Bhagavad Gita - Chapter 9 - Shloka (Verse) 14

व्याख्या--'नित्ययुक्ताः'--मात्र मनुष्य भगवान्में ही नित्ययुक्त रह सकते हैं, हरदम लगे रह सकते हैं, सांसारिक भोगों और संग्रहमें नहीं। कारण कि समय-समयपर भोगोंसे भी ग्लानि होती है और संग्रहसे भी उपरति होती है। परन्तु भगवान्की प्राप्तिका, भगवान्की तरफ चलनेका जो एक उद्देश्य बनता है, एक दृढ़ विचार होता है, उसमें कभी भी फरक नहीं पड़ता।

किस प्रकार भजते हैं --, वे दृढ़व्रती भक्त अर्थात् जिनका निश्चय दृढ़स्थिरअचल है ऐसे वे भक्तजन सदानिरन्तर ब्रह्मस्वरूप मुझ भगवान्का कीर्तन करते हुए तथा इन्द्रियनिग्रह? शम? दम? दया और अहिंसा आदि धर्मोंसे युक्त होकर प्रयत्न करते हुए एवं हृदयमें वास करनेवाले मुझ परमात्माको भक्ितपूर्वक नमस्कार करते हुए और सदा मेरा चिन्तन करनेमें लगे रहकर? मेरी उपासना -- सेवा करते रहते हैं।

He asks about the mode of worship—'Katham' (How) etc. He states that mode—'Satatam' (Constantly) etc.

By 'always' (Sarvada), the states of hearing (Shravana) are comprehended. 'Kirtanam'—hearing of Vedanta and repetition (Japa) of Pranava (Om).

'Vratam'—celibacy (Brahmacharya) etc. 'Namasyantah'—becoming humble in mind towards Me. 'Bhaktya'—with supreme love. 'Nitya-yuktah santah'—being ever united (with Me).

'They worship'—this was stated (in the previous verse); there, upon the curiosity regarding the mode of worship, He speaks in two verses—'Satatam' etc.
Constantly, always, 'glorifying' Me, the Brahman—meaning, having approached a Guru who is versed in Vedas and established in Brahman, and after hearing the Upanishads from his lips, glorifying Me through the Upanishads and through names like 'Hare, Govinda, Vasudeva, Damodara, Madhava, Mukunda' etc.
And 'Yatantah'—making effort through Shama (control of mind), Dama (control of senses), compassion, non-violence, non-stealing, celibacy, non-hoarding, etc.
Therefore, 'Dridha-vratah'—those whose vow (of Shama, Dama etc.) is firm, steady, and unshakable by anyone.
'Bhaktya'—with supreme love.
'Mam'—Me, who lie in the heart, as the Inner Controller (Antaryamin) and as the Inner Consciousness dwelling in the cave of the heart, the Self.
'Nitya-yuktah'—being diligent/ever-engaged, they 'upasate'—worship/serve.

By the word 'Satatam' (constantly), any time devoid of glorification etc. is excluded.

...

Thus, endowed with means like Shama and Dama, devoted to hearing and reflection on Vedanta, free from obstacles through love and obeisance to the Supreme Lord and Supreme Teacher, being fully equipped with means, these Great Souls worship Me—

meaning, they constantly contemplate Me through a stream of similar (Brahman-thought) modifications uninterrupted by dissimilar thoughts, which follows after hearing and reflection; by this, the final means called 'Nididhyasana' is shown...

He states the nature of worship—'Satatam' etc.

'Yatantah'—striving in the withdrawal of senses, Shama, Dama, etc.
'Dridha-vratah'—those whose vows of non-violence etc. are firm.
'Namasyantah cha'—and bowing down with devotion to Me, the Lord of the heart, or to My image-form etc.

'Nitya-yuktah'—being ever attentive/concentrated, they worship.

Because I am exceedingly dear to them, finding themselves unable to sustain their very existence even for a fraction of a moment without glorifying, striving for, and bowing to Me;

remembering My names which express My special attributes, with all their limbs horripilated (with joy); with voices choked with delight; constantly 'glorifying' names like 'Sri Rama, Narayana, Krishna, Vasudeva,' etc. Similarly 'striving'—

with firm resolve making efforts in My works, such as worship (Archana), bowing, and praising, and in activities helpful to these, such as constructing temples and gardens.

With eight limbs (Ashtanga)—mind, intellect, ego, two feet, two hands, and head—bowed down by the weight of devotion; prostrating like a stick (Dandavat) on the ground without caring for dust, mud, or gravel.

Constantly, 'Nitya-yuktah'—desiring eternal union—being self-controlled and resolved in My service (Dasya), they worship Me.

He states their mode of worship with two verses—'Satatam' etc.

Constantly, always 'glorifying' Me with hymns and mantras, some worship (serve) Me.

'Dridha-vratah'—being those whose vows and rules are firm; and 'Yatantah'—making efforts in worship of the Lord and in withdrawal of senses etc.

And some, 'bowing down' with devotion. Others, being 'Nitya-yuktah'—incessantly attentive—serve in all ways. The terms 'Bhaktya' (with devotion) and 'Nitya-yuktah' (ever steadfast) should be applied to glorification etc. as well.

From 'Bhajanti' (they worship), the topic of meditation/worship arose. Now, that very worship is qualified by the state characterized by 'extreme dearness to Me', which impels one towards glorification, effort, and bowing—with 'Satatam' etc.

'Extreme dearness to Me' is the meaning of 'Bhaktya'.

To establish the excessive sweetness of the names, it is said (in Bhashya) 'expressive of My special attributes'.

As seen in texts like 'Yajnesha, Achyuta, Govinda...', 'As much power as the name of Hari has to remove sins...', 'Kamalanayana, Vasudeva...', 'Merely chanting the name Narayana is enough to remove sins of men'—the power of Sankirtana is famous everywhere.

By the word 'Satatam' (constantly), the absence of shame etc., both in private and in public, is also suggested.

'Mat-karmasu' (in My works) shows the objects of effort common to Karma Yoga and Bhakti Yoga.

'Placing mind, intellect, and ego, along with four limbs like a tortoise and the head as the fifth on the ground...'—thus Ashtanga-pranama (eight-limbed prostration) is described.

'Nitya-yuktah'—here the suffix 'Kta' is in the sense of 'Ashamsa' (desire/hope), hence (Ramanuja) explains it as 'desiring eternal union'...

