Bhagavad Gita Chapter 16 Verse 2 — Daivasura Sampad Vibhaga Yoga
Sanskrit
अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् | दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ||१६-२||
Transliteration
ahiṃsā satyamakrodhastyāgaḥ śāntirapaiśunam . dayā bhūteṣvaloluptvaṃ mārdavaṃ hrīracāpalam ||16-2||
Hindi Meaning
।।16.2।। अहिंसा, सत्य, क्रोध का अभाव, त्याग, शान्ति, अपैशुनम् (किसी की निन्दा न करना), भूतमात्र के प्रति दया, अलोलुपता , मार्दव (कोमलता), लज्जा, अचंचलता।।
English Meaning
Nonviolence; truthfulness; freedom from anger; renunciation; tranquility; apathy toward sense objects; 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 banyan tree samjhaya gaya hai. Is banyan tree se nikalti hui extra roots ko jeevon ke kaamon se compare kiya gaya hai, kuch shubh, kuch ashubh. Pehle chapter mein bhi, devas, yaani devta aur asuras, yaani demons ke baare mein bataya gaya tha. Vedic dharmon ke hisaab se, goodness ke mode mein kiye gaye kaam liberation ke raste par aage badhne ke liye shubh maane jaate hain, inhe daivī prakṛti kehte hain, jo ki apne aap mein transcendental hote hain. Jo log is transcendental nature mein hain, wo liberation ki taraf badhte hain. 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 phir unhe jaanwaron ya aur bhi lower life forms mein jaana padega. Is pandrah chapter mein Bhagwan dono, transcendental nature aur uski qualities ke saath-saath demoniac nature aur uski qualities ko bhi samjhate hain. Ye qualities ka fayda aur nuksan bhi batate hain. Abhijātasya shabd ka matlab hai us vyakti ke liye jo transcendental qualities ya godly tendencies se janm leta hai, yeh bahut maayne rakhta hai. Agar maa-baap godly qualities wale bacche chahte hain, toh unhe social life ke liye das principles follow karne chahiye. Bhagavad-gītā mein humne pehle bhi dekha hai ki achhe bacche paida karne ke liye sex life khud Kṛṣṇa hai. Sex life ko condemn nahi kiya gaya, jab tak yeh Kṛṣṇa consciousness ke liye istemal kiya jaata hai. Jo log Kṛṣṇa consciousness mein hain, unhe toh bacche aise paida karne chahiye ki wo janm ke baad bhi Kṛṣṇa conscious ho sakein. Varṇāśrama-dharma ka concept, jo society ko chaar divisions mein baantta hai, yeh janm ke hisaab se nahi hai, balki educational qualifications ke hisaab se hai. Yeh sab society ko shanti aur samriddhi mein rakhne ke liye hai. Yahan jo qualities batayi gayi hain, wo transcendental qualities hain jo ek vyakti ko spiritual understanding mein aage badhne mein madad karti hain, taaki wo material duniya se mukti paa sake. Varṇāśrama institution mein sannyāsī, yaani jo vyakti renounced order of life mein hain, unhe sabhi social statuses ka spiritual master mana jaata hai. Ek brāhmaṇa ko kṣatriyas, vaiśyas aur śūdras ka spiritual master mana jaata hai, lekin sannyāsī ko brāhmaṇon ka bhi spiritual master mana jaata hai. Sannyāsī ke liye pehli qualification honi chahiye fearlessness, kyunki unhe akela rehna hota hai bina kisi support ke, sirf Bhagwan ki kripa par depend karna hota hai. Agar koi sochta hai, "Mere connections chhodne ke baad mujhe kaun bachayega?" toh unhe renounced order of life nahi lena chahiye. Unhe poori tarah se vishwas hona chahiye ki Kṛṣṇa ya Paramātmā hamesha unke andar hai, wo sab dekh rahe hain, aur wo jaante hain ki unka irada kya hai. Is vishwas ko abhayam, yaani fearlessness kehte hain. Ye mindset sannyāsī ke liye zaroori hai. Phir unhe apne astitva ko shudh karna hai. Renounced order of life mein bahut saare rules aur regulations hote hain. Sabse zaroori baat, sannyāsī ko kisi bhi aurat ke saath intimate relationship nahi rakhna chahiye. Unhe toh aurat se secluded jagah par baat karna bhi mana hai. Lord Caitanya ek ideal sannyāsī the, aur jab wo Purī mein the, unki feminine devotees ko unke paas aakar respect dene ki ijazat nahi thi. Unhe door se hi pranaam karna hota tha. Yeh auraton se nafrat ka sign nahi hai, balki sannyāsī ke liye close connections se bachne ka ek niyam hai. Kisi bhi status of life ke rules aur regulations ko follow karna zaroori hai taaki apne astitva ko shudh kiya ja sake. Sannyāsī ke liye auraton ke saath intimate relations aur sense gratification ke liye dhan rakhna mana hai. Lord Caitanya ka jeevan hume yeh sikhaata hai ki unhone auraton ke saath sambandh mein bahut strict raha. Unka ek personal associate, Choṭa Haridāsa, jab ek jawaan aurat ki taraf dekh raha tha, toh Lord Caitanya ne use turant apne associates se alag kar diya. Unhone kaha, "Ek sannyāsī ya jo vyakti material nature se bahar nikalne ki koshish kar raha hai, uske liye material possessions aur auraton ki taraf dekhna itna kharab 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 dusre logon ko knowledge dene ke liye hota hai, jo apni asli spiritual life bhool gaye hain. Sannyāsī ko apne jeevan ke liye door-to-door bhiksha leni chahiye, lekin iska matlab yeh nahi hai ki wo beggar hain. Humility bhi ek transcendentally situated vyakti ki quality hai, aur isliye sannyāsī door-to-door jaata hai, na ki sirf bhiksha lene ke liye, balki householders se milne aur unhe Kṛṣṇa consciousness mein jagane ke liye. Yeh sannyāsī ki duty hai. Agar wo sach mein advanced hain aur unke spiritual master ne aisa kaha hai, toh unhe Kṛṣṇa consciousness preach karni chahiye, aur agar wo itne advanced nahi hain, toh unhe renounced order of life nahi lena chahiye. Lekin agar koi bina sufficient knowledge ke renounced order of life le leta hai, toh unhe bona fide spiritual master se sunne mein apna samay dena chahiye. Sannyāsī ko fearlessness, sattva-saṁśuddhi (purity) aur jñāna-yoga (knowledge) mein sthit rehna chahiye. Agla point hai charity. Charity householders ke liye hoti hai. Householders ko izzat se jeena chahiye aur apni income ka pachaas pratishat Kṛṣṇa consciousness ko propagate karne mein kharch karna chahiye. Is tarah se, ek householder ko un institutions ko charity deni chahiye jo Kṛṣṇa consciousness mein engaged hain. Charity sahi receiver ko di jaani chahiye. Alag-alag tarah ki charity hoti hai, jo aage samjhaayi jayegi – goodness, passion aur ignorance ke modes mein. Goodness ke mode mein di gayi charity scriptures dwara recommend ki gayi hai, lekin passion aur ignorance ke modes mein di gayi charity recommend nahi ki gayi, kyunki yeh sirf paisa barbaad karne jaisa hai. Charity sirf Kṛṣṇa consciousness ko propagate karne ke liye di jaani chahiye. 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 zarurat nahi karna chahiye. Householders ke liye sex life mein bhi kuch restrictions hain, jo sirf bacchon ke liye hona chahiye. Agar unhe bacchon ki zarurat nahi hai, toh unhe apni wife ke saath sex life ka maza nahi lena chahiye. Aaj kal log contraceptive methods ya aur bhi kharab tareeqon se bachon ki responsibility se bachne ki koshish karte hain. Yeh transcendental quality nahi hai, balki demoniac hai. Agar koi householder bhi spiritual life mein progress karna chahta hai, toh unhe apni sex life control karni chahiye