Bhagavad Gita Chapter 7 Verse 1 — Jnana Vijnana Yoga
Sanskrit
श्रीभगवानुवाच | मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः | असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु ||७-१||
Transliteration
śrībhagavānuvāca . mayyāsaktamanāḥ pārtha yogaṃ yuñjanmadāśrayaḥ . asaṃśayaṃ samagraṃ māṃ yathā jñāsyasi tacchṛṇu ||7-1||
Hindi Meaning
।।7.1।। हे पार्थ ! मुझमें असक्त हुए मन वाले तथा मदाश्रित होकर योग का अभ्यास करते हुए जिस प्रकार तुम मुझे समग्ररूप से, बिना किसी संशय के, जानोगे वह सुनो।।
English Meaning
The Supreme Personality of Godhead said: Now hear, O son of Pṛthā, how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt.
Commentary
In this Seventh Chapter of Bhagavad-gītā , the nature of Kṛṣṇa consciousness is fully described. Kṛṣṇa is full in all opulences, and how He manifests such opulences is described herein. Also, four kinds of fortunate people who become attached to Kṛṣṇa and four kinds of unfortunate people who never take to Kṛṣṇa are described in this chapter. In the first six chapters of Bhagavad-gītā , the living entity has been described as nonmaterial spirit soul capable of elevating himself to self-realization by different types of yogas. At the end of the Sixth Chapter, it has been clearly stated that the steady concentration of the mind upon Kṛṣṇa, or in other words Kṛṣṇa consciousness, is the highest form of all yoga. By concentrating one’s mind upon Kṛṣṇa, one is able to know the Absolute Truth completely, but not otherwise. Impersonal brahma-jyotir or localized Paramātmā realization is not perfect knowledge of the Absolute Truth, because it is partial. Full and scientific knowledge is Kṛṣṇa, and everything is revealed to the person in Kṛṣṇa consciousness. In complete Kṛṣṇa consciousness one knows that Kṛṣṇa is ultimate knowledge beyond any doubts. Different types of yoga are only steppingstones on the path of Kṛṣṇa consciousness. One who takes directly to Kṛṣṇa consciousness automatically knows about brahma-jyotir and Paramātmā in full. By practice of Kṛṣṇa consciousness yoga, one can know everything in full – namely the Absolute Truth, the living entities, the material nature, and their manifestations with paraphernalia. One should therefore begin yoga practice as directed in the last verse of the Sixth Chapter. Concentration of the mind upon Kṛṣṇa the Supreme is made possible by prescribed devotional service in nine different forms, of which śravaṇam is the first and most important. The Lord therefore says to Arjuna, tac chṛṇu, or “Hear from Me.” No one can be a greater authority than Kṛṣṇa, and therefore by hearing from Him one receives the greatest opportunity to become a perfectly Kṛṣṇa conscious person. One has therefore to learn from Kṛṣṇa directly or from a pure devotee of Kṛṣṇa – and not from a nondevotee upstart, puffed up with academic education. In the Śrīmad-Bhāgavatam this process of understanding Kṛṣṇa, the Supreme Personality of Godhead, the Absolute Truth, is described in the Second Chapter of the First Canto as follows: śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ hṛdy antaḥ-stho hy abhadrāṇi vidhunoti suhṛt satām naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye ceta etair anāviddhaṁ sthitaṁ sattve prasīdati evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ kṣīyante cāsya karmāṇi dṛṣṭa evātmanīśvare “To hear about Kṛṣṇa from Vedic literatures, or to hear from Him directly through the Bhagavad-gītā , is itself righteous activity. And for one who hears about Kṛṣṇa, Lord Kṛṣṇa, who is dwelling in everyone’s heart, acts as a best-wishing friend and purifies the devotee who constantly engages in hearing of Him. In this way, a devotee naturally develops his dormant transcendental knowledge. As he hears more about Kṛṣṇa from the Bhāgavatam and from the devotees, he becomes fixed in the devotional service of the Lord. By development of devotional service one becomes freed from the modes of passion and ignorance, and thus material lusts and avarice are diminished. When these impurities are wiped away, the candidate remains steady in his position of pure goodness, becomes enlivened by devotional service and understands the science of God perfectly. Thus bhakti-yoga severs the hard knot of material affection and enables one to come at once to the stage of asaṁśayaṁ samagram, understanding of the Supreme Absolute Truth Personality of Godhead.” ( Bhāg. 1.2.17–21) Therefore only by hearing from Kṛṣṇa or from His devotee in Kṛṣṇa consciousness can one understand the science of Kṛṣṇa.
Hinglish Commentary
Is Bhagavad-gītā ke Seventh Chapter mein Kṛṣṇa ki chetna ka poora vivaran diya gaya hai. Kṛṣṇa har tarah ki samriddhi se bhara hua hai, aur kaise woh apni samriddhi ko dikhate hain, yeh bhi yahan bataya gaya hai. Is chapter mein chaar tarah ke sukhad logon ka zikr hai jo Kṛṣṇa se judte hain aur chaar tarah ke dukhi logon ka jo kabhi Kṛṣṇa ki taraf nahi aate. Pehle chhe chapters mein, jeevatma ko ek aise naitik aatma ke roop mein dikhaya gaya hai jo apne aap ko self-realization tak le ja sakta hai alag-alag yogon ke madhyam se. Chheve chapter ke end mein yeh spasht kiya gaya hai ki Kṛṣṇa par dhyan kendrit karna, yaani Kṛṣṇa chetna, sabhi yogon ka sabse uchit roop hai. Jab koi apne mann ko Kṛṣṇa par kendrit karta hai, tab woh poori tarah se Absolute Truth ko samajh sakta hai, par bina iske nahi. Impersonal brahma-jyotir ya localized Paramātmā ka gyaan Absolute Truth ka poora gyaan nahi hai, kyunki yeh adhoora hai. Poorn aur vigyaanik gyaan Kṛṣṇa hai, aur sab kuch Kṛṣṇa chetna wale vyakti ko prakat hota hai. Kṛṣṇa chetna mein, vyakti samajhta hai ki Kṛṣṇa sabse bada gyaan hai, bina kisi shanka ke. Alag-alag yog sirf Kṛṣṇa chetna ki taraf le jaane wale kadam hain. Jo Kṛṣṇa chetna ko seedha apnata hai, woh brahma-jyotir aur Paramātmā ka poora gyaan prapt karta hai. Kṛṣṇa chetna ke yog ki abhyas se vyakti sab kuch samajh sakta hai – yani Absolute Truth, jeev, prakriti aur unki vyavasthayein. Isliye, yoga abhyas ko chheve chapter ke aakhri shlok mein diye gaye nirdesh ke anusar shuru karna chahiye. Kṛṣṇa par dhyan kendrit karna, nau alag-alag bhakti sewa ke roop mein sambhav hota hai, jismein śravaṇam sabse pehla aur mahatvapurn hai. Isliye Bhagwan Arjuna se kehte hain, "tac chṛṇu", yaani "Mujhse suno." Koi bhi Kṛṣṇa se bada adhikaar nahi rakh sakta, aur isliye unse sunne se vyakti ko Kṛṣṇa chetna ka poora avsar milta hai. Isliye, hume Kṛṣṇa se seedha ya Kṛṣṇa ke shuddh bhakt se seekhna chahiye – kisi non-devotee se nahi jo sirf academic gyaan se bhara hua hai. Śrīmad-Bhāgavatam mein Kṛṣṇa ko samajhne ka yeh prakriya pehle canto ke dusre chapter mein is prakar se bataya gaya hai: Kṛṣṇa ki kathayein sunna, yaani Vedic granthon se ya Bhagavad-gītā se Kṛṣṇa se seedha sunna, khud mein ek dharmik karya hai. Aur jo Kṛṣṇa ke baare mein sunta hai, Kṛṣṇa jo sabke hriday mein hai, woh us bhakt ko shudh karta hai jo hamesha unki sunne mein laga rehta hai. Is tarah, ek bhakt apna chhupa hua parama gyaan viksit karta hai. Jaise jaise woh Bhāgavatam aur bhakton se Kṛṣṇa ke baare mein sunta hai, woh Bhagwan ki bhakti mein sthir hota hai. Bhakti sewa ke vikas se vyakti rajas aur tamas ke gunon se mukt hota hai, aur is tarah bhoutik ichchha aur lobh kam hote hain. Jab yeh impurities door hoti hain, tab vyakti shuddh sattva ki stithi mein sthir rehta hai, bhakti sewa se prerit hota hai aur Bhagwan ke gyaan ko poori tarah samajhta hai. Is prakar bhakti-yoga bhoutik prem ka kathor bandhan todta hai aur vyakti ko turant asamśayaṁ samagram, yaani Supreme Absolute Truth ke gyaan tak pahunchata hai. Isliye, sirf Kṛṣṇa ya unke bhakt se sunne se hi koi Kṛṣṇa ke gyaan ko samajh sakta hai.
Chinmaya Commentary
ध्यानाभ्यास का आरम्भ करने के पूर्व साधक जब तक केवल बौद्धिक स्तर पर ही वेदान्त का विचार करता है जैसा कि प्रारम्भ में होना स्वाभाविक है तब तक उसके मन में प्रश्न उठता रहता है कि परिच्छिन्न मन के द्वारा अनन्तस्वरूप सत्य का साक्षात्कार किस प्रकार किया जा सकता है यह प्रश्न सभी जिज्ञासुओं के मन में आता है और इसीलिए वेदान्तशास्त्र इस विषय का विस्तार से वर्णन करता है कि किस प्रकार ध्यान की प्रक्रिया से मन अपनी ही परिच्छिन्नताओं से ऊपर उठकर अपने अनन्तस्वरूप का अनुभव करता है।इस षडाध्यायी के विवेच्य विषय की प्रस्तावना करते हुए श्रीकृष्ण अर्जुन को वचन देते हैं कि वे आत्मसाक्षात्कार के सिद्धान्त एवं उपायों का समग्रत वर्णन करेंगे जिससे यह स्पष्ट हो जायेगा कि किस प्रकार सुसंगठित मन के द्वारा आत्मस्वरूप का ध्यान करने से आत्मा की अपरोक्षानुभूति होती है। ध्यान के सन्दर्भ में मन शब्द का प्रयोग होने पर उससे शुद्ध एवं एकाग्र मन का ही अभिप्राय है न कि अशक्त तथा विखण्डित मन। अनुशासित और असंगठित मन जब अपने स्वरूप में समाहित होता है तब साधक का विकास तीव्र गति से होता है। इस प्रकरण कै विषय है आन्तरिक विकास का युक्तियुक्त विवेचन।श्रीभगवान् कहते हैं