The purport is this: —the Lord Vasudeva, [in the state of Cosmic Dissolution] takes a form (śarīra) comprised of all the Jīvas and material substance of the universe in an extremely subtle state, incapable of being distinguished by name and form. He then resolves by His perfect power of will: —

“May I become embodied in gross animate and inanimate entities, distinguished variously by name and form.” He then transmogrifies into the variegated cosmos comprised of gods, animals, humans and insentient matter —which exists as His corporeal manifestation (śarīra). Adoration of Krishna [through the sacrifice of wisdom] is done by contemplating in this manner.

Therefore Śrī Krishna declares:—‘I, having the universe for My body, alone abide’.

“तर्हि केचित् कथं त्वामवजानन्ति, का च तेषां गतिः ? इत्याह - अवजानन्ति इत्यादिना | मानुषी तनुम्, मूढानां मनुष्यवत् प्रतीताम् - न तु मनुष्यरूपाम् | उक्तं च मोक्षधर्म - यत्किञ्चिदि लोकेस्मिन् देहवद् विशाम्पते | सर्वे पञ्चभिराविष्टं भूयैश्वरवृद्धिजैः || ईश्वरो हि जगत्सृष्टा प्रभुनातायणो विराट् | भूतान्तरात्मा विज्ञेयः सगुणः निर्गुणोऽपि च | भूतप्रलयमव्यक्तं शुश्रुपुर्नृपसत्तम || इति |” - Therefore, how is He not known? What is their goal? For the deluded ones the human body makes them believe that they are like human forms, not in human form. Therefore, it is said – “In this world, O King, the things which are associated with the body are endowed with the five gross elements as willed by the Lord. The Lord, the Supreme Sriman Narayan alone is the creator of the world. Besides He is the indweller in the creatures, the giver of boons, with form as well as formless, one who is served by the un-manifest power which destroys the creation”, thus in Moksha Dharma.

“अवतारप्रसङ्गे चैतदुक्तम् | अतो नावतारश्च पृथक् शङ्काः | रूपाण्यनेकान्यसृजत् प्रादुर्भावभवाय सः | वाराहं नारसिंहं च वामनं मानुषं तथा || इति तत्रैव प्रथमसर्गकाल एवावताररूपविभक्त्युक्ते || अतो न तेषां मानुपत्वादिर्विना भान्तिम् | भूतं महादीश्वरं च | इति भूतमहेश्वरम् | इति वाभ्यवशाखायाम् - अनाद्यवन्तं परिपूर्ण रूपमीशं वरणामपि देववीर्यम् | अस्य महतो भूतस्य निश्चसितम् | इति च | ब्रह्मपुरोहितब्रह्मकायिक् महाराजिक् इति च मोक्षधर्मे ||” - In the case of descent it is thus spoken. There is cause for doubt between Lord's various forms of descent. Though diverse are his forms of descent no difference can be conceived between one and the other forms, in the forms of the Boar, Man-Lion, dwarf or as human being, which were ordained at the time of creation itself. There is therefore no reason for any delusion because of the difference between the original and the different forms of descent, because in all the forms there is the supreme Lord himself therefore known as भूतमहेश्वर, the Supreme Lord of the creatures. “Without beginning, without end, of complete form, the supreme, the progenitor of the gods like Brahma and others”, thus in the Babhravya section of Samaveda. “From His breath have come Rigveda etc. He is Brahman, the Leader, the performer of actions, the great ruler”.

“तेषां फलमाह | मोघाशा इति वृथाशाः | भगवद् द्वेषिभिराशितमामुष्मिकं न किञ्चिदाप्यते | यज्ञादिकर्माणि च तेषां वृथैव | ज्ञानं च - केनापि ब्रह्मरुद्रभक्त्याद्युपायेन न कश्चित् पुरुषार्थं आमुष्मिकस्तैराप्यत | इत्यर्थः | वक्ष्यति च - तानहं द्विपतः कुरान् इत्यादि | मोक्षधर्मे च - कर्मणा मनसा वाचा यो द्विप्याद् विष्णुमव्ययम् | मज्जन्ति पितरस्तस्य नरकं शश्वतीः समाः | यो द्विपाद् विवृधश्रेष्ठं देवं नरायणं प्रभुम् | कथं स भवेद् द्वेष्य आलोकान्तस्य न कस्यचित् || इति | सर्वोत्कृष्टो ज्ञानभक्ती ह यस्य नारायणे पुष्करविष्टराद्ये | सर्वावमो द्वेषयुतश्च तस्मिन् भूणान्तरघोऽप्यस्य समो नचैव || इति च सामवेदे शाण्डिल्यशाखायाम् ||” - The outcome of delusion is spoken here. For the deluded ones all hopes are worthless. For those who despise the Lord there is no deliverance. Their sacrifices and other actions also are worthless, even so is their Knowledge. Even their propitiation to Brahma, Rudra and others seeking life in the other worlds would not deliver them. “He sends the vicious ones again to this samsara”, thus in Moksha Dharma. “By performance of actions, by thoughts, by speech whoever despises the immutable Sri Vishnu, even their ancestors go to eternal perdition”, “Those who detest Sriman Narayan, best of the gods, how can they not deserve censure like that of the meanest of the human beings?”, thus in Shandilya section of Samaveda.

“द्वेषाच्चैद्यादयो नृपाः | वैरेण यन्नृपतयः शिशुपालपीडसाल्वादयो गतिविलासविलोकनाद्यैः | ध्यायन्त आकृतधियः शयनासनादौ तत्साम्यमापुरुरुक्ताधियः पुनः किम् || इत्यादि तु भगवतो भक्तपितृवज्ञापनार्थम्, स्वभक्तस्य नित्यध्यानस्तुत्यर्थं च स्वभक्तस्य कदाचिच्छापवलाद् एव च द्वेषिणोऽपि भक्तिफलमेवभगवान् ददातीति ||” - There are kings who were liberated through hatred, Through animosity the kings like Shishupala, Paundra, Salva and others imitating His special gait, enjoyment, look and even thinking ever in their sleep as well as in their normal life attained nearness to the Lord. Then, is it necessary to restate that those who are particularly attracted towards the Lord will surely be liberated? This is only for the purpose of eulogizing the Lord's compassion for those devotees who out of devotion have constant remembrance. For His devotee, even though due to the power of curses they have animosity, the Lord gives the fruits of devotion.

“भक्ता एव हि ते पूर्वं शिशुपालदायः | शापवलादेव द्वेषिणः | तत्प्रश्ने पूर्वपार्पं दत्वशापादिकथनाच्चैतज्जायते | अन्यथा किम् इति तदप्रस्तुतमुच्यते? भगवतः साम्यकथनं तु द्वेषिणामपि द्वेषमनिरूप्य पूर्वतनभक्तिफलमेव ददाति इति ज्ञापयितुम् | न मे भक्तः प्रणश्यति इति च वक्ष्यति | न च भावो हि भवकारणम् इत्यादि विरोधः | द्वेषभाविनां द्वेष एव भवति इति हि युक्तम् - अन्यथा गुरुद्वेषिणो गुरुत्वं भवति इत्यादि अनिष्टमापाद्येत ||” - Shishupala and others were the earlier devotees in this manner. They were full of hatred due to the power of curses. Therefore, by mentioning previous incidents the despisers of the Lord are liberated, thus is explained. Otherwise, why would there be reference to such unconcerned events ? This is to remind that the Lord is equally compassionate to those who despise and detest, taking into consideration their previous deeds of devotion. He assures, “My devotees will never perish”. Would not otherwise statements like remembrance in any manner be contradiction. It is quite natural that those who always cherish hatred will always hate. In which case it would be surmised that those who hate their teachers would also attain the greatness of their teachers.

“न च अकृतधीत्वे विशेषः | तेषामेव हिरण्यकशिप्यादीनां पापप्रतीतेः | इति | हिरण्यकशिपुश्चापि भगवन्निन्दया तमः | विवक्षुरत्यागात् मुनोः प्रह्लादस्यानुभावतः || इति भागवते | यदनिन्दत् पिता मह्यम् इत्यारभ्य, तस्मात् पिता मे पूयेत दुस्ताद दुस्तरादधात् | इति प्रह्लादेन भगवतो वरयाचनच्च |” - There is nothing special that since the Lord accepts both the devotees and those who hate, the fruits of their action also will be identical. People like Hiranyakashipu were released from the effect of the hatred towards the Lord because of his son Prahlaada's devotion to the Lord. Beginning with “I, the one who has been insulted” to “Therefore, pardon my father from departing to the world of darkness”, thus Prahlaada having prayed for Lord's Grace.

“बहुषु गन्धेषु निषेधः | कुत्रचिदेव तदुक्तिः इति विशेषः | यस्मिंस्तदुच्यते तत्रैव च निषेध उक्तः | महातात्पर्यविरोधश्चोक्तः पुरस्तात् | अयुक्तिमदभ्यो युक्तिमन्येव च बलवन्ति वाक्यानि | युक्तयोश्चोक्ता अन्येषाम् | नचैतेषां काचिद् गतिः | साम्येऽपि वाक्ययोः लोकानुकूलानानुकूलयोरनुकूलमेव बलवत् | लोकानुकूलं च भक्तप्रियत्व, नेतरत् ||” - Many texts disagree with the statement that hatred could be one of the means towards devotion. But it is significant that it (hatred as means towards devotion) has been mentioned only in some cases. Since in the very next cases it has been discounted. The final conclusion declares opposition to hatred as one of the means. Arguments supporting the opposition are more than those which assist this contention. The arguments which deny liberation for those who hate are more powerful and valid. Even though such arguments may find equal acceptance with those who oppose, the consideration of people's acceptance cannot be neglected. Because among those who hate, love cannot be accepted normally. Therefore those sentences do not meet the general acceptance.

“उक्तं च तेषां पूर्वभक्तत्वम् - मन्येऽसुरान् भागवतांश्चयधीशे संरम्भमार्गाभिनिविष्टचित्तान् | इत्यादि चित्तानीति || अतो, न भगवद् द्वेषिणां काचिद् गतिः इति सिद्धम् || द्वेषकारणमाह राक्षसीम् इति ||” - It has been previously stated in conclusion about devotion that “I consider these asura - un-divine devotees as having been of evil minded” etc. Therefore it is established that those who hate the Lord can never have liberation. This is because of special reference to them as raakshasi demonic.

“नेतरे द्विषन्ति इति दर्शयितुं देवानाह - महात्मान इत्यादिना |” - To show that the others do not hate Him, speaks of the great-souled ones in these verses.

“मानुषी मनुष्य सादृशीम् - तन्वा विष्णुरन्योऽपि स्वाधीनत्वात् तदाश्रितः ॥ इति च | ब्रह्मरुद्रमादीनां साम्यदृष्टिरन्यता | प्रादुर्भावगतस्यापि दोषदृष्टिरपूर्णता ॥ धर्मदेहावतारादेर्भेददृष्टिश्च सङ्करः | अवतारेष्विति ज्ञेयमवज्ञानं जनार्दने ॥ सर्वं मोघं शुभं तस्य योऽवजानाति केशवम् | अधरं याति च तमः प्रादुर्भावगतोऽप्यतः | ज्ञेयं केवलचिद्देहोनिर्दोषः पूर्णसद्गुणः ॥ इति भविष्यत्यर्थणि ॥ - मानुषी means having the form of human being. “Even though He is Sri Vishnu, by His own will he has taken shelter in the body”. But considering others as equal or considering them not as distinct or assuming incompleteness or defects in the Lord, considering difference between Lord’s Dharma and his descent in body etc. is like insulting the Lord Janaardana. All such unpropitious actions are worthless, who do not know Keshava. They attain the world of darkness. Therefore the Lord should always be considered of Pure Consciousness, without any defects and Complete in all attributes, thus in Bhavaisbya Parva.

14 *'Ever proclaiming My glory and, steady of purpose striving for attainment, rendering homage unto Me, with constant application, they in devotion meditate upon Me. (197)*

Such devotees dance with the joy of devotion to God while singing My praise, and make all the talk of penance empty, since not a trace of sin is left in them. Control of body and mind is bereft of all meaning. Yama (punisher of the wicked), and places of sacred waters are unhoused and thus the door is shut upon the region of Yama, God of death; going thither and coming thence cease; Yama wonders whom to judge and to restrain! Dama wonders whom to subdue! The sacred waters are at a loss to find out what to wash out and cleanse, for not a jot of sin remains! In this way, the high-souled ones, merely by singing My praise heal the miseries of the world and make it resound with the purest bliss of the self. They give light without a dawn, bestow everlasting life without ambrosia, and confer God's vision without Yoga-practice. They heal the rich and the poor alike. They do not make any distinction between the high and the low and open freely the whole kingdom of pure bliss to all creatures. Hardly, if ever, a soul reaches the abode of God Vishnu (Vaikuntha), but these devotees have brought Vaikuntha (absolute freedom of Bliss) within the reach of all. Thus have they flooded with light the entire universe by virtue of the singing of the Lord's Name. The Sun is brilliance itself and yet suffers from the drawback of setting; these, Gods' favourites are perfect and ever shine. The Moon appears full on full-moon nights only; but these devotees are perfect at all times. Merciful are the clouds indeed, but they are emptied ere long, and hence cannot match the unending treasures of mercy. The great souls are as strong as lions and as free as birds. The glory of uttering My name even once, is the reward earned at the end of a cycle of meritorious lives: yet that name is ever dancing on their tongue to their breath's tune. For this or that even the Vaikuntha or the region of the Sun may for once be without Me. I may even pass by the minds of the Yogins. Yet, if ever I appear to be missing, I may unmistakably be spotted out in that abode where my devotees are singing devoutly My praise. They are so enrapt in (singing) My praise, that they forget the place and the time, when absorbed in the supreme bliss. There is constant and unbroken stringing together of the names—Krishna, Vishnu, Hari, Govinda, accompanied by holy and open talk about My divine Self-essence and they sing songs of My praise to their hearts' content. But enough of this. Thus singing My praise these Saints live and move in the world: and then, O Arjuna, they gain complete mastery over the mind and the five life-winds and keep them under control. Outside, they enclose and hedge in, with the restraint of the senses, the bodily acts, and inside, building a fort in the form of the posture named 'Vajrāsana', (they) fix on it guns in the form of control of breath. In this state, and in the brilliance of the rushing power named Kundalini, the mind and the life-breaths remaining favourable, the lake, full of nectar in the form of Knowledge of the Self—of the seventeenth phase of the moon—(सतरावियेचे) gets turned on one side. The concentration, and the withdrawal of the senses from their objects reach their culmination, and then all the talk of disorders such as passions, etc., comes to an end, and all the senses are dragged in and kept bound up in the heart. Then the cavalry in the form of well-developed sustenance of mind rushes out, with the result that the five gross elements get together and get extinguished into the sky, while the four-fold army formed of diverse ideas and fancies is all destroyed. Then follows the victory cry, 'The victory is gained' accompanied by the beatings of big kettles in the form of meditation and rapt concentration of spiritual realisations, and the flag of union with the Supreme Brahman begins to flutter and glitter. The Goddess in the form of rapt concentration in spiritual meditation is installed on the throne (पट्टाभिषेक) of the Empire of the full Realisation of the Self. So deep and mystic is, Oh Arjuna, the song of My praise, and the devotees that sing it realise,—that I am the one complete and entire being in the universe, in the way the thread pervades the fabric from end to end and that there is nothing else but Myself (in the universe). From God Brahmadev down to the very fly and the aggregate of beings between them, it is all but My own life; and acting in this knowledge they remain fully balanced. They thereofre make no distinction such as big or small, with life or without life, but bow straight to every visible creation, considering all as My own form. They forget their own greatness and they have likewise no notion as regards the worthiness or otherwise of others; they love to bow and show humble regard to each and every being alike. The waterfall on a higher level, of course, flows down to the bottom; in the same way to bow to each and every being seen is their nature; or just as the branch of a tree laden with fruit bends low (with the weight of the fruit) to the very ground-level; in that way, they bow down their heads to the entire class of beings. They are ever without self-conceit, while their humility is their wealth, and they dedicate it to Me accompanied by the recital of the incantation “Jaya-Jaya” (Hail to Thee O God). Having got rid of the (false sense of) honour and dishonour by bowing before all beings they easily become absorbed in Me and remain satisfied there, ever worshipping Me. I told you so far about the order of high devotion; now hear (what I tell you) about those that worship (Me) by performing sacrifices (consisting) in knowledge. Yet you know, Oh Kiriti, their way of worship, since I spoke to you about it once before.” To this Arjuna answered, “Yes Lord, I have once had the good nectarous dish of this divine grace, yet how can one say, ‘I have had enough of it’, when fortune is being served over and over again.” The Lord hearing this, understood that Arjuna was eager to listen and was already beside himself (swaying backwards and forwards) by the ecstatic joy of internal bliss of knowledge. Lord Krishna then said, “Well done, Oh Pārtha, you have well said; otherwise this was not the proper occasion for this theme. Yet the deep love I bear to you in My heart makes Me talk about it.” On this Arjuna said, “Is the moonlight intended only for the bird Chakora? No, it is the moon’s nature to give cooling relief to the entire universe. The bird Chakora, with great delight, turns his beak upwards towards the moon; in that way I also make a small prayer to you. You are the very ocean of mercy. The clouds out of their munificence give relief to the afflicted. How heavy the down-pour of the clouds, and how tiny is the thirst of the (mere) Chakora? And yet even for the small mouthful or handful of water one has to go as far as the bank of the river Ganges; even so whether the desire is insignificant or not, it should be satisfied by you, O Lord”. At this the Lord said, “Enough of your saying; I am fully pleased and there remains no necessity of further praise. That you do listen attentively to what I say, is (in itself) an encouragement to Me to go on” With this interlude Shrihari said further:

'Nityayuktāḥ'—A man, can remain always steadfast, only in worshipping God, not in mundane pleasures and accumulation of prosperity, because he gets disgusted with pleasures and loses taste for accumulation sometimes. But his determination and aim, of God-realization, ever remain the same.

Man (soul) being a portion of God, has real affinity for Him. So long as, a man does not recognize that affinity, he has a disinclination for the Lord, and assumes that he is separate from Him. But, when he recognizes his eternal affinity for Him, he is inclined towards Him, and cannot remain separate from Him.

The natural affinity of a man with God, 'I am God's and God is mine', ever remains steadfast, in wakefulness, sleep, sound sleep; in loneliness, during worship and in company, while performing different actions. As a man always remembers that he is the son of Mr. X, so a striver accepts his affinity, with the Lord that He, Who is the prime cause of creation, the Imperishable, the Supreme Lord is his and he is His, and thus he, ever remains steadfast.

'Dṛḍhavratāḥ'—The worldly people, who are engaged in pleasure and prosperity, cannot be firm in spiritual vows (Gītā 2/44). But those, who have removed a sense of 'Tness from their hearts, by accepting the fact 'We are God's and God is ours', they resolve 'We are not of the world, and the world is not ours.' So, we have not to hanker after, worldly pleasures and prosperity, but we have to serve others, by regarding them as God's.

Thus, they remain steadfast in their resolution, and never

deviate from it, because their aim is God-realization, and they are, His fragments.

'Yatantaśra'—As worldly people, nourish their family with attachment, and strive for pleasure and prosperity, so do devotees strive, for God-realization ardently. Efforts of such devotees, seemingly mundane are not really mundane, as their aim is God. So their activities, are directed towards God.

'Bhaktyā kīrtayanto mām'—Devotees, sometimes chant the names and glories of the Lord, sometimes read scriptures and sometimes give divine talks, or hold divine discourses and so on. All of these are as hymns of the Lord.

'Namasyantaśra'—They prostrate before the Lord, by having the feeling that whatever divine traits they possess, and whatever spiritual inclination they have, is only by His grace. They hold that their promptness and inclination towards God, is not the result of their own efforts. Virtues and good conduct, have been developed in them, by His grace. So, they merely prostrate.

'Satataṁ māṁ upāsate'—The devotees, having undivided devotion, perform all actions, whether spiritual or even mundane, such as eating, drinking, sleeping, waking, business and farming etc., only for Him, to please Him.

Appendix—Whatever a devotee utters, that is 'Kīrtana' viz., loud chanting of the holy names of God and of His glories; and whatever action he does, that is service to God* (Gītā 9/27).

* Kāyena vācā manasendriyairvā buddhyā'tmanā vānusṛtasvabhāvāt karoti yad yat sakalaṁ parasmai nārāyaṇāyeti samarpayettat.

(Śrīmadbhā. 11/2/36)

"Whatever a man does with his body, speech, mind, senses, intellect and ego according to his nature which he has formed, surrender (offer) it to God with the feeling that it is only for God."

Sañcāraḥ padayoḥ pradakṣiṇavidhiḥ stotraṇi sarvā giro yadyatkarma karomi tattadakhilam śambho tavāradhanam

(Śivamānasapūjā)

Devotees are 'nityayukta' (ever united with Me) because they have renounced affinity with the transitory world.

*Link:—Strivers are of several kinds. Strivers, who follow the Discipline of Devotion, have been described, in the previous two verses. Now, He describes, the other strivers.*

किस प्रकार भजते हैं—

वे दृढव्रती भक्त अर्थात् जिनका निश्चय दृढ़—स्थिर—अचल है ऐसे वे भक्तजन सदा—निरन्तर ब्रह्मस्वरूप मुझ भगवान्का कीर्तन करते हुए तथा इन्द्रिय—निग्रह, शम, दम, दया और अहिंसा आदि धर्मोंसे युक्त होकर प्रयत्न करते हुए एवं हृदयमें वास करनेवाले मुझ परमात्माको भक्तिपूर्वक नमस्कार करते हुए और सदा मेरा चिन्तन करनेमें लगे रहकर, मेरी उपासना—सेवा करते रहते हैं

तरी कीर्तनाचेनि नटनाचें । नाशिले व्यवसाय प्रायश्चित्तांचे । जे नामचि नाहीं पापाचें । ऐसें केलें ॥ १९७ ॥

यमदमा अवकळा आणिली । तीर्थें ठायावरुनि उठविली । यमलोकीं खुंटिली । राहाटी आघवी ॥ १९८ ॥

यमु म्हणे काय यमावें । दमु म्हणे कवणातें दमावें । तीर्थें म्हणती काय खावें । दोष ओखदासि नाहीं ॥ १९९ ॥

ऐसे माझेनि नामघोषें । नाहीं करिती विश्वाचीं दुःखें । अवघें जगचि महासुखें । दुमदुमित भरलें ॥ २०० ॥

ते पाहांटेवीण पाहावित । अमृतेंवीण जीववित । योगेंवीण दावित । कैवल्य डोळां ॥ २०१ ॥

परि राया रंका पाड धरुं । नेणती सानेयां थोरां कडसणी करुं । एकसरें आंनदाचे आवारु । होत जगा ॥ २०२ ॥

कहीं एकाधेनि वैकुंठा जावें । तें तिहीं वैकुंठचि केलें आघवें । ऐसें नामघोषगौरवें । धवळलें विश्व ॥ २०३ ॥

तेजें सूर्य तैसे सोज्वळ । परि तोहि अस्तवे हें किडाळ । चंद्र संपूर्ण एखादे वेळ । हे सदा पुरते ।। २०४ ॥

मेघ उदार परि वोसरे । म्हणऊनि उपमेसी न पुरे । हे निःशंकपणें सपांखरे । पंचानन ॥ २०५ ॥

जयांचे वाचेपुढां भोजे । नाम नाचत असे माझें । जें जन्मसहस्त्रीं वोळगिजे । एकवेळ मुखासि यावया ॥ २०६ ॥

तो मी वैकुंठीं नसें । एक वेळ भानुबिंबींही न दिसें । वरी योगियांचींही मानसें । उमरडोनि जाय ॥ २०७ ॥

परि तयांपाशीं पांडवा । मी हारपला गिंवसावा । जेथ नामघोषु बरवा । करिती ते माझे ॥ २०८ ॥

कैसे माझां गुणीं धाले । देशकाळातें विसरले । कीर्तनसुखें झाले । आपणपांचि ।। २०९ ॥

कृष्ण विष्णु हरि गोविंद । या नामाचे निखळ प्रबंध । माजी आत्मचर्चा विशद । उदंड गाती ॥ २१० ॥

हें बहु असो यापरी । कीर्तित मातें अवधारीं । एक विचरती चराचरीं । पांडुकुमरा ॥ २११ ॥

मग आणिक ते अर्जुना । साविया बहुवा जतना । पंचप्राणा मना । पाढाऊ घेउनी ॥ २१२ ॥

बाहेरी यमनियमांची कांटी लाविली । आंतु वज्रासनाची पौळी पन्नासिली । वरी प्राणायामांची मांडिलीं । वाहातीं यंत्रें ॥ २१३ ॥

तेथ उल्हाटशक्तीचेनि उल्हाटशक्तीचेनि । मनपवनाचेनि सुरवाडें । सतरावियेचें पाणियांडे । बळियाविलें ॥ २१४ ॥

तेव्हां प्रत्याहारें ख्याति केली । विकारांची संपिली बोहली । इंद्रियें बांधोनि आणिलीं । हृदयाआंतु ॥ २१५ ॥

तंव धारणावारु दाटिले । महाभूतांतें एकवटिलें । मग चतुरंग सैन्य निवटिलें । संकल्पाचें ॥ २१६ ॥

तयावरी जैत रे जैत । म्हणोनि ध्यानाचें जैत रे जैत वाजत । दिसे तन्मयाचें झळकत । एकछत्र ॥ २१७ ॥

पांटी समाधिश्रियेचा अशेखा । आत्मानुभवराज्यसुखा । पट्टाभिषेकु देखां । समरसें जाहला ॥ २१८ ॥

ऐसें हें गहन । अर्जुना माझें भजन । आतां ऐकें सांगेन । जे करिती एक ॥ २१९ ॥

तरी दोन्ही पालववेरी । जैसा एक तंतु अंबरीं । तैसा मीवांचूनि चराचरीं । जाणती ना ॥ २२० ॥

आदि ब्रह्मा करुनी । शेवटीं मशक धरुनी । माजी समस्त हें जाणोनी । स्वरुप माझें ॥ २२१ ॥

मग वाड धाकुटें न म्हणती । सजीव निर्जीव नेणती । देखिलिये वस्तू उजू लुंटिती । मीचि म्हणोनि ॥ २२२ ॥

आपुलें उत्तमत्व नाठवे । पुढील योग्यायोग्य नेणवे । एकसरें व्यक्तिमात्राचेनि नांवें । नमूंचि आवडे ॥ २२३ ॥

जैसें उंचीं उदक पडिलें । तें तळवटवरी ये उगेलें । तैसें नमिजे भूतजात देखिलें । ऐसा स्वभावोचि तयांचा ॥ २२४ ॥

कां फळलिया तरुची शाखा । सहजें भूमीसी उतरे देखा । तैसें जीवमात्रां अशेखां । खालावती ते ॥ २२५ ॥

अखंड अगर्वता होऊनि असती । तयांतें विनयो हेचि संपत्ती । जे जयजयमंत्रें अर्पिती । माझांचि ठायीं ॥ २२६ ॥

नमितां मानापमान गळाले । म्हणोनि अवचितें ते मीचि जहाले । ऐसे निरंतर मिसळले । उपासिती ॥ २२७ ॥

अर्जुना हे गुरुवी भक्ती । सांगितली तुजप्रती । आतां ज्ञानयज्ञें यजिती । ते भक्त आइकें ॥ २२८ ॥

परि भजन करिती हातवटी । तूं जाणत आहासि किरीटी । जे मागां इया गोष्टी । केलिया आम्हीं ॥ २२९ ॥

तंव आथि जी अर्जुन म्हणे । तें दैविकिया प्रसादाचें करणें । तरि काय अमृताचें आरोगणें । पुरे म्हणवे ॥ २३० ॥

या बोला अनंतें । लागटा देखिलें तयातें । कीं सुखावलेनि चित्तें । डोलतु असे ॥ २३१ ॥

म्हणे भलें केलें पार्था । एऱ्हवीं हा अनवसरु सर्वथा । परि बोलवीतसे आस्था । तुझी मातें ॥ २३२ ॥

तंव अर्जुन म्हणे हें कायी । चकोरेंवीण चांदिणेंचि नाहीं । जग निवविजे हा तयाचां ठायीं । स्वभावो कीं जी ॥ २३३ ॥

येरें चकोरें तियें आपुलिये चाडे । चांचु करिती चंद्राकडे । तेविं आम्ही विनवुं तें थोकडे । देवो कृपासिंधु ॥ २३४ ॥

जी मेघ आपुलिये प्रौढी । जगाची आर्ति दवडी । वांचूनि चातकाची ताहान केवढी । तो वर्षावो पाहुनी ॥ २३५ ॥

परि चुळा एकाचिया चाडे । जेविं गंगेतेंचि ठाकावें पडे । तेंविं आर्त का बहु कां थोडें । तरि सांगावें देवा ॥ २३६ ॥

तेथें देवें म्हणितलें राहें । जो संतोषु आम्हां जाहला आहे । तयावरी स्तुति साहे । ऐसें उरलें नाही ॥ २३७ ॥

पैं परिसतु आम्हासि निकियापरी । तेंचि वक्तृत्वा वऱ्हाडीक करी । ऐसें पुरस्करोनि श्रीहरी । आदरिलें बोलों ॥ २३८ ॥

(9.197) प्रेम से हरिकीर्तन कर नाचते हुए उन्होंने प्रायश्चित्त का व्यापार बन्द कर डाला है। क्योंकि उन्होंने पाप का नाम ही मिटा दिया है;

(9.198) यम और दम की अवस्था दान कर डाला है; तीर्थों के ठाँव ही मिटा दिये हैं और यमलोक का सम्पूर्ण व्यवहार बन्द कर दिया है। (9.199) यम कहता है हम क्या नियमन करें, दम कहता है हम किसका दमन करें, तीर्थ कहते हैं हम क्या खावें, पाप तो औषधि को भी नहीं।

(9.200) इस प्रकार वे मेरे नाम के घोष से संसार के दुःखों का नाश कर डालते हैं और सब जगत् को महासुख से लबालब भर देते हैं।

(9.201) प्रातःकाल बिना ही वे प्रकाश देते हैं, अमृत के बिना ही जीवन देते हैं, और योग के बिना ही आँखों को कैवल्य दिखाते हैं।

(9.202) परन्तु वे यह भेद नहीं रखते कि वह राजा है और यह रंक, यह नहीं विचारते कि यह छोटा है और यह बड़ा; वे तो सम्पूर्ण जगत् के लिए एक ही आनन्द की बाड़ी ही बन जाने हैं।

(9.203) वैकुण्ठ को कभी कोई एक-आध ही जाता है, परन्तु वे सर्वत्र वैकुण्ठ ही बना देते हैं। इस प्रकार नाम-भजन की महिमा से वे विश्व को प्रकाशित कर देते हैं।

(9.204) सूर्य अपने तेज से वैसा ही उज्ज्वल है, परन्तु उसमें अस्त होना एक दोष है। चन्द्र एक-आध ही बार सम्पूर्ण होता है, परन्तु वे भक्त सदा पूर्ण हैं। (9.205) मेघ उदार है, परन्तु वह भी रीता हो जाता है इसलिए वह उनकी उपमा के लिए ठीक नहीं। वे निःसन्देह कृपायुक्त शिवमूर्ति हैं

(9.206) जिनकी वाचा के सामने मेरा नाम, जिसके एक बार मुँह में आने के लिए औरों को सहस्रावधि जन्म तक सेवा करना पड़ती है, निरन्तर प्रेम से नाचता रहता है।

(9.207) वह मैं कदाचित् वैकुण्ठ में न रहूँ, एक बार सूर्यबिम्ब में भी न दिखाई दूँ, तथा योगियों के मनों का भी मैं उल्लंघन कर जाऊँ,

(9.208) परन्तु हे पाण्डव! जो मेरे नाम का अत्यन्त घोष करते रहते हैं उनके पास खोजने से मैं अवश्य मिलूँगा।

(9.209) वे मेरे गुणों से कैसे तृप्त हुए रहते हैं! कैसे देश और काल को भूल जाते हैं! कीर्तन-सुख से कैसे स्वयं अपने में ही सुखी होते हैं!

(9.210) कृष्ण, विष्णु, हरि, गोविन्द इन शुद्ध नामों से ग्रथित किये और आत्मा तथा अनात्मा के विचार से भरे हुए प्रबन्ध को कैसे स्पष्ट और उच्च स्वर से गाते हैं! (9.211) और क्या वर्णन किया जाय! हे पाण्डुकुँवर! इस प्रकार कोई मेरे गुणानुवाद गाते हुए चराचर में घूमते हैं,

(9.212) और कोई बड़े यत्न से पंचप्राणों को और मन को जीत कर

(9.213) बाह्यतः यम-नियमों की बाड़ी लगाकर भीतर वज्रासन-रूपी किला बनाते हैं और वहाँ प्राणायाम के चलते हुए यन्त्र जमाते हैं;

(9.214) और कुण्डलिनी के प्रकाश में मन और पवन की सहायता से चन्द्रामृत (सत्रहवीं कला) के सरोवर को अधीन कर लेते हैं।

(9.215) तब प्रत्याहार अपना पराक्रम दिखाता है, विकारों की वाचा बन्द कर देता है और इन्द्रियों को बाँध कर हृदय में ले जाता है।

(9.216) फिर धारणा-रूपी घुड़सवार डटकर महाभूतों को इकट्ठा करते हैं और संकल्प की चतुरंग सेना (मन, बुद्धि, चित्त और अहंकार) का नाश कर डालते हैं।

(9.217) तुरन्त ही ध्यान जीत जीत कहता हुआ डंका बजाता है और तन्मयता-रूपी एकछत्र चमकता दिखाई देता है।

(9.218) और समाधि-लक्ष्मी के सिंहासन पर निःशेष आत्मानुभव-रूपी राज्यसुख का ऐक्य के रस से राज्याभिषेक होता है। (9.219) हे अर्जुन! मेरा भजन इस प्रकार गहन है। अब और भी कई मेरा ही भजन करते हैं सो सुनो।

(9.220) दोनों छोर तक वस्त्र में जैसे एक ही तन्तु ही होता है, वैसे ही वे चराचर में मेरे सिवाय कुछ नहीं जानते.

(9.221) ब्रह्मा से लेकर मशक तक जो कुछ बीच में है उस सब को मेरा ही स्वरूप समझते हैं,

(9.222) और बड़ा या छोटा नहीं समझते, सजीव निर्जीव नहीं देखते; जो वस्तु देखते हैं उसे मेरा ही स्वरूप समझकर दण्डवत् करते हैं!

(9.223) वे अपनी उत्तमता मन में नहीं लाते, सामने आये हुए की योग्यता-अयोग्यता नहीं छानते, एकदम वस्तुमात्र के सामने नमन करना ही पसन्द करते हैं।

(9.224) जैसे ऊँचे स्थान से पानी गिरे तो वह नीचे की ओर ही बहने लगता है वैसे ही भूतमात्र को देखते ही उन्हें नमस्कार करना उनका स्वभाव ही रहता है।

(9.225) अथवा फले हुए वृक्ष की शाखाएँ जैसे भूमि की ओर स्वभावतः झुकी हुई रहती हैं, वैसे ही वे सम्पूर्ण प्राणिमात्र को नमन करते रहते हैं। (9.226) वे निरन्तर गर्व-रहित रहते हैं। विनय ही उनकी सम्पत्ति है और उसे वे जय जय मन्त्र से मुझे समर्पित करते रहते हैं।

(9.227) नमन करते करते उनके मान और अपमान (के भाव) चले जाते हैं इससे वे अकस्मात् मद्रूप हो जाते हैं। इस प्रकार निरन्तर मुझ में मिले हुए वे मेरी भक्ति करते हैं।

(9.228) हे अर्जुन! यह एक श्रेष्ठ भक्ति का वर्णन हुआ। अब जो ज्ञानयज्ञ से मेरी भक्ति की जाती है, उसका वर्णन सुनो।

(9.229) परन्तु हे किरीटी! उस भजन की युक्ति तुम जानते ही हो, क्योंकि उसका वर्णन हम पीछे कर चुके हैं।

(9.230) तब अर्जुन ने कहा — हाँ जी सच है, यह देव की कृपा ही है, परन्तु अमृत के परोसे को क्या कोई बस कह सकता है!

(9.231) इन वचनों से श्रीकृष्ण उसे उत्सुक जानकर आनन्दित चित्त से झूमने लगे।

(9.232) और कहने लगे कि हे पार्थ! शाबाश! यों तो अब कहने का कुछ कारण नहीं है, परन्तु तुम्हारी उत्सुकता मुझे और अधिक कहने के लिए प्रवृत्त करती है। (9.233) तब अर्जुन ने कहा — यह क्या बात है? चकोर के बिना क्या चाँदनी नहीं रह सकती? जगत् को शीतल करना तो उसका स्वभाव ही है।

(9.234) चकोर केवल अपनी इच्छा से जैसे चन्द्र की ओर चोंच करते हैं, उसी प्रकार हे देव, हे कृपासिन्धु! हम भी थोड़ी सी विनती करते हैं।

(9.235) अजी, मेघ अपनी श्रेष्ठता से ही जग की पीड़ा दूर करते हैं अन्यथा उनकी वर्षा के सामने चातक की तृष्णा कितनी-सी रहती है?

(9.236) एक ही चुल्लू भरने की इच्छा क्यों न हो, परन्तु उसके लिए जैसे गंगा को जाना ही पड़ता है, वैसे ही इच्छा थोड़ी हो या बहुत, तथापि देव को निरूपण करना ही चाहिए।

(9.237) तब देव ने कहा — ठहरो, हमें जो सन्तोष हुआ है उस पर स्तुति की कुछ आवश्यकता नहीं रही।

(9.238) तुम्हारा भली भाँति ध्यान देना ही हमारे वक्तृत्व का सहायक हो रहा है। इस प्रकार उसका उत्साह बढ़ाकर श्रीहरि ने अपनी वक्तृता का आरम्भ किया।

संगति— अब अगले श्लोक में भजन करने की युक्ति बतलाते हैं—

भावार्थ— वे दृढ़वती भक्तजन निरन्तर मेरा कीर्तन करते मेरी प्राप्ति का प्रयत्न करते, मुझे नमस्कार करते और सदा ध्यान करते हुए मेरी उपासना करते हैं।

व्याख्या— दृढ़वती वे हैं जो अपने इष्ट और मन्त्र का परिवर्तन नहीं करते, किसी की बातों से प्रभावित नहीं होते तथा गुरुवाक्य में दृढ़ आस्था रखते हैं। वे यत्नशील होकर भजन के विघ्नों से बचते हुए जार स्त्री के समान निरन्तर अपने इष्ट का चिन्तन करते हैं। अर्थात् सगुण या निर्गुण उपासना करते हैं।

'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।

भगवान्का अंश होनेसे जीवका भगवान्के साथ अखण्ड सम्बन्ध है। मनुष्य जबतक उस सम्बन्धको नहीं पहचानता, तभीतक वह भगवान्से विमुख रहता है, अपनेको भगवान्से अलग मानता है। परन्तु जब वह भगवान्के साथ अपने नित्य-सम्बन्धको पहचान लेता है, तो फिर वह भगवान्के सम्मुख हो जाता है, भगवान्से अलग नहीं रह सकता और उसको भगवान्के सम्बन्धकी विस्मृति भी नहीं होती—यही उसका 'नित्ययुक्त' रहना है।

मनुष्यका भगवान्के साथ 'मैं भगवान्का हूँ और भगवान् मेरे हैं'—ऐसा जो स्वयंका सम्बन्ध है, वह जाग्रत्, स्वप्न और सुषुप्ति—इन अवस्थाओंमें, एकान्तमें भजन-ध्यान करते हुए अथवा सेवारूपसे संसारके सब काम करते हुए भी कभी खण्डित नहीं होता, अटलरूपसे सदा ही बना रहता

है। जैसे मनुष्य अपनेको जिस माँ-बापका मान लेता है, सब काम करते हुए भी उसका 'मैं अमुकका लड़का हूँ' यह भाव सदा बना रहता है। उसको याद रहे चाहे न रहे, वह याद करे चाहे न करे, पर यह भाव हरदम रहता है; क्योंकि 'मैं अमुकका लड़का हूँ'—यह भाव उसके 'मैं'-पनमें बैठ गया है ऐसे ही जो 'अनादि, अविनाशी, सर्वोपरि भगवान् ही मेरे हैं और मैं उनका ही हूँ'—इस वास्तविकताको जान लेता है, मान लेता है, तो यह भाव हरदम बना रहता है। इस प्रकार भगवान्के साथ अपना वास्तविक सम्बन्ध मान लेना ही 'नित्ययुक्त' होना है।

**'दृढव्रताः'**—जो सांसारिक भोग और संग्रहमें लगे हुए हैं, वे जो पारमार्थिक निश्चय करते हैं, वह निश्चय दृढ़ नहीं होता (गीता—दूसरे अध्यायका चौवालीसवाँ श्लोक)। परन्तु जिन्होंने भीतरसे ही अपने मैं-पनको बदल दिया है कि 'हम भगवान्के हैं और भगवान् हमारे हैं', उनका यह दृढ़ निश्चय हो जाता है कि 'हम संसारके नहीं हैं और संसार हमारा नहीं है'; अतः हमें सांसारिक भोग और संग्रहकी तरफ कभी जाना ही नहीं है, प्रत्युत भगवान्के नाते केवल सेवा कर देनी है। इस प्रकार उनका निश्चय बहुत दृढ़ होता है। अपने निश्चयसे वे कभी विचलित नहीं

होते। कारण कि उनका उद्देश्य भगवान्का है और वे स्वयं भी भगवान्के अंश हैं। उनके निश्चयमें अदृढ़ता आनेका प्रश्न ही नहीं है। अदृढ़ता तो सांसारिक निश्चयमें आती है, जो कि टिकनेवाला नहीं है।

‘यतन्तश्च’—जैसे सांसारिक मनुष्य कुटुम्बका पालन करते हैं तो ममतापूर्वक करते हैं, रुपये कमाते हैं तो लोभपूर्वक कमाते हैं, ऐसे ही भगवान्के भक्त भगवत्प्राप्तिके लिये यत्न (साधन) करते हैं तो लगनपूर्वक ही करते हैं। उनके प्रयत्न सांसारिक दीखते हुए भी वास्तवमें सांसारिक नहीं होते; क्योंकि उनके प्रयत्नमात्रका उद्देश्य भगवान् ही होते हैं।

‘भक्त्या कीर्तयन्तो माम्’—वे भक्त प्रेमपूर्वक कभी भगवान्के नामका कीर्तन करते हैं, कभी नाम-जप करते हैं, कभी पाठ करते हैं, कभी नित्यकर्म करते हैं, कभी भगवत्-सम्बन्धी बातें सुनाते हैं; आदि-आदि। वे जो कुछ वाणी-सम्बन्धी क्रियाएँ करते हैं, वह सब भगवान्का स्तोत्र

परिशिष्ट भाव—भक्त जो कुछ कहता है, वह सब भगवान्का ही कीर्तन है। वह जो कुछ क्रिया करता है, वह सब भगवान्की ही सेवा है* (गीता—नवें अध्यायका सताईसवाँ श्लोक)।

अनित्य संसारसे सम्बन्ध-विच्छेद करनेके कारण भक्त नित्ययुक्त होते हैं।

सम्बन्ध—अनित्य संसारसे सम्बन्ध-विच्छेद करके नित्य-तत्त्वकी तरफ चलनेवाले साधक कई प्रकारके होते हैं। उनमेंसे भक्तिके साधकोंका वर्णन पीछेके दो श्लोकोंमें कर दिया, अब दूसरे साधकोंका वर्णन आगेके श्लोकमें करते हैं।

ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते।