All that is taught in the Vedas is not suitable to be practiced by everyone.

A reservoir, which is completely overflowing with water is constructed for all kinds of purposes like irrigation etc. The thirsty person will only use enough to quench his thirst and not the entire content.

Likewise, an enlightened aspirant seeking liberation will only take from the Vedas that which contributes directly to Liberation, and nothing else.

“तथाऽपि काम्यकर्मिणां फलं ज्ञानिनां न भवति, इति साम्यमेव । यावानर्थ इति । यथा यावानर्थः प्रयोजनं उदपाने कृपे भवति तावान् सर्वतः सम्प्लुदकेऽन्तर्भवत्येव, एवं सर्ववेदेषु यत् फलं यत् विजानितो ज्ञानिनो ब्राह्मणस्य फलेऽन्तर्भवति । ब्रह्म अणति इति ब्राह्मणः अपरोक्षज्ञानी । स हि ब्रह्म गच्छति । विजानत इति ज्ञानफलत्वं तस्य दर्शयति ॥ - Therefore, the fruits available to performers of desire-bound actions are not same as available to the men of wisdom. But even there is similarity, thus He says in this verse. Similarly all the benefits which accrue from the well are also available from water surrounded from all the sides. Similarly whatever fruits are in Vedas, the same will also be available to the men of wisdom, because in Braahmana all benefits are included. He knows the Brahman, therefore, he is called a Brahmana. He alone goes to Brahman. “विज्ञानः” suggests having the fruits of Wisdom.

“उदेकात् पातुराहित्यादन्ताच्चाखिलस्य च | प्रळयेऽप्युदपानेऽसौ भगवान् हरिरीश्वरः | प्रकृतिह्युदरूपेण सर्वमावृत्य तिष्ठति | प्रळयेऽतो लयं प्राहुः सर्वतः सम्प्लुतापदकम् || इति च | यावत् प्रयोजनं विष्णोः सकाश्यापसाधिकस्य च | धमपमापक्षदिकं तावत् सर्ववेदविदो भवेत् || वेदार्थनिर्णयो यस्माद् विष्णोर्ज्ञानं प्रकीर्तितम् | ज्ञानात्प्रसन्नश्च हरिर्यतोऽखिलाफालप्रदः || इति च | सर्वतः सम्प्लुदके अप्यर्द्धेतः पालकवर्जिताः, कालाद्यनश्च यो विष्णस्तस्माद् यावत् फलं तावत् सर्ववेदेषु विशेषज्ञस्यैव भवति || इत्यर्थः | सर्वे हि विष्णोरन्ये प्रळयकाले नोदिक्ताः | ये चोदिका मुक्ता रमा च तेऽपि न पालकवर्जिताः, विष्णुपाल्यत्वात् | न च मुक्ताः कालादिचेष्टकाः नचोदिक्तत्वं तेषां तद्वत् | अत उदपानो विष्णुरेव | प्रळये विशेषतोऽपि | आनीद अवातं स्वधया तद एकं तस्माद् धान्येन न परः किं चनास | तम आसीत् तमसा गुळ्हम अग्रे | प्रकृतं सलिलं सर्वम आ इदम || आपो वा इदमगे सलिलमासीत् | सलिल एको द्रष्टाऽद्वैतो भवति || इत्यादिश्रुतिभ्यः ||” - Being the source, origin of all, without needing assistance from anyone else, being complete in all the attributes, Sri Hari, the Supreme Resplendent Lord, is called as Lake, even in times of dissolution. His nature is of the form of water, enveloping all the sides. Therefore, He is also referred to as the dissolution as well. Whatever utility is there from the Lord who is pleased with the aspirant, similar righteousness and deliverance is available to one who is the true knower of the Vedas. The meaning of the Vedas is also for him, who has the well enlightened knowledge of Sri Vishnu. With such knowledge Sri Hari, who is the dispenser of all fruits, also becomes pleased. During the course of dissolution whatever fruits are ordained by Sri Vishnu, who is full of all attributes, independent of any support or of the Time, the same fruits are available for one who has acquired the special meaning of all the Vedas. This is the meaning. At the time of dissolution, excepting Sri Vishnu, as it were, no one else exists. Those who are full of attributes and liberated will not be without parental care, having been under the protection of Sri Vishnu. The delivered ones are not subject to the vagaries of Time. Similarly they are also not the energizers. Therefore Sri Vishnu alone is the originator, especially during the time of dissolution. “Without assistance of the Primal Breath, by his own self-impulse, THAT alone existed, no one other than That One existed. Darkness was enveloped by Darkness, in the beginning all was enveloped by water on all sides”, thus having been said in Rigveda.

46 “As much purpose there is in a water-well when every place is over-flooded with water, so much purpose there is in all the Vedas for a Brahmin in possessing (Brahman-) know- ledge.” (260) Although the Vedas preach volumes and suggest various ways still we should select and adopt only such as lead to our own enduring and everlasting good. Although with the rising of the Sun all the ways without exception become discernible, tell me if all these are ever (simultaneously) trodden over by people; or is it not proper that even if the whole surface of the Earth is flooded with water, we should only take as much of it as we need for our purposes. In that way those that are learned ponder over all that is contained in the Vedas and adopt only as much as is necessary and acceptable, viz. the Eternal (knowledge of the Supreme Spirit ब्रह्मज्ञान).

**'Yāvānartha udapāne sarvataḥ samplutodake'**—A small reservoir of water is useful, in a place where there is no other source of water. But nobody ever, pays any attention to such a reservoir of water where there is a big reservoir of pure water. Moreover that such a small reservoir of water becomes dirty and impure and cannot be used for drinking purpose, after washing and bathing in it. But water from a large stream remains clean and pure, even after washing and bathing in it.

**'Tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ'**—Likewise oblations, charities, penances and pilgrimages etc., mentioned in the Vedas, are of use to those who are ignorant. But these become meaningless to the illumined souls who have realized God. The same kind of comparison has been made, in the seventieth verse, that the emancipated souls are like sea, as several rivers fall into it but its magnitude remains the same, similarly the illumined souls remain undisturbed though several kinds of pleasure and enjoyment merge into them.

A great soul who possesses knowledge of the Lord, the Vedas and the scriptures is called 'Brāhmaṇasya vijānataḥ.'

By using the term 'tāvān', Lord Kṛṣṇa means to say that the great soul after realizing God transcends the three attributes (modes), rises above the pairs of opposites viz., becomes free from attachment and aversion, gets established in the self and remains unconcerned about provision and preservation. He always remains devoted to God.

**Appendix**—There is no end of worldly pleasures. There are endless universes and there are endless pleasures in them. But if they are renounced and one becomes detached from them, they come to an end. Similarly there are endless desires. But if they are renounced, they come to an end and the man becomes desireless.

*Link:—In the thirty-ninth verse, Lord Kṛṣṇa asks Arjuna to listen to the discourse on an even mind. In the next verse He orders him to perform his duty in order to attain that equanimity (evenness of mind).*

यथा लोके कूपतडागाद्यनेकस्मिन् उदपाने परिच्छिन्नोदके यावान् यावत्परिमाणः स्नानपानादिः अर्थः फलं प्रयोजनं स सर्वः अर्थः सर्वतः सम्प्लुतोदकेऽपि यः अर्थः तावानेव सम्पद्यते, तत्र अन्तर्भवतीत्यर्थः । एवं तावान् तावत्परिमाण एव सम्पद्यते सर्वेषु वेदेषु वेदोक्तेषु कर्मसु यः अर्थः यत्कर्मफलं सः अर्थः ब्राह्मणस्य सन्न्यासिनः परमार्थतत्त्वं विजानतः यः अर्थः यत् विज्ञानफलं सर्वतःसम्प्लुतोदकस्थानीयं तस्मिन् तावानेव सम्पद्यते तत्रैवान्तर्भवतीत्यर्थः । ``यथा कृताय विजितायाधरेयाः संयन्त्येवमेनं सर्वं तदभिसमेति यत् किञ्चित् प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद'' (छा. उ. ४-१-४)इति श्रुतेः । ``सर्वं कर्माखिलम्'' (भ. गी. ४-३३) इति च वक्ष्यति । तस्मात् प्राक् ज्ञाननिष्ठाधिकारप्राप्तेः कर्मण्यधिकृतेन कूपतडागाद्यर्थस्थानीयमपि कर्म कर्तव्यम् ॥ तव च --

सम्पूर्ण वेदोक्त कर्मोंके जो अनन्त फल हैं, उन फलोंको यदि कोई न चाहता हो तो वह उन कर्मोंका अनुष्ठान ईश्वरके लिये क्यों करे? इसपर कहते हैं, सुन—

यथा लोके कूपतडागाढ्यनेकस्मिन् उदपाने परिच्छिन्नोदके यावान् यावत्परिमाणः स्नानपानादिः अर्थः फलं प्रयोजनं स सर्वः अर्थः सर्वतःसम्प्लुतोदके तावान् एव सम्पद्यते तत्र अन्तर्भवति इत्यर्थः।

जैसे जगत्में कूप, तालाब आदि अनेक छोटे-छोटे जलाशयोंमें जितना स्नानपान आदि प्रयोजन सिद्ध होता है, वह सब प्रयोजन सब ओरसे परिपूर्ण महान् जलाशयमें उतने ही परिमाणमें (अनायास) सिद्ध हो जाता है। अर्थात् उसमें उनका अन्तर्भाव है।

इसी तरह सम्पूर्ण वेदोंमें यानी वेदोक्त कर्मोंसे जो प्रयोजन सिद्ध होता है अर्थात् जो कुछ उन कर्मोंका फल मिलता है, वह समस्त प्रयोजन परमार्थतत्त्वको जाननेवाले ब्राह्मणका यानी संन्यासीका जो सब ओरसे परिपूर्ण महान् जलाशयस्थानीय विज्ञान आनन्दरूप फल है, उसमें उतने ही परिमाणमें (अनायास) सिद्ध हो जाता है। अर्थात् उसमें उसका अन्तर्भाव है।

श्रुतिमें भी कहा है कि—‘जिसको वह (रैक्क्) जानता है उस (परब्रह्म)-को जो भी कोई जानता है, वह उन सबके फलको पा जाता है कि जो कुछ प्रजा अच्छा कार्य करती है।’ आगे गीतामें भी कहेंगे कि ‘सम्पूर्ण कर्म ज्ञानमें समाप्त हो जाते हैं।’ इत्यादि।

सुतरां यद्यपि कूप, तालाब आदि छोटे जलाशयोंकी भाँति कर्म अल्प फल देनेवाले हैं तो भी ज्ञाननिष्ठाका अधिकार मिलनेसे पहले-पहले कर्माधिकारीको कर्म करना चाहिये

जरी वेदें बहुत बोललें । विविध भेद सूचिले । तर्‍ही आपण हित आपुलें । तेंचि घेपे ॥ २६० ॥

जैसा प्रगटलिया गभस्ती । अशेषही मार्ग दिसती । तरी तेतुलेही काय चालिजती । सांगे मज ॥ २६१ ॥

का उदकमय सकळ । जर्‍ही जाहलें असे महीतळ । तरी आपण घेपे केवळ । आर्तीचजोगें ॥ २६२ ॥

तैसे ज्ञानिये जे होती । ते वेदार्थाते विवरिती । मग अपेक्षित तें स्वीकारिती । शाश्वत जें ॥ २६३ ॥

(2.260) यद्यपि वेदों ने बहुत कुछ कहा हो, अनेक भेदों की सूचना की हो, तथापि हमको वही लेना चाहिए जो अपना हित हो।

(2.261) सूर्य का उदय होते ही सभी रास्ते साफ दिखाई देने लगते हैं, परन्तु कहो भला, मनुष्य क्या एकदम उन सभी रास्तों से चलता है?

(2.262) अथवा, यद्यपि सारा का सारा पृथ्वीतल जलमय हो जाय तथापि जैसे उसमें से मनुष्य अपने इच्छानुसार ही ग्रहण करता है,

(2.263) वैसे ही जो ज्ञानी होते हैं वे वेदार्थ का विचार करते हैं और उस इष्ट वस्तु का स्वीकार करते हैं जो शाश्वत है।

संगति— अगले श्लोक में यह बतलाते हैं कि आत्मवान् होने पर तुझे वेदों की भी आवश्यकता नहीं रहेगी—

भावार्थ— मनुष्य को सब ओर से परिपूर्ण जलाशय प्राप्त होने पर छोटे जलाशयों का जितना प्रयोजन रह जाता है, ब्रह्म को सम्यक् प्रकार से जानने वाले ज्ञानी ब्राह्मण को भी सम्पूर्ण वेदों की उतनी ही आवश्यकता रहती है।

व्याख्या— यहाँ कर्म-कलाप को तो नदी-सरोवरादि क्षुद्र जलाशयों के समान कहा है और ज्ञान समुद्र के समान है। जैसे थोड़े जल की आवश्यकता की पूर्ति भी समुद्र से ही हो जाती है उसी प्रकार तत्त्वसाक्षात्कार हो जाने पर कर्मकाण्ड तथा उपासना आदि सभी साधनों के फल प्राप्त हो जाते हैं। ब्रह्मानन्द की प्राप्ति होने पर अन्य सभी आनन्द उसीके अन्तर्गत हो जाते हैं। उनके लिए किन्हीं वेदोक्त यज्ञादि की आवश्यकता नहीं रहती।

'यावानर्थ उदपाने सर्वतः सम्प्लुतोदके'—जलसे सर्वथा परिपूर्ण, स्वच्छ, निर्मल महान् सरोवरके प्राप्त होनेपर मनुष्यको छोटे-छोटे जलाशयोंकी कुछ भी आवश्यकता नहीं रहती। कारण कि छोटे-से जलाशयमें अगर हाथ-पैर धोये जायें तो उसमें मिट्टी घुल जानेसे वह जल स्नानके लायक नहीं रहता; और अगर उसमें स्नान किया जाय तो वह जल कपड़े धोनेके लायक नहीं रहता और यदि उसमें कपड़े धोये जायें तो वह जल पीनेके लायक नहीं रहता। परन्तु महान् सरोवरके मिलनेपर उसमें सब कुछ करनेपर भी उसमें कुछ भी फर्क नहीं पड़ता अर्थात् उसकी स्वच्छता, निर्मलता, पवित्रता वैसी-की-वैसी ही बनी रहती है।

**'तावान्सर्वेषु वेदेषु ब्राह्मणस्य विज्ञानतः'**—ऐसे ही जो महापुरुष परमात्मतत्त्वको प्राप्त हो गये हैं, उनके लिये वेदोंमें कहे हुए यज्ञ, दान, तप, तीर्थ, व्रत आदि जितने भी पुण्यकारी कार्य हैं, उन सबसे उनका कोई मतलब नहीं

**परिशिष्ट भाव—**सांसारिक भोगोंका अन्त नहीं है। अनन्त ब्रह्माण्ड हैं और उनमें अनन्त तरहके भोग हैं। परन्तु उनका त्याग कर दें, उनसे असंग हो जायें तो उनका अन्त आ जाता है। ऐसे ही कामनाएँ भी अनन्त होती हैं। परन्तु उनका त्याग कर दें, निष्काम हो जायें तो उनका अन्त आ जाता है।

**सम्बन्ध—**भगवान्ने उन्तालीसवें श्लोकमें जिस समबुद्धि-(समता-) को सुननेके लिये अर्जुनको आज्ञा दी थी, अब आगेके श्लोकमें उसकी प्राप्तिके लिये कर्म करनेकी आज्ञा देते हैं।