Bhagavad Gita - Chapter 9 - Shloka (Verse) 28

व्याख्या--शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः--पूर्वोक्त प्रकारसे सब पदार्थ और क्रियाएँ मेरे अर्पण करनेसे अर्थात् तेरे स्वयंके मेरे अर्पित हो जानेसे अनन्त जन्मोंके जो शुभ-अशुभ कर्मोंके फल हैं, उन सबसे तू मुक्त हो जायगा। वे कर्मफल तेरेको जन्म-मरण देनेवाले नहीं होंगे।
यहाँ शुभ और अशुभकर्मोंसे अनन्त जन्मोंके किये हुए संचित शुभ-अशुभकर्म लेने चाहिये। कारण कि भक्त वर्तमानमें भगवदाज्ञाके अनुसार किये हुए कर्म ही भगवान्को अर्पण करता है। भगवदाज्ञाके अनुसार किये हुए कर्म शुभ ही होते हैं, अशुभ होते ही नहीं। हाँ, अगर किसी रीतिसे, किसी परिस्थितिके कारण, किसी पूर्वाभ्यासके प्रवाहके कारण भक्तके द्वारा कदाचित्, किञ्चिन्मात्र भी कोई आनुषङ्गिक अशुभकर्म बन जाय, तो उसके हृदयमें विराजमान भगवान् उस अशुभकर्मको नष्ट कर देते हैं (टिप्पणी प0 517.1)।जितने भी कर्म किये जाते हैं, वे सभी बाह्य होते हैं अर्थात् शरीर, मन, बुद्धि, इन्द्रियों आदिके द्वारा ही होते हैं। इसलिये उन शुभ और अशुभकर्मोंका अनुकल-प्रतिकूल परिस्थितिके रूपमें जो फल आता है, वह भी बाह्य ही होता है। मनुष्य भूलसे उन परिस्थितियोंके साथ अपना सम्बन्ध जोड़कर सुखी-दुःखी होता रहता है। यह सुखी-दुःखी होना ही कर्मबन्धन है और इसीसे वह जन्मता-मरता है। परन्तु भक्तकी दृष्टि अनुकूल-प्रतिकूल परिस्थितियोंपर न रहकर भगवान्की कृपापर रहती है अर्थात् भक्त उनको भगवान्का विधान ही मानता है, कर्मोंका फल मानता ही नहीं। इसलिये वह अनुकूल-प्रतिकूल परिस्थितिरूप कर्मबन्धनसे मुक्त हो जाता है।
'संन्यासयोगयुक्तात्मा'--सम्पूर्ण कर्मोंको भगवान्के अर्पण करनेका नाम 'संन्यासयोग' है। इस संन्यासयोग अर्थात् समर्पणयोगसे युक्त होनेवालेको यहाँ 'संन्यासयोगयुक्तात्मा' कहा गया है। ऐसे तो गीतामें बहुत जगह 'संन्यास' शब्द सांख्ययोगका वाचक आता है, पर इसका प्रयोग भक्तिमें भी होता है; जैसे-- 'मयि संन्यस्य' (18। 57)।
जैसे सांख्ययोगी सम्पूर्ण कर्मोंको मनसे नवद्वारवाले शरीरमें रखकर स्वयं सुखपूर्वक अपने स्वरूपमें स्थित रहता है (गीता 5। 13), ऐसे ही भक्त कर्मोंके साथ अपने माने हुए सम्बन्धको भगवान्में रख देता है। तात्पर्य यह हुआ कि जैसे कोई सज्जन अपनी धरोहरको कहीं रख देता है, ऐसे ही भक्त अपनेसहित अनन्त जन्मोंके संचित कर्मोंको, उनके फलोंको और उनके सम्बन्धको भगवान्में रख देता है। इसलिये इसको 'संन्यासयोग' कहा गया है।

ऐसा करनेसे तुझे जो लाभ होगा वह सुन --, इस प्रकार कर्मोंको मेरे अर्पण करके तू शुभाशुभ फलयुक्त कर्मबन्धनसे अर्थात् अच्छा और बुरा जिसका फल,है ऐसे कर्मरूप बन्धनसे छूट जायगा। तथा इस प्रकार तू संन्यासयोगयुक्तात्मा होकर? -- मेरे अर्पण करके कर्म किये जानेके कारण जो संन्यास है और कर्मरूप होनेके कारण जो योग है उस संन्यासरूप योगसे जिसका अन्तःकरण युक्त है उसका नाम संन्यासयोगयुक्तात्मा है? ऐसा होकर? -- तू इस जीवितावस्थामें ही कर्मबन्धनसे मुक्त होकर इस शरीरका नाश होनेपर मुझे ही प्राप्त हो जायगा। अर्थात् मुझमें ही विलीन हो जायगा।

What results from this? He states with 'Evam'.

