तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् ।
ददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥
teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam |
dadāmi buddhi-yogaṁ taṁ yena mām upayānti te ||
(Śrīmad Bhagavad-gītā: 10.10)
“To those ever-intent [upon me] and worshiping [me] lovingly, I give that means of understanding by which they reach me.”
Commentary
evaṁbhūtānāṁ ca samyag-jñānam ahaṁ dadāmīty āha— teṣām iti | evaṁ satata-yuktānāṁ mayy āsakta-cittānāṁ prīti-pūrvakaṁ bhajatāṁ teṣāṁ taṁ buddhi-rūpaṁ yogam upāyaṁ dadāmi | tam iti kam? yenopāyena te mad-bhaktā māṁ prāpnuvanti |
(Subodhinī-ṭīkā)
“‘Furthermore, I give complete knowledge to those who are of such nature [as described in the previous verse].’ Thus, he says teṣām … [i.e., he speaks this verse]. ‘To those thus ever-intent (satata-yuktānāṁ) [upon me], that is, of mind attached to me, and worshiping (bhajatāṁ) [me] lovingly (prīti-pūrvakam), I give that means (yogam) in the form of understanding (buddhi). What is that [means]? [It is] The means by which they, my bhaktas, attain me.’”
nanu ‘tuṣyanti ca ramanti ca’ iti tvad-uktyā tvad-bhaktānāṁ bhaktyaiva paramānando guṇātīta ity avagataṁ, kintu teṣāṁ tvat-sākṣāt-prāptau kaḥ prakāraḥ? sa ca kutaḥ sakāśāt tair avagantavya ity apekṣāyām āha—teṣām iti | satata-yuktānāṁ nityam eva mat-saṁyogākāṅkṣaṇāṁ taṁ buddhi-yogaṁ dadāmi teṣāṁ hṛd-vṛttiṣv aham eva udbhāvayāmīti | sa buddhi-yogaḥ svato’nyasmāc ca kutaścid apy adhigantum aśakyaḥ kintu mad-eka-deyas tad-eka-grāhya iti bhāvaḥ | mām upayānti mām upalabhante sākṣān man-nikaṭaṁ prāpnuvanti |
(Sārārtha-varṣiṇī-ṭīkā)
“[A question is raised:] ‘Well, from your statement [in the previous verse], ‘They become satisfied and delighted’ (tuṣyanti ca ramanti ca), the supreme bliss beyond the guṇas of your bhaktas [experienced] solely by virtue of [their] bhakti is understood, but what is the method in regard to their direct attainment of you? And from whom is that [method] to be understood [i.e., learned] by them?’ In expectation of this [inquiry], he says teṣām … [i.e., he speaks this verse]. I myself cause that means (yogam) of understanding (buddhi) to appear in the functions (vṛttis) [i.e., cognitions] of the minds of they who are ever-intent (satata-yuktānām), that is, indeed always desirous of connection with me. That means of understanding [furthermore] is unable to be understood by anyone on one’s own or from another. Rather, it is able to be given only by me and able to be accepted only by them. This is the purport. [That they] ‘Reach me’ (mām upayānti) means [they] experience me, [they] directly attain proximity to me.”
nanu svarūpeṇa guṇair vibhūtibhiś cānantaṁ tvāṁ kathaṁ gurūpadeśa-mātreṇa te grahītuṁ kṣamerann iti cet tatrāha—teṣām iti | satata-yuktānāṁ nityaṁ mad-yogaṁ vāñchatāṁ prīti-pūrvakaṁ mama yāthātmya-jñānajena ruci-bhareṇa bhajatāṁ taṁ buddhi-yogam ahaṁ sva-bhakti-rasiko dadāmy arpayāmi | yena te mām upayānti tad-buddhiṁ tathāham udbhāvayāmi yathānanta-guṇa-vibhūtiṁ mām gṛhītvopāsya ca prāpnuvanti |
(Gītā-bhūṣaṇa-ṭīkā)
“If [the question is raised], ‘Well, how are they able to understand you, who are possessed of infinite forms, qualities, and magnificences, just by means of the instruction of a guru?’ To that, he says teṣām … [i.e., he speaks this verse]. I, a relisher of the rasa of bhakti to myself, give (dadāmi) that means (yogam) of understanding (buddhi) to those ever-intent (satata-yuktānām) [upon me], that is, always desirous of connection with me, and worshiping [me] satisfiedly (prīti-pūrvakam), that is, with an abundance of taste (ruci) born of authentic knowledge of me, by which they reach me, that is, I thus cause the appearance of that understanding whereby they accept me to be possessed of infinite qualities and magnificences, worship [me], and [ultimately] attain [me].”