गुरुवार, 12 सितंबर 2013

श्रीमदभगवत गीता तीसरा अध्याय (श्लोक १७ .... )

श्रीमदभगवत गीता तीसरा अध्याय (श्लोक १७ .... )

 यस्त्वामरतिरेव  स्याद ,आत्मतृप्तश्च मानव :

आत्मन्येव च संतुष्टस्त्स्य  कार्यं न  विद्यते। 

(१७ )परन्तु जो मनुष्य परमात्मा में  ही रमण करता है तथा परमात्मा में ही तृप्त और संतुष्ट रहता है ,वैसे आत्मज्ञानी मनुष्य के लिए कोई कर्तव्य शेष नहीं रहता है। 

समस्त कर्तव्य ,दायित्व ,निषेध ,नियम और प्रतिबन्ध व्यक्ति को पूर्णता की ओर ले जाने के लिए ही हैं। पूर्ण योगी के लिए कोई भी सांसारिक दायित्व नहीं है। 

But those who rejoice in the self ,who are illuminated and fully satisfied in the self ,for them there is no duty .

Only those who have given up desires for external objects can rejoice and be satisfied in the self .The root of bondage is our material desires ."This should happen ;that should not happen ."Shree Krishna explains a little further ahead in this chapter (in verse 3.37 )that desire is the cause of all sins ,consequently ,it must be renounced .As explained previously (in purport of verse 2.64),it must be borne in mind that whenever Shree Krishna says we should give up desire ,he refers to material desires ,and not to aspirations for spiritual progress or the desire to realize God .

However ,why do material desires arise in the first place ?When  we identify the self with the body ,we identify with the yearnings of the body and mind as the desires of the self ,and these send us spinning into the realm of Maya .Sage Tulsidas explains :

jab jiv  hari te bilgana ,tab te nij deh geha  mana,

maya bas swarup bisarayo ,tehi baram te daruna dukh payo.

जब  जीव   हरि ते बिलगाना   ,तब ते   निज देह  गेहा  माना  ,

माया बस स्वरूप बिसरायो ,तेहि बरम ते दारुन दुःख पायो। 

"When the soul separated itself from God ,the material energy covered it in an illusion .By virtue of that illusion ,it began thinking of itself as the body ,and ever since ,in forgetfulness of the self ,it has been experiencing immense misery ."

Those who are illuminated realize that the self is not material in nature ,but divine ,and hence imperishable .The perishable objects of the world can never fulfill the thrust of the imperishable soul ,and therefore it is a folly to hanker after those sense -objects .Thus ,self -illuminated souls learn to unite their consciousness with God and experience his infinite bliss within them .

The karm (duties )prescribed for the materially conditioned souls are no longer applicable to such illuminated souls because they have already attained the goal of all such karm .For example ,as long as one is a college student ,one is obliged to follow the rules of the university ,but for one who has graduated and earned the degrees ,the rules now become irrelevant .For such liberated souls ,it is said :brahmavit shruti murdhni "Those who have united themselves with God now walk on the head of the Vedas,"i.e. they have no need to follow the rules of the Vedas any longer .

The goal of the Vedas is to help unite the soul with God .Once the soul becomes God -realized ,the rules of the Vedas ,which help the soul to reach that destination ,now no longer apply ;the soul has transcended their area of jurisdiction .For example ,a pundit unites a man and woman in wedlock by performing the marriage ceremony .Once the ceremony is over he says ,"You are now husband and wife ;I am leaving ."His task is over .If the wife says ,"Punditji ,the vows you made us take during the marriage ceremony are not being followed by my husband ,the pundit will reply ,"That is not my area of expertise .My duty was to get you both united in marriage and that work is over ."Similarly the Vedas are there to help unite the self with the Supreme Self .When God -realization takes place ,the task of the Vedas is over .Such an enlightened soul is no longer obliged to perform the Vedic duties.

ॐ शान्ति 

2 टिप्‍पणियां:

प्रवीण पाण्डेय ने कहा…

इस श्लोक द्वारा वर्णित योग्यता पाये बिना ही आलसी लोग सारा काम छोड़़ कर बैठ जाते हैं।

Anita ने कहा…

पूर्ण योगी के लिए कोई भी सांसारिक दायित्व नहीं है।
पर कृष्ण भी पूर्ण योगी थे जो जीवन भर कार्य में लगे रहे..वह उनका आनंद था जो कर्म के रूप में व्यक्त हो रहा था.