarified again by the sage Madhusudana for the purification of his own knowledge.

Here, that which is captivating the mind, the mass of Supreme Bliss, the Eternal—He alone is (everything) for us who bear virtues and faults; for this "person" (I myself) is merely like a blade of grass.

Having obtained the grace of the Gurus—Sri Rama, Vishveshvara, and Madhava—I have composed this easily understandable commentary and dedicated it to their lotus feet.

Thus, with a mind delighted by the vision of the Lord through hearing the Gita, Sanjaya recounts the meaning ascertained by his own intellect, so that by knowing it, Dhritarashtra might take refuge—"Where" (yatra) etc.

"Where"—on whose side—there is the Lord (Regulator) of "Yogas," meaning all means (sadhanas); "There" (tatra) is Fortune (Shri / Lakshmi). "Where"—for which purpose—there is Partha, the son of Pritha (a Kshatriya woman); he is the son of that speaker who said "For the purpose for which a Kshatriya woman bears a son," and is a great warrior, a devotee of the Lord, and an "Archer" (equipped with materials); "There" is Victory (Vijaya)—excellence preceded by the defeat of enemies. Wherever there is Lakshmi, right there "Prosperity" (Bhuti)—her partial manifestation as Royal Glory—is "Constant" (dhruva / unwavering). Where there is Victory, there is Justice/Polity (Niti). Such is "my opinion" (mati)—the conviction of my intellect.

Here the purport is: Where Sri Krishna and Arjuna are on a side, there Fortune etc. follow; but where They themselves are present directly, what need is there to mention (that Fortune etc. are there)? This is the idea. Therefore, the purport is that for you too, abandoning arrogance/war-effort (samrambha) and taking refuge is the accomplisher of all goals. We declare that the word "Iti" indicates his own opinion.

'Where' (yatra)—on which side—there is the Lord of Yoga (Yogeshvara)—the Lord of all Yogas, because He is the source of the seeds of all Yoga—Krishna; and 'Where is Partha'—on which side is the Archer, the wielder of the Gandiva bow;

'There is Fortune' (tatra shrih)—on that side of the Pandavas, there is Fortune; there is Victory; right there is 'Prosperity' (bhuti)—which is a specific expansion of Fortune; and 'Constant' (dhruva / unwavering) 'Justice' (niti / polity). 'Such is my opinion' (iti evam matir mama).

Thus ends the Eighteenth Chapter in the Srimad Bhagavad Gita Bhashya, the work of Srimat Shankara Bhagavat, the disciple of Srimat Paramahamsa Parivrajakacharya Sri Govinda Bhagavat Pujyapada. || The Srimad Bhagavad Gita Scripture is Complete ||

Therefore, O King, having considered everything in this way, become free from doubt? What need is there to say more? 'Yatra' (Where) etc. Where there is Krishna, the Lord of Yoga, where there is Partha (Arjuna), the wielder of the bow, there is 'Shri' meaning royal fortune, victory, and 'Dhruva' meaning certain morality/policy? Elsewhere it is not so?

Since the Lord is the Husband of Shri (Lakshmi), and Arjuna is the embodiment of Victory, only in their union is everything constant, and morality—such is my opinion. Whether it appears so to others or not, to me it appears thus—this is the meaning.

As long as a man does not cultivate the feeling 'Sri Krishna is my refuge' with devotion according to the path spoken by Him, until then delusion is not destroyed. [1]

Having understood the difference between the non-Self and one's own Self through Sankhya wisdom, actions should be offered to the Lord; and similarly through the wisdom of Yoga. [2]

That too leads to the imperishable abode of Sri Krishna through devotion. Even there, the realization of the truth of Hari is verily through Pushti Bhakti (Grace-filled devotion). [3]

Entering into That is a desired fruit, but the Lord is the Supreme Fruit. Or, having renounced all Dharmas, one should cultivate the feeling of refuge in the Lord. [4]

'His command is the attainment through Dharma'—this is the summary of the Gita's meaning. This refuge has been described through the causes of discrimination (Viveka) and patience (Dhairya). [5]

That being so, the nature of Divine Dharma is established in the kingdom. [6]

Where pure knowledge is indeed included within action—knowledge that is spotless, supreme, and directly concerns only Sri Purushottama—and where there is motiveless devotion; where Maryada (the path of rules) and Pushti (the path of grace) have manifested on earth; through the path of self-surrender and total renunciation—this very spotless Gita shines forth. [6/7]

That which is a casket shining with the most excellent gems of Vedic meaning, which is a condemner of the weak (or inaccessible to the non-virtuous), which was opened by the Controller Lord for the sake of Partha; O Wise ones, may that (Gita) be seen here in the darkness of difference/ignorance through this 'Deepika' (lamp/commentary) manifested by me from the fire of Sri Vallabha out of his own affection. [7/8]

May Sri Hari, along with Rama (Lakshmi), be pleased with this 'Sat-tattva-deepika' composed by one who is blessed/protected by the shining dust of the lotus feet of the Lord Sri Vallabha. [8/9]

यत्र wherever? योगेश्वरः the Lord of Yoga? कृष्णः Krishna? यत्र wherever? पार्थः Arjuna? धनुर्धरः the archer? तत्र there? श्रीः prosperity? विजयः victory? भूतिः happiness? ध्रुवा firm? नीतिः policy? मतिः conviction? मम my.Commentary This verse is called the Ekasloki Gita? i.e.? Bhagavad Gita in one verse. Repetition of even this one verse bestows the benefits of reading the whole of the scripture.Wherever On that side on which.Yogesvarah The Lord of Yoga. Krishna is called the Lord of Yogas as the seed of all Yogas comes forth from Him.Dhanurdharah The wielder of the bow called the Gandiva. There On the side of the Pandavas.Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the eighteenth discourse entitledThe Yoga of Liberation by Renunciation.OM SHANTIH SHANTIH SHANTIH ,,

To be brief, yatra, where, the side on which; there is Krsna, yogeswarah, the Lord of yogas-who is the Lord of all the yogas and the source of all the yogas, since they originate from Him; and yatra, where, the side on which; there is Partha, dhanurdharah, the wielder of the bow, of the bow called Gandiva; tatra, there, on that side of the Pandavas; are srih, fortune; vijayah, victory; and there itself is bhutih, prosperity, great abundance of fortune; and dhruva, unfailing; nitih, prudence. Such is me, my ; matih, conviction.

Wherever there is Sri Krsna, the son of Vasudeva, the 'Yogesvara' who is the ruler of the various manifestations of Nature pertaining to all intelligent and non-intelligent entities that have high and low forms, and on whose volition depend the differences in the essential natures, existences and the activities of all things other than Himself, and wherever there is Arjuna, the archer, who is his paternal aunt's son and who took sole refuge at His feet - in such places there always will be present fortune, victory, wealth and sound morality. Such is my firm conviction.