आज का श्लोक, ’संभवामि’ / ’saṃbhavāmi’,
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’संभवामि’ / ’saṃbhavāmi’, - व्यक्त रूप ग्रहण करता हूँ,
अध्याय 4, श्लोक 6,
--
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया ॥
--
(अजः अपि सन् अव्यय-आत्मा भूतानाम् ईश्वरः अपि सन् ।
प्रकृतिं स्वाम् अधिष्ठाय संभवामि आत्म-मायया ॥)
--
भावार्थ :
जन्मरहित और अविनाशी स्वरूपवाला परम-आत्मा होते हुए भी होते हुए भी, जन्म लेनेवाले और मर जानेवाले समस्त प्राणियों का नियमन करनेवाला होने से, मैं अपनी (त्रिगुणात्मिका) प्रकृति के माध्यम से अपनी आत्ममाया को धारण करता हुआ उसके अन्तर्गत देहधारी की तरह व्यक्त हो उठता हूँ ।
--
अध्याय 4, श्लोक 8,
परित्राणाय साधूनां विनाशाय च दुष्कृतां ।
धर्मसंस्थापनार्थाय संभवामि युगे युगे ॥
--
(परित्राणाय साधूनाम् विनाशाय च दुष्कृताम् ।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥)
--
भावार्थ :
साधु आचरण करनेवाले मनुष्यों का उद्धार करने हेतु, असाधु मनुष्यों / दुष्टों का विनाश करने के लिए, धर्म की भली-भाँति स्थापना करने के लिए मैं सदैव प्रकट रहता हूँ ।
--
’संभवामि’ / ’saṃbhavāmi’ - I come in the manifest form.
Chapter 4, shloka 6,
--
ajo:'pi sannavyayātmā
bhūtānāmīśvaro:'pi san |
prakṛtiṃ svāmadhiṣṭhāya
saṃbhavāmyātmamāyayā ||
--
(ajaḥ api san avyaya-ātmā
bhūtānām īśvaraḥ api san |
prakṛtiṃ svām adhiṣṭhāya
saṃbhavāmi ātma-māyayā ||)
--
Meaning :
Though ever unborn and immutable, with the support of My (threefold) 'prakRti' (name and form), I manifest Myself through My own 'mayA' (Divine power).
--
Chapter 4, shloka 8,
paritrāṇāya sādhūnāṃ
vināśāya ca duṣkṛtāṃ |
dharmasaṃsthāpanārthāya
saṃbhavāmi yuge yuge ||
--
(paritrāṇāya sādhūnām
vināśāya ca duṣkṛtām |
dharmasaṃsthāpanārthāya
sambhavāmi yuge yuge ||)
--
To protect the men of noble deeds, to destroy the men of evil deeds, To establish the natural order, dharma, I manifest always/ ever.
--
Note :
Elsewhere, it has been seen how the word 'nature' is a derivative of ’नप्तृ’ / 'naptR', ’नृ’, 'nR' meaning 'human', and how we got 'natal', nephew, niece, natal, nuptial. There is another word 'nation'. This is obvious and convincing. 'dharma' in this way is the 'natural order' which prevails already from the very beginning of existence. Though this 'beginning' is not in 'Time' that passes-by. There is another aspect / dimension of Time, which stands eternally unmoved. That lapses not. That defies all beginning and end. And there is always a 'future'. This means this aspect of 'Time' which though passes not, has a way to unknown. The 'distance' that is measured in terms of 'time' in terms of seconds, minutes, hours, years, epochs and eons, is but an idea only, has no validity as such. The 'future' is again an idea and Reality as well. When we think it in terms of 'a Reality' it becomes an idea. When we speak of it as 'Reality' it becomes the Time, Time-less. We can call it eternity. It keeps devouring everything and all. shloka 5 onward of Chapter 11 of gitA, present a wonderful breath-taking depiction of this form of 'Time'. And that is but 'dharma', 'dharma' is 'yama', 'yama' is 'kAla', kAla' is 'Time'.
--
_________________________________
’संभवामि’ / ’saṃbhavāmi’, - व्यक्त रूप ग्रहण करता हूँ,
अध्याय 4, श्लोक 6,
--
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया ॥
--
(अजः अपि सन् अव्यय-आत्मा भूतानाम् ईश्वरः अपि सन् ।
प्रकृतिं स्वाम् अधिष्ठाय संभवामि आत्म-मायया ॥)
--
भावार्थ :
जन्मरहित और अविनाशी स्वरूपवाला परम-आत्मा होते हुए भी होते हुए भी, जन्म लेनेवाले और मर जानेवाले समस्त प्राणियों का नियमन करनेवाला होने से, मैं अपनी (त्रिगुणात्मिका) प्रकृति के माध्यम से अपनी आत्ममाया को धारण करता हुआ उसके अन्तर्गत देहधारी की तरह व्यक्त हो उठता हूँ ।
--
अध्याय 4, श्लोक 8,
परित्राणाय साधूनां विनाशाय च दुष्कृतां ।
धर्मसंस्थापनार्थाय संभवामि युगे युगे ॥
--
(परित्राणाय साधूनाम् विनाशाय च दुष्कृताम् ।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥)
--
भावार्थ :
साधु आचरण करनेवाले मनुष्यों का उद्धार करने हेतु, असाधु मनुष्यों / दुष्टों का विनाश करने के लिए, धर्म की भली-भाँति स्थापना करने के लिए मैं सदैव प्रकट रहता हूँ ।
--
’संभवामि’ / ’saṃbhavāmi’ - I come in the manifest form.
Chapter 4, shloka 6,
--
ajo:'pi sannavyayātmā
bhūtānāmīśvaro:'pi san |
prakṛtiṃ svāmadhiṣṭhāya
saṃbhavāmyātmamāyayā ||
--
(ajaḥ api san avyaya-ātmā
bhūtānām īśvaraḥ api san |
prakṛtiṃ svām adhiṣṭhāya
saṃbhavāmi ātma-māyayā ||)
--
Meaning :
Though ever unborn and immutable, with the support of My (threefold) 'prakRti' (name and form), I manifest Myself through My own 'mayA' (Divine power).
--
Chapter 4, shloka 8,
paritrāṇāya sādhūnāṃ
vināśāya ca duṣkṛtāṃ |
dharmasaṃsthāpanārthāya
saṃbhavāmi yuge yuge ||
--
(paritrāṇāya sādhūnām
vināśāya ca duṣkṛtām |
dharmasaṃsthāpanārthāya
sambhavāmi yuge yuge ||)
--
To protect the men of noble deeds, to destroy the men of evil deeds, To establish the natural order, dharma, I manifest always/ ever.
--
Note :
Elsewhere, it has been seen how the word 'nature' is a derivative of ’नप्तृ’ / 'naptR', ’नृ’, 'nR' meaning 'human', and how we got 'natal', nephew, niece, natal, nuptial. There is another word 'nation'. This is obvious and convincing. 'dharma' in this way is the 'natural order' which prevails already from the very beginning of existence. Though this 'beginning' is not in 'Time' that passes-by. There is another aspect / dimension of Time, which stands eternally unmoved. That lapses not. That defies all beginning and end. And there is always a 'future'. This means this aspect of 'Time' which though passes not, has a way to unknown. The 'distance' that is measured in terms of 'time' in terms of seconds, minutes, hours, years, epochs and eons, is but an idea only, has no validity as such. The 'future' is again an idea and Reality as well. When we think it in terms of 'a Reality' it becomes an idea. When we speak of it as 'Reality' it becomes the Time, Time-less. We can call it eternity. It keeps devouring everything and all. shloka 5 onward of Chapter 11 of gitA, present a wonderful breath-taking depiction of this form of 'Time'. And that is but 'dharma', 'dharma' is 'yama', 'yama' is 'kAla', kAla' is 'Time'.
--
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