Bhagavad Gita - Chapter 9 - Shloka (Verse) 33

व्याख्या--'किं पुनर्ब्राह्मणाः पुण्या भक्ता (टिप्पणी प0 528) राजर्षय स्तथा'-- जब वर्तमानमें पाप करनेवाला साङ्गोपाङ्ग दुराचारी और पूर्वजन्मके पापोंके कारण नीच योनियोंमें जन्म लेनेवाले प्राणी तथा स्त्रियाँ, वैश्य और शूद्र--ये सभी मेरे शरण होकर, मेरा आश्रय लेकर परमगतिको प्राप्त हो जाते हैं, परम पवित्र हो जाते हैं, तो फिर जिनके पूर्वजन्मके आचरण भी अच्छे हों और इस जन्ममें भी उत्तम कुलमें जन्म हुआ हो, ऐसे पवित्र ब्राह्मण और पवित्र क्षत्रिय अगर मेरे शरण हो जायँ, मेरे भक्त बन जायँ, तो वे परमगतिको प्राप्त हो जायँगे, इसमें कहना ही क्या है! अर्थात् वे निःसन्देह परमगतिको प्राप्त हो जायँगे।

फिर जो पुण्ययोनि ब्राह्मण और राजर्षि भक्त हैं उनका तो कहना ही क्या है जो राजा भी हों और ऋषि भी हों? वे राजर्षि कहलाते हैं। क्योंकि यह बात है? इसलिये इस अनित्य? क्षणभङ्गुर और सुखरहित मनुष्यलोकको पाकर अर्थात् परम पुरुषार्थके साधनरूप दुर्लभ मनुष्यशरीरको पाकर मुझ ईश्वरका ही भजन कर -- मेरी ही सेवा कर।

If one of sinful birth and sinful conduct attains the supreme goal through devotion to You, then what is the use of noble birth, Renunciation (Sannyasa) etc., or good conduct? Anticipating this doubt, He says — 'Kim punah' (What then to speak of...).

Since the supreme goal is obtained in an exceeding measure by those of noble birth like Brahmins etc., therefore worship of the Lord should be performed by them exclusively; He says this with 'Yatah'.

Since there is an absence of competency for worshipping the Lord in bodies other than the human body, such as animals etc., having attained humanhood, one should strive in that worship; He says this with 'Durlabham' (Rare/Difficult to obtain).

'Kim punah' — What then to speak of Brahmins, who are holy, of meritorious birth, endowed with tranquility (Shama) etc.; and similarly Kings who are Sages—seers of the subtle, My devotees, Kshatriyas of meritorious birth—that they attain the supreme goal by taking refuge in Me; what need is there to say this? This is the meaning.

Since worship of Me alone is the means to the supreme human goal, therefore, having attained this 'human world' which is transient, joyless, and the means to the human goal, worship Me, Vasudeva, the Supreme Self.

By 'transient', the idea 'I will perform Your worship some other time' is warded off. 'Devoid of happiness' (Asukham) — means by killing that (desire for it), the abandonment of (worldly) happiness will happen. By 'Imam' (this), the body of a Royal Sage is described as fit for My presence and extremely rare.

Brahmins and others, who are holy, attain the supreme goal by taking refuge in Me—what is surprising in this?

Therefore, having attained this mortal world, which is transient (perishable) and joyless (devoid of even a trace of happiness), worship Me, the Supreme Self.

The meaning is that worship will not happen in another world. And so says the Shruti: "If one has known (the Truth) here, then there is truth; if one has not known it here, there is great destruction."

What then to speak of Brahmins of meritorious birth and Royal Sages who have taken refuge in devotion to Me?

Therefore, you, being a Royal Sage, having attained and existing in this world which is unstable and 'asukham' (joyless) due to being struck by the three kinds of miseries, worship Me.

He states the nature of devotion —

When it is so, then that My devotees of good lineage and good conduct attain the supreme goal—what need is there to say this? He says this with 'Kim' etc. 'Punyah'—virtuous Brahmins. And 'Rajarshayah'—Kings who are Sages, Kshatriyas. That such devotees attain the supreme goal goes without saying; this is the meaning.

Therefore, having attained—obtained—this world (body) in the form of a Royal Sage, worship Me.

Moreover, having attained this mortal world which is 'anityam' (impermanent/unstable) and 'asukham' (devoid of happiness); not making delay because of its impermanence, and abandoning effort for happiness because of its joylessness, worship Me alone; this is the meaning.

