आज का श्लोक, ’सुनिश्चितम्’ / 'sunishchitaM',
__________________________________
’सुनिश्चितम्’ / 'sunishchitaM',
अध्याय 5, श्लोक 1,
अर्जुन उवाच -
सन्न्यासं कर्मणा कृष्ण पुनर्योगं च शंससि ।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥
--
(सन्न्यासम् कर्मणाम् कृष्ण पुनः योगम् च शंससि ।
यत्-श्रेयः एतयोः एकम् तन्मे ब्रूहि सुनिश्चितम् ॥)
--
भावार्थ :
इस श्लोक का भावार्थ समझने के लिए पिछले अध्याय 4 के अंतिम दो श्लोकों 41 तथा 42 का अवलोकन करना सहायक होगा, जहाँ भगवान् श्रीकृष्ण कहते हैं,
योगसन्न्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयः ।
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ॥...(अध्याय 4, श्लोक 41,)
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः ।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥...(अध्याय 4, श्लोक 42,)
अर्जुन को यह स्पष्ट नहीं है कि योग-बुद्धि की सहायता से कर्म का सम्यक् निर्वाह (या 'त्याग') करते हुए उनका सन्न्यास करने वाला (सन्न्यासी) अपने संशय को ज्ञान रूपी तलवार से काटकर ही ऐसा कर पाता है । और इसलिए अर्जुन को अपने प्रश्न की वैधता पर भी कोई शंका तक नहीं है । जबकि भगवान् कह रहे हैं कि साङ्ख्य तथा योग वस्तुतः अभिन्न हैं : (इसी अध्याय 5 के श्लोक क्रमांक 4 में ) । साङ्ख्य का तात्पर्य है ’आत्मनो जडवर्गात् पृथग्ग्रहणम्’ अर्थात् ’आत्मा और जडवर्ग को परस्पर भिन्न स्वरूप का समझना’ । इसलिए इस स्पष्टता के होने का, ’आत्म-ज्ञान’ का कर्म से प्रत्यक्ष या परोक्षतः भी कोई आश्रय-आश्रित्य-संबंध नहीं है । इसलिए अर्जुन इस विषय में भ्रमित है, इसे इंगित न करते हुए, भगवान् उसके प्रश्न को पहले तो एक मोड़ देते हुए कहते हैं कि संन्यास तथा कर्मयोग दोनों ही परम श्रेयस्कर हैं और उन दोनों में भी, कर्मों के सम्यक् निर्वाहपूर्वक संन्यास ( त्याग) हो पाने से, उनके कर्तृत्व की भावना, - अपने कर्ता होने के अभिमान, विचार, मान्यता के छूटने से पहले तक तो कर्मयोग अर्थात् कर्मों को यथासंभव निष्काम भाव से करते रहना ही संन्यास (कर्म का स्वरूप से ही त्याग कर देना ) से निश्चित रूप से श्रेष्ठ है । और इसके बाद स्पष्ट करते हैं कि वस्तुतः साङ्ख्य तथा योग परस्पर भिन्न नहीं है, केवल अपरिपक्व (बाल) बुद्धि वाले ही उन्हें पृथक्-पृथक् समझते हैं, - और किसी एक में भी ठीक से स्थित हुआ मनुष्य दोनों के फल को प्राप्त हो जाता है -
साङ्ख्ययोगौ पृथग्बाला प्रवदन्ति न पण्डिताः ।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलं ॥ ...(अध्याय 5, श्लोक 4)
--
’सुनिश्चितम्’ / 'sunishchitaM', - conclusively, ending doubt, beyond doubt,
Chapter 5, shloka 1,
arjuna uvAcha :
sannyAsaM karmaNAM kRShNa
punaryogaM shansasi |
yachchhreya etayorekaM
tanme brUhi sunishchitaM ||
--
Meaning :
arjuna asked :
O kRShNa! You first praised renounciation of karma (action) and now you extol yoga (performing actions in some specific ways like 'bhakti', 'abhyAsa', 'dhyAna', 'samarpaNa', 'kriyA-yoga'...with or without anticipating a certain desired result in one's surrendering the actions and the fruites to God 'niShkAma-karma', or ' karma-sannyAsa') .
