Contemporary scholarly and practical interpretations for modern seekers.
Swami Chinmayananda
This verse unveils a mystery which, when understood, brings assured great success in both the spiritual and material realms. It is noteworthy that this verse stands nearly at the midpoint of the Bhagavad Gita. We shall consider its meaning progressively from both spiritual and material perspectives.
Those who, knowing that the atman alone is the foundation of the entire universe and the ultimate truth, meditate upon Me—that is, upon the nature of the atman—with undivided devotion, receive this promise from Sri Krishna: I shall bear the yoga and kshema of those constantly united with Me. Yoga means the acquisition of ever-greater spiritual power, while kshema means the attainment of the supreme goal of spirituality—supreme bliss, which is the fruit of sacrifice. The Lord Himself fulfills both yoga and kshema.
Yet if we regard this verse as revealing the secret of success for those who labor day and night in various fields of practical work in the world, then too this very verse discloses the mystery by which worldly people may achieve complete success in their lives. In any undertaking, if a person can maintain a single resolve by focusing upon one goal and employing the power of will, then success should be deemed certain. But it is the misfortune of ordinary people that they cannot maintain a single resolve. Thus their goal constantly shifts, moving ever further away. In such circumstances, how can their resolve remain firm? For those of such fleeting and momentary conviction, advancement in any field of life is impossible.
The greatest tragedy of our age appears to be that we neglect this one extremely clear and comprehensible truth: that all creation proceeds from thought. From the power of resolve comes the strength of action. When the life-giving source itself is choked or scattered, then the power of execution in external works becomes weak and ineffective. For success, it is necessary that a person, with concentrated mind, continually contemplate their life's chosen goal with vigor, enthusiasm, and capability.
Mere contemplation alone is insufficient, and there can be no two opinions about the necessity of action. Many young people of the present generation, though capable of maintaining a single goal continuously, lack the readiness necessary to enter the field of work and make every possible effort for success. The word upasana means worship. Through worship we invoke the deity—that is, the power in any field that bestows fruit.
Here the verb upasate is prefixed with pari, which means complete effort. Complete effort is necessary to create success in one's chosen work, leaving no possible endeavor undone.
Thus far, two keys to the secret of success have been revealed, without which no work can succeed: (a) continuity of resolve, and (b) offering one's all for a definite goal. The third principal key is (c) nityayuktata—that is, self-restraint. Self-restraint is essential to attain visible and glorious success in life.
When a person advances upon their path with some great ambition in life, they must face numerous difficulties. Apart from their goal, many attractive and tempting schemes are presented before them. In contemplating these, they exhaust their strength and become unable to successfully accomplish their chosen work. To remain protected from such obstacles that hinder progress, self-restraint is absolutely necessary.
Sri Shankaracharya explains yoga and kshema thus: to obtain what has not been obtained is yoga, and to protect what has been obtained is kshema. In the context of this discussion, these meanings too are appropriate and applicable. In life, whatever opposition, competition, struggle, and suffering arise come to each person in different forms at different times and places. Human struggle may be divided mainly into two parts: (a) struggle to obtain what has not been obtained, and (b) effort to protect what has been obtained. The tension arising from both these destroys the peace and joy of life. The person free from these two concerns is the most fortunate, for they are fulfilled. In the absence of both, there is not even a trace of sorrow in that person's life, and they attain imperishable bliss.
Here Lord Sri Krishna promises that whoever understands these three keys to success and diligently practices them need not concern themselves with yoga and kshema, for the Lord Himself willingly assumes the responsibility of fulfilling them. By "Lord" here should be understood the eternal law that operates behind this world and all events within it. When water is directed from a higher to a lower level for irrigation, we need only direct its course correctly toward the desired field. Thereafter, according to natural law, the water will flow of itself from higher to lower ground. Similarly, whoever conducts themselves according to the rules prescribed here—to be observed at the physical, mental, and intellectual levels in their field of work—success shall kiss the feet of the vigilant ruler of such circumstances.
Now a new topic begins, wherein we consider those seekers who, due to misguided direction, worship the deities who are the presiding powers of limited strength and temporary fruits—
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.