aur bina Kṛṣṇa ki seva ke bacche nahi paida karne chahiye. Agar wo bacche paida karte hain jo Kṛṣṇa consciousness mein honge, toh wo hazaaron bacche paida kar sakte hain, lekin bina is capacity ke sirf sense pleasure ke liye indulge nahi karna chahiye. Sacrifice bhi householders ke liye ek aur item hai, kyunki sacrifices ke liye bahut paisa chahiye hota hai. Dusre life orders, jaise brahmacarya, vānaprastha aur sannyāsa, ke paas paisa nahi hota; wo bhiksha karke jeete hain. Isliye alag-alag sacrifices karna householders ke liye hota hai. Unhe Vedic literature ke anusar agni-hotra sacrifices karne chahiye, lekin aaj kal yeh bahut mehenga hai, aur kisi bhi householder ke liye inhe karna mushkil hai. Is yug mein sabse accha sacrifice saṅkīrtana-yajña hai. Yeh saṅkīrtana-yajña, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare ka jaap, sabse accha aur sasta sacrifice hai; sabhi isse apna sakte hain aur fayda utha sakte hain. Toh yeh teen items, charity, sense control aur sacrifice, householders ke liye hain. Phir svādhyāya, yaani Vedic study, brahmacarya, yaani student life ke liye hai. Brahmacārīs ko auraton se koi sambandh nahi rakhna chahiye; unhe celibacy ki life jeeni chahiye aur apne mann ko Vedic literature ki study mein lagana chahiye taaki spiritual knowledge ka cultivation ho sake. Isse svādhyāya kehte hain. Tapas, yaani austerity, khaas taur par retired life ke liye hota hai. Kisi bhi vyakti ko apne poore jeevan mein householder nahi rehna chahiye; unhe hamesha yaad rakhna chahiye ki chaar divisions hain – brahmacarya, gṛhastha, vānaprastha aur sannyāsa. Toh gṛhastha, yaani householder life ke baad, unhe retire hona chahiye. Agar koi shat saal jeeta hai, toh unhe bees saal brahmacarya mein, bees saal gṛhastha mein, bees saal vānaprastha mein aur bees saal sannyāsa mein guzarne chahiye. Yeh Vedic religious discipline ke niyam hain. Ek vyakti jo household life se retire hota hai, usse sharir, mann aur zuban ki tapasya karni chahiye. Yeh tapasya hai. Pura varṇāśrama-dharma samaj tapasya ke liye hai. Bina tapasya ke, yaani austerity ke, koi bhi insaan liberation nahi paa sakta. Yeh theory ki zindagi mein tapasya ki koi zarurat nahi hai, ki koi speculating karke sab kuch theek kar sakta hai, na toh Vedic literature mein hai aur na hi Bhagavad-gītā mein. Aise theories show-bottle spiritualists dwara banaye gaye hain jo aur followers ikattha karne ki koshish kar rahe hain. Agar kuch restrictions, rules aur regulations hain, toh log attract nahi honge. Isliye jo log dharm ke naam par followers chahte hain, sirf show ke liye, wo apne students ki ya apni life ko restrict nahi karte. Lekin yeh method Vedas dwara approve nahi kiya gaya. Brahminical quality simplicity ke liye, sirf ek particular order of life ko nahi, balki har member ko, chahe wo brahmacārī āśrama, gṛhastha āśrama, vānaprastha āśrama ya sannyāsa āśrama mein ho, yeh principle follow karna chahiye. Ek vyakti ko bahut simple aur straightforward hona chahiye. Ahiṁsā ka matlab kisi bhi living entity ki progressive life ko rokna nahi hai. Kisi ko yeh nahi sochna chahiye ki kyunki spirit spark kabhi nahi mar sakta, toh jaanwaron ko maarna theek hai. Aaj kal log jaanwaron ko khaane ke liye addicted hain, jabki unke paas anaj, phal aur doodh ki koi kami nahi hai. Jaanwaron ko maarne ki koi zarurat nahi hai. Yeh injunction sabke liye hai. Jab koi alternative nahi ho, tab kisi jaanwar ko maarna pad sakta hai, lekin yeh sacrifice mein hona