rīmad Bhagavad Gītā 15 страница

amī ca tvaṃ dhṛtarāṣṭrasya putrāḥ sarve sahaivāvanipāla saṅghaiḥ | bhīṣmo droṇaḥ sūta-putras tathāsau sahāsmadīyairapi yodha-mukhyaiḥ || 26 ||

26. All these sons of Dhṛtarāṣtṛa together with the hordes of Kings, Bhishma, Drona and Karṇa along with the leading warriors of our side,

vaktrāṇi te tvaramāṇā viśanti daṃṣṭrā-karālāni bhayānakāni | kecid vilagnā daśanāntareṣu saṅdṛśyante cūrṇitair-uttamāṅgaiḥ || 27 ||

27. hasten to enter into Your fearful mouths with terrible fangs, some caught between the teeth, are seen with their heads crushed to powder

yathā nadīnāṃ bahavo’mbuvegāḥ samudram evābhimukhā dravanti | tathā tavāmī naraloka vīrā viśanti vaktrāṇyabhito jvalanti || 28 ||

28. As the many rivers in torrents flow towards the ocean, so do these heroes of the world of men enter Your blazing mouths.

yathā pradīptaṃ jvalanaṃ pataṅgā viśanti nāśāya samṛddha-vegāḥ | tathaiva nāśāya viśanti lokās tavāpi vaktrāṇi samṛddha-vegāḥ || 29 ||

29. As moths rush irresistibly into a blazing fire to their destruction, so do these men madly rush into Your mouths to meet their destruction.

lelihyase grasamānaḥ samantāllokān samagrān vadanair jvaladbhiḥ | tejobhir āpūrya jagat samagraṃ bhāsas tavogrāḥ pratapanti viṣṇoḥ || 30 ||

30. O Vishnu! Devouring all the worlds on every side with your flaming mouths, You lick them up. Your brilliant rays scorch the whole universe, filling it with their radiance.

ākhyāhi me ko bhavān-ugra-rūpo namo’stu te deva-vara prasīda | vijñātum icchāmi bhavantam-ādyaṃ na hi prajānāmi tava pravṛttim || 31 ||

31. O Fearsome One! Tell me who You are ! Salutations to You, O Supreme God. Be gracious, I desire to know You, the Original One. I do not comprehend Your activity.

Commentary

Lord Krishna is being asked — ‘What exactly is Your intention in assuming this terrible form while revealing Your universal sovereignty out of overwhelming love for one who has taken refuge in You’.

śrī bhagavān uvāca kālo’smi loka-kṣaya-kṛt pravṛddho lokān samāhartum iha pravṛttaḥ | ṛte’pi tvāṃ na bhaviṣyanti sarve ye’vasthitāḥ pratyanīkeṣu yodhāḥ || 32 || The Blessed Lord said:

32. I am Time, the mighty force which destroys everything, fully Manifesting Myself, I am here engaged in destroying the worlds. Even without you, none of the warriors arrayed in the enemy ranks shall survive.

Commentary

Kāla (Time) is the ‘reckoner’ which calculates (kalayati). Calculating the end of the lives of all those under the leadership of Dhrtarashtra’s sons, I am causing their destruction.

tasmāt tvam uttiṣṭha yaśo labhasva jitvā śatrūn bhuṅkṣva rājyaṃ samṛddham | mayaivaite nihatāḥ pūrvam eva nimitta-pātraṃ bhava savyasācin || 33 ||

33. Therefore arise, win glory! Conquering your foes, enjoy a prosperous kingdom. They have verily already been slain by Me; act merely as an instrument, O Arjuna, you great Archer (savyasācin)!

Commentary

“Be merely an instrument (nimitta) of Mine in destroying them — just like a weapon in My hand. O Savyasācin!” The root ‘Sac’ means ‘fastening’ — a ‘savyasācin’ is one who is capable of fixing or discharging a arrow even with his left hand; in other words Arjuna is so dexterous that he can fight with a bow in either hand.

droṇaṃ ca bhīṣmaṃ ca jayadrathaṃ ca karṇaṃ tathā’nyānapi yodhavīrān | mayā hatāṃs-tvaṃ jahi mā vyathiṣṭhā yudhyasva jetāsi raṇe sapatnān || 34 ||

34. Slay Drona, Bhīṣma, Jayadratha, Karṇa as well as other mighty warriors, who have been destroyed by Me. Do not vacillate, fight! You shall surely conquer your opponents in the battle.

