Bhagavad Gita Chapter 6 Verse 1 — Atma Samyama Yoga
Sanskrit
श्रीभगवानुवाच | अनाश्रितः कर्मफलं कार्यं कर्म करोति यः | स संन्यासी च योगी च न निरग्निर्न चाक्रियः ||६-१||
Transliteration
śrībhagavānuvāca . anāśritaḥ karmaphalaṃ kāryaṃ karma karoti yaḥ . sa saṃnyāsī ca yogī ca na niragnirna cākriyaḥ ||6-1||
Hindi Meaning
।।6.1।। श्रीभगवान् ने कहा -- जो पुरुष कर्मफल पर आश्रित न होकर कर्तव्य कर्म करता है, वह संन्यासी और योगी है, न कि वह जिसने केवल अग्नि का और क्रियायों का त्याग किया है।।
English Meaning
The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty.
Commentary
In this chapter the Lord explains that the process of the eightfold yoga system is a means to control the mind and the senses. However, this is very difficult for people in general to perform, especially in the Age of Kali. Although the eightfold yoga system is recommended in this chapter, the Lord emphasizes that the process of karma-yoga, or acting in Kṛṣṇa consciousness, is better. Everyone acts in this world to maintain his family and their paraphernalia, but no one is working without some self-interest, some personal gratification, be it concentrated or extended. The criterion of perfection is to act in Kṛṣṇa consciousness, and not with a view to enjoying the fruits of work. To act in Kṛṣṇa consciousness is the duty of every living entity because all are constitutionally parts and parcels of the Supreme. The parts of the body work for the satisfaction of the whole body. The limbs of the body do not act for self-satisfaction but for the satisfaction of the complete whole. Similarly, the living entity who acts for satisfaction of the supreme whole and not for personal satisfaction is the perfect sannyāsī, the perfect yogī. The sannyāsīs sometimes artificially think that they have become liberated from all material duties, and therefore they cease to perform agnihotra yajñas (fire sacrifices), but actually they are self-interested because their goal is to become one with the impersonal Brahman. Such a desire is greater than any material desire, but it is not without self-interest. Similarly, the mystic yogī who practices the yoga system with half-open eyes, ceasing all material activities, desires some satisfaction for his personal self. But a person acting in Kṛṣṇa consciousness works for the satisfaction of the whole, without self-interest. A Kṛṣṇa conscious person has no desire for self-satisfaction. His criterion of success is the satisfaction of Kṛṣṇa, and thus he is the perfect sannyāsī, or perfect yogī. Lord Caitanya, the highest perfectional symbol of renunciation, prays in this way: na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi “O Almighty Lord, I have no desire to accumulate wealth, nor to enjoy beautiful women. Nor do I want any number of followers. What I want only is the causeless mercy of Your devotional service in my life, birth after birth.”
Hinglish Commentary
Is chapter mein Bhagwan yeh samjhate hain ki aath angon wale yoga ka tareeka man aur indriyon ko control karne ka ek zariya hai. Lekin yeh aam logon ke liye, khaas karke Kali Yuga mein, karna bohot mushkil hota hai. Is chapter mein aath angon wale yoga ko recommend kiya gaya hai, par Bhagwan yeh bhi batate hain ki karma-yoga, yaani Kṛṣṇa ki bhakti mein kaam karna, zyada behtar hai. Har koi is duniya mein apne parivaar aur unki cheezon ko sambhalne ke liye kaam karta hai, lekin koi bhi bina kisi swarth ya khud ki khushi ke nahi karta, chahe wo chhoti ho ya badi. Perfect hone ka maap yeh hai ki Kṛṣṇa ki bhakti mein kaam kiya jaye, na ki kaam ke phal ka maza lene ke liye. Kṛṣṇa ki bhakti sabhi jeevon ka farz hai kyunki sabhi toh Sarvashaktimaan ka hissa hain. Jaise ek sharir ke ang poore sharir ki khushi ke liye kaam karte hain, waise hi jo jeev Sarvashaktimaan ki khushi ke liye kaam karta hai, wo perfect sannyāsī ya yogī hai. Kabhi-kabhi sannyāsī yeh sochte hain ki unhone sabhi material duties se mukti paa li hai, isliye wo agnihotra yajñas nahi karte, par asal mein wo bhi apne swarth mein hain kyunki unka goal impersonal Brahman ke saath ek hona hota hai. Yeh ichha kisi bhi material ichha se badi hai, lekin yeh bina swarth ke nahi hai. Waise hi, jo mystic yogī yoga ka abhyas karta hai, wo bhi kuch khud ki khushi ki ichha rakhta hai. Lekin jo Kṛṣṇa ki bhakti mein kaam karta hai, wo poore ka poora ke liye kaam karta hai, bina kisi swarth ke. Kṛṣṇa conscious vyakti ko apni khushi ki koi ichha nahi hoti. Uska success ka maap Kṛṣṇa ki khushi hai, aur isliye wo perfect sannyāsī ya yogī hai. Lord Caitanya, jo tyag ka sabse uncha prateek hain, aise prarthana karte hain: "O Almighty Lord, mujhe na dhan chahiye, na sundar auratein, na followers. Mujhe sirf teri bhakti ki bina kisi kaaran ki kripa chahiye, janm-janm bhar."
Chinmaya Commentary
प्रथम अध्याय में अर्जुन का विचार युद्धभूमि से पलायन करके संन्यास जीवन व्यतीत करने का था। उसे यह नहीं ज्ञात था कि निस्वार्थ भाव से कर्म करने वाला कर्मयोगी पुरुष ही सबसे बड़ा संन्यासी है। स्वार्थ का त्याग किये बिना कर्म का आचरण अथवा उससे पलायन करने का अर्थ है विश्व के सामंजस्य में अनर्थकारी हस्तक्षेप करना।मन की अपरिपक्व स्थिति में जीवन संघर्ष से पलायन करके गंगा के किनारे शान्त वातावरण में ध्यानाभ्यास के लिए जाने से सामान्य स्तर के अच्छे मनुष्य का भी गंगा में पड़े पाषाण के स्तर तक पतन होगा इस श्लोक में भगवान् श्रीकृष्ण अर्जुन के इस त्रुटिपूर्ण विचार की मानो हंसी उड़ाते हैं। परन्तु भगवान् के व्यंग्य में किसी प्रकार की कटुता नहीं है। हम आगे देखेंगे कि अर्जुन को स्वयं भी अपनी गलत धारणा पर हंसी आती है।निदिध्यासन की सफलता के लिए आन्तरिक शक्तियों का विकास तथा उनका सही दिशा में उचित उपयोग करना भी अत्यन्त आवश्यक है। भगवान् ने इस अध्याय में हमारे मन के उद्देश्यों तथा भावनाओं मंे परिवर्तन लाने के लिए विशेष बल दिया है। इसके द्वारा हम आध्यात्मिक मार्ग में प्रवेश कर सकते हैं।