Bhagavad Gita - Chapter 9 - Shloka (Verse) 22

व्याख्या--'अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते'--जो कुछ देखने, सुनने और समझनेमें आ रहा है, वह सब-का-सब भगवान्का स्वरूप ही है और उसमें जो कुछ परिवर्तन तथा चेष्टा हो रही है, वह सब-की-सब भगवान्की लीला है -- ऐसा जो दृढ़तासे मान लेते हैं, समझ लेते हैं, उनकी फिर भगवान्के सिवाय कहीं भी महत्त्वबुद्धि नहीं होती। वे भगवान्में ही लगे रहते हैं। इसलिये वे 'अनन्य' हैं। केवल भगवान्में ही महत्ता और प्रियता होनेसे उनके द्वारा स्वतः भगवान्का ही चिन्तन होता है।

परंतु जो निष्कामी -- पूर्ण ज्ञानी हैं --, जो संन्यासी अनन्यभावसे युक्त हुए अर्थात् परमदेव मुझ नारायणको आत्मरूपसे जानते हुए मेरा निरन्तर चिन्तन करते हुए मेरी श्रेष्ठ -- निष्काम उपासना करते हैं? निरन्तर मुझमें ही स्थित उन परमार्थज्ञानियोंका योगक्षेम मैं चलाता हूँ। अप्राप्त वस्तुकी प्राप्तिका नाम योग है और प्राप्त वस्तुकी रक्षाका नाम क्षेम है? उनके ये दोनों काम मैं स्वयं किया करता हूँ। क्योंकि ज्ञानीको तो मैं अपना आत्मा ही मानता हूँ और वह मेरा प्यारा है इसलिये वे उपर्युक्त भक्त मेरे आत्मारूप और प्रिय हैं। पू0 -- अन्य भक्तोंका योगक्षेम भी तो भगवान् ही चलाते हैं उ0 -- यह बात ठीक है? अवश्य भगवान् ही चलाते हैं किंतु उसमें यह भेद है कि जो दूसरे भक्त हैं वे स्वयं भी अपने लिये योगक्षेमसम्बन्धी चेष्टा करते हैं? पर अनन्यदर्शी भक्त अपने लिये योगक्षेमसम्बन्धी चेष्टा नहीं करते। क्योंकि वे जीने और मरनेमें भी अपनी वासना नहीं रखते? केवल भगवान् ही उनके अवलम्बन रह जाते हैं। अतः उनका योगक्षेम स्वयं भगवान् ही चलाते हैं।

How will the 'Yoga' (acquisition) and 'Kshema' (preservation) be accomplished for those who worship You without desire for fruit, who are established in right knowledge and are extremely desireless? Raising this doubt, He says 'Ye punah'. The connection is with the later phrase 'I carry their Yoga-Kshema'.

Relying on the derivation 'those for whom there is no other', he interprets 'Ananyah' as 'non-separate'. He negates the identity based on action (like effect in cause) by using 'Param'. Knowing 'I alone am Vasudeva, the Self of all; nothing exists apart from Me', they constantly meditate on that inner Self—this is stated by 'Chintayantah'. excluding ordinary people, He specifies the primary qualified aspirants as 'Sannyasins'. 'Paryupasate' means they see Him 'Paritah'—from all sides, without limitation. 'Nityabhiyuktanam' means those engaged in meditation constantly and with respect—indicated by 'Satata'.

'Yoga and Kshema' is a compound word. He explains the distinct meanings: Yoga is attaining the unattained. Why do You carry the Yoga-Kshema of those who see the Supreme Truth? Addressing this, He says 'Jnani tu...' (The wise one is My very Self). Therefore, I carry their Yoga-Kshema.

Not tolerating the qualification that God carries the burden only for those established in right knowledge, a doubt is raised: 'Nanu...' (Do not others also...?). He accepts that God carries the burden for other devotees too, saying 'Satyam' (True). Then what is the difference between (other) devotees and the wise? He explains the distinction starting with 'Ayam...'.

Others strive themselves for the sake of Yoga and Kshema. He clarifies the absence of effort for their own Yoga-Kshema among the knowers of Self with 'Na hi'. 'Griddhi' means expectation or desire. Does the wise one then have no regard for anything? He answers 'Kevalam' (They are solely surrendered to God). The result of their sole surrender is stated by 'Atah' (Therefore).