'Api chet suduracharah' [9.30] referred to adventitious sin. Now, regarding those sinful from birth itself, having expanded on the attainment of the fruit merely by taking refuge in Him despite inferiority of caste etc., which was introduced earlier; and from that very fact, stating the Kaimutika Nyaya (a fortiori argument) regarding superiority of caste etc. and abundance of devotion, saying 'You who are superior by caste etc., being free of doubt regarding the fruit, stand firm in the means'—this is stated by the two verses beginning 'Mam hi'.

The word 'papayoni' is used to restate the form suspected of being an obstacle to the supreme goal for women, Vaishyas, and Shudras. There, the syntax is 'even those who may be of sinful birth.'

Even the Vaishya, who belongs to the three upper castes and possesses knowledge etc., is counted along with Shudras as 'papayoni' because of ineligibility for 'Sattra' sacrifices. For in Sattras, all priests (Ritvijs) are themselves the sacrificers (Yajamanas), and priesthood belongs to the Brahmin. And that superiority in the form of eligibility for Sattra is heard even for the Kshatriya from the scriptural text 'Therefore the performer of Vajapeya is fit to be a priest.'

Because it stands as a counter-head to the word 'papayoni', the word 'punya' (in the next verse) is shown to mean 'of meritorious birth'. The statement of effortlessness is made through the Kaimutika Nyaya beginning with 'Kim punah'.

The mention of 'Rajarshi' is to demonstrate the attainment of the fruit for Arjuna; with this intention, He says 'Atas tvam' etc. By the word 'Rajarshi', capability is suggested; and by 'asthiram' etc., the state of being a seeker.

The word 'asthira' is used to indicate the meaning of the word 'anitya' (impermanent) as being subject to the nature of decay in the manner of 'constant change'.

Interpreting the word 'asukha' (joyless) through the function of exclusion (paryudasa) as meaning 'characterized by sorrow', and implying 'devoid of happiness' since even worldly happiness falls into the category of sorrow, he says 'tapatraya' (threefold miseries) etc.

By 'imam' (this world), extreme pettiness is indicated. To indicate that 'prapya' (having obtained) is a restatement of fact, it is said 'prapya vartamanah' (having obtained and existing in). Thus, by contemplating the impermanence, joylessness, and pettiness, the aversion to worship is removed; this is the intention.

यदि पूर्व श्लोक में वर्णित गुणहीन और साधनहीन लोग भी भक्ति के द्वारा ईश्वर को प्राप्त हो सकते हैं? तो फिर साधन सम्पन्न व्यक्तियों के लिए परमार्थ की प्राप्ति कितनी सरल होगी? यह कहने की आवश्यकता नहीं है। ये साधनसम्पन्न लोग हैं ब्राह्मण अर्थात् शुद्धान्तकरण का व्यक्ति? तथा राजा माने उदार हृदय और दूर दृष्टि का बुद्धिमान व्यक्ति। जिस राजा ने बुद्धिमत्तापूर्वक अपनी राजसत्ता एवं धनवैभव का उपयोग किया हो? वह आत्मानुसंधान के द्वारा वास्तविक शान्ति का अनुभव प्राप्त करता है। ऐसे राजा को ही राजर्षि कहते हैं।सब प्रकार के सम्भावित बुद्धि और हृदय के लोगों का वर्णन करके? और आत्मज्ञान के लिए सबको उपयुक्त साधना का विधान करने के पश्चात्? अब? भगवान् इस प्रकरण का उपसंहार करते हुए कहते हैं? इस अनित्य और सुखरहित लोक को प्राप्त करके अब तुम मेरा भजन करो। अर्जुन के निमित्त दिया गया उपदेश हम सबके लिए ही है क्योंकि यदि श्रीकृष्ण आत्मा का प्रतिनिधित्व करते हैं? तो अर्जुन उस मनुष्य का प्रतिनिधि है? जो जीवन संघर्षों की चुनौतियों का सामना करने में अपने आप को असमर्थ पाता है।असंख्य विषय? इन्द्रियाँ और मन के भाव इनसे युक्त जगत् में ही हमें जीवन जीना होता है। ये तीनों ही सदा बदलते रहते हैं। स्वाभाविक ही? इन्द्रियों के द्वारा विषयोपभोग का सुख अनित्य ही होगा। और दो सुखों के बीच का अन्तराल केवल दुखपूर्ण ही होगा।आशावाद का जो विधेयात्मक और शक्तिप्रद ज्ञान गीता सिखाती है? उसी स्वर में? भगवान् श्रीकृष्ण यहाँ कहते हैं कि यह जगत् केवल दुख का गर्त या निराशा की खाई या एक सुखरहित क्षेत्र है।भगवान् श्रीकृष्ण अर्जुन को उपदेश देते हैं कि इस अनित्य और सुखरहित लोक को प्राप्त होकर अब उसको नित्य और आनन्दस्वरूप आत्मा की पूजा में प्रवृत्त होना चाहिए। इस साधना में अर्जुन को प्रोत्साहित करने के लिए भगवान् ने यह कहा है कि गुणहीन लोगों के विपरीत जिस व्यक्ति में ब्राह्मण और राजर्षि के गुण होते हैं? उसके लिए सफलता सरल और निश्चित होती है। इसलिए भक्तिपूर्वक मेरी पूजा करो।हे मेरे प्रभु जब मुझे युद्धभूमि में शत्रुओं का सामना करना हो? तब मैं आपकी पूजा किस प्रकार कर सकता हूँ इस पर भगवान् कहते हैं --

