Bhagavad Gita - Chapter 8 - Shloka (Verse) 14

व्याख्या--[सातवें अध्यायके तीसवें श्लोकमें जो सगुण-साकार परमात्माका वर्णन हुआ था, उसीको यहाँ चौदहवें, पंद्रहवें और सोलहवें श्लोकमें विस्तारसे कहा गया है।]

तथा --, अनन्यचित्तवाला अर्थात् जिसका चित्त अन्य किसी भी विषयका चिन्तन नहीं करता ऐसा जो योगी सर्वदा निरन्तर प्रतिदिन मुझ परमेश्वरका स्मरण किया करता है। यहाँ सततम् इस शब्दसे निरन्तरताका कथन है और नित्यशः इस शब्दसे दीर्घकालका कथन है अतः यह समझना चाहिये कि छः महीने या एक वर्ष ही नहीं किंतु जीवनपर्यन्त जो निरन्तर मेरा स्मरण करता है। हे पार्थ उस नित्यसमाधिस्थ योगीके लिये मैं सुलभ हूँ। अर्थात् उसको मैं अनायास प्राप्त हो जाता हूँ। जब कि यह बात है इसलिये ( मनुष्यको ) अनन्य चित्तवाला होकर सदा ही मुझमें समाहितचित्त रहना चाहिये।

(Objection): But for those who are destitute of breath-control, voluntary departure in the manner described is impossible, so the Supreme Goal would become difficult to attain? To this He says—"Kincha" (Moreover), etc. The meaning is that for this reason also, one should strive in remembering the Lord.

He explains the non-repetition (lack of redundancy) of the adjectives 'satatam' (constantly) and 'nityashah' (daily/always) through the passage [in the Bhashya] beginning with "Satatam," etc. He clarifies the stated non-repetition with "Na," etc.

The one who has conquered the life-force leaves the body by will, but the other [the devotee mentioned here] leaves only upon the exhaustion of karma—wishing to express this distinction, He says "Yatah" (Because), etc.

The ease of attaining the Lord for the single-minded—the one with a concentrated mind—is stated in this way.

Moreover—remembrance of Me at the time of death, which brings about attainment of Me, is not easy for everyone; but [it is easy] for the Yogi who is "ananyachetah" towards Me, Vasudeva—meaning one whose mind is not on any other object.

By this [word], "extreme regard" is expressed. "Satatam" means always; by this, "uninterruptedness" is expressed. "Nityashah" (daily/constantly)—by this, "long duration" is expressed.

Thus, it implies: he who remembers Me, the Supreme Lord, with extreme regard, for his whole life—not just for six months or a year—and uninterruptedly; for that Yogi who is "nityayukta," i.e., whose mind is always balanced/absorbed, I am "sulabhah"—meaning easily attainable, without strain, through the remembrance of Me which is obtained effortlessly at the time of death.

Since this is so, the intention is that one should become single-minded and absorbed in Me.

By addressing him as "Partha," He indicates that "for you, My attainment is easy due to the ease of the stated means."

"Nityayuktasya" means of the one who possesses the constant means (or is constantly engaged in the means).

"Yoginah" means of the one who possesses complete Yoga.

Do not think that this state of mind is extremely difficult to attain—saying this, He speaks: "Ananya," etc. He whose mind is not on anything else is "ananyachetah" (single-minded); by this, 'regard' (adara) in remembrance is expressed.

By "satatam" (constantly), uninterruptedness is expressed. He who remembers Me "nityashah" (daily/always)—by this, long duration is expressed. It means he remembers throughout his life.

To him, O Partha, I am easily attainable—to the "nityayukta." [Nityayukta means] the Yogi who is "yukta," i.e., attentive or engaged in what is daily necessary for Yogis, such as moderate diet and recreation (yukta-ahara-vihara) and the Yamas and Niyamas. To him who practices Yoga.

"Nityashah" means from the beginning of the endeavor; "satatam" means at all times; he who remembers Me "ananyachetah" (with a mind not on another)—meaning, due to My being exceedingly dear, obtaining no sustenance (of self) without remembering Me, he who performs memory that is unsurpassed in dearness; to that "nityayukta"—to the Yogi who desires eternal union—I am easily attainable. I alone am to be attained, not My states/manifestations like sovereignty (Aishvarya), etc.

I am easily attained; (because) unable to bear separation from him, I alone choose him; I alone bestow the maturity of worship suitable for attaining Me, the removal of obstacles to that, and extreme love for Me—this is the meaning.

For it is heard in scripture: "He is to be attained only by the one whom He chooses" (Mundaka Up. 3.2.3). And it will be stated later:

"To those who are constantly devoted and worship Me with love, I give that Yoga of wisdom by which they come to Me... Out of mere compassion for them, I, dwelling within their Self, destroy the darkness born of ignorance..." (Gita 10.10-11).

Therefore, hereafter, with the remainder of the chapter, He describes the non-return of the Jnanis (Knowers) and seekers of Kaivalya (Liberation), and the return of the seekers of prosperity (Aishvarya).

Thus, the attainment of Me at the time of death through concentration happens only by the force of constant practice, and not otherwise; He reminds us of this very point stated earlier—"Ananya," etc.

He whose mind is not on another, being such, he who remembers Me "satatam," i.e., continuously, and "nityashah," i.e., daily; to that "nityayukta," i.e., one with a collected/composed mind, I am easily attainable, not to another.

To show the connection, he restates with "Evam" (Thus). The sequence [of having seekers of Lordship etc. first] is not intended in the question and answer at the beginning of the chapter, nor in the end of the previous chapter which occasions it; because the purport is to propound Adhiyajna and the Final Thought (Antima-pratyaya) generally [for all]. But here (in the middle verses), since it is in the form of instruction on specific fixed meanings, to show successive superiority, the seekers of Lordship (Aishvarya), Reality of Imperishable (Akshara), and the Feet of the Lord are spoken of in order; this is the idea.

And here, by the indication "Evam" (Thus) and by the indication "Svaprapyanugunam" (Corresponding to one's own goal), the reasons establishing that the section is about the three qualified aspirants are shown. For instance—Here someone might doubt: "Now, in 'They know that Brahman' (7.29), 'What is that Brahman' (8.1), 'Imperishable Supreme Brahman' (8.3)—what is the obstruction in the word 'Brahman' referring to the direct Brahman? And since He alone is the Self of all, it is appropriate to grasp everything belonging to Him by the word 'Adhyatma' also. 'Visarga causing the origin of beings' (8.3)—it is proper to grasp creation of the world here. Or 'abandonment of material for a deity', and that is Yajna characterized by renunciation here. 'Adhibhuta is perishable existence' (8.4) and by the derivation 'Adhibhavati' (presides/overpowers), it is the aggregate of living beings. 'And Purusha is Adhidaivata'—meaning a specific state of Supreme Brahman, or Cosmic Person etc. 'Adhiyajna' is the deity named Vishnu presiding over all sacrifices, from the Shruti 'Sacrifice is indeed Vishnu' (Shatapatha Brahmana 1.3.1). The three verses starting 'And at the time of end' (8.5) are also spoken regarding the final thought of the Seeker of Liberation (Mumukshu) alone. Even if the question-answer verses refer to the 'to be known and adopted' by the three aspirants presented in the previous chapter, the subsequent verses are properly regarding the Jnani designated as 'extremely rare' principally; otherwise there would be contradiction of 'Remembering Me alone' (8.5), 'You will come to Me alone' (8.7) etc. Therefore, even if the verses 'And how at the time of departure' (8.2) and 'And Me at the time of end' (8.5) refer to the three aspirants, the idea that 'identity with that should be grasped in the explanation here' is also refuted. Even there, reference to three aspirants is not perceived. Nor do we see proof for the seeker of Lordship requiring the final thought regarding the Supreme Person. Thus in subsequent verses also, only one aspirant and his one knowable object is restated again and again and clarified specifically. And there is no fault of repetition; because repetition is a sign of the predominance of the Jnani. 'Attained supreme perfection' (8.15), 'He goes to the supreme goal' (8.13), 'That they call the supreme goal' (8.21)—the identity of meaning of these is perceived and should not be abandoned. And Supreme Perfection is not different from Supreme Goal. The indirect reference 'That they call the supreme goal' (8.21) would be like 'He is the Supreme Person, O Partha' (8.22). And imagining different meanings for 'Supreme Divine Person' (8.8), 'He attains that Supreme Divine Person' (8.10), 'He is the Supreme Person, O Partha, attainable by unswerving devotion' (8.22) is improper. And it has been interpreted by almost all others also in this way with one voice."

Here is the sequence of solution (to this objection)—Like "I alone am Adhiyajna," since "I alone am Brahman" is not said; like Adhyatma etc., here too a different meaning for the word Brahman is perceived first. Nor is there an excess of conventional usage of the word 'Akshara' in Supreme Self compared to the word 'Brahman', so that it (Brahman) could be explained by that (Akshara). In "Thus constantly united devotees who worship You... And those who (worship) the Imperishable Unmanifest" (12.1) etc. also, an object of worship other than the Supreme Self is perceived by the word 'Akshara'. In "Two forms of Brahman... Kshara and Akshara... Akshara is that Supreme Brahman, Kshara is all this world" (Vishnu Purana 1.22.55-56) etc. also, the words Akshara and Supreme Brahman are supported as referring to the Purified Self in the Shariraka Bhashya (Ramanuja Bhashya). Therefore here, when asked "What is that Brahman" (8.1), since "I alone am Brahman" is not explained, the word Brahman refers to something other than Himself; and due to conformity with the word 'Akshara' qualified by the word 'Parama' (Supreme), it refers figuratively to the Purified Self which is other than Prakriti and Ishvara. And later this very one will be stated as "Unmanifest called Akshara" (8.21). And it should not be suspected that this verse (8.21) refers to the Supreme Self; because like in "And those who (worship) the Imperishable Unmanifest" (12.1), "But those who (worship) the Imperishable Indefinable" (12.3), "Kshara and Akshara indeed" (15.16) etc., here too the perception of the word Akshara referring to something distinct from the Lord exists. And the word "Samsiddhi" (Perfection) naturally expresses a good attainment distinct from the Goal designated by the word "Parama Gati" (Supreme Goal) due to the power of the prefix (Sam). Therefore, words like Svabhava etc. are said to refer to the specific objects to be known and adopted by the three aspirants.

Thus, by reviewing one's own sentences (Gita verses), and by consulting the context of the previous chapter, when it is established that the question-answer sentences refer to the three aspirants; it is proper that the subsequent texts also refer to all (three) as far as possible. And when the three aspirants are commenced, and restated by the three verses (8.11? or 8.9-11?); since the desirers of Kaivalya and God-attainment are clearly mentioned immediately after; by elimination, "Abhyasa..." (8.8) etc. refers to the seeker of Lordship. And the statement that "There is no proof for the seeker of Lordship requiring the final thought regarding the Supreme Person"—that is also not correct; because it is seen in the story of Dhruva in Srimad Bhagavata Purana—"Flowing devotion in Hari the Lord" etc. Therefore, the meaning is exactly as stated.

Although by words like Brahman, Purusha, Supreme Goal etc. everywhere here, worship of Supreme Self and His attainment etc. are perceived; still, it is not proper to say that the subject is (only one) aspirant by that much. Because previously (8.10) entering of Prana in the middle of eyebrows at the time of departure, and meditation on Supreme Self there itself is enjoined; and immediately after (8.12-13) meditation in the heart and entering of Prana in the head at that very time (of departure) is enjoined. This pair is mutually contradictory. Should it be arranged by difference of time or difference of aspirant? There, difference of time is not heard; on the contrary, unity of time (Prayana-kale) is heard. Therefore, by elimination, difference of aspirant is established. Moreover, since it is understood from "A hundred and one..." (Chandogya 8.6.6) etc. that departure by the cranial nerve is the cause of Liberation, and departure by others is cause of other fruits; and since at the time of departure, the entering of Prana in the middle of eyebrows and in the head appears as subsidiary to departure through nerves situated in those respective places; the difference of aspirants is established.

And in the previous chapter, in "Four kinds worship Me" (7.16) etc., this difference of aspirants was presented; and at the end of that, in verses "For liberation from old age and death" (7.29) and "Me with Adhibhuta and Adhidaiva" (7.30), the perception of difference of aspirants by the repetition of the word "Yat" has been propounded in the Bhashya. And that is clear here too—"Subtler than atom... who remembers" (8.9), "Who departs leaving the body" (8.13), "Who remembers Me constantly" (8.14). Intending all this, "Thus the seeker of Lordship..." etc. is stated.

And his qualification is stated; refuting the view of others that "Ananyachetah (Single-minded) is said (for him?)", he states the meaning of the verse "Ananyachetah"—with "Atha" (Now). By "Nityashah" (Constantly), independence from the intervention of other fruits like Self-experience etc. is intended—he says "Udyogaprabhriti" (Starting from the effort/beginning). Otherwise, there would be repetition with "Satatam" (Always), or the difficulty of restriction (of meaning); with this intention he says "Satatam sarvakalam" (Constant all time). He shows that the remembrance has attained the form of Bhakti, which is intended by the word "Ananyachetas"—with "Atyartha" (Excessive). And due to being single-minded alone, the remembrance is uninterrupted. The root 'Smri' (to remember) is used in the sense of longing also—in "The two heroes remembering the brother" (Valmiki Ramayana 2.1.3?) etc.

The restatement of "Of the constantly united Yogi" is to indicate the immediate nature of the fruit. Here by the word "Aham" (I), the inner meaning of Ishvara (Inner Self/Soul) is intended. By that, the exclusion of the attainment of fruits like Akshara etc. which are His attributes is intended; with this intention he says "Ahameva" (I alone). He expands that very thing—with "Na madbhavah" (Not My nature/state...). Since the attainment of the Lord is a fruit superior to other fruits, to exclude the possibility of excessive effort in its attainment, the word "Sulabha" (Easy to attain) is used; with this intention he says "Suprapashcha" (And easily attained). Meaning attainable without difficulty. The rule is "Khal suffix is used in meanings of difficult and not-difficult when Ishat, Dus, Su are prefixes" (Panini 3.3.126). That the accessibility of the Lord, who is affectionate to dependants, is obtained by love (natural)—he says with "Tadviyogam" (Separation from Him). To remove the doubt that the stated is merely an exaggeration, he states the root in Shruti—with "Yameva" (Whom alone - Katha 1.2.23). Here, what is said by the word "Varana" (Choosing)? Not the acceptance in the form of being subsidiary or being a body; because that is eternally established. Nor the opposite of that; because of being contradictory. Nor the granting of attainment; because of the contingency of repetition with "Attainable by him." Nor any other mode here; because of impossibility. To this he says "Matpraptyanuguna" (Favorable to My attainment). "Vipaka" (Ripening/Result) here is of the form of 'being of the nature of firm remembrance', 'being of the same form as vision', etc. Opponents to that are sins, Rajas, Tamas, attachment, hatred, delusion etc. "Atyarthamatpriyatvam" is unsurpassed devotion. By the word "Adi" (etc.), all that is required in between up to the approach to the Supreme Abode is intended. "Ahameva" (I alone)—the intention is that this burden belongs to Me alone, the Supremely Compassionate. To stabilize that "Tasya aham sulabhah" (I am easy to attain for him) etc. refers to the stated meaning, he shows the future expansion of this very meaning which is in the form of increasing the cited Shruti—with "Vakshyate cha" (And will be said).

उस नित्ययुक्त योगी के लिए आत्मप्राप्ति सहज साध्य होती है जो मुझ चैतन्यस्वरूप आत्मा का अनन्यभाव से नित्यप्रतिदिन स्मरण करता है। पूर्व श्लोकों में कथित सिद्धान्त को ही यहाँ संक्षेप में किन्तु स्पष्ट एवं प्रभावशाली भाषा में कहा गया है।प्रार्थना कोई कीटनाशक दवाई नहीं कि जिसका यदकदा छिड़काव करना ही पर्याप्त है उसी प्रकार पूजागृह को स्नानगृह के समान नहीं समझना चाहिये जिसमें हम अशुद्ध प्रवेश करते हैं और फिर स्वच्छ होकर बाहर आते हैं यहाँ श्रीकष्ण अत्यन्त सावधानी से विशेष बल देकर आग्रह करते हैं कि यह आत्मानुसंधान या ईश्वर स्मरण नित्य निरन्तर और अखण्ड होना चाहिये।उपर्युक्त गुणों से सम्पन्न योगी को हे अर्जुन मैं सुलभ हूँ। भगवान् का यह कथन विशेष महत्व एवं अभिप्राय रखता है क्योंकि इन गुणों के अभाव में ध्यान में सफलता की आशा नहीं की जा सकती।आत्मप्राप्ति के लिए प्रयत्न क्यों किया जाय इस पर कहते हैं --

From "Sarvadvarani" up to "Yoginah" [Verse 14]. "Dvarani" means the senses. "Hridi" (In the heart)—by this, the absence of attachment to objects is expressed, not fixing [the mind] in a specific physical locus. Holding "atmanah pranam"—the Prana which is the charioteer of the Self—in the "murdhni" (head), which is of the nature of Will Power (Ichha Shakti) and transcends all categories (tattvas)—this is the discipline of the body. Japa of "Om"—this is the discipline of speech. "Remembering Me"—this is the single-pointedness of the mind.

"Yah prayati" (He who goes)—means he moves day by day towards non-return. And "deham tyajan" (leaving the body)—meaning, he who remembers Me with a focused mind, thinking "May this body, which is the abode of all calamities, not be mine again"—he "satatam" (constantly) goes to, i.e., knows, My being (Mad-bhavam), My essential nature. The Sage's emphasis is not on the physical departure (utkranti), as that is contradictory to the introduction of the non-dual state of Supreme Brahman. As it has been said: "In the all-pervading existence of Shiva, 'departure' is meaningless; and if Shiva is not all-pervading, then departure cannot bestow Shiva-hood (Liberation)."

Or alternatively, even if constant practice was not performed by some, but due to some cause—like the independent Will of the Lord—if such a state arises at the very last moment, then this means characterized by 'departure' (utkranti) is stated as an inhibitor of other latent impressions (samskaras). For this very reason, the promise was made in the passage beginning "Yad aksharam..." and ending with "...abhidhasye" (I shall declare), to demonstrate the wondrous function of remembering the Lord even for a mere moment, which destroys all samskaras.

As the great Teacher [Bhattanarayana] has said: "If, with faults destroyed, you hold the feet/state of Shambhu in your mind even for a single moment, then what will you not accomplish?" (Stavachintamani, Verse 114).

Therefore, to remove the doubt of those who suspect that "without remembrance at the time of death, [yoga] is seen as broken," it is said "Ananyachetah satatam" (With a mind not thinking of another, constantly)—meaning, one whose mind is not on any other objective like fruits/results. "To him, I am easily attainable."

For him, the trouble of [seeking] pilgrimage sites, the northern solstice (Uttarayana), taking shelter in a temple, purification of being, conscious thought, auspicious times like the equinox, [auspicious] days, finding naturally holy ground, a body free from phlegm/impurities, wearing pure clothes, etc., is not required. This is as stated previously: "Whether in a holy place or in the house of a dog-eater..."

To refute the idea that the two terms "nityayuktasya" (of the constantly engaged) and "yoginah" (of the Yogi) have the same meaning, He says "Nitya," etc.

The meaning is: of the one who possesses complete Yoga by virtue of possessing the constant means.

He who, due to the lack of breath-control, is unable to make the Prana enter between the eyebrows and leave the body voluntarily through the nerve of the head, but leaves the body involuntarily only upon the exhaustion of karma—what happens to him? To this He says:

He whose mind does not exist in any object other than Me is "ananyachetah"; he who "satatam," i.e., uninterruptedly, and "nityashah," i.e., throughout his life, remembers Me; for him—whether he leaves the body by his own will or involuntarily—for that "nityayukta," i.e., the Yogi with a constantly collected mind, I, the Supreme Lord, am "sulabhah," i.e., easily attained. "Although very difficult for others, O Partha, I am very easy for you; do not fear"—this is the intention.

Here, the genitive case in "tasya" (of him) is used in the sense of 'remainder' (general relationship), not in the sense of the agent, because of the prohibition by the rule "Na loka..." [Panini 2.3.69].

And here, by being "ananyachetah," 'satkara' or extreme regard is implied; by "satatam," continuity is implied; and by "nityashah," the long duration of remembrance is stated. By this, the view of Patanjali—"That (practice) becomes firmly grounded when attended to for a long time, without interruption, and with devotion" (Yoga Sutra 1.14)—is followed.

There, although 'that' refers to practice, it culminates in remembrance. Therefore, the continuous contemplation of the Lord every moment throughout life, devoid of other distractions, is alone the cause of the Supreme Goal; there is no excessive insistence on whether the departure of the life-force happens voluntarily through the nerve of the head or not.

Having thus described the nature of the Goal which is the Imperishable (Akshara)—a part of Himself—for those engaged in Yoga, He now speaks of the attainment of Himself for the one engaged in Devotion (Bhakti)—"Ananya," etc.

"Satatam," i.e., continuously, uninterruptedly; he whose mind is not on any other worldly or other-worldly object; such a one who remembers Me "nityashah," i.e., daily; to that "nityayukta"—the Yogi who is eternally agreeable/dear to Me—I am "sulabha," i.e., easily attainable.

By the address "Partha" (Son of Pritha), it is suggested: "Just as by the strength of your mother's remembrance I became easily attained by you, so is this."

"Ananyachetah"—he whose mind is not on any other object is this single-minded Yogi; who "satatam," i.e., always, remembers Me, the Supreme Lord, "nityashah".

By "satatam," continuity is expressed; by "nityashah," long duration is expressed. Not for six months or a year, but what then? The meaning is: he who remembers Me continuously for his whole life.

To that Yogi, I am "sulabha"—easily attainable; O Partha, to the "nityayukta," i.e., the Yogi whose mind is always collected/absorbed. Since this is so, one should become single-minded and always absorbed in Me.

"What comes of Your being easily attainable?"—if this is asked, listen to what happens through My easy attainability—

Thus, having described the threefold attainment of those who contemplate the Supreme Self, He now speaks of the attainment of Himself for His own contemplator, the devotee—"Ananya," etc.

He whose mind is not on any other [object] such as son, wife, etc. (but rather on the nature [of the Lord] such as the Imperishable); and who thus "nityashah" (daily/always) and "satatam" (continuously) remembers Me, the Lord, the Lila-Purushottama (Supreme Person of Divine Play); to that "nityayukta"—the Yogi who is lovingly attached to Me—I, Vasudeva, the Supreme Person, the Lord of incomparable glory, am easily attainable due to [his] relationship with Me.

अनन्यचेताः with the mind not thinking of any other object? सततम् constantly? यः who? माम् Me? स्मरति remembers? नित्यशः daily? तस्य of him? अहम् I? सुलभः easily attainable? पार्थ O Partha? नित्ययुक्तस्य eversteadfast? योगिनः of Yogi.Commentary I am easily attainable by that eversteadfast Yogi who constantly and daily remembers Me (for a long time)? not thinking of anything else (with a single mind or onepointed mind)? O Partha (Arjuna).Commentary Constantly remembering the Lord throughout the life is the most easy way of attaining Him.Ananyachetah He has no attachment for any other object. He will not think of any other object save his IshtaDevata or tutelary deity.Nityasah For a long time? i.e.? till the end of life.He who remembers the Lord by fits and starts or he who remembers Him for six montsh and then leaves the practice and then again remembers Him for six months and so on cannot attain Him. (Cf.IX.22?34)

Partha, O son of Prtha, tasya yoginah, to that yogi; nitya-yuktasya, of constant concentration, who is ever absorbed (in God); and ananya-cetah, of single-minded attention, a yogi whose mind is not drawn to any other object; yah, who; smarati, remembers; mam, Me, the supreme God; satatam, uninteruptedly; and nityasah, for long-.
By satatam, uninterrupteldy, is meant 'without any break'. By niryasah, is meant along duration. Not six months, nor even a year! What then? The meaning is: He who remembers Me for his whole life, continuously.
To that yogi aham, I; am sulabhah, easy of attainment. Since this is so, therefore one should remain ever absorbed in Me, with mind given to nothing else.
'What follows from Your being easy of attainment?' This is being answered: 'Hear what follows from My being easy of attainment.'

I am easy to access to that Yogin who is 'ever integrated with Me,' i.e., who wants constant contact with Me, who recollects Me; and whose mind is not in 'anything else without break' (Nityasah), i.e., at the time of meditation and also during all other times (Satatam). As I am exceedingly dear to him, he is unable to sustain himself without remembering Me and cherishing My memory which is incomparably dear to him. I am the only object he wants to attain and not any mode of My being like sovereignty, etc. I Myself grant him the capacity to attain full maturity in devotional practice necessary for attaining Me - namely, the annulment of all obstacles and the establishment of the state of mind that renders Me exceedingly dear to oneself. The Sruti also says: 'He whom this (Self) chooses, by him He can be obtained' (Mun. U., 3.2.3 and Ka. U., 2.22). And Sri Krsna Himself will teach: "To those, ceaselessly united, who worship Me, I bestow that discernment by which they come to Me. Out of mercy for them, I, abiding in their heart, dispel the darkness born of ignorance, by the brilliant lamp of knowledge" (10.10;11).
In the remaining part of this chapter, He teaches that the Jnanis and the aspirants after Kaivalya do not deturn, and that the seekers after power and prosperity return.