Geeta chapter - 2.3

Na tvevaham jatu nasam na tvam neme janadhipah

Na chaiva na bhavishyamah sarve vayamatah param !!!

MEANING : Nishay hi pehle kisi bhi kaal me aisa nahi tha ke main nahi raha ho, ya phir tum nahi rahe ho ya yeh raja-maharaja nahi rahe ho. Aur na hi bhavishya me kabhi aisa hoga ki hum na rahe.

Dehinosmin yatha dehe kaumaram yauvanam jara

Tatha dehantra-praptir dhirastra na muhyati !!!

MEANING : Jis tarah se hum hamare jeevan kaal meis sharir ke kayi roop dharan karte hai, shaishva avastha, yuva avastha, vradha avastha. Usi tarah jab gyani ek sharir se dusre sharir ko dharan karte hain to dukhi nahi hote hain.

Matra sparsashtu kauteya shitoshna sukha-dukha-dah

Agamapayino nityastams titiksasva bharat !!!

MEANING : Hey arjun, jab indriyan bahari vastuon ke sampark me aati hain to hame sukh, dukh, sheetalta, garmi, kasht, ka aabhas hota hai. Yeh sab aati-jati rehti hain aur nitya nahi hain. Isliye inhe sehna sikho.

Yam hi na vyathantyate purusham purusharshabh

Sama dukham-sukham dhiram mratatvaya kalpate !!!

MEANING : He maha purush, jo gyani sukh me ramm jata hai aur jise yeh indriyan virakt nahi kar pati hain, woh nishay hi moksh ka adhikari hai.

Nasato vidhyate bhavo nabhavo vidhyate satah

Ubhyorapi drishtonatastvanyos tatvadharshibhih !!!

MEANING : Woh jo asat hai woh nashvar hai aur who jo sat hai woh anant. Satya ko janne walon ne In dono (sat aura sat) ke beech ke rahasya ko samjha hai.

Avinashi tu tadviddhi yana sarvamidam tatam

Vinashamavyayasyasya na kashchit kartumarhati !!!

MEANING : Yeh jaanlo ki jiski vajah se yeh sharir ka astitva hai, woh nasht nahi ho sakti hai. Us nitya atma ko koi nasht nahi kar sakta hai.

Antavantaime nityasyoktah sharirinah

Anashinoprameyasya tasmad yuddhasva bharat !!!

MEANING : Atma amar hai, anant hai, uska naash nahi ho sakta hai. Kewal sharir nashvar hai, isliye he arjun yuddh karo.

Ya enam vetti hantaram yaschainam manyate hatam

Ubhav tau na vijanito nayam hanti na hanyate !!!

MEANING : Jo bhi yeh sonchta hai ki atma nashvar hai ya atma nash kar sakti hai. Dono hi agyani hain. Atma na to nashvar hai aur na hi nash kar sakti hai.

SUMMARY:

In shlokon me atma ke bare mein vistar se bataya gaya hai. Sharir ki nashvar prakriti aur atma ki nityata ke bare mein shree Krishna arjun ko samjhate hain.

Zara vistar se charcha karte hain in shlokon ke bare mein kyonki yeh sab batein sabne padhi hain lekin mann se inhe koi manta nahi hai. Inpar vishvas nahi karta hai. Kuch log tark dete hain ki yeh sab practical nahi hain. Inhi sandehon ko dur karne ke liye hum tisre shlok ki khaas taur se charcha karenge.

Pehle baat karte hain sharir ki. Sharir ek nirjeev haddiyon ka dhancha hai aur jab usme chetna aati hai to woh jeevit ho jata hai. Sharir ka palan-poshan karne ke liye hume bahari vastuon par nirbhar rehna padta hai aur unse sampark sadhna padta hai. Yeh kaam indriyon(senses) ke duara hota. Jahan sharir kewal mann ki agya ka palan karta hai wahin use sahi aur galat ki pehchan buddhi karvati hai. Buddhi bhi sharir ka hi hissa hai aur usme pehle se koi samajh nahi hoti hai. Uski prakrati hi is tarah ki hai ke jo bhi kuch who dekhti hai, samajhti hai, uske aadhar par sahi aur galat ka faisla leti hai. Buddhi duara liya gaya sahi faisla zaruri nahi ki sahi hi ho. Yeh to is baat par nirbhar karta hai ki uske ab tak ke anubhav kis tarah ke rahe hain.

Buddhi ke baad aata hai mann. Jahan sahi aur galat buddhi ke Vishay hain, wahin accha aur bura mann ke Vishay hain. Mann sahi aur galat ko nahi samajhta hai, woh kewal accha/bura, sukh/dukh ko jaanta hai. Baat chahe buddhi ki ho ya phir mann ki, inhe bahari jaankari indriyon duara milti hai. Mili jaankari agar mann ko acchi lagi toh woh buddhi par dabav banati hai use haasil karne ke liye. Aur agar woh vastu vyakti ke liye khatarnak hai toh buddhi use haasil nahi karti hai. Buddhi aur mann me se jo bhi bhari padta hai, aakhri faisla vaisa hi hota hai.

Hum kayi logon ko dekhte hain jo cigarette pite hain, sharab pite hain, yeh jante hue ki yeh sab ek din unki maut ka kaaran banengi. Unki buddhi ko to yeh baat pata hoti lekin veh log apne mann ko kabu me nahi rakh pate hain aur kyonki mann buddhi par bhari padta hai isliye jante samajhte hue bhi wahi kaam karte hain. Iske bilkul ulat kuch log in vastuon ka sevan nahi karte hain kyonki wahan unki buddhi unke mann par bhari padti hai aur woh apne aap ko rok lete hain.

Jo log yeh kehte hain ke vedon me likhi baaten practical nahi hain aur unhe nibha pana sambhav nahi hai, asal me unka mann unke kabu me nahi rehta hai. Aur agar aap mann se ladkar apne apko rokoge to kayi mano-vikar paida ho jayenge. Is se accha to yeh hoga ki aap mann ki murad puri karle. Aur thoda thoda karke mann ko kabu me karne ki koshish Karen. Ek-dum se kabu me karenge to apna nuksan kar lenge. Zyadatar log to koshish hi nahi kar pate hain aur kayi log is tarah ki koshish karke jab apna nuksan kar baithe toh vedon ko kosne lag gaye. Lekin jo satya hai woh to satya hai hi, woh to nahi badal sakta hai. Badalna to hume hi padega.

Sharir, buddhi, aur mann ka rishta to apko samajh me aa gaya hoga. Yeh sab tabhi kaam kar sakte hain jab inme chetna ho aur woh inhe milti hai atma se.

Sabse sthul(big/large) sharir hai, us se sukshma(tiny/micro level) buddhi, us se sukshma mann aur sabse sukshma atma. Atma se sukshma kuch bhi nahi. Isliye woh amar hoti hai. Jo bhi kuch atma se sthul hai who nashvar hai. Aur sharir isiliye nasht hota hai.

Sharir ek puri prakriya se guzarta hai taki woh apne vibhinn karm ko nibha sake. Sare karm shaishva avastha me toh nahi ho sakte. Us se bhi bada kaaran hai ki prakriti ka niyam hai badlav. Ek jayega tabhi dusra aa sakta hai. Yeh badlav keval jeev tak hi seemit nahi hai balki sari nirjeev vastuven bhi dhire dhire nasht hoti hain. Loha bhi kuch saalon me zang lag kar khatm ho jata hai. Pani bhaap ban jata hai. Yahan tak key eh prithvi bhi dhire dhire nasht ho rahi hai.

Jo nasht nahi hoti hai woh hai atma. Pehle main kisi aur sharir me tha, mera roop alag tha, mere janm kisi dusre parivar me hua tha. Lekin mere sanskar(karm ke bandhan) aise hi the jo is janm me hain. Inme nirantar badlav aata rahega. Jaise jaise main apne pichle karmon kef al boghunga vaise vaise kuch bandhan tut te jayenge aur naye karmon ke bandhan bante chale jayenge. Main vaisa ka vaisa hi rahunga. Yehi baat Shree Krishna arjun ko pehle shlok me samjha rahe hain ke hum pehle bhi the aura age bhi rahenge, keval sharir badalte chale jayenge.

Sawal aata hai ki lakh hum yeh kehte rahe ki atma amar hai lekin sharir ko jab pidha hoti hai to sehan karna mushkil hota hai. Kayi baar toh pidha itni dardnak hoti hai ki hum mar tak jate hain. Aise me yeh baat sukun nahi deti hai ki atma amar hai. Iska jawab tisre shlok me Shree Krishna ne diya hai. Yeh pidha, indriyon ke bahari sampark ke kaaran hoti hain aur inhe taalna sambhav nahi hai. Yeh dukh/dard kuch samay tak hi rehta hai, isliye inhe sehne ki aadat dalo. Yahan par sehne ka matlab yeh nahi hai ki itna sehan karne ki koshish karo ki mar hi jao. Is shlok me Shree Krishna yeh kehna chahte hain ki in dukh/dard ke kaaran sacchayi ka marg mat tyago. Jaisa Arjun kar rahe hain. Anniyay ke khilaf yuddh karna unka kartavya hai aur woh apne sambandhiyon se bichhadne ke dukh ki wajah se apna kartavya nibhane se inkaar kar rahe hain. Aisa nahi karna hai. So sahi hai use sirf isliye mat tyago ki us se dukh hoga. Jitna apne sharir ko nuksan pahunchaye bina sahan kar sakte ho karo. Dheere dheere itni nipunta aa jayegi ki apko sacchayi ke marg se hatana mushkil ho jayega.

Agle ank me aage charcha karenge.

Jai Shree Krishna.