Bhagavad Gita Chapter 9 Verse 34 — Raja Vidya Raja Guhya Yoga
Sanskrit
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु | मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ||९-३४||
Transliteration
manmanā bhava madbhakto madyājī māṃ namaskuru . māmevaiṣyasi yuktvaivamātmānaṃ matparāyaṇaḥ ||9-34||
Hindi Meaning
।।9.34।। (तुम) मुझमें स्थिर मन वाले बनो; मेरे भक्त और मेरे पूजन करने वाले बनो; मुझे नमस्कार करो; इस प्रकार मत्परायण (अर्थात् मैं ही जिसका परम लक्ष्य हूँ ऐसे) होकर आत्मा को मुझसे युक्त करके तुम मुझे ही प्राप्त होओगे।।
English Meaning
Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me.
Commentary
In this verse it is clearly indicated that Kṛṣṇa consciousness is the only means of being delivered from the clutches of this contaminated material world. Sometimes unscrupulous commentators distort the meaning of what is clearly stated here: that all devotional service should be offered to the Supreme Personality of Godhead, Kṛṣṇa. Unfortunately, unscrupulous commentators divert the mind of the reader to that which is not at all feasible. Such commentators do not know that there is no difference between Kṛṣṇa’s mind and Kṛṣṇa. Kṛṣṇa is not an ordinary human being; He is Absolute Truth. His body, His mind and He Himself are one and absolute. It is stated in the Kūrma Purāṇa, as it is quoted by Bhaktisiddhānta Sarasvatī Gosvāmī in his Anubhāṣya comments on Caitanya-caritāmṛta (Fifth Chapter, Ādi-līlā, verses 41–48), deha-dehi-vibhedo ’yaṁ neśvare vidyate kvacit. This means that there is no difference in Kṛṣṇa, the Supreme Lord, between Himself and His body. But because the commentators do not know this science of Kṛṣṇa, they hide Kṛṣṇa and divide His personality from His mind or from His body. Although this is sheer ignorance of the science of Kṛṣṇa, some men make profit out of misleading people. There are some who are demonic; they also think of Kṛṣṇa, but enviously, just like King Kaṁsa, Kṛṣṇa’s uncle. He was also thinking of Kṛṣṇa always, but he thought of Kṛṣṇa as his enemy. He was always in anxiety, wondering when Kṛṣṇa would come to kill him. That kind of thinking will not help us. One should be thinking of Kṛṣṇa in devotional love. That is bhakti. One should cultivate the knowledge of Kṛṣṇa continuously. What is that favorable cultivation? It is to learn from a bona fide teacher. Kṛṣṇa is the Supreme Personality of Godhead, and we have several times explained that His body is not material, but is eternal, blissful knowledge. This kind of talk about Kṛṣṇa will help one become a devotee. Understanding Kṛṣṇa otherwise, from the wrong source, will prove fruitless. One should therefore engage his mind in the eternal form, the primal form of Kṛṣṇa; with conviction in his heart that Kṛṣṇa is the Supreme, he should engage himself in worship. There are hundreds of thousands of temples in India for the worship of Kṛṣṇa, and devotional service is practiced there. When such practice is made, one has to offer obeisances to Kṛṣṇa. One should lower his head before the Deity and engage his mind, his body, his activities – everything. That will make one fully absorbed in Kṛṣṇa without deviation. This will help one transfer to Kṛṣṇaloka. One should not be deviated by unscrupulous commentators. One must engage in the nine different processes of devotional service, beginning with hearing and chanting about Kṛṣṇa. Pure devotional service is the highest achievement of human society. The Seventh and Eighth chapters of Bhagavad-gītā have explained pure devotional service to the Lord that is free from speculative knowledge, mystic yoga and fruitive activities. Those who are not purely sanctified may be attracted by different features of the Lord like the impersonal brahma-jyotir and localized Paramātmā, but a pure devotee directly takes to the service of the Supreme Lord. There is a beautiful poem about Kṛṣṇa in which it is clearly stated that any person who is engaged in the worship of demigods is most unintelligent and cannot achieve at any time the supreme award of Kṛṣṇa. The devotee, in the beginning, may sometimes fall from the standard, but still he should be considered superior to all other philosophers and yogīs. One who always engages in Kṛṣṇa consciousness should be understood to be a perfectly saintly person. His accidental nondevotional activities will diminish, and he will soon be situated without any doubt in complete perfection. The pure devotee has no actual chance to fall down, because the Supreme Godhead personally takes care of His pure devotees. Therefore, the intelligent person should take directly to the process of Kṛṣṇa consciousness and happily live in this material world. He will eventually receive the supreme award of Kṛṣṇa. Thus end the Bhaktivedanta s to the Ninth Chapter of the Śrīmad Bhagavad-gītā in the matter of the Most Confidential Knowledge.
Hinglish Commentary
Is verse mein yeh bilkul saaf hai ki Kṛṣṇa ki chetna hi is contaminated material world se mukti ka ek matra zariya hai. Kabhi-kabhi kuch bekaar ke commentators is baat ko galat samajhte hain aur kehne lagte hain ki bhakti sirf kisi aur cheez ko offer ki ja sakti hai, jabki yeh saaf hai ki sabhi devotional service ko Supreme Personality of Godhead, Kṛṣṇa ko hi dena chahiye. Yeh commentators aksar logon ka dhyan un cheezon ki taraf le jaate hain jo sahi nahi hain. Unhe yeh nahi pata ki Kṛṣṇa ka mann aur Kṛṣṇa khud mein koi farq nahi hai. Kṛṣṇa koi aam insaan nahi hai; woh Absolute Truth hain. Unka sharir, unka mann aur unki aatma sab ek aur akhand hain. Kūrma Purāṇa mein bhi yeh kaha gaya hai ki Kṛṣṇa aur unke sharir mein koi farq nahi hai. Lekin yeh commentators is Kṛṣṇa ki science ko nahi samajhte aur Kṛṣṇa ko chhupane ki koshish karte hain, unki vyaktitva ko unke mann ya sharir se alag karte hain. Yeh sab ignorance hai, aur kuch log isse fayda uthate hain. Kuch log, jaise King Kaṁsa, Kṛṣṇa ko dushman samajhte the, woh bhi Kṛṣṇa ke baare mein sochte the par unka sochna unhe sirf pareshani deta tha. Humein Kṛṣṇa ko bhakti ke saath sochna chahiye. Kṛṣṇa ke baare mein gyaan ko lagataar badhana chahiye, aur yeh tabhi sambhav hai jab hum ek achhe guru se seekhein. Kṛṣṇa ka sharir material nahi, balki eternal aur blissful knowledge hai. Is tarah ki baatein sunne se hum Kṛṣṇa ke bhakt ban sakte hain. Agar hum Kṛṣṇa ko galat sources se samjhenge toh humein kuch nahi milega. Isliye humein Kṛṣṇa ke eternal form mein apna mann lagana chahiye aur yeh maan kar puja karni chahiye ki Kṛṣṇa hi Supreme hain. Bharat mein Kṛṣṇa ki puja ke liye hazaron mandir hain, aur wahan bhakti ka abhyas hota hai. Jab hum is abhyas ko karte hain, toh humein Kṛṣṇa ko pranam karna chahiye aur apne mann, sharir aur sabhi activities ko unmein laga dena chahiye. Isse hum Kṛṣṇa mein puri tarah se absorbed ho jayenge. Humein bekaar ke commentators se door rehna chahiye aur bhakti ke nau alag-alag prakriyaon mein shamil hona chahiye, jaise sunna aur gaana Kṛṣṇa ke baare mein. Shuddh bhakti insani samaj ka sabse uncha achievement hai. Bhagavad-gītā ke Seventh aur Eighth chapters mein shuddh bhakti ko samjhaya gaya hai, jo speculative knowledge, mystic yoga aur fruitive activities se free hai. Jo log shuddh nahi hain, woh Kṛṣṇa ke alag-alag roopon se attract ho sakte hain, par ek shuddh bhakt seedha Supreme Lord ki seva karta hai. Ek khoobsurat kavita hai Kṛṣṇa ke baare mein, jismein kaha gaya hai ki jo log demigods ki puja karte hain, woh sabse bechare hain aur kabhi bhi Kṛṣṇa ki supreme award nahi paa sakte. Shuruat mein bhakt kabhi-kabhi gir sakte hain, lekin phir bhi unhe sabhi philosophers aur yogīs se behtar samjha jaana chahiye. Jo vyakti hamesha Kṛṣṇa ki chetna mein laga rahe, woh ek perfect saintly person hai. Uske accidental nondevotional activities kam ho jayengi, aur woh bina kisi shak ke complete perfection mein aa jayega. Shuddh bhakt ka girne ka koi chance nahi hota, kyunki Supreme Godhead khud apne shuddh bhakton ka khayal rakhte hain. Isliye, samajhdar vyakti ko seedha Kṛṣṇa ki chetna ki prakriya mein jaana chahiye aur is material world mein khushi se jeena chahiye. Ant mein, unhe Kṛṣṇa ki supreme award milegi. Yeh sab kuch Bhaktivedanta ka Ninth Chapter ke liye hai, jo ki Śrīmad Bhagavad-gītā ke Most Confidential Knowledge ke baare mein hai.
Chinmaya Commentary
यह श्लोक सम्पूर्ण अध्याय का सुन्दर सारांश है क्योंकि इस अध्याय के कई अन्य श्लोकों पर यह काफी प्रकाश डालता है। हम कह सकते हैं कि यह श्लोक अनेक श्लोकों की व्याख्या का कार्य करता है।वेदान्त के प्रकरण ग्रन्थों में आत्मविकास एवं आत्मसाक्षात्कार के लिए सम्यक् ज्ञान और ध्यान का उपदेश दिया गया है। ध्यान के स्वरूप की परिभाषा इस प्रकार दी गई है कि उस सत्य का ही चिन्तन उसके विषय में ही कथन परस्पर उसकी चर्चा करके मन का तत्पर या तत्स्वरूप बन जाने को ही ज्ञानी पुरुष ब्रह्माभ्यास समझते हैं। ब्रह्माभ्यास की यह परिभाषा ध्यान में रखकर ही महर्षि व्यास इस श्लोक में दृढ़तापूर्वक अपने सुन्दर भक्तिमार्ग का चित्रण करते हैं। यही विचार इसी अध्याय में एक से अधिक अवसरों पर व्यक्त किया गया है।सब काल में किसी भी कार्य में व्यस्त रहते हुए भी मन को मुझमें स्थिर करके मेरा भक्त मेरा पूजन करता है और मुझे नमस्कार करता है। संक्षेपत जीवन में आध्यात्मिक सुधार के लिए मन का विकास एक मूलभूत आवश्यकता है। यदि वास्तव में हम आध्यात्मिक विकास करना चाहें तो बाह्य दशा या परिस्थिति हमारी आदतें हमारा भूतकालीन या वर्तमान जीवन कोई भी बाधक नहीं हो सकता है।प्रयत्नपूर्वक ईश्वर स्मरण या आत्मचिन्तन ही सफलता का रहस्य है। इस प्रकार जब तुम मुझे परम लक्ष्य समझोगे तब तुम मुझे प्राप्त होओगे यह श्रीकृष्ण का अर्जुन को आश्वासन है। वर्तमान में हम जो कुछ हैं वह हमारे संस्कारों के कारण है। शुभ और दैवी संस्कारों के होने पर हम उन्हीं के अनुरूप बन जाते हैं। तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रेश्रीकृष्णार्जुनसंवादे राजविद्याराजगुह्ययोगो नाम नवमोऽध्याय।।इस प्रकार श्रीकृष्णार्जुनसंवाद के रूप में ब्रह्मविद्या और योगशास्त्रस्वरूप श्रीमद्भगवद्गीतोपनिषद् का राजविद्याराजगुह्ययोग नामक नवां अध्याय समाप्त होता है।इस अध्याय के लिए दिया गया यह नाम उपयुक्त है। राजविद्या और राजगुह्य इन दो शब्दों का विस्तृत विवेचन किया जा चुका है। अध्याय के प्रारम्भ में हमने देखा कि शुद्ध चैतन्य ही वह ज्ञान है जिसके प्रकाश में सभी औपाधिक या वृत्तिज्ञान सम्भव है। अत उस पारमार्थिक तत्त्व का बोध कराने वाली इस विद्या को राजविद्या कहना अत्यन्त समीचीन है। उपनिषदों में इसे सर्वविद्या प्रतिष्ठा कहा गया है क्योंकि इसे जानकर और कोई जानने योग्य शेष नहीं रह जाता है यही मुण्डकोपनिषद् की भी घोषणा है।