B.G 9.34
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥३४॥
manmanā bhava madbhakto madyājī māṁ namaskuru। māmevaiṣyasi yuktvaivamātmānaṁ matparāyaṇaḥ ॥34॥
[मन्मना (mat-manāḥ) - with mind on Me; भव (bhava) - become; मद्भक्तः (mad-bhaktaḥ) - My devotee; मद्याजी (mad-yājī) - one who sacrifices to Me; माम् (mām) - Me; नमस्कुरु (namaskuru) - bow down. माम् (mām) - Me; एव (eva) - alone; एष्यसि (eṣyasi) - you shall come to; युक्त्वा (yuktvā) - uniting; एवम् (evam) - thus; आत्मानम् (ātmānam) - the self; मत्परायणः (mat-parāyaṇaḥ) - wholly devoted to Me.]
Fix your mind on Me; become My devotee; sacrifice to Me and bow to Me. Thus, uniting yourself with Me, wholly devoted, you shall surely come to Me.
Gīta Bhāshya 9.34
Conduct to be practiced by true devotee is highlighted. Conduct is stated to be a means for knowledge, and in the absence of knowledge, there is no proper devotion. Devotion to the Supreme, direct experience of one's own essence, and dispassion toward all else - this triad arises simultaneously.
"सा श्रद्दधानस्य विवर्धमाना विरक्तिमन्यत्र करोति पुंसः।"
"sā śraddadhānasya vivardhamānā viraktimanyatra karoti puṁsaḥ।"
[सा (sā) - that (devotion); श्रद्दधानस्य (śraddadhānasya) - of the one who has faith; विवर्धमाना (vivardhamānā) - growing or increasing; विरक्तिम् (viraktim) - dispassion, detachment; अन्यत्र (anyatra) - elsewhere (in other things); करोति (karoti) - causes; पुंसः (puṁsaḥ) - in a person.]
"That (devotion), increasing in one who has faith, produces dispassion in a person towards all else."
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and / as well.]
- stated thus as well.
"वेदास्त्वधीता मम लोकनाथ तप्तं तपो नानृतमुक्तपूर्वम्। पूजां गुरूणां सततं करोमि परस्य गुह्यं न च भिन्नपूर्वम्॥
गुप्तानि चत्वारि यथागमं मे शत्रौ च मित्रे च समोऽस्मि नित्यम्। तं चापि देवं शरणं प्रपन्नः एकान्तभावेन भजाम्यजस्रम्॥
एतैरुपायैः परिशुद्धसत्त्वः कस्मान्न पश्येयमनन्तमेनम्॥"
"vedāstvadhītā mama lokanātha taptaṁ tapo nānr̥tamuktapūrvam। pūjāṁ gurūṇāṁ satataṁ karomi parasya guhyaṁ na ca bhinnapūrvam॥
guptāni catvāri yathāgamaṁ me śatrau ca mitre ca samo'smi nityam। taṁ cāpi devaṁ śaraṇaṁ prapannaḥ ekāntabhāvena bhajāmyajasram॥
etairupāyaiḥ pariśuddhasattvaḥ kasmānna paśyeyamanantamenam॥"
[वेदाः (vedāḥ) - the Vedas; तु (tu) - indeed; अधीताः (adhītāḥ) - have been studied; मम (mama) - by me; लोकनाथ (loka-nātha) - O Lord of the worlds; तप्तं (taptaṁ) - has been practiced; तपः (tapaḥ) - austerity; न (na) - not; अनृतम् (anṛtam) - falsehood; उक्तपूर्वम् (ukta-pūrvam) - ever spoken before. पूजां (pūjāṁ) - worship; गुरूणाम् (gurūṇām) - of the teachers; सततम् (satatam) - always; करोमि (karomi) - I do; परस्य (parasya) - of the Supreme; गुह्यम् (guhyam) - secret; न (na) - not; भिन्नपूर्वम् (bhinna-pūrvam) - ever disclosed.
गुप्तानि (guptāni) - hidden (truths); चत्वारि (catvāri) - four; यथागमम् (yathā-agamam) - as per the scripture; मे (me) - I have; शत्रौ (śatrau) - in an enemy; च (ca) - and; मित्रे (mitre) - in a friend; च (ca) - and; समः (samaḥ) - equal; अस्मि (asmi) - I am; नित्यम् (nityam) - always. तम् (tam) - Him; च (ca) - and; अपि (api) - indeed; देवं (devaṁ) - the Divine; शरणम् (śaraṇam) - refuge; प्रपन्नः (prapannaḥ) - surrendered; एकान्त-भावेन (ekānta-bhāvena) - with exclusive feeling; भजामि (bhajāmi) - I worship; अजस्रम् (ajasram) - ceaselessly.
एतैः (etaiḥ) - by these; उपायैः (upāyaiḥ) - means; परिशुद्ध-सत्त्वः (pariśuddha-sattvaḥ) - one with purified being; कस्मात् (kasmāt) - why; न (na) - not; पश्येयम् (paśyeyam) - should I see; अनन्तम् (anantam) - the Infinite; एनम् (enam) - this One?]
"I have studied the Vedas, O Lord of the worlds; I have practiced austerity; never have I uttered a falsehood. I always worship my teachers and have never revealed the secrets of the Supreme. I possess the four hidden truths according to scripture, and I always remain equal towards friend and foe. I have surrendered to that Divine One and worship Him ceaselessly with undivided devotion. With such means and a purified heart, why should I not behold this Infinite One?"
इति मोक्षधर्मे।
iti mokṣadharme।
[इति (iti) - thus; मोक्षधर्मे (mokṣa-dharme) - in the Moksha Dharma (section of the Mahabharata).]
-stated thus in the Moksha Dharma (section of the Mahabharata).
आचारस्य ज्नानसाधनत्वोक्तेश्च। ज्ञानाभावे च सम्यक् भक्त्यभावात्। तथाहि गौतमखिलेषु -
ācārasya jnānasādhanatvokteśca। jñānābhāve ca samyak bhaktyabhāvāt। tathāhi gautamakhileṣu -
[आचारस्य (ācārasya) - of conduct; ज्ञान-साधनत्व-उक्तेः (jñāna-sādhanatva-ukteḥ) - because of the declaration that it is a means to knowledge; च (ca) - and. ज्ञान-अभावे (jñāna-abhāve) - in the absence of knowledge; च (ca) - and; सम्यक्-भक्त्य्-अभावात् (samyak-bhakty-abhāvāt) - due to the absence of proper devotion. तथाहि (tathā hi) - indeed thus; गौतम-अखिलेषु (gautama-akhileṣu) - in all the texts/systems of Gautama (Nyāya tradition).]
Since conduct is stated to be a means for knowledge, and in the absence of knowledge, there is no proper devotion. Thus, indeed, it is shown in the works of Gautama:
"विना ज्ञानं कुतो भक्तिः कुतो भक्तिं विना च तत्।"
"vinā jñānaṁ kuto bhaktiḥ kuto bhaktiṁ vinā ca tat।"
[विना (vinā) - without; ज्ञानम् (jñānam) - knowledge; कुतः (kutaḥ) - from where; भक्तिः (bhaktiḥ) - devotion? कुतः (kutaḥ) - from where; भक्तिम् (bhaktim) - devotion; विना (vinā) - without; च (ca) - and; तत् (tat) - that (knowledge)?]
"Without knowledge, from where comes devotion? And without devotion, from where that (knowledge)?"
इति।
iti।
[इति (iti) - thus, so.]
- stated thus.
"भक्तिः परे स्वेऽनुभवो विरक्तिरन्यत्र चैतत् त्रिकमैककालम्।"
"bhaktiḥ pare sve'nubhavo viraktiranyatra caitat trikamaikakālam।"
[भक्तिः (bhaktiḥ) - devotion; परे (pare) - in the Supreme; स्वे (sve) - in one's own (Self); अनुभवः (anubhavaḥ) - direct experience; विरक्तिः (viraktiḥ) - dispassion; अन्यत्र (anyatra) - in all else; च (ca) - and; एतत् (etat) - this; त्रिकम् (trikam) - triad; एक-कालम् (eka-kālam) - at the same time.]
"Devotion to the Supreme, direct experience of one's own essence, and dispassion toward all else - this triad arises simultaneously."
इति च भागवते ॥३१-३४॥
iti ca bhāgavate ॥31-34॥
[इति (iti) - thus; च (ca) - and; भागवते (bhāgavate) - in the Bhagavata (scripture);]
-stated thus in the Bhagavata.
॥ इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचिते श्रीभगवद्गीताभाष्ये नवमोध्यायः ॥
॥ iti śrīmadānandatīrthabhagavatpādācāryaviracite śrībhagavadgītābhāṣye navamodhyāyaḥ ॥
Thus concludes the night chapter in the commentary on the Bhagavad Gītā, composed by the glorious revered Ānanda Tīrtha Bhagavatpāda Ācārya
॥ ओं तत्सदिति श्रीमद्भगवद्गीतासु उपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे राजविद्याराज्यगुह्ययोगो नाम नवमोध्यायः ॥
॥ oṁ tatsaditi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṁ yogaśāstre śrīkr̥ṣṇārjunasaṁvāde rājavidyārājyaguhyayogo nāma navamodhyāyaḥ ॥
Om, thus ends the ninth chapter of the Bhagavad Gita, which is part of the Upanishads and the Yoga Shastra, in the dialogue between Sri Krishna and Arjuna, known as the 'Rājavidyā-Rājyaguhya Yogo', in the study of Brahma Vidya (knowledge of the Absolute).