With 'Subha' etc., He states that for the Jivanmukta performing all actions with the attitude of offering to the Lord, bodiless liberation (Videha Kaivalya) is inevitable at the end of Prarabdha Karma.

With 'So'yam', He cuts down the doubt of there being two separate means—liberation from offering to God and from Sannyasa-yoga.

Listen to the fruit that will accrue to one who offers to Me in this way. 'Subhasubhe' means desired and undesired fruits of which actions, those very actions are bondages; meaning, by bondages in the form of actions yielding good and bad results. Doing as I have said in this way, you shall be liberated. Meaning, you will not be bound by actions.

'So'yam' (That this): The action performed with the intellect of offering to Me is 'Sannyasa-yoga'; it is 'Sannyasa' (renunciation) because of the renunciation of fruit, and it is 'Yoga' because it is action; he whose self (inner instrument) is disciplined by that, is you. ...

Being 'Sannyasa-yoga-yuktatma', having been liberated from karmic bondages even while living through the attainment of knowledge, upon the fall of the body, you shall come to Me, the Supreme Self, the mass of Existence-Consciousness-Bliss, termed as Liberation.

He states the fruit for one acting thus -- 'Subhasubha' etc. Acting in this way, you will be liberated from bondages in the form of actions yielding good and bad fruits, i.e., desired and undesired results. The meaning is that there is no tainting by action for one who performs whatever action with the intellect of offering it to the Lord.

This very path with the stated characteristics is of the nature of 'renunciation of fruit of action' (Karmaphala-sannyasa); being 'Yuktatma' (steadfast in mind) in that, and 'Vimukta' (liberated) from karmic bondages, you shall attain Me, the Inner Self of all.

Thus, with your mind disciplined by the Yoga called Sannyasa (renunciation)—contemplating yourself as 'I am His servant (Shesha) and my sole essence is to be controlled by Him' and 'all actions are My worship'—performing worldly and Vedic actions,

you will be liberated from all bondages called 'ancient karma' yielding good and bad fruits, which are obstacles to attaining Me. Being liberated from them, you shall attain Me alone.

Hear this supreme, transcendental nature of Mine --

And listen to the fruit you will attain in this way -- 'Subha' etc. Acting thus, you shall be liberated from karmic bondages—from the desired and undesired fruits caused by actions.

Because, actions being offered to Me, their connection with you becomes untenable.

And being liberated from them, being 'Sannyasa-yoga-yuktatma'—offering actions to Me is itself 'Sannyasa', and that itself is 'Yoga'; he whose self (mind) is disciplined by that is such—you shall attain Me.

'Sannyasa-yoga-yuktatma' -- this is a restatement of the meaning of the previous verse for the purpose of ordaining the fruit, not for referring to Jnana-karma-yoga etc.; with this intention, he states the syntax -- 'Evam Sannyasakkhya' etc. The word 'Yoga' here refers to Anusandhana (contemplation/constant thought). That itself is qualified by the word 'Sannyasa' which restates the offering under discussion. ... 'Subhasubhaphalaih' means by favorable and unfavorable fruits. 'Anantai' (infinite) is stated to explain the plural number.

Since action performed with the intellect of offering does not have the quality of binding, to exclude that, the word 'Prachina' (ancient/past) is used. Since 'bondage' is the cause of preventing the desired goal, it is stated as 'Matpraptivirodhibhih' (by those opposing the attainment of Me). ...

'Vimuktah' (liberated) is a restatement of the meaning expressed in 'Mokshyase' (you will be liberated); to show it is not a repetition, he explains 'Tairvimukta' etc. Here, those who say the word 'Vimukti' refers to 'Jivanmukti' (liberation while living) should be rejected simply because of its impossibility (in this context).

यद्यपि आध्यात्मिक लक्ष्य एक ही होता हैं किन्तु उसकी प्राप्ति के साधनमार्ग अनेक हैं इन मार्गों का सतही अध्ययन करने पर वे परस्पर सर्वथा विपरीत दिखाई पड़ते हैं? तथापि उन सबका वैज्ञानिक आधार एक ही है? जो उन सबकी उपयोगिता एवं औचित्य को न्यायसंगत प्रमाणित करता है। गीता में अनेक स्थलों पर इस मूलभूत आधार को स्पष्टत दर्शाया गया है? तो किन्हीं अन्य स्थानों पर केवल उनका संकेत किया गया हैं फिर भी गीता के सावधान और सजग विद्यार्थी उसे पहचान सकते हैं। प्रस्तुत प्रकरण में इस पर विचार किया गया हैं कि किस प्रकार अर्पण की भावना से जीवन जीते हुए? मनुष्य परम पुरुषार्थ को प्राप्त कर सकता हैं जो कि निदिध्यासन और यज्ञ की भावना का निश्चित फल हैं।यह सर्वविदित तथ्य हैं कि जो कर्म का कर्ता होता हैं? वही कर्मफल का भोक्ता भी होता है। अत यदि हम कर्तृत्वाभिमान से कर्म करें? तो फलोपभोग के लिए भी हमें बाध्य होना पडेगा। इसलिए वेदान्त का सिद्धांत है कि निरहंकार भाव से कर्म किये जाने पर उनसे शुभ या अशुभ दोनों ही प्रकार की वासनाएं उत्पन्न नहीं होती।भगवान् श्रीकृष्ण यहाँ कहते हैं? तुम शुभअशुभ रूप कर्म के बन्धनांे से मुक्त हो जाओगे। कारण यह है कि अहंकार के अभाव में साधक के किये नये कर्मो से वसानाओं में वृद्धि नहीं होती और साथहीसाथ पूर्व संचित वासनाओं का शनैशनै क्षय हो जाता है। संक्षेप में? उस साधक का चित्त अधिकाधिक शुद्ध होता जाता है शास्त्रीय भाषा में इसे चित्तशुद्धि कहते हैं।मन के शुद्ध होने पर उसकी एकाग्रता की शक्ति में वृद्धि हो जाती हैं।विकास की अगली सीढ़ी यह हैं कि इस चित्तशुद्धि के फलस्वरूप साधक की आत्मानात्मविवेक की सार्मथ्य में अभिवृद्धि होती है। फिर वह संन्यास और योग के जीवन का आचरण करता है इन दो शब्दों का विस्तृत विवेचन पूर्व में किया जा चुका है? जिन्हें गीता में वर्णित अर्थ की दृष्टि से समझना चाहिए। संन्यास का अर्थ भौतिक जगत् का त्याग नहीं? वरन् गीता की भाषा में? संन्यास का अर्थ है (क) अहंकार से प्रेरित सब कर्मों का त्याग? और (ख) कर्मफल के साथ आसक्ति का त्याग। जो पुरुष परिश्रम और उत्साह के साथ अपनी भक्ति की अभिव्यक्ति के रूप में अर्पण का जीवन जीता है? उसके लिए यह दोनों त्याग स्वाभाविक हो जाते हैं। अन्त में वह समस्त फलों को ईश्वर को अर्पण कर देता है।इस प्रकार? संन्यास का जीवन जीते हुए जिस साधक ने विवेक के द्वारा पूर्ण चित्तशुद्धि प्राप्त कर ली हैं उसे आत्मानुसंधानरूप योग सरल हो जाता है इसका कारण यह है कि वह अपने दैनिक कार्यकलापों में भी अनन्त आत्मस्वरूप का स्मरण बनाये रखता है।स्वभावत ऐसा साधन सम्पन्न योग्य अधिकारी पाता है कि उसकी अज्ञान दशा का मिथ्या उपाधियों के साथ तादात्म्य और तज्जिनित परिच्छिन्नता एवं मृत्यु के दुख सर्वथा समाप्त हो गये हैं। स्वस्वरूपानुभूति उसके लिए सहज सिद्ध हो जाती हैं। संन्यास और योग से युक्त हुए तुम मुक्त होकर मुझे प्राप्त हो जाओगे।जिस आत्मस्वरूप की प्राप्ति साधक को होगी? उस आत्मा का स्वरूप क्या है उसे अगले श्लोक में बताते हैं --

Whatever 'other' action there is, that too is of the nature of worship of Mahesvara, one's own Self, because He is the intended object everywhere; this He says (referring to) 'Yat karoshi'.

'Subhasubha...' -- Since those sacrificing to other deities, having limited desires, make the fruit trivial, therefore you should do everything as an offering to Me—becoming filled with Me—according to the sequence of instruction mentioned before.

That this alone is Sannyasa-yoga has been explained extensively and clearly earlier.

He states the fruit of such worship -- Thus, when My worship in the form of offering all actions is accomplished effortlessly, you will be 'liberated' from 'Subhasubha'—from karmic bondages whose fruits are desired and undesired, i.e., from actions which are forms of bondage. Since they are offered to Me, your connection with them is untenable; you will not be tainted by actions or their fruits.

And then, 'Sannyasa-yoga-yuktatma' -- 'Sannyasa' is the offering of all actions to the Lord; since it purifies the mind, it is 'Yoga' (or like Yoga); he whose self (inner instrument) is disciplined (purified) by that is you -- or you who have renounced all actions.

Being 'Vimukta' (specially liberated) from karmic bondages even while living, through the removal of the veil of ignorance by right vision, you will attain Me—you will realize 'I am Brahman'.

Then, upon the fall of this body due to the exhaustion of Prarabdha karma, you will attain Me in the form of bodiless liberation (Videha Kaivalya).

Even now (while living), being of the nature of Existence (Sat), due to the cessation of all adjuncts, you will not be a subject of illusory dualistic behavior; this is the meaning.

Thus, He states that upon offering (actions) to Me, the bondage caused by them will not exist -- 'Subhasubhaphalaih' etc. Thus, by offering to Me, you will be 'liberated' from good and bad fruits—good being good sons etc., bad being suffering, poverty etc., which are fruits born of action.

The idea is that those fruits will become useful means for My service alone.

Thereafter, being 'Sannyasa-yoga-yuktatma' -- 'Sannyasa' is the offering of actions to Me; the Yoga which is of the nature of My devotion (Bhakti) resulting from that; he whose self (inner instrument) is endowed with that is such -- being specially liberated from karmic bondages, you will 'attain Me'.

'Subhasubhaphalaih' -- Thus, by actions having good and bad fruits, i.e., desired and undesired results; 'Karmabandhanaih' -- actions themselves are bondages, (so) by karmic bondages; doing offering to Me in this way, you will be liberated.

'So'yam' -- This is 'Sannyasa-yoga': it is 'Sannyasa' (renunciation) because of being an offering to Me (thereby renouncing the fruit/agency), and it is 'Yoga' (discipline) because it is action (karma);

he whose self (mind) is disciplined by that Sannyasa-yoga is you. Being 'Sannyasa-yoga-yuktatma', being 'Vimukta' (liberated) from karmic bondages while living, and upon the fall of this body, you will 'attain Me', come to Me.

(Objection): Is the Lord then possessed of attachment and aversion? Since He graces His devotees and not others. (Answer): That is not so --

And thus, pay attention to the attainment of fruit for you who are graced within the Maryada (path of limit/propriety) -- 'Subha' etc.

This being so, 'Sannyasa' means renunciation (of actions) for the sake of worship (Bhajan); or regarding fruits etc., as per the text 'it should be seen by the mind alone'; or 'Yoga' means the equanimity of mind which is non-different and synonymous with that; he whose self is endowed with that is such a person. You shall be 'liberated' from karmic bondages, i.e., desired and undesired fruits—your liberation will be accomplished.

Even while situated in the world, you, being My servant, a Yogi, untouched by worldly attributes, shall attain Me, the Supreme Person (Purushottama), in the all-pervading Vaikuntha, with a form useful for service. The idea is that you will stay near Me.

शुभाशुभफलैः from good and evil fruits? एवम् thus? मोक्ष्यसे (thou) shalt be freed? कर्मबन्धनैः from the bonds of actions? संन्यासयोगयुक्तात्मा with the mind steadfast in the Yoga of renunciation? विमुक्तः liberated? माम् to Me? उपैष्यसि (thou) shalt come.Commentary Evam Thus -- when you thus offer everything to Me.Renunciation of the fruits of all works is Sannyasa. He who is eipped with the mind steadfast in the Yog of renunciation is Sannyasayogayuktatma. The act of offering everything unto the Lord,constitutes the Yoga of renunciation. It is also Yoga as it is an action. With the mind endowed with renunciation and Yoga thou shalt be freed from good and evil results while yet living and thou shalt come unto Me when this body falls.An objector says? Then the Lord has love and hatred as He confers His grace on His devotees only and not on others.The answer is? Not so. The Lord is impartial and is beyond love and hatred. His grace flows towards all. But the devotee recieves it freely as he has opened his heart to the reception of His grace.This is explained in the next verse.

By dedicating to Me evam, thus; maksyase, you will become free; karma-bandhanaih, from bondage in the form of actions-actions themselves being the bonds; subha-asubha-phalaih, which are productive of good and bad results-i.e. from actions that have desirable (subha) and undesireable (asubha) results (phala).
Sannyasa, renunciation, is that which results from dedication (of actions) to Me, and that is also yoga since it involves actions. He who has his mind (atma) endowed (yukta) with that yoga of renunciation (sannyasa-yoga) is sannyasa-yoga-yukta-atma.
You, being such, having your mind endowed with the yoga of renunciation, and vimuktah, becoming free from the bonds of actions evern while living; upaisyasi, will attain, come; mam, to Me, when this body falls.
In that case the Lord is possessed of love and hatred inasmuch as He favours the devotees, and not others? That is not so:

Thus, eipped with a mind which is firmly set in Yoga, called Sannyasa, considering yourself as one whose delight lies in being a subsidiary (Sesa) to Me and subject to My control and all acts to be My worship, and engaging yourself in secular and Vedic actions with such an attitude, you will free yourself from countless bonds, called ancient Karmas, productive of auspicious and inauspicious results which stands as a hindrance preventing you from attaining Me. Freed from them, you shall come to Me only.
Listen now, to My supreme nature which transcends the world: