Bhagavad Gita Chapter 4 Verse 35 — Jnana Karma Sanyasa Yoga
Sanskrit
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव | येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि (var अशेषाणि) ||४-३५||
Transliteration
yajjñātvā na punarmohamevaṃ yāsyasi pāṇḍava . yena bhūtānyaśeṣāṇi drakṣyasyātmanyatho mayi ||4-35||
Hindi Meaning
।।4.35।। जिसको जानकर तुम पुन इस प्रकार मोह को नहीं प्राप्त होगे, और हे पाण्डव ! जिसके द्वारा तुम भूतमात्र को अपने आत्मस्वरूप में तथा मुझमें भी देखोगे।।
English Meaning
Having obtained real knowledge from a self-realized soul, you will never fall again into such illusion, for by this knowledge you will see that all living beings are but part of the Supreme, or, in other words, that they are Mine.
Commentary
The result of receiving knowledge from a self-realized soul, or one who knows things as they are, is learning that all living beings are parts and parcels of the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa. The sense of an existence separate from Kṛṣṇa is called māyā ( mā – not, yā – this). Some think that we have nothing to do with Kṛṣṇa, that Kṛṣṇa is only a great historical personality and that the Absolute is the impersonal Brahman. Factually, as it is stated in the Bhagavad-gītā , this impersonal Brahman is the personal effulgence of Kṛṣṇa. Kṛṣṇa, as the Supreme Personality of Godhead, is the cause of everything. In the Brahma-saṁhitā it is clearly stated that Kṛṣṇa is the Supreme Personality of Godhead, the cause of all causes. Even the millions of incarnations are only His different expansions. Similarly, the living entities are also expansions of Kṛṣṇa. The Māyāvādī philosophers wrongly think that Kṛṣṇa loses His own separate existence in His many expansions. This thought is material in nature. We have experience in the material world that a thing, when fragmentally distributed, loses its own original identity. But the Māyāvādī philosophers fail to understand that absolute means that one plus one is equal to one, and that one minus one is also equal to one. This is the case in the absolute world. For want of sufficient knowledge in the absolute science, we are now covered with illusion, and therefore we think that we are separate from Kṛṣṇa. Although we are separated parts of Kṛṣṇa, we are nevertheless not different from Him. The bodily difference of the living entities is māyā, or not actual fact. We are all meant to satisfy Kṛṣṇa. By māyā alone Arjuna thought that the temporary bodily relationship with his kinsmen was more important than his eternal spiritual relationship with Kṛṣṇa. The whole teaching of the Gītā is targeted toward this end: that a living being, as Kṛṣṇa’s eternal servitor, cannot be separated from Kṛṣṇa, and his sense of being an identity apart from Kṛṣṇa is called māyā. The living entities, as separate parts and parcels of the Supreme, have a purpose to fulfill. Having forgotten that purpose since time immemorial, they are situated in different bodies, as men, animals, demigods, etc. Such bodily differences arise from forgetfulness of the transcendental service of the Lord. But when one is engaged in transcendental service through Kṛṣṇa consciousness, one becomes at once liberated from this illusion. One can acquire such pure knowledge only from the bona fide spiritual master and thereby avoid the delusion that the living entity is equal to Kṛṣṇa. Perfect knowledge is that the Supreme Soul, Kṛṣṇa, is the supreme shelter for all living entities, and giving up such shelter, the living entities are deluded by the material energy, imagining themselves to have a separate identity. Thus, under different standards of material identity, they become forgetful of Kṛṣṇa. When, however, such deluded living entities become situated in Kṛṣṇa consciousness, it is to be understood that they are on the path of liberation, as confirmed in the Bhāgavatam (2.10.6): muktir hitvānyathā-rūpaṁ svarūpeṇa vyavasthitiḥ. Liberation means to be situated in one’s constitutional position as an eternal servitor of Kṛṣṇa (Kṛṣṇa consciousness).
Hinglish Commentary
Jab hum ek self-realized soul se gyaan prapt karte hain, toh humein yeh samajh aata hai ki saari jeev jantu Supreme Personality of Godhead, Lord Śrī Kṛṣṇa ke hissa hain. Kṛṣṇa se alag hone ka jo ehsaas hai, usse hum māyā kehte hain. Kuch log sochte hain ki unka Kṛṣṇa se koi sambandh nahi hai, ya phir Kṛṣṇa sirf ek itihasik vyakti hai aur Absolute bas ek impersonal Brahman hai. Lekin sach yeh hai ki yeh impersonal Brahman bhi Kṛṣṇa ki vyaktigat roshni hai. Kṛṣṇa sab kuch ka kaaran hai, aur Brahma-saṁhitā mein yeh saaf likha hai ki Kṛṣṇa hi sabhi kaaranon ka kaaran hai. Jo anek avataar hain, woh bhi Kṛṣṇa ke alag-alag vistar hain. Waise hi, jeev bhi Kṛṣṇa ke vistar hain. Lekin Māyāvādī darshanik galat sochte hain ki Kṛṣṇa apni alag vyaktitva ko kho dete hain jab wo apne vistar mein aate hain. Yeh soch material hai. Humne dekha hai ki jab koi cheez tukdo mein baanti jaati hai, toh uska asli pehchaan kho jaata hai. Lekin Māyāvādī yeh samajhne mein galti karte hain ki absolute ka matlab hai ki ek aur ek mila kar ek hi hota hai, aur ek minus ek bhi ek hi hota hai. Yeh absolute duniya ka sach hai. Humare paas is absolute science ka gyaan nahi hai, isliye hum illusion mein hain aur sochte hain ki hum Kṛṣṇa se alag hain. Hum Kṛṣṇa ke alag hissa hain, par hum unse alag nahi hain. Jeev jantu ki sharirik alagav māyā hai, yaani yeh asal sach nahi hai. Hum sabka uddeshya Kṛṣṇa ko santusht karna hai. Māyā ki wajah se Arjuna ne socha ki uska apne parivaar ke saath sharirik sambandh uske Kṛṣṇa ke saath eternal spiritual sambandh se zyada maayne rakhta hai. Gītā ki poori shiksha is baat par kendrit hai: ek jeev, jo Kṛṣṇa ka eternal servitor hai, Kṛṣṇa se kabhi alag nahi ho sakta, aur uska Kṛṣṇa se alag hone ka ehsaas māyā hai. Jeev, jo Supreme ke alag hissa hain, unka ek purpose hai. Yeh purpose bhool jaane ki wajah se, wo alag-alag shariron mein, jaise aadmi, jaanwar, demigods, etc., rehte hain. Yeh sharirik alagav Lord ki transcendental service ko bhoolne se hota hai. Lekin jab koi Kṛṣṇa consciousness ke madhyam se transcendental service mein engaged hota hai, toh wo turant is illusion se mukti prapt kar leta hai. Aisi shuddh gyaan sirf bona fide spiritual master se milta hai, aur is tarah jeev ko yeh bhoolne se bacha sakte hain ki wo Kṛṣṇa ke barabar hain. Perfect gyaan yeh hai ki Supreme Soul, Kṛṣṇa, sabhi jeevon ka supreme shelter hai, aur jab jeev is shelter ko chhod dete hain, toh wo material energy se bhatak jaate hain, apne aap ko alag pehchaan samajhte hain. Is tarah, alag-alag material identity ke standards ke neeche, wo Kṛṣṇa ko bhool jaate hain. Lekin jab aise bhatak gaye jeev Kṛṣṇa consciousness mein aate hain, toh samajhna chahiye ki wo mukti ki raah par hain, jaise Bhāgavatam mein kaha gaya hai: muktir hitvānyathā-rūpaṁ svarūpeṇa vyavasthitiḥ. Mukti ka matlab hai apni constitutional position mein rehna, jo Kṛṣṇa ka eternal servitor hai (Kṛṣṇa consciousness).
Chinmaya Commentary
इस प्रकरण के संदर्भ किसी के मन में यह शंका उठ सकती है कि इतना अधिक परिश्रम करके ज्ञान प्राप्त किया जा सकता है परन्तु हो सकता है कि मृत्यु के पश्चात् फिर हम उसी अज्ञान अवस्था को पुन प्राप्त हो जायें। अपने एक ही जीवन में हम अनेक प्रकार के ज्ञान प्राप्त करते हैं लेकिन सब का ही हमें स्मरण नहीं रहता। इसी प्रकार आत्मज्ञान को भी प्राप्त करके यदि उसका विस्मरण हो जाता है तब तो वास्तव में बड़ी ही हानि होगी।इस प्रकार की शंका का निवारण करते हुए भगवान् श्रीकृष्ण निश्चयपूर्वक कहते हैं इसे जानकर पुन तुम मोह को प्राप्त नहीं होगे। किसी कट्टरवादी की अत्युत्साही शैली की भाँति प्रतीत होने वाला यह कथन है तथापि विचार की प्रारम्भिक अवस्था में इसे इसी रूप में स्वीकार किया जाना चाहिये। सभी आचार्य इस विषय पर एकमत हैं और चूँकि अपनी पीढ़ी की वंचना करने में उनका कोई स्वार्थ नहीं हो सकता इसलिये उनके मत को विश्वासपूर्वक स्वीकार करने में ही बुद्धिमानी है। इस श्रद्धा की आवश्यकता तब तक ही है जब तक हम स्वयं आत्मा का साक्षात् अनुभव नहीं कर लेते। वैवाहिक जीवन का आनन्द एक बालक नहीं समझ सकता। इसी प्रकार अज्ञान अव्ास्था में शोक मोह से ग्रस्त हम लोग भी देशकालातीत आत्मतत्त्व की अनुभूति के आनन्द को नहीं समझ सकते। गुरु चाहे जितना ही वर्णन क्यों न करें परन्तु आन्तरिक परिपक्वता प्राप्त किए बिना उनके वाक्यों के लक्ष्यार्थ को हम यथार्थरूप में ग्रहण नहीं कर सकेंगे।आत्मानुभूति का लक्षण बताते हुए श्रीकृष्ण कहते हैं आत्मा की पहचान होने पर बाह्य विषयों भावनाओं एवं विचारों की सम्पूर्ण सृष्टि आत्मा में ही प्रतीत होगी और वह आत्मा ही श्रीकृष्ण परमात्मा का स्वरूप है। एक बार समुद्र की पहचान हो जाने पर उस मनुष्य के लिए सम्पूर्ण लहरें समुद्ररूप ही हो जाती हैं।पूर्व श्लोकों में वर्णित ज्ञान के साक्षात्कार के लक्षण इस श्लोक में बताये गये हैं। यहाँ स्पष्ट हो जाता हैं कि शिष्य को गुरु के सानिध्य की आवश्यकता तभी तक रहती है जब तक वह समस्त सृष्टि को परमात्मा से अभिन्न आत्मस्वरूप में अनुभव नहीं कर लेता।इस ज्ञान का महात्म्य देखिये कि