पूर्व श्लोक में महात्माओं का वर्णन करते समय? ज्ञानमार्ग का संकेत किया गया था। अब यहाँ? आत्मसंगठन एवं आत्मविकास के दो अन्य मुख्य मार्ग बताये गये हैं अनन्य भक्ति और यज्ञ भावना से किये जाने वाले निष्काम कर्म।सतत मेरी कीर्ति का गान करते हुए सामान्यत कीर्तन के नाम पर बेसुरे वाद्यों के साथ समान रूप से बेसुरी आवाज में लोग उच्च स्वर से भजन कीर्तन करते हैं यह कीर्तन का अत्यन्त विकृत रूप है। कीर्तन का आशय इससे कहीं अधिक पवित्र है। वास्तव में? श्रद्धाभक्ति पूर्वक अपने आदर्श ईश्वर की पूजा करना और उनके यशकीर्तिप्रताप का गान करना? उस मन की मौन क्रिया है जो विकसित होकर अपने आदर्श को सम्यक् रूप से समझता है तथा जिनका गौरव गान करना उसने सीखा हैं। अनेक लोग दिनभर संदिग्ध कार्यों में व्यस्त रहते हुए रात्रि में किसी स्थान पर एकत्र होकर उच्च स्वर में कुछ समय तक भजनकीर्तन करते हैं और तत्पश्चात् उन्हीं अवगुणों के कार्य क्षेत्रों में पुन लौट जाते हैं। इन लोगों के कीर्तन की अपेक्षा सामाजिक कार्यकर्ताओं की समाज सेवा और ज्ञानी पुरुष के हृदय में प्राणिमात्र के लिये उमड़ता प्रेम ईश्वर का अधिक श्रेष्ठ और प्रभावशाली कीर्तन है।यतन्तश्च दृढ़व्रता (दृढ़निश्चय से प्रयत्न करते हुए) ये कुछ सरल एवं सामान्य तर्कसंगत तथ्य हैं जिन पर साधारणत ध्यान नहीं दिया जाता और परिणाम स्वरूप साधकगण अपने ही हाथों अपनी आध्यात्मिक सफलता का शवागर्त खोदते हैं। अधिकतर लोगों का धारणा यह होती हैं कि सप्ताह में किसी एक दिन केवल शरीर से यन्त्र के समान पूजनअर्चन? व्रतउपवास आदि करने मात्र से धर्म के प्रति उनका उत्तरदायित्व समाप्त हो जाता है। उन्हें इतना करना ही पर्याप्त प्रतीत होता है। फिर शेष कार्य उनके काल्पनिक देवताओं का है? जो साधना के फल को तैयार करके इनके सामने लायें? जिससे ये लोग उसका भोग कर सकें इस विवेकहीन? अन्धश्रद्धाजनित धारण्ाा का आत्मोन्नति के विज्ञान से किञ्चित् मात्र संबंध नहीं है। वास्तव में धर्म तो तत्त्वज्ञान का व्यावहारिक पक्ष है।यदि कोई व्यक्ति वर्तमान जीवन एवं रहनसहन सम्बन्धी गलत विचारधारा और झूठे मूल्यांकन की लीक से हटकर आत्मोन्नति के मार्ग पर अग्रसर होना चाहता हो? तो उसके लिए सतत और सजग प्रयत्न अनिवार्य है। जीवन में जो असामंजस्य वह अनुभव करता है? और उसके मन की वीणा पर जीवन की परिस्थितियाँ जिन वर्जित स्वरों की झनकार करती हैं इन सब के कारण उसके अनुभवों के उपकरणों (इन्द्रियाँ? मनबुद्धि) की अव्यवस्था है। उन्हें पुर्नव्यवस्थित करने के लिए अखण्ड सावधानी? निरन्तर प्रयत्न और दृढ़ लगन की आवश्यकता है। इस प्रकार आत्मोद्धार के लिए प्रयत्न करते समय? शारीरिक कामवासनाओं को उद्दीप्त करने वाले प्रलोभन साधक के पास आकर कानाफूसी करके उसे निषिद्ध फल को खाने के लिए प्रेरित करते हैं? परन्तु ऐसे प्रबल प्रलोभनों के क्षणों में उसे मिथ्या का त्याग करने का और सत्य के मार्ग पर स्थिरता से चलने का दृढ़ निश्चय करना चाहिए।विशुद्ध प्रेम ही वास्तविक भक्ति है। प्रेमी का प्रेमिका अथवा अपने प्रेम के विषय के साथ हुआ तादात्म्य प्रेम का मापदण्ड है। भूत मात्र के आदि कारण और अव्यय स्वरूप मुझ से भक्ति ही वह मार्ग है? जिसके द्वारा मोहित जीव अपने आत्मस्वरूप के साथ तादात्म्य प्राप्त कर सकता है। इसकी सफल परिसमाप्ति अनात्म उपाधियों से वैराग्य प्राप्त होने से ही होगी। अनात्मा से मन को परावृत्त करने की साधना को यहाँ मुझे नमस्कार करते हुए शब्द के द्वारा सूचित किया गया है। आत्मसाक्षात्कार की विधेयात्मक साधना यह है कि साधक एकाग्र मन से आत्मस्वरूप का ही चिन्तन करके अन्त में स्वस्वरूपानुभूति में ही स्थित हो जाता है। इस विधेयात्मक पक्ष को भक्तया शब्द के द्वारा बताया गया है। मिथ्या उपाधियों से मन को निवृत्त करके आत्मचिन्तन के द्वारा आत्मसाक्षात्कार केवल उन लोगों को उपलब्ध होता है जो मुझ से नित्ययुक्त हैं और मेरी उपासना करते हैं। ज्ञानमार्ग में? कर्मकाण्ड की पूजा के समान न पुष्पार्पण करना है और न चन्दन चर्चित करना है। मन में आत्मचिन्तन की सजग वृत्ति बनाये रखना ही उस परमात्मा की जो समस्त जगत् का अधिष्ठान और भूतमात्र की आत्मा है वास्तविक पूजा है। यह पूजा हमारे अहंकारमय जीवन की कलियों को विकसित करके ईश्वरीय पुरुष के फूल रूप में खिला सकती है? और उनकी पूर्णता की सुगन्ध सर्वत्र प्रवाहित करके ले जा सकती है।

From 'Mahatmanah' up to 'Vishvatomukham' (Verses 13-15 combined): 'Daivim'—meaning Sattvika (nature). 'Yajantah'—worshipping through sacrifices using external substances etc.

'Anye tu'—others worship Me through 'Knowledge-Sacrifice' (Jnana-Yajna) alone.

Therefore, some through Knowledge in 'Oneness'; some 'Manifoldly' through Karma Yoga.

(But) all of them are devoted to Me alone.

In what manner do they worship? He explains in two verses—'Satatam' etc.
Constantly, always, approaching a Brahman-established Guru, through inquiry into Vedanta sentences, and at times other than sitting with the Guru, through Japa of Pranava and repetition of Upanishads, 'glorifying' Me, the Brahman-nature propounded by all Upanishads. Meaning, making Me the object of the activity of 'Hearing' (Shravana) in the form of studying Vedanta scriptures.

And 'Yatantah'—striving, in the presence of the Guru or elsewhere, to ascertain the nature of Myself taught by the Guru—free from doubts of invalidity—by investigating arguments not opposed to Vedanta. Meaning, devoted to 'Reflection' (Manana) which consists of investigating logic that removes doubts obstructing the meaning determined by Hearing.

And 'Dridha-vratah'—those whose vows of non-violence, truth, non-stealing, celibacy, non-hoarding etc. are 'firm', i.e., cannot be shaken by opposing forces. ...

And 'Namasyantah'—bowing down with body, speech, and mind to Me, Lord Vasudeva, the repository of all auspicious attributes, situated as the Chosen Deity (Ishta-devata) and as the Guru. ...
And 'Bhaktya'—with supreme love for Me, 'Nitya-yuktah'—ever united. By this, the fullness of all means and the absence of obstacles is shown. ...

By this, the final means called 'Nididhyasana' (Deep Meditation) is shown. ...

Therefore, what was promised earlier "I shall declare to you this most secret knowledge..." has been stated here. And its fruit, 'liberation from evil', was already stated, so it is not repeated here.
Thus, this is the 'profound' intention of the Lord here; the 'obvious' (surface) meaning is clear indeed.

They (Mahatmas) are of two kinds: Devotees (Bhaktas) and Knowers (Jnanis). Among them, first He states the mode of worship of the Devotees—'Satatam' etc.
'Satatam'—Constantly 'glorifying' Me—singing My attributes with knowledge of My Lila and Nature, in the manner described in Sri Bhagavata; proclaiming My excellence everywhere.
'Yatantah cha'—making effort in glorification etc., or practicing control of senses. The word 'cha' implies other forms like Hearing (Shravana).

Again, of what kind? 'Dridha-vratah'—those whose vow/resolve is firm—characterized by single-minded devotion to Me regarding both this world and the next, and which is not overpowered by deluding scriptures etc.
Moreover, 'Namasyantah cha'—bowing down with the feeling "What seat can be offered to the One who sits on Garuda?" etc., performing obeisance to the Supreme Reality while manifesting their own humility/wretchedness. The word 'cha' implies dancing etc. as well.

Again, of what kind? 'Nitya-yuktah'—attentive, with minds focused solely on Me.
'Bhaktya'—with affection/love, not merely because it is enjoined (by scripture). 'Mam upasate'—they serve Me; this is the meaning.

'Satatam'—Always; 'glorifying' Me, the Lord, the nature of Brahman.

'Yatantah cha'—and 'striving' through virtues characterized by withdrawal of senses, control of mind (Shama), control of senses (Dama), compassion, non-violence, etc.

'Dridha-vratah'—those whose vow is firm, steady, and unshakable.
'Namasyantah cha'—and 'bowing down' to Me, the Lord of the heart, the Self.
With 'Bhaktya' (devotion), being 'Nitya-yuktah' (ever steadfast), they 'upasate'—worship/serve.

In what various ways do they worship? That is stated (next)—

'Satatam' etc. The meaning is this: Sat-Chit-Ananda are of two kinds—Essential (Svarupatmaka) and Attributive (Dharmatmaka). Even these two are threefold: Adhidaivika, Adhyatmika, and Adhibhautika.

...This being so, the slight concealment of the Essential Adhidaivika and Adhyatmika Bliss is (merely) 'absence of sorrow'; that alone is called 'Moksha' by people. ...

He states their mode of worship in two verses, distinguished as external and internal.
'Constantly glorifying'—by this, vocal Kirtana is stated.
'Yatantah'—making effort in Hearing and Worship; by this, Shravana and Archana Bhakti are described. Or, Hearing preceded by Knowledge is described.
'Dridha-vratah'—those who firmly observe vows named Ekadashi, Janmashtami, Rama Navami, Vamana Dvadashi, Nrisimha Jayanti. By this, 'Smarana' (Remembrance) is stated.
'Namasyantah'—by this, 'Vandana' (Obeisance) is stated.
'Bhaktya'—through service of the feet (Charana-seva); they worship Me, Purushottama, everywhere; they serve with the attitude of servitude (Dasya).
'Nitya-yuktah'—by this, the manner of performing action according to the method established in Yoga is recalled.

सततम् always? कीर्तयन्तः glorifying? माम् Me? यतन्तः striving? च and? दृढव्रताः firm in vows? नमस्यन्तः prostrating? च and? माम् Me? भक्त्या with devotion? नित्ययुक्ताः always steadfast? उपासते worship.Commentary These great souls sing My glory. They do Japa (repetition) of Pranava (Om). They study and recite the Upanishads. They hear the Srutis (the Vedas) from their spiritual preceptor? reflect and meditate on the attributeless Absolute (Nirguna Brahman). They cultivate the Sattvic virtues such as patience? mercy? cosmic love? tolerance? forbearance? truthfulness? purity? etc. They control the senses and steady the mind. They are firm in their vows of nonviolence? truthfulness and purity in thought? word and deed. They worship Me with great faith and devotion as the inner Self hidden in their heart. As a neophyte cannot see God face to face? he will have to worship his Guru (spiritual preceptor) firt and regard him as God or Brahman Himself.

Satatam, always; kirtayantah, glorifying; mam, Me, God, who am Brahman in reaility; ca, and; yatantah, striving, endeavouring with the help of such virtues as withdrawal of the organs, control of mind and body, kindness, non-injury, etc.; drdha-vratah, the men of firm vows those whose vows [Vows such as celibacy], those whosevows are unshakable; upasate, worship Me; namasyantah, by paying obeisance; mam, to Me, to the Self residing in the heart, ca, and; nitya-yuktah, being ever endowed; bhaktya, with devotion.
The various ways in which they adore are being stated:

Because of My being very dear to them, they are unable to find support for their souls even for a moment without 'singing My praises,' 'striving for My sake and bowing to Me in reverence.' Remembering My names connotative of My special attributes, they cry out My names - Narayana, Krsna, Vasudeva etc., with horripilations in every part of their bodies and with their voices tremulous and indistinct because of joy. They engage in activities for my sake, such as performing worship, and doing actions helpful to worship, lik building temples and cultivating temple gardens. They prostrate themselves on the earth like a stick, indifferent to dust, mud and the gravel, with all the eight members of their beings - the Manas, Buddhi, Ahankara, the two feet, two hands, and the head, which are bowed down under the influence of Bhakti. Aspiring for eternal communion with Me, desiring eternal union with Me, they worship Me, resolved to attain the state of servitude to Me for their entire being.