🪷 Bhagavad-Gītā · 4.35

4.35 यत् which? ज्ञात्वा having known? न not? पुनः again? मोहम् delusion? एवम् thus? यास्यसि will get? पाण्डव O Pandava? येन by this? भूतानि beings? अशेषेण all? द्रक्ष्यसि (thou) shalt see? आत्मनि in (thy) Self? अथो also? मयि in Me.Commentary That? the knowledge of the Self mentioned in the previous verse? that is to be learnt from the Brahmanishtha Guru through prostration? estioning and service. When you acire this knowledge you will not be again subject to confusion or error. You will behold that underlying basic unity. You will behold or directly cognise through internal experience or intuition that all beings from the Creator down to a blade of grass exist in your own Self and also in Me. (Cf.IX.15XVIII.20)

4.35 Jnatva, knowing; yat, which-by aciring which Knowledge imparted by them; O Pandava, na vasyasi, you will not come under; moham, delusion; punah, again; evam, in this way, in the way you have come under delusion now. Besides, yena, through which Knowledge; draksyasi, you will see directly; bhutani, all beings; asesena, without exception, counting from Brahma down to a clump of grass; atmani, in the Self, in the innermost Self, thus-'These beings exist in me' ; and atha, also; see that these are mayi. in Me, in Vasudeva, the supreme Lord. The purport is, 'You will realize the identity of the individual Self and God, which is well known in the Upanisads.' Moreover, the greatness of this Knowledge is:

4.35 Having which knowledge, you will not again fall into this delusion of mistaking the body etc., for the self, which is the cause of possessiveness etc. By this (knowledge) you will see in yourself all the beings which appear in diversity of forms such as gods, men etc.; for between you and other beings there is eality of nature when freed from the hold of Prakrti, as your self and all other selves have the form of knowledge as fas as their essence is concerned. Sri Krsna will later on instruct that the nature of the self, dissociated from the evil of contact with Prakrti, is eal in all beings. 'For faultless Brahman (individual self) is alike everywhere; therefore, abide in Brahman' (5.19). And then you will see all beings without any exception in Me, because of the similarity of nature of the pure selves with one another and with My nature. For Sri Krsna will teach later on: 'Resorting to this knowledge and partaking of My nature' (14.5). So the euality of the selves, devoid of name and form, with the nature of the Supreme, is known from the texts like: 'Then the wise, shaking off good and evil, stainless, attain supreme eality' (Mun. U., 3.1.3). Therefore all selves dissociated from Prakrti are eal in nature to one another and eal in nature to the Lord of all. [The idea is that blissfulness is the basic nature of all selves. Blissfulness (Ananda) is the nature of the Supreme Being also. Eality contemplated is in this respect only, but not in power of creation, which belongs only to Isvara]

4.34-35 Tat etc. Yaj=jnatva etc. This : the knowledge. By prostration : by devotion. By iniry : by the consideration of pros and cons, by good reasoning etc. By service : by practice. You should learn [this], For, those that are endowed with knowledge i.e., your own different sense-organs, that are exceedingly favoured by consciousness, will point out nearby i.e., will lead the truth to you if you remain practising in the said manner. For this, it has been said that they (sense-organs) are capable of showing the truth i.e., they show nothing but the truth. That has been said : 'The Yoga alone is the teacher of Yoga [practice]' and 'On [reaching] that [seeded Yoga] [there arises] an insight, truth-bearing' (YS, I, 48). If 'those that are endowed with knowledge' is interpreted to mean 'other wise persons', then it would amount to say that what the Bhagavat Himself had taught is untruth. Or, the purpose of saying in this manner may be to teach a conventional rule : Other persons too should learn from the men of wisdom only by prostration etc., and not by any other means. The [locatives] atmani 'in your Self' and mayi 'in Me' are in the same-case-relationship, and they mean 'in your Soul that has attained (realised Its) identity with Me'. Atho is an expletive. In order to established the [total] sameness (identity) of the Absolute with the [individual] Self, a certain characteristic mark [of the two], is mentioned [here]. If the non-sameness (non-identity) [of these two] is intended, then the meanings 'choice' etc., [of atho] have no relevance here. Saying that 'the sin also perishes' in the first verse [of following two], in order to clarify the earlier statement 'all actions, leaving no bit, [meet their end in knowledge' - verse 33 above]; indicating, by 'all actions' - in the second verse-that the suggested meaning of 'leaving no bit (verse 33)' is 'not even a bit of mental impression [of actions] survives'; [the Lord] explains-

।।4.35।। इस प्रकरण के संदर्भ किसी के मन में यह शंका उठ सकती है कि इतना अधिक परिश्रम करके ज्ञान प्राप्त किया जा सकता है परन्तु हो सकता है कि मृत्यु के पश्चात् फिर हम उसी अज्ञान अवस्था को पुन प्राप्त हो जायें। अपने एक ही जीवन में हम अनेक प्रकार के ज्ञान प्राप्त करते हैं लेकिन सब का ही हमें स्मरण नहीं रहता। इसी प्रकार आत्मज्ञान को भी प्राप्त करके यदि उसका विस्मरण हो जाता है तब तो वास्तव में बड़ी ही हानि होगी।इस प्रकार की शंका का निवारण करते हुए भगवान् श्रीकृष्ण निश्चयपूर्वक कहते हैं इसे जानकर पुन तुम मोह को प्राप्त नहीं होगे। किसी कट्टरवादी की अत्युत्साही शैली की भाँति प्रतीत होने वाला यह कथन है तथापि विचार की प्रारम्भिक अवस्था में इसे इसी रूप में स्वीकार किया जाना चाहिये। सभी आचार्य इस विषय पर एकमत हैं और चूँकि अपनी पीढ़ी की वंचना करने में उनका कोई स्वार्थ नहीं हो सकता इसलिये उनके मत को विश्वासपूर्वक स्वीकार करने में ही बुद्धिमानी है। इस श्रद्धा की आवश्यकता तब तक ही है जब तक हम स्वयं आत्मा का साक्षात् अनुभव नहीं कर लेते। वैवाहिक जीवन का आनन्द एक बालक नहीं समझ सकता। इसी प्रकार अज्ञान अव्ास्था में शोक मोह से ग्रस्त हम लोग भी देशकालातीत आत्मतत्त्व की अनुभूति के आनन्द को नहीं समझ सकते। गुरु चाहे जितना ही वर्णन क्यों न करें परन्तु आन्तरिक परिपक्वता प्राप्त किए बिना उनके वाक्यों के लक्ष्यार्थ को हम यथार्थरूप में ग्रहण नहीं कर सकेंगे।आत्मानुभूति का लक्षण बताते हुए श्रीकृष्ण कहते हैं आत्मा की पहचान होने पर बाह्य विषयों भावनाओं एवं विचारों की सम्पूर्ण सृष्टि आत्मा में ही प्रतीत होगी और वह आत्मा ही श्रीकृष्ण परमात्मा का स्वरूप है। एक बार समुद्र की पहचान हो जाने पर उस मनुष्य के लिए सम्पूर्ण लहरें समुद्ररूप ही हो जाती हैं।पूर्व श्लोकों में वर्णित ज्ञान के साक्षात्कार के लक्षण इस श्लोक में बताये गये हैं। यहाँ स्पष्ट हो जाता हैं कि शिष्य को गुरु के सानिध्य की आवश्यकता तभी तक रहती है जब तक वह समस्त सृष्टि को परमात्मा से अभिन्न आत्मस्वरूप में अनुभव नहीं कर लेता।इस ज्ञान का महात्म्य देखिये कि