आज का श्लोक, ’सम्यक्’ / ’samyak’
____________________________
’सम्यक्’ / ’samyak’ - विधिपूर्वक, यथोचित,
अध्याय 5, श्लोक 4,
साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः ।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥
--
(साङ्ख्य-योगौ पृथक्-बालाः प्रवदन्ति न पण्डिताः ।
एकम् अपि आस्थितः सम्यक् उभयोः विन्दते फलम् ॥)
--
भावार्थ :
साङ्ख्य -सिद्धान्त और योग - सिद्धान्त, एक दूसरे से भिन्न हैं ऐसा बालबुद्धि, अपरिपक्व बुद्धिवाले ही कहते हैं, न कि (तत्वदर्शी) पण्डित । (क्योंकि) एक का भी भली-भाँति निर्वाह करनेवाला उसी एक फल की प्राप्ति करता है जो उन दोनों के अलग अलग पालन से भी प्राप्त हो जाता 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 9, श्लोक 30,
अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।
साधुरेव स मन्तव्यो सम्यग्व्यवसितो हि सः ॥
--
(अपि चेत् सुदुराचारः भजते माम् अनन्य भाक् ।
साधुः एव सः मन्तव्यः सम्यक्-व्यवसितः हि सः ॥)
--
अत्यन्त दुराचारी मनुष्य भी यदि अनन्यभाव से मेरा भजन (भक्ति) करता है तो उसको साधु ही समझा जाना चाहिए क्योंकि वह अपने कार्य में सम्यक् रीति से संलग्न है ।
--
Chapter 5, śloka 4,
sāṅkhyayogau pṛthagbālāḥ
pravadanti na paṇḍitāḥ |
ekamapyāsthitaḥ samyag-
ubhayorvindate phalam ||
--
(sāṅkhya-yogau pṛthak-bālāḥ
pravadanti na paṇḍitāḥ |
ekam api āsthitaḥ samyak
ubhayoḥ vindate phalam ||)
--
Meaning :
Only those of immature mind say that sāṅkhya (way of deducing and finding out the Truth) and Yoga, (way of practicing 'Action' in the most appropriate way, so that it may help one make free from ignorance of the Reality) are different to each-other. The ripe seers never say so. Because practicing any of the two disciplines leads to the same goal (of Self-Realization).
--
Chapter 8, śloka 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 śloka along-with shloka 1of this chapter. Those who by their whole devotion 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, where-from 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 'kuṃḍalinī'. 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 9, śloka 30,
api cetsudurācāro
bhajate māmananyabhāk |
sādhureva sa mantavyo
samyagvyavasito hi saḥ ||
--
(api cet sudurācāraḥ
bhajate mām ananya bhāk |
sādhuḥ eva saḥ mantavyaḥ
samyak-vyavasitaḥ hi saḥ ||)
--
Meaning :
A man though is given to bad habits and temperaments, if worships Me, with undivided devotion, he should be considered righteous, for he is going on the right path.
--
____________________________
’सम्यक्’ / ’samyak’ - विधिपूर्वक, यथोचित,
अध्याय 5, श्लोक 4,
साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः ।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥
--
(साङ्ख्य-योगौ पृथक्-बालाः प्रवदन्ति न पण्डिताः ।
एकम् अपि आस्थितः सम्यक् उभयोः विन्दते फलम् ॥)
--
भावार्थ :
साङ्ख्य -सिद्धान्त और योग - सिद्धान्त, एक दूसरे से भिन्न हैं ऐसा बालबुद्धि, अपरिपक्व बुद्धिवाले ही कहते हैं, न कि (तत्वदर्शी) पण्डित । (क्योंकि) एक का भी भली-भाँति निर्वाह करनेवाला उसी एक फल की प्राप्ति करता है जो उन दोनों के अलग अलग पालन से भी प्राप्त हो जाता 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 9, श्लोक 30,
अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।
साधुरेव स मन्तव्यो सम्यग्व्यवसितो हि सः ॥
--
(अपि चेत् सुदुराचारः भजते माम् अनन्य भाक् ।
साधुः एव सः मन्तव्यः सम्यक्-व्यवसितः हि सः ॥)
--
अत्यन्त दुराचारी मनुष्य भी यदि अनन्यभाव से मेरा भजन (भक्ति) करता है तो उसको साधु ही समझा जाना चाहिए क्योंकि वह अपने कार्य में सम्यक् रीति से संलग्न है ।
--
Chapter 5, śloka 4,
sāṅkhyayogau pṛthagbālāḥ
pravadanti na paṇḍitāḥ |
ekamapyāsthitaḥ samyag-
ubhayorvindate phalam ||
--
(sāṅkhya-yogau pṛthak-bālāḥ
pravadanti na paṇḍitāḥ |
ekam api āsthitaḥ samyak
ubhayoḥ vindate phalam ||)
--
Meaning :
Only those of immature mind say that sāṅkhya (way of deducing and finding out the Truth) and Yoga, (way of practicing 'Action' in the most appropriate way, so that it may help one make free from ignorance of the Reality) are different to each-other. The ripe seers never say so. Because practicing any of the two disciplines leads to the same goal (of Self-Realization).
--
Chapter 8, śloka 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 śloka along-with shloka 1of this chapter. Those who by their whole devotion 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, where-from 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 'kuṃḍalinī'. 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 9, śloka 30,
api cetsudurācāro
bhajate māmananyabhāk |
sādhureva sa mantavyo
samyagvyavasito hi saḥ ||
--
(api cet sudurācāraḥ
bhajate mām ananya bhāk |
sādhuḥ eva saḥ mantavyaḥ
samyak-vyavasitaḥ hi saḥ ||)
--
Meaning :
A man though is given to bad habits and temperaments, if worships Me, with undivided devotion, he should be considered righteous, for he is going on the right path.
--
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