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GĪTĀ, TRANSLATION & COMMENTARY, CH. IX
1053
अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते।
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥ २२ ॥ the mortal world when the acquired merit is over, has been mentioned several times before (Gi, 2. 42-44; 4.34; 6. 41; 7. 23; 8. 16 and 25). Release is not like that, but is permanent; that is to say, when once a person has reached the Parameśvara, the cycle of birth and death does not any more exist for him. The description of the happiness of heaven given in the Mahābhārata (Vana. 260) is similar. But a doubt may arise as to how the "yoga-ksema' (that is, security and prosperity in life-Trans ), in the world will go on, if Yajñas and Yāgas are given up, seeing that the Yajñas and Yāgas are responsible for rain, etc., (see my commentary on Gi 2 45 and Gi. Ra. pp 404-405). Therefore, the Blessed Lord gives a reply to that doubt, immediately
after the above stanza--] (22) Those none-other-worshipping persons, who, meditating (only) on Me, worship Me, of those perpetually steeped-inYoga persons, I carry on the yoga-ksema (that is, security and prosperity-Trans.).
[Even the śāśvatakosa defines "yoga-ksena' by saying that 'getting the things one has not got' is 'yoga'; and 'protection of the things one has got' is 'ksema' (see stanzas 100 and 292); the sum and substance of the expression is daily maintenance in worldly life'. The reader is referred to the explanation of what this means in the path of Karma-Yoga, giren in Chapter XII of the Gītā-Rahasya (see pp 535 to 537). It has been similarly stated in the Nārāyaniya doctrine that:--
manīsino hi ye kecit yatayo moksadharminah ! teşām vicchinnatrsņānāṁ yogaksemalaho harih 11
(Ma. Bhā. Sān. 348. 72). And it is also stated there that such persons, though they may be 'ekānta-bhakta-s', (that is, worshippers in solitudeTrans.) belong, nevertheless, to the Path of Action, that is, they perform Action with a desireless frame of mind. The Blessed Lord now explains what happens to those persons
