आज का श्लोक, ’सः’ / ’saḥ’ (8)
__________________________
’सः’ / 'saḥ' - वह,
अध्याय 8, श्लोक 5,
अन्तकाले च मामेव स्मरन्मुक्त्वाकलेवरं ।
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥
--
(अन्तकाले च माम्-एव स्मरन् मुक्त्वा कलेवरम् ।
यः प्रयाति सः मद्भावम् याति न-अस्ति-अत्र संशयः ॥)
--
भावार्थ :
और जो मनुष्य अपना अन्तकाल आने पर मुझको ही स्मरण करता हुआ देह को त्याग देता है, वह मेरे ही स्वरूप को प्राप्त होता है, इसमें संशय नहीं है ।
--
अध्याय 8, श्लोक 10,
प्रयाणकाले मनसाचलेन
भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यं ॥
--
(प्रयाणकाले मनसा अचलेन ।
भक्त्या युक्तः योगबलेन च एव ।
भ्रुवोः मध्ये प्राणम् आवेश्य सम्यक्
सः तम् परम् पुरुषम् उपैति दिव्यम् ॥)
--
भावार्थ :
(और) अन्त-समय आने पर अचल मन, भक्ति तथा (श्लोक 8 में कहे गए पूर्व में किए गए अभ्यास से सिद्ध हुए) योगबल की सहायता से ही वह भृकुटी के मध्य में प्राण को अच्छी प्रकार स्थापित (आविष्ट) करते हुए वह उस परम पुरुष परमेश्वर को ही प्राप्त होता है ।
--
अध्याय 8, श्लोक 13,
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् ।
यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥
--
(ओम् इति एकाक्षरम् ब्रह्म व्याहरन् माम् अनुस्मरन् ।
यः प्रयाति त्यजन् देहम् सः याति परमाम् गतिम् ॥)
--
भावार्थ :
ॐ, - इस एक अक्षर-ब्रह्म का उच्चारण करते हुए, उसके तत्व का ध्यान करते हुए, तथा मुझ (निर्गुण आत्मतत्व) को उस प्रकार से स्मरण करते हुए, जो देहत्याग कर जाता है, वह परम गति को प्राप्त होता है ।
--
अध्याय 8, श्लोक 19,
भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते ।
रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥
--
(भूतग्रामः सः एव अयम् भूत्वा भूत्वा प्रलीयते ।
रात्र्यागमे अवशः पार्थ प्रभवति अहरागमे ॥)
[रात्रि-आगमे, अहः-आगमे]
--
भावार्थ :
हे पार्थ (अर्जुन) वही यह भूत-समुदाय उत्पान हो-होकर (प्रकृति से नियन्त्रित होने से) विवश होकर रात्रि आने पर प्रलीन (सुषुप्त) तथा दिन के आरम्भ में, प्रातः पुनः व्यक्त हो उठता है । (अर्थात् क्रमश व्यक्त और अव्यक्त होता रहता है, किन्तु... श्लोक 16, 17, 18 तथा अगले श्लोक में देखने से व्यक्त और अव्यक्त का तात्पर्य अधिक स्पष्ट होगा, क्योंकि यहाँ ’अव्यक्त’ शब्द को भी पुनः सामान्य तथा विशेष इन दो अभिप्रायों में लिया गया है ।)
--
अध्याय 8, श्लोक 20,
परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः ।
यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥
--
(परः तस्मात् तु भावः अन्यः अव्यक्तः अव्यक्तात् सनातनः ।
यः सः सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥)
--
भावार्थ :
समस्त भूतसमुदाय दिन के उगने के साथ संसार के व्यवहार में जाग्रत / व्यक्त हो उठता है, एवं रात्रि आने पर निद्रा के वशीभूत हुआ प्रलीन हो जाता है । अहोरात्रविद् (काल की गणना करनेवालों) जी दृष्टि में यह दिन और रात्रि का नियम आब्रह्म-भुवन (सृष्टिकर्ता ब्रह्मा से लेकर समस्त छोटे-से छोटे भूतों तक) लागू होता है । इस व्यक्त और अव्यक्त भाव से अन्य एक और अव्यक्त भाब है, जो अव्यक्त होने के साथ साथ सनातन भी है । और जो सारे भूतों के विनष्ट हो जाने (अपने आदिकारण में विलीन हो जाने) के बाद भी विनष्ट नहीं होता (क्योंकि वह अविनाशी है ।)
--
अध्याय 8, श्लोक 22,
--
पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया ।
यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥
--
(पुरुषः सः परः पार्थ भक्त्या लभ्यः तु अनन्यया ।
यस्य अन्तःस्थानि भूतानि येन सर्वम् इदम् ततम् ॥)
--
