Bhagavad Gita - Chapter 8 - Shloka (Verse) 7

व्याख्या --'तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च'--यहाँ 'सर्वेषु कालेषु' पदोंका सम्बन्ध केवल स्मरणसे ही है युद्धसे नहीं क्योंकि युद्ध सब समयमें निरन्तर हो ही नहीं सकता। कोई भी क्रिया निरन्तर नहीं हो सकती प्रत्युत समयसमयपर ही हो सकती है। कारण कि प्रत्येक क्रियाका आरम्भ और समाप्ति होती है -- यह बात सबके अनुभवकी है। परन्तु भगवत्प्राप्तिका उद्देश्य होनेसे भगवान्का स्मरण सब समयमें होता है क्योंकि उद्देश्यकी जागृति हरदम रहती है।सब समयमें स्मरण करनेके लिये कहनेका तात्पर्य है कि प्रत्येक कार्यमें समयका विभाग होता है जैसे -- यह समय सोनेका और यह समय जगनेका है यह समय नित्यकर्मका है यह समय जीविकाके लिये कामधंधा करनेका है यह समय भोजनका है आदिआदि। परन्तु भगवान्के स्मरणमें समयका विभाग नहीं होना चाहिये। भगवान्को तो सब समयमें ही याद रखना चाहिये।,

क्योंकि इस प्रकार अन्तकालकी भावना ही अन्य शरीरकी प्राप्तिका कारण है --, इसलिये तू हर समय मेरा स्मरण कर और शास्त्राज्ञानुसार स्वधर्मरूप युद्ध भी कर। इस प्रकार मुझ वासुदेवमें जिसके मनबुद्धि अर्पित हैं ऐसा तू मुझमें अर्पित किये हुए मनबुद्धिवाला होकर मुझको ही अर्थात् मेरे यथाचिन्तित स्वरूपको ही प्राप्त हो जायगा इसमें संशय नहीं है।

Accepting that "constant contemplation" is the cause of the "final thought" which is the instrument for the attainment of the specific result, he introduces the next verse — with "Tasmat" (Therefore).

The causality of the "remembrance of the Lord possessed of three attributes" (reverence, uninterruptedness, and long duration) for the attainment of the Lord is stated by "Tasmat." "Sarveshu kaleshu" (At all times) — meaning, accompanied by reverence and uninterruptedness. It is indicated that the combination of the three qualifications in the remembrance of the Lord is "accordance with scripture."

[Objection:] Having stated that the investigation/remembrance of the Lord must be done, and instructing "perform your own duty, fight, along with that," it appears the Lord has accepted the "combination of Knowledge and Action" (Samuchchaya)? Anticipating this doubt, he says — "Mayi" (In Me...).

By saying "Fighting while cultivating the feeling that the entire aggregate of action, instruments, and results, which are objects of mind and intellect, are Brahman alone"—since the absence of any bundle of actions distinct from Brahman is expressed (by the Commentator), the "combination" (samuchchaya) is not intended here; this is the meaning.

He states the purpose of one who follows his own duty in the aforementioned manner — with "Mam eva" (Me alone...). He indicates the absence of any obstacle in the attainment of the fruit by the power of the said means — with "Asamshaya" (Without doubt).

Since the "feeling/contemplation" practiced always in this manner, manifesting itself at the time of the end as well, brings about the attainment of its own object; "Therefore" (Tasmat), at all times, with reverence and uninterruptedness, remember Me—Saguna or Nirguna—in accordance with the scripture; and "fight"—do fight, perform the battle which is the duty of your own Varna.

"He who does not swerve from the duty of his own Varna, who is of equal mind towards his own people, friends, and the opposing side, who neither steals nor kills, know him of lofty and pure mind to be a devotee of Vishnu"—in the Vishnu Purana, not swerving from one's own Varna-duty is stated as the characteristic of a Vishnu-bhakts.

And since the Lord said "And fight" (yudhya cha), by that the "combination of Upasana (worship) and Karma (action)" is intended.

You, whose mind and intellect are offered to Me—being such, you "shall come to Me alone" (mam evaishyasi); there is no doubt here.

Smaran purushas tyajati (Remembering, the person abandons) — although the simultaneous occurrence is implied (by the present participle), the qualification 'Ante' (at the end) is given so that a dull-witted person (mandamati) may not entertain the doubt that there is no contradiction even if they occur at different times (i.e., remembering earlier and dying later). For a person of good intellect (sumati), there is indeed no scope for doubt, because 'abandoning while remembering' implies simultaneous occurrence.

[Objection:] There is a doubt of the wicked-minded (durmati) that due to (extreme) pain, one does not abandon the body while remembering? [Reply:] In the Skanda Purana, it is said: 'Abandoning the body, no one (devotee) attains delusion, without doubt.' And indeed, there is the Shruti: 'The tip of his heart lights up; by that light, this self departs' [Brihadaranyaka Up. 4.4.2].

With 'Sada tad-bhava-bhavitah' (Always habituated to that sentiment), He states the means for remembrance at the time of the end. 'Bhava' means the internal mind, for such is the designation. 'Bhavitatvam' means being excessively infused (ati-vasitatvam); because 'Bhavana' (feeling/contemplation) is defined as excessive impression (ati-vasana).

'Yasmat' (Since it is so), 'Tasmat' (Therefore) remember Me at all times; for the purpose of attaining My being through My remembrance at the time of the end.

Regarding 'Yudhya cha' (And fight)—from the particle 'cha' (and), the combination (samuchchaya) of Action (Karma) and Worship (Upasana) is understood. Unlike in the agent of the combination of Knowledge and Action [where there is conflict], here in a single aspirant performing both, there is an absence of contradiction caused by the concepts of agency and non-agency [since both Upasana and Karma involve agency].

'Mayi arpite' (Offered to Me)—he by whom the mind and intellect have been led to one-pointedness in Me—you, being one whose mind and intellect are offered to Me, will doubtless come to Me alone.

'By remembrance at the time of the end'—this is the remainder to be supplied.

'Tasmat' (Therefore) at all times—until departure (death), day after day—remember Me; and day after day perform duties like fighting etc., and the obligatory (nitya) and occasional (naimittika) actions enjoined by Shruti and Smriti in accordance with one's Varna and Ashrama, which cause/aid the remembrance (anusmriti-karam). With mind and intellect offered to Me through this means, and remembering Me alone at the time of the end, you will attain Me in the manner desired; there is no doubt here.

Thus, having stated in general that in all cases the attainment of one's goal depends on the final thought (antya-pratyaya), He proceeds to state the difference in the mode of worship for the three [types of aspirants] for that purpose. Among them, He states the mode of worship for those desiring opulence (aishvarya), which produces a final thought corresponding to the worship.

'Tasmat' (Therefore). Since the past latent impression (vasana) alone is the cause of memory at the time of the end—for indeed, an effort to remember is impossible for one who is helpless at that time—therefore, at all times 'remember Me'—contemplate Me.

And continuous remembrance does not occur without purification of the mind (chitta-shuddhi); therefore 'fight also' (yudhya cha)—do fight. The meaning is: perform your own duty (svadharma) like fighting etc. for the sake of mental purification.

Thus, you, by whom the mind—consisting of volition (sankalpa)—and the intellect—consisting of determination (vyavasaya)—are offered to Me, 'shall attain Me alone.' 'Asamshayah'—there is no doubt here.

Since the result depends on the "final thought," and the final thought depends on "constant contemplation," it is stated by the verse "Tasmat" (Therefore) that you too must perform such contemplation and the action that supports it.

By "Sarveshu kaleshu" (At all times), it is meant "having remembered"—"Aprayanat" (Until death), with the intention of the Shruti texts like "He, behaving thus as long as his life lasts, reaches the world of Brahman" [Chhan. Up. 8.15.1] and "Meditates on Omkara until departure" [Prashna Up. 5.1]. And the Aphorism is "Until departure, for there also it is seen" [Brahma Sutra 4.1.12].

Since even by remembering every month or every fortnight one could say "until departure," the plural is used with the intention of excluding that, so he says—"Aharahah" (Day after day). By texts like "Yoking [the mind] in the early and late parts of the night," it implies "in Sattvic times suitable for the ordained concentration." And so is the Aphorism—"Where concentration is possible, there being no specific rule" [Brahma Sutra 4.1.11].

Regarding "Yudhya cha" (And fight)—based on the maxim "In the vicinity of the fruitful, the fruitless becomes its auxiliary," it is established that the ordained fighting is an auxiliary (anga) to the remembrance. And that fighting is mentioned here as a synecdoche (upalakshana) because it is the context; thereby it is implied that the duty of one's own Varna and Ashrama established by scriptural proof must necessarily be performed—with this intention he says "Aharaharanusmritikaram yuddhadikam" (Actions like fighting etc. which cause/aid remembrance day after day). "Varnashramanubandhi" (Related to Varna and Ashrama) is the form collecting the implied objects. By "Chodita" (Enjoined/Ordained), it is indicated that the subject matter is distinct from the injunctions regarding Shama (control of mind) etc. By the words "Nitya and Naimittika," actions performed with desire for fruit are excluded.

He shows that "Mayyarpitamanobuddhih" (Mind and intellect offered to Me) is a restatement of the meaning already stated—with "Evam" (Thus) etc. "Upayena"—meaning by the means in the form of action etc. Here, the offering of the mind is Remembrance itself; the offering of the intellect is the determination (adhyavasaya) of [His] bestowing the fruit. The statement "Antakale cha mameva smaran" (And remembering Me alone at the time of the end) is the narration of the intermediate operation established by the context. Or, by the word "Upayena" here, "Remembrance supported by Action" itself is spoken of; its fruit is "Mayyarpitamanobuddhih" (Mind and intellect offered to Me). Its meaning is—"Antakale cha mameva smaran."

For the commonality of the three [types of] aspirants continued from the preceding and succeeding [context], he says—"Yathabhilashitaprakaram mam" (Me in the manner desired). Although "Asamshayah" (Doubtless) is an adjective for Arjuna—like in "Hari dwells eternally in all who are free from doubt; Madhava does not dwell in the doubtful due to the force of reasoning" [Mahabharata 12.349.71]—he states the implied meaning with "Natra samshayah" (There is no doubt here). According to the saying "A, Ma, No, Na are used in negation," the letter 'A' here (in Asamshaya) should be considered separately. Texts like "He who has this conviction 'Departing from here I shall attain Him', has no doubt" [Chhan. Up. 3.14.4] should be considered here.

कोई भी धर्म तब तक समाज की निरन्तर सेवा नहीं कर सकता जब तक वह धर्मानुयायी लोगों को अपना व्यावहारिक दैनिक जीवन सफलतापूर्वक जीने की विधि और साधना का उपदेश नहीं देता। यहाँ एक ऐसी साधना बतायी गयी है जो भौतिक और आध्यात्मिक दोनों ही क्षेत्रों में समान रूप से लागू होती है। इस सरल उपदेश के पालन से न केवल रहन सहन का स्तर बल्कि सम्पूर्ण जीवन का स्तर भी उच्च किया जा सकता है।अनेक लोग हैं जिन्हें सन्देह होता है कि मन को धर्म तथा व्यावहारिक जीवन में बाँटना किसी भी क्षेत्र में वास्तविक सफलता पाने में हानिकारक है। वास्तव में यह एक अविचारपूर्ण तर्क है। बहुत ही कम अवसरों पर व्यक्ति का मन पूर्णतया उसी स्थान पर होता है जहाँ वह काम कर रहा होता है। सामान्यतः मन का एक बड़ा भाग भय के भयंकर जंगलों में या ईर्ष्या की गुफाओं में या फिर असफलता की काल्पनिक सम्भावनाओं के रेगिस्तान में सदैव भटकता रहता है। इस प्रकार मन की सम्पूर्ण शक्ति का अपव्यय करने के स्थान पर भगवान् उपदेश देते हैं कि भौतिक और आध्यात्मिक दोनों ही क्षेत्रों में सर्वोच्च लाभ पाने के इच्छुक और प्रयत्नशील पुरुष्ा को अपना मन शान्त और पावन सत्यस्वरूप में स्थिर करना चाहिए। ऐसा करने से वह अपनी सम्पूर्ण क्षमता को अपने कार्य के उपयोग में ला सकता है और इस प्रकार इह और पर दोनों ही लोकों में सर्वोच्च सम्मान का स्थान प्राप्त कर सकता है।हिन्दु धर्म में धर्म और जीवन परस्पर विलग नहीं हैं। एक दूसरे से विलग होने से दोनों ही नष्ट हो जायेंगे। वे परस्पर वैसे ही जुड़े हुए हैं जैसे मनुष्य का धड़ और मस्तक। वियुक्त होकर दोनों ही जीवित नहीं रह सकते। जीवन में आने वाली परीक्षा का घड़ियों में भी एक सच्चे साधक को चाहिए कि वह अपने मन के निरन्तर शुद्ध आत्मस्वरूप तथा विश्व के अधिष्ठान ब्रह्म में एकत्व भाव से स्थिर रखना सीखे। न तो यह कठिन है और न ही अनभ्यसनीय।रंगमंच पर राजा की भूमिका करते हुये एक अभिनेता को कभी यह विस्मृत नहीं होता कि शहर में उसकी एक पत्नी और पुत्र भी है। यदि अपनी यह पहचान भूलकर रंगमंच के बाहर भी वह राजा के समान व्यवहार करने लगे तो तत्काल ही उसे समाज के हित में किसी पागलखाने में भर्ती करा दिया जायेगा। परन्तु वह अपने वास्तविक व्यक्तित्व को जानता है इसलिए वह कुशल अभिनेता होता है। इसी प्रकार सदा अपने दिव्य स्वरूप के प्रति जागरूक रहते हुए भी हम जगत् में बिना किसी बाधा के कार्य कर सकते हैं। इस ज्ञान में स्थित होकर कर्म करने से हमारी उपलब्धियों को विशेष आभा प्राप्त होती है और उसके साथ ही जीवन में आने वाली निराशा की घड़ी में उत्पन्न होने वाली मन की प्रतिक्रियाओं को हम शान्त और मन्द करने में समर्थ बनते हैं।वास्तविक अर्थ में एक सुशिक्षित एवं सुसंस्कृत पुरुष को कभी भी अपनी शिक्षा का विस्मरण नहीं होता। वह तो उसके जीवन का अंग बन जाती है। उसके आचार विचार और व्यवहार में शिक्षा की सुरभि का सतत निस्सरण होता रहता है। उसी प्रकार आत्मभाव में स्थित पुरुष के मन में सबके प्रति करुणा और प्रेम तथा कर्मों में निःस्वार्थ भाव होता है। यही वह रहस्य है जिसके कारण वैदिक सभ्यता ने अपने काल में सम्पूर्ण विश्व को अपनी ओर आकर्षित किया और वह भावी पीढ़ियों के सम्मान का पात्र बनी।भगवान् यहाँ स्पष्ट कहते हैं कि जो पुरुष केवल धर्म प्रतिपादित फल के लिए युद्ध का जीवन जीते हुए भी मेरा स्मरण करता है उसका मन और बुद्धि मुझमें ही समाहित हो जाती है। अपने विचारों के अनुसार तुम बनोगे इस सिद्धांत के अनुसार तुम मुझे निःसन्देह प्राप्त होगे।आगे कहते हैं --

Now he decides the remaining question "How are You to be known at the time of departure?"—with "Antakale'pi" etc., up to "Asamshayam" (Without doubt). Not only in the healthy state, but even at the time of the end. "Mam"—Me, who am distinguished from all adjuncts. And regarding how the Lord might enter the path of memory in the unhealthy state when the activity of all senses has ceased, He teaches the means too with "Tasmat" (Therefore - next verse).

In all states, even during worldly transactions, he whose heart the Truth of God does not depart from—for that renouncer of all actions who is constantly full of God—the Truth of God necessarily and spontaneously becomes the object of memory. The cause here is "being constantly habituated to that sentiment" (sada tad-bhava-bhavitatvam). Therefore, He says—by whatever object the inner instrument is habituated always, that alone is remembered at the time of death and that nature alone is attained.

The purport is: One should be devoted to Me in all ways and desirous of obtaining Me. It is not the case that "whatever is remembered at the end (at the dying breath), that alone is attained." For if that were so, even for a Knower (Jnani), whose mental function is impaired by the imbalance of humors lasting as long as the body, and who has attained dullness/stupor—the destination would be like that of a Tamasic person. And this acceptance is not proper here, due to contradiction with authoritative Shruti. There is indeed [the text]: "Whether in a holy place or in the house of a dog-eater, even if losing memory while abandoning the body, the one liberated at the very moment of Knowledge attains Kaivalya, free from grief."

Therefore, this [verse] is a restatement (anuvada) of the rule. By whatever the inner instrument is habituated always, that alone is attained at the end, after departure. And whether it is remembered or not (at that specific physical moment) is not the insistence (nirbandha) here. And this secondary/inclusive sense (anvachaya) is indicated by the word "Api" (also). The word "Va" (or) clarifies the non-absolute necessity (asarvatha-bhavam) of the act of remembering. And that a person should be devoted to Me always and in all ways—this purport the Sage (Vyasa) himself reveals. As he says—"Therefore, at all times remember Me."

Thus, the connection of words here is: Always remembering whatever sentiment/object one abandons the body, or even remembering at the end—by the use of "Va" (or), even not remembering—he goes to that very state. Because he is always habituated to that sentiment.

Others, however, [interpret]: When abandoning the body, at the end—at the moment of leaving the body, which is imperceptible to other observers like relatives and sons, and which is the final moment following actions like gasping, heavy breathing, hiccupping, and stammering; when the bond of bodily firmness has become very thin; in that fraction of time which is devoid of body-caused pleasure, pain, and delusion and is denoted by the word "body-abandoning"—whatever one remembers, that alone becomes his form, graced by the first consciousness (of the next life). And the cause of remembrance at such a time is "being constantly habituated to that sentiment." "Tyajati" (abandons) should be construed as Locative (Tyajti = while abandoning). This is the old meaning.

[Objection:] If so, what is the purpose of that remembrance at the time of the end? [Reply:] Who says it is a "purpose" (means)? Rather, it happens simply as a matter of fact (vastu-vritta) at that final moment. [Objection:] But remembrance of maintaining sons, wives, and relatives, or drinking cold water etc. is seen at the final moment; so there would be attainment of that nature? [Reply:] Not so. For that is not the "final moment" because the state of the body is still manifest/clear. That "final moment" intended by us is not perceived by people like you.

But in that final moment, the form which is "to be" (in the next birth)—its impression (samskara), even if distant—must undergo "Awakening" (Prabodha) according to the maxim "There is uninterrupted sequence between memory and samskara due to their uniformity, even if separated by birth, place, and time" (Yoga Sutra 4.9). By the force of that, there is remembrance of that, and by that remembrance, attainment of that state. For some, even in the healthy state of the body, that (future form) is manifested by chance (kakataliya). Just as the description in the Purana of the deer etc. (regarding Bharata), and the deer-hood caused by that. That is why in "And even at the time of departure, Me..." (7.30), the phrase "Api cha" (And also/even) is used. For those who always contemplate on God, thinking "We shall become thus"—their latent impression born of that blocks other impressions (Yoga Sutra 1.50). According to this rule, at that unperceivable final state, by pushing aside other samskaras, the remembrance of That Truth created by that samskara—which is (similar to) the remembrance of Him created during the moment of bodily existence—immediately at the very moment of the fall of the body, due to the cessation of the time-samskara and the non-manifestation of distinctions of knowables like "this is that," there is the state of the nature of the Supreme Lord whose essence is Pure Consciousness alone. This is enough.

"Asamshayam" (Without doubt)—The purport is that one should not doubt here.

"Now, since leaving the body has an invariable connection with the 'end' (time of death), saying 'Ante' (in the end) is useless"—to this he says "Smaran" (Remembering). "No, 'Ante' is not an adjective to 'Leaves the body' so that it would be useless; but 'Remembering in the end'—thus it is indeed of the remembering. Even there what is the purpose?"—if this is asked, it is said—Because by the rule "Lakshanahetvoh kriyayah" (Panini 3.2.126), the Shatri suffix is ordained even in the sense of 'Lakshana' (indication).

"The man remembering (at some time) leaves the body (later)"—thus even if remembering and leaving the body have different times, there is no verbal contradiction (if Shatri is indicative)—such a doubt might arise for a dull-witted person; to prevent that, the adjective "Ante" is taken for remembering; by that, the simultaneousness of remembering and leaving the body is established here.

He states the function of the phrase "Of the dull-witted"—with "Sumateh" (Of the intelligent). "Why?"—to this he says "Smaran". By the rule "Latah shatrishanachau" (Panini 3.2.124), the Shatri suffix is ordained as a substitute for Lat (Present Tense); and that (Lat), while being present, due to the force of taking 'Lan' (Imperfect) again (elsewhere?), sometimes happens even in co-referentiality with the Nominative case; and the substitute for Lat is stronger than the one ordained in the sense of Lakshana (indication). Because there (in Lakshana), there is dependence on the accompanying word "Kriyayah", while this one is independent. And the rule "Aprathamasamanadhikarane" (In co-referentiality with non-nominative) is only to prevent over-application. And thus, when the stronger is accepted, "Smaran tyajati" (Remembering he leaves) means "He remembers and he leaves" (simultaneously). And thus, even without saying "Ante", since the simultaneousness of remembering and leaving is understood, for the intelligent person there is no scope for doubt at all; this is the purport.

(Objection) "Now, even the dull-witted knows verbal logic, otherwise he would not be qualified for Shastra; only he is not proficient in spiritual matters; so how would he too have this doubt? And then, even for him 'Ante' is useless?"—to this he says "Durmateh" (Of the dull-witted). For the dull-witted, the doubt regarding different times will arise. Why? At the time of death, great pain arises; and pain is well-known as the cause of loss of impressions (memory); therefore, due to the cause of pain, fainting, he does not leave 'remembering'. Meaning, at the time of leaving the body, remembrance is impossible. Seeing this impossibility, abandoning even the stronger Lat-substitute, he considers it indeed in the sense of Lakshana; this is the purport.

(Objection) "Now, even for the intelligent person such a doubt would indeed arise; and how is this a doubt? It is the perception of reality (fact)?"—(Answer) No; pain at the time of death happens only to the ignorant, the one identified with the body, who considers leaving the body like leaving the Self; that too only before the moment of death. But the Knower (Jnani), always considering the body as rejectable, does not suffer even slightly; but his departure is indeed specific (conscious)—because the intelligent one contemplating on the spiritual scripture has no scope for doubt.

"What is that spiritual scripture?"—to this he says "Tyajan" (Leaving). Some learned one. Even for the ignorant, "at that time, of him"—this refers only to the specificity of death. "Is not 'Ante' an adjective to remembering? If so, then by 'Sada tadbhavabhavitah' (8.6) itself the meaning would be obtained; otherwise that would be useless"—to this he says "Sada" (Always). Remembrance at the time of death alone is the means to attain That. And that does not happen accidentally; therefore, as a means to that, 'being always steeped in that thought' is stated; this is the meaning.

"How?"—so that this becomes the means to that, he explains "Bhava" (Thought/Feeling). "Tatha abhidhanat" (Because of such naming)—"Bhava means the mind gone within"—from such a name (definition); this is the meaning. "Vasitatvam" (Scented/Steeped) means purified/impressed. "Tasmin bhavah" (Thought in that) is "Tadbhavah"; "Tena bhavitah" (Steeped/Made to become by that)—thus by the attribute of the mind, the Self is figuratively described.

Since, in this way, the "final feeling/thought" generated by the practice of prior remembrance is the cause for the attainment of another body for one who is helpless at that time; "Tasmat" (Therefore), for the purpose of the generation of the effect-feeling (karya-bhavana i.e., final thought) regarding Me, at all times, beforehand indeed, "Anusmara" (Remember/Contemplate) "Mam"—the Saguna Ishvara—with reverence.

If, due to the impurity of the inner instrument, you are unable to remember continuously, then for the purification of the inner instrument "Yudhya cha" (fight also). Perform your own duty (svadharma) like fighting etc. for the sake of the purification of the inner instrument. "Yudhya" means "Yudhyasva" (Fight).

And thus, by the destruction of impurity through the performance of obligatory and occasional actions, having offered the mind and intellect—characterized by volition and determination—to "Mayi" (Me), the Lord Vasudeva; you, being such, being always intent on the contemplation of Me, "shall come to Me alone." "Asamshayah"—Here there is no doubt.

And this contemplation on Saguna Brahman is stated for the Worshippers (Upasakas), because they are dependent on the final thought/feeling. But for the knowers of Nirguna Brahman, since Liberation characterized by the cessation of ignorance is established at the very moment of Knowledge, there is no dependence on the final thought—this should be understood.

"Therefore, you be always endowed with My sentiment (Mad-bhava)"—He says this with "Tasmat" (Therefore) etc. "Tasmat"—for the aforementioned reason; "Sarveshu kaleshu"—at all times fit for worldly and Vedic actions; "Mayi arpitam" (Offered to Me)—the Mind offered to remove the fault of fickleness, and the Intellect offered to remove the fault of determination (vyavasaya) elsewhere—he by whom [they are offered]; being such, "Mamanusmara" (remember/contemplate Me).

By the word "Anusmarana" (Remembrance following something/Graceful remembrance), the purport suggested is: "By grace, you are always remembered by Me; therefore, remembrance of Me will always be the fruit [for you]."

"Yudhya cha" (And fight)—fight; meaning, perform battle also with good feeling (sad-bhavana) by My command.

Thus, by remembrance, "Asamshayah"—being free from doubt—you shall come to Me alone; this is the meaning. "Asamshayah"—the purport is that there is no doubt here.

"Tasmat" (Therefore), at all times, "Anusmara" (remember) Me "Yathashastram" (in accordance with the scripture). "Yudhya cha"—and fight; perform your own duty (Svadharma) of fighting.

You, whose mind and intellect are "Arpite" (offered) to "Mayi" (Me), Vasudeva—that you, being one with mind and intellect offered to Me, "Eshyasi" (will come) to Me alone, "Yathasmritam" (as remembered); "Asamshayah"—there is no doubt here.

Moreover—

Since it is so, "Tasmat" (therefore) you too remember Me at all times—thinking "Sri Krishna is my refuge."

Thus, performing your own duty through "Yoga" is also for your welfare—He states this with "Yudhya cha" (And fight).

Similarly, regarding "Mayyarpitamanobuddhih" (Mind and intellect offered to Me)—by saying "mind and intellect" here, it is to indicate that even volition (sankalpa) and determination (vyavasaya) should be placed in Me alone.

And thus, you will attain Me alone, not the "Akshara" (Imperishable) etc.; there is no doubt here.

तस्मात् therefore? सर्वेषु in all? कालेषु (in) times? माम् Me? अनुस्मर remember? युध्य fight? च and? मय्यर्पितमनोबुद्धिः with mind and intellect fixed (or absorbed) in Me? माम् to Me? एव alone? एष्यसि (thou) shalt come to? असंशयम् doubtless.Commentary The whole mental machinery should be dedicated to the Lord. You must work with the mind and intellect devoted to Him.Fight Perform your own Dharma? the duty of a Kshatriya. It will purify your heart and you will attain to knowledge and come to Me. The term fight is Upalakshana (suggestive). It means Do your duties according to your caste and order of life. VarnashramaDharmas (the duties pertaining to the various castes and orders of life) and NityaNaimittika Karmas are the Upalakshanas (factors suggested or alluded to).The ChittaVritti which is of the form of the object meditated upon is the Bhavana. (ChittaVrittis is mental modification). The Bhavana is for those who practise Saguna Upasana. Bhavana at the time of separtion of the body is not necessary for a sage or a Jnani who has attained to the knowledge of the Self or Selfrealisation. (Cf.IX.34XII.8?11)

Tasmat, therefore; anusmara, think of; mam, Me, in the way prescribed by the scriptures; sarvesu kalesu, at all times; and yudhya, fight, engage your-self in war, which is your own (caste) duty. Asamsayah, there is no doubt in this matter; that arpita-mano-buddhih, by dedicating your mind and intellect; mayi; to Me; esyasi, you-you who have thus dedicated our mind and intellect to Me, Vasudeva-will attain; mam eva, Me alone, as I shall be remembered. [When the Lord instructs Arjuna to think of Him, and at the same time engage in war, it may seem that He envisages a combination of Knowledge and action. But this is not so, because when one thinks of all actions, accessories and results that come within the purview of the mind and the intellect as Brahman, it is denied that actions etc. have any separate reality apart from Brahman. Therefore no combination is involved here.]
Besides,

Therefore, at all times, until your departure, remember Me, day after day. Engage yourself in actions appropriate to your station and stage in life, which would make you remember Me.
These actions are prescribed by the Srutis and Smrtis and comprise the periodical and occasional rites. Thus, by this means, with your mind and intellect set on Me, you will remember Me at the time of death and thus attain to Me in the manner desired by you. There is no doubt about this.
Thus, having laid down the common principle that the attainment of one's end is dependent on one's last thought, Sri Krsna proceeds to describe different modes of contemplation (Upasana) to be practised by the three groups of devotees for aciring their objectives. Of these, he first speaks about the modes of contemplation to be adopted by the seekers of enjoyments and power and the type of the last thought consistent with their contemplation.