मां हि इत्यादि मत्परायण इत्यन्तम्। पापयोनयः पशुपक्षिसरीसृपादयः। स्त्रिय इति अज्ञाः। वैश्या इति कृष्यादिकर्मान्तररताः। शूद्रा इति कार्त्स्येन वैदिकक्रियानधिकृताः परतन्त्रवृत्तयश्च। तेऽपि मदाश्रिता मामेव यजन्ते।

गजेन्द्रमोक्षणादीनि चरितानि हि परमकारुणिकस्य भगवतः सहस्रशः श्रूयन्ते। किमङ्ग पुनरेतद्विपरीतवृत्तयः।

केचिदाक्षते -- द्विजराजन्यप्रशंसापरमेतद्वाक्यम्? न तु स्त्र्यादिषु अपवर्गप्राप्तितात्पर्येण इति।

ते हि भगवतः सर्वानुग्राहिकां शक्तिं मितविषयतया खण्डयन्तः तथा परमेश्वरस्य परमकृपालुत्वमसहमानाः (S omits तथा -- मसहमानाः) न मे द्वेष्योऽस्ति न प्रियः ? अपि चेत्सुदुराचारः इत्यादीन्यन्यानि चैवंप्रकारस्फुटार्थप्रतिपादकानि वाक्यानि विरोधयन्तः निरतिशययुक्तिप्रपञ्चसाधिताद्वैतभगवत्तत्त्वे (S??N भगवत्तत्त्वम्) भेदलिङ्गं (S? भेदभङ्गम् N भेदभङ्ग -- ) बलादेवानयन्तः अन्यांश्च आगमविरोधानचेतयमानाः कथमिदं कथमिदम् इति पर्यनुयोज्यमाना (?N पर्यनुयुज्यमानः) यदि? परम् अन्तर्गर्भीकृतजात्यादिमहाग्रहाविष्टान्तः (? N -- ग्रहगृहीताविष्टान्तः -- ) करणाः मात्सर्यावहित्थालज्जाचिह्नीकृतवाङ्मुखदृष्टयः समग्रस्य जनस्य असत्प्रलापिनः इति हास्यरसविषयभावमात्मनि (S omits -- विषय -- ) आरोपयन्ति।

यत्पूर्वैव व्याख्या सर्वस्य करोति शिवम् इति।

If it is so—that holy ones, of good conduct and noble birth, Brahmins, and Royal Sages—discriminators of subtle reality, Kshatriyas—who are My devotees, attain the supreme goal, what need to speak of it again? Meaning, there is absence of doubt for anyone here.

Since such is the glory of devotion to Me, therefore, having obtained with great effort 'this world'—the human body which is capable of achieving all human goals and is extremely rare; which is 'anityam'—quickly perishing, and 'asukham'—filled with many sorrows like residence in the womb etc.; before it perishes, very quickly worship Me—take refuge in Me.

Due to its impermanence and joylessness, do not delay and do not strive for happiness. And you are a Royal Sage, so make yourself fruitful by worshipping Me. Otherwise, indeed, such a birth would be fruitless for you; this is the meaning.

