Bhagavad Gita - Chapter 6 - Shloka (Verse) 39

व्याख्या--एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः परमात्मप्राप्तिका उद्देश्य होनेसे साधक पापकर्मोंसे तो सर्वथा रहित हो गया, इसलिये वह नरकोंमें तो जा ही नहीं सकता और स्वर्गका ध्येय न रहनेसे स्वर्गमें भी जा नहीं सकता। मनुष्ययोनिमें आनेका उसका उद्देश्य नहीं है, इसलिये वह उसमें भी नहीं आ सकता और परमात्मप्राप्तिके साधनसे भी विचलित हो गया। ऐसा साधक क्या छिन्न-भिन्न बादलकी तरह नष्ट तो नहीं हो जाता? यह मेरा संशय है।
'त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते' इस संशयका सर्वथा छेदन करनेवाला अन्य कोई हो नहीं सकता। इसका तात्पर्य है कि शास्त्रकी कोई गुत्थी हो, शास्त्रका कोई गहन विषय हो, कोई ऐसा कठिन पंक्ति हो, जिसका अर्थ न लगता हो, तो उसको शास्त्रोंका ज्ञाता कोई विद्वान् भी समझा सकता है। परन्तु योगभ्रष्टकी क्या गति होती है? इसका उत्तर वह नहीं दे सकता। हाँ, योगी कुछ हदतक इसको जान सकता है, पर वह सम्पूर्ण प्राणियोंकी गति-आगतिको अर्थात् जाने और आनेको नहीं जान सकता क्योंकि वह 'युञ्जान योगी' है अर्थात् अभ्यास करके योगी बना है। अतः वह वहींतक जान सकता है, जहाँतक उसकी जाननेकी हद है। परन्तु आप तो 'युक्त योगी' हैं अर्थात् आप बिना अभ्यास, परिश्रमके सर्वत्र सब कुछ जाननेवाले हैं। आपके समान जानकार कोई हो सकता ही नहीं। आप साक्षात् भगवान् हैं और सम्पूर्ण प्राणियोंकी गति-आगतिको जाननेवाले हैं (टिप्पणी प0 375)। अतः इस योगभ्रष्टके गतिविषयक प्रश्नका उत्तर आप ही दे सकते हैं। आप ही मेरे इस संशयको दूर कर सकते हैं।
सम्बन्ध--अड़तीसवें श्लोकमें अर्जुनने शङ्का की थी कि संसारसे और साधनसे च्युत हुए साधकका कहीं पतन तो नहीं हो जाता? उसका समाधान करनेके लिये भगवान् आगेका श्लोक कहते हैं।

हे कृष्ण मेरे इस संशयको निःशेषतासे काटनेके लिये अर्थात् नष्ट करनेके लिये आप हीसमर्थ हैं क्योंकि आपको छोड़कर दूसरा कोई ऋषि या देवता इस संशयका नाश करनेवाला सम्भव नहीं है। अतः आपको ही इसका नाश करना चाहिये यह अभिप्राय है।

Prompting the Lord to remove the doubt demonstrated as such, Arjuna says—'Etat' (This) etc.

Anticipating the idea that "Someone other than Me, either a sage or a god, will cut asunder your doubt," he says—'Tvadanyah' (Other than You) etc.

In the absence of another dispeller of doubt, he states the resultant conclusion—with 'Atah' (Therefore) etc.

Having stated the doubt, he prays for its removal—with 'Etat' etc. 'Etam'—this doubt of mine, O Krishna, You are worthy to cut—remove—'asheshatah' (completely). Here too, the previously stated intention of the word 'Krishna' (as One who draws away defects/sins or draws devotees) should be perceived.

(Objection): "Surely some other god or sage will cut (remove) it; what is the use of such a prayer?" To this, he says: Because other than You—Krishna, who draws the qualified aspirants and leads them to their respective places, who is the bestower of the fruits of respective actions, who is the Lord of all, who is Omniscient—any other sage or god, being non-lord and non-omniscient, is not possible ('na sambhavati') as the 'chetta'—cutter or remover—of this doubt; therefore, You alone are worthy to cut it. This is the meaning.

As for the interpretation (by some): "O Krishna, regarding 'Etat' (this matter) asked by me, You are worthy to cut, i.e., refute (the doubt) completely so that it becomes 'asamshayam' (doubtless)..."—that is not correct. Because (in that construction) there would arise the contingency of lack of concordance (connection) with the phrase 'samsayasya asya' (of this doubt).

'Ayati' means 'aprayatnah' (one without effort).

'Etat' (neuter form) stands for 'Etam' (masculine form, referring to 'this' doubt).

The rest is clear.

You are worthy to cut (remove) this very doubt 'asheshatah' (completely). For other than You—who see everything simultaneously, always, directly by Yourself ('svatah') through perception—

a cutter of this doubt is indeed not possible ('na upapadyate').

By You alone, the Omniscient One, must this doubt of mine be rejected (removed); 'tvatto'nyah'—for other than You, there is no 'remover' of this doubt—thus he says with 'Etanme' etc.

'Etat' stands for 'Enam' (this). 'Chetta' means 'remover' (nivartakah). The rest is clear.

Thus, the previously stated 'means of Yoga' has been heard properly; now, (Arjuna) asks to hear in detail, endowed with all aspects, the very 'glory of Yoga' mentioned earlier—this is stated (by the commentator) with 'Atha'.

By the word 'Yogamahatmyam' (glory of Yoga), the word 'Yogasiddhi' found in the summary verse is explained. For 'glory' is indeed the cause of 'perfection' (siddhi). And 'Siddhi' here is of this form: for even a slack Yoga, the attainment of many meritorious worlds for a long time, rebirth in a family of Yogis fit for Yoga again, through that again the fullness of Yoga, and from that Liberation. And this 'Siddhi' is due to a glory uncommon to anything else.

(Objection): In verses like "Nehabhikramanasho'sti" (2.40), the glory of Karma Yoga was stated; but here (the question is about) Yoga which is of the nature of Self-realization, which is the fruit of that (Karma Yoga); so how is it said "it has been heard"? To this he says—'Antargata' etc. "What of that?"—to this he says 'Taccha' etc. The glory of Karma Yoga was spoken there (in 2.40) because it contains the sprout of Self-knowledge within it and because it is the means to the nature of full Yoga. Therefore, when the glory of Karma Yoga—which is a limb (anga) and has Yoga as its attribute/qualifier—is stated, the glory of Yoga, which is the principal (angi), is indeed stated—this is the idea.

The connection of words like 'Ayatih' is shown with a different order due to the propriety of meaning. For, swerving from it can be predicated only of one who has engaged in it, not of one merely endowed with faith; therefore, with the intention that the effect (action) is indicated by faith, it is said 'Yoge pravrittah' (engaged in Yoga). Or the idea is that the word 'Upeta' (endowed/approached) itself here refers to the undertaking of Yoga caused by faith.

'Yogasamsiddhim aprapya'—meaning before the perfection of Yoga itself. 'Yogacchalitamanasah'—meaning one whose mind is not favorable to perform full Yoga. Which (destination) among enjoyment of desires, liberation, or hell does he go to?—this is the meaning. 'Kam gatim gacchati'—this general indication is elaborated by 'Kacchit' (6.38) etc.

In the example (Simile in 6.38) also, he shows the manner of being 'fallen from both'—with 'Yatha' etc. Since it is an elaboration of being fallen from both, and because only one phrase 'deluded in the path of Brahman' is mentioned, by elimination (parishesha), the term 'Apratistha' (supportless) refers to the fall from Karma which is the means to worldly fruits—this he states with 'Yathavasthitam' etc.

In the effort of the performance of the nature of Karma etc., there is nothing lacking, but due to the difference (inequality/desirelessness) of intention, it has become fruitless (in a worldly sense)—this is the intention. 'Vimudho Brahmanah pathi'—here 'ignorance' regarding the path of Brahman is not intended, because the question is asked regarding one who, having known and started, has turned back. Therefore, the 'cessation of Yoga', which is the effect of delusion, is indicated here by the word 'Vimudha'—with this intention, it is stated from 'Prakranta' (started) up to '...prachyuta' (fallen). 'Brahmanah pathi'—meaning in Yoga, which is the means to attain Brahman.

'Etam me samshayam' (6.39)—he states the other side (consequence) established by implication of the doubt being pointed out—with 'Kimayam nashyatyeva' (Does he certainly perish?). 'Arhasi'—meaning You are fit (to answer) being endowed with omniscience, compassion, and being a dear friend. The meaning intended by the word 'Krishna' and 'Tvat' (You) is stated—with 'Svatah' etc. The knowledge of others (other than You) is dependent on instruments, mostly vague like inference, sequential, covering few objects, and occasional—this is the sentiment. By this, the statement of Bhagavan Nathamuni Mishra is recalled: "He who knows everything, simultaneously, by direct perception, always, by Himself—bowing to that Hari, we expound the scripture Nyaya Tattva." 'Na hyupapadyate' (For it is not appropriate)—by this, contradiction to reason is intended.

इस प्रकरण के अन्तिम श्लोक में अर्जुन स्पष्ट कहता है कि हे कृष्ण आप मेरे इस संशय को दूर कीजिए।केवल भगवान् कृष्ण ही अर्जुन के इस संशय का निराकरण करके उसके मन के विक्षेपों को शान्त कर सकते थे। इस प्रश्न से यह स्पष्ट हो जाता है कि उसकी पूर्व की शंका पूर्णत निवृत्त हो चुकी थी। उसकी पूर्व शंका समत्वयोग की अशक्यता के सम्बन्ध में थी जिसका मुख्य कारण था मन का चंचल स्वभाव।जो कोई भी जिज्ञासु साधक सम्पूर्ण हृदय से साधना करता है उसके मन में एक शंका के निवृत्त होने पर अन्य शंकाएं और प्रश्न उठते रहते हैं। संशयनिवृत्ति का उपाय है मनन। सत्संगत से भी विचार प्राप्त होकर संशय दूर हो जाते हैं।प्रत्येक साधक की साधना एवं भावना के आधार पर उसे देहत्याग के पश्चात् श्रेष्ठ जीवन का आश्वासन भगवान् देते हैं।अगले पाँच श्लोकों में भगवान् उन योगियों की गति को बताते हैं जिनकी साधना मृत्यु के कारण अपूर्ण रह जाती है अथवा मन की बहिर्मुखी प्रवृत्ति के कारण वे योग से पतित हो जाते हैं।

'Ayatah' (variant for Ayatih) etc. up to 'na hyupapadyate'.

If the mind swerves from the Yoga that has been attained (started), (but) faith is not lost. For one whose faith is destroyed renders everything fruitless even if he is a 'Siddhayoga' (perfected in Yoga). It is indeed said: "When, even after attaining Vijnana (knowledge), it is defiled by mental confusion, then immediately it is destroyed like a heap of cotton by fire."

The question is: When the perfect success of Yoga has not arisen, having exited from the worlds (worldly paths), and not being properly merged in Brahman, would he perish? Or does he perish because of being unestablished in Brahman, leading to the obstruction of the higher worlds?

To refute the understanding that he is a 'non-fourth-ashrami' (not a Sannyasi), he says—'Ayatih' (meaning this term does not negate his status as a Sannyasi).

To remove the doubt exhibited just before, Partha (Arjuna) requests the Lord, the Inner Controller—'Etat', meaning 'Etam' (this) doubt shown before, of 'Me' (mine), O Krishna, You are worthy to 'chettum'—to cut/remove—'asheshatah' (completely) by cutting off the root of doubt, namely unrighteousness (adharma) etc.

Anticipating the suggestion that "Someone other than Me, some sage or god, will cut off this doubt of yours," he says—'Tvadanyah' (Other than You). Other than 'Tvat' (You)—the Supreme Lord, the Omniscient One, the Author of scriptures, the Supreme Guru, the Compassionate One—any other sage or god, being non-omniscient due to not being the Lord, is 'hi' (indeed) 'na upapadyate' (not possible/not found) to be the 'chetta'—the destroyer through giving the proper answer—of 'asya' (this) doubt regarding the future state of one fallen from Yoga.

Therefore, You alone, the Direct Seer of everything and the Supreme Guru, are worthy to cut this doubt of mine—this is the meaning.

'O Krishna'—capable of bestowing Eternal Bliss through servitude (Dasya)! 'Etat me samshayam'—this mental doubt of mine. He (the fallen yogi) certainly does not perish due to faith in Your words; 'param' (however), You are worthy to 'chettum'—to cut/remove—my doubt 'asheshatah' (completely) by sentences in the form of commands accompanied by reasoning.

(Objection): "Remove your doubt by submitting it elsewhere to Gurus, devotees, etc."—to this he says 'Tvadanyah' (Other than You). Of 'Asya' (this) doubt belonging to me—who am devoted solely to Your one word—a 'chetta' (cutter/remover) 'tvadanyah'—other than You—'hi' (certainly)—'na upapadyate' (is not possible).

'Etat'—this doubt of 'Me' (mine), O Krishna, You are worthy to 'Chettum'—to remove—'Asheshatah' (completely).

'Tvadanyah'—other than You, any sage or god, as a 'Chetta'—destroyer—of 'Asya' (this) doubt, 'hi' (since) 'na upapadyate'—is not possible. Therefore, You alone are worthy to cut it—this is the meaning.

'Sri Bhagavan Uvacha' (The Blessed Lord said).

Therefore, You alone are the remover of this doubt; stating this, he says 'Enam' (this) etc.

This is clear.

एतत् this? मे my? संशयम् doubt? कृष्ण O Krishna? छेत्तुम् to dispel? अर्हसि oughtest? अशेषतः completely? त्वत् than Thou? अन्यः another? संशयस्य of doubt? अस्य of this? छेत्ता dispeller? न not? हि verily? उपपद्यते is fit.Commentary There can be no better teacher than Thee for Thou art the omniscient Lord. Thou alone canst dispel this doubt. A Rishi (seer)? a Deva (god)? or a Muni (sage) will not be able to destroy this doubt.

O krsna, arhasi, You should; asesatah, totally; chettum, eradicate, remove; etat, this; samsayam, doubt; me, of mine. Hi, for; na tvad anyah, none other than You, be he a sage or a god; upapadyate, can be; chetta, the despeller, the destroyer; asya, of this; samsayasya, doubt. Therefore you Yourself should dispel (the doubt). This is the meaning.

Arjuna said What way does he go, who has embarked on Yoga endowed with faith, but who by inadeacy of exertion in practice, does not gain success in Yoga and has his mind wandering from Yoga? Does he not perish like a small piece of cloud torn from a large mass of cloud - perish without reaching another large mass of cloud?
Now does he not fall away from both (sides)? He has no support and is confused on the path leading to the Brahman. He is without any support in the sense that Karma or rituals which constitutes the means of heaven etc., does not give support for a person who is devoid of attachment to fruits; for Karma is the means for generating its own fruits. He is also confused in the path leading to the Brahman on which he has just begun to traverse; He has lost his way. Does he then get lost by falling down from both sides, these being attainment of heaven on the one hand and liberation on the other. Does he not thus perish? You should remove this doubt altogether from my mind; for there is no other remover of this doubt than You, who always perceive directly all matters simultaneously.