भावार्थ :
हे पार्थ (अर्जुन) जिससे और जिसमें यह सब दृश्य जगत् ओत-प्रोत है, सर्वभूत जिसके ही भीतर अवस्थित हैं, वह पुरुष (परमात्मा) तो अनन्य भक्ति से ही प्राप्त होता है ।
--
Chapter 8, shloka 5,
antakāle ca māmeva
smaranmuktvākalevaraṃ |
yaḥ prayāti saḥ madbhāvaṃ
yāti nāstyatra saṃśayaḥ ||
--
(antakāle ca mām-eva
smaran muktvā kalevaram |
yaḥ prayāti saḥ madbhāvam
yāti na asti atra saṃśayaḥ ||)
--
Meaning :
One, who at the time of death thinks of Me, leaves his body, definitely after his death attains Me, My Real Being only. Of this, there is no doubt.
--
Chapter 8, shloka 10,
prayāṇakāle manasācalena
bhaktyā yukto yogabalena caiva |
bhruvormadhye prāṇamāveśya samyak
sa taṃ paraṃ puruṣamupaiti divyaṃ ||
--
(prayāṇakāle manasā acalena |
bhaktyā yuktaḥ yogabalena ca eva |
bhruvoḥ madhye prāṇam āveśya samyak
saḥ tam param puruṣam upaiti divyam ||)
--
Meaning :
(Please see this shloka along-with shloka 1of this chapter. Those who by their whole devtion to Him, have mastered the skill of remembering Him (The Supreme Reality, / ’brahman’ / 'Self', / śrīkṛṣṇa paramātman) get stabilized in 'Heart', which is the Spiritual Heart / Love of Him, as Pure Consciousness Principle. Sri has emphasized that one who remembers Him through 'Self-Enquiry' need not and should not go through the circuitous path of yoga as is advised by the ardent supporters of yoga and yogik methods. The 'Self-Enquiry' can not proceed until there is devotion to The Lord, and if there is this devotion, Even the 'Self-Enquiry' is but an excuse only, and one shall reach and attain The Lord, with no exception. However, those who are inclined, interested and able enough to discover the ' prāṇa ' (vital-breath) and ' cetanā ' (the awareness / consciousness associated with ' prāṇa '), and reach their common and the only source, wherefrom they emerge-out, take the manifest form and appear as different from one-another, as two, which is the 'Heart', they will find the same Reality as Self, There.
Such a devotee can easily bring the attention at the place where the two paths of ' prāṇa ' change their course of movement along the ' kuṇḍalinī '. This happens only through pure devtion and by no other means. And such a devotee can thus bringing the at that prāṇa-centre, having attention there and remembering 'Me' That is, The Lord śrīkṛṣṇa paramātman or 'Self' as 'Me' (I-Consciousness).
But again this is a secondary path, and in an earlier shloka 6, Lord has clearly pointed out that whatever one remembers and thinks of at the time of death, one attains the same state after his death. So one should always remember the Lord / Self.
--
Chapter 8, shloka 13,
omityekākṣaraṃ brahma
vyāharanmāmanusmaran |
yaḥ prayāti tyajandehaṃ
sa yāti paramāṃ gatim ||
--
(om iti ekākṣaram brahma
vyāharan mām anusmaran |
yaḥ prayāti tyajan deham
saḥ yāti paramām gatim ||)
--
Meaning :
Remembering The Supreme, The Lord Who is manifest before us in the form of the holy syllable 'Om', and Who is the only ever abiding Self, repeating mentally this syllable, one who leaves off this mortal body attains Me, The Supreme Self.
Chapter 8, shloka 19,
bhūtagrāmaḥ sa evāyaṃ
bhūtvā bhūtvā pralīyate |
rātryāgame:'vaśaḥ pārtha
prabhavatyaharāgame ||
--
(bhūtagrāmaḥ saḥ eva ayam
bhūtvā bhūtvā pralīyate |
rātryāgame avaśaḥ pārtha
prabhavati aharāgame ||)
[rātri-āgame, ahaḥ-āgame]
--
Meaning :
Compelled by prakṛti and 3 guṇas, With the coming up of dawn, this multitude of beings emerges out helplessly and wakes up as in the manifest world, and with the end of the day rests into dissolution into the hidden, , again and again in the same way.
--
Chapter 8, shloka 20,
parastasmāttu bhāvo:'nyo:'
vyakto:'vyaktātsanātanaḥ |
yaḥ sa sarveṣu bhūteṣu
naśyatsu na vinaśyati ||
--
(paraḥ tasmāt tu bhāvaḥ anyaḥ
avyaktaḥ avyaktāt sanātanaḥ |
yaḥ saḥ sarveṣu bhūteṣu
naśyatsu na vinaśyati ||)
--
Meaning :
Beyond this manifest and this hidden, there is yet another level of existence My transcendent form and abode, which is immutable and imperishable. Which stays so eternally even through the destruction of both the manifest and the the immanent (seed / hidden / not manifest).
--
--
Chapter 8, shloka 22,
--
puruṣaḥ sa paraḥ pārtha
bhaktyā labhyastvananyayā |
yasyāntaḥsthāni bhūtāni
yena sarvamidaṃ tatam ||
--
(puruṣaḥ saḥ paraḥ pārtha
bhaktyā labhyaḥ tu ananyayā |
yasya antaḥsthāni bhūtāni
yena sarvam idam tatam ||)
--
Meaning :
O pārtha (arjuna)! The Supreme, wherein abides the whole existence, is all over and everywhere yet transcends all, and all beings are within Him, is attained only through devotion extreme.
--
__________________________
’सः’ / 'saḥ' - वह,
अध्याय 8, श्लोक 5,
अन्तकाले च मामेव स्मरन्मुक्त्वाकलेवरं ।
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥
--
(अन्तकाले च माम्-एव स्मरन् मुक्त्वा कलेवरम् ।
यः प्रयाति सः मद्भावम् याति न-अस्ति-अत्र संशयः ॥)
--
भावार्थ :
और जो मनुष्य अपना अन्तकाल आने पर मुझको ही स्मरण करता हुआ देह को त्याग देता है, वह मेरे ही स्वरूप को प्राप्त होता है, इसमें संशय नहीं है ।
--
अध्याय 8, श्लोक 10,
प्रयाणकाले मनसाचलेन
भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यं ॥
--
(प्रयाणकाले मनसा अचलेन ।
भक्त्या युक्तः योगबलेन च एव ।
भ्रुवोः मध्ये प्राणम् आवेश्य सम्यक्
सः तम् परम् पुरुषम् उपैति दिव्यम् ॥)
--
भावार्थ :
(और) अन्त-समय आने पर अचल मन, भक्ति तथा (श्लोक 8 में कहे गए पूर्व में किए गए अभ्यास से सिद्ध हुए) योगबल की सहायता से ही वह भृकुटी के मध्य में प्राण को अच्छी प्रकार स्थापित (आविष्ट) करते हुए वह उस परम पुरुष परमेश्वर को ही प्राप्त होता है ।
--
अध्याय 8, श्लोक 13,
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् ।
यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥
--
(ओम् इति एकाक्षरम् ब्रह्म व्याहरन् माम् अनुस्मरन् ।
यः प्रयाति त्यजन् देहम् सः याति परमाम् गतिम् ॥)
--
भावार्थ :
ॐ, - इस एक अक्षर-ब्रह्म का उच्चारण करते हुए, उसके तत्व का ध्यान करते हुए, तथा मुझ (निर्गुण आत्मतत्व) को उस प्रकार से स्मरण करते हुए, जो देहत्याग कर जाता है, वह परम गति को प्राप्त होता है ।
--
अध्याय 8, श्लोक 19,
भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते ।
रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥
--
(भूतग्रामः सः एव अयम् भूत्वा भूत्वा प्रलीयते ।
रात्र्यागमे अवशः पार्थ प्रभवति अहरागमे ॥)
[रात्रि-आगमे, अहः-आगमे]
--
भावार्थ :
हे पार्थ (अर्जुन) वही यह भूत-समुदाय उत्पान हो-होकर (प्रकृति से नियन्त्रित होने से) विवश होकर रात्रि आने पर प्रलीन (सुषुप्त) तथा दिन के आरम्भ में, प्रातः पुनः व्यक्त हो उठता है । (अर्थात् क्रमश व्यक्त और अव्यक्त होता रहता है, किन्तु... श्लोक 16, 17, 18 तथा अगले श्लोक में देखने से व्यक्त और अव्यक्त का तात्पर्य अधिक स्पष्ट होगा, क्योंकि यहाँ ’अव्यक्त’ शब्द को भी पुनः सामान्य तथा विशेष इन दो अभिप्रायों में लिया गया है ।)
--
अध्याय 8, श्लोक 20,
परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः ।
यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥
--
(परः तस्मात् तु भावः अन्यः अव्यक्तः अव्यक्तात् सनातनः ।
यः सः सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥)
--
भावार्थ :
समस्त भूतसमुदाय दिन के उगने के साथ संसार के व्यवहार में जाग्रत / व्यक्त हो उठता है, एवं रात्रि आने पर निद्रा के वशीभूत हुआ प्रलीन हो जाता है । अहोरात्रविद् (काल की गणना करनेवालों) जी दृष्टि में यह दिन और रात्रि का नियम आब्रह्म-भुवन (सृष्टिकर्ता ब्रह्मा से लेकर समस्त छोटे-से छोटे भूतों तक) लागू होता है । इस व्यक्त और अव्यक्त भाव से अन्य एक और अव्यक्त भाब है, जो अव्यक्त होने के साथ साथ सनातन भी है । और जो सारे भूतों के विनष्ट हो जाने (अपने आदिकारण में विलीन हो जाने) के बाद भी विनष्ट नहीं होता (क्योंकि वह अविनाशी है ।)
--
अध्याय 8, श्लोक 22,
--
पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया ।
यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥
--
(पुरुषः सः परः पार्थ भक्त्या लभ्यः तु अनन्यया ।
यस्य अन्तःस्थानि भूतानि येन सर्वम् इदम् ततम् ॥)
--
भावार्थ :
हे पार्थ (अर्जुन) जिससे और जिसमें यह सब दृश्य जगत् ओत-प्रोत है, सर्वभूत जिसके ही भीतर अवस्थित हैं, वह पुरुष (परमात्मा) तो अनन्य भक्ति से ही प्राप्त होता है ।
--
Chapter 8, shloka 5,
antakāle ca māmeva
smaranmuktvākalevaraṃ |
yaḥ prayāti saḥ madbhāvaṃ
yāti nāstyatra saṃśayaḥ ||
--
(antakāle ca mām-eva
smaran muktvā kalevaram |
yaḥ prayāti saḥ madbhāvam
yāti na asti atra saṃśayaḥ ||)
--
Meaning :
One, who at the time of death thinks of Me, leaves his body, definitely after his death attains Me, My Real Being only. Of this, there is no doubt.
--
Chapter 8, shloka 10,
prayāṇakāle manasācalena
bhaktyā yukto yogabalena caiva |
bhruvormadhye prāṇamāveśya samyak
sa taṃ paraṃ puruṣamupaiti divyaṃ ||
--
(prayāṇakāle manasā acalena |
bhaktyā yuktaḥ yogabalena ca eva |
bhruvoḥ madhye prāṇam āveśya samyak
saḥ tam param puruṣam upaiti divyam ||)
--
Meaning :
(Please see this shloka along-with shloka 1of this chapter. Those who by their whole devtion to Him, have mastered the skill of remembering Him (The Supreme Reality, / ’brahman’ / 'Self', / śrīkṛṣṇa paramātman) get stabilized in 'Heart', which is the Spiritual Heart / Love of Him, as Pure Consciousness Principle. Sri has emphasized that one who remembers Him through 'Self-Enquiry' need not and should not go through the circuitous path of yoga as is advised by the ardent supporters of yoga and yogik methods. The 'Self-Enquiry' can not proceed until there is devotion to The Lord, and if there is this devotion, Even the 'Self-Enquiry' is but an excuse only, and one shall reach and attain The Lord, with no exception. However, those who are inclined, interested and able enough to discover the ' prāṇa ' (vital-breath) and ' cetanā ' (the awareness / consciousness associated with ' prāṇa '), and reach their common and the only source, wherefrom they emerge-out, take the manifest form and appear as different from one-another, as two, which is the 'Heart', they will find the same Reality as Self, There.
Such a devotee can easily bring the attention at the place where the two paths of ' prāṇa ' change their course of movement along the ' kuṇḍalinī '. This happens only through pure devtion and by no other means. And such a devotee can thus bringing the at that prāṇa-centre, having attention there and remembering 'Me' That is, The Lord śrīkṛṣṇa paramātman or 'Self' as 'Me' (I-Consciousness).
But again this is a secondary path, and in an earlier shloka 6, Lord has clearly pointed out that whatever one remembers and thinks of at the time of death, one attains the same state after his death. So one should always remember the Lord / Self.
--
Chapter 8, shloka 13,
omityekākṣaraṃ brahma
vyāharanmāmanusmaran |
yaḥ prayāti tyajandehaṃ
sa yāti paramāṃ gatim ||
--
(om iti ekākṣaram brahma
vyāharan mām anusmaran |
yaḥ prayāti tyajan deham
saḥ yāti paramām gatim ||)
--
Meaning :
Remembering The Supreme, The Lord Who is manifest before us in the form of the holy syllable 'Om', and Who is the only ever abiding Self, repeating mentally this syllable, one who leaves off this mortal body attains Me, The Supreme Self.
Chapter 8, shloka 19,
bhūtagrāmaḥ sa evāyaṃ
bhūtvā bhūtvā pralīyate |
rātryāgame:'vaśaḥ pārtha
prabhavatyaharāgame ||
--
(bhūtagrāmaḥ saḥ eva ayam
bhūtvā bhūtvā pralīyate |
rātryāgame avaśaḥ pārtha
prabhavati aharāgame ||)
[rātri-āgame, ahaḥ-āgame]
--
Meaning :
Compelled by prakṛti and 3 guṇas, With the coming up of dawn, this multitude of beings emerges out helplessly and wakes up as in the manifest world, and with the end of the day rests into dissolution into the hidden, , again and again in the same way.
--
Chapter 8, shloka 20,
parastasmāttu bhāvo:'nyo:'
vyakto:'vyaktātsanātanaḥ |
yaḥ sa sarveṣu bhūteṣu
naśyatsu na vinaśyati ||
--
(paraḥ tasmāt tu bhāvaḥ anyaḥ
avyaktaḥ avyaktāt sanātanaḥ |
yaḥ saḥ sarveṣu bhūteṣu
naśyatsu na vinaśyati ||)
--
Meaning :
Beyond this manifest and this hidden, there is yet another level of existence My transcendent form and abode, which is immutable and imperishable. Which stays so eternally even through the destruction of both the manifest and the the immanent (seed / hidden / not manifest).
--
Chapter 8, shloka 22,
--
puruṣaḥ sa paraḥ pārtha
bhaktyā labhyastvananyayā |
yasyāntaḥsthāni bhūtāni
yena sarvamidaṃ tatam ||
--
(puruṣaḥ saḥ paraḥ pārtha
bhaktyā labhyaḥ tu ananyayā |
yasya antaḥsthāni bhūtāni
yena sarvam idam tatam ||)
--
Meaning :
O pārtha (arjuna)! The Supreme, wherein abides the whole existence, is all over and everywhere yet transcends all, and all beings are within Him, is attained only through devotion extreme.
--
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