Bhagavad Gita - Chapter 4 - Shloka (Verse) 3

व्याख्या-- 'भक्तोऽसि मे सखा चेति' अर्जुन भगवान्को अपना प्रिय सखा पहलेसे ही मानते थे (गीता 11। 41 42), पर भक्त अभी (गीता 2। 7 में) हुए हैं अर्थात् अर्जुन सखा भक्त तो पुराने हैं, पर दास्य भक्त नये हैं। आदेश या उपदेश दास अथवा शिष्यको ही दिया जाता है, सखाको नहीं। अर्जुन जब भगवान्के शरण हुए, तभी भगवान्का उपदेश आरम्भ हुआ।जो बात सखासे भी नहीं कही जाती, वह बात भी शरणागत शिष्यके सामने प्रकट कर दी जाती है। अर्जुन भगवान्से कहते हैं कि 'मैं आपका शिष्य हूँ, इसलिये आपके शरण हुए, मुझको शिक्षा दीजिये।' इसलिये भगवान् अर्जुनके सामने अपनेआपको प्रकट कर देते हैं, रहस्यको खोल देते हैं।
अर्जुनका भगवान्के प्रति बहुत विशेष भाव था, तभी तो उन्होंने वैभव और अस्त्र-शस्त्रोंसे सुसज्जित 'नारायणी सेना' का त्याग करके निःशस्त्र भगवान्को अपने 'सारथि' के रूपमें स्वीकार किया (टिप्पणी प0 211)।साधारण लोग भगवान्की दी हुई वस्तुओंको तो अपनी मानते हैं (जो अपनी हैं ही नहीं), पर भगवान्को अपना नहीं मानते (जो वास्तवमें अपने हैं)। वे लोग वैभवशाली भगवान्को न देखकर उनके वैभवको ही देखते हैं। वैभवको ही सच्चा माननेसे उनकी बुद्धि इतनी भ्रष्ट हो जाती है कि वे भगवान्का अभाव ही मान लेते हैं अर्थात् भगवान्की तरफ उनकी दृष्टि जाती ही नहीं। कुछ लोग वैभवकी प्राप्तिके लिये ही भगवान्का भजन करते हैं। भगवान्को चाहनेसे तो वैभव भी पीछे आ जाता है, पर वैभवको चाहनेसे भगवान् नहीं आ सकते। वैभव तो भक्तके चरणोंमें लोटता है; परन्तु सच्चे भक्त वैभवकी प्राप्तिके लिये भगवान्का भजन नहीं करते। वे वैभवको नहीं चाहते, अपितु भगवान्को ही चाहते हैं। वैभवको चाहनेवाले मनुष्य वैभवके भक्त (दास) होते हैं और भगवान्को चाहनेवाले मनुष्य भगवान्के भक्त होते हैं। अर्जुनने वैभव-(नारायणी सेना-) का त्याग करके केवल भगवान्को अपनाया, तो युद्धक्षेत्रमें भीष्म, द्रोण, युधिष्ठिर आदि महापुरुषोंके रहते हुए भी गीताका महान् दिव्य उपदेश केवल अर्जुनको ही प्राप्त हुआ और बादमें राज्य भी अर्जुनको मिल गया!

अजितेन्द्रिय और दुर्बल मनुष्योंके हाथमें पड़कर यह योग नष्ट हो गया है यह देखकर और साथ ही लोगोंको पुरुषार्थरहित हुए देखकर वही यह पुराना योग यह सोचकर कि तू मेरा भक्त और मित्र है अब मैंने तुझसे कहा है क्योंकि यह ज्ञानरूप योग बड़ा ही उत्तम रहस्य है।

Raising the doubt as to why the Yoga in question has become devoid of tradition in the present time, He answers that it is due to the absence of qualified aspirants with the word "Durbalan" (the weak). He explains that very 'weakness' in the context of its utility here as "Ajitendriyan" (those who have not conquered the senses).

Although the Yoga, having reached men dominated by lust and anger and being overpowered by lust and anger, became lost—meaning its tradition was broken—nevertheless, if the human goal (Purushartha) of the world could be attained without Yoga, then what is the use of teaching this Yoga? Anticipating this doubt, and asserting that without the aforesaid Yoga the supreme human goal cannot be attained, He speaks with "Lokam cha" (And the world...).

