Bhagavad Gita Chapter 6 Verse 47 — Atma Samyama Yoga
Sanskrit
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना | श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ||६-४७||
Transliteration
yogināmapi sarveṣāṃ madgatenāntarātmanā . śraddhāvānbhajate yo māṃ sa me yuktatamo mataḥ ||6-47||
Hindi Meaning
।।6.47।। समस्त योगियों में जो भी श्रद्धावान् योगी मुझ में युक्त हुये अन्तरात्मा से (अर्थात् एकत्व भाव से मुझे भजता है, वह मुझे युक्ततम (सर्वश्रेष्ठ) मान्य है।।
English Meaning
And of all yogīs, the one with great faith who always abides in Me, thinks of Me within himself and renders transcendental loving service to Me – he is the most intimately united with Me in yoga and is the highest of all. That is My opinion.
Commentary
The word bhajate is significant here. Bhajate has its root in the verb bhaj, which is used when there is need of service. The English word “worship” cannot be used in the same sense as bhaj. Worship means to adore, or to show respect and honor to the worthy one. But service with love and faith is especially meant for the Supreme Personality of Godhead. One can avoid worshiping a respectable man or a demigod and may be called discourteous, but one cannot avoid serving the Supreme Lord without being thoroughly condemned. Every living entity is part and parcel of the Supreme Personality of Godhead, and thus every living entity is intended to serve the Supreme Lord by his own constitution. Failing to do this, he falls down. The Bhāgavatam (11.5.3) confirms this as follows: ya eṣāṁ puruṣaṁ sākṣād ātma-prabhavam īśvaram na bhajanty avajānanti sthānād bhraṣṭāḥ patanty adhaḥ “Anyone who does not render service and neglects his duty unto the primeval Lord, who is the source of all living entities, will certainly fall down from his constitutional position.” In this verse also the word bhajanti is used. Therefore, bhajanti is applicable to the Supreme Lord only, whereas the word “worship” can be applied to demigods or to any other common living entity. The word avajānanti, used in this verse of Śrīmad-Bhāgavatam , is also found in the Bhagavad-gītā . Avajānanti māṁ mūḍhāḥ: “Only the fools and rascals deride the Supreme Personality of Godhead, Lord Kṛṣṇa.” Such fools take it upon themselves to write commentaries on the Bhagavad-gītā without an attitude of service to the Lord. Consequently they cannot properly distinguish between the word bhajanti and the word “worship.” The culmination of all kinds of yoga practices lies in bhakti yoga. All other yogas are but means to come to the point of bhakti in bhakti-yoga. Yoga actually means bhakti-yoga; all other yogas are progressions toward the destination of bhakti-yoga. From the beginning of karma-yoga to the end of bhakti-yoga is a long way to self-realization. Karma-yoga, without fruitive results, is the beginning of this path. When karma-yoga increases in knowledge and renunciation, the stage is called jñāna-yoga. When jñāna-yoga increases in meditation on the Supersoul by different physical processes, and the mind is on Him, it is called aṣṭāṅga-yoga. And when one surpasses the aṣṭāṅga-yoga and comes to the point of the Supreme Personality of Godhead Kṛṣṇa, it is called bhakti-yoga, the culmination. Factually, bhakti-yoga is the ultimate goal, but to analyze bhakti-yoga minutely one has to understand these other yogas. The yogī who is progressive is therefore on the true path of eternal good fortune. One who sticks to a particular point and does not make further progress is called by that particular name: karma-yogī, jñāna-yogī or dhyāna-yogī, rāja-yogī, haṭha-yogī, etc. If one is fortunate enough to come to the point of bhakti-yoga, it is to be understood that he has surpassed all other yogas. Therefore, to become Kṛṣṇa conscious is the highest stage of yoga, just as, when we speak of Himālayan, we refer to the world’s highest mountains, of which the highest peak, Mount Everest, is considered to be the culmination. It is by great fortune that one comes to Kṛṣṇa consciousness on the path of bhakti-yoga to become well situated according to the Vedic direction. The ideal yogī concentrates his attention on Kṛṣṇa, who is called Śyāmasundara, who is as beautifully colored as a cloud, whose lotuslike face is as effulgent as the sun, whose dress is brilliant with jewels, and whose body is flower-garlanded. Illuminating all sides is His gorgeous luster, which is called the brahma-jyotir. He incarnates in different forms such as Rāma, Nṛsiṁha, Varāha and Kṛṣṇa, the Supreme Personality of Godhead, and He descends like a human being, as the son of mother Yaśodā, and He is known as Kṛṣṇa, Govinda and Vāsudeva. He is the perfect child, husband, friend and master, and He is full with all opulences and transcendental qualities. If one remains fully conscious of these features of the Lord, he is called the highest yogī. This stage of highest perfection in yoga can be attained only by bhakti-yoga, as is confirmed in all Vedic literature: yasya deve parā bhaktir yathā deve tathā gurau tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ “Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.” ( Śvetāśvatara Upaniṣad 6.23) Bhaktir asya bhajanaṁ tad ihāmutropādhi-nairāsyenāmuṣmin manaḥ-kalpanam, etad eva naiṣkarmyam. “ Bhakti means devotional service to the Lord which is free from desire for material profit, either in this life or in the next. Devoid of such inclinations, one should fully absorb the mind in the Supreme. That is the purpose of naiṣkarmya. ” ( Gopāla-tāpanī Upaniṣad 1.15) These are some of the means for performance of bhakti, or Kṛṣṇa consciousness, the highest perfectional stage of the yoga system. Thus end the Bhaktivedanta s to the Sixth Chapter of the Śrīmad Bhagavad-gītā in the matter of Dhyāna-yoga.
Hinglish Commentary
Yahan "bhajate" shabd kaafi maayne rakhta hai. Iska asal verb "bhaj" se hai, jo tab istemal hota hai jab kisi ki seva karne ki zarurat hoti hai. English mein "worship" ka matlab hai kisi ki pooja karna, ya unke liye izzat aur samman dikhana. Lekin, bhagwan ki seva pyaar aur vishwas ke saath karna alag hi baat hai. Aap kisi izzatdaar insaan ya devta ki pooja nahi bhi kar sakte, toh aapko be-adab samjha ja sakta hai, lekin Supreme Lord ki seva na karna toh aapko poori tarah se dosh dene layak samjha jaega. Har jeev, Supreme Personality of Godhead ka ek hissa hai, isliye sabko apni fitrat ke hisaab se unki seva karni chahiye. Agar koi isse chookta hai, toh uska girna tay hai. Bhāgavatam mein kaha gaya hai ki jo log Supreme Lord ki seva nahi karte, wo apni sahi position se gir jaate hain. Yahan bhi "bhajanti" shabd ka istemal hua hai, jo sirf Supreme Lord ke liye hai, jabki "worship" kisi devta ya aam insaan ke liye istemal ho sakta hai. "Avajānanti" shabd bhi Bhagavad-gītā mein milta hai, jo kehata hai ki sirf murkh aur bekaar log Bhagwan Krishna ka mazak udate hain. Aise log Bhagavad-gītā par bina seva ki bhavna ke tippani karte hain, aur isliye wo "bhajanti" aur "worship" ke beech ka farq nahi samajh paate. Saari yoga practices ka ultimate goal bhakti yoga hai. Baaki sab yogas bhakti tak pahunchne ke tarike hain. Karma-yoga, jo bina kisi phal ke hota hai, is raaste ki shuruaat hai. Jab karma-yoga gyaan aur tyag mein badhta hai, toh us stage ko jñāna-yoga kehte hain. Jab jñāna-yoga dhyaan mein badhta hai, toh wo aṣṭāṅga-yoga ban jaata hai. Aur jab koi aṣṭāṅga-yoga ko paar karke Supreme Lord Krishna tak pahunchta hai, toh wo bhakti-yoga hai, jo sabse uncha hai. Sach mein, bhakti-yoga hi ultimate goal hai, lekin isse samajhne ke liye dusre yogas ko samajhna zaroori hai. Jo yogi aage badhta hai wo sahi raaste par hai, jabki jo ek hi point par ruk jaata hai, usse karma-yogī, jñāna-yogī ya dhyāna-yogī kaha jaata hai. Agar koi bhakti-yoga tak pahunchta hai, toh wo samjha jaata hai ki usne sab dusre yogas ko paar kar liya hai. Isliye, Krishna ko yaad karna sabse uncha yoga hai, jaise Himalaya ki baat karein toh wahan ka sabse uncha peak Mount Everest hai. Yeh ek badi khushnaseebi hai ki koi bhakti-yoga ke raaste par Krishna consciousness tak pahunchta hai. Ideal yogi apni dhyaan ko Krishna par lagata hai, jo ki Śyāmasundara ke naam se jaana jaata hai, unka chehra suraj ki tarah chamakta hai aur wo har taraf roshni failate hain, jo brahma-jyotir kehlata hai. Wo Rāma, Nṛsiṁha, Varāha aur Krishna ke roop mein avatar lete hain, aur maa Yaśodā ke putra ke roop mein insaan ki tarah avataar lete hain. Wo ek perfect bachche, pati, dost aur master hain, aur unmein sabhi sukh aur transcendental qualities hain. Agar koi in Lord ke features par poori tarah se dhyaan deta hai, toh wo sabse uncha yogi kehlata hai. Yeh highest perfection bhakti-yoga se hi milti hai, jaise Vedic literature mein kaha gaya hai ki sirf un logon ko jo Lord aur spiritual master par vishwas rakhte hain, Vedic gyaan ki sabhi baatein khud hi samajh aati hain. Bhakti ka matlab hai Lord ki seva karna bina kisi material profit ki ichha ke. Is tarah se, man ko Supreme mein poori tarah se lagana hi naiṣkarmya ka maksad hai. Yeh sab bhakti ya Krishna consciousness ke kuch tarike hain, jo yoga system ka highest perfectional stage hai. Aise hi yeh Bhaktivedanta ka samapan hota hai Sixth Chapter of the Śrīmad Bhagavad-gītā mein Dhyāna-yoga ke maamle mein.
Chinmaya Commentary
पूर्व श्लोक में आध्यात्मिक साधनाओं का तुलनात्मक मूल्यांकन करके ध्यानयोग को सर्वश्रेष्ठ सिद्ध किया गया है। अब इस श्लोक में समस्त योगियों में भी सर्वश्रेष्ठ योगी कौन है इसे स्पष्ट किया गया है। ध्यानाभ्यास की प्रारम्भिक अवस्था में साधक को प्रयत्नपूर्वक ध्येय विषयक वृत्ति बनाये रखनी पड़ती है और मन को बारम्बार विजातीय वृत्ति से परावृत्त करना पड़ता है। स्वाभाविक ही है कि प्रारम्भ में ध्यान प्रयत्नपूर्वक ही होगा सहज नहीं। ध्येय ध्यान का विषय के स्वरूप तथा मन को स्थिर करने की विधि के आधार पर ध्यान साधना का विभिन्न प्रकार से वर्गीकरण किया जा सकता है।इस दृष्टि से हमारी परम्परा में प्रतीकोपासना ईश्वर के सगुण साकार रूप का ध्यान गुरु की उपासना कुण्डलिनी पर ध्यान अथवा मन्त्र के जपरूप ध्यान आदि का उपदेश दिया गया है। इसी आधार पर कहा जाता है कि योगी भी अनेक प्रकार के होते हैं। यहाँ भगवान् स्पष्ट करते हैं कि उपर्युक्त योगियों में श्रेष्ठ और सफल योगी कौन है।जो श्रद्धावान् योगी मुझ से एकरूप हो गया है तथा मुझे भजता है वह युक्ततम है। यह श्लोक सम्पूर्ण योगशास्त्र का सार है और इस कारण इसके गूढ़ अभिप्राय को स्पष्ट करने के लिए अनेक ग्रंथों की रचना की जा सकती है। यही कारण है कि भगवान् आगामी सम्पूर्ण अध्याय में इस मन्त्र रूप श्लोक की व्याख्या करते हैं।इस अध्याय को समझने की दृष्टि से इस स्थान पर इतना ही जानना पर्याप्त होगा कि ध्यानाभ्यास का प्रयोजन मन को संगठित करने में उतना नहीं है जितना कि अन्तकरण को आत्मस्वरूप में लीन करके शुद्ध स्वरूप की अनुभूति करने में है। यह कार्य वही पुरुष सफलतापूर्वक कर सकता है जो श्रद्धायुक्त होकर मेरा अर्थात् आत्मस्वरूप का ही भजन करता है।भजन शब्द के साथ अनेक अनावश्यक अर्थ जुड़ गये हैं और आजकल इसका अर्थ होता है कर्मकाण्ड अथवा पौराणिक पूजा का विशाल आडम्बर। ऐसी पूजा का न पुजारी के लिए विशेष अर्थ होता है और न उन भक्तों को जो पूजा कर्म को देखते हुए खड़े रहते हैं। कभीकभी भजन का अर्थ होता है वाद्यों के साथ उच्च स्वर में कीर्तन करना जिसमें भावुक प्रवृति के लोगों को बड़ा रस आता है और वे भावावेश में उत्तेजित होकर अन्त में थक जाते हैं। यदा कदा ही उन्हें आत्मानन्द का अस्पष्टसा भान होता होगा। वेदान्त शास्त्र में भजन का अर्थ है जीव का समर्पण भाव से किया गया सेवा कर्म। भक्तिपूर्ण समर्पण से उस साधक को मन से परे आत्मतत्त्व का साक्षात् अनुभव होता है। इस प्रकार जो योगी आत्मानुसंधान रूप भजन करता है वह परमात्मस्वरूप में एक हो जाता है। ऐसे ही योगी को यहां सर्वश्रेष्ठ कहा गया है।वेदान्त की भाषा में कहा जायेगा कि जिस योगी ने अनात्म जड़उपाधियों से तादात्म्य दूर करके आत्मस्वरूप को पहचान लिया है वह श्रेष्ठतम योगी है। ँ़ तत्सदिति श्रीमद्भगवद्गीतासूपनिषस्तु ब्रह्मविद्यायां योगशास्त्रेश्रीकृष्णार्जुनसंवादे ध्यानयोगो नाम षष्ठोऽध्याय।।इस प्रकार श्रीकृष्णार्जुनसंवाद के रूप में ब्रह्मविद्या और योगशास्त्र स्वरूप श्रीमद्भगवद्गीतोपनिषद् का ध्यानयोग नामक छठवां अध्याय समाप्त होता है।