Bhagavad Gita - Chapter 6 - Shloka (Verse) 31

व्याख्या--'एकत्वमास्थितः' पूर्वश्लोकमें भगवान्ने बताया था कि जो मेरेको सबमें और सबको मेरेमें देखता है, उसके लिये मैं अदृश्य नहीं होता और वह मेरे लिये अदृश्य नहीं होता। अदृश्य क्यों नहीं होता? कारण कि सम्पूर्ण प्राणियोंमें स्थित मेरे साथ उसकी अभिन्नता हो गयी है अर्थात् मेरे साथ उसका अत्यधिक प्रेम हो गया है।
अद्वैत-सिद्धान्तमें तो स्वरूपसे एकता होती है, पर यहाँ वैसी एकता नहीं है। यहाँ द्वैत होते हुए भी अभिन्नता है अर्थात् भगवान् और भक्त दीखनेमें तो दो हैं, पर वास्तवमें एक ही हैं (टिप्पणी प0 365)। जैसे पति और पत्नी दो शरीर होते हुए भी अपनेको अभिन्न मानते हैं, दो मित्र अपनेको एक ही मानते हैं; क्योंकि अत्यन्त स्नेह होनेके कारण वहाँ द्वैतपना नहीं रहता। ऐसे ही जो भक्तियोगका साधक भगवान्को प्राप्त हो जाता है, भगवान्में अत्यन्त स्नेह होनेके कारण उसकी भगवान्से अभिन्नता हो जाती है। इसी अभिन्नताको यहाँ 'एकत्वमास्थितः' पदसे बताया गया है।
'सर्वभूतस्थितं यो मां भजति'--सब देश, काल, वस्तु, व्यक्ति, घटना, परिस्थिति आदिमें भगवान् ही परिपूर्ण हैं अर्थात् सम्पूर्ण चराचर जगत् भगवत्स्वरूप ही है--'वासुदेवः सर्वम्' (7। 19)--यही उसका भजन है।

एकत्व भावमें स्थित हुआ जो पुरुष सम्पूर्ण भूतोंमें स्थित मुझ वासुदेवको भजता है ) इस प्रकार पहले श्लोकके अर्थरूप यथार्थ ज्ञानका इस आधे श्लोकसे अनुवाद करके उसके फलस्वरूप मोक्षका विधान करते हैं। वह पूर्ण ज्ञानी योगी सब प्रकारसे बर्तता हुआ भी वैष्णव परमपदरूप मुझ परमेश्वरमें ही बर्तता है अर्थात् वह सदा मुक्त ही है उसके मोक्षको कोई भी रोक नहीं सकता।

Believing that the first half [of the verse] restates [the vision of unity] and the second half prescribes the fruit, he explains this section.

Although acting according to one's own will is impossible for one who is devoid of attachment and refined by Yama (restraints), Niyama (observances), and other impressions, [the Lord] praises Knowledge by accepting that [hypothetical possibility] with the word "Sarvatha" (in all ways).

Anticipating the doubt—"If acting as one pleases is accepted even merely in appearance, how can the man of wisdom be eternally liberated, since apparent misconduct acts as an obstacle?"—he answers with "Na Moksham" (Meaning: It does not obstruct liberation).

Translating the first half as the right vision, [the Lord] states its fruit, liberation, in the second half with "Sarva" etc. The Yogi who, in the manner previously described, is established in oneness—realizing "I am indeed Vasudeva"—with Me, the Supreme Self, Vasudeva, who exists as the innermost Self in all beings from Brahma down, and who has directly realized this, that right-seeing Yogi, "Sarvatha" (in all ways), meaning even while existing without being a servant to injunctions and prohibitions... The word "Api" (even) implies that although acting according to one's own will is impossible for one devoid of attachment and purified by Yama, Niyama, etc., it is accepted [hypothetically] to praise Knowledge. He abides in Me, the Supreme State of Vishnu. He is indeed eternally free; regarding liberation, he is not warned off (obstructed) by anything; this is the meaning.

However, the interpretation imagined by others—suggesting that this verse describes secondary (figurative) happiness to encourage people onto the path of knowledge, or that it refers to secondary Jnanayogis... and that one should interpret this by supplying the word "Yadi" (If)—is incorrect (Asat). Such an imagination, which is plagued by excessive Adhyahara (supplying omitted words), is flavorless, contrary to the context, and futile.

He clarifies this very point with 'Sarvabhutasthitam'. 'Ekatvam asthitah' (Established in unity)—established in the view that 'Everywhere there is One Lord alone'; 'even acting in all ways, he exists in Me alone'. For one seeing directly in this way, the fruit of knowledge is certain; this is the meaning.

Even then, mostly he does not perform unrighteousness; but if he does, if it is great, it becomes an indicator of sorrow—this was stated earlier.

And it is said: 'Never would the intellect of those who see Vishnu be in unrighteousness. But sin committed out of negligence, if small, will turn to ashes. Whatever (little) is done by primal kings, gods, and sages—due to the abundance of their (good) deeds, that is merely an indicator of sorrow'.

Since the seer of the oneness of the universal Self realizes "I am indeed That," his liberation is not obstructed; this he states with "Sarvabhuta" etc. "Sarvabhutasthitam" means Me, the Supreme Self, situated in all beings as Existence (Satta) and Illumination (Sphurana) because I am the material cause of all. "Ekatvam Asthitah" means having taken refuge in the unity of the Jiva and Brahman. He who "Bhajati," i.e., worships via Nirvikalpa Samadhi,

that Yogi, even in the state of rising from Samadhi (Vyutthana), mounted on the body due to the persistence of Prarabdha karma which has been [intellectually] sublated, "Sarvatha" (in all ways)—whether by renunciation of action like Yajnavalkya, or by prescribed action like Vasishtha and Janaka, or by prohibited (unconventional) action like Dattatreya—even while acting or transacting, he abides in Me alone; he does not fall from Me.

As it is heard in the Shruti that there is no fear for him even from the gods: "Even the gods have no power to cause him failure (loss of glory), for he becomes their very Self."

The indeclinable 'Na' here carries the meaning of 'Api' (even).

The meaning is that he does not become a Samsari (transmigratory soul) again as he was before.

In the state of Yoga, he who worships Me situated in all beings, "Ekatvam Asthitah" (established in unity) through the single form of uncontracted (infinite) knowledge, by abandoning the differences caused by Prakriti (matter), and does so firmly—that Yogi, even at the time of rising from meditation (Vyutthana), while existing "Yatha Tatha" (in whatever manner), seeing his own self and all beings, abides in Me; he sees Me alone.

The meaning is that he sees only equality with Me in his own self and in all beings at all times.

He then states the culmination beyond even this...

And such a [Yogi] does not become a servant of injunctions; this He states with "Sarvabhutasthitam" (situated in all beings).

He who worships Me situated in all beings, being established in non-difference—i.e., having taken refuge in Me—that Yogi, being a Knower (Jnani), "Sarvatha" (in all ways), meaning even while existing through the renunciation of action, abides in Me alone; he is liberated and does not fall [from the path]. This is the meaning.

[The commentator] states that the third stage of maturity is being described here with "Tataḥ" etc. In the previous verse, the vision of equality with Ishvara was described in the form of not being under the control of Karma; but here, by the phrase "Sarvabhūtasthitam" (situated in all beings), the contemplation of equality [with the Lord] through the form of uncontracted (infinite) knowledge—due to being devoid of the covering of ignorance in the form of Karma—is stated. And due to the influence of that impression (Samskara), the persistence of such contemplation occurs naturally even during the time of rising (Vyutthana) from meditation—this is what is being said.

By the phrase "He who worships... exists in all ways (Sarvathā)," a distinction in time is established; it is not that existing "in whatever manner" applies only to the state of Samadhi. The contemplation of oneness with the Supreme Self situated in all beings means the contemplation of oneself also being of the same mode as Him, by virtue of being situated in all beings. And that [omnipresence] is not possible for the atomic self (Jiva) by its essential nature (Swarupa).

However, the pervasiveness of the purified self through its attribute (Dharma) is established by the Shruti starting with "The tip of a hair..." and ending with "...he becomes fit for infinity" (Shvetashvatara Upanishad 5.9). The Brahma Sutra also states: "Entry is like that of a lamp, for thus indeed it shows" (4.4.15). Therefore, to show that 'equality' is intended here, it is said "established in unity through the form of uncontracted knowledge."

"By abandoning material differences" (Prakritabhedaparityagena) means by abandoning the differences in the form of gradations of knowledge caused by contact with specific material nature (Prakriti) which is the adjunct of Karma. By this, the [idea] that the mention of "oneness" is for the purpose of refuting the difference in essence is set aside. Or, the mention of "oneness" is also consistent with the intention that all selves are inseparably established (Aprithaksiddha) in Brahman.

The purport of the word "Asthita" (established) is "firmly." And by that, the strength of the impression which is the cause of the flow of such contemplation even during the time of rising (from meditation) is indicated. "Worships Me" (Mām Bhajati)—the intention is that observing the self as equal to Me is indeed worshipping Me.

"In all ways" (Sarvathā)—the intention is: even while engaged in worldly activities. "Abides in Me" (Mayi Vartate)—the meaning is not [merely] existence in the Supreme Self, because that is common to both the fit (Yogis) and the unfit. Therefore, here "Vritti" (abiding) means "Vritti of the intellect" (mental disposition); with this intention, he says "He sees Me alone."

How can there be vision of the Supreme Self merely by vision of the Jiva? To this, he says "In one's own self" (Svatmani). This is a statement of the result: that even in the absence of direct realization of one's own self during the time of rising (Vyutthana), if there is a clear indirect contemplation (of the Lord), the "That-ness" (Divine nature) of others is also established.

समाहित चित्त का योगी निरन्तर मेरा अनुसंधान करता है (भजता है)। फलत बाह्य जगत् में सब प्रकार के व्यवहार करता हुआ भी वह मुझमें ही स्थित रहता है। इस श्लोक का मुख्य प्रयोजन यह दर्शाना है कि कोई आवश्यक नहीं कि एक आत्मानुभवी पुरुष हिमालय की किसी अज्ञात गुफा में जाकर निवृत्ति का जीवन व्यतीत करेगा। भगवान् कहते हैं कि जीवन के समस्त सामान्य व्यवहार करता हुआ सभी परिस्थितियों में वह अपने स्वरूप के ज्ञान में स्थित रह सकता है। जब मनुष्य रोगी हो जाता है तब उसे नित्य के कार्यों से निवृत्त होकर चिकित्सालय में रहने की आवश्यकता होती है परन्तु पूर्ण स्वस्थ हो जाने के पश्चात् नहीं। स्वस्थ होकर तो वह पुन अधिक उत्साह के साथ अपना कार्य करने लगता है।इसी प्रकार विघटित व्यक्तित्व के पुरुष के लिए ध्यानसाघना का उपचार बताया जाता है। उसके अभ्यास से जब वह स्वस्वरूप को पहचान कर दैवी सार्मथ्य प्राप्त कर लेता है तब वह निश्चय ही अपने पूर्व के कार्य क्षेत्र में जाकर कर्म करते हुए भी पूर्णत्व के ज्ञान को सुदृढ़ बनाये रख सकता है।वास्तव में देखा जाय तो चिरस्थायी फलदायी कर्म कुशलतापूर्वक तभी किये जा सकते हैं जब कर्ता आत्मस्वरूप के ज्ञान में स्थित हो। गीता का यही संदेश है कि समर्पण की भावना से किये गये कर्म आत्मोन्नति के साधन हैंयहाँ ध्यान देने की बात है कि श्रीकृष्ण संभवत अर्जुन की अपेक्षा स्वयं को ही युद्ध की विपत्तियों में अधिक डाल रहे थे। रथ में बैठे योद्धा तक पहुँचने के पूर्व प्रतिपक्षी के बाण सारथि पर पहले प्रहार करते हैं। केवल समस्त संसार को मुग्ध कर देने वाली मन्द स्मिति के अतिरिक्त किसी अन्य शस्त्र को न लेकर श्रीकृष्ण ने युद्धभूमि में प्रवेश किया था। तत्पश्चात् वे ही सम्पूर्ण युद्ध के स्वामी और केन्द्र बिन्दु बने रहे और सम्पूर्ण महायुद्ध का घटनाचक्र उनके ही चारों तरफ घूमता रहा। इसका अर्थ यह हुआ कि आत्मज्ञानी पुरुष किसी भी कार्यक्षेत्र में कर्म करते हुए भी अपने वास्तविक स्वरूप का भान रख सकता है।इस व्याख्या का अध्ययन करते समय हो सकता है कोई पाठक यह समझे कि अत्याधिक उत्साह के कारण हम इस श्लोक में कुछ अधिक अर्थ देख रहे हैं। परन्तु उन्हें सर्वथा वर्तमानोऽपि इस शब्द पर ध्यान देते हुए अधिक विचार करना चाहिए।

"Sarva" etc. He who is thus permeated by Knowledge, knowing the Lord as omnipresent through oneness, is assuredly not tainted [by action], even though existing in all states.

Since what was stated in "Yo mām" (Verse 30) is repeated, why is it said again? To this, he says "Etadeva" (This indeed) etc.

To refute the incorrect understanding of "Ekatvam āsthitaḥ" (established in unity), he states the meaning with "Ekatvam."

To refute the misinterpretation that it means "existing in Me or in My modifications," he explains "Sarvatha" (in all ways) as "Justly or unjustly." The implied meaning is that the 'thāl' suffix (in Sarvatha) is not appropriate in that misinterpretation.

To refute the impression that the performance of Dharma by one who worships the Lord is completely inconsequential, he says "Evam" (Thus). The phrase "even in the performance of Adharma" is to be supplied here. The fruit of Knowledge is Liberation. However, [if Adharma is done], a diminution of bliss, etc., does indeed occur; this is the purport.

Objection: Liberation alone is desired by the Knower (Jnani); if that is not obstructed even by performing Adharma, then why does he not commit Adharma? To this, he says "Tathāpi" (Even so). To the objection 'If he does not act in "all ways" (Sarvatha), then saying "existing in all ways" is improper,' it is said "Prāyaḥ" (Mostly/Generally).

By this, the criticism leveled by others against our interpretation—that "acting as one pleases is not possible for such a person"—is also refuted, because due to the force of Prarabdha karma, such a state is sometimes observed.

Why does he not do it [habitually]? To this he says "Kurvatastu" (But of the one doing...). Here he cites authority: "Āha cha" (And it is said). "How great" is to be supplied. [Why does it happen?] Due to the abundance or strength of Karma, i.e., Prarabdha. Or due to mental distraction caused by the abundance of active work in the world.

Having thus described the pure meaning of the term "Tvam" (Thou) and the term "Tat" (That), he now explains the meaning of the sentence "Tat Tvam Asi" (That Thou Art). He who worships Me, the Lord—who is situated as the substratum in all beings, who is pure Existence threaded through all, and who is the implied meaning (Lakshya) of the term "Tat"—by being established in "Ekatvam" (oneness), i.e., absolute non-difference with his own self (the implied meaning of "Tvam"), determining this by negating the difference of adjuncts (Upadhis) just as in the case of pot-space and great-space; that is, he who realizes [Me] directly through the realization of Truth born of the Vedanta sentence "Aham Brahmasmi" (I am Brahman)—he, upon the cessation of Avidya (ignorance) and its effects, becomes a Jivanmukta (liberated while living) and has indeed accomplished all that was to be done.

However, as long as the perception of the body and other objects persists due to "Badhitanuvritti" (recurrence of what has been sublated), then due to the strength of Prarabdha karma—whether existing by the renunciation of all actions like Yajnavalkya, or by prescribed actions like Janaka, or by prohibited (unconventional) actions like Dattatreya—"Sarvatha," i.e., existing in whatever form or transacting in whatever way, that Yogi, knowing "I am Brahman," abides in Me, the Supreme Self alone, in non-difference.

"Sarvatha" (In all ways) implies there is no doubt regarding any obstruction to his liberation. As the Shruti says: "Even the gods have no power to cause him failure, for he becomes their very Self" (Brihadaranyaka Upanishad 1.4.10).

The meaning is: if even the greatly powerful gods are not capable of preventing his liberation, what to speak of other insignificant beings?

Since attachment and aversion, which instigate prohibited actions, are impossible for a Knower of Brahman, prohibited action is actually impossible; yet, accepting it [hypothetically], this phrase "Sarvatha vartamano'pi" (even existing in all ways) is stated to praise Knowledge, just like the statement "Even if he kills these worlds, he does not kill, nor is he bound."

Moreover, he who worships Me "Situated in all beings"—meaning situated in all Jivas for the purpose of enjoying Rasa (essence/joy), or in Alaukika (divine/extraordinary) devotees for the purpose of Nirodha (total absorption/restraint)—being "Established in oneness," meaning taking refuge in the homogeneity (Sajatiyatva/sameness of kind) arising from the fact that they belong to God (Bhagavadiya); he is called a Yogi.

Or, he who exists among them "Sarvatha" (in all ways) for the purpose of teaching sentiments like servitude (Dasya), he abides in Me; meaning, he stays in My essential nature.

"Sarvatha"—meaning even while existing in all manners/ways, the Yogi of right vision abides in Me, the Supreme State of Vishnu. He is indeed eternally liberated; regarding liberation, he is not obstructed by anything. This is the meaning.

Moreover...

And he who, even while being thus established in oneness, worships Me, Vasudeva—serves Me, and makes his mind devoted to Me—that Yogi becomes "in Me," meaning he becomes one who has Me as his support. The meaning is that he becomes My servant, like Shuka or Uddhava.

This is based on the statement: "If a Jnani worships Krishna, there is no one else superior to him."

सर्वभूतस्थितम् abiding in all beings? यः who? माम् Me? भजति worships? एकत्वम् unity? आस्थितः established? सर्वथा in every way? वर्तमानः remaining? अपि also? सः that? योगी Yogi? मयि in Me? वर्तते abides.Commentary He who has dissolved all duality in the underlying unity? who is thus established in unity? who worships Me? i.e.? who has realised Me as the Self of all? dwells always in Me? whatever his mode of living may be. He is ever liberated.Sadana lived in God though he was a butcher because his mind was ever fixed at the lotus feet of the Lord.

This being so, i.e. after reiterating (in the first line of the present verse) the idea of full realization contained in the previous verse, the result of that (realization), viz Liberation, is being spoken of (in the second line): The yogi, the man of full realization; vartate, exists; mayi, in Me, in the supreme state of Visnu; sarvatha api, in whatever condition; vartamanah, he may be. He is verily ever-free. The idea is that he is not obstructed from Liberation by anything.
Furthermore,

iii) The Yogin who, fixed in the state of Yoga in oneness because he has the same form of uncontracted knowledge (as Myself), worships Me steadfastly by renouncing the differences of the Prakrti (i.e., of the body) - then that Yogin, even while coming out of Yoga, howsoever he may live, views Me only, when viewing his own self and all other beings. The meaning is that he views his similarity to Myself in his own self and in the self of all beings.
Now Sri Krsna proceeds to speak of the maturest stage beyond this: