Bhagavad Gita - Chapter 7 - Shloka (Verse) 29

व्याख्या--'जरामरणमोक्षाय मामाश्रित्य यतन्ति ये'--यहाँ जरा (वृद्धावस्था) और मरणसे मुक्ति पानेका तात्पर्य यह नहीं है कि ब्रह्म अध्यात्म और कर्मका ज्ञान होनेपर वृद्धावस्था नहीं होगी शरीरकी मृत्यु नहीं होगी। इसका तात्पर्य यह है कि बोध होनेके बाद शरीरमें आनेवाली वृद्धावस्था और मृत्यु तो आयेगी ही पर ये दोनों अवस्थाएँ उसको दुःखी नहीं कर सकेंगी। जैसे तेरहवें अध्यायके चौंतीसवें श्लोकमें
'भूतप्रकृतिमोक्षम्' कहनेका तात्पर्य भूत और प्रकृति अर्थात् कार्य और कारणसे सम्बन्धविच्छेद होनेमें है ऐसे ही यहाँ 'जरामरणमोक्षाय' कहनेका तात्पर्य जरा मृत्यु आदि शरीरके विकारोंसे सम्बन्धविच्छेद होनेमें है।जैसे कोई युवा पुरुष है तो उसकी अभी न वृद्धावस्था है और न मृत्यु है अतः वह जरामरणसे अभी मुक्त है। परन्तु वास्तवमें वह जरामरणसे मुक्त नहीं है क्योंकि जरामरणके कारण शरीरके साथ जबतक सम्बन्ध है तबतक जरामरणसे रहित होते हुए भी वह इनसे मुक्त नहीं है। परन्तु जो जीवन्मुक्त महापुरुष हैं उनके शरीरमें जरा और मरण होनेपर भी वे इनसे मुक्त हैं। अतः जरामरणसे मुक्त होनेका तात्पर्य है जिसमें जरा और मरण होते हैं ऐसे प्रकृतिके कार्य शरीरके साथ सर्वथा सम्बन्धविच्छेद होना। जब मनुष्य शरीरके साथ तादात्म्य (मैं यही हूँ) मान लेता है तब शरीरके वृद्ध होनेपर मैं वृद्ध हो गया और शरीरके मरनेको लेकर मैं मर जाऊँगा ऐसा मानता है। यह मान्यता शरीर मैं हूँ और शरीर मेरा है इसीपर टिकी हुई है। इसलिये तेरहवें अध्यायके आठवें श्लोकमें आया है 'जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्' अर्थात् जन्म मृत्यु जरा और व्याधिमें दुःखरूप दोषोंको देखना इसका तात्पर्य है कि शरीरके साथ मैं और मेरापन का सम्बन्ध न रहे। जब मनुष्य मैं और मेरापन से मुक्त हो जायगा तब वह जरा मरण आदिसे भी मुक्त हो जायगा क्योंकि शरीरके साथ माना हुआ सम्बन्ध ही वास्तवमें जन्मका कारण है-- 'कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु' (गीता 13। 21)। वास्तवमें इसका शरीरके साथ सम्बन्ध नहीं है तभी सम्बन्ध मिटता है। मिटता वही है जो वास्तवमें नहीं होता।यहाँ 'मामाश्रित्य यतन्ति ये' पदोंमें आश्रय लेना और यत्न करना इन दो बातोंको कहनेका तात्पर्य है कि मनुष्य अगर स्वयं यत्न करता है तो अभिमान आता है कि मैंने ऐसा कर लिया जिससे ऐसा हो गया और अगर स्वयं यत्न न करके भगवान्के आश्रयसे सब कुछ हो जायगा ऐसा मानता है तो वह आलस्य और प्रमादमें तथा संग्रह और भोगमें लग जाता है। इसलिये यहाँ दो बातें बतायीं कि शास्त्रकी आज्ञाके अनुसार स्वयं तत्परतासे उद्योग करे और उस उद्योगके होनेमें तथा उद्योगकी सफलतामें कारण भगवान्को माने।जो नित्यनिरन्तर वियुक्त हो रहा है ऐसे शरीरसंसारको मनुष्य प्राप्त और स्थायी मान लेता है। जबतक वह शरीर और संसारको स्थायी मानकर उसे महत्ता देता रहता है तबतक साधन करनेपर भी उसको भगवत्प्राप्ति नहीं होती। अगर वह शरीरसंसारको स्थायी न माने और उसको महत्त्व न दे तो भगवत्प्राप्तिमें देरी नहीं लगेगी। अतः इन दोनों बाधाओँको अर्थात् शरीरसंसारकी स्वतन्त्र सत्ताको और महत्ताको विचारपूर्वक हटाना ही यत्न करना है। परन्तु जो भगवान्का आश्रय लेकर यत्न करते हैं वे श्रेष्ठ हैं। उनका तो यही भाव रहता है कि उस प्रभुकी कृपासे ही साधनभजन हो रहा है। भगवान्की कृपाका आश्रय लेनेसे और अपने बलका अभिमान न करनेसे वे भगवान्के समग्ररूपको जान लेते हैं।जो भगवान्का आश्रय न लेकर अपना कल्याण चाहते हुए उद्योग करते हैं उनको अपनेअपने साधनके अनुसार भगवत्स्वरूपका बोध तो हो जाता है पर भगवान्के समग्ररूपका बोध उनको नहीं होता। जैसे कोई प्राणायाम आदिके द्वारा योगका अभ्यास करता है तो उसको अणिमा महिमा आदि सिद्धियाँ मिलती हैं और उनसे ऊँचा उठनेपर परमात्माके निराकारस्वरूपका बोध होता है अथवा अपने स्वरूपमें स्थिति होती है। ऐसे ही बौद्ध जैन आदि सम्प्रदायोंमें चलनेवाले जितने मनुष्य हैं जो कि ईश्वरको नहीं मानते वे भी अपनेअपने सम्प्रदायके सिद्धान्तोंके अनुसार साधन करके असत्जडरूप संसारसे सम्बन्धविच्छेद करके मुक्त हो जाते हैं। परन्तु जो संसारसे विमुख होकर भगवान्का आश्रय लेकर यत्न करते हैं उनको भगवान्के समग्ररूपका बोध होकर भगवत्प्रेमकी प्राप्ति हो जाती है यह विलक्षणता बतानेके लिये ही भगवान्ने यहाँ 'मामाश्रित्य यतन्ति ये' कहा है।

वे किसलिये भजते हैं सो कहते हैं जो पुरुष जरा और मृत्युसे छूटनेके लिये मुझ परमेश्वरका आश्रय लेकर अर्थात् मुझमें चित्तको समाहित करके प्रयत्न करते हैं वे जो परब्रह्म है उसको जानते हैं एवं समस्त अध्यात्म अर्थात् अन्तरात्मविषयकवस्तुको और अखिल समस्त कर्मको भी जानते हैं।

The fruit of the worship of the Lord for the qualified practitioners mentioned earlier is shown through a question—"For what purpose do they..." (worship). The meaning is that the worship of the Lord is for the severance (Viśleṣa) of the bondage characterized by old age, death, etc.

Now, for the sake of favoring the mediocre (intermediate) practitioners, He speaks of the meditatability (Dhyeyatva) of the Lord who is endowed with qualities (Saguṇa) and is associated with the universe (Saprapañca), with the phrase "resorting to Me."

That the best practitioners know Me as Nirguṇa (without qualities) and Niṣprapañca (without the universe) for the cessation of the cycle of transmigration starting with old age, was stated in the verse "Mām eva ye prapadyante" (Those who surrender to Me alone), etc. This is stated with the word "Jarā" (old age). He speaks to the intermediate practitioners with the word "Mām" (Me).

Regarding "Matsamāhita" (mind fixed on Me), He says that reliance on the Supreme Lord means being solely devoted to the Lord by turning away from sense objects.

"Prayatanaṃ" (striving/endeavor) is the performance of external means like sacrifices (Yajña) etc., and internal means like hearing (Śravaṇa) etc., for the attainment of steadiness in the Lord.

The Supreme Brahman is the material cause (Upādāna) of the world, as stated previously. In anticipation of the question, "How do they know Brahman?", He says "Kṛtsnam" (the entire/whole), meaning they know It by understanding It as the entirety of the objects related to the Self (Adhyātma) and as all actions (Karma).

He answers the question "For what purpose do they worship?" with the phrase "Jarā-maraṇa-mokṣāya" (for liberation from old age and death), etc. To attain liberation from old age and death, those who, relying on Me, the Saguṇa Supreme Lord, are free from sin (Pāpa-hitāḥ), are doers of virtuous deeds, are liberated from the delusion of duality, and are firm in their vows, strive—they know that Supreme Brahman.

Similarly, they know the entire Adhyātma (object related to the inner self) and Karma, which will be described later.

Some say that "Karma" here means the complete, unfailing means for knowing both—such as approaching the Guru, hearing, and reflecting. This is not correct. Because the contradiction is clear between the root text "The emanation (Visarga) which causes the generation of beings is called Karma" and the commentary upon it, as well as His own previous statement that [Karma] is the Vedic rite consisting of sacrifice, charity, and oblation, etc. (Therefore, the correct view is that) they know the entire universe (Prapañca) as non-different from Brahman.

And thus, knowers of this kind are released from the cycle of transmigration characterized by old age and death, etc.

The phrase "Jarā-maraṇa-mokṣāya" (for liberation from old age and death) is for the purpose of excluding other desires, or for praising attachment to liberation, and is not an injunction (Vidhi). Because, in the Nāradīya [Purana], the one who is not a seeker of liberation (Amumukṣu) but possesses exclusive devotion is praised as superior to the seeker of liberation (Mumukṣu). And also [due to the statement] "Not ultimate."

Furthermore, [this is confirmed] by the definition in the Bhāgavata [Purana 3.25.32-33]: "That exclusive and spontaneous mental activity toward the Sattva (pure existence) of the gods defined by the Gunas and Vedic rituals; that devotion to the Lord which is without motive (Animittā Bhakti) is superior to (other) attainments, and which swiftly consumes the sheath [of ego], just as fire consumes what is swallowed."

And it is stated in the Gītākalpa: "All the Vedas are for the sake of the Devas, and the Devas are for the sake of Nārāyaṇa. But Nārāyaṇa is for the sake of liberation, and liberation is not desired for the sake of anything else. Thus, for the intermediate and exclusive devotees, the Lord Nārāyaṇa is not for the sake of any other purpose, and everything else is for His sake."

And only those [exclusive devotees] know [Him]. Because of the Śruti "Whom alone this [Self] chooses" (Katha 2.23; Muṇḍaka 3.2.3).

And then, for the liberation of the Self from the flow of old age and death, those who, relying on Me and having their minds fixed on Me, strive—meaning they endeavor in hearing the Vedānta, etc., for the attainment of knowledge—they know that Supreme Brahman which is famous in all Vedānta as the complete (Kṛtsna) one.

Indeed, the worshippers of Virāṭ etc., are not knowers of the complete Brahman, because of their ignorance concerning the Sutra (Hiranyagarbha), the Causal (Avyakta), and the indivisible (Niṣkala) Brahman. But the worshippers of Śrī Gopāla Bāla (the divine boy Kṛṣṇa) are the knowers of the complete Brahman signified by the word 'Tat' (That); therefore, they know Adhyātma, etc., in its entirety. The meaning is that they become knowers of all.

By this, the conclusion of the promise made earlier—"By knowing which, nothing else remains to be known here"—the promise of knowing all through knowing the One—is demonstrated.

'Adhyātma' means the object (Reality) related to the inner Self dwelling in the body, which is the pure meaning of the word 'Tvam' (Thou). And they know all 'Karma' as the means—hearing, etc.—for the knowledge of the meaning of 'Tat' and 'Tvam' [in Tat Tvam Asi].

Those who strive for liberation from old age and death—that is, for the vision of the true nature of the self separated from matter (Prakriti)—by taking refuge in Me;

they know that 'Brahman', they know the entire 'Adhyatma' (knowledge of the Self), and they know 'Karma' (action) in its entirety.

And thus worshipping Me, having known everything that is to be known, they become fulfilled"—this He states with "Jaramarana" etc.

Those who strive for the elimination of old age and death by taking refuge in Me, know that Supreme Brahman and know the entire 'Adhyatma'. The meaning is: they know the pure Self, distinct from the body and so on, by whom That (Brahman) is to be attained.

And they know the entire 'Karma' (action) which is the means to that, together with its secrets.

Now, He states that the introduction to the topics to be elaborated in the Eighth Chapter is being made through these two verses [29-30].

Because of the specific mention "for liberation from old age and death," it has been glossed [by Ramanuja] as "for the vision of the nature of the self separated from matter (Prakriti)." Here, "striving" (Yatana) is intended to mean "worship" (Aradhana).

These seven topics—Brahman, Adhyatma, Karma, etc.—will be elaborated upon [in the next chapter] following questions.

Here, the word "Viduh" (they know), which is a statement of an accomplished fact and an indication of the present tense, actually has the force of an injunction (or implies that they will know).

चित्तशुद्धि तथा ध्यानसाधना का प्रयोजन है जरा और मरण से मुक्ति पाना। आधुनिक काल में भी मनुष्य ऐसे उपायों को खोजने का प्रयत्न कर रहा है जिसके द्वारा जरा और मरण से मुक्ति मिल सके। उसकी अमृत्व की कल्पना यह है कि इस भौतिक देह का अस्तित्व सदा बना रहे परन्तु अध्यात्म शास्त्र में इसे अमृतत्त्व नहीं कहा है और न देह के नित्य अस्तित्व को जीवन का लक्ष्य बताया है।प्राणिमात्र के लिए जन्म वृद्धि व्याधि क्षय और मरण ये विकार अवश्यंभावी हैं। ये सभी विकार या परिवर्तन मनुष्य को असह्य पीड़ा दायक होते हैं। इनके अभाव में मनुष्य का जीवन अखण्ड आनन्दमय होता है। ध्यानाभ्यास में साधक का प्रयत्न इन परिवर्तनशील उपाधियों के साथ हुए तादात्म्य से ऊपर उठकर कालत्रयातीत मुक्त आत्मस्वरूप में स्थिति प्राप्त करने का होता है।योग्यता सम्पन्न साधक आत्मा का ध्यान करके अपने शुद्ध चैतन्य स्वरूप का साक्षात्कार करता है कि यह आत्मा मैं हूँ। यह आत्मा ही वह परम सत्य है जो समस्त ब्रह्माण्ड का अधिष्ठान है जिसे वेदान्त में ब्रह्म की संज्ञा दी गई है। आत्मसाक्षात्कार का अर्थ ही ब्रह्मस्वरूप बनना है क्योंकि व्यक्ति की आत्मा ही भूतमात्र की आत्मा है। सत्य के इस अद्वैत को यहाँ इस प्रकार सूचित किया गया है कि जो साधक मुझ आत्मस्वरूप पर ध्यान करते हैं वे ब्रह्म को जानते हैं।ज्ञानी पुरुष के विषय में श्रीकृष्ण कहते हैं कि वह न केवल सर्वव्यापी आत्मा का ज्ञाता है बल्कि स्वयं की सम्पूर्ण अध्यात्म अर्थात् मनोवैज्ञानिक शक्तियों का भी ज्ञाता है तथा वह सभी कर्मों में कुशल होता है। इस कथन से यह स्पष्ट होता है कि आत्मानुभवी पुरुष जगत् व्यवहार में अकुशल और मूढ़ नहीं होता। अनुभवी पुरुषों का मत है कि केवल वही पुरुष वास्तविक अर्थ में जगत् की सेवा कर सकता है जिसे लोगों के मनोविज्ञान का पूर्ण ज्ञान है तथा अपने मन पर पूर्ण संयम है। सत्य का गीत गाने के लिए ऐसा पूर्णत्व प्राप्त व्यक्ति ही योग्यतम माध्यम है और ऐसे व्यक्ति का सुसंगठित और समस्त कार्यों में कुशल होना आवश्यक है।ज्ञानी पुरुषों के विषय में ही आगे कहते हैं

From "Yesham" (whose) etc., up to "Yuktacetasah" (steadfast mind) [verses 28-30 are treated together].

But those whose Tamas (darkness/ignorance) is destroyed, and whose selves have been secured in tranquility by the complete exhaustion of both merit and demerit (Punya and Apunya); they, having the canopy of great delusion torn apart, know everything indeed as studded with the rays of the Lord, and know Brahman as flowed out from [or free from] the darkness consisting of old age and death. They know the Adhyatmika (pertaining to self), Adhibhautika (pertaining to elements), Adhidaivika (pertaining to divinities), and Adhiyajnika (pertaining to sacrifice) aspects as merely other forms of Mine.

And at the time of departure (death), because their inner instrument (mind/heart) is constantly steeped in the contemplation of the Lord, they know Me. Because, for those whose life (birth) was from the very beginning [devoted to] the reality of God, they would fully remember the Supreme Lord at the time of the end.

Those who think, "What is the use of lifelong service?"—for them, silence alone is their decoration (i.e., they are rendered speechless).

By restating the previously said "Mam bhajante" (They worship Me - 7.28), the fruit is stated. There, since restatement of the unsaid "For liberation from old age and death" (7.29) is impossible; and since it is not obtained (before), if taken as an injunction—"My worship should be done with the aim of liberation from old age and death"—to refute such perception, he says "Jara" etc.

By implication (lakshana), "cessation of desire for heaven etc." is its meaning—thus it is said. Attachment to the subject of liberation is more praiseworthy than attachment to others; so it is for the praise of that; or in any case, it is not an injunction. "Why?" To this he says "Mumukshoh" (Of the seeker of liberation). (Meaning it refers to) The other, non-seeker devotee. For when the praiseworthy (desireless devotee) exists, it is not proper to enjoin the non-praiseworthy (desire-motivated); this is the purport. "Iti cha"—connection with the praise of the other. It is a separate statement due to difference in type.

"For this reason also it is not an injunction for one desiring liberation"—he says "Devanam" (Of the gods/senses). Of the man of pure Sattva whose mind is one-pointed on Sattva alone; of the "Devas"—senses; which are "Guna-lingas"—inferable by qualities characterized by perception of smell etc.; and inferable by actions like speech etc.; and of "Anushravika" (Vedic) actions—which are causes of Vedic performance. The modification (Vritti) towards the Lord which is "Animitta"—causeless/aimless, devoid of the aim of fruit; merely natural; accomplished by the nature of unlimited affection—that is "Bhakti". And that is superior even to the perfection (Siddhi) born of desire-motivated bhakti and even to Liberation (Mukti). Which that (Bhakti), even in the absence of desire, by nature itself digests/destroys the Sheath—the Subtle Body (Linga Sharira)—like fire (digests fuel); because 'causelessness' is stated as the characteristic of Bhakti; this is the meaning. For deficiency in characteristic cannot be the subject of injunction; this is the purport. And this is said clearly elsewhere. "Devarthah"—for the attainment of Devas. The attained Devas are for the knowledge of Narayana. (Narayana) is to be known for the sake of Liberation. Not for any other purpose; (Liberation) is the supreme human goal. This is the mental attitude of intermediate devotees. For the single-minded, fixed, best devotees, it is not for any purpose; He alone is the supreme human goal.

(Objection) "Now, since 'Those who surrender to Me alone' (7.14) was stated, 'They know that Brahman' is a repetition?" To this he says "Ta eva" (They alone). This is for the exclusion of other means; this is the meaning.

Such an interpretation would hold if the absence of other means for Knowledge without worship of the Lord were established. "Whence is that very (absence)?" To this he says "Yam" (Whom - Katha 1.2.23). And "He chooses the devotee alone" is well known.

Now, at this juncture, in order to raise Arjuna's question, two aphoristic verses are spoken. The subsequent chapter will serve as a commentary on these very verses.

Those who, having become disgusted with the sorrow of samsara (transmigratory existence), in order to be liberated from old age and death—that is, to dispel the various unbearable sorrows of samsara such as old age and death—take refuge in Me, the Lord possessed of attributes (Saguna), who am the sole cause thereof, and having turned away from everything else, surrender to Me and strive (meaning, they perform prescribed actions offered to Me, devoid of desire for fruits);

they, having gradually attained a purified internal organ (antahkarana), come to know Me, the Cause of the world, the substratum of Maya, the Pure, the Supreme Brahman, the Attributeless (Nirguna), who is the implied meaning of the word 'Tat' (That).

Similarly, they come to know the Self shining as the witness of the body, the Whole, unlimited by limiting adjuncts, who is the implied meaning of the word 'Tvam' (You).

And they come to know the entire Action—which is the means to the knowledge of both, consisting of approaching the Guru, hearing (shravana), reflection (manana), etc.—completely, as unfailing in its fruit.

Thus, He states that those engaged in worship know Me, with the verse beginning with 'Jara-marana' (Old age and death).

Those who take refuge in Me and strive with a mind focused on no other—meaning they make effort for worship or perform worship—for the sake of liberation from old age and death (which represent the forgetting of the Lord that acts as an obstacle to the worship of the Lord), they know that Supreme Brahman, who is of the nature of the Supreme Person (Purushottama).

They know the entire 'Adhyatma' (that which pertains to the self) as the form of means useful for worship.

And 'Cha' (also) implies they know 'Karma' (action), which is in the form of service (Seva) and constitutes the means for that, in its entirety (endowed with sentiment/Bhava, etc.)—this is the meaning.

Those who, having taken refuge in Me, the Supreme Lord, and with their minds absorbed in Me, strive—make effort—for liberation from old age and death (for the sake of release from old age and death), they

know that Brahman (the Supreme);

they know the entire 'Adhyatma' (the reality pertaining to the inner Self);

and they know 'Karma' (action) in its entirety.

Thus, among the four types of worshippers mentioned previously, the superiority of the wise devotees (Jnanis) was stated.

The distressed (Arta) and the seekers of wealth (Artharthi), having obtained their desired fruit from the Lord, subsequently become seekers of liberation (Mumukshus) and then become seekers of knowledge (Jijnasus). While stating the fruit of those (seekers of liberation) and the wise ones (Jnanis), in order to generate curiosity in Arjuna regarding the specific knowledge which is the means to that (fruit) and which comprises the acceptable objects (Brahman, Adhyatma, etc.), the Lord introduces the topic with two verses beginning with 'Jara-marana'.

Since liberation from old age and death lies indeed only in the knowledge of Brahman and the Self, for that purpose, the seekers of liberation take refuge in Me (surrender to Me) and strive. Those ascetics (Yatis) who are seekers of the truth of the Self know that Supreme Imperishable Brahman, they know 'Adhyatma'—meaning the nature (Svabhava) understood by the Self—and they know the entire 'Karma'.

जरामरणमोक्षाय for liberation from old age and death? माम् Me? आश्रित्य having taken refuge in? यतन्ति strive? ये who? ते they? ब्रह्म Brahman? तत् that? विदुः know? कृत्स्नम् the whole? अध्यात्मम् knowledge of the Self? कर्म action? च and? अखिलम् whole.Commentary They attain to the full knowledge of the Self or perfect knowledge of Brahman. They attain to the Bhuma or the Highest or the Unconditioned. All their doubts are totally destroyed. They fully realise now? All is Vaasudeva. All indeed is Brahman. There is no such thing as diversity.They are not rorn here and have thus conered old age and death. They are liberated here and now.

Ye, those who; yatanti, strive; asritya, by resorting; mam, to Me, the supreme God, by having their minds absorbed in Me; jara-marana-moksaya, for becoming free from old age and death; te, they; viduh, know; tat, that; brahma, Brahman, which is the Supreme; they know krtsnam, everything; about adhyatmam, the individual Self, that indwelling intity; ca, and; they know akhiliam, all; about karma, actions.

Those who take refuge in Me and strive for deliverance from old age and death, i.e., for the vision of the real nature of the self as distinct from the Prakrti, they know brahman (the pure individual self). They also know all about the individual self, and the whole of Karma. [This attainment is known as Kaivalya, which means the aloofness of the self in absorption in Its own bliss.]