Bhagavad Gita - Chapter 9 - Shloka (Verse) 13

व्याख्या--'महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः'--पूर्वश्लोकमें जिन आसुरी, राक्षसी और मोहिनी स्वभावके आश्रित मूढ़लोगोंका वर्णन किया था, उनसे दैवी-सम्पत्तिके आश्रित महात्माओंकी विलक्षणता बतानेके लिये ही यहाँ 'तु' पद आया है।

परन्तु जो श्रद्धायुक्त हैं और भगवद्भक्तिरूप मोक्षमार्गमें लगे हुए हैं वे --, हे पार्थ शम? दम? दया? श्रद्धा आदि सद्गुणरूप देवोंके स्वभावका अवलम्बन करनेवाले उदारचित्त महात्मा भक्तजन? मुझ ईश्वरको सब भूतोंका अर्थात् आकाशादि पञ्चभूतोंका और समस्त प्राणियोंका भी आदिकारण जानकर? एवं अविनाशी समझकर? अनन्य मनसे युक्त हुए भजते हैं अर्थात् मेरा चिन्तन किया करते हैं।

Then, regarding who worships the Lord, he says 'Ye punah' (But those).

Relying on the etymology that 'Mahan' means excellent, and 'Atma' refers to the essence (sattva/mind) purified by sacrifices (Yajnas), he describes them as 'Akshudra' (not petty/noble-minded). The word 'tu' (but) is used for emphasis. He qualifies the nature (Prakriti) as characterized by 'Shama' (quiescence), etc.

He explains 'Ananyachittah' (single-minded) via the etymology: those whose minds are not on any other, but solely on Me, the Supreme Self existing as the inner Self. Since service is not possible without knowledge, it is said 'Jnatva' (having known)—implying they serve after first knowing Him through scripture and logic.

'Avyayam' means imperishable.

'Who then worships You?' To this, He says 'Mahatmanah'. The word 'tu' is for emphasis or to show a distinct contrast from the previous (demoniac types).

Those faithful ones engaged in the path of liberation characterized by devotion; 'Mahan' implies their 'Atma' (mind) is purified by sacrifices and charity performed over many births—they are 'Akshudrachitta' (noble-minded).

Therefore, resorting to 'Daivi Prakriti' (divine nature characterized by self-control, mercy, faith), they worship Me, the Supreme Lord, the 'Adi' (cause) of beings (ether, etc.).

(Objection:) If the Supreme Lord is the cause like milk is to curds, transforming into the elements, He would be mutable? (Answer:) No, He is the cause just as a shell is the cause of (illusory) silver; thus He is devoid of transformation and indestructible—this is meant by 'Avyayam'.

'Ananyamanasah' means those whose minds do not dwell on anything other than the Supreme Lord, or whose minds are fixed on Me as not different from the inner Self.

Addressing Arjuna as 'Partha' implies: 'Being the son of the exceedingly pious Pritha (Kunti), you possess these attributes of a Mahatma.'

To show that others (distinct from the Asuras mentioned previously) do not hate the Lord, He describes the 'Devas' (divine ones) with the verse beginning 'Mahatmanah'.

And those who are 'Mahatmanah', meaning of noble (not petty) minds. 'Tu' indicates they are completely distinct from the former (Asuras); they worship Me. This is because they have resorted to 'Daivi Prakriti', which is predominantly Sattvic. They are 'Ananyamanasah' (one-pointed in mind).

Do they worship out of blind following (herd mentality) or hypocrisy? No. Rather, they worship Me knowing and believing Me to be the 'Bhutadi' (cause of all beings) and 'Avyaya' (imperishable).

But those 'Mahatmas' who, through accumulated merits of their own, have taken refuge in Me and destroyed all bonds of sin, resort to the Divine Nature.

Knowing Me as the 'Bhutadi' (source of beings) and 'Avyaya' (imperishable—whose name, works, and nature are beyond speech and mind), and knowing that out of supreme compassion I have descended in human form for the protection of the good, they worship Me with a single mind.

Due to excessive love for Me, they cannot sustain their minds, souls, or external senses without worshipping Me;

thus, having My worship as their sole purpose, they adore Me.

Who then worships You? To this He says—'Mahatmanastu'.

'Mahatmas' are those whose minds are not overpowered by lust, etc., because they have resorted to the Divine Nature (Svabhava) which will be described later with words like 'Fearlessness, purification of one's existence' (16.1).

Therefore, having minds that dwell on nothing other than Me, and knowing Me as the 'Bhutadi' (cause of the universe) and 'Avyaya' (eternal), they worship Me.

Thus, in a world full of deluded people engaged in disrespect, doubting that 'Your Avatar is fruitless,' He introduces devotion under the pretext of describing the conduct of Mahatmas who make the Avatar fruitful.

By the words 'Mahatma' and 'tu', He shows the excellence required for worship. Recalling previous verses like 'Pious men...' (7.16) and 'Those who surrender to Me' (7.14), He implies they take refuge through accumulated merits. 'Daivim' means Sattvic.

'Bhutadim' implies He is beyond the grasp of speech and mind. 'Mam' (Me) refers to His accessibility in the Avatar form, caused by His supreme compassion. Since the Avatar is rooted in mercy, not karma, the absence of limitations like contraction of knowledge is expressed by the word 'Avyaya'.

'Ananyamanastva' (single-mindedness) is explained by the cause: excessive love for Him.

The address 'Partha' implies that being Indra's son, Arjuna also possesses divine nature.

किसी तर्क को समझाने के लिए प्राय भगवान् श्रीकृष्ण दो परस्पर विरोधी तथ्यों को एक स्थान पर ही बताने की शैली अपनाते हैं? जिससे एक दूसरे की पृष्ठभूमि में दोनों का स्पष्ट ज्ञान हो सके। प्रथम श्लोक में उन मोहित पुरुषों का वर्णन है? जो अपनी निम्न स्तर की प्रवृत्तियों का अनुकरण करते हैं। दूसरे श्लोक में उन महात्मा पुरुषों का चित्रण किया गया है? जो समस्त दिव्य गुणों से सम्पन्न होते हैं। झूठी आशाओं से मोहित होकर उनकी पूर्ति के लिए व्यर्थ के निकृष्ट कर्मों से थके हुए मूढ़ लोग विचार करने में सर्वथा भ्रमित और विचलित हो जाते हैं। ऐसे लोग जगत् की ओर देखने के दैवी दृष्टिकोण को खोकर अपने कर्मों में राक्षसी बन जाते हैं? और समस्त कालों में अपने कामुक और आसुरी स्वभाव का ही प्रदर्शन करते हैं। रावण की परम्परा वाले इन लोगों को ही यहाँ राक्षस और असुर कहा गया है।वर्तमान में किये गये कर्म मनुष्य के मन में अपनी वासनाएं उत्पन्न करते हैं? जिसके अनुरूप ही उस मनुष्य की इच्छाएं और विचार होते हैं। वृथा और निषिद्ध कर्मों से नकारात्मक वासनाओं की ही वृद्धि होती है जो मन्दबुद्धि पुरुष की बुद्धि की जड़ता को और अधिक स्थूल कर देती हैं। ज्ञानी की दृष्टि में? मिथ्यात्व और अशुद्धता की इस खाई में रहने वाला मनुष्य एक दैत्य के अतिरिक्त और कुछ नहीं होता।राक्षसी संस्कृति के इन लोगों के विपरीत? दैवी स्वभाव के महात्मा पुरुष होते हैं। दूसरा श्लोक हमें दर्शाता है कि इन ज्ञानी पुरुषों का अनुभव और कर्म किस प्रकार का होता है। इन दोनों के दर्शाये अन्तर से आत्मोन्नति के साधक को चाहिए कि वे कर्मों में सही भावना और जगत् की ओर देखने के सही दृष्टिकोण को अपनायें।दैवी गुणों से सम्पन्न महात्मा पुरुष अनन्यभाव से मुझ अनन्त अमृतस्वरूप का ही साक्षात्कार चाहते हैं। वे जानते हैं कि मैं भूतमात्र का आदिकारण हूँ जो लोग मिट्टी को जानते हैं? वे मिट्टी के बने सभी घटों में मिट्टी को देख पाते हैं। इसी प्रकार? हिन्दू संस्कृति ऋ़े वे सच्चे सुपुत्र जो इस चैतन्य आत्मा को जगत् के आदिकारण के रूप में जानते हैं? समाज के अन्य व्यक्तियों को अपने समान ही देखते और उनका आदर करते हैं। सम्पूर्ण विश्व में इससे अधिक महान् और प्रभावशाली समाजवाद न कभी पढ़ाया गया है और न प्रचारित ही किया गया है। यदि वर्तमान पीढ़ी इस आध्यात्मिक समाजवाद को समझ नहीं पाती या पसंद नहीं करती हैं? जो कि वास्तव में विश्व की समस्त व्याधियों और बुराइयों की? एकमात्र रामबाण औषधि है? तो उसका कारण पूर्व के श्लोक में ही वर्णित है कि? लोग आसुरी और राक्षसी प्रकृति के वशात् मोहित हुए हैं।महात्मा पुरुष अनन्य भाव से आपको किस प्रकार भजते हैं

This commentary covers from 'Mahatmanah' up to 'Vishvatomukham' (Verse 15).

'Daivim' means Sattvic.

'Yajantah' (worshipping) implies using external materials/sacrifices.

Others worship Me through 'Jnana-yajna' (sacrifice of knowledge).

Thus, some worship through Oneness (Knowledge) and some through multiplicity (Karma Yoga).

All of them are devoted solely to Me.

(Objection:) Why this distinction? To explain this, it would have sufficed to say that those other than Rakshasas do not hate; saying 'they worship' seems superfluous?

(Answer:) That is true, yet this is to describe the nature of the 'Devas'. The purport is that describing their worship serves to establish their complete lack of hatred.

'Devas' is a metonym for the highest type of souls (Jivas).

For those averse to God, their desire for fruit, the rituals performed for it, and the scriptural knowledge used for it are all vain; thus they lack otherworldly fruits and means. Being devoid of discrimination, they lack worldly fruits too. They are 'Vichetasah'. Thus, they are outside all human goals and are pitiable.

Now, who are the partakers of all goals and not to be pitied? Those who take sole refuge in God. 'Mahan' (Great) refers to those whose 'Atma' (mind) is refined by merits of many births and unconquered by petty lust. They resort to 'Daivi' (Sattvic) nature (fearlessness, etc.). Therefore, having minds on nothing but Me, and knowing Me as 'Bhutadi' (cause of the universe) and 'Avyaya' (indestructible), they worship Me.

Having spoken of the ignorance of Asuras, He now speaks of the knowledge of the Devas—'Mahatmanastu'. O Partha (worthy of hearing about the nature of devotees)! 'Mahatmanah' are those whose 'Mahan' Atma is Me alone. The word 'tu' is to indicate a change in topic.

They resort to 'Daivi' Prakriti (nature that is playful/Lila-oriented or divine).

'Ananyamanasah'—those whose minds exist nowhere else but in Me. Knowing Me as 'Bhutadi' (cause of the whole world) and 'Avyaya' (eternal) in My true form, they worship Me.

'Mahatmanah' means those of noble minds (not petty). O Partha, resorting to 'Daivim' nature—the nature of gods characterized by self-control (Shama), restraint (Dama), mercy, faith, etc.—they worship (serve) Me, the Lord. Being 'Ananyamanasah' (single-minded), they worship Me, knowing Me to be the 'Bhutadi' (the cause of elements like ether and all living beings) and 'Avyaya' (imperishable).

'Mahatmanastu' worship Me. These appear to be the 'Bhagavadiyas' (those belonging to God) and 'Daivas' (divine souls). This description is for those Sattvic devotees who are eligible for liberation and are in their final birth.

They resort to 'Daivi Prakriti', fully adopting the divine nature described later as 'fearlessness, purification of existence' (16.1). Those who, through merits accumulated over many births, have surrendered to Me, destroyed their sins, and are in their final birth, are called 'Mahatmas' and are eligible for Moksha. They never disregard Me.

Knowing Me as 'Bhutadi' and 'Avyaya'—the cause of all, the immutable, possessing a form where hands, feet, face, and belly are made purely of Bliss (Ananda-matra)—they worship Me, the Supreme Person (Purushottama), following the instructions of the Acharyas of the Path of Grace. 'Ananyamanasah' implies worship with exclusive devotion, having minds attached to no one else, not even the Akshara Brahman.

महात्मानः great souls? तु but? माम् Me? पार्थ O Partha? दैवीम् divine? प्रकृतिम् nature? आश्रिताः refuged (in)? भजन्ति worship? अनन्यमनसः with a mind devoted to nothing else? ज्ञात्वा having known? भूतादिम् the source of beings? अव्ययम् imperishable.Commentary Jnatva Bhutadimavyayam There is another interpretation -- knowing Me to be the source or the origin of beings and imperishable.Daivim Prakritim Divine or Sattvic nature. Those who are endowed with divine nature? and who possess selfrestraint? mercy? faith? purity? etc.Mahatmanah Or? the highsouled ones are those whose pure minds have been made by Me? as My special abode. I dwell in the pure minds of the highsouled ones. They have sincere devotion to Me. Those who possess divine Sattvic nature? who are endowed with a pure mind? and who have knowledge of the Self are Mahatmas.Bhutas All living beings? as well as the five elements.

On the other hand, O son of Prtha, those mahat-manah, noble ones-who are not small-mined, who are imbued with faith, and who have set out on the path of Liberation, which is characerized by devotion to God; being asritah, possessed of; daivim, divine; prakrtim, nature-distinguished by mental and physical control, kindness, faith, etc.; tu, surely; bhajante, adore; mam, Me, God; ananya-manasah, with single-mindedness; jnatva, knowing Me; as the avyayam, immutable; bhutadim, source of all objects, of space etc. (i.e. th five elements) as well as of living beings.
How?

Those who, through their multitude of good acts, have taken refuge in Me and have been thery released from the bondage of evil - they understand My divine nature. They are high-souled. Knowing Me to be the immutable source of all beings, namely, as the Lord whose name, acts and nature are beyond thought and speech, and who has descended in a human form out of supreme compassion to rescue the good, - they worship Me with un unswerving mind. As I am extremely dear to them, without worshipping Me they are unable to find support for their mind, self and external organs. Thus they become devoted to Me as their sole object.