Anticipating the doubt that the previous Yoga's tradition is broken and now the Lord is teaching a different Yoga for my sake, He says "Sa Eva" (That very same). Anticipating the doubt as to why this ancient Yoga was not told by the Lord to just anyone else, He says "Bhakto'si" (You are My devotee). He states the reason for speaking this Yoga to the mentioned qualified person with "Rahasyam Hi" (For it is a secret).

The 'ancientness' of the Yoga is due to its root in the beginningless Vedas. 'Bhakti' is love accompanied by the attitude of surrender; one endowed with that, looking upon His true form, is intended here as the 'Bhakta'. One of the same age, affectionate, and a helper is called a 'Sakha' (friend). Regarding how the Yoga is qualified by the word "Etat" (This), He says it is "Jnanam" (Knowledge).

'Sa' (That) means the very same ancient Yoga which was spoken to Aditya, and which has been described in the two chapters, has been spoken by Me to you, for the reason that "You are My devotee and friend."

Objection: Why is it not spoken to anyone else? To this, He says:

"Rahasyam hi" (For it is a secret), because this Knowledge is a secret and is supreme.

Salutations to the glorious Amalabodha (Pure Knowledge). Hari Om.

In this chapter, the greatness of the Supreme beyond the intellect, the distinctions of action (Karma), and the greatness of knowledge (Jnana) are described.

And stating that this Dharma was practiced in the past, He speaks the word 'Imam' (This...).

'Sa' (That) implies (that very Yoga). Today, given that the tradition has been broken, (I have told it to you). 'Bhakta' means one who has surrendered. 'Sakha' means an object of affection. 'Rahasyam' means secret, which should not be given to non-devotees and the like. The meaning is that otherwise, the Knowledge would become powerless.

And to that effect is the scriptural text (Mantra-varna): "Knowledge indeed came to the Brahmana [and said]: 'Protect me, I am your treasure. Do not speak of me to one who is envious, not straightforward, or uncontrolled; so that I may remain powerful.'"

That very same ancient Yoga, with its nature unaltered (intact/unfaltering), has been spoken by Me to you, who have surrendered to Me alone through friendship and excessive devotion; the meaning is that it has been spoken with all its accessories and in detail.

It is not possible for anyone other than Me to know or speak it, because this is the supreme secret knowledge declared in the Vedanta.

In this context, in order to properly know the reality of the Lord's incarnation, Arjuna spoke.

'Sa evayam' (That very same...). That very same Yoga is again spoken by Me to you today, now that the tradition has been broken.

Because you are My devotee and friend.

It is not spoken by Me to anyone else. 'Hi' means because this is the supreme secret.

'Sa evayam' (That very same...). The implication of pointing it out with recognition and emphasis is stated as 'askhalita-svarupa' (of unaltered nature). By the indications 'puratana' (ancient) and 'adya' (today), it is suggested that despite the difference in time, there is no difference in its nature or mode. By the present tense indication in "Bhakto'si" (You are a devotee), undying devotion is suggested. With the intention that meager devotion might sometimes cease, the term 'atimatra' (excessive/supreme) is used [in the Bhashya]. "You are a devotee"—meaning, you possess love through the contemplation of My greatness seen in the scriptures. "You are a friend"—meaning, you possess intimacy and trust due to the special accessibility (Saulabhya) seen in the Incarnation.

The words "te maya" (to you by Me) also serve to recognize the relationship of the 'one who has surrendered' and the 'one sought for refuge' previously mentioned in "Shadhi mam tvam prapannam" (2.7); to make known that this [surrender] is also a cause for the exposition, it is said "spoken by Me to you who have surrendered to Me alone."

Regarding "Proktah" (proclaimed/spoken), he explains the meaning of the root with its prefix as "saparikarah savistaram" (with accessories and in detail). 'Parikara' means limb/accessory; the elaboration of the word is 'vistara'; the purport is that the description of the limbs is also detailed here.

What is suggested by "I had spoken" and "Spoken by Me today" is stated in "Madanyena" (by anyone other than Me). When the tradition is broken due to dissolution or the nature of the ages, I alone would be the re-initiator of the tradition; it is impossible for anyone other than Me, even Hiranyagarbha (Brahma) and others whose knowledge depends on instruments (senses/mind), to know or speak it without My instruction—this is the meaning.

He shows that the words "Rahasyam" etc. are intended as reasons for why it is fit to be taught to one endowed with the fullness of qualities like friendship, devotion, and surrender, and why it is impossible to be known or spoken by anyone other than the Lord, using the word "Yatah" (Because). The word 'hi' here implies a reason. The distinction is: because it is a 'secret', it is fit to be taught (to the qualified); and because it is a 'supreme secret', it is impossible to be known or spoken by anyone other than Me. The reason for it being a supreme secret is "Vedantoditam" (declared in the Vedanta). The substantive noun worthy of the neuter gender indication is stated as "Jnanam" (Knowledge).

यहाँ भगवान् अब तक के उपदिष्ट ज्ञान के प्राचीनता की घोषणा करके रूढ़िवादी विचारकों की शंका का निर्मूलन कर देते हैं।शिष्य के प्रति स्नेह भाव होने पर ही कोई गुरु उत्साह और कुशलता पूर्वक उपदेश दे सकता है। श्रीकृष्ण और अर्जुन के बीच ऐसा ही सम्बन्ध था और भगवान् को यह विश्वास था कि उनके द्वारा निर्दिष्ट मार्ग का वह अनुसरण करेगा। गुरु और शिष्य के बीच इस प्रकार की व्यापारिक व्यवस्था न हो कि तुम शुल्क दो और मैं पढ़ाऊँगा। प्रेम और स्वातन्त्र्य मित्रता और आपसी समझ के वातावरण में ही मन और बुद्धि विकसित होकर खिल उठते हैं। आत्मानुभव का ज्ञान प्रदान करने के लिए आवश्यक गुणों को अर्जुन में देखकर ही श्रीकृष्ण कहते हैं कि उन्होंने इस योग का ज्ञान उसे दिया।यहाँ इस ज्ञान को रहस्य कहने का तात्पर्य केवल इतना ही है कि कोई व्यक्ति कितना ही बुद्धिमान् क्यों न हो फिर भी अनुभवी पुरुष के उपदेश के बिना वह आत्मा के अस्तित्व का कभी आभास भी नहीं पा सकता। समस्त बुद्धि वृत्तियों को प्रकाशित करने वाली आत्मा स्वयं बुद्धि के परे होती है। इसलिये मनुष्य की विवेक सार्मथ्य कभी भी नित्य अविकारी आत्मा को विषय रूप में नहीं जान सकती। यही कारण है कि सत्य के विज्ञान को यहाँ उत्तम रहस्य कहा गया है।किसी के मन में यह शंका न रह जाये कि भगवान् के वाक्यों में परस्पर विरोध है इसलिये अर्जुन मानो आक्षेप करता हुआ प्रश्न पूछता है

From 'Evam' (Thus) up to 'Uttamam' (Supreme - end of verse 3). By stating that this Yoga, even though received through the lineage of Gurus, is lost in the present time, the Lord demonstrates the rarity and gravity (importance) of this knowledge.

"You are My devotee and friend." You are a devotee—intent on Me—and a friend.

By the word 'cha' (and), anvachaya (secondary conjunction) is expressed. Therefore, the purport is: just as in wandering for alms, the alms are primary and bringing a cow (as a favor while returning) is secondary, similarly here, devotion toward the Guru is primary, and friendship is not (primary).

With the understanding of the connection to the previous chapter established—that this chapter consists of a specific elaboration of both Knowledge (Jnana) and Action (Karma) mentioned earlier—he speaks beginning with 'BuddheH' to demonstrate the difference in the topic here.

By the text preceding "Evam jnatva" (4.15) [or 4.32], the greatness of Vishnu, who is beyond the intellect, is described. To indicate the connection of the initial topic with the previous, the phrase "beyond the intellect" is used.

Before "Shreyan" (4.33), the distinctions of Action (Karma) are discussed; specifically, the distinction of Nivritta (detached/renunciate) action from others, or the distinctions within Nivritta action itself in the form of worship, sacrifice, etc. The greatness of Knowledge is in the remainder.

Since the narration of the tradition of instruction beginning with "This Yoga to Vivasvan" might seem irrelevant to the current context, he explains its purport with "Purva" (Ancient). Meaning, it was practiced by the ancients. The word 'cha' (and) is used to combine this with the reason stated in "Ye me matam" (3.31). This Dharma is stated by "Mayi sarvani" (3.30). The word 'Yoga' is also explained by this.

Not only is the tradition of instruction stated here, but their (the ancients') 'practice' is also implied. The purport is to establish that "therefore, it should be practiced by you as well."

If it is objected that this meaning is already covered by "Karmanaiva hi samsiddhim" (3.20), we say no; because there, conduct/precedent was cited to prove that "Householder duties must not be abandoned by you." But here, the good conduct (precedent) is being stated regarding the practice of Nivritta Dharma (detached/renunciate duty). That is why there it was called just "Achara" (conduct), but here it is called "This Dharma".

Since "Karmanaiva" (Janaka, etc.) was mentioned as an example for what was stated in "Loke'smin dvividha" (3.3), there is no fault there either.

That which, although taught previously in this manner, had become disconnected from its tradition due to the absence of qualified aspirants, and without which the supreme human goal (Purushartha) cannot be attained—that very same ancient Yoga, obtained through the beginningless lineage of Gurus, is today, at this time of the break in tradition, spoken by Me—who am extremely affectionate—to you with excellence; and not to anyone else.

Why? "You are My devotee and friend."

The word 'iti' implies the reason. Because you are My devotee—meaning, being surrendered, you are full of extreme love; and you are a friend—meaning, a helpful companion of the same age; and you are always so; therefore, it is spoken to you. This is the meaning.

Why is it not spoken to anyone else? Regarding that, He says "Hi" (For/Because)—because this Knowledge is a supreme secret, extremely confidential.

"That very same ancient Yoga is this"—thus it is direct/visible, generating a relationship with Me, and has been spoken to you. 'Prakarshena' (indicated by the prefix 'pra' in 'proktah') means it is spoken endowed with the fruit which is the nature of My love.

Doubt: If Yoga alone accomplishes the fruit, then why should Bhakti (devotion) be performed by people like us? Anticipating this, He says "Bhakto'si" (You are a devotee).

"You are a devotee and a friend"—(therefore I tell you) My secret.

This is supreme—supreme to Karma Yoga. 'Hi' is used in the sense of certainty.

That very same ancient Yoga is spoken by Me 'te'—meaning to you—'adya'—meaning now; because you are My devotee and friend.

"Rahasyam hi"—for this is a supreme secret; the meaning of Yoga here is Knowledge.

Lest anyone should think that the Lord has said something contradictory, in order to remove such a doubt, Arjuna spoke, making what appears to be an objection.

It was previously determined that Yogis must perform action. Now, in the fourth chapter, the tradition is described to establish faith in that. (1)

Vishnu is described as the form of Yoga, and the Sun (Ravi) became the speaker. Since it is a position of instruction, Manu is the refuge of that instruction. (2)

Also to the Ikshvakus, who share in the lineage of the avatar Ramachandra, the injunction is taught by way of its eternality. (3)

Abandoning the sense of fruit everywhere through Brahma-bhava (the feeling of Brahman), the Yogi, taking refuge in that alone, attains immortality through knowledge. (4)

Thus, in the two chapters, Swadharma (one's own duty) within Yoga was taught as the means to Moksha. Now, intending to expand upon that very subject through Brahma-bhava, and first praising it as having been received through tradition, the Blessed Lord spoke with the three verses beginning with 'Imam'.

"Because it yields imperishable fruit, I told this imperishable Yoga to Vivasvan." And implying, "I am not speaking this merely to encourage you for war, but rather, I told this at the very beginning of the Manvantara for the upliftment of the whole world," He speaks stating the tradition: "That very same ancient Yoga is today told by Me to you."

सः that? एव even? अयम् this? मया by Me? ते to thee? अद्य today? योगः Yoga? प्रोक्तः has been taught? पुरातनः ancient? भक्तः devotee? असि thou art? मे My? सखा friend? च and? इति thus? रहस्यम् secret? हि for? एतत् this? उत्तमम् best.Commentary This Yoga contains profound and subtle teachings. Hence it is the supreme secret which is revealed by the Lord.

Sah, that; puratanah, ancient; yogah, Yoga; eva, itself; ayam, which is this; proktah, has been taught; te, to you; maya, by Me; adya, today; iti, considering that; asi, you are; me, My; bhaktah, devotee; ca sakha, and friend. Hi, for; etat, this Yoga, i.e. Knowledge; is a uttamam, profound; rahasyam, secret.
Lest someone should understand that the Lord has said something contradictory, therefore, in order to prevent that (doubt), as though raising a estion,

It is the same ancient, unchanged Yoga which is now taught to you, who out of friendship and overwhelming devotion have resorted to Me whole-heartedly. The meaning is that it has been taught to you fully with all its accessories. Because it is the most mysterious knowledge declared in the Vedanta, it cannot be known or taught by anyone other than Myself.
In this connection, in order to know the truth about the Lord's descent correctly, Arjuna asked: