Bhagavad Gita Chapter 16 Verse 1 — Daivasura Sampad Vibhaga Yoga
Sanskrit
श्रीभगवानुवाच | अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः | दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ||१६-१||
Transliteration
śrībhagavānuvāca . abhayaṃ sattvasaṃśuddhirjñānayogavyavasthitiḥ . dānaṃ damaśca yajñaśca svādhyāyastapa ārjavam ||16-1||
Hindi Meaning
।।16.1।। श्री भगवान् ने कहा -- अभय, अन्त:करण की शुद्धि, ज्ञानयोग में दृढ़ स्थिति, दान, दम, यज्ञ, स्वाध्याय, तप और आर्जव।।
English Meaning
The Supreme Personality of Godhead said: Fearlessness; purification of one's existence; cultivation of spiritual knowledge; charity; self-control; performance of sacrifice; study of the Vedas; austerity; simplicity; nonviolence; truthfulness; freedom from anger; renunciation; tranquility; aversion to faultfinding; compassion for all living entities; freedom from covetousness; gentleness; modesty; steady determination; vigor; forgiveness; fortitude; cleanliness; and freedom from envy and from the passion for honor—these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.
Commentary
In the beginning of the Fifteenth Chapter, the banyan tree of this material world was explained. The extra roots coming out of it were compared to the activities of the living entities, some auspicious, some inauspicious. In the Ninth Chapter, also, the devas, or godly, and the asuras, the ungodly, or demons, were explained. Now, according to Vedic rites, activities in the mode of goodness are considered auspicious for progress on the path of liberation, and such activities are known as daivī prakṛti, transcendental by nature. Those who are situated in the transcendental nature make progress on the path of liberation. For those who are acting in the modes of passion and ignorance, on the other hand, there is no possibility of liberation. Either they will have to remain in this material world as human beings, or they will descend among the species of animals or even lower life forms. In this Sixteenth Chapter the Lord explains both the transcendental nature and its attendant qualities and the demoniac nature and its qualities. He also explains the advantages and disadvantages of these qualities. The word abhijātasya in reference to one born of transcendental qualities or godly tendencies is very significant. To beget a child in a godly atmosphere is known in the Vedic scriptures as Garbhādhāna-saṁskāra. If the parents want a child in the godly qualities they should follow the ten principles recommended for the social life of the human being. In Bhagavad-gītā we have studied also before that sex life for begetting a good child is Kṛṣṇa Himself. Sex life is not condemned, provided the process is used in Kṛṣṇa consciousness. Those who are in Kṛṣṇa consciousness at least should not beget children like cats and dogs but should beget them so that they may become Kṛṣṇa conscious after birth. That should be the advantage of children born of a father and mother absorbed in Kṛṣṇa consciousness. The social institution known as varṇāśrama-dharma – the institution dividing society into four divisions of social life and four occupational divisions or castes – is not meant to divide human society according to birth. Such divisions are in terms of educational qualifications. They are to keep the society in a state of peace and prosperity. The qualities mentioned herein are explained as transcendental qualities meant for making a person progress in spiritual understanding so that he can get liberated from the material world. In the varṇāśrama institution the sannyāsī, or the person in the renounced order of life, is considered to be the head or the spiritual master of all the social statuses and orders. A brāhmaṇa is considered to be the spiritual master of the three other sections of a society, namely, the kṣatriyas, the vaiśyas and the śūdras, but a sannyāsī, who is on the top of the institution, is considered to be the spiritual master of the brāhmaṇas also. For a sannyāsī, the first qualification should be fearlessness. Because a sannyāsī has to be alone without any support or guarantee of support, he has simply to depend on the mercy of the Supreme Personality of Godhead. If one thinks, “After I leave my connections, who will protect me?” he should not accept the renounced order of life. One must be fully convinced that Kṛṣṇa or the Supreme Personality of Godhead in His localized aspect as Paramātmā is always within, that He is seeing everything, and He always knows what one intends to do. One must thus have firm conviction that Kṛṣṇa as Paramātmā will take care of a soul surrendered to Him. “I shall never be alone,” one should think. “Even if I live in the darkest regions of a forest I shall be accompanied by Kṛṣṇa, and He will give me all protection.” That conviction is called abhayam, fearlessness. This state of mind is necessary for a person in the renounced order of life. Then he has to purify his existence. There are so many rules and regulations to be followed in the renounced order of life. Most important of all, a sannyāsī is strictly forbidden to have any intimate relationship with a woman. He is even forbidden to talk with a woman in a secluded place. Lord Caitanya was an ideal sannyāsī, and when He was at Purī His feminine devotees could not even come near to offer their respects. They were advised to bow down from a distant place. This is not a sign of hatred for women as a class, but it is a stricture imposed on the sannyāsī not to have close connections with women. One has to follow the rules and regulations of a particular status of life in order to purify his existence. For a sannyāsī, intimate relations with women and possession of wealth for sense gratification are strictly forbidden. The ideal sannyāsī was Lord Caitanya Himself, and we can learn from His life that He was very strict in regards to women. Although He is considered to be the most liberal incarnation of Godhead, accepting the most fallen conditioned souls, He strictly followed the rules and regulations of the sannyāsa order of life in connection with association with women. One of His personal associates, namely Choṭa Haridāsa, was associated with Lord Caitanya along with His other confidential personal associates, but somehow or other this Choṭa Haridāsa looked lustily on a young woman, and Lord Caitanya was so strict that He at once rejected him from the society of His personal associates. Lord Caitanya said, “For a sannyāsī or anyone who is aspiring to get out of the clutches of material nature and trying to elevate himself to the spiritual nature and go back home, back to Godhead, for him, looking toward material possessions and women for sense gratification – not even enjoying them, but just looking toward them with such a propensity – is so condemned that he had better commit suicide before experiencing such illicit desires.” So these are the processes for purification. The next item is jñāna-yoga-vyavasthiti: being engaged in the cultivation of knowledge. Sannyāsī life is meant for distributing knowledge to the householders and others who have forgotten their real life of spiritual advancement. A sannyāsī is supposed to beg from door to door for his livelihood, but this does not mean that he is a beggar. Humility is also one of the qualifications of a transcendentally situated person, and out of sheer humility the sannyāsī goes from door to door, not exactly for the purpose of begging, but to see the householders and awaken them to Kṛṣṇa consciousness. This is the duty of a sannyāsī. If he is actually advanced and so ordered by his spiritual master, he should preach Kṛṣṇa consciousness with logic and understanding, and if one is not so advanced he should not accept the renounced order of life. But even if one has accepted the renounced order of life without sufficient knowledge, he should engage himself fully in hearing from a bona fide spiritual master to cultivate knowledge. A sannyāsī, or one in the renounced order of life, must be situated in fearlessness, sattva-saṁśuddhi (purity) and jñāna-yoga (knowledge). The next item is charity. Charity is meant for the householders. The householders should earn a livelihood by an honorable means and spend fifty percent of their income to propagate Kṛṣṇa consciousness all over the world. Thus a householder should give in charity to institutional societies that are engaged in that way. Charity should be given to the right receiver. There are different kinds of charity, as will be explained later on – charity in the modes of goodness, passion and ignorance. Charity in the mode of goodness is recommended by the scriptures, but charity in the modes of passion and ignorance is not recommended, because it is simply a waste of money. Charity should be given only to propagate Kṛṣṇa consciousness all over the world. That is charity in the mode of goodness. Then as far as dama (self-control) is concerned, it is not only meant for other orders of religious society, but is especially meant for the householder. Although he has a wife, a householder should not use his senses for sex life unnecessarily. There are restrictions for the householders even in sex life, which should only be engaged in for the propagation of children. If he does not require children, he should not enjoy sex life with his wife. Modern society enjoys sex life with contraceptive methods or more abominable methods to avoid the responsibility of children. This is not in the transcendental quality, but is demoniac. If anyone, even if he is a householder, wants to make progress in spiritual life, he must control his sex life and should not beget a child without the purpose of serving Kṛṣṇa. If he is able to beget children who will be in Kṛṣṇa consciousness, one can produce hundreds of children, but without this capacity one should not indulge only for sense pleasure. Sacrifice is another item to be performed by the householders, because sacrifices require a large amount of money. Those in other orders of life, namely brahmacarya, vānaprastha and sannyāsa, have no money; they live by begging. So performance of different types of sacrifice is meant for the householders. They should perform agni-hotra sacrifices as enjoined in the Vedic literature, but such sacrifices at the present moment are very expensive, and it is not possible for any householder to perform them. The best sacrifice recommended in this age is called saṅkīrtana-yajña. This saṅkīrtana-yajña, the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, is the best and most inexpensive sacrifice; everyone can adopt it and derive benefit. So these three items, namely charity, sense control and performance of sacrifice, are meant for the householder. Then svādhyāya, Vedic study, is meant for brahmacarya, or student life. Brahmacārīs should have no connection with women; they should live a life of celibacy and engage the mind in the study of Vedic literature for cultivation of spiritual knowledge. This is called svādhyāya. Tapas, or austerity, is especially meant for the retired life. One should not remain a householder throughout his whole life; he must always remember that there are four divisions of life – brahmacarya, gṛhastha, vānaprastha and sannyāsa. So after gṛhastha, householder life, one should retire. If one lives for a hundred years, he should spend twenty-five years in student life, twenty-five in householder life, twenty-five in retired life and twenty-five in the renounced order of life. These are the regulations of the Vedic religious discipline. A man retired from household life must practice austerities of the body, mind and tongue. That is tapasya. The entire varṇāśrama-dharma society is meant for tapasya. Without tapasya, or austerity, no human being can get liberation. The theory that there is no need of austerity in life, that one can go on speculating and everything will be nice, is recommended neither in the Vedic literature nor in Bhagavad-gītā . Such theories are manufactured by show-bottle spiritualists who are trying to gather more followers. If there are restrictions, rules and regulations, people will not become attracted. Therefore those who want followers in the name of religion, just to have a show only, don’t restrict the lives of their students, nor their own lives. But that method is not approved by the Vedas. As far as the brahminical quality of simplicity is concerned, not only should a particular order of life follow this principle, but every member, be he in the brahmacārī āśrama, gṛhastha āśrama, vānaprastha āśrama or sannyāsa āśrama. One should be very simple and straightforward. Ahiṁsā means not arresting the progressive life of any living entity. One should not think that since the spirit spark is never killed even after the killing of the body there is no harm in killing animals for sense gratification. People are now addicted to eating animals, in spite of having an ample supply of grains, fruits and milk. There is no necessity for animal killing. This injunction is for everyone. When there is no alternative, one may kill an animal, but it should be offered in sacrifice. At any rate, when there is an ample food supply for humanity, persons who are desiring to make advancement in spiritual realization should not commit violence to animals. Real ahiṁsā means not checking anyone’s progressive life. The animals are also making progress in their evolutionary life by transmigrating from one category of animal life to another. If a particular animal is killed, then his progress is checked. If an animal is staying in a particular body for so many days or so many years and is untimely killed, then he has to come back again in that form of life to complete the remaining days in order to be promoted to another species of life. So their progress should not be checked simply to satisfy one’s palate. This is called ahiṁsā. Satyam. This word means that one should not distort the truth for some personal interest. In Vedic literature there are some difficult passages, but the meaning or the purpose should be learned from a bona fide spiritual master. That is the process for understanding the Vedas. Śruti means that one should hear from the authority. One should not construe some interpretation for his personal interest. There are so many commentaries on Bhagavad-gītā that misinterpret the original text. The real import of the word should be presented, and that should be learned from a bona fide spiritual master. Akrodha means to check anger. Even if there is provocation one should be tolerant, for once one becomes angry his whole body becomes polluted. Anger is a product of the mode of passion and lust, so one who is transcendentally situated should check himself from anger. Apaiśunam means that one should not find fault with others or correct them unnecessarily. Of course to call a thief a thief is not faultfinding, but to call an honest person a thief is very much offensive for one who is making advancement in spiritual life. Hrī means that one should be very modest and must not perform some act which is abominable. Acāpalam, determination, means that one should not be agitated or frustrated in some attempt. There may be failure in some attempt, but one should not be sorry for that; he should make progress with patience and determination. The word tejas used here is meant for the kṣatriyas. The kṣatriyas should always be very strong to be able to give protection to the weak. They should not pose themselves as nonviolent. If violence is required, they must exhibit it. But a person who is able to curb down his enemy may under certain conditions show forgiveness. He may excuse minor offenses. Śaucam means cleanliness, not only in mind and body but in one’s dealings also. It is especially meant for the mercantile people, who should not deal in the black market. Nāti-mānitā, not expecting honor, applies to the śūdras, the worker class, which are considered, according to Vedic injunctions, to be the lowest of the four classes. They should not be puffed up with unnecessary prestige or honor and should remain in their own status. It is the duty of the śūdras to offer respect to the higher class for the upkeep of the social order. All these twenty-six qualifications mentioned are transcendental qualities. They should be cultivated according to the different statuses of social and occupational order. The purport is that even though material conditions are miserable, if these qualities are developed by practice, by all classes of men, then gradually it is possible to rise to the highest platform of transcendental realization.
Hinglish Commentary
Is pandrah chapter ki shuruaat mein, is material duniya ka ek banyan tree ka zikr hota hai. Is banyan tree ke extra roots ko jeevon ke karmon se compare kiya gaya hai, kuch shubh hain aur kuch ashubh. Pehle chapter mein bhi devon, yaani godly beings, aur asuron, yaani demons, ka zikr hua tha. Ab, Vedic riti ke hisaab se, goodness ke mode mein kiye gaye karmon ko liberation ki taraf badhne ke liye shubh mana jata hai, aur inhe daivī prakṛti kaha jata hai, jo ki apne aap mein transcendental hai. Jo log is transcendental nature mein hain, unka liberation ki taraf progress hota hai. Lekin jo log passion aur ignorance ke modes mein kaam karte hain, unke liye liberation ka koi chance nahi hai. Ya toh unhe is material duniya mein insaan ke roop mein rehna padega, ya fir animals ya aur bhi lower life forms mein janm lena padega. Is pandrah chapter mein, Bhagwan dono types ki qualities ko samjhaate hain - transcendental aur demoniac. Un qualities ke faayde aur nuksan bhi samjhate hain. Abhijātasya shabd ka matlab hai ki jo log godly qualities se janm lete hain, unka janm ek godly atmosphere mein hota hai, jise Vedic scriptures mein Garbhādhāna-saṁskāra kaha jata hai. Agar parents chahte hain ki unka baccha godly qualities ka ho, toh unhe social life ke liye das principles follow karne chahiye. Bhagavad-gītā mein humne dekha hai ki ek achhe bacche ko janm dene ke liye sex life khud Kṛṣṇa hain. Sex life ko condemn nahi kiya gaya hai, bas ye Kṛṣṇa consciousness ke saath hona chahiye. Jo log Kṛṣṇa consciousness mein hain, unhe bacche aise janm dene chahiye ki wo janm ke baad Kṛṣṇa conscious ban sakein. Varṇāśrama-dharma ka concept bhi yahi hai, jo samaj ko chaar divisions mein baantne ke liye hai, ye janm ke hisaab se nahi, balki educational qualifications ke hisaab se hai. Isse samaj mein shanti aur samriddhi bani rahegi. In qualities ko transcendental qualities kaha gaya hai, jo ek vyakti ko spiritual understanding mein aage badhne mein madad karti hain, taaki wo material duniya se mukti paa sake. Varṇāśrama mein, sannyāsī ko sabhi social statuses ka spiritual master mana jata hai. Ek brāhmaṇa ko bhi kṣatriyas, vaiśyas aur śūdras ka spiritual master mana jata hai, lekin sannyāsī sabse upar hota hai. Sannyāsī ke liye pehli qualification hai fearlessness, kyunki usse akela rehna padta hai, bina kisi support ke, sirf Bhagwan ki kripa par depend karna padta hai. Agar koi sochta hai, "Jab main apne connections chhod dunga, toh mujhe kaun bachaayega?" toh usse sannyāsā mein nahi aana chahiye. Usse yeh pura vishwas hona chahiye ki Kṛṣṇa ya Paramātmā hamesha uske saath hai, wo sab kuch dekh raha hai aur jaanta hai ki uska irada kya hai. Is tarah ka vishwas abhayam, yaani fearlessness, kehlata hai. Yeh sannyāsī ke liye bahut zaroori hai. Phir usse apni existence ko purify karna hota hai. Sannyāsī ko kaafi rules follow karne hote hain, sabse important yeh hai ki usse kisi aurat ke saath intimate relationship nahi rakhna chahiye. Lord Caitanya ek ideal sannyāsī the, aur jab wo Purī mein the, toh unki feminine devotees ko unhe respect dene ke liye door se jhukne ko kaha gaya. Yeh auraton se nafrat nahi hai, balki sannyāsī ko women ke saath close connections nahi rakhne ka niyam hai. Sannyāsī ko apne jeevan ko purify karne ke liye in rules ko follow karna hota hai. Sannyāsī ke liye, aurton ke saath intimate relations aur wealth ka sense gratification ke liye hona strictly forbidden hai. Lord Caitanya ne yeh sab rules ka bahut paalan kiya. Unka ek associate, Choṭa Haridāsa, ek young woman ki taraf dekh raha tha, toh unhone use turant apne associates se alag kar diya. Lord Caitanya ne kaha, "Sannyāsī ya koi bhi jo material nature se bahar nikalna chahta hai, uske liye material possessions aur aurton ki taraf dekhna bhi itna condemnable hai ki usse suicide kar lena chahiye." Yeh sab purification ke processes hain. Agla point hai jñāna-yoga-vyavasthiti, yaani knowledge ka cultivation. Sannyāsī ka jeevan householders aur dusron ko knowledge dene ke liye hota hai. Sannyāsī ko apni rozi-roti ke liye door-door bhikh maangni padti hai, lekin iska matlab yeh nahi ki wo beggar hai. Humility bhi ek transcendental quality hai, aur isliye sannyāsī door-door jaata hai, sirf bhikh maangne ke liye nahi, balki householders ko Kṛṣṇa consciousness ki taraf jagane ke liye. Yeh sannyāsī ka duty hai. Agar wo advanced hain, toh unhe Kṛṣṇa consciousness preach karni chahiye, aur agar nahi hain, toh unhe apne spiritual master se sunaana chahiye taaki wo knowledge cultivate kar sakein. Sannyāsī ko fearlessness, sattva-saṁśuddhi (purity) aur jñāna-yoga (knowledge) mein sthit rehna chahiye. Agla item charity hai, jo householders ke liye hai. Householders ko izzat se kamana chahiye aur apni income ka pachaas pratishat Kṛṣṇa consciousness ko propagate karne mein kharch karna chahiye. Charity sirf un institutions ko deni chahiye jo Kṛṣṇa consciousness ko propagate kar rahe hain. Charity ke alag-alag types hain, jaise goodness, passion aur ignorance mein. Goodness ke mode mein charity scriptures ke hisaab se recommend ki gayi hai, lekin passion aur ignorance mein nahi, kyunki yeh sirf paisa barbaad karne ke liye hai. Dama, yaani self-control, sirf dusre religious orders ke liye nahi, balki householders ke liye bhi hai. Householder hone ke bawajood, unhe apne senses ka istemal sex life ke liye bina wajah nahi karna chahiye. Unke liye bhi kuch restrictions hain, jaise sex life sirf bacche janm dene ke liye hona chahiye. Agar unhe bacche nahi chahiye, toh unhe sex life ka maza nahi lena chahiye. Aaj kal log contraceptive methods ka istemal karte hain, jo ki demoniac hai. Agar koi householder spiritual life mein progress karna chahta hai, toh usse apne sex life ko control karna hoga aur sirf Kṛṣṇa ki seva ke liye bacche janm dene chahiye. Agar wo aise bacche janm de sakte hain jo Kṛṣṇa consciousness mein hon, toh wo hazaron bacche janm de sakte hain, lekin bina is capacity ke sirf sense pleasure ke liye indulge nahi karna chahiye. Sacrifice bhi householders ke liye hai, kyunki sacrifices mein bahut paisa lagta hai. Dusre orders jaise brahmacarya, vānaprastha aur sannyāsa ke paas paisa nahi hota, wo bhikh maang kar jeete hain. Isliye alag-alag types ke sacrifices householders ko karne chahiye. Vedic literature mein agni-hotra sacrifices ka zikr hai, lekin aaj kal yeh bahut expensive hain, isliye householders ke liye yeh sambhav nahi hai. Is age mein sabse best sacrifice saṅkīrtana-yajña hai, jo ki Hare Kṛṣṇa chanting hai. Yeh sabse acha aur sasta sacrifice hai; sab isse apna sakte hain aur isse faayda utha sakte hain. Toh charity, sense control aur sacrifice, yeh teen items householders ke liye hain. Phir svādhyāya, Vedic study, brahmacarya ke liye hai. Brahmacārīs ko aurton se koi connection nahi rakhna chahiye; unhe celibacy ka jeevan jeena chahiye aur apne man ko Vedic literature ke study mein lagaana chahiye. Yeh svādhyāya hai. Tapas, yaani austerity, retired life ke liye hai. Kisi ko apne poore jeevan mein householder nahi rehna chahiye; unhe hamesha yaad rakhna chahiye ki jeevan ke chaar divisions hain - brahmacarya, gṛhastha, vānaprastha aur sannyāsa. Toh gṛhastha ke baad, ek vyakti ko retire hona chahiye. Agar koi sau saal jeeta hai, toh use bees saal student life, bees saal householder life, bees saal retired life aur bees saal renounced order of life mein bitana chahiye. Yeh Vedic religious discipline ke regulations hain. Ek vyakti jo household life se retire hota hai, usse body, mind aur tongue ki tapasya karni hoti hai. Yeh tapasya hai. Pura varṇāśrama-dharma society tapasya ke liye hai. Bina tapasya ke, koi bhi insaan liberation nahi paa sakta. Yeh soch ki life mein tapasya ki zarurat nahi hai aur sab kuch theek hoga, yeh na toh Vedic literature mein hai aur na hi Bhagavad-gītā mein. Yeh theories un show-bottle spiritualists ki hain jo bas followers badhane ki koshish kar rahe hain. Agar restrictions, rules aur regulations nahi honge, toh log attract nahi honge. Isliye jo log dharm ke naam par followers chahte hain, wo apne students ki zindagi ko restrict nahi karte, na apne aap ko. Lekin yeh method Vedas se approved nahi hai. Brahminical quality of simplicity bhi yeh hai ki sirf ek particular order nahi, balki har member, chahe wo brahmacārī āśrama, gṛhastha āśrama, vānaprastha āśrama ya sannyāsa āśrama mein ho, is principle ko follow karna chahiye. Ek vyakti ko bahut simple aur straightforward rehna chahiye. Ahiṁsā ka matlab hai kisi bhi jeev ke progressive life ko rokna nahi. Yeh nahi sochna chahiye ki spirit spark kabhi nahi mar sakta, isliye jaanwar ko maarne mein koi buraai nahi hai. Aaj kal log jaanwar khane ke liye addicted hain, jabki anaj, phal aur doodh ki koi kami nahi hai. Jaanwar maarna zaroori nahi hai. Yeh injunction sabke liye hai. Jab koi alternative nahi ho, tab jaanwar ko maarna chahiye, lekin yeh sacrifice ke liye hona chahiye. Jab bhi humanity ke liye khana uplabdh hai, toh jo log spiritual realization mein aage badhna chahte hain, unhe jaanwaron par hinsa nahi karni chahiye. Real ahiṁsā ka matlab hai kisi ke progressive life ko nahi rokna. Jaanwar bhi apni evolutionary life mein progress kar rahe hain, ek category se doosri category mein jaake. Agar ek jaanwar ko maar diya jata hai, toh uski progress roki jaati hai. Agar koi jaanwar itne din ya itne saal ek body mein hai aur bina wajah maar diya jata hai, toh usse phir se usi form mein wapas aana padta hai taaki wo apne baaki din complete kar sake. Toh unki progress ko sirf apne swad ke liye nahi rokna chahiye. Yeh hai ahiṁsā. Satyam ka matlab hai ki kisi bhi personal interest ke liye sachai ko distort nahi karna chahiye. Vedic literature mein kuch mushkil passages hain, lekin unka matlab ya purpose ek bona fide spiritual master se seekhna chahiye. Yeh Vedas samajhne ka process hai. Śruti ka matlab hai authority se sunna. Apne personal interest ke liye koi interpretation nahi karni chahiye. Bhagavad-gītā par bahut saare commentaries hain jo original text ko misinterpret karte hain. Shabd ka asli import present karna chahiye, aur yeh ek bona fide spiritual master se seekha jaana chahiye. Akrodha ka matlab hai gussa rokna. Agar koi provocation ho, toh bhi tolerant rehna chahiye, kyunki jab koi gussa hota hai, toh uska poora sharir polluted ho jata hai. Gussa passion aur lust ka product hai, toh jo transcendental position mein hain, unhe gusse se bachna chahiye. Apaiśunam ka matlab hai dusron ki galtiyan nahi nikaalna ya unhe bina wajah theek karna. Ek chor ko chor kehna faultfinding nahi hai, lekin ek honest vyakti ko chor kehna ek aisi baat hai jo spiritual life mein aage badhne wale ke liye bahut offensive hai. Hrī ka matlab hai ki ek vyakti ko bahut modest rehna chahiye aur aise kaam nahi karne chahiye jo abominable hain. Acāpalam, determination, ka matlab hai ki kisi bhi attempt mein agitated ya frustrated nahi hona chahiye. Ho sakta hai kisi attempt mein failure aaye, lekin usse uske liye pareshan nahi hona chahiye; usse patience aur determination ke saath aage badhna chahiye. Tejas shabd yahan kṣatriyas ke liye hai. Kṣatriyas ko hamesha strong rehna chahiye taaki wo weak ko protection de sakein. Unhe nonviolent nahi dikhna chahiye. Agar violence ki zarurat ho, toh unhe dikhana chahiye. Lekin jo vyakti apne dushman ko curb kar sakta hai, wo kuch conditions mein forgiveness dikhana bhi sikh sakta hai. Śaucam ka matlab hai cleanliness, sirf mind aur body mein nahi, balki dealings mein bhi. Yeh mercantile logon ke liye hai, jo black market mein nahi deal karna chahiye. Nāti-mānitā, honor ki umeed nahi rakhna, śūdras ke liye hai, jo Vedic injunctions ke according, chaar classes mein se lowest hain. Unhe unnecessary prestige ya honor se puffed up nahi hona chahiye aur apne status mein rehna chahiye. Śūdras ka duty hai higher class ko respect dena taaki social order bana rahe. Yeh saari twenty-six qualifications transcendental qualities hain. Inhe alag-alag social aur occupational orders ke hisaab se cultivate karna chahiye. Yeh purport hai ki agar material conditions miserable hain, tab bhi agar in qualities ko sab log practice karte hain, toh dheere-dheere sabse uchi transcendental realization ki platform tak pahunchna sambhav hai.
Chinmaya Commentary
इस प्रथम श्लोक को पढ़ने से हमें उन अमानित्वादि बीस गुणों जीवनादर्शों का स्मरण होता है जिन्हें क्षेत्राध्याय में भगवान् श्रीकृष्ण ने ज्ञान की संज्ञा प्रदान की थी। इस श्लोक में उन आदर्श गुणों की प्राय सम्पूर्ण सूची प्रस्तुत की गयी है जो आध्यात्मिक जीवन जीने वाले एक सुसंस्कृत पुरुष में देखे जाते हैं। अपने व्यावहारिक जीवन में उन बीस गुणों को जीना ही आध्यात्मिक जीवन कहलाता है। भगवान् श्रीकृष्ण इन दैवी गुणों की गणना करते समय प्रथम स्थान अभय को देते हैं। भय अविद्या का लक्षण है। जहाँ विद्या है वहाँ निर्भयता है। गुणों की इस सूची में अभय को प्रथम स्थान देकर गीताचार्य़ यह इंगित करते हैं कि किसी साधक की नैतिक पूर्णता उसके आध्यात्मिक विकास के समान अनुपात में होती है।अन्तकरण की शुद्धि अपने व्यक्तित्व के बाह्य स्तर पर साधक को कितना ही संयम क्यों न हो फिर भी वह संयम उसे रचनात्मक और निश्चयात्मक शक्ति प्रदान नहीं कर सकता जो कि नैतिक जीवन का सार है मर्म है। गीता सैद्धांतिक और व्यावहारिक इन दोनों ही दृष्टियों से एक शक्तिशाली धर्म का उपदेश देती है। निष्क्रिय सदाचार का पालन करने वाली आज्ञाकारी पीढ़ी से भगवान् श्रीकृष्ण सन्तुष्ट नहीं हैं। वे चाहते हैं कि समाज के सभी लोग न केवल अपने व्यक्तिगत जीवन में ही सर्वोच्च नैतिक मूल्यों को जियें वरन् सामाजिक जीवन में भी धर्माचरण की ऐसी नवचेतना जाग्रत करें जिससे मनुष्यों की सम्पूर्ण पीढ़ी ही सत्य और धर्म के प्रकाश से उज्वल बन जाये। धर्म शब्द के अर्थ में उद्देश्यों की सत्यता और साधनों की शुद्धता अन्तर्निहित है।ज्ञानयोगव्यवस्थिति अत्यन्त देहासक्त और विषयासक्त पुरुष को उपर्युक्त अन्तकरण की शुद्धि प्राप्त नहीं हो सकती। आत्मा के दिव्य गान के साथ एकस्वर हुए मन में ही अपनी निम्न स्तर की वृत्तियों बन्धनकारक आसक्तियों और निन्द्य उद्देश्यों को त्यागने की आवश्यक सार्मथ्य होती है। ये हीन वृत्तियां सदैव अन्तकरण में उभर कर सामने आती रहती हैं। ज्ञानयोग में दृढ़ स्थिति ही मन को निम्नस्तर के प्रलोभनों से निवृत्त करने का निश्चयात्मक उपाय है। यदि कोई बालक कांच की निर्मित नाजुक कलाकृति के साथ खेल रहा हो तो उसके मातापिता उस बहुमूल्य वस्तु की सुरक्षा के लिए प्राय बालक को चॉकलेट आदि कोई वस्तु देते हैं और वह बालक उसे पान्ो के लिए उस कांच की मूल्यवान् वस्तु को त्याग देता है। इसी प्रकार आत्मा के आनन्द को अनुभव करने वाले पुरुष इन्द्रियों के विषयों तथा तज्जनित क्षणिक सुखों में स्वभावत आसक्त नहीं होता।दान दम इन्द्रिय संयम और यज्ञ ज्ञानयोग में दृढ़ स्थिति प्राप्त करने के ये तीन साधन हैं जिनके द्वारा एक साधक अन्तकरण की योग्यता प्राप्त कर सकता है। बहुलता के भाव से उत्पन्न हुई दान की प्रवृत्ति ही वास्तविक दान है। जब हम अन्यों के साथ एकत्व का अनुभव करते हैं तभी हम सबके साथ अपने सर्वस्व का विभाजन करने के लिए तत्पर होते हैं अन्यथा नहीं। इस प्रकार दान का उदय हमारी इस क्षमता से होता है जिसके द्वारा हम अपनी परिग्रह और लोभ की प्रवृत्ति को संयमित करते हैं। जहाँ इनका संयमन एक पक्ष है तो दूसरा पक्ष है यज्ञ अर्थात् त्याग की भावना। यज्ञ भावना से प्रेरित होने पर ही हम अपने संग्रह का दान कर सकते हैं। दान शब्द से केवल धन या वस्तुओं का ही दान नहीं वरन् दुखियों के साथ सहानुभूति का भाव तथा ज्ञानदान भी इसमें सम्मिलित है।यदि दान साधक के वैराग्य को विकसित करता है जिससे वह साधक अपनी सम्पत्ति का विनियोग दीनजनों की सहायता में करता है तो हम कह सकते हैं कि हमारे व्यक्तिगत जीवन में इन्द्रियसंयम दम उसी यज्ञ भावना का संप्रयोग है। इन्द्रियों के विषयों में विचरण करने का पूर्ण अधिकार देने का अर्थ अपनी सम्पूर्ण शक्ति का निष्फल ही अपव्यय करना है। साधक को चाहिए कि अपनी इस शक्ति का उपयोग वह अपने ध्यानाभ्यास में करे। मन को आत्मा में समाहित करने के लिए सूक्ष्म शक्ति की आवश्यकता होती है और उसे साधक इन्द्रियसंयम के द्वारा अपने में ही निहित देख सकता है। दान और दम के बिना सत्य की तीर्थयात्रा मात्र स्वप्न ही है।यज्ञ वैदिककाल में यज्ञ शब्द का अर्थ श्रद्धायुक्त होमहवन आदि का अनुष्ठान समझा जाता था। उस काल में साधकगण इन यज्ञों का श्रद्धापूर्वक अनुष्ठान करते थे। पौराणिक काल में वैदिक कर्मकाण्ड का स्थान मूर्तिपूजा प्रार्थना जैसी भक्ति साधनाओं ने ले लिया जो उसी रूप में आज भी विद्यमान हैं। यज्ञ अर्थात् पूजा के अनुष्ठान से मन को एक आलम्बन प्राप्त होने से इन्द्रियों का संयमन करने में सरलता होती है। उसी प्रकार चित्त की शुद्धता भी प्राप्त होने से दान की भावना भी जागृत होती है। इन गुणों के होने से आत्मानुभूति सहज सिद्ध हो जाती है। इस प्रकार इस श्लोक में यह ध्यान देने योग्य बात है कि प्रत्येक उत्तरोत्तर गुण अपने पूर्व के गुण से किस्ा प्रकार संबद्ध है।स्वाध्याय इस शब्द का पारम्परिक अर्थ है वेदों का नित्य पठन तथा यथासंभव उसका अध्ययन भी करना। वेदों के नित्य नियमित अध्ययन से हमें अपने व्यावहारिक जीवन में दैवी गुणों को जीने की प्रेरणा मिलती है। परन्तु स्वाध्याय से मात्र वेदपठन या बौद्धिक स्तर पर उसके अर्थ को समझना ही पर्याप्त नहीं है। संस्कृत के इस शब्द का आशय है स्वयं का अध्ययन अर्थात् आत्मनिरीक्षण। वेदप्रतिपादित सत्यों को समझकर उनका स्वानुभवकरण ही वास्तविक स्वाध्याय है। स्वाध्याय और यज्ञ से हमें आत्मसंयम का जीवन जीने का साहस प्राप्त होगा जो हमें अपने ध्यानाभ्यास में चित्त की स्थिरता प्रदान करेगा।तप शारीरिक स्तर पर पालन किये जाने वाले व्रत उपवास आदि तप कहलाते हैं। तपाचरण से बाह्यजगत् के भोगों में व्यर्थ ही नष्ट होने वाली हमारी शक्ति का संचय होता है जिसके सदुपयोग आत्मविकास के लिए किया जा सकता है।आर्जवम् इसका अर्थ है सरलता। बुद्धि के विचार मन की भावनाओं और कर्मों में कुटिलता का साधक के व्यक्तित्व पर आत्मघातक परिणाम होता है। हमारे वास्तविक उद्देश्यों और प्रेरणाओं निश्चय और आकांक्षाओं विवेक और अनुभवों को असत्य सिद्ध करने वाले हमारे कर्मों का परिणाम अपने व्यक्तित्व की वक्रता होता है। जो व्यक्ति इस प्रकार का व्यक्तित्व जीता है उसका जीवन दो भागों में विभाजित हो जाता है और शीघ्र ही वह अपनी कार्यकुशलता की आभा को खो देता है और व्यक्तिगत दृढ़ता की शक्ति की दृष्टि से भी दुर्बल हो जाता है।इस प्रकार इस अध्याय के प्रथम श्लोक में ही दैवीगुणों का उल्लेख करते हुए उनके परस्पर संबंधों को भी दर्शाया गया है। हिन्दू धर्ण में वर्णित नैतिक मूल्य और सदाचार के नियम किसी कल्पनाकुशल सन्त या उदास देवदूत की स्वैच्छिक घोषणाएं नहीं हैं। विवेक और अनुभवों की दृढ़ चट्टानों की नींव पर उनका निर्णाण हुआ है। निष्ठापूर्वक उनका पालन करने और सजगतापूर्वक उन्हें जीने पर वे हमारी प्राय सुप्त दैवी क्षमताओं को व्यक्त करने में अपना योगदान देते हैं। हिन्दू धर्म के अनुसार ये दैवी गुण अपने आप में स्वर्ग प्रवेश का अधिकार प्रदान नहीं कर सकते परन्तु मनुष्य के हृदय में स्थित दिव्य आत्मतत्त्व को पूर्णतया उजागर करने म्ों वे पूर्ण तैयारी के रूप में सहायक होते हैं।और आगे कहते हैं