Commentary

“Kill Drona, Bhīṣma, Karṇa etc., who have already been singled out for destruction by Me alone, for they have transgressed the law of righteousness. Be not be unsettled by considering; ‘How can I slay these teachers, relations and others who are attached to enjoyment?’ Don’t be thus distressed by thinking about the right and wrong of it, or expressing love and compassion for them. These persons are guilty of unrighteousness by siding with the evil-minded Duryodhana. They have been judged and condemned by Me alone. Therefore fight without hesitation, and you shall conquer your enemies in battle. In slaying them, there is not the slightest trace of rancor.” The purport is that victory is the certain result.

sañjaya uvāca etacchrutvā vacanaṃ keśavasya kṛtāñjalir vepamānaḥ kirīṭī |

namaskṛtvā bhūya evāha kṛṣṇaṃ sagadgadaṃ bhītabhītaḥ praṇamya || 35 || Sanjaya said:

35. Having heard this speech of Sri Krishna, Arjuna [the crowned one] prostrated himself and trembling with awe, he bowed down again, and with cupped-palms, and trembling, he spoke to Krishna in a choked voice.

arjuna uvāca sthāne hṛṣīkeśa tava prakīrtyā jagat prahṛṣyaty-anurajyate ca | rakṣāṃsi bhītāni diśo dravanti sarve namasyanti ca siddha-saṅghāḥ || 36 || Arjuna said:

36. Rightly it is, O Krishna, that the world is delighted and rejoices in singing Your praise. The terrified demons (Rakshasas) flee in all directions, and all the hosts of the perfected ones (Siddhas) bow down to You.

Commentary

Sthāne means ‘rightly so’ or ‘it is but proper’ that the whole world of gods, Gandharvas, Siddhas, Yakṣas, Kinnaras, Kiṃpuruṣas etc., who have assembled here with a desire to see the battle, should be delighted with You and love You, after seeing You, by Your grace, as the Lord of the Universe.

Rightly so, after beholding You, the Rakṣasas flee in fear in all directions, and rightly so, all the host of Siddhas, namely, the host of perfected beings who are favourable to You, pay their homage to You. The connection with what was said earlier is that all this is as it ought to be. Arjuna further proceeds to explain how all this is right: —

kasmācca te na nameran mahātman garīyase brahmaṇo’pyādikartre | ananta deveśa jagan-nivāsa tvam akṣaraṃ sadasat tatparaṃ yat || 37 ||

37. And why should they not, O Mahātman, bow down to You who are Great One, being the first Creator, even of Brahma? O Infinite One, Lord of gods, O You who have the universe for Your abode! You are the imperishable individual Self, the existent and the non-existent, and that which is beyond both.

Commentary

O Boundless One, O God of the gods, O You who have the universe for Your dwelling place! You are Akṣara — ‘that which does not perish’ — here it refers to the principle of individual Self (jivātman); for the individual Self does not perish as established in Vedic passages:—

‘The intelligent Self is not born, nor dies’ (Ka.Up. 2.18).

You alone are ‘the existent and the non-existent’ — the Principle of Material Nature (Prakrti), in its condition as effect and cause are denoted by the terms ‘Sat’ (existent) and ‘Asat’ (non-existent). The state of effect denoted by the term ‘Sat’, is the state of diversification by names and forms. The causal state denoted by the term ‘Asat’, is the state incapable of such divisions. ‘That which is beyond both’— that which is beyond Prakrti and the individual Selves associated with the Prakrti, namely, the principle of liberated Selves who are different from those bound by Prakrti. You alone are that also.

tvam ādidevaḥ puruṣaḥ purāṇas-tvam asya viśvasya paraṃ nidhānam | vettāsi vedyaṃ ca paraṃ ca dhāma tvayā tataṃ viśvam ananta rūpa || 38 || 38 You are the Original Godhead and the Ancient Person. You are the Supreme support of the universe. You are the knower and the knowable, and the Supreme goal. By You, O Lord of infinite forms, is this universe pervaded.

vāyur-yamo’gnir-varuṇaḥ śaśāṅkaḥ prajāpatis-tvaṃ prapitā-mahaśca | namo namaste’stu sahasra-kṛtvaḥ punaśca bhūyo’pi namo namaste || 39 ||

39. You are Vayu, Yama, Agni, Varuna the Moon, Prajapati and the great-grandsire; salutations, salutations unto You, a thousand times! Hail unto You again and yet again! salutations, salutations unto You!