The present shloka 1 of Chapter 5, read with the earlier 2 shlokas 41 st and 42 nd, of Chapter 4, makes it clear that arjuna could not grasp what kRshNa had in mind and intended to teach to arjuna, and that is the reason, this doubt arose in the mind of arjuna if he should follow the way of 'sAnkhya' or the way of 'yoga' !
gitA, begins with the theory / doctrine of sAnkhya. Which is a 'darshana'.[And NOT a 'Thought' that is the center / axis of a 'philosophy']
sAnkhya is the theory and doctrine, while 'yoga' is the implementation, practice of the same. So there are as many ways of practising 'yoga', but the ultimate goal is the same. To reveal the Reality / Self / Truth.
sAnkhya, as such does not talk of God as a ruler that ordains the Existence. sAnkhya does not dictate a theory, but begins with the assertion;
’आत्मनो जडवर्गात् पृथग्ग्रहणम्’ or treating the 'Self' / 'I' as a kind different and other than 'this' / 'that' / nature / prakRti.
The whole play of existence is reduced to, encapsulated into the prime truth : the observer and the observed.
And this is so evident a fact that no one can deny or refute.
This assertion of 'Self' and the perception of this Reality varies according to one's mind-set, 'acquired knowledge' and because of NOT-ENQUIRING into the nature of the 'Self'.
'Yoga' is a 'darshana' and 'doctrine' too like sAnkhya, but in usage, the word has been referred to as 'practice' / 'implementation' also.
kRshNa in those 2 last shlokas 41, 42 of Chapter 4, has thus made it clear :
yogasannyastakarmANaM
jnAnasanchhinnasaMshayaM |
AtmavantaM na karmANi
nibadhnanti dhananjaya || ... 4/41,
Meaning :
"One, who by means of practising yoga, has seen that the sense of 'I am doer' is a false notion, at once is free from all action, because his doubts have been cut asunder / removed, and he is a 'sannyAsI'. Such a one who has realized the 'Self' is no more binded by the action (karma)."
and,
tasmAdajnAnasambhUtaM
hRtsthaM jnAnAsinAtmanaH |
chhittvainaM saMshayaM yoaga-
mAtiShThottiShTha bhArata || ... 4/42.
--
Because arjuna could not grasp what kRShNa taught him, and had doubts about what way should one follow which will lead to the state of clarity of mind. Therefore he put forward his doubts Lord kRShNa.
Sensing arjuna is not aware that sAnkhya and yoga are entirely one and the same, kRShNa accepted his question as if a legitimate one, and explained in the next 2nd shloka;
'though renouncing the action (sannyAsa) or carrying out them with surrendering them to Lord and / or without thinking of the fruits (karma-yoga) both these ways lead to the same goal (of liberation), the latter is superior.
The Lord had already explained in the shloka 41 of the previous chapter, how this state of mind is attained by practicing yoga of one's own inclination and temperament, and when so attained the 'ajnAna' / ignorance about the nature of 'Self' is destroyed, and taught to arjuna to follow that yoga in order to attain this.
From arjuna's doubt, Lord kriShNa gave a turn to his question and explained according to his perception about sAnkhya and yoga. Accordingly in shloka 2 of Chapter 5, He (Lord shrIkRShNa) convinced him that the latter is superior.
Then removing his confusion, He explains in shloka 4 of this same Chapter 5,
साङ्ख्ययोगौ पृथग्बाला प्रवदन्ति न पण्डिताः ।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलं ॥ ...(अध्याय 5, श्लोक 4)
sAnkhya yogau pRthagbAlA
pravadanti na paNDitAH |
ekamapyAsthitaH samyag-
ubhayorvindate phalaM || ... 5/4.
--
Meaning :
Only the immature talk of sAnkhya ( knowledge / awakening that liberates one and by which one knows the Reality / Brahman) and yoga (the way one practices to reach this wisdom) are different to one-another. The wise know well that one abiding in any of them in the right manner achieves the fruit of both, which is one and the same.
--
__________________________________
’सुनिश्चितम्’ / 'sunishchitaM',
अध्याय 5, श्लोक 1,
अर्जुन उवाच -
सन्न्यासं कर्मणा कृष्ण पुनर्योगं च शंससि ।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥
--
(सन्न्यासम् कर्मणाम् कृष्ण पुनः योगम् च शंससि ।
यत्-श्रेयः एतयोः एकम् तन्मे ब्रूहि सुनिश्चितम् ॥)
--
भावार्थ :
इस श्लोक का भावार्थ समझने के लिए पिछले अध्याय 4 के अंतिम दो श्लोकों 41 तथा 42 का अवलोकन करना सहायक होगा, जहाँ भगवान् श्रीकृष्ण कहते हैं,
योगसन्न्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयः ।
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ॥...(अध्याय 4, श्लोक 41,)
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः ।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥...(अध्याय 4, श्लोक 42,)
अर्जुन को यह स्पष्ट नहीं है कि योग-बुद्धि की सहायता से कर्म का सम्यक् निर्वाह (या 'त्याग') करते हुए उनका सन्न्यास करने वाला (सन्न्यासी) अपने संशय को ज्ञान रूपी तलवार से काटकर ही ऐसा कर पाता है । और इसलिए अर्जुन को अपने प्रश्न की वैधता पर भी कोई शंका तक नहीं है । जबकि भगवान् कह रहे हैं कि साङ्ख्य तथा योग वस्तुतः अभिन्न हैं : (इसी अध्याय 5 के श्लोक क्रमांक 4 में ) । साङ्ख्य का तात्पर्य है ’आत्मनो जडवर्गात् पृथग्ग्रहणम्’ अर्थात् ’आत्मा और जडवर्ग को परस्पर भिन्न स्वरूप का समझना’ । इसलिए इस स्पष्टता के होने का, ’आत्म-ज्ञान’ का कर्म से प्रत्यक्ष या परोक्षतः भी कोई आश्रय-आश्रित्य-संबंध नहीं है । इसलिए अर्जुन इस विषय में भ्रमित है, इसे इंगित न करते हुए, भगवान् उसके प्रश्न को पहले तो एक मोड़ देते हुए कहते हैं कि संन्यास तथा कर्मयोग दोनों ही परम श्रेयस्कर हैं और उन दोनों में भी, कर्मों के सम्यक् निर्वाहपूर्वक संन्यास ( त्याग) हो पाने से, उनके कर्तृत्व की भावना, - अपने कर्ता होने के अभिमान, विचार, मान्यता के छूटने से पहले तक तो कर्मयोग अर्थात् कर्मों को यथासंभव निष्काम भाव से करते रहना ही संन्यास (कर्म का स्वरूप से ही त्याग कर देना ) से निश्चित रूप से श्रेष्ठ है । और इसके बाद स्पष्ट करते हैं कि वस्तुतः साङ्ख्य तथा योग परस्पर भिन्न नहीं है, केवल अपरिपक्व (बाल) बुद्धि वाले ही उन्हें पृथक्-पृथक् समझते हैं, - और किसी एक में भी ठीक से स्थित हुआ मनुष्य दोनों के फल को प्राप्त हो जाता है -
साङ्ख्ययोगौ पृथग्बाला प्रवदन्ति न पण्डिताः ।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलं ॥ ...(अध्याय 5, श्लोक 4)
--
’सुनिश्चितम्’ / 'sunishchitaM', - conclusively, ending doubt, beyond doubt,
Chapter 5, shloka 1,
arjuna uvAcha :
sannyAsaM karmaNAM kRShNa
punaryogaM shansasi |
yachchhreya etayorekaM
tanme brUhi sunishchitaM ||
--
Meaning :
arjuna asked :
O kRShNa! You first praised renounciation of karma (action) and now you extol yoga (performing actions in some specific ways like 'bhakti', 'abhyAsa', 'dhyAna', 'samarpaNa', 'kriyA-yoga'...with or without anticipating a certain desired result in one's surrendering the actions and the fruites to God 'niShkAma-karma', or ' karma-sannyAsa') .
The present shloka 1 of Chapter 5, read with the earlier 2 shlokas 41 st and 42 nd, of Chapter 4, makes it clear that arjuna could not grasp what kRshNa had in mind and intended to teach to arjuna, and that is the reason, this doubt arose in the mind of arjuna if he should follow the way of 'sAnkhya' or the way of 'yoga' !
gitA, begins with the theory / doctrine of sAnkhya. Which is a 'darshana'.[And NOT a 'Thought' that is the center / axis of a 'philosophy']
sAnkhya is the theory and doctrine, while 'yoga' is the implementation, practice of the same. So there are as many ways of practising 'yoga', but the ultimate goal is the same. To reveal the Reality / Self / Truth.
sAnkhya, as such does not talk of God as a ruler that ordains the Existence. sAnkhya does not dictate a theory, but begins with the assertion;
’आत्मनो जडवर्गात् पृथग्ग्रहणम्’ or treating the 'Self' / 'I' as a kind different and other than 'this' / 'that' / nature / prakRti.
The whole play of existence is reduced to, encapsulated into the prime truth : the observer and the observed.
And this is so evident a fact that no one can deny or refute.
This assertion of 'Self' and the perception of this Reality varies according to one's mind-set, 'acquired knowledge' and because of NOT-ENQUIRING into the nature of the 'Self'.
'Yoga' is a 'darshana' and 'doctrine' too like sAnkhya, but in usage, the word has been referred to as 'practice' / 'implementation' also.
kRshNa in those 2 last shlokas 41, 42 of Chapter 4, has thus made it clear :
yogasannyastakarmANaM
jnAnasanchhinnasaMshayaM |
AtmavantaM na karmANi
nibadhnanti dhananjaya || ... 4/41,
Meaning :
"One, who by means of practising yoga, has seen that the sense of 'I am doer' is a false notion, at once is free from all action, because his doubts have been cut asunder / removed, and he is a 'sannyAsI'. Such a one who has realized the 'Self' is no more binded by the action (karma)."
and,
tasmAdajnAnasambhUtaM
hRtsthaM jnAnAsinAtmanaH |
chhittvainaM saMshayaM yoaga-
mAtiShThottiShTha bhArata || ... 4/42.
--
Because arjuna could not grasp what kRShNa taught him, and had doubts about what way should one follow which will lead to the state of clarity of mind. Therefore he put forward his doubts Lord kRShNa.
Sensing arjuna is not aware that sAnkhya and yoga are entirely one and the same, kRShNa accepted his question as if a legitimate one, and explained in the next 2nd shloka;
'though renouncing the action (sannyAsa) or carrying out them with surrendering them to Lord and / or without thinking of the fruits (karma-yoga) both these ways lead to the same goal (of liberation), the latter is superior.
The Lord had already explained in the shloka 41 of the previous chapter, how this state of mind is attained by practicing yoga of one's own inclination and temperament, and when so attained the 'ajnAna' / ignorance about the nature of 'Self' is destroyed, and taught to arjuna to follow that yoga in order to attain this.
From arjuna's doubt, Lord kriShNa gave a turn to his question and explained according to his perception about sAnkhya and yoga. Accordingly in shloka 2 of Chapter 5, He (Lord shrIkRShNa) convinced him that the latter is superior.
Then removing his confusion, He explains in shloka 4 of this same Chapter 5,
साङ्ख्ययोगौ पृथग्बाला प्रवदन्ति न पण्डिताः ।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलं ॥ ...(अध्याय 5, श्लोक 4)
sAnkhya yogau pRthagbAlA
pravadanti na paNDitAH |
ekamapyAsthitaH samyag-
ubhayorvindate phalaM || ... 5/4.
--
Meaning :
Only the immature talk of sAnkhya ( knowledge / awakening that liberates one and by which one knows the Reality / Brahman) and yoga (the way one practices to reach this wisdom) are different to one-another. The wise know well that one abiding in any of them in the right manner achieves the fruit of both, which is one and the same.
--
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