chahiye. Jab tak humanity ke liye khana uplabdh hai, logon ko jaanwaron par violence nahi karna chahiye. Real ahiṁsā ka matlab kisi ki progressive life ko nahi rokna. Jaanwaron ka bhi apni evolutionary life mein progress hota hai, ek category se doosri category mein badal kar. Agar kisi jaanwar ko maara jaata hai, toh uska progress roka jaata hai. Agar ek jaanwar itne din ya saal tak kisi body mein hai aur bina kisi wajah ke maara jaata hai, toh use wapas usi form mein aana padta hai taaki wo apne din poore kar sake aur doosri species mein promote ho sake. Isliye unka progress kisi ki khud ki khushi ke liye nahi roka jaana chahiye. Yeh hai ahiṁsā. Satyam ka matlab hai ki kisi bhi vyakti ko apne personal interest ke liye sach ko distort nahi karna chahiye. Vedic literature mein kuch mushkil passages hain, lekin unka matlab ya purpose bona fide spiritual master se seekhna chahiye. Yeh Vedas ko samajhne ka process hai. Śruti ka matlab hai ki authority se sunna chahiye. Kisi ko apne personal interest ke liye koi interpretation nahi karni chahiye. Bhagavad-gītā par bahut saari commentaries hain jo original text ko galat samjhaati hain. Shabd ka asli matlab samjhaana chahiye, aur yeh bona fide spiritual master se seekha jaana chahiye. Akrodha ka matlab hai gussa rokna. Chahe koi provoke kare, ek vyakti ko tolerant rehna chahiye, kyunki jab koi gussa hota hai toh uska poora sharir polluted ho jaata hai. Gussa passion aur lust ka product hai, isliye jo vyakti transcendental state mein hai, unhe gusse se bachna chahiye. Apaiśunam ka matlab hai ki kisi aur ki burai nahi karni chahiye ya unhe bina wajah theek nahi karna chahiye. Zaroorat hai toh chori karne wale ko chori karne wala kehna galat nahi hai, lekin ek imaandaar vyakti ko chori karne wala kehna bahut offensive hai unke liye jo spiritual life mein aage badh rahe hain. Hrī ka matlab hai ki ek vyakti ko bahut modest hona chahiye aur aise kaam nahi karne chahiye jo nafrat ke laayak ho. Acāpalam, yaani determination, ka matlab hai ki kisi bhi koshish mein agitated ya frustrated nahi hona chahiye. Koi bhi koshish mein failure ho sakta hai, lekin is par dukhi nahi hona chahiye; unhe patience aur determination ke saath aage badhna chahiye. Tejas shabd kṣatriyas ke liye hai. Kṣatriyas ko hamesha mazboot rehna chahiye taaki wo kamzoron ki raksha kar sakein. Unhe nonviolent nahi dikhna chahiye. Agar violence ki zarurat ho, toh unhe use dikhana chahiye. Lekin ek vyakti jo apne dushman ko curb karne mein samarth hai, wo kuch conditions mein forgiveness dikhana bhi chahiye. Śaucam ka matlab hai cleanliness, sirf mann aur sharir mein nahi, balki apne dealings mein bhi. Yeh khaas taur par mercantile logon ke liye hai, jo black market mein nahi deal karna chahiye. Nāti-mānitā, yaani izzat nahi ummeed karna, śūdras, yaani worker class ke liye hai, jo Vedic injunctions ke hisaab se chaar classes mein se sabse neeche maane jaate hain. Unhe bina kisi zarurat ke izzat ke liye nahi uthana chahiye aur apne status mein rehna chahiye. Śūdras ka duty hai ki wo higher class ko izzat de, taaki social order bana rahe. Yeh saari bees chhabi qualities transcendental qualities hain. Inhe alag-alag social aur occupational order ke hisaab se cultivate karna chahiye. Iska matlab hai ki chahe material conditions kitne bhi miserable ho, agar in qualities ko sabhi log practice karte hain, toh dheere-dheere sabse uncha transcendental realization ka platform tak pahunchna sambhav hai.
Chinmaya Commentary
अहिंसा प्राणियों को पीड़ा न पहुँचाना अहिंसा है। स्वार्थ या द्वेषवशात् किसी को पीड़ित करना हिंसा है। अहिंसा का पालन शरीर वाणी और मन इन तीनों स्तर पर होना चाहिए। कभीकभी बाह्यदृष्टि से कोई व्यक्ति शरीर को पीड़ा पहुँचाते हुए दिखाई देता है जैसे एक शल्य चिकित्सक रोगी की चिकित्सा करते हुऐ उसे पीड़ा देता है किन्तु वह हिंसा नहीं मानी जाती। वैसे भी शारीरिक स्तर पर सम्पूर्ण अहिंसा संभव नहीं हो सकती है किन्तु मन में कदापि हिंसा का भाव नहीं होना चाहिए। चिकित्सक के मन में इस हिंसा का भाव न होने से उसके द्वारा की गई शल्य चिकित्सा को हिंसा नहीं कहा जाता।सत्यम् सत्य का कुछ भाव आर्जव शब्द की व्याख्या में प्रकट किया जा चुका है। प्रमाणों से सिद्ध अर्थ को उसी रूप में प्रकट करना सत्य कहलाता है।अक्रोध यहाँ इस शब्द का क्रोध का सर्वथा अभाव अर्थ अभिप्रेत नहीं है। साधना की स्थिति में कभीकभी किसी घटना अथवा किसी के दुर्व्यवहार से मन में क्रोध आ जाता है परन्तु तत्काल ही उसे पहचान कर उसका उपशमन करने की क्षमता को यहाँ अक्रोध कहा गया है। साधक को यह प्रयत्न करना चाहिए कि वह भी अपने क्रोध को क्रियारूप में व्यक्त न होने दे। इसी प्रकार की अन्य वृत्तियों का उपशमन करने की सार्मथ्य साधक को सम्पादित करनी चाहिए।त्याग यहाँ अहंकार और स्वार्थ का त्याग करने के लिए कहा गया है। पूर्व श्लोक के समान यहाँ उल्लिखित गुणों में भी परस्पर संबंध है। त्याग के अभाव में अक्रोध भी सिद्ध नहीं हो सकता क्योंकि जब कोई हमारे अहंकार या स्वार्थ को चोट या हानि पहुंचाता है तभी हमें क्रोध आता है।शान्ति उपर्युक्त गुणों से सम्पन्न व्यक्ति के मन में विक्षेपों का कोई कारण नहीं रह जाता इसलिए उसके मन की शान्ति बनी रहती है। बाह्य जगत् की अथवा उसके व्यक्तिगत जीवन की परिस्थितियां कितनी ही दुखदायक और आक्रामक क्यों न हों उस व्यक्ति का मनसन्तुलन कभी विचलित नहीं होता है।अपैशुनम् किसी व्यक्ति के दोषों को अन्य लोगों के समक्ष प्रकट करने को पैशुन कहते हैं। पैशुन का अभाव ही अपैशुन है। वाणी की मधुरता या कर्कशता वक्ता के व्यक्तित्व पर निर्भर करती है। एक अयुक्त अर्थात् अशुद्ध अन्तकरण वाले पुरुष को अन्य लोगों की द्वेषयुक्त निन्दा करने में एक प्रकार का आसुरी आनन्द प्राप्त होता है। प्राय यह कोमल और मांसल जिह्वा ही किसी विनाशकारी अस्त्र से भी अधिक विध्वंसकारी सिद्ध होती है। आत्मविकास के सर्वोच्च शिखर तक पहुँचने की आकांक्षा रखने वाले उद्यमी साधक को ऐसा आन्तरिक सामञ्जस्य स्थापित करना चाहिए कि उसकी वाणी आत्मा की सुरभि का अनुकरण करे। स्वर की कोमलता वचनों की स्पष्टता निश्चय्ा की सत्यता प्रच्छन्न अर्थ से रहित विचारों को श्रोता के मन में स्पष्ट करने की क्षमता निष्कपटता भक्ति और प्रेम इन सब से परिपूर्ण संभाषण वक्ता के व्यक्तित्व के आत्मचरित्र का एक विशिष्ट और श्रेष्ठ गुण ही बन जाता है। इस प्रकार के मधुर संभाषण के गुण का स्वयं में विकास करने से अपने व्यक्तित्व के अन्य आयामों का भी स्वत विकास हो जाता है जो अन्तकरण को अनुशासित करने के लिए आवश्यक होता है।भूतमात्र के प्रति दया दुख और कष्ट से पीड़ित प्राणियों के प्रति कृपा का भाव दया कहलाता है। इसके अतिरिक्त एक साधक को समाज में रहते हुए यह अपेक्षा नहीं करनी चाहिए कि समाज के सभी लोग उन्हीं आदर्शों या जीवन मूल्यों का अनुकरण करें जिनके प्रति स्वयं उसकी श्रद्धा है। लोगों की दृष्टियों में भेद होता है और इसलिए उसे अपने आसपास के लोगों में अपूर्णता और दोष दिखाई दे सकते हैं। परन्तु उनको इन समस्त दोषों के अन्तरंग में स्थित आत्मा के असीम सौन्दर्य को देखते रहना चाहिए। आत्मदर्शन की यह क्षमता ही सभी साधुओं और सन्तों के मन में स्थित प्राणिमात्र के प्रति दया का रहस्य है। सब के प्रति मन में प्रेम होने पर ही उनके प्रति असीम सहानुभूति और स्नेह का भाव हृदय में उठ सकता है। आत्मा की इस सुन्दरता को यदि अत्यन्त दुखी और दुश्चरित्र व्यक्ति में भी हम नहीं देख सके तो उनके प्रति हमारे हृदय में स्नेह और दया उत्पन्न नहीं हो सकती।अलोलुपता प्रलोभित और आकर्षित करने वाले विषयों की उपस्थिति में भी मन में विकार उत्पन्न नहीं होना अलोलुपता है।मार्दव मृदुता और लज्जा यहाँ लज्जा का अर्थ है निषिद्ध और निन्द्य प्रकार के कर्म करने में लज्जा का अनुभव करना। इसे दूसरे शब्दों में इस प्रकार कहा जा सकता है कि निन्द्य कर्मों का त्याग करना तथा शुभ कर्मों में गर्व का न होना अर्थात् नम्रता विनयशीलता का होना लज्जा शब्द का अभिप्रेत अर्थ है। वस्तुत जो व्यक्ति उपर्युक्त गुणों से सम्पन्न होता है उसमें स्वभाव की मृदुता और विनयशीलता स्वाभाविक रूप में आ जाती है क्योंकि ये दोनों गुण मनुष्य की श्रेष्ठ संस्कृति के द्योतक हैं।अचापलम् मनुष्य के मन की चंचलता और स्वभाव की अस्थिरता उसकी शारीरिक चेष्टाओं में प्रकट होती है। सतत चंचलता अकस्मात् कर्म का प्रारम्भ करना अश्लील प्रकार की शारीरिक चेष्टाएं व्यसनानन्द के अतिरेक से अंग प्रक्षेपण इत्यादि लक्षण केवल एक असंस्कृत व्यक्ति में देखे जाते हैं जिसने न कभी स्वभाव की स्थिरता को और न कभी व्यक्तित्व को आदर्शपूर्ण बनाने का प्रयत्न किया हो। ये लक्षण एक शिशु में देखे जाते हैं और उस दशा में वे उसके सौन्दर्यवर्धक ही माने जाते हैं। परन्तु जैसेजैसे व्यक्ति का विकास होता जाता है उसका आत्मसंयम ही उसका सौन्दर्य समझा जाता है जो उसकी शारीरिक चेष्टाओं के द्वारा स्पष्ट होता है।श्री शंकराचार्य जी इसका अर्थ बताते हैं प्रयोजन के अभाव में हाथ पैर वाणी आदि इन्द्रियों का व्यापार न होना अचापलम् कहलाता है। यह इस शब्द का व्यापक अर्थ है और इसका आशय यह भी है कि लक्ष्य प्राप्ति के लिए उपयोगी कार्य में तत्परता और समस्त शारीरिक शक्तियों की मितव्ययिता होना चाहिए। अनावश्यक चेष्टाएं करना दुर्बल व्यक्तित्व का लक्षण है। ऐसे व्यक्ति कल्पनाओं में ही खोये रहते हैं और मानसिक तथा बौद्धिक स्तर पर अत्यन्त दुर्बल होते हैं। अत अचापलम् नामक गुण के सम्पादन से हम अपने व्यक्तित्व की अनेक प्रकार की सामान्य दुर्बलताओं का उपचार कर सकते हैं।और