आज का श्लोक, ’वशी’ / ’vaśī’
_________________________
’वशी’ / ’vaśī’ - वश में रखनेवाला,
अध्याय 5, श्लोक 13,
सर्वकर्माणि मनसा सन्न्यस्यास्ते सुखं वशी ।
नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥
--
(सर्वकर्माणि मनसा सन्न्यस्य आस्ते सुखम् वशी ।
नवद्वारे पुरे देही न- एव कुर्वन् न कारयन् ॥)
--
भावार्थ :
नव-द्वारों (इन्द्रियों) वाले घर (पुर) में रहता हुआ (पुरुष) और अपने मन-बुद्धि को वश में कर लेनेवाला, मन की सहायता से ( विवेकपूर्वक अपनी कर्तृत्व-भावना का निरसन हो जाने से) कर्मों को न तो स्वयं करते हुए और न किसी और के माध्यम से करवाते हुए सुखपूर्वक अपनी आत्मा में स्थित हो जाता है ।
--
’वशी’ / ’vaśī’ - one having restrained,
Chapter 5, śloka 13,
sarvakarmāṇi manasā
sannyasyāstē sukhaṁ vaśī |
navadvārē purē dēhī
naiva kurvanna kārayan ||
--
(sarvakarmāṇi manasā
sannyasya āstē sukham vaśī |
navadvārē purē dēhī
na- ēva kurvan na kārayan ||)
--
Meaning :
Having relinquished all the action from mind, the embodied one (consciousness) who has controlled the senses and mind from going outward and straying away, though lives in the physical body of nine gate-ways is neither involved in the action, nor get them performed through others.
--
Note :
The consciousness associated with the body, which only 'knows' the actions happening or not happening is literally never involved in 'doing' or 'not doing' those actions which the mind because of the wrong idea pf 'me' tends to believe, and the same idea is imposed on the 'self'. However when the validity of this very idea is questioned, it is seen that the actions happen or don't happen on their own, and there is no one (an agent) which could be ascertained as responsible for them. The physical body and the world both are made of the same basic elements. and they both together let, or let the action. But the idea 'I am this body' that rises in the consciousness associated with a body imposes upon the self the wrong notion 'I do' / 'I don't do'. Thus the sense of one's pure being gets mixed up with the idea 'I am this body'. This error when eliminated through examination of the nature of 'I', 'the consciousness', and the world, one knows, the consciousness is always free from action. This consciousness is manifest with a world and a body, and there is a 'source' from where this whole manifestation keeps on emerging out and submerging into again and again. Understanding that source as 'I' one then is never unhappy.
--
_________________________
’वशी’ / ’vaśī’ - वश में रखनेवाला,
अध्याय 5, श्लोक 13,
सर्वकर्माणि मनसा सन्न्यस्यास्ते सुखं वशी ।
नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥
--
(सर्वकर्माणि मनसा सन्न्यस्य आस्ते सुखम् वशी ।
नवद्वारे पुरे देही न- एव कुर्वन् न कारयन् ॥)
--
भावार्थ :
नव-द्वारों (इन्द्रियों) वाले घर (पुर) में रहता हुआ (पुरुष) और अपने मन-बुद्धि को वश में कर लेनेवाला, मन की सहायता से ( विवेकपूर्वक अपनी कर्तृत्व-भावना का निरसन हो जाने से) कर्मों को न तो स्वयं करते हुए और न किसी और के माध्यम से करवाते हुए सुखपूर्वक अपनी आत्मा में स्थित हो जाता है ।
--
’वशी’ / ’vaśī’ - one having restrained,
Chapter 5, śloka 13,
sarvakarmāṇi manasā
sannyasyāstē sukhaṁ vaśī |
navadvārē purē dēhī
naiva kurvanna kārayan ||
--
(sarvakarmāṇi manasā
sannyasya āstē sukham vaśī |
navadvārē purē dēhī
na- ēva kurvan na kārayan ||)
--
Meaning :
Having relinquished all the action from mind, the embodied one (consciousness) who has controlled the senses and mind from going outward and straying away, though lives in the physical body of nine gate-ways is neither involved in the action, nor get them performed through others.
--
Note :
The consciousness associated with the body, which only 'knows' the actions happening or not happening is literally never involved in 'doing' or 'not doing' those actions which the mind because of the wrong idea pf 'me' tends to believe, and the same idea is imposed on the 'self'. However when the validity of this very idea is questioned, it is seen that the actions happen or don't happen on their own, and there is no one (an agent) which could be ascertained as responsible for them. The physical body and the world both are made of the same basic elements. and they both together let, or let the action. But the idea 'I am this body' that rises in the consciousness associated with a body imposes upon the self the wrong notion 'I do' / 'I don't do'. Thus the sense of one's pure being gets mixed up with the idea 'I am this body'. This error when eliminated through examination of the nature of 'I', 'the consciousness', and the world, one knows, the consciousness is always free from action. This consciousness is manifest with a world and a body, and there is a 'source' from where this whole manifestation keeps on emerging out and submerging into again and again. Understanding that source as 'I' one then is never unhappy.
--
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