Where those of low eligibility attain the supreme goal, what need to speak of those of high eligibility? He says this with 'Kim punah'. 'Punyah'—Brahmins who have previously studied the Vedas for the sake of knowledge of My nature described in the Vedas; and 'Rajarshayah'—protectors of subjects through the performance of meritorious duties etc., Kings who, being Kshatriyas, are Sages—steadfast in Brahman-karma; being devotees of high eligibility, that they attain the supreme goal, what need to speak of it again? The idea is that for them, it (life/body) is directly conducive to worship.

By this statement—'It certainly happens for those of high eligibility, where it happens even for those of low eligibility'—the logic 'the greater is included therein, and there is no loss of it' is demonstrated. By this, it is suggested that for the superior ones, in the absence of this (devotion), there is only inferiority.

Since it is necessary for those of high eligibility, therefore, because of your being a Kshatriya, being steadfast in your own duty, and being the son of a devotee, you must necessarily perform it as one of high eligibility; He says this with 'Anityam' etc. Having attained this world—the body which is the locus; having abandoned—or having known (this is implied)—the transient and joyless Samsara, worship Me.

'Kim punah' (What then to speak of) — Brahmins, who are 'punyah'—of meritorious birth, and devotees; and Royal Sages—those who are Kings and also Sages.

Since it is so, therefore, having attained this world—the human world—which is 'anityam' (transient/momentary) and 'asukham' (devoid of happiness); having obtained rare humanhood which is the means to the human goal, worship—serve Me.

How? —

When thus, even these who are devoid of means and are not subjects for the possibility of eligibility attain the supreme goal, then what need to speak that Brahmins and Royal Sages—excellent Kshatriyas—who are 'holy' due to possessing Vedic means, attain the supreme goal? However, for those of noble birth like Brahmins etc. possessing all means, their very 'high eligibility' becomes an obstacle—a cause of aversion—in the devotion of taking refuge in Me, due to egoism, like the Brahmins of Mathura; they are not seen worshipping in that manner. Worshippers are rare—like Narada, Shrutadeva, Sudama, Bahulashva, etc. With this hidden intention, the Lord of Grace (Pushti Purushottama) instructs Partha that worship is ordained like one's own duty (Swadharma).

'Mam bhajasva' — exclusive worship of Purushottama is ordained because it is Swadharma; based on the injunction 'He who is a part of Him should worship Him.' And also from the Acharya's statement: "The Lord of Vraja is to be worshipped always with all feeling; this indeed is one's own duty, no other, anywhere, ever."

He strengthens that very point with detachment — 'Anityam' etc. Having attained 'this world' or body which is transient—perishable—and joyless; and understanding it as the accomplisher of all tasks par excellence ('prapya'); worship—perform your own duty pregnant with worship; this is the idea.

किम् पुनः how much more? ब्राह्मणाः Brahmins? पुण्याः holy? भक्ताः devoted? राजर्षयः royal saints? तथा also? अनित्यम् impermanent? असुखम् unhappy? लोकम् world? इमम् this? प्राप्य having obtained? भजस्व worship? माम् Me.Commentary Rajarshis are kings who have become saints while discharging the duties of the kingdom.It is very difficult to get a human birth which is the means of attaining the goal of life. Being born in this human body you should lead a life of devotion to the Lord. In the human body alone will you have the power to reflect (VicharaSakti)? discrimination and dispassion. Even the gods envy the human birth.This body is impermanent. It perishes soon. It brings pain of various sorts. So give up the efforts for securing happiness and comfort for this body. If you do not aim at Selfrealisation even after attaining a human birth? you live in vain you are wasting your life and you are a slayer of the Self. You will again and again be caught in the wheel of birth and death.

Kim punah, what to speak of; the punyah brahmanah, holy Bramanas, of sacred birth; tatha, as also; of the bhaktah, devout; rajarsayah, kind-sages-those who are kings and, at the same time, sages! Since this is so, therefore, prapya, having come; imam, to this; anityam, ephemeral, ever changeful; and asukham, miserable, unhappy; lokam, world, the human world-having attained this human life which is a means to Liberation; bhajasva, do you worship, devoted yourself; mam to Me.
How?

Women, Vaisyas and Sudras, and even those who are of sinful birth, can attain the supreme state by taking refuge in Me. How much more then the well-born Brahmanas and royal sages who are devoted to me! Therefore, roayl sage that you are, do worship Me, as you have come to this transient and joyless world stricken by the threefold afflictions.
Sri Krsna now describes the nature of Bhakti: