Bhagavad Gita - Chapter 4 - Shloka (Verse) 39

व्याख्या--तत्परः संयतेन्द्रियः--इस श्लोकमें श्रद्धावान् पुरुषको ज्ञान प्राप्त होनेकी बात आयीहै। अपनेमें श्रद्धा कम होनेपर भी मनुष्य भूलसे अपनेको अधिक श्रद्धावाला मान सकता है, इसलिये भगवान्ने श्रद्धाकी पहचानके लिये दो विशेषण दिये हैं 'संयतेन्द्रियः' और तत्परः।जिसकी इन्द्रियाँ पूर्णतया वशमें हैं, वह 'संयतेन्द्रियः' है और जो अपने साधनमें तत्परतापूर्वक लगा हुआ है वह 'तत्परः' है। साधनमें तत्परताकी कसौटी है--इन्द्रियोंका संयत होना। अगर इन्द्रियाँ संयत नहीं हैं और विषय-भोगोंकी तरफ जाती हैं, तो साधन-परायणतामें कमी समझनी चाहिये।

जिसके द्वारा निश्चय ही ज्ञानकी प्राप्ति हो जाती है वह उपाय बतलाया जाता है श्रद्धावान् श्रद्धालु मनुष्य ज्ञान प्राप्त किया करता है। श्रद्धालु होकर भी तो कोई मन्द प्रयत्नवाला हो सकता है इसलिये कहते हैं कि तत्पर अर्थात् ज्ञानप्राप्तिके गुरुशुश्रूषादि उपायोंमें जो अच्छी प्रकार लगा हुआ हो। श्रद्धावान् और तत्पर होकर भी कोई अजितेन्द्रिय हो सकता है इसलिये कहते हैं कि संयतेन्द्रिय भी होनाचाहिये। जिसकी इन्द्रियाँ वशमें की हुई हों यानी विषयोंसे निवृत्त कर ली गयी हों वह संयतेन्द्रिय कहलाता है। जो इस प्रकार श्रद्धावान् तत्पर और संयतेन्द्रिय भी होता है वह अवश्य ही ज्ञानको प्राप्त कर लेता है। जो दण्डवत्प्रणामादि उपाय हैं वे तो बाह्य हैं और कपटी मनुष्यद्वारा भी किये जा सकते हैं इसलिये वे ( ज्ञानरूप फल उत्पन्न करनेमें ) अनिश्चित भी हो सकते हैं। परंतु श्रद्धालुता आदि उपायोंमें कपट नहीं चल सकता इसलिये ये निश्चयरूपसे ज्ञानप्राप्तिके उपाय हैं। ज्ञानप्राप्तिसे क्या होगा सो ( उत्तरार्धमें ) कहते हैं ज्ञानको प्राप्त होकर मनुष्य मोक्षरूप परम शान्तिको यानी उपरामताको बहुत शीघ्रतत्काल ही प्राप्त हो जाता है। यथार्थ ज्ञानसे तुरंत ही मोक्ष हो जाता है यह सब शास्त्रों और युक्तियोंसे सिद्ध सुनिश्चित बात है।

He instructs on the "Antaranga" (internal/proximate) means for the production of Knowledge for one endowed with Karma Yoga and Samadhi Yoga with "Yena" (By which...). He states the purpose of attaining Knowledge with "Jnanam" (Knowledge...).

Not only faith alone, unsupported, is the cause for attaining Knowledge, but also "Tatparya" (intentness/devotion); He states this with "Shraddhalutve'pi" (Even if possessing faith...). "Manda-prasthanatvam" (Slow progress/dullness) means being devoid of intentness; and for such a person, even instructed Knowledge is not capable of arising; therefore, intentness is also a cause there—He states this with "Ata aha" (Therefore He says...).

"Abhiyukta" means devoted or steadfast in meditation etc.; by the word "etc.", hearing (Shravana) etc. are grasped.

Not only Faith and Intentness—these two alone—are causes of Knowledge, but also control of the senses, because in its absence, faith etc. are ineffective; with this intention, He says "Shraddhavan" (The man of faith...). He states the "Ekantikatva" (invariable connection) of the said means with Knowledge with "Ya evambhuta" (He who is thus...).

[Objection:] Since prostration etc. were already stated as causes of Knowledge in "Tadviddhi pranipatena" etc., why is another cause stated now? To this, he says "Pranipatadistu" (But prostration etc...). That indeed is "Bahiranga" (external), while this is "Antaranga" (internal). And there [in prostration], there is no "Pratiniyama" (strict rule/certainty) regarding Knowledge; because "Mayavitva" (deceitfulness)—consisting of doing one thing in the mind and displaying another outside—is possible, and the possibility of being a deceiver etc. is also suggested; this is the meaning.

[Objection:] Since deceitfulness etc. are possible even in possessing faith and intentness etc., the uncertainty is common [to both]? Anticipating this, he says "Na tu" (But not...). Indeed, one cannot practice Faith, Intentness, and Control with steadfast application (Abhiyoga) through deceit or fraud; this is the meaning.

Introducing the second half [of the verse] with a question, he explains it with "Kim punah" (What then...) etc. Regarding the point that Liberation results from Right Knowledge independent of means like practice (Abhyasa), he states the proof with "Samyag-darshanat" (From Right Vision...).

By the word "Shastra" (Scripture), texts like "Tameva viditva..." (Having known Him alone, one crosses death...) are intended. And the "Nyaya" (Logic) is characterized thus: Since the removal of ignorance by knowledge is well-known in cases like the rope etc., Liberation characterized by the complete destruction of Ignorance and its effects should result even from independent Self-knowledge.

For one who has attained eligibility through Yoga, He states the means by which the Knowledge of Truth occurs "Ekantena"—invariably/certainly—with "Shraddhavan" (The man of faith...). "Shraddha" is the conviction (Astikyam) regarding the words of the Guru and Vedanta that "this is exactly so"; one who possesses that is "Shraddhavan." Even there, he is "Tatparah"—intent/devoted to the service of the Guru, etc. Even there, he is one by whom the senses are "Sanyata"—withdrawn from sense-objects. If one is distinguished by these three qualifications, one attains Knowledge necessarily.

Since prostration etc. are possible even by deceit (Maya), they lack "Ekantikatva" (invariability/certainty); these [faith etc.] are not so; therefore, they are invariable [means]. Having attained Knowledge, what happens? To this, He says:

Having attained Knowledge, he attains "Param Shantim"—Supreme Peace, named Liberation—"Achirena"—without delay, i.e., without taking another birth or going to another world.

Having stated its means and the fruit of the opposite [ignorance] through the subsequent [verses], He concludes.

"Shraddhavan"—The one with faith obtains knowledge.

Even one possessing faith should not be slow in effort; therefore He says "Tatparah" (intent).

Even one who is intent should not be of uncontrolled senses; therefore He says "Samyatendriyah" (of controlled senses).

"Param shantim" means Videha-kaivalya (bodiless liberation).

"Achirena" (Without delay) means upon the exhaustion of the Prarabdha karma.

Having thus obtained Knowledge through instruction, and being "Shraddhavan" (faithful) regarding the growth of the instructed Knowledge, "Tatparah" (intent)—meaning having the mind fixed on that alone—and "Samyatendriyah" (of controlled senses) regarding objects other than that, he obtains Knowledge which has reached the state of maturation (Vipaka-dasha) characterized as described, in a short time ("Achirena").

Having obtained such Knowledge, he attains "Param shantim"—Supreme Nirvana—without delay.

Moreover—"Shraddhavan" etc. "Shraddhavan"—one possessing the intellect of conviction (Astikya) in the meaning taught by the Guru. "Tatparah"—devoted solely to that. And "Samyatendriyah"—(such a one) obtains that Knowledge, not another.

Therefore, prior to the attainment of Knowledge through the wealth of faith etc., Karma Yoga alone should be practiced for purification.

However, after the attainment of Knowledge, he has no duty whatsoever—He states this. Having obtained Knowledge, indeed, he attains "Param shantim"—Liberation—without delay.

With the intention that the two halves of the subsequent verse [39] are an explanation of the two halves of the previous verse [38] in reverse order, he [Ramanuja] says "Tadeva spashtam aha" (He states the very same clearly).

Possessing faith etc. are the causes for attaining Knowledge by oneself. Since "The ignorant and the faithless" (4.40) will be stated later, here too "the knower" and "the faithful" are implied—to make this known, and to reveal the difference in states there, and to establish the origin of faith, it is said [in the Bhashya]: "Having obtained Knowledge from instruction."

"Shraddhavan" means one making haste; for in the case of "Ashraddadhanah" (faithless), it will indeed be explained as "one not making haste." He for whom that [Knowledge] alone is the object of determination as the supreme thing to be accepted is "Tatparah" (intent). He expresses that with "Niyatamana" (mind fixed on that alone).

Regarding "Achirena" (without delay)—although situated in the latter sentence, since it is required to remove the doubt of delay suggested by the word "Kalena" (in time - verse 38), it should be connected to the first half as well; with this intention, it is said [in the Bhashya]: "In a short time... characterized as described."

[Objection:] How can Liberation, which is separated by Bhakti Yoga and occurs at the end of Prarabdha karma, be said to occur "Achirena" (soon)? [Reply:] The purport is: Previously, the word "Kalena" was to exclude [immediate results in] two or three days etc. But "Achirena" is to negate the delay of [perfecting] Jnana Yoga or taking another body etc.; thus there is no contradiction.

To imply that the word "Shanti" here does not refer to "Shama" (control of mind) which is a limb of that [means], because the means is fully accomplished, it is stated [in the Bhashya]: "He attains supreme Nirvana."

In the last three verses of the second chapter—"He attains peace" (2.70), "He attains peace" (2.71), "He attains Brahma-nirvana" (2.72)—the words "Shanti" and "Nirvana" regarding the state of the fruit have the same subject. There, "Shantim adhigachhati" found in the middle verse is recognized here as well. To remind of the verses preceding and succeeding that one, the word "Apnoti" and the word "Nirvana" are mentioned here.

योग्यता के बिना किसी भी लक्ष्य की प्रप्ति नहीं होती। इस श्लोक में वर्णित आवश्यक गुणों को समझने से यह भी स्पष्ट हो जायेगा कि अनेक वर्षों तक साधना करने पर भी कुछ साधक लक्ष्य तक क्यों नहीं पहुँच पाते हैं। श्रद्धा तत्परता (भक्ति) तथा इंद्रिय संयम ये वे तीन अत्यावश्यक गुण हैं जिनके द्वारा जीवत्व के बन्धनों से मुक्त होकर हम देवत्व को प्राप्त करने की आशा कर सकते हैं। परन्तु इन तीनों शब्दों के अर्थों के विषय में अनेक विपरीत धारणायें फैल गयी हैं।श्रद्धा अनेक पाखण्डी गुरु लोगों की धार्मिक भावनाओं का अनुचित लाभ उठाते हुये श्रद्धा शब्द की आड़ में विपुल धन अर्जित करते हैं। श्रद्धा शब्द का अर्थ अन्धविश्वास करके सामान्य भक्त जनों के बौद्धिक एवं मानसिक विकास की सर्वथा उपेक्षा कर दी जाती है। श्रद्धा का अर्थ यह नहीं है कि दैवी माने जाने वाली किसी घोषणा को बिना सोचे समझे वैसे ही स्वीकार कर लिया जाय।श्री शंकराचार्य के अनुसार श्रद्धा वह है जिसके द्वारा मनुष्य शास्त्र एवं आचार्य द्वारा दिये गये उपदेश से तत्त्व का यथावत् ज्ञान प्राप्त कर सकता है।तत्पर आत्मविकास के किसी भी मार्ग पर अग्रसर साधक के लिये आवश्यक है कि वह उस मार्ग की ओर पूर्ण ध्यान दे तथा मन में ईश्वर का स्मरण रखे। शास्त्रों का केवल बौद्धिक अध्ययन हमें अन्तकरण शुद्धि प्रदान नहीं कर सकता। मन और बुद्धि को संगठित करके उपनिषदों में उपदिष्ट जीवन जीना चाहिये।जितेन्द्रिय आत्मसंयम के बिना श्रद्धा और ज्ञान में दृढ़ता आनी कठिन है। इन्द्रियां ही हमें विषयों की ओर आकर्षित करके खींच ले जाती हैं। एक बार वैषयिक उपभोगों में आसक्त हो जाने पर जीवन के उच्च मूल्यों को बनाये रखना संभव नहीं होता। दिव्य मार्ग पर चलने का अर्थ है विषयोपभोग की नालियों से बाहर निकल जाना। ये दोनों प्रकार के जीवन परस्पर विरोधी हैं। एक की उपस्थिति में दूसरे का अभाव होता है। जहाँ हृदय में शान्ति के प्रकाश का उदय हुआ वहाँ वैषयिक और पाशविक प्रवृत्तियों से उत्पन्न क्षोभ का अन्धकार नष्ट हो जाता है अस्तु साधक के लिये आत्मसंयम का जीवन अनिवार्य हो जाता है।विषय सुख का त्याग कर स्वयं में तथा शास्त्रों में विश्वास रखते हुए दिव्य लक्ष्य को ही प्राप्त करने का प्रयत्न क्यों करना चाहिये साधना की प्रारम्भिक अवस्था में साधक बुद्धि के स्तर पर ही रहता है और बुद्धि का कार्य प्रत्येक वस्तु के कारण की खोज करना है। स्वाभाविक है कि विचारशील पुरुष के मन में प्रश्न उठेगा कि आखिर विषय सुख के त्य़ाग का फल क्या होगा दूसरी पंक्ति में इसका उत्तर दिया गया है।उपनिषदों के मन्त्रद्रष्टा ऋषियों का यह निश्चयात्मक आश्वासन है कि श्रद्धावान तत्पर और जितेन्द्रिय पुरुष आत्मज्ञान को प्राप्त करता है। यहां भगवान् कहते हैं कि इस ज्ञान का फल है परम शान्ति। पूर्व श्लोक के समान यहां भी इस शान्ति को प्राप्त करने का निश्चित समय नहीं बताया गया क्योंकि वह साधक के प्रयत्न पर निर्भर करता है। परन्तु यह निश्चित है कि ज्ञान को प्राप्त कर शीघ्र ही वह परम शान्ति को प्राप्त होता है।परमशान्ति परम का अर्थ है अनन्त। अत परम शान्ति वह है जो कभी क्षीण नहीं होती। आज के युग में जहां शान्ति के नाम पर युद्ध होते रहते हैं वहां इस श्लोक में निर्दिष्ट शान्ति को भी कोई व्यक्ति शंका की दृष्टि से देखे तो कोई आश्चर्य नहीं। समयसमय पर शान्ति वार्ता करने वाले राजनीतिज्ञों की यह शान्ति नहीं है वरन् मनोविज्ञान की दृष्टि से इसका गंभीर अर्थ है।यह एक सुविदित तथ्य है कि प्रत्येक प्राणी जीवन पर्यन्त प्रति क्षण अधिकाधिक सुख प्राप्त करने का प्रयत्न करता रहता है। श्वसन तथा भोजन से लेकर युद्ध और नाश के द्वारा सम्पूर्ण विश्व पर आधिपत्य स्थापित करने के सुनियोजित प्रयत्नों तक प्रत्येक मनुष्य का ध्येय सुख प्राप्ति ही है। केवल मनुष्य ही नहीं बल्कि पशु एवं वनस्पति भी इसी के लिये कार्यरत रहते हैं। इसका अर्थ यह हुआ कि सुख प्राप्ति की आन्तरिक प्रेरणा के बिना कोई भी कर्म संभव नहीं हो सकता।इस प्रकार यदि जगत् में सभी प्राणी अधिकसेअधिक सुख पाने तथा उसके रक्षण के लिये प्रयत्नशील रहते हैं तब जीवन का सर्वोच्च लक्ष्य शाश्वत सुख अनन्त आनन्द ही होना चाहिये ऐसा आनन्द कि जहां सब संघर्ष समाप्त हो जाते हैं सब इच्छाएं पूर्ण हो जाती हैं और मन के सभी विक्षेपों का सदा के लिये अन्त हो जाता है। सुख की कामना के कारण ही मन में विक्षेप उत्पन्न होते हैं तथा मनुष्य शरीर द्वारा बाह्य जगत् में कर्म करता है। पारमार्थिक शाश्वत आनन्द के प्राप्त होने पर मन के विक्षेप तथा शारीरिक शिथिलता दोनों का ही कष्ट समाप्त हो जाता है। इसलिये परम शान्ति का अर्थ है परम आनन्द। यही हमारे जीवन का वास्तविक लक्ष्य है।इस विषय में संशय नहीं करना चाहिये क्योंकि संशय बड़ा पापिष्ठ है। कैसे सुनो

"Shraddhavan" etc. "Ajna" etc. And here, due to conviction (Astikya), when there is freedom from doubt, the acquisition of faith and the engagement in that (tatpara-vyaparatva) arise instantly.

Therefore, one must be free from doubt, honoring the Guru and the Scriptures (Agama); because doubt is the destroyer of everything. Indeed, a doubter knows nothing because of being faithless.

Therefore, the meaning of the sentence is that one must be without doubt.

Since the meaning of the subsequent three verses is intermixed, having stated the purport by a single statement, he states the subject matter of the fourth [verse 42, starting with "Tasmat"] with "Tat" etc.

The internal means of that Knowledge is Faith (Shraddha) etc. The opponent [of Knowledge] is Ignorance etc. The fruit of Knowledge is Supreme Peace etc. The fruit of the opponent is Destruction etc.

The means by which the attainment of Knowledge occurs "Ekantena"—invariably/certainly—is stated [here], which is even more proximate than the previously mentioned prostration etc. "Shraddha" is the intellect of conviction of the nature of valid knowledge regarding the words of the Guru and Vedanta, that "this is exactly so"; the man possessing that obtains Knowledge.

Even such a one might be lazy; to that He says "Tatparah"—extremely diligent in the means of Knowledge like service to the Guru. Even one possessing faith and intentness might have uncontrolled senses; to that He says "Samyatendriyah"—he by whom the senses are withdrawn from objects.

He who is endowed with these three qualifications necessarily obtains Knowledge. Prostration etc. is external and is also "Anaikantika" (uncertain) due to the possibility of deceit etc. But possession of faith etc. is the "Aikantika" (invariable) means; this is the meaning.

Having obtained Knowledge by such means, he attains "Param"—supreme/final—"Shantim"—Peace, of the nature of the cessation of Ignorance and its effects, i.e., Liberation—"Achirena"—without delay, i.e., immediately. Just as a lamp causes the removal of darkness merely by its own origination and does not depend on any auxiliary, so does Knowledge cause the removal of Ignorance merely by its own origination and does not depend on any "Prasankhyana" (continued meditation) etc.; this is the purport.

Since immediate knowledge does not occur due to [its] subtlety, one should remain continuously "Tatpara" (intent) and with controlled senses; by that, the attainment of That [Knowledge] would occur—He states this with "Shraddhavan."

"Shraddhavan"—endowed with faith. "Tatparah"—intent on the previously mentioned service to the Guru etc.; devoted to that, or devoted to the Guru, or devoted to Knowledge. "Samyatendriyah"—one with mastered senses, whose object-desire has ceased. He who is such obtains Knowledge.

Then, having obtained Knowledge, "Achirena"—very quickly—he attains "Param Shantim" (Supreme Peace), i.e., "Madbhaktim" (Devotion to Me).

"Shraddhavan"—The faithful one—obtains Knowledge. Even possessing faith, one might be "Manda-prasthana" (slow in setting out/progressing); therefore He says "Tatparah"—intent; meaning one who is "Abhiyukta" (diligently applied) in the service of the Guru etc., which are the means for attaining Knowledge, while being faithful. Even being intent, one might be of uncontrolled senses ("Ajitendriya"); therefore He says "Samyatendriyah"—he whose senses are "Samyata"—withdrawn from sense-objects—is "Samyatendriyah." He who is such—faithful, intent, and of controlled senses—necessarily attains Knowledge.

Prostration etc. are external and can be "Anaikantika" (uncertain/variable) because deceitfulness (Mayavitva) etc. are possible therein; but not so in the case of possessing faith etc.; thus these are the means to attain Knowledge "Ekantatah" (invariably/certainly).

What then would happen from the attainment of Knowledge? It is stated: Having obtained Knowledge, he attains "Param"—Supreme—"Shantim"—Peace called Liberation or Cessation—"Achirena"—very quickly. That Liberation occurs very quickly from Right Vision (Samyag-darshana) is a well-ascertained fact famous in all scriptures and logic.

Here, doubt should not be entertained; for doubt is most sinful. How? This is stated [next].

In the bestowing of such Knowledge, "Shraddha" (faith) alone is the factor to be tested by Gurus in a disciple; therefore, He brings that to the forefront with "Shraddhavan" (The man of faith).

"Shantim" means the cessation/peace of the mind.

श्रद्धावान् the man of faith? लभते obtains? ज्ञानम् knowledge? तत्परः devoted? संयतेन्द्रियः who has subdued the senses? ज्ञानम् knowledge? लब्ध्वा having obtained? पराम् supreme? शान्तिम् to peace? अचिरेण at once? अधिगच्छति attains.Commentary He who is full of faith? who constantly serves his Guru and hears his teachings? who has subdued the senses surely gets the knowledge and ickly attains the supreme peace or salvation (Moksha). All the above three alifications are indispensable for an aspirant if he wants to attain to the supreme peace of the Eternal ickly. One alifiaction alone will not suffice. (Cf.X.10?11)

Sraddhavan, the man who has faith; labhate, attains; jnanam, Knowledge. Even when one has faith, he may be indolent. Therefore the Lord says, tatparah, who is diligent, steadfast in the service of the teacher, etc., which are the means of attaining Knowledge. Even when one has faith and is diligent, one may not have control over the organs. Hence the Lord says, samyata-indriyah, who has control over the organs-he whose organs (indriyani) have been withdrawn (samyata) from objects. He who is such, who is full of faith, diligent, and has control over the organs, does surely attain Knowledge. However, prostrations etc., which are external, are not invariably fruitful, for there is scope for dissimulation faith etc. But this is not so in the case of one possessing faith etc. Hence they are the unfailing means of acquiring Knowledge. What, again, will result from gaining Knowledge? This is being answered: Labdhva, achieving; jnanam, Knowledge; adhigacchati, one attains; acirena, soon indeed; param, supreme; santim, Peace, supreme detachment called Liberation. That Liberation soon follows from full Knowledge is a fact well ascertained from all the scriptures and reasoning. One should not entertain any doubt in this matter. For doubt is the most vicious thing. Why? The answer is being stated:

After attaining knowledge through instruction in the manner described, he must have firm faith in it and the possibility of its development into ripe knowledge. He must be intent on it, i.e., his mind must be focussed thereupon. He must control his senses and keep them away from all their objects. Soon will he then reach the aforesaid state of maturity and obtain knowledge. Soon after attaining such kind of knowledge, he will reach supreme peace, i.e., he attains the supreme Nirvana (realisation of the self).