Commentary

The Prajāpatis (such as Dakṣa and the other 7 mind-born sons of Brahma) are the progenitors of all creatures. Hiranyagarbha [Brahma], the father of the Prajāpatis, is the grandfather of all creatures. You, being the father of even Hiranyagarbha, are the great grandfather of all creatures. You alone are denoted by the various names by which these beings are known — such is the meaning.

namaḥ purastād atha pṛṣṭhas-te namo’stu te sarvata eva sarva | ananta-vīryāmita-vikramas-tvaṃ sarvaṃ samāpnoṣi tato’si sarvaḥ || 40 ||

40. Obeisance to You from before and behind! Obeisance to You in all directions, O You who are the All! O You of Infinite prowess and measureless heroism! You pervade all beings and therefore are the All.

Commentary

“You, of power without limit and unrestrained heroism, pervade all beings as their very Self and therefore, are, in reality all of them.” The meaning is that all terms, naming other entities, are ultimately referring to Krishna: for all beings, both sentient as well as non-sentient, constitute Krishna’s expressions or modes.

sakheti matvā prasabhaṃ yaduktaṃ he kṛṣṇa he yādava he sakheti | ajānatā mahimānaṃ tavedaṃ mayā pramādāt praṇayena vāpi || 41 ||

41. Unaware of Your majesty, and either from negligence or affection, considering You to be a friend, whatever I have presumptuously said, addressing You as; O Krishna, O Yādava, O friend, yaccāvahāsārtham asatkṛto ‘si vihāra śayyāsana bhojaneṣu |

eko’thavāpy acyuta tat-samakṣaṃ tat kṣāmaye tvām aham aprameyam || 42 ||

42. …. and for whatever disrespect I have shown to You in jest, while playing, resting, while sitting or eating together, while alone or in the presence of others, O Achyuta— I implore Your forgiveness, for You are incomprehensible.

pitāsi lokasya carācarasya tvam-asya pūjyaśca gurur garīyān |

na tvat samo’sty abhyadhikaḥ kuto’nyo lokatraye’py apratima-prabhāva || 43 ||

43. You are the father of this world, of all mobile and stationary entities. You are its teacher and the one most worthy of reverence. There is none equal to You. How then could there be another greater than You in the three realms, O Being of unsurpassed glory?

tasmāt praṇamya praṇidhāya kāyaṃ prasādaye tvām aham īśam īḍyam | piteva putrasya sakheva sakhyuḥ priyaḥ priyāyārhasi deva soḍhum || 44 ||

44. Therefore, bowing down, prostrating myself, I beg Your pardon, O adorable Lord. As a father forebears with his son or a friend with his friend, it is proper, O Lord, that You, who are dear to me, should bear with me who am dear to You.

adṛṣṭa-pūrvaṃ hṛṣito’smi dṛṣṭvā bhayena ca pravyathitaṃ mano me | tadeva me darśaya deva rūpaṃ prasīda deveśa jagannivāsa || 45 ||

45. O Lord! I am delighted that I have seen what has never been seen before, but my mind is overwhelmed with anxiety. Show me Your other form, O Lord of the gods! Be gracious, O Abode of the universe!

kirīṭinaṃ gadinaṃ cakra-hastam-icchāmi tvāṃ draṣṭum ahaṃ tathaiva | tenaiva rūpeṇa catur-bhujena sahasra-bāho bhava viśvamūrte || 46 ||

46. I wish to see You ever as before, wearing a crown and holding a mace and discus in hand. Assume again that four-armed form, O Thousand-armed one, of Universal Form!

śrī bhagavān uvāca mayā prasannena tavārjunedaṃ rūpaṃ paraṃ darśitam ātma yogāt | tejomayaṃ viśvam anantam ādyaṃ yan me tvad anyena na dṛṣṭa-pūrvam || 47 ||

The Blessed Lord said:

47. By My grace, O Arjuna, this Supreme Manifestation, luminous, cosmic, infinite, primal, which has never seen before by anyone but you, has been revealed to you through My divine potency.

na veda yajñādhyayanair na dānair na ca kriyābhir-na tapobhir-ugraiḥ | evaṃ rūpaḥ śakya ahaṃ nṛloke draṣṭuṃ tvadanyena kuru-pravīra || 48 ||

48. Neither through the study of the Vedas, nor by sacrifices, nor by recital of the Scriptures, nor by charity, nor by rituals, nor by strict austerities can I be realised in a manifestation like this in this mortal world by any one else but you, O Arjuna!

Commentary

“In this form, which represents Me as I really am, I cannot be realised by such means as the study of the Vedas, sacrifices etc., by anyone who is devoid of exclusive Bhakti towards Me or by any one other than yourself who are fully devoted to Me.”

mā te vyathā mā ca vimūḍha bhāvo dṛṣṭvā rūpaṃ ghoram īdṛṅ-mamedam | vyapetabhīḥ prīta-manāḥ punas tvaṃ tad eva me rūpam idaṃ prapaśya || 49 ||

49. You need not fear any more, nor be perplexed by looking on this awesome manifestation of Mine. Free from fear and with a gladdened heart, behold again that other form of Mine.

sañjaya uvāca ityarjunaṃ vāsudevas tathoktvā svakaṃ rūpaṃ darśayāmāsa bhūyaḥ | āśvāsayāmāsa ca bhītam-eva bhūtvā punaḥ saumya vapur mahātmā || 50 || Sanjaya said:

50. Having spoken thus to Arjuna, Sri Krishna revealed to him once more His own form. The Great-minded One, assuming again a benign form, reassured him who was terrified.

Commentary

Having a four-armed form alone is proper for this Lord of all, the Supreme Being, the Supreme Brahman, who has assumed the human form as the son of Vasudeva for blessing this world. But, [at birth] in answer to the prayer of Vasudeva, who was terrified by Kamsa, the two extra arms were withdrawn until the death of Kamsa, thereafter they reappeared. Vasudeva prayed thus: —

‘You are born, O Lord, O God of gods, withdraw this form bearing conch, discus and mace out of grace ...... withdraw this form of four arms, O Self of all’ (V.P., 5.3.10 and 12).

Even for Sisupala, who hated Krishna, this four-armed form alone was the objective of constant contemplation, as described—

‘Him who is of four long and robust arms, bearing the conch, discus and the mace’ (V.P., 4.15.8).

arjuna uvāca

dṛṣṭvedaṃ mānuṣaṃ rūpaṃ tava saumyaṃ janārdana | idānīm asmi saṃvṛttaḥ sa cetāḥ prakṛtiṃ gataḥ || 51 ||

Arjuna said:

51. Having beheld the human and benign form of Yours, O Krishna, I have now become composed in mind and I am restored to my normal state.

śrī bhagavān uvāca sudurdarśam idaṃ rūpaṃ dṛṣṭavān asi yan mama | devā apy asya rūpasya nityam darśana-kāṅkṣaṇaḥ || 52 ||

The Blessed Lord said:

52. It is extremely difficult to behold this manifestation of Mine which you have seen. Even the gods ever long to behold this manifestation.

nāhaṃ vedair na tapasā na dānena na cejyayā | śakya evaṃ vidho draṣṭuṃ dṛṣṭavān asi yan mama || 53 ||

53. Not through the Vedas, nor by austerities, nor by charity, nor by the performance of sacrifices, can I be seen in such a form as You have seen Me.

bhaktyā tv-ananyayā śakya aham evaṃ vidho ‘rjuna | jñātuṃ draṣṭuṃ ca tattvena praveṣṭuṃ ca paraṅtapa || 54 ||

54. But by single-minded devotion, O Arjuna, it is possible to truly know, to see and to enter into Me, who am of this form, O harasser of foes!

Commentary

‘Through the Vedas’ — by mere study, exposition, teaching, hearing and reciting these sacred texts, it is not possible to know Me as I really am. It is also not possible to know Me in truth through Vedic sacrifices, charity, making daily offerings and performing austerities, devoid of devotion towards Me. But with single-minded devotion it is possible to know Me accurately through the Scriptures, to behold Me directly, and enter into Me in reality. Accordingly there is a Vedic verse:—

‘This Self cannot be obtained by instruction, nor by intellectualising nor by much hearing. Whomsoever He chooses, by Him alone is He obtained. To such a one He reveals His own form’ (Ka. Up., 2.2.23) and (Mu. Up., 3.2.3).

mat karma-kṛn mat-paramo mad-bhaktaḥ saṅga-varjitaḥ | nivairaḥ sarva bhūteṣu yaḥ sa māmeti pāṇḍava || 55 ||

55. Whosoever serves Me, regards Me as the highest and is devoted to Me, free from attachment and devoid of malice towards any creature, comes to Me, O Arjuna.

Commentary

“Whosoever performs all [obligatory] acts like the study of the Vedas considering them merely as different modes of service (kainkaryam) — he is one who truly serves Me. ‘He who regards Me as the highest,’ — namely, one to whom I alone am the highest purpose in all his doings, has Me as the highest goal. ‘He who is devoted to me,’— that is, so devoted to Me that he is unable to exist without chanting My names, praising Me, meditating upon Me, worshiping Me, bowing down to Me etc., He who does these things, always considering Me as the supreme goal — he is My devotee. He is ‘free from attachments,’ as he is attached to Me alone, and is therefore unable to develop attachment to any other entity. He who is without ill-will towards any being, is one who fulfils all the following conditions —

(a) his nature is to feel pleasure or pain solely on account of his union or separation from Me;

(b) he considers his own transgressions (karma) to be the sole cause of his suffering (and not the work of others);

(c) he is confirmed in his faith that all beings are co-dependent on the Supreme Being. For all these reasons he can have no hatred for any being.”

He who has developed these qualities comes to me, that is, attains Me as I really am. The purport is that free from the least trace of ignorance and delusion, free of all faults, he becomes one who experiences Me alone.

hariḥ oṃ tatsat iti śrīmad bhagavadgītāsupaniṣatsu brahma-vidyāyāṃ yoga-śāstre

śrī-kṛṣṇārjuna saṃvāde viśvarūpa darśana yogo nāma ekādaśo’dhyāyaḥ

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga

The dialogue between Sri Krishna and Arjuna

Ends the eleventh discourse entitled

“Vision of the Cosmic Form”

Chapter 12 t

Bhakti Yogaḥ

Communion through Devotion

Summary of the Teaching

rjuna desired to directly experience the unrestricted glory of Lord Nārāyaṇa — the Supreme Brahman, who is the ultimate goal of all who practice Bhakti Yoga. Lord

Nārāyaṇa, revealed this to him, because He is one whose intentions are always accomplished, and who is an ocean of positive attributes like compassion, generosity, affability and others which are all limitless in their excellence. It has also been taught that real knowledge of, perception of, and the attainment of the Lord can only be obtained by single-minded and persistent devotion.

After this the following points will be explained:

(1) Meditation on the Lord through the medium of Bhakti

(2) the superiority of such meditation over that [of meditation] on the Ātman, because of its rapid fulfilment,

(3) the great ease of its practice;

(4) the method of meditation on the Lord

(5) the practice of contemplation on the Ātman for one who is incapable of meditating on the Lord,

(6) the requirements thereof.

The reason that meditation on the Lord is superior [to meditation on the Ātman] is because of the superiority of the subject of meditation [the Lord Himself] as declared in:— And among all the Yogis and also with all others, one whose inner self is directed to Me, who worships Me with faith — such a one is deemed by Me to be the most accomplished. (6.47).

arjuna uvāca evaṃ satata-yuktā ye bhaktās-tvāṃ paryupāsate | ye cāpyakṣaram-avyaktaṃ teṣāṃ ke yoga-vittamāḥ || 1 || Arjuna said:

1. Of those devotees, who, ever integrated with You, meditate on You thus, and of those again, who meditate on the imperishable and the unmanifest — which of these have greater knowledge of Yoga?

Commentary

“There are those devotees who considering You and none other as the supreme goal, worship You in complete dedication — as one who is the ocean of attributes of limitless excellence like grace, affability, omniscience, accomplished resolves etc., and endowed with all glory. On the other hand there are those who meditate on the ‘Imperishable’ (Akṣara) — namely, the Ātman in its immaculate state, which is the same as the ‘Unmanifest’ (Avyakta) — which means that it cannot be perceived by the sense organs. Which of these two categories of devotees have superior knowledge of Yoga? Who would reach their respective goals sooner?” — Such is the meaning of the question.

śrī bhagavān uvāca mayyāveśya mano ye māṃ nitya-yuktā upāsate | śraddhayā parayopetās-te me yuktatamā matāḥ || 2 ||

The Blessed Lord said:

2. Those who, [desirous of being] forever united with Me and possessing consummate faith, worship Me, focusing their minds on Me — these are considered by Me the highest among the Yogins.

Commentary

“Those who thus worship Me, focusing their minds on Me as their ultimate goal, attain Me quickly and easily” — such is the meaning.

ye tvakṣaram-anirdeśyam-avyaktaṃ paryupāsate | sarvatragam-acintyaṃ ca kūṭastham acalaṃ dhruvam || 3 ||

3. But those who meditate upon the Imperishable (Ātman) the indefinable, the unmanifest, omnipresent, inconceivable, ubiquitous, stable and constant;

saṃniyam endriya-grāmaṃ sarvatra sama-buddhayaḥ | te prāpnuvanti mām-eva sarva-bhūta-hite-ratāḥ || 4 ||

4. Having subdued all their senses, unprejudiced, intent on the welfare of all beings — they too come to Me alone.

kleśo’dhikataras-teṣāṃ avyaktā-sakta-cetasām | avyaktā hi gatir-duḥkhaṃ dehavadbhir-avyāpyate || 5 ||

5. But greater is the vexation of those whose minds are thus attached to the unmanifest. For the way of the unmanifest is onerous for embodied beings to follow.

Commentary

The Ātman which is the objective of meditation of those who follow the path of the ‘Akṣara’ (the Imperishable) is thus described:— It is ‘indefinable’ — it cannot be defined in terms of names for existing beings like gods and humans etc., because it is different from these categories. It is ‘unmanifest’ — because it cannot be grasped by the sense organs. It is ‘omnipresent and inconceivable’ — for though it exists everywhere in all bodies such as those of gods and others, it cannot be conceived of in terms of those bodies because it is an entity of an altogether different kind; It is ‘ubiquitous’ — exists alike in all beings but is different from their respective physical forms. It is ‘stable’ — it does not change its unique nature — it is therefore eternal because of not being subject to modifications.

Such aspirants are further described as those who, ‘subduing their senses’ — like withdrawing the eye and the other organs from pursuing their natural objects. ‘Unprejudiced’ — they look upon all beings of different forms as ‘coequal’ because all of them consist of a Self [jivātman] comprised of consciousness. Therefore they are ‘intent on the welfare of all beings’ — not given to taking pleasure in the misfortune of others, — such feelings of joy on the misfortune of others arise from one’s identification with one’s own special physical form.

“Those who meditate on the Imperishable Principle (individual Self) in this way, even they come to Me — this means that they realise that the Jīva is not subject to birth and death and is of a similar nature to Myself.” Sri Krishna will refer to ‘those who have attained similar qualities to me’ (14.2). The Veda also declares: —

[the enlightened one] ‘untainted, attains the highest degree of equality’ (Mun.Up., 3.1.3).

Accordingly Krishna will declare [in 15.16-17] that the Supreme Brahman is different from the liberated Jīva devoid of modification and here denoted by the terms ‘Imperishable’ (Akṣara), and ‘unchanging’ (Kutastha) — ‘The Highest Person is other than this Imperishable’

In the teaching of the Imperishable Doctrine (Akṣara-vidya of Mundaka Upanishad 1:1) what is designated by the term Akṣara is the Supreme Brahman Himself; for He is the source of all created beings.

‘Now that higher science by which that Akṣara is known’ (Mun. Up., 1.5)

Greater is the vexation of those whose minds are attached to the unmanifest — ‘the path of the unmanifest’ consists of directing the thought process at the unmanifest as its objective. It is accomplished only with difficulty by embodied beings, who are under the delusion that the body is the Self. For, embodied beings [generally] identify the Self with the physical body .

Sri Krishna now teaches very clearly how devotees are the wisest of seekers:—

ye tu sarvāṇi karmāṇi mayi saṃnyasya mat-parāḥ | ananyenaiva yogena māṃ dhyāyanta upāsate || 6 ||

6. For, those who dedicate all their actions to Me, holding Me as their supreme goal, intent on Me and who worship Me and meditate on Me with exclusive devotion;

teṣāṃ ahaṃ samuddhartā mṛtyu-saṃsāra-sāgarāt | bhavāmi na cirāt-pārtha mayyāveśita-cetasām || 7 ||

7. for those whose minds are thus focused on Me, O Partha, I soon become their saviour from the fatal ocean of death and rebirth.

Commentary

“But those whose minds are centred on Me, the Supreme Self, and ‘intent upon Me,’ — namely, regarding Me as their sole objective, dedicating to Me all their actions — including all worldly actions like eating which are meant for maintaining the body, as also Vedic rites like yāgas, charity, daily fire-offerings, austerities etc., along with their foundational rites and purposes — worship Me and meditate on Me with exclusive devotion, namely, with devotion devoid of any personal motive, adoring Me by all such acts as meditation, worship, prostration, praises and chanting the holy names which are in themselves cherished activities and are equal (in enjoyment) to the end itself — to these I swiftly become their liberator from the ocean of Samsara which, on account of its being obstructive to the attainment of Myself, is fatal.”

mayyeva mana ādhatsva mayi buddhiṃ niveśaya | nivasiṣyasi mayyeva ata ūrdhvaṃ na saṃśayaḥ || 8 ||

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