Objection: Those who desire objects perform rituals with specific desires, and thus their enjoyments are accomplished. But for the desireless knowers of Truth who worship You, who lack desire for enjoyment, how will the 'Yoga' and 'Kshema' necessary for bodily maintenance happen? To this, He says 'Ananyah'.

Being non-separate from Me, realizing the Supreme Lord Vasudeva as their own Self, those people think of Me—knowing 'I am indeed Vasudeva', meditating on Me as non-different from the inner Self, they 'Paryupasate' (see Me everywhere without limitation).

For those right-seers who are 'Nityabhiyukta' (constantly engaged in My thought with great respect), I carry their Yoga-Kshema. 'Yoga-Kshema' is a collective compound. 'Yoga' is acquiring what is not attained; 'Kshema' is preserving what is attained. I carry (provide) both.

Why? Because the wise one, being My very Self, is exceedingly dear to Me. As stated: 'All these are indeed noble, but the wise one is My very Self... and he is dear to Me.'

Although God indeed carries the Yoga-Kshema of other devotees too, the difference is that other devotees also strive for their Yoga-Kshema themselves, whereas the specific feature of the non-dual seers is that they do not.

'Ananyah'—Without thinking of anything else. As stated in the Gautama-Khilas: 'Those wise ones who, abandoning everything in the mind except the One, Pure, Primordial God, meditate only on Him here—they are 'Ananya' and they enter into God alone.'

Also in Mokshadharma: 'That Lord, whose orb is visible as light, can be seen by those who are composed through long practice of solitude.'

'Nityabhiyuktanam'—Those who are eternally united 'abhitah' (from all sides/completely).

Having thus stated the return (rebirth) and fruit of the ritualists, He now states that for devotees too, all perfection is attained solely by worshipping Me—'Ananyah'. 'Ananyah'—those for whom there is no other object of worship; meaning, thinking non-dually 'I am indeed Lord Vasudeva'.

Those people who 'Paryupasate'—worship 'Paritah' (wholly/completely) with non-dual vision. For those who are 'Nityabhiyukta' (constantly engaged),

I carry their 'Yoga' (attainment of unattained food etc., or stages of Yoga) and 'Kshema' (protection of what is attained). I alone execute these two.

It means they need not worry about food etc., or about attaining higher stages of Yoga. Because those of single-minded consciousness are non-different from Me, everything will be accomplished for them. As it is said: 'The wise one is My very Self, this is My opinion.'

'Ananyah'—Those of exclusive purpose; since they cannot sustain their existence without thinking of Me, My thought is their sole purpose. Those great souls who, thinking of Me, 'Paryupasate'—worship Me,

who am endowed with all auspicious attributes and all glories, 'Paritah' (completely/without deficiency).

For those 'Nityabhiyuktas'—who desire eternal union with Me—I carry (bestow) their 'Yoga' (defined as attainment of Me) and 'Kshema' (defined as non-return to Samsara).

But My devotees become fulfilled through My grace—He says this with 'Ananyah'. 'Ananyah'—Those who have no other object of desire or worshipable deity apart from Me. Those people who thus think of Me and serve Me,

those 'Nityabhiyuktas'—who are always devoted solely to Me—I Myself carry (provide) their 'Yoga' (acquisition of wealth etc.) and 'Kshema' (preservation of that, or liberation), even if unasked by them.

The distinction of the Mahatmas is stated because their means (Upaya) is blissful and the fruit is eternal, faultless, supreme bliss. The adjective 'Ananya' proves that their meditation is of the nature of supreme bliss.

Although 'other deities' are mentioned later (9.23), here 'Ananya' is used to exclude desired objects and fruits other than the Means itself. Therefore, interpreting it as 'meditation on oneness' (Advaita) is incorrect; instead, it means 'Ananya-prayojana' (having no other purpose). The reason is: 'Without thinking of Me...'.

'Jana' usually refers to common people; to exclude that, the context implies 'Mahatma Jana'.

The prefix 'Pari' in 'Paryupasate' cannot be meaningless; thus it means 'Paritah' (from all sides/endowed with all auspicious attributes). This excludes symbol-worship (Pratika-upasana), hence interpreted as 'Anyunam' (complete/undiminished attributes). 'Aham' implies His supreme generosity and accessibility.

Since for seekers of Moksha, incidental worldly enjoyments are not primary, 'Yoga-Kshema' here does not mean bodily maintenance, but 'Attainment of Me' (Yoga) and 'Non-return' (Kshema). 'Vahami' means 'I give'.

यह श्लोक उस रहस्य को अनावृत करता है? जिसे जानकर आध्यात्मिक और भौतिक क्षेत्र में भी निश्चित रूप से महान सफलता प्राप्त की जा सकती है। यहाँ ध्यान देने योग्य बात है कि यह श्लोक लगभग गीता का मध्यबिन्दु है। हम क्रमश आध्यात्मिक और भौतिक दृष्टि से इसके अर्थ पर विचार करेंगे।जो लोग यह जानकर कि एकमात्र आत्मा ही सम्पूर्ण विश्व का अधिष्ठान और पारमार्थिक सत्य है? अनन्यभाव से मेरा अर्थात् आत्मस्वरूप का ध्यान करते हैं? श्रीकृष्ण वचन देते हैं कि उन नित्ययुक्त भक्तजनों का योगक्षेम मैं वहन करता हूँ। योग का अर्थ है अधिक से अधिक आध्यात्मिक शक्ति? और क्षेम का अर्थ है अध्यात्म का चरम लक्ष्य परमानन्द की प्राप्ति? जो यज्ञ का फल है। इन योग और क्षेम को भगवान् ही पूर्ण करते हैं।अब? यदि इसे? व्यावहारिक जगत् के विभिन्न कार्य क्षेत्रों में दिनरात परिश्रम करने वाले लोगों के लिए सफलता का भेद बताने वाला मानें? तब भी यही श्लोक उस रहस्य को बताता हैं? जिसके द्वारा संसारी लोग अपने जीवन में पूर्ण सफलता प्राप्त कर सकते हैं। हाथ में लिए हुए किसी भी कार्य में? यदि मनुष्य एक ही लक्ष्य को ध्यान में रखकर अपनी संकल्प शक्ति का उपयोग कर एक ही संकल्प को बनाये रख सकता है? तो उसकी सफलता निश्चित समझनी चाहिए। परन्तु दुर्भाग्य है कि सामान्य जन एक ही संकल्प को बनाये नहीं रख पाते हैं। इसलिए? उनका लक्ष्य सदैव परिवर्तित होता रहता है और उनसे दूर और दूर होता जाता है। इस स्थिति में उनका संकल्प दृढ़ कैसे रह सकता है ऐसे आकस्मिक और क्षणिक निश्चय वाले लोगों के लिए जीवन में किसी भी कार्य क्षेत्र में उन्नति करना सम्भव नहीं है।हमारे युग की सबसे बड़ी त्रासदी (दुख की बात) यह प्रतीत होती है कि हम इस एक अत्यन्त स्पष्ट एवं सुबोध तथ्य की उपेक्षा करते हैं कि विचारों से ही निर्माण कार्य होता है। संकल्पशक्ति से ही कर्मबल प्राप्त करते हैं। जब शक्तिदायक स्रोत ही श्वासरुद्ध हो जाता है या बिखर जाता है? तब बाह्य कार्यों में कार्यान्वयन की शक्ति क्षीण और प्रभावहीन हो जाती है। सफलता के लिए आवश्यक है कि मनुष्य एकाग्र चित्त से? निश्चित किये हुए अपने जीवन के लक्ष्य के विषय में सतत स्फूर्ति? उत्साह और सार्मथ्य के साथ चिन्तन करे।केवल विचार करना अपने आप में पर्याप्त नहीं है और कर्मों की आवश्यकता के विषय में भी दो मत नहीं हो सकते हैं। वर्तमान पीढ़ी के अनेक नवयुवक यद्यपि एक लक्ष्य को निरन्तर बनाये रखने में सक्षम हैं? परन्तु कार्यक्षेत्र में प्रवेश करके सफलता के लिए सर्व सम्भव प्रयत्न करने के लिए जिस तत्परता की आवश्यकता होती है? उसका उनमें अभाव रहता है। उपासना शब्द का अर्थ है पूजा। पूजा के द्वारा हम देवता का आह्वान करते हैं देवता माने किसी भी क्षेत्र की फल प्रदायक सार्मथ्य।यहाँ उपासते क्रियापद को परि उपसर्ग लगाया गया है? जिसका आशय है सम्पूर्ण प्रयत्न। अपने चुने हुए कार्य में सफलता की निर्मिति के लिए सम्पूर्ण प्रयत्न की आवश्यकता है? जिसमें कोई भी सम्भव प्रयत्न नहीं छोड़ा गया हो।अब तक? सफलता के रहस्य की दो कुञ्जियाँ बताई गयीं है? जिनके अभाव मंे कोई भी कार्य यशस्वी नहीं हो सकता? और वे हैं (क) संकल्प का सातत्य? और (ख) एक निश्चित लक्ष्य के लिए अपना सर्वस्व अर्पण करना। तीसरी मुख्य कुञ्जी है (ग) नित्ययुक्तता अर्थात् आत्मसंयम। जीवन में दर्शनीय व गौरवमय सफलता पाने के लिए आत्मसंयम आवश्यक है।जब जीवन में किसी महत्त्वाकांक्षा को लेकर मनुष्य अपने मार्ग पर अग्रसर होता है? तब उसे अनेक कठिनाइयों का सामना करना पड़ता है। उसके लक्ष्य से भिन्न? अनेक आकर्षक और प्रलोभित करने वाली योजनाएं उसके समक्ष प्रस्तुत की जाती हैं? जिनके चिन्तन में वह अपनी शक्ति का अपव्यय करके थक जाता है और इस प्रकार अपने चुने हुए कार्य को भी सफलतापूर्वक करने में असमर्थ हो जाता है। उन्नति में बाधक ऐसे विघ्न से सुरक्षित रहने के लिए आत्मसंयम अत्यावश्यक है।श्री शंकराचार्य योगक्षेम के अर्थ इस प्रकार बताते हैं ? अप्राप्त वस्तु को प्राप्त करना योग और प्राप्त वस्तु का रक्षण करना क्षेम कहलाता है। प्रस्तुत विवेचन के सन्दर्भ में ये अर्थ भी उपयुक्त हैं और प्रयोज्य हैं। जीवन में? जिन किसी भी रूप में विरोध और स्पर्धा? संघर्ष और दुख आते हैं? वे प्रत्येक व्यक्ति के लिए स्थानस्थान पर और समयसमय पर भिन्नभिन्न प्रकार के होते हैं। मनुष्य के इस संघर्ष को मुख्यत दो भागों में विभाजित किया जा सकता है? (क) अप्राप्त वस्तु की प्राप्ति के लिए संघर्ष? और (ख) प्राप्त वस्तु के रक्षण के लिए प्रयत्न। इन दोनों से उत्पन्न तनाव जीवन की शान्ति और आनन्द को छिन्नभिन्न कर देता है। जो व्यक्ति इन दो चिन्ताओं से मुक्त है? वह सबसे भाग्यवान व्यक्ति है? क्योंकि वह कृतकृत्य है। इन दोनों के अभाव में उस पुरुष के जीवन में दुख की गन्धमात्र नहीं होती और वह अक्षय सुख को प्राप्त हो जाता है।यहाँ भगवान् श्रीकृष्ण वचन देते हैं कि जो कोई व्यक्ति उपर्युक्त सफलता की तीन कुञ्जियों को समझकर उद्यमता से उनका पालन करेगा उसे? योग और क्षेम की चिन्ता करने की आवश्यकता नहीं है? क्योंकि उसको पूर्ण करने का उत्तरदायित्व स्वयं भगवान् स्वेच्छापूर्वक निभाते हैं। यहाँ भगवान् शब्द से तात्पर्य इस जगत् और उसमें होने वाली घटनाओं के पीछे जो शाश्वत नियम कार्य कर रहा है? उससे समझना चाहिए। सिंचाई कार्य के लिए जब जल को उच्च से निम्न धरातल की ओर प्रवाहित किया जाता है? तो इच्छित क्षेत्र में उसके प्रवाह के लिए हमें केवल उसकी दिशा ही सही करनी होती है। तत्पश्चात् प्रकृतिक नियम के अनुसार वह जल स्वत ही उच्च से निम्न धरातल की ओर प्रवाहित होगा। इसी प्रकार? जो कोई पुरुष अपने कार्यक्षेत्र में यहाँ वर्णित शारीरिक? मानसिक और बौद्धिक स्तर पर पालन करने योग्य नियमांे के अनुसार कार्य करेगा? सफलता ऐसी परिस्थितियों के सजग शासक के चरणों को चूमेगी।अब? एक अन्य प्रकरण का प्रारम्भ किया जाता है? जिसमें उन साधकों के विषय में विचार किया गया है? जो विपरीत मार्गदर्शन के कारण परिच्छिन्न शक्ति एवं अनित्य फल के अधिष्ठाता देवताओं की पूजा करते हैं --

Thus—'Ananyah' etc. Those different from the former (desire-filled ones) think of Me.

How? 'Ananyah'—Those for whom there exists no other desirable fruit apart from Me.

'Yoga' means attaining My essential nature which was not yet attained.

'Kshema' means the protection and establishment of the attained Divine Nature, so that there is not even a doubt of falling from Yoga (Yoga-bhrashta).

To refute the interpretation that 'Ananyah' refers to non-dualist knowers, he explains 'Ananyah' as those for whom there is no other. From the context 'Ananyash chintayanto mam', the object of thought is implied, meaning 'thinking of nothing else'. He cites scripture to support this.

'They enter into God alone' (from the cited text) corresponds to 'I carry their Yoga-Kshema'.

To avoid misinterpreting 'Abhiyukta' (which can mean accused/attacked).

He explains 'Nityabhiyuktanam' as those engaged in service to God eternally, everywhere, with body, senses, and mind.

The desireless right-seers, for whom there is no other object of dualistic vision ('Ananyah'/Non-dual seers), who are indifferent to all enjoyments, knowing 'I alone am Lord Vasudeva, the Self of all', constantly thinking of that inner Self—these Sannyasins equipped with the four qualifications worship Me 'Paritah' (unlimitedly).

For those established in non-duality who do not strive even for bodily maintenance, how will Yoga-Kshema happen? He answers: For those 'Nityabhiyuktas' (constantly engaged in meditation), I, the Lord of all, carry their Yoga (gain of unattained) and Kshema (protection of attained) for bodily maintenance, even though they do not desire it.

The distinction is: God carries the Yoga-Kshema of others by generating effort in them;

for the wise (Jnanis), He carries it without generating effort in them.

Those who, knowing My universal nature described before, abandon everything and worship Me—I do everything for them; they are the best. He describes them as 'Ananyah'.

Those for whom there is no other object of prayer in worldly or other-worldly matters, or who have no fruit other than My service. Thinking of Me alone, restraining the mind from all else, these rare souls 'Paryupasate' (worship with whole-heartedness).

For those 'Nityabhiyuktas'—devoted to serving My eternal form—I, the Supreme Person, carry their 'Yoga' (gain of wealth/assets for service, or union with Me in service) and 'Kshema' (protection of that, or My sentiment that orients them to devotion).

By the word 'Vahami' (carry), it is implied that if they are unable, I accomplish it by manifesting My own power.

'Ananyah'—Those who are non-separate, who have realized the Supreme Lord Narayana as their Self and think of Me. Those persons (Sannyasins) who 'Paryupasate' (worship perfectly). For those seers of Supreme Truth who are 'Nityabhiyukta' (constantly engaged), I carry (provide) 'Yoga' (attaining the unattained) and 'Kshema' (protecting the attained). Because 'The wise one is My very Self' and 'He is dear to Me', they are My very Self and dear to Me.

(Objection:) Does God not carry the Yoga-Kshema of other devotees too? (Answer:) True, He does indeed. But here is the distinction: other devotees strive for their Yoga-Kshema themselves as well. But the non-dual seers do not strive for their own Yoga-Kshema. They have no desire/greed for life or death; they are solely surrendered to God. Therefore, God alone carries their Yoga-Kshema.

(Objection:) If other deities are also You, then their devotees also worship You. (Answer:) True, this is so.

My devotees are fulfilled by My grace—He says this with 'Ananyah'. The import is: God manifested two paths for attaining Him—Maryada (Path of Rules) and Pushti (Path of Grace). Those in Maryada attain God through the sequence of spiritual practices (Sadhana), like Muchukunda.

Those in Pushti attain Him solely by Grace, without dependence on Sadhana, like the residents of Vraja. God's independent will is the cause for acceptance into either.

In Pushti Marga, knowledge and renunciation are not causes; only devotion and grace are.

Here, 'Ananyah' refers to My people who are devoid of other sentiments (or other means)—free from thoughts of other deities, other fruits, or other paths.

Possessing devotion attainable only by My grace, thinking of Me, the Supreme Person, they worship (serve) Me. For those 'Nityabhiyuktas' (eternally connected), I carry (accomplish) their 'Yoga' (gain of wealth, grain, clothes useful for service in this world) and 'Kshema' (ultimate good/liberation in the next world).

अनन्याः without others? चिन्तयन्तः thinking? माम् Me? ये who? जनाः men? पर्युपासते worship? तेषाम् of them? नित्याभियुक्तानाम् of the everunited? योगक्षेमम् the supply of what is not already possessed? and the preservation of what is already possessed? वहामि carry? अहम् I.Commentary Ananyah Nonseparate. This is another interpretation. Persons who? meditating on Me as nonseparate? worship Me in all beings -- to them who are ever devout? I secure gain and safety. They consider themselves as nonseparate? i.e.? they look upon the Supreme Being as nonseparate from their own Self they look upon the Supreme Being as their own Self.Those devotees who behold nothing as separate from themselves have no selfish interests of their own. They certainly do not look for their own gain and safety. They have no desire for life or death. They have taken sole refuge in the Lord. They have nothing to lose? because there is nothing they call their own. Their very bodies become Gods. They have no desire for acisition because all their desires are gratified by their communion with the Lord. They have eternal satisfaction as they possess all the divine Aisvarya? the supreme wealth of the Lord.They entertain no other thoughts than those of the Lord. Conseently the Lord Himself looks after their bodily wants? such as food and clothing (this is known as Yoga)? and preserves what they already possess (this is known as Kshema). He does these two acts. Just as the father and mother attend to the bodily needs of their children? so also the Lord attends to the needs of His devotees.They direct their whole mind with full faith towards the Lord. They make the Lord alone the sole object of their thought. For them nothing is dearer in this world than the Lord. They live for the Lord alone. They think of Him only with singeleness of purpose and onepointed devotion. They behold nothing but the Lord. They love Him in all creatures. When they lead such a life? the Lord takes the whole burden of securing gain (Yoga) and safety (Kshema) for them upto Himself.Nityayuktah Those who constantly meditate on the Lord with intense devotion and onepointed mind. (Cf.VIII.14XVIII.66)

On the other hand, ye janah, those persons, the monks, who are desireless and fully illumined; who ananyah, becoming non-different (from Me), having realized the supreme Deity, Narayana, as their own Self; and cintayantah, becoming meditative; ['Having known that I, Vasudeva, am the Self of all, and there is nothing else besides Me'.] paryu-pasate mam, worship Me everywhere; ['They see Me the one, all-pervading, infinite Reality.'] tesam, for them; who have realized the supreme Truth, nitya-abhiyuktanam, who are ever attached (to Me); aham, I; vahami, arrange for; both yoga-kesamam, securing what they lack and preserving what they have. Yoga means making available what one does not have, and ksema means the protection of what one has got.
Since 'but the man of Knowledge is the very Self. (This is) My opinion' and 'he too is dear to Me' (7.17,18), therefore they have become My own Self as also dear. Does not the Lord surely arrange for securing what they lack and protecting what they have even in the case of other devotees? This is true. He does arrange for it. But the difference lies in this: Others who are devotees make their own efforts as well for their own sake, to arrange for securing what they lack and protecting what they have. On the contrary, those who have realized non-duality do not make any effrot to arrange for themselves the acisition of what they do not have and the preservation of what they have. Indeed, they desire nothing for themselves, in life or in death. They have taken refuge only in the Lord. Therefore the Lord Himself arranges to procure what they do not have and protect what they have got.
'If you Yourself are the other gods even, then do not their devotees too worship You alone?' 'Quite so!'

There are Mahatmas who, excluding everything else and having no other purpose, meditate on Me as their only purpose, because without Me they are unable to sustain themselves. They think of Me and worship Me with all my auspicious attributes and with all my glories. In the case of such devotees aspiring after eternal union with Me, I Myself undertake the responsibility of bringing them to Myself (Yoga translated as 'prosperity') and of preserving them in that state for ever (Ksema translated as 'welfare'). The meaning is that they do not return to Samsara.