गीता-गीत GITA-GEET गीता पंचम अध्याय श्लोक (21-29 ) Gita-Chapter 5 Verses (21-29)

गीता पंचम अध्याय श्लोक (21-29 ) Gita-Chapter 5 Verses (2129)

योग सुख

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्‌ ।

स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥21॥

जो अनासक्त बाहर के इंद्रिय भोग में|

पाये सुख स्व-आत्मा के संग संयोग में||

वह ब्रह्म से आत्मा को कर योग युक्त |

अनंत सुख भोगता इस अक्षय उपभोग में||

A person not attracted to material sense pleasure but enjoying the pleasure within enjoys unlimited happiness, for he concentrates on the Supreme. Being united with Supreme through Yoga, they experience unending happiness.

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।

आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥22॥

इंद्रियों के स्पर्श से जनित सुख जो रहे भोग|

दुखों के ही श्रोत वे सब देते नित शरीर-रोग||

इंद्रिय-सुख ऐसे जिनका आदि है व अंत भी|

बुद्धिमान न इनमें रमन हित करते संयोग||

All sense objects when contacted by sense organs can give pleasure and pain. Mere presence of sense organ or a sense object does not provide pleasure. Both have to come in contact with each other. Pleasures born out of contact between sense organs and sense objects are termed as samsparshajaha bhogaha.  Though, pleasures appear wonderful, they also bring along with them some pain as well. The reason for this pain is that all contact born pleasures have a beginning and an end. With arrival one gets pleasure but when they depart, they leave pain.  There are three types of pain. They are: 1) pain from acquisition, 2) Pain from preservation and 3) Pain from loss. Thus, the enjoyments that are born of contacts are only generators of pain, for they have a beginning and an end. O son of Kunti, the wise do not rejoice in them.

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्‌ ।

कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥23॥

कामक्रोध-जनित वेग सहने में जो समर्थ |

इससे पहले कि यह शरीर हो जाए व्यर्थ ||

वही योगी और वही है सबसे सुखी-व्यक्ति|

उसने ही समझ लिया जीने का सच्चा अर्थ||

Only those who have developed within themselves the capacity to bear the force of desire & anger are eligible to attain liberation. Before the body starts acting under the pressure of desire and anger, one should be able to withstand this pressure and not allow oneself to act under its evil influence. We could achieve a state where we are not affected by desire or anger. desire and anger are defects existing in and arising out of nature.

 योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः ।

स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥24॥

जो अंतरात्मा में ही सुख करता अनुभव।

जो अंतर्मन-विचरण से रमन करे संभव॥

अंतर्ज्योति से प्रकाशित है बुद्धि जिसकी।

वह योगी मुक्त, ब्रह्म से पृथक असंभव॥

He who is able to relish happiness from within, and who is illuminated within, that Yogi attains absolute freedom or Moksha, himself becoming Brahman. He can enjoy the activities of life from within. Such a liberated person no longer desires external material happiness. This state is called brahma-bhūta and attains the status of Brahm.

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः ।

छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥25॥

मुक्ति प्राप्त करते ज्ञानार्थी ऋषियों जैसे।

पाप कर्म सभी नष्टकर चुके वे सब ऐसे॥

कोई द्विविधा नहीं, रखे स्वयं को वश में।

सर्व प्राणी मात्र के हित मे लगे रहें कैसे॥

One who has his body, mind, intellect and senses under control, who is immersed in the service of others, who has all his doubts cleared, whose mind is engaged within, attains the Eternal Supreme.

कामक्रोधवियुक्तानां यतीनां यतचेतसाम्‌ ।

अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्‌ ॥26॥

जो कामनाएं और क्रोध से भी है रहित।

ऋषियों जैसे जीता स्वयं को चित्त सहित॥

दोनों ही ओर से वे ब्रह्म मुक्त हैं सदा।

सर्वदा आत्मसाक्षात्कार में जो हैं निहित॥

Those saints who are free from desire and anger, who have control over his mind and self, and who have achieved self-realization, have liberation from both sides or assured of liberation.

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।

प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥27॥

बाहरी-विषय-भोगों को जब कर दिया बाहर।

नेत्र को केंद्रित किया दोनों भोहों मध्यांतर॥

दोनों नासिकाओं के अंतर में विचरने वाली।

श्वासों प्रश्वासों को भी संतुलन में लाकर॥

Shutting out external contacts and fixing the gaze between the eye-brows, equalising the outgoing and incoming breath moving within the nostrils. One of the most direct means of balancing the energies and causing prana to flow in Sushumna is by attention of mind on the flow of breath at the nostrils. By attending to the lesser flowing nostril, it will gradually open. By attending to the other, they will both flow more freely.  

Meditation at ajna chakra: Because of this convergence of Ida and Pingala at the point of the ganglion of ribes and the ajna chakra, meditation on this space is extremely useful and often recommended. For those who have the ability to gently focus here, there is great benefit in calming the gross breath, balancing Ida and Pingala, and stilling the mind.

Breath at the nostrils: One of the most direct means of balancing the energies and causing prana to flow in Sushumna is by attention of mind on the flow of breath at the nostrils. By attending to the lesser flowing nostril, it will gradually open. By attending to the other, they will both flow more freely. When attending to both as one steady flow, the peace of Sushumna awakening gradually comes. While this practice can sound very simple, it requires a gentle persistence and a good ability to focus attention.

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः ।

विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः॥28॥

इंद्रिय मन बुद्धि को स्वयं कर संयमित।

जो मुनि होना चाहें मोक्ष हित संकल्पित॥

किन्तु सर्वदा से ही वह तो मोक्ष पा चुके।

इच्छा भय व क्रोध से जो हो चुके रहित॥

In Karma-yoga sacrifice of external objects is achieved through the attitude of selfless service for others’ welfare. In fact, external objects are no hurdles in themselves, the real hurdle is assuming relationship with them due to attraction of attachment. If one doesn’t accept any relationship with the body the liberation occurs automatically. This has control over his organs, mind and intellect and is free from desire, fear and anger.

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्‌ ।

सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥29॥

जानकर भोक्ता सभी साधना यज्ञ तप का।

महान ईश्वर हो सभी लोकों के पालक का॥

सर्व प्राणी मात्र का सुहृद मित्र जान भक्त।

मुझे प्राप्त करता सदा शांति चित्त जिनका॥

Knowing Me to be the final recipient and consumer of all sacrifices and austerities, recognizing Me as the Mighty God of infinite worlds perceiving Me as the selfless, merciful and loving friend of all living creatures, the devotees attain lasting peace.

Learning

  1. The Instability of mind gives us distress. For example, we become happy if my dearest person meets and become sad when he leaves.
  2. All sense objects when contacted by sense organs can give pleasure and pain. Pleasures born out of contact between sense organs and sense objects are termed as samsparshajaha bhogaha.  Both have to come in contact with each other. We also develop emotional contacts.
  3. Pleasures appear wonderful, they also bring along with them some pain as well. The reason for this pain is that all contact born pleasures have a beginning and an end. With arrival one gets pleasure but when they depart, they leave pain. All objects are a mixture of pleasure and pain.
  4. We desire and when we do not get that we become angry and pained. So, if we want to live in inexhaustible pleasure, we must defeat our desires and kill the anger which is the source of all the pain.
  5. A liberated person enjoys happiness from within. Such a liberated person no longer desires external material happiness. This state is called brahma-bhūta, attaining which one is assured of going back to Godhead, back to home.
  6. Desire, fear and anger disbalance the total hormonal system of the body. These are the sources of all disease.
  7. Peaceful mind gives us extra energy to solve all the problems we face. Thus, we are with the Supreme whether we are in this body or left it.

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