आज का श्लोक, ’योगेन’ / ’yogena’
______________________________
’योगेन’ / ’yogena’ - योगसामर्थ्य से,
अध्याय 10, श्लोक 7,
--
एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः ।
सोऽविकम्पेन योगेन युज्यते नात्र संशयः ॥
--
(एताम् विभूतिम् योगम् च मम यः वेत्ति तत्त्वतः ।
सः अविकम्पेन योगेन युज्यते न अत्र संशयः ॥)
--
भावार्थ :
जो पुरुष मेरी परमैश्वर्यरूपी विभूति तथा योग(-सामर्थ्य) को, इन्हें तत्त्वतः जानता है, वह अविकम्पित अचल भक्तियोग से युक्त हो जाता है, इस बारे में संशय नहीं ।
--
अध्याय 12, श्लोक 6,
ये तु सर्वाणि कर्माणि मयि सन्न्यस्य मत्पराः ।
अनन्येनैव योगेन मां ध्यायन्त उपासते ॥
(ये तु सर्वाणि कर्माणि मयि सन्न्यस्य मत्पराः ।
अनन्येन-एव योगेन माम् ध्यायन्तः उपासते ॥)
--
भावार्थ : किन्तु जो अपने सभी कर्मों को मुझ (सगुण) परमेश्वर में ही अर्पण करते हुए अनन्य (मुझसे अपनी अपृथकता के बोध) योग से मेरा ध्यान, जिज्ञासा तथा निरन्तर चिन्तन करते हुए मेरी उपासना करते हैं ...।
[अगले श्लोक क्रमांक 7 में इसे विस्तारपूर्वक कहा गया है ।]
--
अध्याय 13, श्लोक 24,
ध्यायेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।
अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥
--
(ध्यानेन आत्मनि पश्यन्ति केचित् आत्मानम् आत्मना ।
अन्ये साङ्ख्येन योगेन कर्मयोगेन च अपरे ॥)
--
भावार्थ :
कुछ मनुष्य तो आत्मा (मन, प्राण, चित्त की एकाग्रता और अन्तर्मुखता) की सहायता से सूक्ष्मतापूर्वक अनुसंधान (ध्यान) के माध्यम से अपने ही हृदय में आत्मा के वास्तविक स्वरूप को प्रत्यक्ष देखते हैं, जबकि कुछ युक्तिसंगत विवेचना (साङ्ख्य) से, कुछ दूसरे अन्य युक्तियों से तथा कर्म के माध्यम से अपनी इस आत्मा को देखते हैं ।
--
टिप्पणी :
भिन्न भिन्न प्रकार के व्यक्तियों के लिए इनमें से कोई एक या अधिक तरीके कम या अधिक अनुकूल होते हैं ।
--
अध्याय 18, श्लोक 33,
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥
--
(धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
योगेन-अव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥)
--
भावार्थ :
हे पार्थ! जिस अव्यभिचारी (अचंचल, इधर-उधर न जाती हुई) धृति अर्थात् निष्ठा द्वारा योगभ्यास सहित, मन प्राणों तथा इन्द्रियों की गतिविधि को संयमित रखा जाता है वह ’धृति’ सात्त्विकी धृति है ।
--
’योगेन’ / ’yogena’ - through the means of yoga,
Chapter 10, śloka 7,
etāṃ vibhūtiṃ yogaṃ ca
mama yo vetti tattvataḥ |
so:'vikampena yogena
yujyate nātra saṃśayaḥ ||
--
(etām vibhūtim yogam ca
mama yaḥ vetti tattvataḥ |
saḥ avikampena yogena
yujyate na atra saṃśayaḥ ||)
--
Meaning :
One who realizes the Essence of My Divine forms (vibhūti) andthe Power associated with them, and My (yoga-aiśvarya ) / infinite potential, He attains the unwavering devotion ( acala bhakti ) towards Me.
--
Chapter 12, śloka 6,
ye tu sarvāṇi karmāṇi
mayi sannyasya matparāḥ |
ananyenaiva yogena
māṃ dhyāyanta upāsate ||
(ye tu sarvāṇi karmāṇi
mayi sannyasya matparāḥ |
ananyena-eva yogena
mām dhyāyantaḥ upāsate ||)
--
Meaning :
But those, who dedicate all their actions (karma) to Me, remembering Me and meditating of Me, ever devoted with indivisible love for Me, by such kind of yoga of oneness with Me,....
--
Chapter 13, śloka 24,
dhyāyenātmani paśyanti
kecidātmānamātmanā |
anye sāṅkhyena yogena
karmayogena cāpare ||
--
(dhyānena ātmani paśyanti
kecit ātmānam ātmanā |
anye sāṅkhyena yogena
karmayogena ca apare ||)
--
Meaning :
Some see this Self with the help of attention turned into and within one's own very being, while some others see this Self by deductive enquiry (sāṅkhya) into the truth of this Self. Yet there are others who practice various kinds of yoga (breathing exercise, japa, or worship) and still others by practicing yoga of action (karma).
--
Some realize this 'Self' by turning the mind (attention) inwards where-from consciousness becomes manifest, or just by staying in the consciousness, some find it easy to merge into the source, while some have an intense urge to question 'who am I?' yet some dedicate themselves unconditionally to The Lord, and some engage in selfless action, leaving the action and its fruits to the Lord, Some even give up the sense 'I do', and some try to find out the nature / character of the agency responsible for 'happening' of an action. Some further doubt if anything even happens indeed, or all happening is but a an idea of mind, and nothing really ever happens.
--
Chapter 18, śloka 33,
dhṛtyā yayā dhārayate
manaḥprāṇendriyakriyāḥ |
yogenāvyabhicāriṇyā
dhṛtiḥ sā pārtha sāttvikī ||
--
(dhṛtyā yayā dhārayate
manaḥprāṇendriyakriyāḥ |
yogena-avyabhicāriṇyā
dhṛtiḥ sā pārtha sāttvikī ||)
--
Meaning :
The consistency and the persistence of the mind, that by means of constant and steady practice of yoga, helps in restraining the activity of the mind and the vital life-force of the organism is called 'sāttvikī' (that maintains harmony of mind).
--
______________________________
’योगेन’ / ’yogena’ - योगसामर्थ्य से,
अध्याय 10, श्लोक 7,
--
एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः ।
सोऽविकम्पेन योगेन युज्यते नात्र संशयः ॥
--
(एताम् विभूतिम् योगम् च मम यः वेत्ति तत्त्वतः ।
सः अविकम्पेन योगेन युज्यते न अत्र संशयः ॥)
--
भावार्थ :
जो पुरुष मेरी परमैश्वर्यरूपी विभूति तथा योग(-सामर्थ्य) को, इन्हें तत्त्वतः जानता है, वह अविकम्पित अचल भक्तियोग से युक्त हो जाता है, इस बारे में संशय नहीं ।
--
अध्याय 12, श्लोक 6,
ये तु सर्वाणि कर्माणि मयि सन्न्यस्य मत्पराः ।
अनन्येनैव योगेन मां ध्यायन्त उपासते ॥
(ये तु सर्वाणि कर्माणि मयि सन्न्यस्य मत्पराः ।
अनन्येन-एव योगेन माम् ध्यायन्तः उपासते ॥)
--
भावार्थ : किन्तु जो अपने सभी कर्मों को मुझ (सगुण) परमेश्वर में ही अर्पण करते हुए अनन्य (मुझसे अपनी अपृथकता के बोध) योग से मेरा ध्यान, जिज्ञासा तथा निरन्तर चिन्तन करते हुए मेरी उपासना करते हैं ...।
[अगले श्लोक क्रमांक 7 में इसे विस्तारपूर्वक कहा गया है ।]
--
अध्याय 13, श्लोक 24,
ध्यायेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।
अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥
--
(ध्यानेन आत्मनि पश्यन्ति केचित् आत्मानम् आत्मना ।
अन्ये साङ्ख्येन योगेन कर्मयोगेन च अपरे ॥)
--
भावार्थ :
कुछ मनुष्य तो आत्मा (मन, प्राण, चित्त की एकाग्रता और अन्तर्मुखता) की सहायता से सूक्ष्मतापूर्वक अनुसंधान (ध्यान) के माध्यम से अपने ही हृदय में आत्मा के वास्तविक स्वरूप को प्रत्यक्ष देखते हैं, जबकि कुछ युक्तिसंगत विवेचना (साङ्ख्य) से, कुछ दूसरे अन्य युक्तियों से तथा कर्म के माध्यम से अपनी इस आत्मा को देखते हैं ।
--
टिप्पणी :
भिन्न भिन्न प्रकार के व्यक्तियों के लिए इनमें से कोई एक या अधिक तरीके कम या अधिक अनुकूल होते हैं ।
--
अध्याय 18, श्लोक 33,
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥
--
(धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
योगेन-अव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥)
--
भावार्थ :
हे पार्थ! जिस अव्यभिचारी (अचंचल, इधर-उधर न जाती हुई) धृति अर्थात् निष्ठा द्वारा योगभ्यास सहित, मन प्राणों तथा इन्द्रियों की गतिविधि को संयमित रखा जाता है वह ’धृति’ सात्त्विकी धृति है ।
--
’योगेन’ / ’yogena’ - through the means of yoga,
Chapter 10, śloka 7,
etāṃ vibhūtiṃ yogaṃ ca
mama yo vetti tattvataḥ |
so:'vikampena yogena
yujyate nātra saṃśayaḥ ||
--
(etām vibhūtim yogam ca
mama yaḥ vetti tattvataḥ |
saḥ avikampena yogena
yujyate na atra saṃśayaḥ ||)
--
Meaning :
One who realizes the Essence of My Divine forms (vibhūti) andthe Power associated with them, and My (yoga-aiśvarya ) / infinite potential, He attains the unwavering devotion ( acala bhakti ) towards Me.
--
Chapter 12, śloka 6,
ye tu sarvāṇi karmāṇi
mayi sannyasya matparāḥ |
ananyenaiva yogena
māṃ dhyāyanta upāsate ||
(ye tu sarvāṇi karmāṇi
mayi sannyasya matparāḥ |
ananyena-eva yogena
mām dhyāyantaḥ upāsate ||)
--
Meaning :
But those, who dedicate all their actions (karma) to Me, remembering Me and meditating of Me, ever devoted with indivisible love for Me, by such kind of yoga of oneness with Me,....
--
Chapter 13, śloka 24,
dhyāyenātmani paśyanti
kecidātmānamātmanā |
anye sāṅkhyena yogena
karmayogena cāpare ||
--
(dhyānena ātmani paśyanti
kecit ātmānam ātmanā |
anye sāṅkhyena yogena
karmayogena ca apare ||)
--
Meaning :
Some see this Self with the help of attention turned into and within one's own very being, while some others see this Self by deductive enquiry (sāṅkhya) into the truth of this Self. Yet there are others who practice various kinds of yoga (breathing exercise, japa, or worship) and still others by practicing yoga of action (karma).
--
Some realize this 'Self' by turning the mind (attention) inwards where-from consciousness becomes manifest, or just by staying in the consciousness, some find it easy to merge into the source, while some have an intense urge to question 'who am I?' yet some dedicate themselves unconditionally to The Lord, and some engage in selfless action, leaving the action and its fruits to the Lord, Some even give up the sense 'I do', and some try to find out the nature / character of the agency responsible for 'happening' of an action. Some further doubt if anything even happens indeed, or all happening is but a an idea of mind, and nothing really ever happens.
--
Chapter 18, śloka 33,
dhṛtyā yayā dhārayate
manaḥprāṇendriyakriyāḥ |
yogenāvyabhicāriṇyā
dhṛtiḥ sā pārtha sāttvikī ||
--
(dhṛtyā yayā dhārayate
manaḥprāṇendriyakriyāḥ |
yogena-avyabhicāriṇyā
dhṛtiḥ sā pārtha sāttvikī ||)
--
Meaning :
The consistency and the persistence of the mind, that by means of constant and steady practice of yoga, helps in restraining the activity of the mind and the vital life-force of the organism is called 'sāttvikī' (that maintains harmony of mind).
--
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