by Shri
Lakshminarayan Aithal
लोकवेदेषु
तदनुकूलाचरणं तद्विरोधिषूदासीनता ।। 11 ।।
11.Among
worldly and Vedic
activities, performing only
those (activities) that
are favorable to
uniqueness (अनन्यता) is indifference
to unfavorable (activities).
अनन्यता
34. Giving up
of worldly and
Vedic activities – these words
have the meaning
that in all
ways giving up
of actions. But,
theists (नास्तिकाः)
have given up
all actions; by
that giving up,
the restraint has
not taken place
at all. Therefore,
the meaning of ‘
giving up of
worldly and Vedic
actions’ – should be unraveled
further. The restraint
of desire (कामनिरोध) of a devotee
is not merely
giving up of
activities. Two parts
are included in
that restraint. Among
the two – not having
difference (अनन्यता) is the
first part; and,
indifference (उदासीनता ) is
the second part.
The tenth aphorism
tells that what
is not having
difference with God.
Not having difference
means
giving up of
all shelters and
approaching only God
for protection itself
is not having
difference (अनन्यता).
Those who
are in this
worldly illusion (संसार) try to
obtain anything desired
by depending upon
either an object,
or a man,
or a deity.
Poor who, want
money depend upon
rich people. Suffering
patients have faith
in doctors; those
who are troubled
by disputes have
faith in lawyers;
some people for
their happy life
depend upon government
officers; and, a
few others, for
the sake of
obtaining happiness of
the other world,
depend upon certain
deities; etc; etc.
But, the Devotee
doesn’t depend upon
anyone : -
नैव
तस्य कृतेनार्थो नाकृतेनेह कश्चन । न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ।। गी. 3-18.
As
the Lord has
told : in order to
obtain the desired
either the Knowledge
of Reality of
God or uniform
exercise of devotion – the devotee
doesn’t perform any
action; and , in
order to remove
the befallen difficulties
he doesn’t give
up any action.
Among living beings
right from the
Brahman to the
stump of grass,
he doesn’t depend
upon anyone in
order either to
obtain anything desired
or to avoid
anything unwished. This अनन्यता has
the form of
giving up of
other shelters.
तद्विरोधिषूदासीनता
35.
Yet, तद्विरोधिषूदासीनता part of 9th
aphorism is to
be unraveled. The
word तद्विरोधिषु can
be analyzed in
to two ways.
The first analysis - sentence (विग्रहवाक्य) is
this : तस्य भगवतः प्रतिकूलानि यानि तेषु =
in all those
things that are
against to God;
the second analytical
sentence is this :
तदनन्यतायाः प्रतिकूलानि यानि, तेषु = in all
those things that
are
impediments to
uniqueness (अनन्यता). Among
the two alternatives,
the first one
doesn’t fit here;
because, God doesn’t
have anything either
favorable or adverse.
समोsहं
सर्वभूतेषु न मे द्वेष्योsस्ति न प्रियः । ये भजन्ति तु
मां भक्त्या मयि ते तेषु चाप्यहम् ।। गी. 9-29.
The
Lord says : ‘I don’t
have either enemies
or friends; I am impartial
one to all.
Those who worship
Me with devotion
dwell in Me
and I in
them.’ Therefore, the
one, in order
to obtain the
wished thing or
to avoid the
unwished one without
depending upon any
object or a
living being that
are impediments to
that uniqueness of
God; and, performing
only such worldly
and Vedic activities
that are favorable
to that uniqueness;
and, not bringing
other activities to the mind
is the indifference
regarding these impediments – thus it
is explained in the
11th aphorism.
The
Lord speaks to अर्जुन
–
यत्करोषि
यदश्नासि यज्जुहोषि ददासि यत् । यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ।। गी. 9-27.
In
this verse, the
words like : यत्करोषि = whatever you
do, यदश्नासि = whatever
you eat – tell the
worldly activities. While
conducting worldly activities,
without any resolution
only essential activities
that ought to
be done should
be conducted; as
the result of
the action obtained
happiness and distress
should be experienced
without any retaliation;
thus occurred doer-ship
and enjoyer-ship also,
without attachment should
be offered to God
– in this manner,
worldly activities should
be conducted; similarly,
the activities like : sacrifice, donation
and penance should
be offered to
God. If these
activities are conducted
so, you will
attain Me :-
शुभाशुभफलैरेवं
मोक्ष्यसे कर्मबन्धनैः । संन्यासयोगयुक्तात्मा
विमुक्तो मामुपैष्यसि ।। गी. 9-28.
According
to this verse,
fruits like obtaining
of wished thing
and removal of
unwished thing don’t
occur; therefore, the
performer of action
is not bound
by it. From the
view point of
the performer, it
is told that
the glory of
the योग of
asceticism
(संन्यासयोग) which is
offered to God,
the performer is
liberated from the
bondage of action;
after his death
he obtains only
God. At present,
the devotee of
God should do
good :-
सर्वभूतेषु
येनैकं भावमव्ययमीक्षते । अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ।। गी. 18-20.
[In
all living beings
exists only One
Imperishable Principle of
God without any
division; know that
this Knowledge is
good (सात्त्विक ) ].
मुक्तसङ्गोsनहंवादी
धृत्युत्साहसमन्वितः । सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ।। गी. 18-26.
[ He
is the gentle
doer (सात्त्विककर्ता) who
doesn’t have either
association or egoism;
he without allowing
his body and
organs to stoop
down – becomes active; whether
the fruit is
achieved or not,
he performs an
action without any
excitement because of
only one reason :
that is mentioned
in the scripture.]
The devotee of
God is the
gentle doer who
has the gentle
knowledge; he performs
only such worldly
actions that are
favorable to the
uniqueness with God;
therefore, this is
called : तद्विरोधिषूदासीनता – indifference to
unfavorable activities. Therefore,
it is properly
told that his
devotion is the
restraint of desires.
Here,
we have a
doubt : In the 8th aphorism,
it is told
that the restraint
is to give
up all worldly
and Vedic activities;
and, here, it
is told that
restraint is to
perform activities that
are favorable to
the uniqueness; do
these statements not
oppose each other ?
Answer : No. For,
the devotee always
engrosses only in the contemplation
of God. We
have told in
the view of
reality that he
doesn’t have either
doer-ship or enjoyer-ship.
Here, it is
told that the
devotee, according to
his class and
order (वर्णाश्रम) performs actions.
The devotee is
engrossed in the
deep meditation, when
he comes out
of it, in
order to guide
people, he performs
actions befitting to his class
and order without
having either doer-ship
or enjoyer-ship. All
of his actions
become divine :-
ब्रह्मार्पणं
ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम् । ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना
।। गी. 4-24.
According to
this verse, if the wise
is a house – holder (गृहस्थ) all of
his actions like
sacrifice, etc. becoming
free from expedient
and fruit – are seen
by him as
only full of
God. Similarly, if
the devotee exists
in any one
of the orders (आश्रम) : celibate (ब्रह्मचर्य), hermit (वानप्रस्थ), ascetic (संन्यास) – he
performs actions that are
not against to
the scriptures. (This is
clarified in the
following aphorisms). Therefore,
in the glance
of conduct, though
he performs an
action, that is
neither motivated by
desire, nor done
through the intelligence
of doer-ship. Such
being the case,
there is no
opposition at all
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