Universal Welfare and the Eternal Philosophy of Bhagavad Gita

Universal Welfare and The Eternal Philosophy of Bhagavad Gita

Edited By Prof. Manjula Chaudhary Prof. S.S. Boora Prof. Mohinder Chand Prof. Vibha Aggarwal

Bharti Publications New Delhi-110002 (INDIA)

All rights reserved. No part of this publication may be reproduced or transmitted, in any from or by any means, without permission. Any person who does any unauthorized act in relation to this publication may be liable to criminal prosecution and civil claims for damages.

Disclaimer “Responsibility for the facts stated, opinions expressed, conclusions reached and plagiarism, if any, in this book is entirely that of the authors. The publisher and editors of the book bear no responsibility”.

First Published, 2020

ISBN: 978-93-89657-96-8

Printed in India

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PREFACE

The world has been offering varied and vivid ideas in the form of policies and planning to ensure the welfare of the people but the goal appears to be much far away. Even the rich countries, who possesses plenty of resources, capital and technology failed to deliver the actual and permanent solution to the welfare related issues. A large number of populations in these countries are aspiring for a happy and peaceful life. The situation is equally alarming in the developing and poor countries. At the moment, the world finds itself in a pool of great despair where not only the man’s world but the plant and animal kingdoms too are not free from negative impacts of crass materialism of the modern world. The situation is not less than a crisis of grave intensity. The modern science and technology are struggling to explore effective and sustainable solutions. The world community of leaders, nations, organizations, institutions etc. is engaged in intensive debate to ensure a better future for the man and the planet. The common man in many parts of the world is fighting with poverty, disease, hunger and finding it difficult to look after his material and psychological wellbeing. To think of welfare for all – the humans, the plants and the animals living on this planet, is a noble step in the right direction. The way to get rid of this problem lies in the task of exploring afresh our ancient scriptures that have the capabilities to steer the mankind from this crisis. The Kurukshetra University, Kurukshetra is actively engaged in the task of exploring the ancient scriptures which provides intelligent inputs to deal with the crises of the modern material world. For this reason, the Kurukshetra University has been organizing international seminar on the Shrimad Bhagvad Gita and its implications in the all domains of human life. iv The holy book Shrimad Bhagvad Gita offers an everlasting solution to this confusion whose philosophy of Karma, Bhakti and Yoga is a reservoir of the great knowledge. The present book is compilation of various articles presented during the International Seminar on “Universal Welfare and the Eternal Philosophy of Bhagvad Gita” organized jointly by Kurukshetra University Kurukshetra and Kurukshetra Development Board from December 3-5. 2019. The articles largely cover the research output of the scholars from the Sanskrit, Music, Philosophy disciplines. Articles of scholars from other disciplines too find space in the book. The editors believe that the book shall stimulate further research in future.

Prof. Manjula Chaudhary Prof. S.S. Boora Prof. Mohinder Chand Prof. Vibha Aggarwal

Contents

Preface iii-iv 1 Bhagwad Geetha: A Life Education 3-12 G. Arun Jyothi. & T. Mrunalini 2 Unravelling Eternal Philosophy In Gita For 13-28 Universal Welfare “One Universal God For The Entire Humanity” Inala Trinath 3 Connotation Of Guru & Shishya In Bhagwad 29-37 Gita Medipally Raju & T. Mrunalini 4 Spiritual Engineering 38-44 AshaMaudgil 5 Bhagavad Gita: A Perfect Tool for Stress 45-53 Management Sonia Malik 6 The Significance of Ananyata and 54-65 Sharnagati in the Doctrine of Bhakti as Propounded in the Bhagavad Gita Namarta Sharma &Ajit Kumar Behura 7 The Journey of a Text: Bangla Translations of 66-78 Shrimad-Bhagavad-Gita Rajasi Chakrabarti 8 Shrimad Bhagavad Gita- ‘Song of God’ 79-85 Music, Spirituality & Submission: A Path to Attain Divinity Deepti Sharma 9 The Music of Language Foregrounding the 86-91 Echoes of Philosophy of The Gita in R. K. Narayan’s The Guide Isha

10 अितवाद क� समस्य : श्रीमद्भगवद्गीता द्वार’ 95-106 रणवीर िसंह

11 आधु�नक युग मे मनोका�यक समग्र स्वास्थ् य हेतु 10 7 - 11 7 भगवद गीता का शाश्वत संदे िशवजी िसंह

12 भगवद्गीता अंत:दर्श : सावर्भौ�मक कल्याण �नदश 118-125 �वनोद कु मार 13 xhrk esa fu:fir fofHkUu oSpkfjd vk;ke 126-137 usgk tSu 14 Hkkjrh; laxhr dk nk’kZfud ,oa v/;kfRed i{k 138-145 D;wVh 15 Jhen~Hkxon~xhrk esa laxhr% ,d i;kZykspu 146-157 Iakdt ekyk 'kekZ 16 Jhen~Hkxon~ xhrk esa of.kZr uSfrd eqY;ksa dh 158-164 laxhr ls lqlac)rk foosd dqekj tSu 17 JhenHkxorxhrk o laxhr 165-176 ehuk{kh 18 आत्मािभयािन्�क� औभगव�ीता का दशर् 177-185 पितया िवस्वानन 19 श्रीमद्भ गीता के सूत् के अनुसार अवसाद और तनाव 186-191 क� �चककत्स egs”k dqekj nk/khp 20 ;qx ifjorZu dk jgL;ksn?kkVu o “ka[kukn djrh 192-198 Jhen Hkkxor xhrk lq’kek n;ky

English Section

Bhagwad Geetha: A Life Education

G. Arun Jyothi1 and Prof. T. Mrunalini2 1Research Scholar, Osmania University, Hyderabad, Telangana 2Dean, Faculty of Education, Osmania University, Hyderabad, Telangana

Introduction “Bharat” the Ancient India having more than 5000 years of glorious history, varied civilization and great culture. It is the mother land for great Warriors, intellectuals and their discoveries, Sages and their knowledge. It spread the culture of knowledge world-wide with the first ever established centres of knowledge (universities) which educated the world scholars. Enjoyed the glory of golden period with progressive intellectuality, social relations and materialistic prosperity, which helped it grow stronger socially, politically, culturally and intellectually setting the trend among the countries of the world as “Vishwa Guru”. Will Durant, (philosopher) ” in his story of civilization vol. (i) Our oriental heritage) writes How India made contributions to education for the development of world civilization.In ancient India, Education is considered as an inherent tradition which had been followed and carried forward with great respect from one generation to 4 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

another for leading the life in a successful and righteous path as followed by their ancestors. This Tradition of transmission of knowledge is self-sustained, strong and so integrated as it used to cater all the needs of human development and welfare of the society as a whole. Education in ancient India is a practice which was associated with life. It has been followed in the form of rituals, culture and tradition by giving equal importance to self, nature, and environment and been practiced and adopted by every individual in the society in order to have great understanding about the environment and its nature, seasonal changes, living specious around with realistic self- experience. Which made them learn more in realistic way.the unique feature of ancient education was to develop pinnacle of thoughts and raise the conscious in the lives of the people. As per the Mundaka Upanishad in Ancient Indian, Education (Vidya) is classified into two types: 1) Apara Vidya: The lower level of knowledge about the materialistic world, which is physical (Bhouthikam) in nature enjoyed by Bhoktha (an individual). The central focus is on the acquiring the secular life skills Which help an individual to live in this materialistic world. It needs Shraddha (concentration) to obtain it. This is external process in which karma is done without dharma (Sa Kamya karma). Quest is for money earning and pleasures. Thinking is still narrow as mind and body are involved which limit it to world. examples: Science, Maths. Social, Ethics and all subjects which are generally thought in schools and colleges. 2) Para vidya: The higher level of knowledge. Which is the absolute, universal, moral, has the nature of eternality. Guides an individual in the ultimate path of life. It needs Chitta Shuddi (higher level of concentration). It is more meditated and self-learnt knowledge with the guidance of Spiritual Guru (teacher). Central focus is on the ultimate goal of life (liberation) this is the internal process identifying the self and its nature. Guide an Bhagwad Geetha: A Life Education 5

individual in the path of renunciation, spiritual ideas, karma with dharma, and attainment of supreme conscious. The mind, body and soulis involved in this process which make the scope wider till universe. The ability to handle stress, depression, thoughts, decision making all comes through this type of education. Objectives 1. To understand the relevance of Bhagwad Geetha to human life. 2. To explicate the educational values of Bhagwad Geetha to everyday life. Evolution of Bhagwad Geetha Education: The knowledge system of India begins at the Vedic period with scriptures called Vedas. The chief source of Dharma, values, tradition, philosophy, culture lies in the Vedas which include various aspects of human life. Therefore, they are considered as the scared books with complete, complex and comprehensive knowledge. Because of its complexity, the knowledge in it had been simplified and made brief in the form of Upanishads, then transformed in the form of Puranas (stories). The life based on those Dharma knowledge, values, morals felt worthy to be recorded for the reference of future generations and were composed in the form of Ithihas as (the history) which are preserved in the form of classical epics called Ramayana (the life story of Purushothama Shri Ram) and Mahabharata (the story of Kauravas and Pandavas).

6 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

They are the blend of the theories of disciplines of life (Purushrthas) including all the themes of life. They are accumulated in an episodic form. From that the civilised individual bit of knowledge is emerged which is“Bhagwad Geetha” (essence of Vedas, Upanishaads, Puranas and Ithihasas). Structure of Bhagwad Geetha: It is presented in a Vedic Sanskrit poetic form which need deeper knowledge for understanding. The lyrical words in the Sanskrit constituted as the significant combination to convey the exact expression rather than used individually. Bhagwad Geetha words are considered as the seeds of realizations, each of which can be meditated and adopted in the life which makes you feel, think, apply, practice and experience the reality of life. Bhagwad Geetha has 700 verses (slokas), which are wisdom steps to divine life. It has 18 Chapters, which are progressive stage of successful and meaningful life. The content and 18 chapters of Bhagwad Geetha were divided into three Yoga’s. 1) Karma Yoga, 2) Bhakti Yoga, and 3) Gyan Yoga Suggesting three ways of understanding and leading life that is through the Action, Devotion and through wisdom of Knowledge. Life education in Bhagwad Geetha: The Bhagwad Geetha is considered as the essence of Vedic knowledge. It is declared as the Raja vidya by the supreme conscious Shri Krishna himself (9.2) as it is the combination of both Para and Apara vidya.Covering internal and external needs of an individual.

Raja Vidya=Bhagwad Geetha=Para Vidya+Apara Vidya

The main objective of a Bhagwad Geetha education is to make balance in the bodily action, intellectual thoughts and Bhagwad Geetha: A Life Education 7

hearty desires of an individual which creates an equilibrium relation between body, mind and soul. As stated by Shri Krishna in (6.7) the person who concurred the mind raise up to the surface, leaving down all the dualities of life like joy and sorrow, loss and gain etc.it is most important in today’s world to decide on the best and end the confusion. The process of creating an equilibrium among body mind and soul is achieved through the yoga.one who ignores yoga is called ”Bhogtha”, the one exposed to the Rog. (Unsatisfied state/dis-ease). It is essential to understand that the spiritual or Para knowledge is the nature of soul, which is accepted only through the dedication and concentration. InBhagwad Geetha it was stated that practice of yoga will keep away the sorrows caused by the body and mind. (6.17). There are three main yoga’s which are discussed in it to develop the Kriya Shakthi, GyanaShakthi and Echa Shakthi ofmind, body and soul of an individual for archiving balanced perfection in life. It helps in enhancing an individual’s ability to handle tension, stress, excitements, clarity of thoughts, decision making skills. This state is literally known as “Stitapragya”.

The Guna theory of Bhagwad Geetha will help an individual to know the nature of self. Today due to lack of this knowledge people were spending more than half life in preparation of life (in accumulating degrees) and remaining half to get adjusted in that prepared life. Therefore, it is essential to know the nature of self, based on which his character and personality depends. It teaches the ideologies to live healthy life. 8 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

In (18.73) Arjuna felt that this is the special knowledge, acquired through grace of Guru and faith of shishya. It clears all the doubts with in and make an individual confident to face life with positive attitude. Significance in present situation: Today under the influence of Industrialization, Westernization, Colonization, and Globalization, the Indian system of education totally changed. it has ended up with output-based learning. The scope of education became Narrow due to special disciplinary knowledge which is giving more importance to materialistic-economy-based knowledge. As an individual have scientific quest to invent, inquire and discover the outer world he should also generate internal quest to discover his inner world which is also equally complex, beautiful and great to be discovered to know. By Education I mean an all-round drawing out of the best in an individual’s―body, mind and spirit. As said by Gandhi. But todays education is touching the brain but can’t influence the sole the inner self of an individual which is left unidentified because of which the individual is becoming emotion less, value less, moral less. The Country is generating doctors, engineers, lawyers and other professionals but not able to produce good doctors, engineers, lawyers and other professionals. In order to overcome the present crises in the society, “Bhagwad Geetha” can be introduced in the education to create the scope for the solution to the present problem. As Varied insight of Bhagwad Geetha can be adopted to improve education system and lives of the people. It is considered as Raja vidya which is the combination of Para and Apara. Its intentions, intensity and level of understanding is quite deeper and significant for influencing different aspects of human life and education (18.63). Specially it can be adopted at the formative level to mould an individual with good personality and character by Training the body, mind and spirit through different yoga’s of Geetha. Bhagwad Geetha: A Life Education 9

The aim of Bhagwad Gita is to teach the aspirants how to establish equanimity both in his internal life and in his activities in the external world; to help him develop tranquillity within, and to explain the art and science of doing actions skilfully and selflessly. (Perennial Psychology of the Bhagavad Gita by Swami Rama). Thus, Bhagwad Geetha is a book to be lived not to be discussed. Bhagavad Gita in Educational Prospective: Bhagwad Geetha is meant for Sanathana Dharma, need to be adopted and learned by approaches like Shraavana, Manana and Niddhyaasana. Today’s student can’t able to handle the pressure internally and externally in this advancing world, and parents are dissatisfied with the child’s performances, as their expectations from them are endless. Here there is a need to organize, understand and manage their thoughts and views according to their individual nature. “The earnest study of Gita can make a one more an effective student and better human being” (Bhagvad Gita for students by Swami Atmashraddhananda). Which enriches the life with knowledge of reality, philosophy, discipline, and wisdom.” This philosophy leads the students through a systematic way of directly experiencing the truth of existence and height of self-realization.” (Perennial psychology of Bhagwad Gita by Swami Rama)It can be viewed as the source of knowledge which is complete in nature in providing the solutions to the problems of contemporary education system. It had wide scope with convincing insights. Its emphasis on Logic, Action, Renunciation, Power of Self, Knowledge, Wisdom, Trust, Universality and Mortality of Human spirit. We can enrich our philosophical, sociological, anthropological and psychological understanding through the practice and adoption of the Bhagavad Gita. 1.12 Bhagwad Geetha for the Welfare of Human Life: • It is expected to provide knowledge to student to understand self and its nature which will help him take firm decisions in life. (internal) 10 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

• It provides virtuous knowledge of metaphysical and physical entities developing and understanding his environment., Develop the personality along with good character. (Externally). • It provides the understanding about the universe. • It provides emphasis on the importance of work and realizing his responsibilities, and inculcates moral values and harmony in the society and nation at large. • It provides the choice of three ways of understanding life through work (Karma), through emotion and devotion (Bhakti) and through knowledge (Gyan). • It is a manual containing all necessary principles, knowledge, value integrated thoughts, character building, personality management, morality, guidance, discipline, food and other essential elements which are core flavours to make life complete. • It provides the theory of three Gunas based on which the (Prakriti) nature can be formed which is the cause of individual difference. • It provides the stimulus to many scientific researchers and discoveries through its assorted content. Conclusion: Bhagavad Gita is our valuable historical asset of knowledge. It has inspired many of our national leaders, provided them strength, moral courage and clarity of thought with which they have led the country in its fight for freedom. Suggest the way for growth and development of the personalities with the Character and Code of Professional Ethics. Providing methods and approaches for improvement of the teaching learning process. Huston Smith leading scholar of religious studies in his famous book, “the religions of Man “says “the Gita, it seems, is our tool for the journey, a hand book of life”. In the words of Aldous Huxley, a great writer and philosopher, “the Bhagwad Gita is the most systematic statement of spiritual evolution of endowing value to mankind. It is one of the most clear and comprehensive summaries of perennial philosophy ever revealed: hence its Bhagwad Geetha: A Life Education 11

enduring value is subject not only to India but to all humanity.” Mahatma Gandhi says” Gita is a constant companion; it was his “eternal mother” whom he esteemed even more than his earthly mother”. “Some educators hold the ‘Gita’ as the first programmed text in the world. It has all the ingredients of programming; initial behaviour, small steps, active participation, terminal behaviour, immediate knowledge and self-evaluation by the learner.” (Advanced Educational Technology 2 Vols. Set by Ram Nath Sharma.) Sanjaya in Bhagwad Geetha feels astonished and fortunate to know this type of knowledge filled with the great emotion of devotion towards Shri Krishna. (18.74) Thus, not only Indians, Bhagwad Geetha has spectators throughout the worlds. It had been accepted and admired by many intellectuals universally for its time less knowledge and wisdom. Its commentaries today had spread worldwide transcending the barriers of culture and creed, making its way to touch every heart became a universal scripture of mankind under the umbrella of Sanatana Dharma. This shows the world is willing to have this knowledge which is worthy and want to followthe path shown by Shri Krishna through Arjuna in the form of Bhagwad Geetha. Therefore, it is needed to adopt and accept this complete knowledge from early stages of life to cope with this challenging and stressed environment and stay balanced and blessed in materialistic and spiritualistic world with happy living. References: 1) Goyandhakha, Jayadayal. Twelfth Editiion 2000. Shrimad Bhagwad Gita. Gita Press, Gorakphur. 2) Hayes, R.P. 29-Feb-1988. Dignaga on the Interpretation of Signs. 3) Paramananda, Swamy. Sixth Edition, 2015. The Blessed Lord's song. 4) Goyandhakha, Jayadayal. Twelfth Editiion 2000. Shrimad Bhagwad Gita. Gita Press, Gorakphur. 5) Hayes, R.P. 29-Feb-1988. Dignaga on the Interpretation of Signs. 12 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

6) Paramananda, Swamy. Sixth Edition, 2015. The Blessed Lord's song. 7) https://www.boldsky.com/yoga-spirituality/faith- mysticism/2016/significance-toof-aksharabhyasam- 108144.html. 8) http://www.vidyavrikshah.org/THEVEDICWAYOFLIFE.pdf http://bharatdiscovery.org/india. 9) http://timesofindia.indiatimes.com/articleshow/57768072.cm s?utm_source=contentofinterest&utm_medium=text&utm_ca mpaign=cppst. 10) https://www.thehindu.com/news/cities/bangalore/when- should-a-child-start-school/article8046299.ece. 11) https://www.youtube.com/watch?v=Cuc04Og5UAo. 12) https://www.speakingtree.in/blog/nalanda-the-most- ancient-seat-of-learning. 13) https://www.indiatimes.com/news/india/world-s-oldest- arabic-bhagvad-gita-and-osmania-university-to-mark-100th- anniversary-together-274186.html. 14) https://en.wikipedia.org/wiki/Names_for_India. 15) https://vprasv.wordpress.com/2009/05/05/meaning-of- bharat/. 16) http://timesofindia.indiatimes.com/articleshow/20125348.cm s?utm_source=contentofinterest&utm_medium=text&utm_ca mpaign=cppst. 17) http://mhrd.gov.in/overview-ee. 18) https://indianexpress.com/article/india/india- others/haryana-govt-pushes-to-make-bhagavad-gita-part-of- school-curriculum/. 19) http://www.dnaindia.com/lifestyle/report-why-the-gita-is-a- must-read-at-this-american-university-1228670. 20) https://en.wikipedia.org/wiki/Influence_of_Bhagavad_Gita. 21) https://books.google.co.in/books?id=cSy_BSaO2BwC&pg=P A31&dq=historical+background+of+bhagavad+gita&hl=en&s a=X&ved=0ahUKEwj4pKKVi6PlAhULLo8KHar- AOEQ6AEIUzAG#v=onepage&q=historical%20background% 20of%20bhagavad%20gita&f=true

Unravelling Eternal Philosophy in Gita for Universal Welfare “One Universal God for the Entire Humanity”

Inala Trinath Gita Scholar, Prajapita Brahmakumaris Iswariya Viswa Vidyalaya, Hyderabad, Telangana

Prelude The “Eternal Philosophy” for “Universal Welfare” is revealed ONLY in Gita and NOT in any other religious scripture, available to the humanity of the present day world. The reason being only GITA is a uniquescripture containing the word “Bhagavan” meaning GOD in the title of the scripture itself.The entire humanity eulogizes GOD as their mother and father irrespective of their religious affiliation.While Hindus chant the verse “tvamevamaataaschapitaatvameva”, Christians praise HIM as the “Heavenly GOD Father” while Muslims call out to HIM as “Allah O’ Akbar”meaning “O’ God, You are the greatest of all”.

14 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

The above words therefore evidence that Gita reveals the eternal philosophy of ONENESS OF GOD for the entire humanity.For this reason, GITA is designated as “Sarva Sastra Mayi Siromani” conveying the unique message to the humanity LOUD and CLEAR that only GITA is the “mother” as well as “most elevated” of all the religious scriptures of the world.There is no other religious scripture in the world whose “JAYANTI” is celebrated on a particular day every year excepting GITA. This is because GITA represents the direct words of the ONE UNIVERSAL GOD for the entire humanity.Until and unless this eternal philosophy is unraveled for practical application in daily lives by the humanity, in tune with the above belief systems, there cannot exist universal welfare. The term used in GITA to explain thisphilosophy is TATVA contained in 16 verses and one need to unravel the deep mysteries in Gita evidenced by the word GUHYAfoundin 8 verses, to realize the tatva. Out of 84 lac living species in this world, GOD conferred two unique subtlefaculties of MIND and INTELLECT besides unique communicationskills only to theHumanBeingsfor the specific purpose of grasping this eternal philosophy to contribute to universal welfare. For this reason the saying “Maanav Janam Ati Durlabhah” is accepted by one and all and by our scriptures as well. Even theerudite religious scholars and exponents also concur with this viewthat “being born” as a human being is the greatest fortune. However, the humanity has miserably failed to realize the true purpose and potential of Mind and Intellect to make their lives constantly peaceful, blissful and healthy contributing to universal welfare, but merely confines to performing certain rituals on the path of devotionby way of daily prayers at homes, worships in temples, churches, mosques, gurudvaras etc., reading, reciting and listening to religious scriptures, taking holy dips in rivers, animal sacrifices, performing yagyas, undertaking charities, attending religious satsangs etc.In fact, there is no scripture in this world which has the power to awaken the faculties of Mind and Intellect except GITA [10:10; 15:20]. Unravelling Eternal Philosophy in Gita for Universal Welfare “…... 15

However, interestingly, the entire mankind uses the faculties of mind and intellect in petty mundane materialistic activitieslike what to eat, how to dress, how to make money etc., but fails to use them to mould their character towards positivity by realizing the eternal philosophy in Gita. The well accepted slogan “if character is lost, everything is lost” has no relevance for the present day mankind.Even while firmly believing that “if wealth is lost, nothing is lost” and “if health is lost, something is lost”they spend their whole lot of time and energies in building materialistic wealth even at the cost of losing one’s character and health. The eternal philosophy revealed only in Gitafor universal welfare is lost to the humanity due to wrongfullytreating GITA on par with other Hindu religious scriptures labelled as Sastras ignoring the truth that Gita is the mother and most elevated of all religious scriptures and therefore an independent Sastra by itself [15:20]and all the religious scriptures are its progeny. What is the uniqueness of Gita? Only Gitacontains unique words BHAGAVAN UVACHA meaning the direct spoken words of GOD in 574 verses. The very word GOD is unique.Everyone irrespective of their religious affiliation reposes immense faith in the statements that GOD IS ONE and GOD IS TRUTH, apparently conveying that everything else is falsehood.For this reason, the devotees continue to chant the verse “asatomaasadgamayaa” (1:3:28 – Brihadaaranyaka Upanishad) even to this day seeking GOD to make them realise the distinction between “truth” and “untruth”; “wisdom” and “ignorance” and “immortal” and “mortal”. The belief system of the entire humanity on ONENESS of GOD is truthfullycorroborated in the universally accepted slogans of “universal brotherhood” and “vasudhaivakutumbakam” besides describing GOD in singular form as PARAM ATMA while they refer to deities, lords or maharshis etc.in plural form. There is yet another dimension to understand the eternal philosophy.The entire humanity is united in concluding that GOD is an embodiment of only DIVINE VIRTUES 16 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

andPOWERS and not VICES and thereforeGOD has nothing to do with the devilish acts that are taking place in a gigantic scale in the present world. Should not the spurt in the ritualistic activities undertaken by people of various religious faiths with the ultimate objective of realizing GOD not contribute to universal welfare? Instead, the entire humanity is ONE in concluding that the nefarious activities are rising at a rapid place and reached an uncontrollable stage creating more strife than peace in the present day society giving rise to an unexplained paradox.The net result is occurrence of large scale violence in the form of wars and terrorism, growing corruption, smuggling, black marketing, adulteration, looting and destruction of public properties etc., taking place globally every day. The above discussion leads us to only one conclusion that every problem faced by the present day humanity is due to rejecting or ignoring the “Eternal Philosophy” revealed in GITA for “Universal Welfare”, which is rightfully chosen as the umbrella theme of the International GITA seminar 2019 by Kurukshetra University. We shall deal with the TOPIC under SIX broad HEADSentirely based on revelations in GITAviz., (I) The Existing Belief System (Ii) The Truth (Iii) Formula Prescribed For Realising The Truth / Whom To Approach To Realise The Truth (Iv) Who Shall Realise The Truth? (V) Who Shall Not Realise The Truth? (Along With The Reasons) (Vi) The Conclusion. 1. THE EXISTING BELIEF SYSTEM: The assumptions of the present day humanity on the revelations in GITA areas follows: (i) GITA teachings are exclusively meant to motivate one ARJUNA (who is not to be countedamong the present day humanity of over 7 billion human beings) to fight a violent WAR on the battlefield of Kurukshetra. (ii) Gita sermons were delivered by GODin Dwapara Yuga (third one in the cosmic time cycle of four Yugas (Satya, Treta, Dvapara and Kali). (iii) GITA is the religious scripture of Hindus on par with Bible to Christians, Unravelling Eternal Philosophy in Gita for Universal Welfare “…... 17

Quran to Muslims, Gurugranth Sahib to Sikhs etc. (iv) Lord Shri Krishna is GOD ofHinduslike Jesus of Christians, Allah of Muslims, Gurunanak of Sikhs, Lord Buddha of Buddhists etc., giving rise to a belief system of existence of “Multiple Gods” for different religions instead of “One Universal God” for the entire humanity. (v) While people of other religionsconfine their studies fullyto their respectivereligious scriptures like Bible, Quran etc., Hindus repose greater faith in Vedas, Upanishads and various other scriptures though GITA is their religious scripture.(vi) Gita verses are confined mostly to reading, reciting or listening by Hindus ritualistically, more particularly at the time of death of near and dear in the family. 2. THE TRUTH (TATVA) : Gita is the only scripture on this planet which contains the direct spoken words of GOD in the first person in the form of 574 verses titled Bhagavan Uvacha. The scripture contains deep mysteries described by the word “guhya”in 8 verses [4:3; 9:1-2;10:38; 15:20; 18:63-64; 18:68] and it is only by unraveling them, one can come to grips with the“tatva”[16 verses contain the word Tatva][2:16; 3:28; 4:9; 4:34; 5:8; 6:21; 7:3; 9:24; 10:7; 10:15; 11:54; 13:1; 13:11; 18:1; 18:22; 18:55].The fundamental truth that GITA is an encyclopedia as well as panacea for all the problems of the present day mankind stands ignored.Gita reveals complete and comprehensive knowledgetogether with practical wisdom to make the lives joyful and healthy and is intended for the entire humanity.Hence, Gita reveals withauthority and clarity that once the essence is grasped, there remains nothing to be known in this world[7:2]. The following are the conclusions based on the above revelations: 1. ABOUT GITA: It is not a religious text of Hindus as widely believed.Gita is declared as a “Spiritual Science” with universal applicability with authority and clarity by the words “adhyatmavidyavidyaanaam”[10:32].There is nothing in Gita to evidence that it is merely a religious text of Hindus.There are 162 verses containing the 18 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

words “visva, loka, jagat, iha and sarva”which bears adequate testimony that Gita belongs to the entire mankind. No wonder, even Hindus also are confused and rejected the teachings due to lack of clarity on the revelations in Gita. 2. ABOUT GOD:We have discussed under PRELUDE that the entire humanity irrespective of their religious faith believes in the existence of One Supreme Father for all, giving rise to the concepts of “universal brotherhood” and “vasudhaivakutumbakam”.This truth about the existence of ONE UNIVERSAL GOD for the entire humanity is corroborated in two powerful verses viz., 9:17 (BhagavanUvacha) and 11:43 (ArjunaUvacha) with authority and clarity but stands ignored even by the erudite scholars and exponents of Gita. There is no evidence in Gita on the existence of independent GODs for each religion and multiple GODs within the religion like the belief system amongst the Hindus on the existence of33 crore deities eulogised as GODs. Gita provides fool proof evidences in support of the fundamental truth of the existence of only ONE UNIVERSAL GOD for the entire humanity through 12 verses which bear the words “ayabhichari bhakti”[13:10; 14:26; 18:33]; “eka bhakti”[7:17]; “ananya bhakti”[8:14; 8:22; 9:10; 9:13; 9:22; 9:30; 12:6] and “maamekam” [18:66] which are self-revealing. 3. ABOUT CREATION:The present day humanity has no clarity with regard to the concepts of “Body” and “Soul” and the relationship between them with the result they are all confused about their true identities.This confusion is totally erased by the revelations in Gita about the true Self. GOD declares with authority and clarity that all the human beings dwelling on this planet at this juncture comprise of not one but two distinct entities viz., the visible bodies and the invisible souls. While the “bodies” are perishable and destructible the “souls” are indestructible and eternal[15:16].Themortal bodyis described as “field”[13:1], “costume”[2:22] and “machine”[18:61] and the immortal and eternal soul is Unravelling Eternal Philosophy in Gita for Universal Welfare “…... 19

theowner and controller of the body[2:23].For this reason, people refer to the body as belonging to them.For eg. “my body is aching; my chest is paining; stones in my kidneys etc., If this is your body, the fundamental question that arises is “Who are you?”Gita answers “you are a SOUL” and “this is your body”.There are about 30 verses in support of this ultimate truth which has universal applicability. Besides, 29 verses confirm the theory of “reincarnation” and the eternal movement of the “souls” in the cosmic time cycle [2:13; 2:22; 2:27 etc.] which also stands ignored by the humanity. Another astounding revelation ignored even by erudite scholars and exponents of Gita is the definition of what constitutes true “spiritual knowledge” and what constitutes “ignorance” revealed with absolute authority and abundant clarity in 5 verses viz., 13:7-11.The last verse summarizing the revelations authoritatively states that any knowledge that fails to restore the condition of the SOUL to its pristine state (meaning the satvic state with which the soul commences its journey in the beginning of the cosmic time cycle) is IGNORANCE (“ajnaanamyadatoanyatha”). In simplistic terms, the spiritual knowledge ismerely understanding the distinction between the perishable physical body and the eternal soul and realising their true nature (“kshetra- kshetragnayohajnaanamyattathjnaanammatammamah”). [13:2]. 4. DIVISIONS OF THE HUMANITY BASED ON PERSONALITY TRAITS:The entire mankind is divided into three groups based on their intrinsic personality traits (sanskars or vasanas) viz., Satvic, Rajasic and Tamasic[chapters 14, 17, 18].While the Satvic group is described as “Daiva” [16:1-3], those belonging to Rajasic and Tamasic groups are designated as “Asuras”[16:4- 24].Similarly, the Satvic group isclassified as “Gyani” (knowledgeable),the other two groups are described as “Agyani” (ignorant). The humanity has also failed to appreciate these divisions of the humanity revealed only in Gita. 20 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

5. GOD MOTIVATESPEACEFUL CO-EXISTENCE OFHIS CREATION AND NOT “WAR”:If GOD is the One Supreme Father, then the entire humanity who are related to each other as spiritual brothers must lead a life of total peace and harmony and under no circumstances, should there be strife among them. This truth revealed by God has given rise to the concept of Universal Brotherhood which is a well-accepted slogan even in the present times of strife and discord. There are 23 verses through which God ordains His creation to lead a life in total amity and harmony as children of one father without any trace of enmity among them [4:35; 5:7; 5:18- 19; 5:25; 5:29; 6:9; 6:29-32; 7:10; 9:29-30; 10:5; 11:55; 12:13; 12:18; 13:17; 13:27-28; 13:30; 18:61].For eg. I have equal love for all [9:29]; even enemies and sinners must be treated equally ignoring their shortcomings and live in complete harmony and peace [6:9]; the extent of love showered on a scholarly Brahmin as well as on the dog eating outcast should be equal [15:18].If the entire focus of God through Gita is peaceful co-existence of the entire mankind, how can He be accused of motivating someone to fight a violent war involving death of millions as assumed by the humanity? The sum and substance of all the above verses is one of equality among all the human beings as all are connected to one Supreme Being or God as His creation (children). There cannot be any enmity amongst them who are spiritually related as brothers, being children of one Supreme Father. 6. ABOUT THE ESSENCE OF GITA:The teachings in Gita were misinterpreted as told to one Arjuna to motivate him to fight a violent war on the battlefield of Kurukshetra in none of the verses titled “Bhagavan Uvacha” lend any support to such a belief system.Instead, the essence of all the 574 verses is Raja Yoga. Evidences in abundance are available affirming the above truth as follows:92 out of 574 verses contain the word Yoga, the titles of all the 18 chapters end with the word Yoga and the scripture itself is described as “Yoga Sastra” at the end of each chapter. Nowhere, the Unravelling Eternal Philosophy in Gita for Universal Welfare “…... 21

scripture is described as “YuddhaSastra”.The11 verses which bear the words “Yuddha, RannandSangram”refer to a subtle war against one’s own weaknesses / negativities and against the five dreaded vices(kaama, krodha, lobha, mohaandahankara) that are responsible for the contamination of the SOUL which is the true SELF [2:62-63; 3:37-41; 3:42; 16:21 etc., ]. 162 verses speak of exercising control over“senses” and on the five “vices” with the objective of transformation of the sanskars from the existing tamasic state to that of satvic nature. If the objective of GOD is to motivate a violent war, then where is the need for Him to awaken the divinity within Arjuna[16:1-3/16:5-6] by reminding him that he is a divine personality born with 26 divine virtues? Even if we reckon, just nine of them viz., non-violence, truth, peace, freedom from anger, study of the true self, love and compassion for the humanity, sweetness in thoughts, words and deeds, forgiveness, freedom from hatred and animosity, it thoroughly demotivates the person to undertake any type of physical war, not to speak of a war of the scale and magnitude most vividly described in Mahabharata involving death and destruction of millions. 7. TRUTH ABOUT ACTUAL TIMING OF GOD’S DESCENT (WHETHER IN DVAPARA YUGA OR AT THE PRESENT TIME) :The One Universal God has promised with authority and clarity in verses 4:7-8 that HIS descent on this planet is exclusively to establish a new and a righteous world to replace the present unrighteous and irreligious world.One should not leave this authoritative promise of GOD untested and unchallenged.In the cosmic time cycle comprising of 4 yugas viz., Satya, Treta, Dvapara and Kali, it is widely believed that Gita is revealed in Dvapara Yuga.The words “yuge-yuge” are also interpreted to conclude that GOD descends in all the four yugas.The right thinkers and truth seekers need to ponder as to when actually GOD has fulfilled HIS promise of establishing a righteous yuga[4:8].Since every Yuga is followed by a Yuga of lesser degree, it is nothing short of humiliating 22 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

or insulting GOD, that while HE promised to establish a righteous yuga (“dharma samsthaapanaarthaayasambh avami”), it eventually ended up in establishing a yuga which is worse than the previous one. If God had come in dvapara to establish a righteous yuga as per His promise, then the yuga that followed dvaparayuga is kali yuga which is far worse than the quality of life that was existing in dvaparayuga. Hence, there is no option except to conclude that the accurate timing of God’s descent on this planet is the period between the end of Kali and the beginning of Satyayuga which is the present time.Otherwise, the promise of GOD just remains unfulfilled which is nothing short of undermining the power and honesty of GOD. Besides, there are two morepowerful evidences available to establish the truth with regard to the accurate timing of God’s descent, which is the present time only, as follows: (a) There are atleast21 verses which bear the words “praja”, “nara”, “maanava”, “janah” and “manushya” which invariably symbolize the present day humanity only and not of people belonging to dvaparayuga (b) The Asura qualities referred in chapter 16 titled “Daiva-AsuraSampadaVibhaga Yoga” cent per cent matches with the qualities existing in the present day mankind onlyand not with people dwelling in dvaparayuga. 8. CLARITY ON THE TRUE GITA SERMONISER: The entire humanity believes that Lord Shri Krishna is the true Gita sermoniser without however, adducing any evidences to that effect from any of the 574 verses. Just some examples to prove the point. Lord Shri Krishna possesses the most beautifuland charmingpersonality and is visible to the physical eyes of whoever desires to see him. But verse 11:8 reveals that GOD cannot be seen through the bodily eyes and hence HE grants “Divine Eye” to experience HIM through the process of Yoga. The revelation in verse 7:26also supports this view and certifies with authority and clarity that none are aware of His true nature. For this reason, GOD reveals in verse Unravelling Eternal Philosophy in Gita for Universal Welfare “…... 23

7:1 that HE himself shall descend to give HIS true and complete introduction to clear all doubts about HIS true nature. 9. GITA TEACHINGS VIS-À-VIS REVELATIONS IN VEDAS:Gita reveals that those who confine themselves to reading, reciting or listening to Vedas ritualistically fail to realise God(11:48; 11:53). Besides, the following verses place Gita in a pedestal higher than Vedas[6:44, 8:11, 8:28, 9:17, 10:22, 11:48, 11:53, 13:4, 15:1, 15:18, 7:23- 24]. III. FORMULA PRESCRIBED FOR REALISING THE TRUTH / WHOM TO APPROACH FOR REALISING THE TRUTH:This is the dimension ignored by the present day humanity revealed by the ONE UNIVERSAL GOD with absolute authority and abundant clarity and consequently, we observe more turmoil and strife in the present day society than peaceful co-existence which is the essence of all teachings of our religious scriptures, be of any religion.[“sarvejanahsukhinobhavantu”(Gita) ; “blessed are those who are pure at heart, for they alone shall see God; blessed are those who are peace makers, for they alone shall reach the kingdom of Heaven”(Bible) ; “all the teachings about man and his life are useless unless they promote universal brotherhood”(Quran) etc.] Let us therefore focus on the specific FORMULA revealed by GOD through the medium of GITA to realize the eternal philosophy to eventually culminate in Universal Welfare. 1.There is only ONE FORMULA prescribed by GODwhich is realization of the true SELF as an eternal SOUL as against the present understanding of identifying oneself all the time with the physical perishable BODY mistaking the same as the true SELF.This in fact is the fake SELF.This subject is elaborately and thoroughly revealed only in GITA.The revelations in verses 11:8 [“You cannot see ME with the bodily Eyes and therefore I am bestowing the Divine Eye to experience ME through the concept of Raja Yoga”]; 13:34 [Only those who realise the distinction 24 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

between Kshetra – physical BODY and Kshetragna – eternal SOUL through the spiritual knowledge revealed by GOD and experience the true SELF realise ME] are highly relevant.This formula of realization of true self is also focused in various religious scriptures as well as evident from the well accepted slogans of “Self- realization leads to God realisation”(Gita) ; “Know thyself”; “Love thy neighbor as thyself”(Bible) ; “Khudkojaanokhudaakojaansakte”(Quran) etc., 2.WHOM TO APPROACH TO REALISE THE TRUTH: At this juncture, it is worth emphasising that those who wish to realise the ultimate truth about the essence of Gita teachings particularly those belonging to the ignorant and the truth seekers groups must approach only those who have realized the truth as per the SHRIMATH of GOD through GITA.This clear direction is contained in verse 4:34 “Acquire this Spiritual knowledge by approaching only the seers of truth, by humble respect, by sincere inquiry and by service. The wise who have realized the truth will teach you the true and accurate knowledge and spiritual wisdom as delivered and intended by God). Thus, Gita ordained everyone desiring to know the ultimate truth to approach only those who understood the tatva or truth accurately”. IV. WHO SHALL REALISE THE TRUTH:The answer to the above poser is provided by GOD with absolute authority and abundant clarity in verse 7:3 which reveals that only a miniscule group from among the entire humanity shall eventually realise the ultimate truth about the existence of ONE UNIVERSAL GOD for the entire humanity based on TRUTH or TATVA revealed by GOD in Gita. The true import of the verse is as follows: “Out of thousands ONLY one shall seek the truth about GOD and out of many such seekers, ONLY one shall eventually realise HIM based on the TATVA meaning the true spiritual knowledge revealed by GOD directly”. This revelation divides the entire mankind into three distinct groups viz., the massive IGNORANT group, the limited SEEKERS group and the miniscule REALISED Unravelling Eternal Philosophy in Gita for Universal Welfare “…... 25

group.Evidently, those who form part of the miniscule realised group are the true Arjunas who realise the ultimate truths about the true SELF, the ONE UNIVERSAL GOD and the knowledge of the COSMIC TIME CYCLE on the basis of the spiritual knowledge and wisdom revealed in Gita through 574 verses titled “Bhagavan Uvacha” and nothing else. It is therefore abundantly clear that the above truth of the existence of ONE UNIVERSAL GOD for the entire humanity shall be grasped and realised only by a miniscule group of right thinkers and truth seekers from out of over 7 billion human beings, by awakening their MINDs and INTELLECTs, the two unique and subtle faculties conferred by GOD exclusively on HUMAN BEINGS. V.WHO SHALL NOT REALISE THE TRUTH? (ALONG WITH THE REASONS) : Gita reveals with authority and clarity that the following categories of people FAIL to realise the truth about the existence of ONE UNIVERSAL GOD for entire humanity. (i) The massive “ignorant” and the limited “seekers” groups who fail to realise God within the revelation in verse 7:3.(ii) Those indulging in wicked or evil activities (7:15) (iii) Those who have “no faith” in GOD’s promise to establish a righteous world (9:3) (iv) The 33 croreDeities / Maharshis (sanyasis, sadhus, saints, sants, rishis, munis etc., ) whom people approach to realize the ultimate truth about God and His inheritanceare themselves ignorant of HIS true nature (10:2) (v) Those who ritualistically confine to reading/ reciting religious scriptures like Vedas, undertaking yagyas, charities, severe penances involving dissipation or torture of physical bodies etc. (11:48) (vi) Those who undertake severe penances like fasting(giving up food) and by jagaran (renouncing sleep) [6:16] (vii) Likewise, people with rigid mindsets (described as “moodha”) who refuse to use their minds and intellects to realise their third eye of divine wisdom (7:25; 9:11. 15:10 etc.) (viii) Those who desire to see God through their two bodily physical eyes(11:8). 26 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

The ONLY conclusion one can draw from the above verses is that the entire mankind barring those falling under the miniscule group within the revelation of verse 7:3fails to realise the true nature of THE ONE UNIVERSAL GOD for the simple reason they intend to seek GOD with fake identities of treating the physical body as the true SELF without realising the same as an eternal SOUL as revealed in Gita.Such people do not attain GOD. Conclusion: Through this paper, we have made an honest and sincere attempt to inject into the minds and intellects of atleast the right thinkers and truth seekers among the present day mankind, the only and ultimate truth about ONENESS of GOD and ofMANKIND which evidences beyond any iota of doubt about the existence of ONE UNIVERSAL GOD for the entire humanity revealed by GOD himself with absolute authority and abundant clarity through 574 verses titled “Bhagavan Uvacha” in Gita. Understanding the essence conveyed by GOD through 574 verses titled “Bhagavan Uvacha” only is described as SHRIMATH of GOD, also called “Esvariya Math” while the rest of the approaches to realise GOD are “Manushya Math” meaning from human beings. We have also discussed that this ultimate truth is eventually realised only by a microscopic minority (from out of over 7 billion human beings dwelling on this planet at this point of time) in tune with the revelations in verses 7:3 and 7:19 to make their lives constantly joyful, peaceful and healthy. Let us summarise the true introduction of the ONE UNIVERSAL GOD by discussing HIS introduction on SEVEN parameters viz., name, form, abode, time, qualifications, occupation and relationship revealed in Gita with clarity and authority. (a) NAME: PARAM ATMA or ESWARA [15:17]; (there are 21 verses containing the word “eswara, parameswara, yogeswara, maheswara”[4:6; 5:15; 5:29; 9:5; 9:11; 10:3; 11:3; 11:4; 11:8-9; 11:16; 11:44; 13:22; 13:27; 13:28; 15:8; 15:17; 16:8; 16:14; 18:43 & 18:61]. Unravelling Eternal Philosophy in Gita for Universal Welfare “…... 27

(b) FORM: JYOTISWAROOPA (A Tiny point of light) [13:17];Also in [7:24; 8:9 & 13:15]. (c) ABODE: PARAMDHAM OR SOUL WORLD [15:6]; Also in [8:21 & 10:12]. (d) TIME: CONFLUENCE AGE BETWEEN THE END OF KALI AND BEGINNING OF SATYA YUGAS (PRESENT TIME) - [4:7-8] (e) QUALIFICATIONS:HE IS BEYOND TRIGUNAS(OF SATO, RAJO, TAMO) [7:13; 13:26 & 18:40]; HE IS BEYOND THE PAIRS OFDUALITIES (DVANDVAAS) [7:27]. HENCE HE ISEVER PURE.GOD IS OMNIPOTENT [7:7]; HE IS OMNISCIENT; ONLY HE ALONE POSSESSES THE KNOWLEDGE OF THE PAST, PRESENT AND FUTURE –OF HIS ENTIRE CREATION IN THE COSMIC TIME CYCLE - KALPA [7:26; 10:32 ETC.]. (f) OCCUPATION:THREE-FOLD (Srushti, Sthithi&Laya - Generation, Operation and Destruction – G.O.D) (13:16) Also in [7:6; 8:19; 9:5; 9:7-8; 9:18; 10:4; 10:8; 11:2]. (g) RELATIONSHIP: FATHER or the ETERNALSEED (9:17) Also in [7:10; 10:08; 10:39; 11:43].The right thinkers and truth seekers to notethat elaborate description of God as Param Atma, Supreme Being, eternal, beyond birth and death, embodiment of powers and virtues, father of all souls etc., is found in as many as 74 verses in Gita. God is one and hence is considered the father of the entire humanityand hence all are brothers in their original identity as souls.Thus the fatherhood of GOD and the brotherhood of all the human beings in this universe is clearly established in this paper. The PAPER is concluded with the following verses conveying God’s final words of WISDOM to the right thinkers and truth seekers (true “arjunas”). 18:63:“Thus, I have imparted to you wisdom that is more secret than all the secrets. After fully reflecting on this, do as you think fit”. 28 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

18:68: “One who teaches this supremely profound philosophy amongst MY devotees, shall be performing the highest devotional service to ME and shall undoubtedly attain ME”. 4:40 “But on the contrary, one who is ignorant of this spiritual knowledge, lacks the power of discrimination and judgement, devoid of faith and has full of doubts in the existence of God, do not gain this supreme divine knowledge and therefore perishes; for such a person, there is neither happiness in the present world nor in the world beyond” It is time on the part of intelligentia, religious leaders, academicians, gita scholars, researchers etc., to reflect on this vital subject “The One Universal God for the entire humanity” authoritatively revealed in GITA.

Connotation of Guru & Shishya in Bhagwad Gita

Medipally Raju1& Prof. T. Mrunalini2 1Research Scholar, Department of Education, Osmania University, Hyderabad, Telangana 2Dean, Faculty of Education, Osmania University, Hyderabad, Telangana

Introduction India is the mother land known for the diverse culture, tradition, values and customs evident from the past to present from generation to generation. Its speciality is unity in diversity. Ancient India is considered as a “Golden Bird” (sone ki chidiya) of the world which has more than 10000 thousand years of the unique position among established tradition of knowledge which placed it in the unique position among the world countries. The tradition of knowledge was rigorous activity with Dharma in India. In ancient India Gurukula is the primary source for the dissemination of knowledge through Guru Shishya Parampara. Gurukulas extended a wholistic system of education for a child to grow into a complete human being is a set up formed for the people for their internal and external development of the life. The ancient Indian Gurukula system 30 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

took complete care of a disciple, where the Shishya (student) away from their home and stays along with the Guru to seek knowledge. Gurukulas are set up away from the cities and close to the nature. In Gurukula system of Education Guru used to search and select his own deserving disciples. Similarly disciples have a choice to select his own Guru, this was a unique feature in the Indian education system where the Guru and Shishyas with mutual content accept each other. As this is considered as a unique type of relationship which is going to influence the entire life of disciples. Guru-Shishya Parampara Gurukulas have produced many Gurus and Shishyas who are the real representatives of the knowledge culture of India through which the knowledge system has developed in ancient India. The tradition of transfer of knowledge from one generation to other generation was in practice. Guru Shishya Parampara is an integral feature of the Education System in India. Significance of Guru-Shishya Parampara Various Schools of philosophies still follows the Guru Shishya Parampara through which they keep up their Gurus philosophies which remained secured and protected.

It also plays an important role in making the knowledge system of India stronger as the ideology, philosophy of the Intellectual Gurus, where taken forward through their Connotation of Guru & Shishya in Bhagwad Gita 31

Shishyas in the Guru Shishya Parampara. This Parampara is responsible for spread of Dharma, Moral, ethics and Values in India. The different Schools of philosophies project different ideologies of their Gurus, but the ultimate goal is to know reality of life and obtain liberation. Some such paramparas which has spread worldwide and convinced human race in many ways. It is an ever flowing succession in India. Objective • To explore and explicate the verses from Bhagwad Gita related to Guru Shishya Parampara Some of the important Guru Shishya Parampara in India from Sanathana to Contemporary times: According to www. Holy-bhagvad-gita.org there are four sampradayas, which continue the knowledge of Bhagwad Gita from ancient to modern times, they are 1. Rudra Vaishnava Sampradaya : Vishnu Swamy, Tirtha Swamy, Sridhara Swamy etc. 2. Brahma Vaishnava Sampradaya: Nasrada, Krishna Dwaipayana Vyasa, Madvacharya. 3. Sri Vaishnava Sampradaya: Narayana, sri Lakshmi Devi, Nathamuni, Yamunacharya,Ramanuja. 4. Kumara Vaishnava Sampradaya) Vishnu, Hamsavatar, sanka Kumara, Nimbaditya(Founder), Gangala Bhattacharya, Kesava Kasmiri 5. Vyasa - Sanjaya etc. There are many Gurus and Shishyas who transfer the knowledge from one generation to other generation and continue the Guru Shishya Parampara through the different Peetas (centres of knowledge) and spiritual organisations across the world. Some of the e.g.: of Gurus – Shishyas from ancient to modern times: (Guru) Sandipani Maharshi – ( Shishya ) Sri Krishna, Aadi Shankaracharya (Founder of 4 Peetas) -Chandra Shekhara saraswathi, Jayendra Saraswathi etc.; Bhudda- Mahakasyapa, Anurudda, Katyayana, Upali; Vardhamana Mahaveer- Agnibhuti, Vayubhuti, Akampita, Arya Vyakta, 32 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

Sudharman, Manditaputra, Mauryaputra, Acalabhraataa, Metraya, and Prabhasa ; Chanakya- Chandra Gupta Mourya, Guru Nanak- Bhai Mardana Ji, Arjun, Tegh Bahadur; Ramana Maharshi- Annamalai Swamy, Shri Ganesha ; Rama Krishna Parama Hamsa- Vivekananda, Swamy, Dayannda Maharshi- Madam cama, Pandit Lekh Ram, Swami Shraddanand; Samartha Ramadasu- Shivaji; Aurobindo- Sri Nolini Kanta Gupta, Nirodbaran, Pavitra, Pranab, etc.; Sudhakar Chaturvedi - Ravi Shankar; Swami Shankar Dev ji- Ramdev ; Lahiri Mahashya & Yukthishwar- Paramahamsa Yogananda etc.. The verses in Bagawad Gita that represent the Guru- Shishya Parampara have been presented below with interpretation: Arjuna (Shishya) Arjuna said that, my body is shivering iam freeze, if the queries in my mind confused, cannot able to understand the right and wrong in this situation, how it could be good to kill our own relatives in the name of war. This victory, kingdom will not give me happiness without them. (29-31) Arjuna finds himself in helpless situation in middle of the war where his senses stop working. He surrenders himself whole heartedly to Guru Krishna and solicits him for his grace in seeing the light of knowledge, which can overcome the situation of ignorance. (2-8) Sri Krishna (Guru) Sri Krishna (Guru) patiently listen Arjuna and says your talking like a Wiseman, but a wise person will not feel bad for the birth or death. (2-11) Sri Krishna being a great Guru tries to self-realize his Shishya (Arjuna) about his own Dharma (duty) and he also says that, history will record your coward character that you are feared of being a Kshatriya (Warrior). This is causing defame your family, which is not expected from you. Then Krishna motivates Arjuna to raise up.. and fight whatever the consequences either victory or loss will be respected by the society after the war. (2: 33-38) Connotation of Guru & Shishya in Bhagwad Gita 33

By this we can able to understand how a Guru tries to motivates, inspires his Shishya in times of crises. Guru will always guides Shishya on dharma path for the welfare of the Shishya and the society. Guru (Teacher) Shishya will approach the spiritual master (Guru) for learning the Truth, Inquire from him with reverence and render service unto him. Such an enlightened saint can impart knowledge unto you because he has seen the Truth, as said by Sri Krishna in Bhagwad Gita (4-34). The word Guru is a combination of two words ‘Gu’ is darkness and ‘Ru’ is light, so one who removes the darkness of ignorance is called a Guru. Guru is a important person, under whose guidance Shishya visualises the light of knowledge and eliminates the darkness of ignorance, who shows the correct and righteous path to his Shishya. The Glory of a Guru 1. Guru has high respect in the society. 2. In the spiritual texts, reverence for a Guru has been mentioned, as he is considered as an important personality next to God. 3. Guru is a person with great knowledge of Scriptures. 4. The real devotee who can introduce his Shishya to the divinity of the God and who treats the Shishy as a responsible representative for his knowledge. 5. By the sight of compassion, the Guru helps the Shishya to attain knowledge and wisdom. Hence the nature of the Guru likes a sun who spreads the light of knowledge and vanishes the darkness of ignorance. As stated by Sri Krishna in (4-35), he says following this path and having achieved enlightenment from a Guru, O Arjuna, you will no longer fall into delusion. In the light of that knowledge, you will see that all living beings are but parts of the Supreme, and are within me. Shishya (Student) Shishya in Sanskrit vidyarthi is a combination of two words Vidya – knowledge, Ardhi – seeker. Thus Shishya is a 34 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

person who seeks the knowledge from the Guru by serving him. He acquires knowledge from Guru with Guru’s grace and his faith. Shishya lives along with Guru in Gurukula away from the own family. Surrender of Shishya 1. Shishya treats Gurus as god. 2. Obedient to Guru. 3. He surrenders himself to Guru. In the context of Bhagwad Gita Arjuna plays the role of Shishya and surrenders himself to the Sri Krishna who was the friend, cousin, well-wisher and great Guru in (2-7), Arjuna says “ I am confused about my duty, and am besieged with anxiety and faintheartedness. I am your disciple, and am surrendered to you. Please instruct me for certain what is best for me”. GURU SHISHYA PARAMPARA IN BHAGAVAD GEETA CONTEXT Bhagwad Gita is a part of Epic Mahabharata. It is a dialogue between Sri Krishna and Arjuna, where Sri Krishna plays a role of Guru and Arjuna as an obedient Shishya. In the battle field of Kurukshetra Arjuna being a great warrior having equipped knowledge of warfare and expertise skill, refuse to do war against the grandfather, Guru and cousins, and fell in the state of confusion on identifying his dharma. He asked Sri Krishna to guide him in a right path and surrenders himself to Sri Krishna. Then Sri Krishna as a well-wisher, knowledgeable person and the knower of the dharma guides Arjuna the correct path. Sri Krishna becomes the spiritual guru to Arjuna guiding him through the complexities of the reality of the life. Sri Krishna delivers the divine knowledge to his devotee who is constantly dedicated to him with the help of which he can able to understand the reality of the supreme conscious. Through Bhagwad Gita, he imparted the knowledge of self, its relationship with creation, importance Connotation of Guru & Shishya in Bhagwad Gita 35

of different Yogas, Vidyas, significance of the body, theories of Gunas, about the divine personality and liberation. Which is the complete the blend of the entire life knowledge of an individual. Through the divine wisdom Arjuna was filled with confidence and retain his lost wisdom through the teachings of Sri Krishna. Arjuna’s doubts were cleared by his spiritual guru Sri Krishna, who re-established him the spiritual knowledge and showed him the dharmic way of dealing the situations of the life.. This divine knowledge filled Arjuna with great confidence of righteousness and strength. As stated by Arjuna himself in (18-73). Thus Guru Shishya Parampara of Bhagwad Gita, which started with Jagath Guru Sri Krishna and Partha (Arjuna) was more than 5000 years ago. it is its content which made this philosophy acceptable worldwide and relevant. and still continuing because of this parampara. Veda Vyasa, Aadi Sahankaracharyulu, Ramanuja, Madvacharyulu are also belonging to the Guru Shishya Parampara of this philosophy. Conclusion Today, in this advanced environment Guru is replaced by artificial Intelligence machines, therefore there is no evidences left of Gurus significance in the present society. In this materialistic world we find Gurus with the materialistic characteristics and coming to the Shishyas they are relying more on different sources of mechanical and materialistic knowledge acquired from electronic gadgets. The relationship between the Guru and Shishya left became bitter and sour. Therefore there is a need to retain and re- establish this relationship in order to have a personal touch and emotions in the teaching learning process. Gurus should be treated as on guide to the life of Shishya and he should be given respect in the society, he is the only person who can destroy the ignorance and re-establish the harmonious environment for learning and Shishya is the only one who can be a representative of his Guru, his ideology and philosophy through whom can be spread to many 36 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

generations. This tradition of Guru Shishya Parampara is most important to be followed in this contemporary world to have the flavours of disciplines, values, morals, and ethics in teaching learning. In the context of Bhagwad Gita this Guru Shishya Parampara of Sri Krishna – Arjuna need to be continued for more generations for spreading the divine knowledge. As it shows the righteous and correct path to his followers which is timeless and relevant in any context. Bhagwad Gita is a sacred knowledge which focuses’ on the different scientific Yogs through which a unique understanding can be developed with the spiritual spirit. I thank with my whole heart to the Guru Shishya Parampara who had given me the opportunity to have the divine knowledge of Bhagwad Gita by saying “ Krishnam Vande Jagadurum”. References 1) Altekar A.S. Education in Ancient India. Benaras: Nand Kishore and Bros. Educational Publishers, 1948. 2) Bokil, V. P.. A History of Education in Ancient India :Vol. I.. Bombay, 1925. 3) Dharmapal. The Beautiful Tree, Indian Education in the Eighteenth Century. Goa: other India Press, 2000. 4) Goyandhakha, Jayadayal. Twelfth Editiion 2000. Shrimad Bhagwad Gita. Gita Press, Gorakphur. 5) Goyandhakha, Jayadayal. Twelfth Editiion 2000. Shrimad Bhagwad Gita. Gita Press, Gorakphur 6) Hayes, R.P. 29-Feb-1988. Dignaga on the Interpretation of Signs. 7) Hayes, R.P. 29-Feb-1988. Dignaga on the Interpretation of Signs. 8) Kasturirangan, K. etal; Draft National Education Policy 2019. New Delhi: MHRD. 9) Mazumder, N.N. A History of Education in Ancient India. London, 1916. 10) Mukherji, R. K. Ancient Indian Education. Delhi : Motilal BanarasiDass, 1969. 11) Sahana, Singh, The Educational Heritage of Ancient India: How an Ecosystem of Learning Was Laid to Waste. Chennai: Notion Press, Inc., 2017. 12) Sarkar, S. C. Educational Ideas and Institutions in Ancient India. Patna:Janaki. 13) Paramananda, Swamy. Sixth Edition, 2015. The Blessed Lord's song. 14) www. Holy-bhagvad-gita.org Connotation of Guru & Shishya in Bhagwad Gita 37

15) http://www.vidyavrikshah.org/THEVEDICWAYOFLIFE.pdf http://bharatdiscovery.org/india. 16) https://www.youtube.com/watch?v=Cuc04Og5UAo. 17) https://www.speakingtree.in/blog/nalanda-the-most- ancient-seat-of-learning. 18) https://vprasv.wordpress.com/2009/05/05/meaning-of- bharat/. 19) http://www.dnaindia.com/lifestyle/report-why-the-gita-is-a- must-read-at-this-american-university-1228670.

Spiritual Engineering

Asha Maudgil Professor, Dept. of Philosophy Panjab University Chandigarh

The innermost core of our being is spiritual and is connected with God. Spirit is that which cannot be defined as a part of the body or as a part of the mind. Body mind and spirit have an effect on each other. Thus we try to reach our subtle core via the gross. By engineering change in the gross we affect change in the subtle and this is an ongoing process. Engineering involves taking our scientific understanding of the natural world and using it to design things to solve problems and achieve practical goals. Engineers apply the principles of science and mathematics to develop solution to technical problems. Their work is a link between scientific discovery and their commercial applications that meet societal and conscious needs. In the case of spiritual engineering we will attempt to meet the individual needs of the spirit and aid its development in achieving ‘Sthithpragya’. In Bhagwad Gita Lord Krishna described Sthithpragya as state of mind where both loss and gains do not affect an individual? We are happy to see things through when the going is good. But in our trying times of anxiety Spiritual Engineering 39

and depression, happiness just disappears. It is here that we need to engineer a balance. In the Bhagavad-Gita Lord Krishna taught this process of in attaining equilibrium. Sthithpragya in all situations. Shri Krishna asks Arjuna to have faith in him and play his role as a warrior without worrying for the result of his actions. So, it is best to adjust with the circumstances when they do not seem favorable and wait for good times. It is the maintenance of balance in bad times and good times, it is maintenance of a steady intellect. Lord Krishna guides Arjuna through his teaching in the Gita to this state. According to chapter 5 of the Bhagavad Gita, both Sannyasa (renunciation, monastic life) and karma yoga are means to liberation. Between the two, it recommends karma yoga, stating that anyone who is a dedicated karma yogi neither hates nor desires, and therefore such as person is the "eternal renouncer". According to chapter 5 of the BhagavadGita, both Sannyasa (renunciation, monastic life) and Karma Yoga are means to liberation. Between the two, it recommends Karma Yoga, stating that anyone who is a dedicated Karma Yogi neither hates nor desires, and therefore such as person is the "eternal renouncer". Karma means action. Yoga means the state or the means. Karma yoga refers to the spiritual practice in which actions are used by God’s devotees as the means to achieve self- transformation and liberation by escaping from the consequences of their actions. The karma yoga suggests the way to live in this world without getting your hands dirty with the sinful actions. The essential doctrine of karma yoga is explained in several Upanishads and in the Bhagavad- Gita. As you think so shall you be” “As you sow, so shall you reap” It's a universal truth. The action of thought (intention) always precedes the action of movement. Or as Einstein phrases it, “the ancestor to every action is a thought.” So, by taking full responsibility for our thoughts and movements, we create our reality. What we think or do right now creates the kind of world that is related to those 40 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

thoughts and actions. If your right now is filled with loving affirmation, then the next moment will be filled with good karma. This karma of Prarabdha has no waiting, the result is now. Try it for a week and experience the amazing result. When you do something, do something. When you sit, sit; when you eat, eat; and when you sleep, sleep. It is the essence of mindfulness or living with right awareness. You engage in actions to tame your monkey mind and allow it to become absorbed in the moment of the action, without any expectation of appreciation, recognition or approval. You engage in actions as part of your self-cleansing or transformation, not to feed your ego or strengthen your identity or distinction. Karma yoga goes beyond simple daily chores and extends to the whole life. It is meant not only for spiritual aspirants but also for worldly people, to whom work is the way of life and who have to deal with tougher challenges and greater distractions as they are engaged in the act of living. Karma Yoga or the path of action as suggested in the Bhagavad-Gita teaches people how to cope with the pains and pleasures of life without choosing and without escaping. It teaches people how to remain engaged with the process of living, however difficult and distasteful the circumstances may be. This is in stark contrast to the popular opinion that men should renounce their worldly things, go to a forest or some secluded place, away from society like a cave and perform tapas or meditation in order to achieve self-realization. One needs to live in the world but engineer the life in such a way that it takes you towards spiritual upliftment and ultimately to self-realization. According to the Bhagavad-Gita selfish actions or desire- ridden actions bind men to their consequences and subject them to the cycle of births and deaths. At the same time, one cannot escape from karma by shunning their responsibilities altogether. Inaction or non-action is a solution to the problem of karma. Liberation cannot be attained by abstaining from work or by renouncing work (Ch.3.4), Spiritual Engineering 41

because it is not possible for anyone to remain inactive even for a moment. The triple Gunas (Sattva, Rajas and Tamas) are always at play in causing desires. They hopelessly drive everyone to engage in actions (Ch.3.5) to fulfil their desires. Besides actions such as breathing and digestion, which are autonomous, cannot be controlled or regulated (Ch.3.8). The following are other important beliefs and ideas found in the Bhagavad-Gita about karma, karma yoga, and how one should engage in selfless actions as a way of sacrifice and service to God. 1. Desire is the eternal enemy of the wise on earth, the insatiable fire (Ch.3.39), which deludes the soul by over powering the senses, the mind and the intellect (Ch.3.40). A true karma yogi therefore controls his senses and desires through wisdom and discipline and engages himself in desireless actions. A person’s right is to his work only, but not to the fruit of his actions or to inaction (Ch.2.47). True karma yoga consists of performing one’s duty without attachment, remaining even minded in success and failure (Ch.2.48). It is accomplished by self-restraint, controlling the mind and the senses (Ch.2.64 &65) and desires (Ch.2.71). On this path of action there is no loss, nor any reverse reaction. Even a little practice safeguards one from the fear of birth and death (Ch.2.40). The body needs food for its survival. Food comes from God only. The virtuous ones who know this eat only that which has been offered to God as a sacrifice, for the sake of nourishing their bodies alone. By doing so they do not incur any sin (Ch.3.13). 2. The karma yogi knows the importance of controlling his senses (Ch.3.6). Therefore, he engages in actions by restraining his mind and senses, unattached, directing his organs to work (Ch.3.7). By that, he overcomes his desires and remains contended within himself, taking delight in the Self alone (Ch.3.17). For him there is no interest whatsoever in performing actions or in not performing them, nor does he depend upon anyone or anything (Ch.3.18). Calm and collected, he performs his actions without attachment and inner commotion. 42 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

3. The sense of doership is another area of internal reform. Actions should not be done to feed the ego or strengthen the feelings of pride and ambition. Actions should be performed as part of one’s transformation. This is the essence of Karma yoga. Actions arise from the Gunas that are present in your mind and body. Nature, not you, is their source. The knower of the Gunas knows that all actions are caused by the triple modes of nature (Ch.3.27) and thereby he remains detached (Ch.3.28) from them. He surrenders his actions to God as he performs them, with his mind fixed on him, free from expectations, attachment and mental afflictions (Ch.3.29). It is not restraint of actions but restraint of the senses, which is important (Ch.3.34) in the practice of karma yoga. 4. God is a perfect Karma Yogi. There is no better example than him in performing selfless action. Although there is nothing in the three worlds for Him to do or to attain (Ch.3.22), still he engages in action. He not only creates the worlds and beings, but also supports them by ensuring their order, regularity and continuity. Though He is unborn and eternal, he incarnates on earth to restore order and balance whenever disorder and confusion become excessive. He does this to protect the pious and destroy the wicked (Ch.4.8 and set an example so that people upon earth would emulate him (Ch.3.23) and keep the world free from disorder and confusion (Ch.3.24). The fourfold order in society was also created by God (Ch.4.13), again out of no desire but to establish order in the world. The ancient seers knew that actions would not taint God as he had no desire for the fruits of actions. Thus by knowledge theyattained perfection. Ignorant people engage in actions with selfish motives, with attachment, while the wise ones perform them without attachment for the general welfare of the world (Ch.3.25). 5. The supreme knowledge of renouncing actions through knowledge was said to have been lost to the world overtime (Ch.4.2). Lord Krishna unravelled it and explained it to Arjuna. True renunciation means renunciation of desire for the fruit of actions, not actions themselves. Therefore, the karma yogi offers his actions to God, shaking off all attachment (Ch.4.10), and performing actions with his Spiritual Engineering 43

senses, mind, intellect and body only, for the sake of purification of soul (Ch.4.11) He offers the fruit of his actions to God and thereby attains Supreme Peace (Ch.4.12). Knowing the distinction of action, inaction and prohibited action (Ch.4.17), he learns to see inaction in action and action in inaction. Having renounced attachment to actions, ever content, without any shelter (Ch.4.20), without any expectations, mind and self under control, giving up all possessions, performing only the body related functions (Ch.4.21), happy with whatever that comes to him on its own, free from jealousy, beyond dualities, he remains equal in success and failure (Ch.4.22). With all attachments gone and his mind established in wisdom, his actions become equal to acts of sacrifice and he becomes completely liberated from the bondage of actions. 6. Actions should neither be abandoned nor neglected, for they can lead to unhappy consequences. As explained before inaction is not a solution to the problem of karma. It is also important not to abandon one’s duties and obligations because they are unpleasant and take up those of another even if they are better. Your obligatory duties arise from God. They are meant for you and assigned to you as part of your responsibility to contribute the welfare of the word and ensure its order and regularity. They may arise from birth, past relationships, unfulfilled obligations, unexhausted karma, family, society, the world, faith, and God himself. They cannot be avoided. Even if they are inferior, painful or difficult, they should not be abandoned or replaced with the duties of another even if they are better or superior. 7. Renunciation of actions with knowledge is described in the fourth chapter, while the qualities of a true Sanyasi are described in the fifth chapter. A true renunciant (Sanyasi) mentally renounces all actions and rests happily in the city of nine gates (Ch.5.13). He looks with the same eye upon all objects. In his attitude he is scholarly but humble, and undeluded (Ch.5.18). He neither rejoices upon getting what is pleasant nor agonizes upon obtaining what is unpleasant (Ch.5.19). He is unattached to the external world, always engaged in the contemplation of Brahman and identifies 44 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

himself with God (Ch.4.21). Having been able to withstand desire and anger, whilst in the body (Ch.4.23) he remains self-restrained, delighted in himself and illuminated with in (Ch.4.24). As a true renunciant, he does not indulge in selfish actions, but in such actions only which promote the welfare of the world (Ch.4.25). This path of action suggested in the Bhagwad Gita enables one to bring about a change in the self. It takes us onward to self-realization through spiritual engineering. References 1) Hinduwebsite.com/karmayoga.asp 2) Shreemadbhagwadgita. Gita Press Gorakhpur. 3) Sri AC Bhakti Vedanta Swami Prabhupada. Gita-As it As. The Bhakti Vedanta Book Trust. 4) Swami Ramsukh Das. Sri Madbhagwad Gita- Sadhak Sanjeevani ( Hindi Teeka)

Bhagavad Gita: A Perfect Tool for Stress Management

Sonia Malik Associate Professor, Arya Girls College, Kurukshetra, Haryana

Abstract Stress seems to be the dreaded ailment of the age. Everyone seems to be searching for ways to avoid it! Our mind is the control center for our entire emotional and physical well-being. When we become stressed or anxious, our entire body feels the effects. Although it strongly influences us, we do very little to nourish our inner needs unlike our body. Mental illnesses from anxiety, as well as expert cures for stress, are as old as humanity itself. Learning how to cope with stress in daily life is not a newly discovered gift from modern psychologists. Modern psychological approach is often based on the concept of a human as a biological and mental being, and doesn’t take into account the spiritual dimensions of life. The psychologists’ research and advice is, therefore, helpful only up to a certain limit. Thus they have prescribed certain favorable mental attitudes and drugs to combat anxieties that arise from inevitable human crises. But despite the successes of their techniques, psychologists know little of how to remove the root cause of stress. The Vedic knowledge of ancient India, as taught today in the form of Krishna consciousness, goes to the very source of the problem and gives solutions not only for how to cope effectively with stress but how to 46 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

remove permanently the very causes of anxiety, which prevent us from realizing our full potential of happiness and productivity. You have a right to perform your assigned duty, but not to the results of your actions at any time. Let there be no desire in you for the fruits of your actions. Nor should you ever get attached to in action or non-performance of duty. It is common in today’s world to get stressed. We work like a robot and at the end of the day, we end up being tired and not in the mood of talking at home with family. As a result, we do not want to go to Job next day from our heart, but we go because we need to. The powerful monster which is capable enough to ruin our mental stability along with the physical stamina. Stress invites lots of bad diseases towards us e.g. High blood pressure, Heart-stroke, Diabetes, and many worse diseases. Introduction Holy books of every religion contain wisdom. They have the solution of every problem of human beings but there is a need to study them. There may not be direct solutions to the problems but indirect solutions and ways are given in them. Sometimes, human beings are not able to understand from their level of intelligence that what treasures in their Holy books. From all religious books, for this paper The Bhagavad Gita is taken into consideration andsome Verses from it have been taken which have direct or indirect bearing on education. The Gita literally means the Song of God. It is a conversation (dialogues) between Lord Krishna, manifestation of Lord Vishnu (referred to as “Bhagvan”, meaning “The God”) and Arjuna (one of the prince among Pandavas), the warrior prince that takes place prior to the famous war of Kurukshetra. Cousins brothers Pandava and Kaurava fight among themselves for the throne of the Hastinapur. The Bhagavad Gita is a part of BhishmaParv and The great epic Mahabharata authored by Veda Vyas consisting of 18 Chapters and 701 Verses in Sanskrit language. It is not just a concise description of Hindu philosophy, but also a compass to a meaningful life. According to Easwaran (1997), “there is no significant problem in life which cannot be referred to the Bhagavad Gita for a perfect solution”. In recent years, The Bhagavad Gita has been recognized as a perpetual source of wisdom in many fields such as psychiatry (Jeste&Vahia, Bhagavad Gita: A Perfect Tool for Stress Management 47

2008), management, administration, leadership etc. (Sharma, 1999), thus bringing it acceptability beyond Hindu religion. Stress Stress is the feeling of being under too much emotional or mental pressure. Pressure becomes stress when you are unable to cope up with it. It is created when we react to particular events. It is body’s way of rising to a challenge and preparing to meet a tough situation with focus, strength, stamina and heightened alertness. The events that provoke stress are called as stressors. Different psychologists have defined stress in different ways. “Stress is a dynamic condition in which an individual is confronted with an opportunity constraint, or demand related to what he or she desires, and for which the outcome is perceived to be both uncertain and important” (Schuler, 1980). According to Selye (1956), “Stress is the psychological response of the body to physical and psychological demands.” In the words of Lazarus & Folkman (1984), “Stress is a mental or physical phenomenon formed through one’s cognitive appraisal of the stimulation and is a result of one’s interaction with the environment.” In the opinion of Eysenck (2001), “Stress occurs when the perceived demands of a situation exceed the individual’s perceived ability to handle those demands.” According to Atkinson & Hilgard (2003), “Stress refers to experiencing events that are perceived as endangering one’s physical or psychological well-being. These events are usually referred to as stressors and people’s reactions to them are termed as stress responses.” Last but not the least, in the opinion of Dash (2004), “Stress refers to any adjustive demand that requires and adaptive response from us.” On the basis of the above cited definitions, we can say that stress is tension experienced in the physical, mental and emotional realms as a response to environmental events that are perceived as threatening. Constant stress can cause many problems and, unless handled, can add to the stress of another situation. (Ruffin 2009).

48 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

Consequences of Stress Aggarwal (2001) has classified consequence of stress as – Psychological, Emotional, Behavioral and Cognitive consequences. The physiological consequences of stress affect the heart rate, respiration, blood pressure, digestion, arthritis, asthmatic. The Yoga Vashishta also described how mental disturbances produce physical disturbances. Emotions refer to the feeling aspect of behavior such as mild, irritation, rage, despair, sadness, love and liking. Emotional consequences of stress are anxiety, depression and anger. The Behavioral Consequences of stress may do considerable damage to a person internally but there are external manifestations too. There are at least three important areas of interpersonal behavior which are affected – relationship with in the family, relationship with peers, and relationship with other people. Some commonly behavioral effects are – Arguments and flight over relatively small matters, overdependence, uncommunicativeness, unreasonableness, and withdrawal of love, lack of interest. Psychological and social stress adversely affects many systems of the body including the immune system (Ader and Cohen 1984) and (Cohen, Tyrrell and Smith 1993). Continuous stress can induce risky body- mind disorders. Disorders such as, anxiety attacks, tension, sleeplessness, nervousness and muscle camps can all result in chronic health problems. In addition, they may affect our immune, cardiovascular and nervous system. Stone, et al (1987) have reported that body’s immune system is impaired by high degree of stress. Like others teachers are also human being when they constantly work under stressful conditions it is not good for their health. Stress Management and Bhagavad Gita’sApproach Both the armies were standing face to face, ready for the battle. Thousands were ready to kill and die. Brothers were ready to slit the throats of their brothers. Many were aware that this could be the last day of their life and they may not get back to see the faces of their wives and children. The situation was extremely stressful and Arjuna, the hero of the Bhagavad Gita: A Perfect Tool for Stress Management 49

Pandavas gave in. (a) Stress and Distress Financial stability is pre requisite for happiness for everyone and teachers are not exceptions. Money is needed to fulfill the basic needs. Financial stability in life is as necessary as having food for the body. If one is having lack of money then he will not be able to meet the fundamental requirements of life such as shelter, nutritious food, clothing, etc. Financial stability gives security of life after retirement. Financial instability gives tension and worries and this result in stress. Stress and distress has detrimental impact on health of teachers. It also has negative effect on their work performance. We can find solution of this problem in Bhagavad Gita: “Vepathuscasarire me roma –harsascajayate” Gandivamsramsatehastattvakcaivaparidahyate” — Bhagavad Gita Chapter 1, Verse 29 Its translation is: My limbs are frozen, my mouth is drying up, my body trembles and hairs stand on end. This is a situation of a person who is going through the extremely stressful situation. Thinking about the different possibilities, like killing his own relatives, Arjuna became nervous. Person’s response to the situation determines his level of stress. His response to the situation depends on his conditioning called ‘Sanskaras’. Bhagavad Gita tries to fill our mind with the positive ‘Sanskaras’. So he is expected to respond positively to the each and every situation without succumbing to the pressure of stress. Likewise The Bhagavad Gita says, “Yam hi navyathayantyetepurushampurusharshabhaSama-dukha- sukhamdhiram so mritatvayakalpate” — Bhagavad Gita Chapter 2, Verse 15 The person who is not affected by happiness and distress, pain and pleasure remains steady in both, who is wise makes himself for eternal life and eligible for liberation. Further The Bhagavad Gita says, 50 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

“Duhkhesvanudvigna-manahsukhesuvigata-sprhah Vita-raga- bhaya-krodhasthita-dhirmunirncyate” — Bhagavad Gita Chapter 2, Verse 56. One whose mind is undisturbed by distress, without desires for happiness, free from attachment, fear and anger that sage is known as steadfast in consciousness. (b) Worries No one knows what is hidden in future, so why waste time to think too much for it. One must focus on present not in future as past is gone and future is hidden we have only present, so make it better. Present is the only reality. Happiness is much better than sadness and sorrow. Let your life be unfold, be prepared for the future but do not worry about it. Love yourself, spend time with your family and friends, do what makes you happy. It is important to free from negative thoughts and cultivate your own happiness. Sorrow and distress lead to the tension and this result in negative thoughts and hence stress develops. As given in Bhagavad Gita: “Matra-sparsastukaunteyasitosna-sukha-dukha-dah Agamapayinonityas tams titiksasvabharata” — Bhagavad Gita Chapter 2 Verse 14 Its translation is: Contact with their objects, O son of Kunti, gives rise to cold and heat, pleasure and pain. They come and go and do not last forever, these learn to endure, O Bharata. We can infer a lesson that we were existing earlier, we are existing and we will continue to exist in the future. Human body is mortal and life in body is like a bridge which we have to cross to get liberation from this world. Bridges are temporary and are not mean to stay permanently. In any case the worries are not going to make the situation anyway better. Explaining that pleasure and pain are interlinked to each other. If there is pain so surely after some time there will be happiness. Here Lord Krishna does not advice the killing of all the senses and rejection of the pleasure. But the pleasure should not be one’s master. On the other hand to have a balance we should earn mastery over the senses and mind. If we follow this advice we can achieve better results. Bhagavad Gita: A Perfect Tool for Stress Management 51

Conclusion Teachings of Bhagavad Gita are still applicable even after about 5, 000 years. These teachings of Gita are considered to be ultimate and supreme as it encompasses each and every aspect of one’s life. The teachings of Bhagavad Gita are important for leading a peaceful, balanced and stressful life. The Bhagavad Gita teaches us that regardless of our present situation, socially or physically or economically we can rise to higher levels of existence in this world and to the next. It teaches us to solve the fundamental human problems, shows us a way a way to live our life effectively. From the review of literature stated in this paper major causes of stress among teachers include – poor working conditions, poor relations with superintendents, job insecurity, poor student’s behaviour, lack of motivation, negative attitude of colleagues, work – home conflicts, financial constraint, work load, student centered education, absence of incentives, attachment to power and position, jealousy, thinking too much about the result. Stress cannot be eliminated bit it can be managed effectively by some ways such as – financial stability reduces worries and ultimately stress, happy and content life, avoid over thinking, positive emotions, balanced life, proper sleep, proper exercise, faith in divine (unending reality: the reality of God) and believe in the philosophy of integration. This will relieve the subject from all his distortions, worries, stress and practice of meditation and exercise will calm down his mind. The Bhagavad Gita reveals the lasting principles which are fundamental and essential for pious life from all viewpoints and allows one to perfectly deals with the Anxiety, Depression, Fear, Guilt and negative attitude towards life. References: 1) Ader, R. and Cohen, N. 1984.Behaviour and the Immune System, in W.D. Gently (Eds.) Handbook of Behavioural Medicine, Newyork: Guilford, pp.117-173. Aggarwal, R. 2001. 2) Stress in Life and Work. New Delhi: Sage Publications. Atkinson and Hilgard 2003. Introduction to Psychology, New Delhi, Cengage Learning India Pvt. Ltd, pp. 493-524. 52 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

3) Beer, J. and Beer, J. 1992. Burnout and Stress, Depression and Self-esteem of Teachers, Psychological Reports, 71 (3) : 1331- 1336. 4) Chan, A.H.S., Chan, K. and Chong, E.Y.L. 2010. Work Stress of Teachers from Primary and Secondary Schools in Hong Kong. Proceedings of the International Multi conference of Engineering and Computer Sciences, 3: 1-8. 5) Cohen, S. Tyrrell, D.A.J. and Smith, A.P. 1993. Negative Life Events, Perceived Stress, Negative Affect and Susceptibility to the Common Cold. Journal of Personality and Social Psychology, 64: 131-140. 6) Dash, M. 2004. Education in India-problems and perspectives, New Delhi, Atlantic Publishers and Distributers, pp. 312-317. 7) Easwaran, E. 1997. The End of Sorrow: The Bhagavad Gita for Daily Living (Vol. I), Mumbai: Jaico Publishing House. Ekundayo, H.T. and Kolawale, A.O. 2013. 8) Stress among Secondary School Teachers in Ekiti State. Nigeria Journal of Educational and Social Research, 3: 311-317. 9) Eres, F. and Atanasoska, T. 2011. Occupational Stress of Teachers: A Comparative Study between Turkey and Macedonia. International Journal of Humanities and Social Science, 1 (7) : 59-65. Eysenck, M.W. 2001. 10) Simply Psychology, UK, Psychology Press Ltd. pp. 61-75. Finlay-Jones R. 1986. Factors in the teaching environment associated with severe psychological distress among school teachers. Aust N Z J Psychiatry, 20 (3) : 304-313. 11) Fletcher, B. and Payne, R.L. 1982. Levels of Reported Stressors and Strains Amongst School Teachers, Some UK data. Educational Research, 34: 267-278. 12) Jeste, D.V. and Vahia, I.V. 2008.Comparison of the conceptualization of wisdom in ancient Indian literature with modern views. Psychiatry, 71 (3) : 197 – 209. 13) Kaur, S. 2011. Comparative Study of Occupational Stress among Teachers of Private and Government Schools in Relation to their Age, Gender and Teaching Experience. International Journal of Educational Planning and Administration, 1: 151-160. 14) Kyriacou, C. 1987. Teacher stress and burnout: An international review. Educational Research, 29: 89-96. 15) Lazarus, R.S. and Folkman, S. 1984. Stress, Appraisal, and Coping.Springer, New York. 16) Mokdad, M. 2005. Occupational Stress among Algerian Teachers. African Newsletter on Occupational Health and Safety, 14: 46-47. Bhagavad Gita: A Perfect Tool for Stress Management 53

17) Nagra, V. 2013.Occupational Stress among Teacher Educators. Global Online Electronic International Interdisciplinary Research Journal (GOEIIRJ), 2 (2) : 12-23. Oforjindu, C.A. 2011. 18) Stress Management among Secondary School Teachers: Implications for Counseling. The Nigerian Journal of Research and Productions, 19 (2) : 1-10. 19) Rani, P. 2013. The Effect of Bhagavad Gita in the Present Scenario of Education.ShodhSanchayan, 4 (2) : 1-3. Ruffin, 20) N.J. 2009. Children and Stress: Caring Strategies to Guide Children, Virginia, Cooperative Extension Publication, pp. 350- 354. Schuler, R.S. 1980. OrganisationalBehaviour and Human Performance. 21) Sharma, N. 2013.The Bhagwat Gita as a Complimentary Tool to Cognitive Behavioral Therapy. International Journal of Applied Psychology, 4 (2) : 45-49. 22) Sharma, S. 1999. Corporate Gita: Lessons for Management, Administration and Leadership. Journal of Human Values, 5 (2) : 103-123. 23) Stone, A.A., Cox, D.S., Valdimorsdotti, H., Jandorf, L. and Neale, J.M. 1987. Evidence that Secretary is an Antibody is associated with daily Mood. Journal of Personality and Social Psychology, 52: 988-999.

The Significance of Ananyata and Sharnagati in the Doctrine of Bhakti as Propounded in The Bhagavad Gita

Namarta Sharma1& Ajit Kumar Behura2 1Dept. of Humanities, Maharaja Agrasen Institute of Technology, Rohini, New Delhi 2Dept. of HSS, IIT (ISM), Dhanbad, Jharkhand

Abstract ‘How should we live?’, is the question of cardinal importance for getting the solution to the better world order. Under Avidya, human being desires what should not be desired. This is Socratic paradox. People do not desire bad things but they are ignorant of them. To get rid of avidya and anti-values, the Gita shows the path of devotion. ‘Have devotion and Knowledge will follow’, Lord Krishna says. Knowledge helps in bringing non-attachment which in turn brings a better world order. This paper will investigate in the two major components of Bhakti from the viewpoint of the Gita. Different Saints and Acharyas of Vaishnavism also gave impetus to Ananyata and Sharnagati. The paper will establish that If ajiva imbibes Ananyata and Sharnagati he will attain the highest spiritual goal of mankind. Key words: Ananyata, Sharnagati, Bhakti, Anasakti, Nishkam Karma. The Significance of Ananyata and Sharnagati in the Doctrine…… 55

Introduction: There is no disclaiming that the one book that carried the divine note of India to the farthest corners of the world is the Bhagavad Gita. Translated into more than seventy-five world languages, in English alone it has been translated over 300 times. So many interpreters ranging from Shankaracharya, Madhusudan, Abul Fazal, Dara Shikoh to Charles Wilkins, Bankim Chandra Chatterjee, Tilak, Gandhi, Aurobindo, to P.Lal, Prabhupad, Swami Ramsukhdas, A.L. Herman and many more, it seems that no philosopher is left in writing on the Gita. Some of the commentators have presented the Gita as a document of bhakti. This paper intends to discuss bhakti as a means to attain Krishna’s love. Nicholas Sutton in his paper gives reference of Friedhelm Hardy’s broad division of bhakti in two strands- intellectual bhakti and emotional bhakti.1Hardy concludes his review of the Gita by saying that, 'emotional associations. .. arealien to the character of this early form of bhakti.2 According to Hardy the Gita preaches intellectual bhakti which is closely linked with Yoga and Srimad Bhagvatam is the source of emotional bhakti. Sutton tried to refine the idea of bhakti as discussed by Hardy. He does not criticize it altogether. 3 According to them there is no indication in the Gita that a bhakt should feel emotional love for the deity. This study intends to reach the point that bhakti cannot be diversified in intellectual or emotional form. This article drives to encourage a re-examination of the concept of Bhakti as presented in the Gita. The focus is onAnanyata and Sharnagatias the two components of bhakti.Bhakti is the simplest as well as the most complex path among the three paths – Karma Yoga, Jnan Yoga and Bhakti Yoga, to attain moksha. A Bhakt has the quality to

1Nicholas Sutton, A NOTE ON THE DEVELOPMENT OF EMOTIONAL BHAKTI: EPIC ŚAIVISM IN THEMAHĀBHĀRATA, Annals of the Bhandarkar Oriental Research Institute, Vol. 86 (2005), pp. 153-166

2Hardy, F. Viraha-Bhakti: The Early History of Krsna Devotion in South India, Delhi,1983, p. 28 3 Nicholas Sutton, p. 154 56 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

attain God Himself. The Gita, the document of Bhakti, leads to the truth, ‘Vasudevamsarvamiti’ and thus creates a better world order. Thereby, this paper suggests that the major thrust of its teaching is on Ananya sharnagati. What we seek is the message of the Gita which is helpful for the needs of all-time humanity. Fortunately, the core of the teachings is universal and beneficial for all time people. This paper will discuss how a bhaktor devotee contributes in the better world order. Many scholars confront on the issue of supremacy between knowledge and devotion. Some highlights Shankar’s jnanmarg others take side with Madhusudan, the champion of Devotionalism. Some say dual others say non dual. This study does not refute anyone. The critics have presented their view point as they understood. God is above maya. How can one understand him truly?4 The Gita describes the true form of God. Swami Charandas5emphasized that the true form of God can be understood if one comprehends the Gita thoroughly.6 Ananyata अनन्याि�न्तयन्तोमांये :पयर्पु ासत| तेषांिनत्यािभुय �ानांयोग�ेमंवहाम्यह|| 9.22|| In 22nd verse of Chapter 9, Krishna declares that the devotees who worship Him alone, constantly think about Him only, He fulfils their needs and preserves what they already have. The condition is that bhakti should be unwavering. Ananya

4जगु पेखन तुम्ह देखिनहार े। िबिध ह�र संभु नचाविनहार े। तेउ न जानिहं मरमु तुम्हारा। औ� तुम्हिह को जानिनहारा सोइ जानइ जेिह देह� जनाई। जानत तुम्हिह तुम्हइ होइ जाई तुम्ह�रिह क ृपाँ तुम्हिह रघुनंदन। जानिहं भगत भगत उर चंदन( Ramcharitmanas, 1.2.127)

5A great Saint of Sagun dhara, who believes that there should be no no confrontation between Sagun or Nirgunadhara as God can have any form which he pleases. He in his writing, Bhakti Sagar, describes Yog, Jnan and Bhakti as the means to realize the Almighty. 6िनराकार तो ब्र�है मायाह ै आकार दोनों पद ही को िलए ऐसा पु�ष िनहार माया जीव दोउ ते न्, सो िनज किहये पीव हमारा �र अ�र िनःअ�र तीनो, गीता पढ़ी सुनी इनको चीन्हो गीता अ�र जीव बताव, �र माया सोइ �ि� िदखावे िनःअ�र ह ै पु�ष अपारा, �ानी पंिडत लेह�िवचाराजीवातम पामहतम द, परमात्म जानत ैह कोउआतम चीन्ह परमात्म ची, गीता मध्य क ृष्ण कही दीन

The Significance of Ananyata and Sharnagati in the Doctrine…… 57

bhakt is such a person who has completely withdrawn his attachment from all kinds of worldly desires and heavenly pleasures. The bhakt always think about Krishna. He carries his worldly duties in selfless manner. Krishna announces that He undertakes the responsibility of ensuring his protection against all odds, risks and difficulties. He supplies his further needs in the direction of God- realization. The same note of ananyata is reflected in the 11th canto of the Srimad Bhagavatam and the Uttarkand of Ramcharitmanas. Krishna transfers the knowledge to Uddhav in the Srimad Bhagavatam. He says: ‘For a person of spiritual knowledge I am the object of worship, the goal, the motive and final conclusion.’ Lord Rama asks everyone, ‘सब भजेउ मोिह �ढ नेम’. Meera Bai establishes the great example of Ananya Bhakt. In her life, she faced many difficulties but her faith in Krishna is unwavering. After her marriage she was asked to worship the kuldevi of her in-laws, which she refused. Meera Bai’s devotion was only for her beloved Krishna. Undeterred and unmindful of what her family expected from her, she continued to sing for her Lord. By following His words Krishna protects Meera at every stage. Bhakti means devotion with love. God desires for His bhakt’s love. In chapter 9, verse 26 Krishna says, पत्रपं ुष्पंफलंतोयंयोमेभक्त्याप| तदहभक्तं य् ुप�तम�ािमप्रयत :|| 9.26|| Having established the benefits of worshipping the Supreme, Shree Krishna now explains how easy it is to do so. In the worship of the devatās and the ancestors, there are many rules to propitiate them, which must be strictly followed. But God accepts anything that is offered with a loving heart. The same verse is repeated in the Srimad Bhagvatam in canto 10, chapter 81 and verse 4. God loves to have the love of devotees. For example, He doesn’t accept 58 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

Duryodhan’s invitation for sumptuous lunch rather He accepted very simple food offered by Vidur.7 Krishna reveals His merciful divine nature. He announces that He is not concerned with the material value of the offering. He does not thirst for anything but love.8 He accepts with pleasure even the humblest gift from the hands of his humblest devotees. Krishna refused the rich dishes of Duryodhan and shared the simple food in Vidura’s home. He fondly accepted the parched rice brought by Sudama. Here, Krishna demonstrated His unmatched love for His single-minded devotees. In return, He bestowed Sudama with wealth which was difficult to earn even by celestial beings. Krishna did this secretly, without the knowledge of Sudama. Sudama asks God to bestow upon him His unwavering devotion. There is a story of Gajaraja in the Srimad Bhagavatam. Lord accepted the flower offered to Him by Gajaraj and saved his life from the clutches of the alligator. These are few examples of Lord’s love for His devotees. Even He never hesitates in serving His single- minded devotee. In the Bhagavatam Krishna says, “The three ways of yoga I described in My desire to grant human beings the perfection, are the path of philosophy [jñâna], the path of work [karma] and the path of devotion [bhakti]; there are no other means of elevation. (11.20.6) The Gita is all about the Karma yoga, Jnanyoga and Bhakti yoga. Krishna defines the path to reach Him very logically. However, while discussing all three paths, Krishna establishes that Bhakti is the simplest way to realize Him. God launches the same idea in the Ramcharitmanas. जौंपरलोकइहाँुखस चहह�।सुिनममबचन�दयँ�ढ़गहह� सलभसु खु दमारगयहभाई।भगितमो�रपराु नशरुितग् 9 भगितकरतिबनजतु नप्रयासा।ससृिं मूलअत िवद्याना8

7Likewise, He accepted berries offered by Shabri, a downtrodden woman. 8The Hari Bhakti Vilas states the same thing: tulasī-dala-mātreṇajalasyachulukena cha vikrīṇītesvamātmānaṁbhaktebhyo bhakta-vatsalaḥ (11.261)

The Significance of Ananyata and Sharnagati in the Doctrine…… 59

In the 11th Canto of Bhagavatam Krishna says that the devotees who hold on to Him, they are His dear. In the seventh chapter of the Gita the same connotation is found in the verses 17 and 18.Ramcharitmanas has also the same note.10To attain the topmost goal of human life Bhakti yoga is the only path to follow.11Krishna declares in the Bhagvatan: नाहवसािमवं ैकु ण्ठेयोिगनां�दयेन| मद्भ�ायत्रगायिन्ततत्रित�|| Krishna declares that those who chant His name and sing His glories He becomes subjugated of that devotee.In the Gita Krishna promotes ananyata as the most important component of bhakti. मन्मनाभवमद्भ�ोमद्याजीमां �| मामेवैष्यिसयुक्त्वैवमात्मानंमत् :|| 9.34|| Again, in chapter 18 He repeats: मन्मनाभवमद्भ�ोमद्याजीमां न| मामेवैष्यिससत्यंतेप्रितजानेिप्रय||18. 65|| God is truth. Satyam param dheemahi. Whatever He says is truth. However, for emphasizing His words He repeats the thing and makes promise –‘Fix your mind on Me, bring your devotion to Me, whatever you do perform for Me- solemn is My promise to you, you are dear to Me.’ God Himself is 12 saying that He is the only object of devotion11F . Whosoever

9That what is obtained by fruitive action, penance, the cultivation of knowledge and detachment, that what is achieved by mystical yoga, charity, religious observances, auspicious actions or other methods, My devotee easily achieves in My bhakti when he somehow or other desires heaven, final beatitude or My abode.

10�ान अगम प्र्त यूह अनेका साधन किठन न मन कह�ं टेका करत क� बह� पावइ कोउ भि�हीन मोिह पि नही सोउ.

11There are 64 components of Bhakti and among them five are the paramount. Naam Jaap,11VigrahSewa, Sadhu Sang, Bhagavat Shravan and Braj Raj. Roop Goswami in Bhaktirasamrita Sindhu explains the process and stages of Bhakti.

12 In the Bhakti-rasamrta-sindhu the science of devotional service is explained. The nine stages of Bhakti-yoga are described in the CaitanyaCaritamrta, Madhva-lila, by Sri CaitanyaMahaprabhu as follows: "In the beginning there must be faith. Then one becomes interested in 60 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

worship other demigods, they do it wrongfully (anitipurvakam, 9.23) A devotee is expected to dedicate all his karmas to God. It can be said that a devotee is true karmayogi.13He does everything without attachment. He is not worried about the results. A devotee is the person who sees his God everywhere. Sharnagati सवर्धमार्न्प�रत्यज्यम ामेकंश| अहंत्वांसवर्पापेभ्योमो�ियष्यािम :|| 18.66|| ‘Surrender all duties to Me, take refuge in Me alone. I will liberate you from all sins, grieve not.’ This verse is the essence of all Shastras and of the

Gita.13F14This is the culmination of the knowledge, the heart of pure bhakti. The complete surrender with single minded 15 devotion14F to God is what which is necessary for realizing Him, where there is no place for aham (ego). Krishna will liberate His devotee from the bondage of karma. He does not approve his devotees to ask any material thing from demi gods. Sharnagati means that one does work for His sake, when the sense of doership is renounced and the doer is not attached to the action; one surrenders oneself whole solely before the will of God. A devotee never wants

associating with pure devotees. Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders. Thus, one is freed from all unwanted habits and becomes finally fixed in devotional service. Thereafter, one develops taste and attachment. This is the way of sadhana-bhakti, the execution of devotional service according to the regulative principles. Gradually emotions intensify, and finally there is an awakening of love. This is the gradual development of love of Godhead for the devotee interested in Krishna bhakti."

13Lord Says, ‘Dharma is said to lead to My devotional service and spiritual knowledge [jñâna] to witnessing the presence of the Supreme Soul.’

14 Gandhi, The Bhagavad Gita, Delhi: Orient. 2015,303. 15Just like ‘pativrata dharma’. A ‘pativrata’ (faithful wife) asks her husband to provide her with the facilities she needs. A pativrata never asks for anything from other men. For example, Sita and Anusuya in Ramayana, Gandhari, Draupadi, Savitri and Damyanti in Mahabharat and Kannagi in Silappadikaram are the famous faithful wives of ancient Indian literature. Brihaspati and Yagvalkaya, the law givers of ancient India, have described the theory of pativrata dharma. The Significance of Ananyata and Sharnagati in the Doctrine…… 61

anything in return. Even he is not worried about Moksha. Rather, he discards salvation. He does not want to become one with God, he simply wants to serve Him always in his lifetime and even after his life. What he desires is the love of God.16 A devotee of bhakti marg, unlike the advaitvadin or a jnanmargi, feels it better to enjoy the company of God than to become one with Him. Here one should not misinterpret with the expression, sarvdharmanparityajya. It never means to renounce one’s karma (the word ‘dharma’ denotes one’s karma i.e. duty) as after listening to Krishna, Arjun did not reject his duty rather says ‘karishyavachnamtav’ (18.73) and followed his duty of a warrior.17Mamekamsharnam vraja- The word Ekam cannot be an adjective for the word maam, because maam (God) is one, not many. Therefore, it is only right to take the meaning of the word Ekam as Ananya (single minded). Secondly, Arjuna has used the word ekamin tadekamvadnishchitya (3.2) and yadracheyaetyorekam (5.1) with relation to a certain approval regarding samkhyaand karma yoga. Taking the same word ekam, Krishna wants to tell here that out of all the means of attaining God, the chief means is complete surrender. The essence of all the means to realize God is taking full refuge in Him.18God has given much glory to exclusive devotion from place to place in the Gita. As such, the only way to crossover the illusion of Maya is taking an exclusive refuge in Him19; those who think continuously about Him can attain Him very easily20; He can be known

16 Jugal Madhuri Sharan, a saint from Jaipur, Rajasthan, says: ‘नहीं क ुछ िफक् र दुिनया का उक़्बा का या मुि� क, ह�ँ प्यासा प्रेम का पी िजसको हो ा म ँ मैं मस.’At another place he says: ‘प्यासे ैंह इकबूँद हरी प्रेम क� ’. His full poetry revolves around love for God and Guru. It is the Guru who guides how to reach God. 17Krishna has made thrust upon doing one’s duties in chapter 3 verses 4-26. 18Swami Ram Sukhdas gives thrust upon Ananya sharnagati in SadhakSanjivini, a commentary on Gita. 19 दवीै �ेषा गुणमयी मम माया दुरत्यया| मामेव ये प्रपद्यन्ते मायामेतां तरिन||7. 14|| 20अनन्यचेत :सततं यो मां स्मरित िनत् :| तस्याहं सुल :पाथर् िनत्यु�स्यय यो :||8. 14|| 62 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

only through devotion21;He can be known as He is, through absolute devotion alone22; those who dedicate all their actions to God, He delivers them from any bondage of birth and death23; those who serve Him with true devotion can come to the level of Brahman24. Thus by singing the glory of exclusive devotion, Krishna tells the essence of Gita here- मामेकं शरणंव्.This means that He is the means and the remedy. अहंत्वांसवर्पापेभ्योमो�ियष्यािम : - Goddeclares that He will relieve His devotee from all sins. Now, the duty of a devotee 25 is to take refuge in God without any worries or doubts. 24F Not to believe in Him fully is the crime against Him. He takes pledge to get his devotees cross the bhavsagar.If a person continuously think about God and does what God permits, he will follow the path of truth without any ego and it will result in the divine love where God takes care of His 26 devotees.25F Conclusion Bhakti is the simplest way to reach God as no qualification is required for bhakt other than complete surrender. It

21 पु�ष पाथर् भक्त्या लभ्यस्त् :स पर :| यस्यान स्थािन ूतािनभ येन सवर्िमदं तत:|| 8.22|| 22 भक्त्या त्वनन्यया शक्य अहमेवंिधवोऽ| �ातुं द्र��ं च तत्वेन प्रवे��ं च प|| 11.54|| 23 ये तु सवार्िण कमार्िण मियसंन्न्यस्य :| अनन्येैवन योगेन मां ध्यायन्त उपास||12. 6|| तेषामहं समुद्धतार ् मृत्युसंसारसागर| भवािम निचरात्पाथर् मयवेिशतचेतसाम् || 12.7|| 24 मां च योऽव्यिभचार ेण भि�योगेन सेवते| स गुणान्समतीतयै् तान््र�भूब याय || 14.26|| 25 Surdas takes refuge in the lotus feet of Krishna. �ढ़ इन चरनन के रो भरोसो, �ढ़ इन चरनन के रो श्री वल्लभ नख चन्द्र छ, सब जग मांझ अंधेरो साधन और नहीं या किल म, जासो होत िनबेरो सरू कहा कहे दुिवध आंधरो, िबना मोल को चेरो

26 "िचंता दीनदयाल को मो मन सदा आनंद !! जाई ह ै सो प्रितपाल परणू परमानंद ‘. The Significance of Ananyata and Sharnagati in the Doctrine…… 63

becomes complex for those who are not able to leave demi gods, who aspire for material gains, and who run after name and fame. A devotee is neither averse nor very attached to the actions and his faith awakens in the stories of God and this brings perfection in bhakti (Prema bhakti). It is only the path of devotional service that makes its followers blissful. God establishes the importance of three-fold yoga with giving impetus to bhakti yoga. Without action nothing can be achieved. For getting Knowledge action is required and when one surrenders all his actions and knowledge to God, it culminates in Bhakti. This can be understood with the following diagram:

From the discussion on ananyataand sharnagati, it seems that Hardy’s division of bhakti is not relevant. Bhakti is always emotional and a bhakt is always aware of the true knowledge. Intellectual bhakti as said by Hardy can be called pure jnanmarg without love and devotion. When one becomes devotee that means he falls in love for God. Arjun is a devotee and has jnan also.27/28The vaishnavites take

27Ravan has knowledge but no devotion. 28 Arjun chants Krishna’s name from his every pore in his sleep. It is a story in the Bhagvatamwhere while seeing this Krishna starts massaging his feet out of love for him. 64 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

pleasure in reading the Gita. For them Gita is the nectar speech of their beloved God. Vishvanath Chakravarti Thakur29feels bliss (param anand) in writing commentary of Gita. If we take Hardy’s division of bhakti, then it should be said that Vishvanath Chakravarti Thakur finds emotional bhakti in the Gita, which Hardy failed to find. The cardinal question of ‘How should we live?’, gets solution here. Devotion (Bhakti) leads to better human order and world order. The one who sees God in every particle of nature will never disturb the nature and environment and will never misconduct against any person. The devotee becomes free from the anti-values of hypocrisy, arrogance, pride, anger, insolence, uncontrolled desires, ignorance, absence of right conduct, falsehood and greediness. He becomes awakened and avidya vanishes. He never desires what should not be desired. The feeling of devotion is helpful in bringing the knowledge of God’s presence in every atom of the existence. The devotee becomes attached only with God. His mind is always focused on Him. ‘Vasudeva sarvamiti’, this is the knowledge. A devotee has such knowledge. Moreover, Devotion has the power to destroy avidya and establish knowledge. It can be thought that if the action is not done for God, it will create avidya and the person will delve deep in the darkness of ignorance. However, any action which is done for the sake of God will take the person out of ignorance and lead him to light of knowledge. Bhakti is the amalgam of Ananyata and Sharnagati which leads to the devotee to attain the highest spiritual goal of mankind. Shankaracharya too focuses upon anaya bhakti. He says that it is only the name of God which can save the mortals from the bhavsagar, the knowledge and rules of grammar will not help at the time of death.30 It is only naam

29 A Gaudiyavaishnav saint (1638-1708). 30 भज गोिवन्दं भज गोिवन्, गोिवन्दं भज मूढ़मेत सप्रं �ेा सिन्नहि ते ,क न िह न िह र�ित डुकृ ञ ् करण े The Significance of Ananyata and Sharnagati in the Doctrine…… 65

jap31 (the most important component of bhakti) 32 which can bring the devotee closer to God.33Without Ananyata and Sharnagati the devotion becomes adulterous.34Constant and unwavering devotion towards God is true knowledge.35 Krishna recommends His bhakti (with ananyata and sharnagati) as the only path from where his devotees never falls.36

31 Ram naam is considered as Tarak mantra. 32 All Vaishnav saints have given impetus on naam jap. 33 Meera says about Ram naam,पायो जी मंै ने राम रतन धन पाय, वस्तु अमोलक दी मेर े सद्, क�र कृ पा अपनायो। The name of God is priceless.

34 This is the viewpoint of all Vaishnav Saints. 35 मिय चानन्ययोगेन भि�रव्यिभचा�रण|13.11

36 A jnanmargi can fall even after attaining the highest platform.

The Journey of a Text: Bangla Translations of Shrimad- Bhagavad-Gita

Rajasi Chakrabarti Post-Doctoral Fellow, Dept. of Comparative Indian Language and Literature, University of Calcutta, Kolkata

Introduction The Shrimad-Bhagavad-Gita, literally meaning “Song of God”, or Song Celestial, as translated by the renowned poet- translator Edwin Arnold, is perhaps the most popular and most profound text among all the great Hindu religio- philosophical writings. The text Shrimad-Bhagavad-Gita has been translated, re-told, explained and interpreted in different languages for centuries. Being an important part of the Indian traditional Knowledge System, the Gita has attracted the attention of several ancient and medieval scholars and preachers who have written commentaries and glosses on it in Sanskrit. In the Advaita School of Vedanta tradition, Shankaracahrya comes first (788-820 CE). Actually, his is the earliest of the extant commentaries on the Gita available. Later, a commentary The Journey of a Text: Bangla Translations of Shrimad-Bhagavad-Gita 67

called Gitartha-Samgraha was written by the renowned philosopher of the Saiva Tradition, Abhinavagupta (950-1016 CE). Ramaujacharaya (1017-1137 CE), of the Vishishtaadvaita School of Vedanta tradition, contributed to the discourse with his valuable commentaries. Proponent of the Dvaita School of Vedanta tradition, Madhvacharya (1238-1317 CE) also wrote a commentary on the Gita. A few more commentaries, especially Brahmanandagiri by Venkatanath, Amrita-Tarangini by Purushottama and Bharata-Bhavadeepa by Neelakantha must be mentioned. It’s been assumed that except a very few, most of the above- mentioned early commentators, hailed from the southern part of India. In later period, the eastern and northern part of India, especially Bengal, Odisha and Varanasi witnessed several prominent works on the Gita. Among those, Subodhini, a simple gloss on the text, by Sridhar Swamin (15th century), and Gudartha-Dipika by Madhusudan Saraswati (1525-1632 CE) are worth mentioning. Vishwanath Chakravarti and BaladevaVidyabhushan, belonging to the Chaitanya Vaishnava School, made some original contribution to the Gita discourse with their commentaries, Sarartha-Varshini and Gita-Bhushanam. Translation of the Gita into Indian vernaculars is not a recent phenomenon, though most of the old translations of this class are not available in any form nowadays. Among them, poet Jnanadeva or Jnaneshwar’s (1275-1296 CE) exposition in Marathi is considered as the earliest. This very text, containing nine thousand verses, named as Jnaneshwari, is the first major poetic work in literary Marathi. In the Mughal period, the Gita was translated for the first time into a foreign language, Persian by Emperor Akbar’s minister Abul Fazal and his brother Faizi. Indologists of the 18th century set a new trend in the Gita literature with Charles Wilkins’ translation into English in 1784.The Gita discourse, since the mid-nineteenth century, is important for a different perspective as the Indian Freedom Struggle influenced the Gita discourse deeply. And a result of that, a bunch of new expositions of the Gita came up and among them together with the works of Tilak, Gandhi and Aurobindo, Vinoba 68 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

Bhave’s Gita Pravacahne in Marathi, based on Tilak’s work is worth mentioning. Apart from these above-mentioned remarkable scholarly works on the Gita, there are many translations of the Gita in almost all the Modern Indian Languages. Observing the huge number of the works have been done on the very text the Gita since the first commentary and so far its serious demand, historian Mahendra Nath Sarkar quoted poet George Russell “it is a highly spiritual book on which thousands of commentaries have been written, but its teaching have not yet been realized” in his article on the commentaries on the Gita. Bangla Translations of Shrimad-Bhagavad-Gita The Bangla literature has been enriched by the Gita translations along with the glosses and commentaries on it since the time period of Shri Chaitanya (1486-1534), the founder of the Achintya Bheda Abheda school of Vedanta tradition. As a part of his rendering of the Mahabharata into Bangla titled as the Kashidasi Mahabharata, Kashiram Das wrote something on the Gita portion of the “BhishmaParva”, not the essential content of the Gita. A very few wrote about the “Bhishma Parva” as per available manuscripts. Most of the works done on the Gita in medieval Bengal were in Sanskrit. In this regard, among the Bengali translators cum commentators of the Gita, Madhusudan Saraswati of the sixteenth century is well-acclaimed. The teacher-student duo of seventeenth century, Vishwanath Chakravarti and Baladeva Vidyabhushan are also noteworthy. Scholars of later period like Hitalal Mishra, Kedarnath Dutta, Bhudhar Chandra Chattopadhyay, Swami Krishnananda and others followed older tradition, i.e. writing commentaries and glosses on the Gita in Sanskrit, while translating1. It is claimed by Satya PrakshaAgarwal2that Raja Ram Mohan Roy, the social reformer of the nineteenth century, translated the whole Gita. Bankim Chandra Chatterjee3

1 Ghosh, Shri JagadishchandraSrimad Bhagavad Gita. Kolkata: Presidency Library, 2010. Print. 2Agarwal, SatyaPraksha, The Social Role of the Gita 3He was highly influenced by the philosophy and the teachings of the Gita. Two of his writings, Krishna Charitra and Dharmatattva were based upon The Journey of a Text: Bangla Translations of Shrimad-Bhagavad-Gita 69

(1838-1894) is the first one to translate the Gita with a new perspective into Bangla, though he could not complete translating all the eighteen chapters. The first two chapters got published during his lifetime. The incomplete translation of the third and fourth chapters remained unpublished for a long period of time. Later in 1902, these two chapters were published as a part of Hindushastra, a collection of the Bangla translations of the Hindu sacred texts, edited by the renowned historian Shri Rameshchandra Dutta4 (1848-1909). The Gita literature has been enriched by most of the eminent men of letters of Bengal in different ways. Along with the translations done directly from the source language Sanskrit, retranslations from the other Indian languages also have been made into Bangla. Persons like Jyotirindranath Tagore5 (1849-1925), Anath Bandhu Basu6 and Satish Chandra Dashgupta7 translated the Gita from the other vernacular translations of the text into Bangla, especially from Marathi and Gujarati. Anilbaran Ray8 (1890-1974) made a translation following Essays on the Gita, Shri Aurobindo’s interpretations of the Gita. Among the translations of the Gita done by the disciples of Aurobindo, his work is very close to the essence of Essays on the Gita. Hence, it can be treated as the most accurate one done in the light of Shri Aurobindo. Though, Rabindranath Tagore did not translate the book or write any commentary or gloss on it, his literary works contain explanations of several verses of the Gita. A few of

the essence of the Gita. 4Often spelled as RomeshChunderDutt. 5Jyotirindranath Tagore, a playwright, a musician, an editor and a painter, the secretary of the AdiBrahmoSamaj from 1869 to 1888, translated Tilak’s Gitarahasyam into Bangla from Marathi. 6His translation of Gandhi’s Anasakti Yoga into Bangla is titled as Gitabodha. 7An eminent chemist and a Gandhian by ideology, Satish Chandra Dashgupta, was one of the noteworthy leaders of Indian National Congress. He translated Gandhi’s Anasakti Yoga into Bangla titled as GitarGandhibhashya(the commentaries on the Gita by Gandhi). 8 Well known as a firebrand political figure of Bengal, one of the most vocal critics of Swadeshi Movement, Anilbaran Roy was a scholar of Hinduism. This veteran leader served as a secretary of Bengal Provincial Congress. Being influenced by Shri Aurobindo and the philosophy of the Gita, he chose to follow the path of Internal Yoga rather than political career. 70 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

his articles like BhaaratvarsherItihaaserDhaaraa, Jaavaayaatrir Patraand Paarasye include discussions on important concepts9 like “nahanyatehanyamanesharire”10. Again, many of his writings are to be read in the context of Gita verses. Hewas very critical about the theory of Nishkama Karma (desire-less action) and the concept of Sthitaprajna (the man of steady wisdom), but he did not deny the perennial character of the philosophy presented in the Bhagavad Gita11. In the late nineteenth and the early twentieth century Bengal, it became a trend to translate the Shrimad Bhagavad Gita. People from different walks of life contributed to the Gita literature in Bangla in various forms like translations, expositions, interpretations etc. Not only philosophers and religious preachers cum teachers, but academicians and literary persons, even political leaders cum ideologues also have been paying serious attention to this very text and therefore, working on it till date. All the socio-political- cultural changes/reforms/movements, witnessed by Bengal and Bengalis, have influenced the discourse of the Gita translation in Bangla and came up with new translations of this particular text. Later on, post-independence since mid- twentieth century this tradition has been continuing in a slightly different way. Many scholars from different backgrounds, especially scientists and sociologists have started translating this text. Although Marxist theoreists12 worked on this, among them Dilip Bose13 is the one and only Bengali and he did not write

9 Ghatak, Kalyanishankar. “Mahabharata O Rabindranth”, Rabindranath O SanskritaSahitya. Burdwan: BardhamanVishvavidyalaya, 2000. 10 najaayatemriyatevaakadaacin nayambhutvabhavitavanabhuyah ajonityahsasvato 'yam purano nahanyatehanyamanesarire………the Shrimad Bhagavad Gita chap II 20….meaningFor the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain. 11 This topic is discussed in details in the book BharatiyaSanskriti: Rabindranath O Tar Uttaradhikar by Pampa Majumder. 12Sardeshai, S.G. and Dilip Bose. Marxism and the BhagvatGeeta. People’s Publishing House, 1982. The Journey of a Text: Bangla Translations of Shrimad-Bhagavad-Gita 71

in Bangla. Interestingly, celebrated radical Marxist poet of Hungry Generation14, also known as one of the ‘Hungryalist Quartet’15, Shakti Chattopadhyay (1933-1995) started translating the Gita. Like Bankim Chandra Chattopadhyay, he also could not complete it. This translation of six chapters got published as a part of Agranthito Shakti, a posthumous collection of the unpublished works of Shakti Chattopadhyay. The Gita translation in Bangla is a vast and continuous occurrence. This specific text has been translated again and again till date when already several translations of that particular text exist and the process is continuing. Unfortunately, in most of the cases translators did not mention the source. None of the translators have referred to anything about the source text they used except the name of the source text as the Shrimad-Bhagavad-Gita. Moreover, they have not stated anything about the version of the text i.e. whether they translated from manuscript or printed version. Except the translators who retranslated the Gita into Bangla from other vernaculars, none of the translators of the Gita after the advent of printing press in Bengal cited any publication details of the source text they used. On the whole none of the translators of the Gita have mentioned anything about the manuscripts of the Gita in Bangla. The literature of the Bangla translations of the Shrimad- Bhagavad-Gita, including all types of works done on this very text irrespective of the forms, is a vast area of literature. While categorizing the translations, firstly, it has to be parted into two different sections; one is the direct translations of the Gita from the Sanskrit version into Bangla, and other one is the retranslations of the text from the translations done in other vernaculars and English into Bangla.

13 The author of Bhagavad-Gita and our National Movement and 1942 August Struggle and The Communist Party of India. 14 A radical literary movement happened in Bengal during 1960s. 15 The four, who launched the Hungry generation movement, are known as Hungryalist Quartet. They are Shakti Chattopadhyay, Malay Roy Choudhuri, Samir Roy Choudhuri and Debi Roy. 72 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

Direct Translations from Sanskrit Among the direct translations into Bangla, several types of translations done in various forms are available. Even, in case of the translators also, they hail from diverse backgrounds and their purposes are as well varied. Emphasizing on these points, the direct translations of the Shrimad-Bhagavad-Gita into Bangla can be categorized in two sections – form wise and translators’ background wise. Based on the Form of the Text The Gita has been translated into Bangla in different forms like prose, poetry, catechism etc. The early translations including the works done in the medieval period are in the poetry format mainly. Nineteenth century onwards Bangla translations in prose format started taking place. Nevertheless, the works of many poet-translators of later period are poetical in form. Except these two formats, people followed many other forms also while translating.On the basis of the form of the translations, the Bangla translations of the Gita are categorized below: Many a translators have translated the text in the prose format. Most of the literal translations of the Gita in Bangla are in prose. Chronologically, the language of prose translation has been transforming from the highly Sanskritised ‘Sadhu’ Bangla to the standardized ‘Chalit’ Bangla of later period. Jagadish Chandra Ghosh’s Shrimadbhagavad Gita is notable as the prose translation of the text. There are a good number of translations of the Gita, which are poetical in form. Though not in the same style of verses as it is there in the Sanskrit Gita, majority of the Bengali poet-translators of the text attempt to retain the form of the original text in their translations. However, there is no uniformity in the styles of the Bengali poet-translators. Since Baladeva Vidyabhushan of medieval period to Shakti Chattyopadhyay of late twentieth century, they followed either contemporary or their own style. Pashupati Sarkar’s Padya-Gita is a good example. The Journey of a Text: Bangla Translations of Shrimad-Bhagavad-Gita 73

Some scholars and intellectuals did not translate verse by verse while translating the Gita. They proceeded by explaining the eighteen chapters one by one or sometimes only the main philosophical concepts discussed in the chapters. Dwijendranath Tagore’s Gitapath is an ideal example for this type of translation. Instead of translating or explaining, some of the scholar-translators wrote articles centering the theories and ideas from the Gita. In addition, a number of translations of this type, like Gitasar Sangraha by Swami Premeshananda, are actually the abridged versions of the Gita in Bangla. Some Bangla translations are there in the form of catechism also. In most of the cases of catechism, the sets of questions followed by the answers, on and about the doctrine of the Gita and its related issues, between the teachers and disciples are recorded. Gitanubachan by ShrimatAnirvan comes under this category. Along with these aforementioned categories, a few more types of Bangla translations of the Gita are available. Conversations and debates, on the issues related to the Gita, among friends have been documented by some translators and got published. BasantIndu Mukhopadhyay’s Gitar Charcha (Bandhudwayer Kathopokathon) is a good attempt to showcase this kind of effort. Discussions between two friends on the Gita, in the form of the collections of letter, are also there, like, Gitayan (Sudhir-SatyendraPatrokabyo) by Satyendranath Mukhopadhyay. Based on the Translators’ Background Though, in Bengal, in the medieval period, mainly philosophers, pundits and religious leaders cum preachers translated the Shrimad-Bhagavad-Gita in the form of commentaries and glosses, since mid-nineteenth century a lot of writers started working on this text. Later, in the late nineteenth century, it became a trend to talk about the Gita. Irrespective of socio-cultural-religious, every changes/reforms, witnessed by Bengal, produced a good number of works on this particular text. The noteworthy point is that these various translations have been done by 74 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

people from different backgrounds, and everyone has done for their own peculiar purpose. Emphasizing the backgrounds of the translators, the Bangla translations of the Shrimad Bhagavad Gita are categorized below: Most of the translations are done by the people belonging to the different religious traditions of Hinduism. Certainly, almost all of the Hindu religious institutions of the nineteenth and the twentieth century have at least one of their own translations of the Gita, done by either the founder of that institution or the orderly monks belong to that institution. In a few cases, the monks, belonging to a particular order itself come out with the translations of the Gita again and again. In this regard, the Ramakrishna Mission is the noteworthy mention. The monks of the Ramakrishna Mission have minimum six to seven renowned translations of the Gita in their credit. Swami Jagadishwarananda’s Shrimad Bhagavad Gita is the most accurate and popular among them. Several followers of the religious leader Ramakrishna, leading separate ashramas since the late 19th century, have contributed to the Gita literature in Bangla. Similar is the case with scholars of Navadwipa who follow Shri Chaitanya and the path showed by him. The lawyer turned into Vedanta scholar Hirendranth Dutta’s work tilted GitayIshwarvad can be seen as an example of the translation done by the follower of a particular philosophical school. He is known as one of the followers of the nationalist author Bankim Chandra Chatterjee. It is said that, as Bankim Chandra could not complete his translation of the Gita in Bangla, he assigned Hirendranath Dutta to come up with a complete translation of the text following the ideology of Bankim Chandra. Some translators worked with a pure academic approach. They tried to retain the translations literal and faithful to the original. Most of the translations of this type are not biased towards any particular ideology or tradition. Atul Chandra Sen is one of them. His translation was a prescribed text for The Journey of a Text: Bangla Translations of Shrimad-Bhagavad-Gita 75

the curriculum of the Master Degree in Sanskrit in the Calcutta University. Since the last decades of the nineteenth century, the nationalist leaders and freedom fighters started using the Gita and its ideology. Through his work on the Gita titled as Gita Rahasya, BalGangadharTilak became the great inspirations for the armed extremist anti-British revolutionaries of Bengal. In this instance, Jugantar and AnushilanSamiti must be mentioned. The members of these associations and people inspired by this ideology started translating this text. TrailokyanathChakraborty’s (1889-1970) GitaySwaraj can be placed in this category. Literary persons also tried their hand in Gita translation. Authors like RajsekharBasu (1880-1960) also translated the Gita, as a presentation of a different literary style. Much later, in the late twentieth century, radical progressive poet Shakti Chattopadhyay started translating the text in poetical format. Though, he could complete only six chapters of it, his incomplete translations got published posthumously. Not only the scholars belonging to the Hindu community or working on Hindu religion, philosophy and culture, but also the scholars belonging to other religious communities, especially Buddhists and a very few Muslims also worked on the Gita. Most of the works done by them are mostly comparison of the Gita with the non-Hindu religious scriptures and philosophical texts like the Dhammapada. Some political scholars attempted to work on the Gita. Though Bengali Marxist scholar cum author Dilip Bose along with S. G. Sardeshai, wrote Marxism and the Bhagavad Gita in this context, the book is in English, not Bangla. There have been women also among the translators and commentators on the Gita. Mostly, the follower devotees of the religious leaders translated this text, like SadhanaPuri, the follower of Satyananda. Except this type of occurrences, Sarala Devi Chaudhurani (1872-1945) and Sukumari 76 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

Bhattacharya (1921-2014) are notable among women who worked on the Gita. The priests of the temples and the priests performing in temples and daily rituals in households have used the anonymous translations of the Gita published by the Popular Press. Retranslations of the Text Since the late nineteenth century till the middle of the twentieth century, the literature of the Bangla translations of the Shrimad-Bhagavad-Gita had been enriched by the retranslations of the text. Chiefly, the distinguished and reputed personalities of Bengal translated the Gita into Bangla from already existing translations done into other vernaculars and English also. They translated largely Mahatma Gandhi’s AnasaktiYoga from Gujarati, BalGangadharTilak’sGita Rahasyaand Vinoba Bhave Gita Pravachane from Marathi and Shri Aurobindo’sEssays on the Gita from English. In this context, AnathBandhuBasu, Satish Chandra Dashgupta, Jyotirindranath Tagore and Anilbaran Roy must be mentioned. The propagation of the ideologies of the respective persons was the main reason behind the retranslations of this particular text. In most of the retranslated texts, the Bengali translators did not add anything of their own while translating. They simply explained in Bangla and sometimes elaborated also. In later period, some devout followers also translated the works on Gita done by their respective gurus, from English into Bangla. Swami Ranganathananda’s The Universal Message of the Gita and A. C. Bhaktivedanta Swami Prabhupada’s Bhagavad-Gita as it is are notable two of them. Along with the translations, both the texts include the commentaries given by the translators. Analysis Generally the reason behind the several translations of the Gita into Bangla can be viewed from two different aspects, i.e. the text-rooted differences and the differences caused by extra literary factors involved in the particular translation. Inherent contradiction in the meanings of the verses of the The Journey of a Text: Bangla Translations of Shrimad-Bhagavad-Gita 77

text leads to the several translations of the Gita. A few facts can be seen as the reason behind text-rooted differences. These facts are listed below: Since, in its very texture, the Gita is philosophical in character, some verses have different meanings – the apparent meaning and the inner allegorical meaning. According to Mahatma Gandhi, the war itself is an allegory. The meaning will also differ on the translator’s focus on individual words. The meaning extracted on the basis of etymology may often differ from the meaning conventionally read into words and verses. The Gita deals with different doctrines of philosophy and it covers a vast range of concepts and theories related to ethics and morality. In case of translations and especially in commentaries and glosses, the translator tries to bring about uniformity in meaning as per his/her own ideas and interests. In case of extra-literary factors, generally, the ideology of the translator plays the most vital role. The patronage or sponsorship of the translation, whether of an individual or an institution, controls the translators and their works to some extent. Again, the reader-oriented translation will tend to bend in a simplistic direction. The socio-cultural background of the translator could be seen as one of the reasons behind the differences in translations. The contemporary political situation of the region to which the translator belongs at that time also affects the translation. In pre-independence era, a few notable leaders cum freedom fighters tried to inspire the common people, especially the youth, with the help of the Gita. They translated the text with a totally different approach. Along with these above mentioned factors, a few other factors also play an important part behind the several translations of the Gita in Bangla particularly. These factors are the nineteenth and twentieth century’s Sanskriticand nationalist resurgence in Bengal, the introduction of the Print-Media in Bengal by the Baptist missionaries of Serampore in 1808 and political leaders’ engagement with the Gita to seek support etc.

78 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

Conclusion The preceding paragraphs give a brief sketch of the field of the Bangla translations of the Gita. The number of translations is growing up day by day. Many a translation cannot really satisfy the demand for the Gita in Bangla. Fresh batches of scholars and teachers are coming up with their own approaches to the text. They try to propound their theories in the light of the Gita. This kind of attempt is not a recent phenomenon. Though, the day-to-day life of Bengalis does not have much direct connection with the discourse of the Gita translation, the intellectual sphere of the Bengali Community has always paid great attention to the various works done on this religio-philosophical text. The first translation of the Gita in Bangla dates back to the time period of Shri Chaitanya, around 15th-16thcentury. Since that time, people have been constructively working on the very text of the Gita. The Gita has served as a religious base for not only the various religious groups, but has also helped many political institutions such as the Marxists, the Gandhians and the radical fighters for Swaraj to extract their socio-political ideology from this text. A particular Sanskrit text has been used to serve the purpose of the varied groups, sometimes totally opposite in ideology to one another and has made the scholars, translators and religious preacher cum teachers translate a text again and again when already several translations of that particular text exist.

Shrimad Bhagavad Gita- ‘Song of God’ with Music, Spirituality & Submission: A Path to Attain Divinity Deepti Sharma Assistant Professor of English KVA DAV College for Women, Karnal, Haryana

Abstract “If music be the food of love, play on;/Give me excess of it…” William Shakespeare’s Twelfth Night Music has the influence to transmute the thoughts and fancy of any human to anytime and anyplace. It is philosophical, influential, prodigious, unfathomable, spellbinding, enigmatic, incredible, astounding and entertaining, not only affecting us substantially, cognitively, ardently but also spiritually. It has the power to move both, our body in general and our soul in particular. Shrimad Bhagavad Gita, a distinctive section of the great epic Mahabharata, has the power like music which in itself signifies‘the Song of God’, as Gita is derived from the word ‘geet’ meaning ‘song’ in Hindi language. Formerly inscribed in Sanskrit in 700 verses by Sage Ved Vyasa and currently translated into all chief contemporary dialects of the world, Bhagavad Gita is a direct 80 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

conventional connector of the mortals with the one unseen supreme power, the immortal i.e. ‘GOD’. Saama Veda is acknowledged chiefly for music. Itis believed that God said: “Vedaanaamsaamavedosmi”. Therefore, it can be assumed that music is nothing but God itself. Similarly, Lord Krishna said in Bhagavad Gita that he is all the ‘Vedas’- ‘Vedyampavithramomkaararuksaamayajuryevacha’. Therefore, God can be attained by human beings through music as music is one of the paths towards salvation. The present paper is an attempt to synthesise the role of music in the widespread of the message in Shrimad Bhagavad Gitawhich is of utmost value for the universe. It also aims to highlight that it is only through spirituality and submission, one can realize the power of the Almighty. Keywords: Bhagavad Gita, God, Music, spirituality andsubmission. Music impacts, influences and impacts the person as it has the power to hypnotize. As Tansen, one of the gems of Emperor Akbar, could bring rain by his “RaagMegh Malhar” (kvgktrailblazers.weebly.com) or light the lamps by his “Raag Deepak”, (kvgktrailblazers.weebly.com) similarly one can come very close to God spiritually through music. Songs and bhajans connect the devotees closely associated to the Almighty. In Bhagavad Gita also, all the hymns are related to music and therefore it is assumed that the knowledge of Bhagavad Gita would make one realize one’s close affinity with God. The cantos of The Bhagavad Gita were emanated directlyby Lord Krishna himself, an incarnation of Lord Vishnu, the supreme God, the preserver and protector in Hindu faith, therefore it is accredited as the holy song. The great lord spoke the words of veracity to lead and guide Arjuna in the battle of Mahabharata, fought on the land of Kurukshetra, when the later refused to fight with his kinsmen. This holy book, the song of God is drenched with music, spirituality &submission which is the ultimate path to attain divinity and salvation. Shrimad Bhagavad Gita- ‘Song of God’ with Music, Spirituality…. 81

The objective ofThe Bhagavad Gita was and is to exemplify the path to the mislaid, lead the wanderers, riposte to the muddled and provide insight and vision to each and every human being. It is considered to be one of the supreme deific books, the creation has ever known. Its key purpose is to illumine, enlighten and make the humanity realize about the true nature of spirituality because our greatest achievement for the highest spiritual conception is to attain divinity which can be achieved only through music, spirituality, submission. To quote the shlokas from Chapter 13, Verse 8-12:

अमा�नत्वमदिम्भत्वम�हंसा�ािन्तरा|ज आचाय�पासनंशौचंस्थैयर्मात्म�व�: || 8|| इिन्द्रयाथ�षुवैराग्यमनहङ्क| जन्मृतम ्युजराव्या:� खदोषानुदशर्न||म 9|| असिक्तरन�भष्व: पुत्रदागृहा�र द| �नत्यंचसम�चत्तत्व�मष्टा�नष्टोपप|| 10|| म�यचानन्ययोगेनभिक्तरव्य�भचा�| �व�वक्तदेशसे�वत्वमर�तजर्नसं|| 11|| अध्यात्म�ान�नत्यत्वंतत्व�ानाथर|् एतज्�ान�म�तप्रोक्तम�ानंयदतोऽ|| 12|| (Shrimad Bhagavad Gita)

The great Lord means by these shlokas that modesty, liberty from duplicity and pretense, non-violence, clemency, straight forwardness, service of the Guru, cleanliness of body and mind, steadfastness, self-control, impassivity, absence of egoism, keeping in mind the misfortunes of birth, disease, old age, and death; non-attachment; absence of clinging to home and kinsmen, even-mindedness amongst anticipated and unsought events in life; constant and exclusive devotion towards God, being a saint away from materialistic world, trustworthiness in spiritual knowledge and ethical quest of the ultimate truth is declared to be 82 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

knowledge and conflicting to it may be perceived as ignorance. Shree Krishna, through this book of song emphasizes on purification of the heart. These five verses 8-12, describe the intrinsic worth, conducts, deeds, actions and attitudes that decontaminate one’s life and irradiate it with the light of knowledge, the light of truth in the following ways: Humbleness: God has blessed everyone with attributes such as beauty, intellect, talent, strength, etc. but at times one forgets it and replaces gratefulness towards God with one’s pride, distancing our consciousness from God. Pride is considered to be a great obstacle in the path of self- realization since it contaminates the qualities of the mind and intellect. Therefore, the humbleness should be adopted. Freedom from hypocrisy: The hypocrite creates a fake external personality and as a result a person becomes flawed from inside but generates a fascia of virtuosity from outside. Thus, freedom from hypocrisy is required for submission towards God. Non-violence: If one doesn’t like some behaviour to be imbibed by others, then one should not behave in the same manner oneself too. The gardening of knowledge necessitates reverence for all beings which is the requisite for the practice of non-violence. Forgiveness: Ensuing forgiveness, one can liberate the negativities of mind and gets purified. It is basically the freedom from acrimony even towards those who have hurt you. Simplicity: Candor in thought, speech and action includes the absence of deception, resentment, fraudulence, etc. It is simplicity of action, simplicity in living, following the right code of conduct and adopting truthfulness in behaviour. Service of the Guru: The Guru provides spiritual knowledge. This divine knowledge can only be received through dedication and devotion towards the lord and the Guru. Therefore, Lord Krishna explained to Arjun in Shrimad Bhagavad Gita- ‘Song of God’ with Music, Spirituality…. 83

Chapter 4, Verse34 to acquire the veracity by associating oneself with a spiritual master. Purity of body, mind and soul: Maintaining good health, following the rules of discipline, and clearing the mind of all evils leads to the purity-both internal and external. Focusing the mind towards God leads to the purity of body, mind and soul. Steadfastness: Realization of God and self-knowledge are the goals unattainable in a day, therefore commitment and dedication are the ways to tread on the path to attain divinity. Self-control: Self-control averts the degeneracy of the personality through tolerance. By limiting oneself only to God, one can easily move towards spirituality. Absence of egotism: One should forget the vanities of “I, ” “me, ”“mine” and “myself” because God can be attained only when there is complete submission to Him. With the existence of ‘I’, God disappeared; when God exists, ‘I’ vanished as self-consciousness is swapped by God’s consciousness. Relentless and exclusive devotion towards God: Life is more than simply thwarting the undesirable, rather it is about fetching the desirable. The required aim of life is to sanctify it at the feet of God, therefore, Lord Krishna culminated it in the song of God. Longingness for solitary places: A stoic is not driven by the necessity for companionship to overcome seclusion rather prefer solitude which enables them in their communion with God and developing their devotional temper. Consistency in gaining spiritual knowledge: One should implement spiritual knowledge in one’s lives. After listening to divine knowledge, one must repeatedly contemplate upon them. Lord Krishna deliberates on converging on the divine truths which leads to constancy in spiritual knowledge. Philosophical pursuit of the Absolute Truth: God has sanctified the human form with knowledge. The questions to 84 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

contemplate upon are: “Who am I? Why am I here? What is my goal in life? What is my connection with the Creator? How will I fulfill my purpose in life?” This is the philosophic quest for truth which reroutes one’s thinking above the horizon of animalistic level that brings to us the divine science of realization of God. All the virtues, habits, behaviors and attitudes designated above lead to the evolution of insight and knowledge. The opposite of these are vanity, hypocrisy, violence, vengeance, duplicity, disrespect for the Guru, uncleanliness of body and mind, unsteadiness, lack of self-control, etc. Such temperaments cripple the expansion of self-knowledge. Thus, Lord Krishna identifies them as ignorance and darkness in The Bhagavad Gita. Another shloka from this book, Chapter 4, Verse 34 leads towards spirituality:

तद्�व�द्धप्र�णपातेनप�रप्रश्| उपदे�यिन्तते�ानं�ा�ननस्तत्त्वद: || 34|| (Shrimad Bhagavad Gita)

The great Lord teaches us to learn the ‘spiritual knowledge’ and the ‘absolute truth’ by approaching a spiritual, divine master, the guru from whom one can humbly and submissively inquire because such enlightened saint can impart knowledge to the world. He should be served with respect as he has seen the truth. This truth cannot be understood merely by our own contemplation because the soul is mantled by obliviousness from time immemorial. Therefore, one needs to obtain knowledge from a Godly Saint i.e. guru who may teach us the Vedas and lead us towards the ‘Absolute Truth’ and the spiritual path. Generous grace of God is when the soul approaches the true guru. But the progression of transmission of divine knowledge from the educator to a scholar is quite dissimilar from that of quantifiable knowledge. In today’s world, the transmission of knowledge can be purchased merely by paying the teacher’s fees. However, spiritual enlightenment Shrimad Bhagavad Gita- ‘Song of God’ with Music, Spirituality…. 85

cannot be imparted to the pupil by a mechanical teaching process, nor it is procured for a price. It is actually generated in the heart of the disciple by the Guru’s grace. It may be only when the disciple progresses humility and the Guru is contented with the service attributed to him. So, “until we bathe ourselves in the dust of the lotus feet of a Saint, we can never have an experience of the transcendental platform.” (www.holy-bhagavad-gita.org/chapter/4/verse/34. Lord Shree Krishna indicates the prerequisite for impending a Guru with veneration, inquiring about the ‘Absolute Truth’ from him and pleasing him by rendering service in Verse 34. The Bhagavad Gita presents to us the fine balance of Karma; music also gets its melody through a fine balance of a proper note at the right chord.The meter and rhymes are intertwined and crafted both in Bhagavad Gita and music. Both give peace and cannot be created or followed without self-introspection. Bhagavad Gita cannot be comprehended unless there is concentration and same is the case with music. Music is very soothing and so is Bhagavad Gita.If we compare the music listeners and the listeners of Bhagavad Gita, one can feel that both flow with the same refrain, the same momentum of the song and the message which is being communicated. As music retaliates to right and wrong of rhythm, this holy book strengthens us with the wisdom to choose between right and wrong. So, in the true sense, Bhagavad Gita may be called as the ‘song divine’. Works Cited: 1) Twelfth Night, William Shakespeare. New Delhi: Paperback, 2011. 2) Shrimad Bhagavad Gita. Ed. Swami Ram Sukh Das. Gorakhpur: Geeta Printing Press, 2013. 3. https://www.holy-bhagavad-gita.org › chapter › 13 › verse › 8- 12, November 30, 2019. 4) https://www.holy-bhagavad-gita.org › chapter 4 › verse 34, November 30, 2019. 5) https://en.wikipedia.org › wiki › Definition_of_music, November 29, 2019. 6) kvgktrailblazers.weebly.com › rain-and-music, November 29, 2019.

The Music of Language: Foregrounding the Echoes of Philosophy of the Gita in R. K. Narayan’s The Guide Isha Asst. Professor of English KVA DAV College, Karnal, Haryana

Srimada Bhagavadagita is a holy text epitomizing the varied complex and simple too philosophies of life. This time immemorial text and the profound teachings that it entails with its universal and global appeal have been relevant in all the ages, be it the ancient times when this text was originally conceived of—the time of the epic was of Mahabharata, when Lord Krishna while guiding Arjuna to take arms against his kinsmen sang this song of sublime preaching in the form of Bhagavadagita; in the modern times, its significance is equally and undeniably germane and it will not be an exaggeration to say that in the 21st century, the messages of Srimada Bhagavadagita is disseminating in the whole wide world at an unprecedented pace. One of the multitudinous manifestations of the philosophy of Gita can be found in works of literature and Indian Literature in English is not an exception in this regard. In the The Music of Language: Foregrounding the Echoes….. 87

field of literature in English, a great number of Indian writers seem to uphold the flag of philosophy of Gita; in their works, one can observe that these writers, while relating the narratives of their characters, seem to echo the quintessence of the values, ideas, and messages that one derives from Gita. One such eminent writer of the twentieth century Indian English Literature is the Sahitya Akademy Award winning novelist who works in the realm of the ordinary but transforms the quotidian experience and way of life into an epic of the mundane and the simple is Rasipuram KrishnaswamiIyer Narayan. In the present paper, the researcher attempts to study the role of the music of language in foregrounding as well as analyzing some of the concepts viz. the law of karma, the question of choice, destiny, and human relationships in R. K. Narayan’s The Guide. By focusing on the narrative of the protagonist Raju, one wishes to unravel some of the mysteries of his life as to what were his karmas/actions that not only brought about a downfall in his life but also raised him to the pedestal of sainthood; what were the critical junctures that became decisive in further mapping out his life? Was he mere puppet in the hands of destiny or he himself paved the way for his eventful life? And last, but not the least, how did music turns out to be a functional tool in deliberating upon these aspects of life to the foreground. The Guide (1958) by R. K. Narayan is the story of a tourist guide Raju who as the plot proceeds further transforms into a spiritual guide and subsequently a reluctant but one of the greatest holy men of India. The plot of the film is that Raju gets attracted or rather falls for Rosie who is married to Marco, an archaeologist on tour of the archaeological sites of Malgudi, the fictional town in South India. Railway Raju, his nickname, becomes the reason to embitter the dented relationship of Rosie and Marco, though both of them could also be blamed for the hollowness of their marital life as both seem to present different and contradictory stances about life. But poor Raju seems to aggravate this tense relationship of these two so much so that Rosie’s husband, Marco leaves 88 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

her alone and starts living a separate life. Having no other alternatives, Rosie turns to Raju for help; with his help, she becomes an artist, a great dancer indeed. But things take an ugly turn, when Raju commits forgery and is sent to jail for two years imprisonment. Therefore, when, being unable to go back to his native place, he decides to stay in a village where he meets his, a sort-of-confidante in Velan, he is mistaken as a spiritual guide who has to undergo a fast for the welfare of the villagers who were facing severe draughts in their area. This holy saint, unlike the ending of the novel of the same title, eventually dies in the film. What catches one’s attention in the narrative that is produced by Raju himself in the first-person narrative is the fact that his troubles in life would have been evaded, had Rosie not been in his life. In other words, he wants to tell the readers/audience that his life would be entirely different if he did not meet Rosie. Why this particular dialogue/utterance of Raju that he makes at the very beginning of the text is crucial to understand his karma/action. Having seen the film and read the text of the novel, one finds Raju blaming Rosie for the sad plight of his life but if one carefully looks at the actions that Raju takes and choices that he makes in his interaction with Rosie quite evidently shows the other side of the story. Consider for instance what Raju does when he is presented with tricky situation. Actually what happens is that Marco requires a whole lot of time to study the archaeological sites at Malgudi; his sheer interest in the research work that he was conducting in those caves seems to put off Rosie’s mood, so she decides to come back to their hotel room no. 28. After enjoying some time in the local market where she is charmed to see the dance of a snake on a flute, Raju drops her at the hotel. Instead of leaving her alone, he keeps standing on the door of her room. She had already wished him good night but he lingers on and enters her room. This situation is important because it reveals a lot about Raju’s disposition and character. If Raju calls it his destiny that he was destined to meet this fate where he would come across a girl named Rosie who would change the entire course of his life, he The Music of Language: Foregrounding the Echoes….. 89

stands false because as readers/viewers, one can see that Raju always has a choice to make whether it was his choice to enter into not only Rosie’s life or for that matter her room also. If he wanted he could choose not to get involved in Rosie’s life but he deliberately opts for the latter action— involvement and indulgence in Rosie’s life that subsequently becomes catastrophic for both of them. This act of Raju is his karma, the action that he takes. It might have been destiny in the garb of a situation but it is Raju’s own action that brings about a drastic change in his life. So blaming Rosie appears to be unjustified as far as Rosie’s and Raju’s relationship is considered. Had Raju taken the responsibility of one’s own deeds, his plight would have been different. But he is consistently inconsistent in his approach to life; he is capable of finding his scapegoats for the deeds done by him. In the whole text/movie, this becomes his prominent motif—his karma and his choice being reflected as destiny that, according to him, plays havoc with his life. The Gita which is considered the scripture of life as well inspires and reminds us not to fall a prey to such a motif where one only blames destiny, time or karma being responsible for the sad predicament of life. It asks us to perform actions as the following couplet/shloka states:

न�हकिश्चत्�णम�पजातु�तष्ठतय् क म र | कायर्तेह्य: कमर्सव: प्र कृ�तजैगुर: ||3.5|| It states that every human being in all ages is bound to act all the time as it is a matter of general human nature. The cycle of karma keeps moving and comprises your past actions, present actions and future actions. It is the human agency that drives it and decides its direction. One should not become like Raju who presents sides of personality— inwardly corrupt and outwardly wise and holy. One is reminded of another shloka that asserts:

कम�िन्द्रया�णसंयम्ययआस्तेमनससा इिन्याथार्िन्वमूढात्मा�मथ्याचारःसउच्3.6।। 90 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

It means, if a person reflects the outward self-different from the inner self i.e. one is showing complete control of all the senses externally but keeps on meditating about the same internally, if this becomes as way of life, it will be hazardous to the person; the person becomes ‘dambhi’ or ‘mithyachari’ meaning hypocritical and prudish just like Raju. The Gita says:

क्रोधाद्भव�तस: सम्मोहात््मृ�स त�: | स्ृ�म तभ्रंशाद्बु�द्धनाशोबु�द्धनाश || 2.63|| The gist of this shlika is that anger leads to delusion that in turn results into the loss of memory; the loss of memory leads to the destruction of ‘buddhi’ and with this destruction, a human being is completely lost. And this is what happens in the case of Raju. His anger, jealousy, ambition make him delusional and he loses everything in life. Though he may appear to be putting the blames on others and may try to achieve our sympathy, yet he himself should be held responsible for the actions and the choices and the path he undertakes in life. The Gita also says that a human being is made by one’s beliefs; as one believes, so one is. One’s thoughts, actions and choices define oneself, so one should take responsibility for that. Also, one should always remember the shloka that can be considered a sort of dictum on karma:

कमर्ण्येवा�धकारस्तेमाफलेषुकदा माकमर्फलहेतुभुर्मार्तेसंगोऽस्त्वक As the English translation by Neha Borkar states, “You have the right to work, but never to the fruit of work. You should never engage in action for the sake of reward, not should you long for inaction” (web). This eternal philosophy of Srimadabhagavadagita reflected in the story of TheGuide by R.K. Narayan indeed prods one to aver that there is music in the very words and sentences that a writer employs in a text. This music of language enhances the philosophical import of the message or theme that a writer wishes to convey. Whether one talks about the text or the film of the same title, one cannot avoid but The Music of Language: Foregrounding the Echoes….. 91

appreciate the skillful use of the music—in the text, it is the metaphorical music created by language and in the movie it is the legendary composer S.D.Burman’s music—that becomes the very soul of the matter. Music not only enhances the quality of the ideas presented by the author but also becomes a significant functioning tool to let the audience and readers comprehend the heart of the matter in a simple yet novelistic way. One only needs to concentrate on what John Keats once said: “Heard melodies are sweet, but those unheard are the sweetest.” To recapitulate, one can aver that the gist of the matter is to strike a balance in life wherein actions and choices are in one’s own control; one should neither become inactive and passive nor act in an unbalanced way. The way to live life is to take full responsibility of one’s actions/karma and should try to create the best version of one's destiny; in this noble pursuit that will definitely involve many moments of doubts, indecision and dilemmas one should take refuse in the musical notes of the divine song sung by Lord Krishna i.e. SrimadaBhagavadagita that is replete with millions and millions lessons of life and try to come out of the labyrinth of self-doubt, anger, greed, lust etc. and move towards the realm of self-engineering, though the path may be a difficult one, yet the choice is in one’s own hands. Works Cited 1) Borkar, Neha. “11 Simple Lessons From The Bhagvad Gita That Are All You 2) Need To Know About Life.” 18 Jan. 2019. Web. 25 Nov. 2019. http://www.indiatimes.com/culture/who-we-are/ 11-simple-lessons- from-the-bhagavad-gita-that-are-all-you-need-to-know-about- life<244390.html. 3) Re Sanskrit. “Bhagavad Gita Quotes with Meaning in Hindi and English.” 22 Nov. 4) 2018. Web. 25 Nov. 2019. . 5) Sanskrit Slokas. “Bhagavadgita Slokes in Sanskrit with Meaning in Hindi.” 18 6) Dec. 2018. Web. 25 Nov. 2019. https://sanskritslokas.info/ bhagavadgita-slokas/>.

92 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

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अितवाद क� समस्य : श्रीमद्भगवद्गीता द्वार’

प्र रणवीर िसहं आचायर, स्वामी दयानन्द सरस्वती ह�रयाणा केन्द्रीय िव�िवद, जाँटपाली-, महेन्द्-, ह�रयाणा

मुख्य शब् आध्याित्म क �, महाभारत, शरु् परम्पर-, स्वाध्य, अितवाद, सामािजक जीवन, िहसं ात्मक आतं््यद, वैि�क जीवन, सामािज्म ्म प्राकिक ंसंसा, लूटखसोट-, द�पु योग, सावर्जिनक सा्सयु , सावर्जिनक व्यवह, अनशु ासन, ईशोपिनषद,् व्यापक यु् , सवर्तोमखीम ा्�यश, आततायी, श�सम्पा, क्र, पर�ी, वणर्सांकय, मनसु ्ृिम , मोहग्र, अपहरण, नैित्म ाश�ा, जीवनमल्ू , संस्का�म िश�ा-, स�म दण्डनीि, स्ृितकाम , सावर्भौिमक मानवत, सदाचार- शा�, कश्म, अनायर्जु�त, अस्वग्यर, अक�ितर्करत, कायरता, पयार्वर, स्वधम, स्वाथ, चक, सवर्गत ब, पापाचरण, रजोगणु , महाशन, महापाप्म, अपिवतम �र्, िदवास्वप, आमोदप्रम-, आत्मसंयमयोगािग, कामवासना, किवकु लग�ु म ्यालदास, रघवु ंश, इ�वाकु वंश, आश्कल्याणकारी ,व्यवस्- शासन, िवषयलोलुपता, कु टुम्, िव�समाज-, शकु ्लयुज व�द श्रीमद्भगवद)=गीताएक ऐसा पिवत्र ग्रन्थ है जो समय और स्थान क� सी ( ऊपर है। पूवर् रम पाि�म ्सम ्हह�सं्म ा्िवद्म ्�म तय ्तयम हैम ा्म इसम ग ाम त ग 96 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

आध्याित्मक �ान का सव��म सार प्रा� होता है। संभवतः अन्य कोई ग्रन्थ है िजसने इतनी प्रि◌्िध प्रा� क� हो। ऐसा ना जाता है िक न केवल गीता अिपत ु इसका �ोतग्रन्थ महाभारत भी लम्बे सम- शरु् परम्परा में प्रच- रहा। अन्तःप्रमाणों से यह भी िसद्ध होता है, भारत और महाभारत ये तीन स्तर इसके पाठ के रहे ैं।ह यही तीनों स्तर संभवतता के भी रह े होंगे। वतर्मा स्व�प इसको ईस्वी शतीस वषर् पहले प्रा� 700-600 होगा। गीता के इस पाठ में भारतीय आध्याित्मक परम्परा क� लगभग सभी धराओंा का समन्वय प्रा है। मानव जीवन के सभी प�ों का सवार्ङ्गीण िचन्तन व मो� यािन ,मरण- आवागमन, जननीशयन स े प�रत-जठर-◌ाण आिदम म सभीम ा््सचन संवादात्मक रोचक शैली में अुसन यूत् हैं। िववेक � पु�षों को अनवरत प्रितिदन इसका स्वा मनन करना अपेि�त है। अितवाद आज के वैि�क जीवन क� गम्भीर समस्यओंा मेंप्रमुख है। साम जीवन के सभी �ेत्रों में सामान्अितवादसे त्रस्त देखे जाते हैं। अितवाद क िहसं ात्मक आतंकवाद तक सीिमत नहीं है अिपतु सभमी सभीम सयतयाज्म ्म पय्ाात्म संसाधनों क� लूूटखसोट भी अितवाद है। सावर्जिनक सिवधाओु ं का दु��प्ोगमप - अितवाद में सिम्मिलत होताहै। आवश्यकता से अिधक संग्रह भी अितवा भारतीय सांस्क ृिक परम्परा में एक पौरािणकस ूि� प्रचिलत है जो इस िवषय भलीभािन्- स्प� करती ह -‘अित सवर्त्र वजर्’ अथा्र ्त सावर्जिनक व्यवहार सवर्त्र अितवाद स े दूर रहना चािहये। ईशोपिषद्न के प्रथम मन्त्र मेंअितवाद का स्प� िनद�श िदया गया है -ईशावास्यिमंद सव� यित्कञ्च जगत्यांजग त्।

त्य�ेन ुञ्जीथाभ मागृधः कस्यिस्दव ्0 F1 अथार््त इस जग्त के समस्त पदाथर् प प्भुर परमात्मा के अनुशासन में िवद्य, -उनका उपयोग त्यागूवर्कप केवल जी यापन के िलए करना चािहए, िकसी भी प�रिस्थित मिकसी दसरू े के अंशक� िलप्सा नहीं करनी चािहये। सामािजक व्यवहार के िलए यही िसद्धान्त स्थािपत था। गीता में िवस्तारदेते ह�ए त् वि�ृ का स�ू म �प-में िव�ेषण िकया गया है। गीता का मखु ्य प्र� यह है िक इतने व्याकप युद्धके वर्तोमुखीस िवनाश से सन- धमर् जाितधमर् यािन िवकिसत सभ्यता व संस्कृित न� हो ाएँगी।ज बह�संख्य पु- के न� हो जाने से समाजक� जनसंख्या का संुलनत सवर्था डोल जाए, िजसस े कु ल ि�याँ प्दूिषर होगी, वणर्सङ्करत व्या होगी, प�रणामतः समाज का िवकिसत कला कौशल तथा उत्पाद समा� हो जाएगा। परन् त ऐसीम ा्षम

1ईशािद नौ उपिनषद(स् ं.2071), शाङ्करभाष्याथर् सिहत, गीताप्रेस, गोरखपईशोपिनषद,् 1.1,प.25ृ

अितवाद क� समस्य : श्रीमद्भगवद्गीता द्वार’ 97

प�रिस्थि सामने िवद्यम थी िक युद टल नही सकता था, क्यों यदु टालने के सारे प्रय िवफल हो च केु थे। अतः अजर्ु यािन �ित् के मोहग्रसव्यवहा को अनाय र ज�ु , अस्वग् और अक�ितर्क तक कहा गया, यद्धाु सन्न सेनाओ ं के मध् मे, श� सम्पा के समय, उपज े मोह को क्लैब कहा जो िक वाणी का तीखा बाण ही था, क्यों उस समय दय�धनु के अितवाद को रोकना अप�रहायर हो गया था। आततायी का अिभप्राय व िनधार्�रत द

मोहग्रस्तअजुर न् धृतराष्टर् के पुत्रों को आततायी1 F2। मनसु ्ृिम तमें िनद�शह िक यिद कोई आततायी आक्र के िलए सम� चला आ रहा है तो िबना िवचार िकये तरु न् उसका वध कर देना चािहए। िफर वहआततायी चाह े ग�ु , बालक, वदृ या िवद्वान�ण ही क्यों हो, यिद वह आततायी बनकर आक्र कर रहा है तो

वह वध्2 F3 है। आततायी के वध से हन्त को कोई दोष नही लगता3F4 तथा वैस े भी ऐसे मौकों प क्र करना आवश्य है क्य िक क्र ही क्र को समा� कर सकता है। आगे यह भी उल्लेख है िक जोव्यि पर ि�यो के प्र अपराधी पाया जाये राजा उसे अङ्ग िवच्छेद आि-कठोर दण् से दिण्ड क र ्स म दशे से िनवार्िस कर देवे, क्य िक पर �ीसम्बन् व्यिभचा से वणर सांकय र पैदा होता है जो िक मलू नैितकता क� हत्य करने वाला अधमर है, िजससे सवर्ना का भय उपिस्थतहो जाता

है4F5 । स्ृितकारोंम नआततायी का ल�ण5F6 िदया है, इसमेअधोिलिखत छह काय� में से कोई भकायर् कर�सम ्यले कोआततायीबतायागयाहै–i)सम्पि�मेंआगलगान वाला, ii) िवषदेने वाला, iii) िहसं ाथर्श�धारणकरने वाल, iv) धनलूटने वाला, v) खेतपर बलात ् अिधकार करने वाला, एवंvi) �ीकाअपहतार।अतः इनमें से िकसी भी कायर् में सन आतंक� को तत्का दण् देना आवश्य है। अितवाद व आतङ्कवाद क� समस्या से आज का िव� िवकट �प से पीिड़त है। भारत में िकए गएअनेक सव��णो से पता चला है िक नैितक िश�ा के अभाव में

2श्रीगवद्ता(=गीता)(सं.2066), गीताप्रेस, गोरखपुर,पृ. 27, 1.3- िनहत्य धातर्राष्ट्रान्नः का प्रीित स्या पापमेवाश्रयेदस्मान् तह ्वैतानातताियनः।। (इस शोधलेख में-सम्बन्धी सभी सन्दभर् इसी संस्करण से िलएगए 3मनुस्ृिम (पुनमुर्िद्रत सं. 2003) , अंग्रेजी अनुवाद सिहत संस्कृत पाठ, संपा. एम.एन. द�, चौखम्बा संस्कृत िदल्ली110007, ृ.3प 78, 8.35 -गु�ंवाबालवद्धौवाृ ब्रा�णंवाबह�श्रुतम्।आतताियनमायान्तंहन्यादेवाि 4 वही, 8.351 - नातताियवधेदोषोहन्तुभर्वितक�न।पशंवाप्रशंवामन्युस्तंमन्ुमृच्य 5वहीं, 8.35-53 -परदारािभमश�षुप्वर ृ�ा्नृन्महीपितः।उद्वेजनकरैदर्ण्डन त्वाप्रवायस ेत्॥तत्समुत्थोिहलोकस्य वणर्संकरः।येनमूलहरोऽधमर्ःसवर्नाशायकल् 6तारानाथ तकर ्वाचस्पित(पुनमुर.् सं06), वाचस्पत्म्,य रािय संस्कृत संस्थान, नई िदल् भाग1, प.647ृ -648 –अिग्नदगरद�ैवश�पािणधनार पहः।�ेत्रदारापहारचषड़ेतआतते ाियनः॥ िवष्णुकात्याय 98 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

जीवन मल्ू य का ितरस्का, भौितकता क� अन्ध दौड़, न्या-प्रिक मे व्या� अव्यवस्थव दरीे तथा सबसे प्मर अिश�ा इस समस्याके मलू कारण हैं संस्का- �मिश�ा, स�मव त्व�रतदण् व्यवस्-व सामािजक न्या क� सवर् सिनि�ु त आपिू तर आिद उपायो से इसका समाधान संभव है। भगवद्गी समस् एवं सावर्भौिम मानवता के सम्ूणप िहत के िलए उपिद�सदाचार-शा�है। इसी आधार

पर गीता ने स्वय को धम्यर्संव 6 F7 कहा है। अितवाद के िव�द्धसं घषर् अप�रह यद्धु से िवरत ह�आ जुर्नअ तकर् देता है िक अित लोभ से भ्र� िच� वाले धात कुल�य तथा िमत्रदोहसे उद्भूतहोने वाले दोष को देख नहीं प ह,ै परन्ुत हम तो अतः हम लोगों को ,इस पाप को स्प� �प मेंदेख रहे◌ो इस पाप को करने से

बचना चािहये7 F8। दय�धनु आिद यिद अितवाद का आचरण कर रह े हैं तो हम पाण्डवों को तो वह नहीं करना चािहये। और इसक� प�रणित के िवषय में स्प� ह�आ कहता है िक यह ऐसा अितवाद है िजससे कु ल का िवनाश होगा, कु ल म ्स म

8 कु लधमर् न� होग ,िवनाश से कुल क� समस्त संस्कृित न� होF9। अतः यिद हम स्वयं को अितवाद से बचा सकते ैंह तो बचाना चािहये। पर्तुन अजुर्न को फटका ह�ए कृष्ण कहते ैंह िक इसझूठी नैि तकता क� ओटम ें मत ि, यह िवचारोंका ‘कश्म’ है, अस्वग्यर्त्वएव ,अनायर्ुज �त -िजसमें तीन दोष ह ,मिलनता है अक�ितर्करत्व। इस अितवाद के िव�द्ध खड़े होकर उस े समूल न� न करना काय

9कलैब्म है ,हैF10। अितवाद पर चलने वाले व्यि� अशोच10F11होते ह,ै उनका िहतिचन्तन करना अुिचतन है। उनको दण्डदेना ही धमर् है । तुम �ित्, �ित्रय क

11 धमा्र ुन क ूल कतर्व्य कमर् होता है अितवाद को समा� F12। अतः स्वधमर् क पालन करते ह�ए तमु आतताइयों व अितवािदयों का िवनाश करो।

पयार्वरण के प्रित अितवाद और उसका समाध

7 गीता, प.ृ 234, 18.70 8गीता, प.ृ 28,1.38-39 - यद्यप्येते न पश्यिन्त लभपतेस। क ुल�यकृतम दोषं दोषं िमत्रद्रोहे चम ददम ्ांम ् �ेयमस्मािभः पापादस्मािन्नवितर्तुम्। कुल� यृतंक दोषं प्रपश्यिद्भज 9गीता, प.ृ 28-29,1.40-43 10गीता,प.ृ 31,2.3 11गीता, प.ृ 33,2.11 12गीता, प.ृ 39,2.31 अितवाद क� समस्य : श्रीमद्भगवद्गीता द्वार’ 99

गीता का सन्देश है िक प्रजापित ने जैसे ह ीसृि� क� रचना क� तो साथ में य�

बनाया तथा उसे समस्त इच्छओंा क�पूितर् करने वाला क्ल 12F13 बताया, अतः सभी को य�सम्पाद- द्वारावृिद्ध को प्रा� करनाचािहये। अिग्नहोत्र �प ी य व अन्य सामग्री क� आह�ि से समस्त प्राकृितक पदाथ� को ंतु�स िकया जाता तो बदले में वे भरूरप अन्न क� प्राि� करवाते हैं। य� में सिम्मि

िवद्वानि�यों को भोजन के द्वार ा तृ� िकया जाता13F14। अतः य� के द्वाराप ृथ- द ् धान्य क -देव धन ,िनवासी देवों का ृ�त करवारासभी को त�ृ करेंग, इस प्रक

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दोषी15F16 हो जायेंगेंइसीप्रकय�-प्रिक्रया में जो सबके िलए भोज, उसमें से बचा ह�आ खानेवाले यािन सबको िखला कर खाने वाले सज्ज, सभी प्रकार क क्लेशों सेमु� हो जातेहैं। इस बात को िनि�त जानना चािहए िक जो केवल अप भखू के उपशमन के िलए भोजन पकाते ह,ै दसरू े कोिखलात े नही, वे िनि�त �प से

16पापF17ही खाते हैंअतः गीता मे सांसा�रक पदाथ� के उपभोग मे सब को सिम्मिल करने का आग् है। जो पड़ोसी को भखू ा छोड़कर स्वयं खाते ैंह वे भोजन के सा अितवादम ्यम आचरणम ्रते हहदम गीतयम ्हतीम हैम ा्म जी्�म ्सम पि्स्म प�म ससम अितवादी सोच काप�रत्याग करना है। केवल परम योगी ही कमर्त्, आत्मरि,

आत्मृि�त औआत्17सन्ुि�त के पा- F18 ह,ै सामान्य जन नही िवषय का िवस्तार करते ह�एआगेस्प�िकयगया है िक प्भुर के द्वप्रकृ में एक चक्र चलाया जा रहा, उसी के अनुसारमनष्ु यों कोव्यवहार करना चािहये। इस को इस प्रकारसे स्प� िकया जा सकतासवर्गत ब्र� क� प्रित�ा सदैव य� -, सम्ूणर्प प्रअन्न से उत्पन्न होते, वि�ृ का ,अन्न क� उत्पि�वृि� से होती उद्भव य� होता है, य� कासम्पाद अनकु ू ल कम� स े िकयाजाताहै, अनकु ू ल वेद का �ोत सवर्गत ब्र� अथर्त्ा ,कम� का प्रितपादन वेदों में िकया गय

13गीता, प.ृ 54, 3.10 - सहय�ाः प्रजाःस ृ�्वा पुरोवाच प्रजापितः।अनेन प्रसिवष्यध्वमेष वोऽि्स त ्व 14गीता, प.ृ 54,3.11 - देवान् भावयतानेन त े देवा भावयन्तु वः। परपस्परं भावयन्तः श्रेयः परमवाप 15गीता, प.ृ 54,3.12 - इ�ान् भोगान ् िह वो देवा दास्यन्ते य�भाताः। तैदर्�ानप्रदायैभ्यो यो भुङ्�े स्तेन एव 16 वही 17गीता, प.ृ 54,3.13 - य�िश�ािशनः सन्तो मुच्यन्तेसवर्िकिल्बष ैः। भुञ्जते ते त्वघं पापा ये पचन्त्यत्ा 18गीता,प.ृ 54,3.17 - यस्त्वात्मरितरेव स्यादत्ा मतृ�� मानवः। आत्मनसन्तु�स्तस्य काय� न िवद् 100 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

18िपता परमे�रF19 है। इस पकार का यह चक्र चल रहाहै जब् से प्रार हो कर ब् मे ही पणरू ्त को प्र कर रहा है। अन्न से प्रािणयों क� उत्पि� तथायापन -

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क� भाँित िकसस े प्रे�रत होकरदुष्कम र् 22F23है। इस प्र� का समाधान स्प� कर ह�ए कहा गया है िक रजोगुण क� प्भुतार से प्रभावी ह�ए काम और क्रोध सेऐ शत्र ‘महाशन’ अथार्त् बह�त अिधक खाने वाले अथार्त् भोगों से कभी भ ी तृ� न हो

वाले तथा ‘महापाप्म’ अथार््त भयंकर ुद �ाचरण कराने वाल23F24ह,ै व्यि� क वे ही अितवाद के िलए प्रे�रत करतेह इस िवचार क� पि�ु मे अित सन्दु उदाहरण प्र्स िकये गयेह।ै काम और क्रोध �पयेशतरु् �ान, िववेक को इसी प्रक आच्छािद कर लेते ह ै िजस प्रक अिग् को धूआ,ँ दपर् कोमल, तथा गभर को जेर आव�ृ िकये रहती है। ये ऐसे गड्ढे ह ै जो कभी भी भरे नही जा सकते। काम �पी ऐसीअिग्न है

िजसक� भखू म ्भीम ातटती हीम �हीं 24F25। मनसु्ृितम में भी कहा गयाहै ि कामोपभोग से कामनायें शान्त नहीं होती अपतुि िजस प्रकार डाली गई आह�ि

19गीता,प.ृ 55,3.14-15 - अन्ना्द भविन्तभूतािन पजर्न्यादन्नसम्भवः । य�ाद् भवित पजर्न्यो य�ः कमर्समुद ब्र�ो्भवंद िविद्ध ब्र�ा�रसमुद्भवम्।तस म् ात् सवर्गतंब्र� िनतय् 20 वही, तैि�रीयोपिनषद,् प.ृ 1077, 3.2 – ..अन्ना्ध्येवद खिल्वमािन भूतािन जायन्ते।अन्नेन जातािन जीवि 21 प.ृ 117,3.76 – अग्नौ प्रस्ताह�ितः सम्यगािदत्यमुपित�ते। आिदत्याजजाय् ेत वृि�वृर्�ेरन्नं त 22गीता,प.ृ 55,3.16- एव ं प्रवित्तंर चनानुवतर्यतीह यः। अघायु�रिन्द्रयारामो मोघंपाथर् स जी 23गीता,प.ृ 61,3.36- अथकेनप्रयु�ोयंऽ पपंचरिा त�षः।अिनच्छन्निपवाष्ण�यबलािदविनयोिज 24गीता, प.ृ 61,3.37 - कामएषक्रोधएषरजोगुणसमुद्भवः।महाशनोमहापाप्ािवद्ध्येनिमहम वै� 25गीता,प.ृ 62, 3.39– आवतृ ं �ानमेतेन �ािननो िनत्यवै�रणा। काम�पेण कौन्तेयदु ष्पूरेणानलेन च अितवाद क� समस्य : श्रीमद्भगवद्गीता द्वार’ 101

ियरयम अाव�म ा�र तरन ्ढतीम हीम जयतीम है, उसी प्रक्यतम ्म इच्यएजम ए्म ्यरम

स्वादचखनेपबढ़ती ही जाती ह25ै26। काम को ‘दषु ्ूप ’ अथार््त िकसी भी प्रका र पूणर

होने वाला26 27बताया गया है। कामोपभोग के मद में अन्धे ह�ए येअितवादी सैंकड़ों प्रकार क � आशाओं से ह�ए, संग् इच्छाूितरप ् के िलए धनािद पदाथ� का आवश्यकता से अ

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ज28 ाएगाF29।इस प्रकार के अितवाद पर चल ह�ए वे आकलन करते रहते हैं िक उस शतरु् को तोमैंने न� कर ि, बच े ह�ए दसरू े शतर् ओंु को भी मैं मार ालूँगड

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और सत्यभाष का िनतान्त अभाव 32F33 पाया जाता है। वे संसार को आश्रयरि,

26मनुस्ृित,म ृ.प 63, 2.94- न जातु कामः कामानामुपभोगेन शाम्यित। हिवषा क ृष्णवत्म�व भूय एवािभवधर् 27 गीता, प.ृ 199, 16.10– काममािश्रत् य दुष्पूरं दम्भमानमदािन्वताः।म ोाद्ह गसदग् ्राहान् प्रवतऽशुिचव्रताः।। 28गीता, प.ृ 200, 16.12 –आशापाशशतैबर्द्धाः कामक्रोधपरायणाः।ईहन्ते कामभोगाथर्मन्यायेनाथर्स 29गीता, प.ृ 200, 16.13 –इदमद्य मयालब्धिममं प्राप्स्ये मनोरथम्। इदमस्तीदमिप मे भिवष्यित पु 30श्रीमद्भगवद्गीता्रय� दी-व्याख्-सिहता(िद्व-. 1912), समपय.म शी्रीवाुस -ल�मण-पणशीकरः, चौखम्बा सुरभारती प्रकाशन वाराणसी, प.ृ336, 13.8 क� व्याख्याम ें अहङ्कार का िनवर– जाितवणार्श्रमाचारिवद ्याकुलशीलाि श्रे�त्वािभमऽहकां रः। जात्यािदषहकां रहते ुषु सत्स्विप बन्धकत्बुद्ध्यातद्रिव तत्वमह 31गीता, प.ृ 200, 16.14 –असौ मया हतः शतरुहर्िनष्् ये चापरानिप। ई�रोहमहंऽ भोगी िस्धोऽहंद बलवान् 32गीता, प.ृ 200, 16.15-16 –आढ्योऽिभजनवानिस्म को ्ोोासतम सतशोम त्यदम ्�्सम दयस्यातम तोादष्म इत्�ानिवमोिहताः।। अनेकिच�िवभ्रान्ता मोहजालसावृताः।म प्रस�ाः कामभोगेषु पतिन्त नरकेऽश 33गीता, प.ृ 198, 16.7 –प्वृर ि�ं च िवृन ि�ं च जना न िदुरव ासुराः। न शौचं नािप चाचारो न सत्यं ेषुत िवद्य 102 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

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दग्38F39करने का िनदश� िदया गया है।इस के साथही सभी इिन्द्रयों के संस, आिद अन्त वाल-व दःु खयोिन जो भोग ह,ै उन सबस े बिद्धमु न्ा िववेक�पु�ष दूर

बनाकर रखता है39F40। वास्तिवकता को न पहचान पाने वालेिवि�िच-�, अितवादी व अ�ानी मनष्ु य रा�सी और मोिहनी प्रकृित को धारण िकये रहतेहैं तथा व्यथर, व्यथर् कम

और व्यथ�ान के पीछे भागते रहते हैं और इस प्रकार म्पूणस वन को न�40F41कर लेते हैं। इसके िवपरीत दैवी प्रकृित वाले महात्मा जन परमात्मा कोसब भूत सनातन कारण, अ�र स्व�प जानते ैंह तथा अनन्य मन से यु� हो ,नाशरिहत िनरन्तर भजन करतह�ए श्रेय को प्रा�करते हैं। यहाँ तक िक ोईक दुराचरीा पु� जो अनन्य भाव स परमात्मा का भजन करने लग जाता ,ह वहशीघ्र ही धमार्त्मा

34गीता, प.ृ 198, 16.8 –असत्यमप्रित�ं ते जगदाह�ररम्। अपरस्परम्भत ं िकमन्य्त कामहैतुकम्। 35गीता, प.ृ 199, 16.9 –एतां �ि�मव�भ्य न�ात्मानोऽल्पबुद्धयः। प्रभवन्त्युग्रकमार्णः �याय ज 36गीता, प.ृ 62, 3.40- इिन्द्रयािण मनो बुिद्धरस्यािध�ानमुच्यते। एतैिवर्मोहयत्यषे �ानमावृत्य द 37गीता, प.ृ 62, 3.41– तस्मा�विमिन्द्रयाण्यादौ िनयम्य भरतषर्भ।पाप्मा न ं प्रजिह �ेनं �ानिव�ा 38गीता,प.70ृ -71, 4.26– श्रोत्रादीनीिन्द्रया्ण यन्ये स ज�ु ित। शब्दादीिन्वषयानन्य इिन्द्रयाि्नषुग जु 39गीता,प.ृ 71, 4.27– सवार्णीिन्द्रयकमार्िण प्राणकमार्िण चापे।र आत्मसंयमोगाग्नौय जु�ित �ानदी 40गीता,प.ृ 82, 5.22– ये िह संस्पशर्जा भोगादुःखयोनय एव ते। आद्यन्तवन्तःकौन्ते य न तेषु रम।। 41गीता, प.119,ृ 9.12 - मोघाशा मोघकमा्णोर मोघ�ाना िवचेतसः। रा�सीमासुरींचैव प ्रकृितं मोिहनीं िश् अितवाद क� समस्य : श्रीमद्भगवद्गीता द्वार’ 103

जाता है।यहाँगीताकहतीहैिकउसे सरज�म हीम सतस�यम चयािहये क्योिक म ्हम ्ायथाथ िन�य वाला होकर �दय को प�रवितर्त कर ुकाच होता ,ह -तभी तो वह भगवद्

भ�ि◌ में पर् 41F42 ह�आ है।

यहाँ पर एक िटप्पणी करना आवश्यक, गीता 9.32कापाठ42F43तो देिखये और उस पर िवचार क�िजए-मां िह पाथर् व्यपािश्रत्य येऽिप स्युः पापयोनयः। ि�यो वैश् शद्राू स्तेऽिप यािन्त परम गां ितग -अथार्मत हस अजर्ु !�ी, शिमू ताय ,वैश्पापयोिन अथार््त चाण्लािद जो कोई भी हो, वे भी भगवान ् क� शरण मेआकर परम गित को प्रा� करतेहैं। यह सन्दभर् कुछ सीमातक इंिगत करता है िक उस समयक� साम प�रिस्थित में , वैश्य और ूदश ्र को बव �ित्रय क�तुलना म ें कुछ हीन सम जाता था। अगले�ोक मेंवणर्नहै िकपुण्यशाली ब्रार भ� राजिषर्यों क� त बात ही क्या करन, वे तोशरणागत होकर परम गित प्रा� कर ही लेते, अतः व्यि� को कल्ण प्राि� के िलसुखरिहत और �णभगं ुरइस मनष्ु य शरीर को प्र

कर के 43F44प्भुर के शरणागत होनाउयु�प है।जो पु�ष सब प्रािणयों के प् भाव स-े रिहत होकर मैत्, दयाभाव, �माभावव संतोषसे भरा रहता है, ममता तथा अहङ्कार सखु म त- स े रिहत होकर दःु खिवचिलतम �हथम होतय, �ढ़म ा�ि्के सयाम ा�रन्तर योगाभ्यास करते ह�ए म, इिन्द्रयों सिहतसम्पूण र् शरीर को िजसने वश में करि तथा मन व बिद्धु ्रभुप मेंत िकए ह�ए है वह श्रे� आत्मा वाव्यिप्भुर क

िप्44F45लगता है। वहिकसी भी सांसा�रक जीव से उद्वेग को न तो प्रा� करता है न दते ा है। हषर, अमषर्(ईष्य)ा , भय, वह भ� प्भुर ,उद्वेग आिद भावों स े मु�

िप्45F46होता है।जो आकां�ा से रिहत, स े शदु भीतर-बाहर, कायर्क ुश, -प�पात रिहत वदःु खों से ूरद ,ह सभी आरम्भ यािन नई लालसाओ ंका त्यागी ु�षप परभु्

कृ पा46 भाजन-F47होता है। जो न कभी अित हिषर्त होता ,ह शोकव ,न द्वकामना

42गीता, प.125ृ -26, 9.30-31 - अिप चेत्सुुराचारोद भजते मामनन्यभा क्। सधुरेवा स मन्तव्यः सम्यग् व्यविसतो ि ि�प् भवित धमार्त्मा श�च्छाि िनगच्छित। कौन्तेय प्रितजानीिहन मे भ�ः प्रणश 43गीता,प.126ृ 44गीता, प.126,ृ 9.33 - िकं पुनब्रार्�णाः पुण्या भ�ा राजषर्यस्तथा। अिन्यमसुखंत लोकिम मं प्राप् य भज 45गीता, प.162,ृ 12.13-14 - अद्वे�ा सवर्भूतानां मैत्रः क�ण एव च। िनिनरहङ्कारः समदःु खसुखः �मी।। सन्तु�ः सतत ं योगी यतात्मा �ढ़िन�यः। मय्यिपर्तमनोबुिद्धय� मद्भ�ः स मे 46गीता, प.16ृ 3, 12.15– यस्मान्नोिद्वजते लोको लोकान्नोिद्वजते च यः।हषार्मषर ्भयोद्वेगैमुर्�ो यः स 47गीता, प.16ृ 3, 12.16– अनप�े ः शुिचदर्� उदासीनो गतव्यथः। सवार्रम्भप�रत्यागी यो मद्भ�ः स मे 104 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

करता है47 48 तथा शभु ाशुभ सभी कम� को त्याग ुकाच ,ह वह मो��पी परम पद को प्र करता है। आदशर् भारतीय जीव प्राच समय मे भारत िव�ग�ु था। यहां के िवद्व ा आचाय� के पास सम्ूणरप िव� के

लोग िश�ा व सदाचार ग्र करने आतेथे। मनसु ्ृिम मे इसका स्प उल्ले48F49 प्र होता है। लोगो का जीवन उस समय अनुशािसत तथा संयमी होता था। पयार्वरण को �ि� में रखते ह�एसमयानुसार सारे कायर िकये जाने का प्रच था। इ�वाकु वंश के राजाओ ं का आचार-व्यवहा बताते ह�ए किव कु लग�ु कािलदास ने रघवु ंश मे

िलखा है49F50िक रघवु ंशी बालकपनमे ही सभीिवद्ओ ंको अभ्यस कर लेने वाले, यौवन मे धमा्र ुन क ू िवषयोपभोग क� अिभलाषा रखने वाले, ढ़लती उम मे मिनवु ि�ृ वाले तथा अन् मे योगाचरण द्वा शरीर का त्या करने वाले होते थे। यह आदशर

जीवन-चयार स्ृितयोंम में िनिदर्�50 व्यवस्-F51 के अनुकू ल थी। गीता पाठ के िव�ेषण से-भीइसीप्रकारकेचारजीवनोद्देशपता चलताहै। वे हैं–i) मानवीय संवेदना से य�ु धमा्र ुन क ू सदाचार, ii) धमा्र ुन क ूलअथ�पाजर, iii) धमा्र ुन क ूलकामोपभो तथा iv)धमर, अथर, काम�पी सभी सकाम कम� के त्या- पवू र्भगवदिपर् कमर करते ह�ए मो� क� प्राि धमा्र ुन क ूल काम का प्रितपा करते ह�ए गीता में कहा हैिक बलवा्न मुषन ्यों में श्रे� भािन्त तभी ुप � होता- है जब उनका आचरण काम और आसि� से रिहत हो तथा श्रे� काम उसे कहा गय

है जोम सतय्िव�र 51F52 हो। समस्त मानवता ्स ा ल ए उपयर्ु जीवनाचारके चारसतू ् आदशर-स्व�हैं।महाभारतकेअन्तमेंवेदसइन्हीं जीमल्ू यों क� हािन क� ओ-

इिं गत करते ह�ए संवेदना52F53 प्र कर रह े ह-ै ऊध्वर्बाह�िवर्रौम्येषनचकि�च्छृणोि धमा्दथरर ्�काम�सिकमथ�नसेव्य –अथा्र त ् अपनी भजु ाए ँ ऊपर उठाकर उच् स्व

48 गीता, प.16ृ 3, 12.17– यो न �ष्यित न द्वेि� न शोचित न काङ्�ित। शुभाशुभप�रत्यागी भि�मान्यः स मे ि 49मनुस्ृिम , प.46,ृ 2.20 - एतद्देशप्रसूतस्यसकाशादग्रजनस्् ंच�रव ्रंिश�ेत न्पृिर थव्यांसवर्म 50रघुवशं महाकाव्यम(1961),म तहय्ा््यािलदा-िवरिचतम,् म ताल्लनाथक ृ-सञ्जीिवनीटीक-युतम,् म ाहन्द-अनु. एव ं संपा. हरगोिवन्द िमश्प.ृ 6, 1.8 - शैशवेऽभ्यस्तिवद्यानांयौवनेिवषयैिषणाम्।वाध र्केुिनवम ृ�ीनांयोगेनान्तेतनुत् 51 मनुस्ृिम , प.272,ृ 8.87 – ब्र�चारीगृहस्थ� वानप्रस्थो यितस्तथा । एते गृहस्थप्रभाव �त्वारः प 52गीता, प.2ृ 34,18.70 - बल ं बलवतां चाह ं कामरागिवविजर्तम्। धमार्िद्धो भूतेषु कामोऽिस्म भरतषर् 53महाभारत-संिहता(1975), भाण्डारकरप्राच्यिवद्यासंशोधनमिन्दरेण प्रकािशता, पुण्यप�नम्, चतुथ्ःर खण्ड स्वगार्रो-पव,र 5.49 अितवाद क� समस्य : श्रीमद्भगवद्गीता द्वार’ 105

मे पकाु र-पकाु र कर कह रहा ह�,ँ परन् त कोई मेरे �दन को सनु ही नही रहा है, मैं कह रहा ह� ँ िकअथर् औरकाम का उपभोग धमा्र ुन क ू माध्यम के संयोजन से करो, परन् त ऐसा आचरणम ्ोई भीम ्र ही नही रहा है। इस प्रा क� सामािजक दुगरातमग ससम वेदव्यास पीिड़त ैं।ह इन्हीं प�रिस्थितयोंके कारण महाभारत जैसे भय्करङ य िबसात िबछी।आज भी न केवल भारत में अिपुत समस्त संसारम ें िब ल्कुल प�रिस्थित व्या� । अगले �ोक मे वेदव्यास िव कल्याण को �ि� में रख सचेत कर रह े ह ै - नजातकामान्नभु यान्नलोभाद्धम�त्यजेज्जीिवत्यािपहेतस ोः।िनतयो् मध खेत्विनत्

जीवोिनत्यःहेतुरस्यत्विनत53F54– अथा्तर ्स ् ल अपनी इच्छ, भय व लोभ के कारण अिपत ु जीवन भी दाँव पर हो तो भी धमर को छोड़ना नही चािहये। सखु -दःु ख आते जाते रहते ह,ै परन् त धमर िस्थ रहता है, िजस प्रक जीव तो िनत् है परन्त उसका आलम्�म शरीर नाशवान्है यहाँ धमर से अिभप्र िकसी पजू ा-पद्ध या आडम्र से नही, अिपत ु सदाचार से है। मन ु द्वा प्रितपाि दस ल�णात्म धमर से है िजसमे धिृ त, �मा, दम, अस्ते, शौच, इिन्द्रयि, धीः, िवद्, सत् एवम्

अक्र आिद सिम्िलत ह54ै F55। इसी प्रकार ल�ण गीता मे भी प्र होते हैं धमर शब् अनेक अिभप्रा मे प्यर ह�आ है, परन् त यहाँ इसका स ं के त उपयर�ु ल�णो से समिन्व सदाचार ही है। स्वयं के तथालोक ्स म कल्या के िलए इनको िदनचयार् मे धारण करना व अन्यों का करवा अपेि�तहै। समथर् व्यि�यों को इतना -संग्र नहीं करना चािहये िक बाक� सुदायम में व्स ुओंत का अभाव पैदा हो जाये।स ब साथ िमल बांटकर उपभोग करना चािहए तथा स्वाथर् एवं अितवाद सेदू र रहन चािहये। शासन का दाियत्व है िकसंस्का-�म अिनवायिर श�ा, स�मव अित त्व�रत दण्तथा व्यवस्-सामािजक न्या क� सवर् सिनि�ु त आपिू तर ्यम ा�ाित उ�रदाियत्व स्वीकार कर इस प्रक गीता के िनदश� ानसु ार स्वाथर् एवं िवषयलोलुपता को ितलाञ्जिल दे होगी। अितवाद तथा आतङ्कवादम ्ोम ा््स्पणरू म ्तर ्यचरणम तायम पभय्ीम व्यवस्थासे समा� करना होगा।लोक-कल्याएवं परोपकार के मागर का अनसरणु क र के इस परू े िव� को एक कु टुम् के �प में िवकिसत करना होगा।परोपकारी एवं

54 वहीं, 5.5 55 मनुस्ृित,म ृ.प 272, 4.92– धिृ तः �मा दमोऽस्तेंय शौचिमिन्द्रयिनग्रहः।धीिवर्द्या सत्यम क्रोधो दशक। 106 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

कल्याणकार समाज मे कल्याणकार शासन के माध्यम से सभी को ुखस , िनरोग व समद्धृ बनाना होगा। समाज का इस �प में िवकास अपत है िक वह िव�समाज - कुटुम्ब का आदशर् स्थान प्रा� क-्म ा्�, जैसा िक वेद मे कहा है-

..यत्रिव�ंभवत्येकन 55ी..F56 अथा्र ्त जहाँ समस्त िव� एसंय�ु कु टुम्ब के समान बन जाता है, व्यवस्था अपेि�तह वैसी

56वाजसनेयी-माध्यिन्- शुक्लयुज �व -संिहता(1978), श्रीदुवटाचाम -िवरिचत-त तभयष्सणम शी-महीधराचायर-कृ त- वेददीप- भाष्येण च समिन्वता, संपा. जगदीशलाल शा�ी, मोतीलाल बनारसीदास, िदल्ली,.5 31, 32.8

आधु�नक युग मे मनोका�यक समग् स्वास्थ्य हेतुभगवद गीता शाश्वत संदे

डॉ. �शवजी �संह सहआचायर-, राजक�य �श�ा महा�वद्याल, चंडीगढ़

सारांश श्रीमद भगवदगीता भारतीय जीवन दशर्नएवं योग �वद्या का एक अनुपम सागर है, िजसमे जीवन को सव्�वधर उन्नत बनाने तथा महत् संभव मानवीय उत्कृष्टता को प्रकट करने के अनमोल सूत्र समा� और शतािब्दय� से अन्वेषक�न े इससे लाभ उठाया है और आज भी उठ रहे ह�। इस शोध पत्रमे आज क� एक ज्वलंत समस‘शार��रक एवं मान�सक स्वास्’ पर भगवदगीता के समीचीन संदेश� कोव्यविस्थत र मे संक�लत कर यह दशार्ने का प्रयत्न �कया गया है �क श भगवदगीता ो� पा्भ जद्नभशरन अपने आप आप मे सम र ्ै और शार��रक, मान�सक, सामािजक और आध्याित्मक स्वास्थ्य को समग् लेते हुए जीवन मे उत्क ृष्टता का शाश्वत सश देता है, िजससे लाभ उठा 108 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

कर हमे स्वयं को और समाज को समग्र स्वास्थ्य क� �दशा मे ले चा�हए। जहां एक ओर अजु्नर �वषाद्योगमे जीवन के द्वंद्व के दशर्न ह�, सांख्ययोग मे जीवन के शाश्वत सत्य से सा�ात्कार होता है कमर्योग मे कमर् के ममर् काअनुभव शार��रकमान�सक स्वास्थ्य - मजबूत नींव डाल� जाती है, वह� ं आगे के अध्याय� मे �ा, ध्या, कमर, भिक्त और वैराग्य के साथ साथ जीवनमे सम्यक , संतुलन, समत्, योग�नष्टत, अनासक्त और ईश्पारायण कमरयोग के द्ारारा शार��र- और मान�सक स्वास्थ्य को समग्र संर��त करने का अदभुत् संदे हमे इस �दव्य ग्रंथ मे �मलता, िजसका समु�चत उपयोग कर मानवता को �व�वध रोग� क� भीषण त्रासद�से उबारा जा सकता है। लेखकन े इ सभी आयाम� पर दृिष्ट रखकर इस �दव्यवाणी के आलोक मे स स्वास्थ्य का मंत्र प्रस्तुत करने काया है। �वषय प्रव : श्रीमद भगवदगीता भारतीय जीवन दशर्न एवं योग �वद्या का ऐसा अनुपम सागर है, िजसमे जीवन को सव्�वधर उन्न त बनान तथा महत्तम संभव मानवीय उत्कृष्टता को प्रकट करने अनमोल सूत्र समा�हत ह� और शतािब्दय� से अन्वेषक� ने इ लाभ उठाया है और आज भी उठा रहे ह�। इस वैचा�रक शोध पत्र म आज क� एक ज्ास समसया ‘शार��रक एवं मान�सक स्वास्’ पर भगवदगीता के समीचीन संदेश� कोव्यविस्थत रूप मे संक� कर यह दशारने का ोयमन तकया गया ्ै तक शदमभ ेग्भगद ा ो� पा्भ जद्नभशरन अपने आप आप मे सम र ्ै और शार��रक, मान�सक, सामािजक और आधयािममक स्ाससय को समग ा मग् लेत े हुए जीवन मे उत्कृष्टता का श्वत संदेश देता ह, िजससे लाभ उठा कर हमे स्वयं को और समाज को समग्र स्वास्थ �दशा मे ल े चलना चा�हए। जहां एक ओर अजु्नर �वषाद्योगम जीवन के द्वंद्व के दशर्न होते, सांख्ययोग मे जीवन के शाश्व सत्य से सा�ात्कार होता है और कमर्योग मेकमर् के ममर अनुभव करा शार��रकमान�सक स्वासय क� क� म नदस् डाा� - जाती है, वह�ं आगे के अध्याय� मे �ा, ध्या, कमर, भिक्त और आध�नकु यगु मे मनोका�यक समग्र स्वास्थ् य …. 109

वैराग्य के साथ साथ जीवन मे सम्यक �, संतुलन, समत्, योग�नष्ठत, अनासक और ईश्पारायण कमरयोग के द्ारार - शार��रक और मान�सक स्वास्थ्यसमग्रता मे संर��त करने क अदभुत् संदेश हमे इस �दव्य ग्रंथ मे �मल, िजसका समु�चत उपयोग कर मानवता को �व�वध रोग� क� भीषण त्रासद� से उबार जा सकता है। इस पत्र मे लेखक ने इन सभी आयाम� पर दृि रखकर इस �दव्यवाणी के आलोक मे समग्र स्वास्थ्य क प्रसत करने का एक छोटा सा प्रयास �कया है।

श्रीमद्भगवदग ीा सं्रश देश एवंव जीव ज ीा रहा : श्रीम भगवद गीता का शाश् सभेशस कया ्ै, इस पर बहुत तरह के �वचार �दये गए ह� ,�कन्त य्ाा म्�वर शद अर�्सभ के शबभय को आधार मानकर कहा जा सकता है �क समता, अनासिक्, कमर्फलत्य, श्ी क ृम के के प्र�त मर आममसमपरम, �नष्काम कमर, गुणो के परे जाना और स्वधमर् से, यह� गीता क� �श�ा के मूल तत्व ह�। जैसा �क �नम्न�ल�खत श्लोक� मे �न�हत संदेश� स्पष्ट :

कमर्ण्येवा�धकारस्ते मा फलेषु कदा मा कमर्फलहेतुभूर्मात े सङ्गोऽस्त्वकमर्2.47।।

न �ह �ानेन सदृशं प�वत्र�मह �वद् तत्स्वयं योगसं�सद्धः कालेनात्म�न �वन4.38।।

योगयुक्तो �वशुद्धात्मा �विजतात्मा िजतेि सव्र भूतात्मभूतात्मा कुवर्न्न�प न �लप5.7।।

कायेन मनसा बुद्ध्या केवलै�रिन्द्रय यो�गनः कमर् क ुवर्िन्त सङ्गं त्यक्त्वाऽऽत्5.11।।

सव्कमार्�णर मनसा संन्यस्यास्ते सुखं नवद्वारे पुरे देह� नैव क ुवर्न्न कायनर 5.13।। 110 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

बहूनां जन्मनामन्ते �ानवान्मां प्रप वासुदेवः सव्�म�तर स महात्मा सदुलर्भु 7.19।।

मन्मनाभ मद्भक्तोमद् मानमसं ्क ुर मामेवैष्य�स युक्त्वैवमात्मानं मत्परा9.34।।

वास्तव मे मानव जीवन का महत्व भागवत उपिस्थ�त को जी मे च�रताथ्र करने मे ह, िजससे यह मानव जीवन ईश्वर पारायण हो जाता है और इस धराधाम पर रामराज्य स्त्थ�पत करने - है एक माध्यम बन जात, िजसमे स्वस्थ शर�र और स्वस्थ का बहुत बड़ा योगदान है।

मानव प्वृित्तय�र के इसी अभीष्ट रूपान्तरण के �लए स, आ�थ्र , धा�मरक और आधयािममक पाय समय समय पर पर � जात े रहे ह� और इनके प�रणामस्वरूप मानव सभ्यता का �वक �व�वध चरणो एवं आयामो मे होता रहा है। समय के साथ मानव जीवन क� चुनौ�तया ँ अपना स्वरूप भी बदलती रह� ह� और उनक सामना करने हेतु मनुष्य के प्रयास भी तदनुरूप ब रहे ह�। इसी क्रम मे संसार भर मेयुग� युग� सेस , महात्म, पीर, पैगंबर अपने �वचार� और उपदेश� के द्वारा मानव जा�त को आंत�रक एवं बाह्य �वकास का राजमागर् �दखाते आए ह�। भगवान श्री क द्वारा क ुरु�ेत्र क� पुण्यभू�म प र अजुर्न को �दया गया, जो भगवद गीता के शाोकय मे ससंग् ्ै 700, इसी कड़ी मे मानव उत्थान का एक संतु�लत तथा समिन्वत �व�ान प्रस्तुत करत �स ंह),(2018 । भगवद गीता को प्रायः वेदान्त सार भी कहा जा है, िजसमे वेद� क� �श�ा का सबसे उत्क ृष्ट अंश संक�लत ह

श्रीम दमव्मीवा ीा श शै��वं स्वास्संबं�ध-महत्श्रीम : भगवद गीता मानवता के �लए एक वरदान है िजसमे मानव जीवन क� मौ�लक समस्याओं का सट�क वै�ा�नक समाधान प्रस्तुत � गया है। श्रद्धेय श्री ए पी एनके शब्द� मे श्री (2018) भगवद गीता अजु्नर क �वषाद से प्रारम्भ हो करनार-◌ायण के आध�नकु यगु मे मनोका�यक समग्र स्वास्थ् य …. 111

बीच अदभु् संवाद से होत े हुए प्रसक� (...मनःप्रसादम सौम्य) िस्थ�त तक पहुसचाने्ाा� ्क �्�शृष मागरभ�शरका ्क, जो वास्तव मे मानव को ईश्वर क� एक अनुपम देन है। इसमे हमे अपनी वास्त�वकता से प�रचय कराते हए �् ्भवय जद्न जदने क� काा �सखाई गयी है। साथ ह� इसमे इतनी वै�ा�नकता एवं प्रामा�णकत है �क इसके संदेश शाश्वत)Timeless)-सौेय �ननरझ क� र् मानव जीवन क� त�पश को शान्त करने क� अद ् �म ा रल े है।महात्मा गांधी ने इससे अपने सत्य और अ�हंसा कासंदे प्राप्त �कया तो महामना �तलक ने इसमेकमर् योग का �सद ढूंढ �लया। मह�ष र शद अर�्सभ (1928)ने इसमे मानव जीवन के �दव्यत्व का राजमागर् पाया तो डॉ राध ाकृष्णन ने मानव उ का �व�ान पाया और डॉ ए पी जे अब्ुलद कला(2003) ने इसमे देशभिक्त एवं �नष्काम सेवा क द्वारा ईश्वर�य गुणोमोु को अ�भव्यक्त करने का द्भुतअ मन्त्र पा �लया। इसके बारे मे डे�वड थोरौ जैसे पाश्चात्य मनीषी एवं �चंतक यह कहते रहे �‘म � �नमय ेग्दगद ा तपद पी त्रग ंगा मे अपनी बु�द्ध को स कराकर असीम सुख एवं शां�त पाता हूँ।‘

�वश् स्ाससय ससग न का �्चार ्ै तक स्ाससय शार��रक, मान�सक और सामािजक रूप से संतु�लत रहने क� अवस्था , न �क के वल शर�र मे बीमा�रय� क� अनुपिस � । ेस प�रेावा मे बहुत ह� गहरा दशर्न �पा है जो भगवदगद ा के ‘समत्म योग उच्च्य’ के अत्यंत समीप है। आयुव�द मे भी इसी तरह क� बात करत े हुए कहा गया है �क

समदोषा।:समाग�नश्च समधातुमल�क :

प्रसन्नात्म�� (सुश्रुतसं�ह ) इत्य�भ�धयते :स्वस :

श्रीमद भगवद्गीता मे स (का�यक-मनो)स्वास्थ्य क� अवधा: स्वास्थ्य एक ऐसी अवधारणा, जो स्व क� अवधारणा से अ�भन् रूप से जुड़ी हुई है। इस संस् कृत शब्द का सरल से सरल �वश्ल 112 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

भी हमे यह� �नद��शत करता है �क स्व मे समिन्वत अविस्थ�त स्वास्थ ्य है। �कन आधु�नक ्ै ा�नक ान और वयिक ग अनुभव के आधार पर हम इस सरल व्याख्या से संतुष्ट नह�ं हो क्य��क स्व क� अनुभू� ्� अपने आप मा ्क मानभार और वहत्तरृ तपस्या क� अपे�ा रखती , जैसा �क श्रीमद बहगव्द गी के दसरेू अध्याय मे भगवान श्रीक़ृष्ण के आह्वान मे प�र होता है :

क्लैब्यं मा स्म पाथ्र नैतत्त्वय्युपपद �ुद्रं हृदयदौबर्ल्यं त्यक्त्वोित्तष2.3।। इसे आगे के श्लोक� मे स्पष्ट करते हुए उ त्कृष्टता �क शत� आयाम� क� चचार् करते हुए बताया गया ह : यिस्त्विन्द्रया�ण मनसा �नयम्यारभते कम�िन्द्रयैःकमर्योगम स �व�शष्यते।3.7।।

रागद्वेष�वयुक्तैस्तु �वषया�निन्द्रैय आत्मवश्यै�वर्धेयात्मा प्रसादम�धग2.64।।

प्रसादे सव्दुःखानांर हा�नरस्योपजा प्रसन्नचेतसो ह्याशु बु�द्धः पयर्व�2.65।।

भारतीय जीवन दशर्न मे स्वास्थ्य एवं जीवन म एक �वहंगम- :दृिष भारतीय जीवन दशर्न वास्तव मे एक ऐसे व्यापक दृिष् क� अनुशंसा करता है, िजसमे स्वास्थ्य एक सहज प्राप्य है। �नयतं कु रु कमर् त्वंकमर् ज्यायो ह्य शर�रयात्रा�प चते न प्र�सद्ध्येदक3.8।।

योगस्थः क ुरु कमार्�ण सङ्गं त्यधनञ्जय �सद्ध्य�सद्ध्योः समो भूत्वासमत्वं योग उ2.48। ध्यायतो �वषयान्पुंसः सङ्गस्तेषूपजा सङ्गा्त संजायते कामः कामात्क्रोधोऽ�भजाय2.62।। आध�नकु यगु मे मनोका�यक समग्र स्वास्थ् य …. 113

श्रद्धावाँल्लभते �ानं तत्परः संयते �ानं लब्ध्वा परां शािन्तम�चरेणा�धगच्छ4.39।।

उद्धरेदानाऽऽत्मानं नात्मानमवसादयते आत्मैव ह्यात्मनो बन्धुरात्मैव �रपुरात6.5।।

बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मन अनात्मनस्तु शत्रुत्ेव वत�तात्मैवशत 6.6।।

िजतात्मनः प्रशान्तस्य परमात्मा सम शीतोष्णसुखुःखेद षु तथा मानापमानयोः।6.7।।

आहार �वहार एवं आचार�वचार क� शु�द्ध के संदभर् मे श्- :भगवद्गीता का संदे श्रीमद्भगवदगीता म े बड़े ह� सं��प्त र आहार �वहार क� चचार् के ंदभर्स मे योग�स�द्ध क� बात कह� है, जो वास्तव मे समग्र स्वास्थ्य क� एक साम ान्यीकृत अ� है।

युक्ताहार�वहारस्य युक्तचेष्टस्य क युक्तस्वप्नावबोधस्य योगो भवत� दुःख6.17।।

प्रशान्तमनसं ह्येनं यो�गनं सुखमु्त उपै�त शान्तरजसं ब्रह्मभूतमक्मल 6.27।। रसोऽहमप्सु कौन्तेय प्रभािस्म श�शसूय प्रणवः सवर्वेदेषु शब्दः खे पौरषु ं न7.8।।

बलं बलवतामिस्म कामराग�वविजर्मत धमार्�वरुद्धोभ ूतेषु कामोऽिस्मभरत 7.11।।

इसी तरह व� अध्याय मे साित् 17, राज�सक और ताम�सक आहार �क चचार् करते हुए समग्र स्वास्थ्यक े अनेक सूत्र ह�, जो शार��रक मान�सक और आध्ातम उत्कषर् �निशच करने मे बहुत ह� सहायक ह�। 114 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

सर सवाससय: पूवर दवं पनिचर ीय कवधारधाणं ीा सरसमन: जहा ं एक ओर हमार� संस्क � स्ाससय के ससभेर मे ् म, �पत्, कफ �तदोष� के संतुलन को स्वासय का आधार मान द ्ै, वह�ं आधु�नक पिशचमद �् ान ोोषो ाासम को जद्न का ेौ� क आधार स्वीकार करते हुए् ेौ� क स र पर जद्नद शिक ्त ए शर�र क� �व�वध �क्रयाओं के संतुलन पर ज़ोर देता ह

यत्करो�ष यदश्ना�स यज्जुहो�ष ददा�सय यत्तपस्य�स कौन्तेय त त्कुरुष्व दपम 9.27।।

सं�नयम्येिन्द्रयग्रामं सवर्त्र त े प्राप्नुविन्त मामेव सवर्भूत�हते र12.4।।

डॉ शेल्टन 19)29के श ब भ य म ा (Health, happiness and long life are not commodities to be bought and sold like bread and shoes. They are built from within--are, in fact, products of a well ordered life and a strict conformity with the laws of being. Further he says, ‘If man conserved his energies instead of wasting them in riotous dissipations, if he maintained a serene and poised mental attitude, if he did not poison his body and overload it with food, if he ate properly and lived as he should, he would retain the youthful condition of his tissues to an advanced old age and escape the many pains and aches he now suffers.’

वतरांर पप�रिस्थ�त रर सर सवाससय रैध ीय अ�नवायर्त: आज क� भाग दौड़ भर� िजंदगी मे सबसे कयाभा ोेा�् ्ोने वाला पहलू है हमारा स्वास्थ्य और जैसा कहा गयाशर�रमाद्यम - खलु धमर्साधन, इस�लए स्वासय का का प�म अमयस आवश्यक एवं अ�नवायर् ह

अद्वेष्टा सवर्भूतानां मैत्रः करुण �नमर्मो�नरहङ्कारः समुःखद सुखः �मी।12.13।। आध�नकु यगु मे मनोका�यक समग्र स्वास्थ् य …. 115

सन्तुष् सततंयोगी यतात्म दृढ�नश्चय मय्य�पर्तमनोबु�द्धय� मद्भक्तः स मे12.14।।

इस तरह �नमर्लत, नम्र, मैत्भाव-, करुण, दृढ़ �नश्, संतोष एवं ईश्वर पारायणता वतर्मान प�रिस्थ�त मे भी समग्र स्वास स्व�णर्म सूत्र

आधु�नक युग मे मनोका�यक समग्र स्वास्थ्य हेतु भगवद गीत शाश्व सं्रश: श्रीमद भगवद गीतामे समग्र स्वास्थ्य सम्पूणर् �व�ान �दया गया है। ध्यान से पढ़ने पर पता लगता �क श्रीमद भगवद्गीता वास्तव मे मानवजा�त को स्वस्थ रख अदभुत् मंत्र ह� है। इस शर�र सभीकाय� के �लए एक अदभु् - �ेत्र माना गया ,

इदं शर�रं कौन्तय �ेत्र�मत्य�भधीय एतद्यो वेित्ततं प्राहुः �ेत्र� इ�त तद13.2।।

अ�हंसा सत्यमक्रोधस्त्यागः शािन्तरैप दया भूतषे ्वलोलुप्त्वं मादर्वं ह्र�चार 16.2।।

तेजः �मा ध�ृ तः शौचमद्रोहो ना�तमा�नत भविन्त सम्पदं दैवीम�भजातस्य भार16.3।।

मनःप्रसादः सौम्यत्वं मौनमात्म�व� भावसंशु�द्ध�रत्येतत्तपो मानसमुच्17.16।।

देवद्�वजगुरुप्रा�पूजनं शौचमारज ब्रह्मचयर्म�हंसा च शार�रं तप उच्17.14।।

अनुद्वेगकरं वाक्यं सत्यं �प्रय�हतंच स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्17.15।।

116 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

शमो दमस्तपः शौचं �ािन्तराजर्वमेव �ानं �व�ानमािस्तक्यं ब्रह्मकमर् सवभ् 18.42।।

अभयं सत्त्वसंशु�द्धः �ानयोगव्यविस दानं दमश्च य�श्च स्वाध्यायस्तप जरआ 16.1।।

Commenting on the significance of mental health, Shelton (1926) says, ‘Joy and happiness are essential to health. There are few hygienic influences that are equally as conducive to health and long life as a cheerful, equitable state of mind.’

Self-control is the great law of mental hygiene, and he who has not learnt to control his emotions is permitting these to cut short his life. Fear is the most destructive of all emotions. (Shelton, P 38) Lying, stealing, cheating, gambling and all forms of dishonesty produce enervation and hardening of the arteries. (p 45)

पांचवे अध्याय मे श्री कृष्ण स्पष्ट करते नादत्ते कस्य�चत्पापम न चैव स ुकृतम �वभ अ�ानेनावत्तमृ �ानम तेन मुहयिन्तजं ।।5.15 ।।: कई बार हम अ�ानवश शार��रक मान�सक रोग� को पाप का फल मान लेत े ह� �कन्तु भगवदगीता मे स्पष्ट है �क ये सभी वास्तव हमारे अ�ान के प�रणाम ह�। जब हम सह� �ान के द्वारा अ�ान का नाश कर देत े ह� तो जीवन जीने क� कला सीख लेत े ह� और सूयर् क� तरह देद�प्यमान प्रभावी जीवनजीने लगते ह� जो स रोग� क� छाया से परे संतु�लत जीवन है। �ानेन तु तद�ानम येषाम ना�शत्मात्।: तषे ा ं आ�दत्वज़्�ानम प्रकाशय�त तत्प ।5.16

आध�नकु यगु मे मनोका�यक समग्र स्वास्थ् य …. 117

उपसंहार

उपरोक्त संदेश� से स्पष्ट है �क जब अं�तम श्लोक मे संजय कहत े ह� �क -

यत्र योगेश्वरः कृष्णो यत्र पाथ� धन तत्र श्री�वर्जयो भू�तध्रुर्वा नी�तम18.78।। अथार्त जहां योगेश्वर श्री कृष्ण औरधनुधार्र� अजुरन भोनय �मलत े ह�,वहाँ �वजयश्, नी�त और सव्�वधर कल्याण सु�निशच होत े ह�, इसी को राम राकय क� कौपना मे अउयल ेार दय वागमयं मे स्पष्ट �कया गया : ‘दै�हक दै�वक भौ�तक तापा, राम राज्य काहुह� नह�ं व्या’

यहसमन्वय और संतुलन का यौ�गक�सद्धान्त केवल एक सामा वैचा�रक उद्घोष न होकर महा वै�ा�नक सत्य का रहस्योद्घहै िजसमे समग्र स्वास्थ्यका मूलम ंत्र छुपा

संदभ्र स्:

1) श्री अर�वंगीता प्रब :(1928), श्री अर�वंद आ, पांडेचर�। 2) स्ामद रङगना ाथानन सावजनदनर ससंदे भगवद गीता का :(2001), अद्वैत आश्, कोलकाता। 3) डॉ अनरागु �वजयवग�यजीवन शैल� के रोग और आयव�दु :(2016), �शमला। 4) Swami Harshananda :(1991) All about Gita, Ramakrishna Math, Bangalore; 5) Malhotra,V (2017): Managing Life with Bhagwad Gita, Third Eye ,Pentagon Press, New Delhi; 6) Shelton, Herbert M. (1929): Living Life to Live It Longer, 2nd Edition, New York, pp2 &33. 7) Swami Brahmeshananda (2004): Health, Medicine and Religion; Sri Ramakrishna Math, Mylapore, Chennai. 8) Hegde, B.M. (1997); Holistic Living, Bharatiya Vidya Bhavan, Bombay. 9) �वनोबा 1951), 67) प्रव-गीता :(वां संस्कर(2014-; सव र से्ा ससं, राजघाट, वाराणसी।

भगव�ीता अंत दशर्:: सावर्भौिमक कल्या िनदशर्

िवनोद कु म ा र ऐसोिसएट �ोफैसर, समाज िवज्ञ एवं भाषा िवभाग, लवली � ो फ़ै श न ल यूिनव�सटी,(पंजाब)

भगवा�ीता का अंत जो सम्पूणर् ि ,सावर्भौिमक कल्याण िनदशर् न ,दशर्: क� अनुपम थाती है। समस्त संसार क े अनेक महापु�ष स�दय� से इस दशर् साधन का सद्�यास करते आए-को धारण कर स्वयं का और सवर्जन के ि ह�।गीता-सागरकामन्थनक, गीता-दशर्नसे�ेरणालेक, सवर्कल्याण केसंकल क� साधना क� इस परम्पराको आगे बढ़ाने का पुनीत कायर करने वाल� म� सत् के �योग क�ार एवं अ�हसा के पुजारी मोहन दास कमर्चन गाँधी, कम्योगर लोकमान् बाल गंगाधर ितलक, योग समन्वयक उपदे�ा अर�वद घोष तथा िव�भर म� भारतीय संस्क ृि के पुरोधा तथा वेदान् ��ा, युग िनमार्त स्वाम िववेकानन् का नाम अ�पंि� म � आता है। इन िवभूितय� ने गीता के मम र को समझा और युग क� प�रिस्थितय के अ न ु कू ल उनका पुनः िव�ेषण कर युगधारा को अ न ु कू ल बनाने कामहनीय �यास �कया। आध्याित्, सामािजक, राजनैितक आ�द सभी पक् से गीता दशर् का न� अन्वेष �कया और पाया �क सम्पूण मानवता के सवा�गीण भगव�ीता अंत दशर्:: सावर्भौिमक कल्याण िनदश 119

कल्या को य�द साधना ह ै तो धूप, अगरब�ी और आरती के थाल को त्या गीता के वास्तिव कथ् को समझना और उसका अनुपालन करना आवश्य ह ै क्य��:

यदयदाचरित�े�स्तततदेवेतरोजनः सयत�माणंकु �तेलोकस्तदनुवतर्त3/21

सावर्भौिमककल्याणक�पिव�कामनाकेिलएममत्वऔरपरत्वकेभावकात् गीतासवर्जनकोअपनाते�एसाित्वकवृि�कोधारणकरनािसखाती:

मु�संगोनहंवादीधृत्युत्साहसमिन्व िस�यिसद्ध्यो�न�वकारःक�ार्साित्वकउच 18/26

य�द मनुष् को �े� मनुष् बनना ह ै तो गीता दशर् का अनुसरण कर यह ल�य सुलभ हो सकताह ै ।गीता दशर् कहता ह ै �क अपने धमर म � दढृ रहते �ए उ त ्क ृ भाव� को धारण करने से ही जीवन को सही �दशा िमलती ह,ै ले�कन इ स के िलए आवश्य ह ै :

अ�हसासत्यम�ोधस्त्यागःशािन्तरपैश दयाभूतेष्वलोलु�वंमादर्वं�ीरचापल6/2 तेजःक्षमाधृितःशौचम�ोहोनाितमािनत भविन्तसम्पदंदैवीमिभजातस्यभा6/3

�ीकृ षय ्क अजुर् मक िाधलि सक समसत संसार कोसमझाया ह ै �क िनष्काम कम-र भाव से जगत का मकलाय ्ै। �ीकृ षय्क गीता मक े माधलि सकौवि को संदशे �दया�क कौरव� क� पराजय महज पाण्व� क� िवजय भर नह� बिल्क धम्र क� अधमर् , न्याय क� अन्याय पर और सत्य क� असत्यिवजय ह।ै गीता म�धमरअधम-र , पापअन्याय को भलीभांित प�रभािषत-पुण्य और न्य- �कयागया ह।ै

�ीकृ षय मक उपदकश जा्, भि� और कम्र का अनमोल र�ाकर ह।ै गीता म � समसत संसार र िा्व जाौत के मकलायमा िागर ौ पा ्ै। �ीगीता �ीकृ ष्ण �ारा मोह�स्त अजुर्न को �दया गयाउपदेशिव� संरचना का सार . गीता महज उपदशे भरा �ंथ ही नह�बिल्क मानव इितहास का�े� .तत्व ह सामािजक, धा�मक, दाशर्िनक और राजनीितकिचन्तनह 120 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

िव� के महान वैज्ञािन अकबटर आइंस्का कथन है �क भगव�ीता को पढ़कर मुझे ज्ञान �आ �क इसदुिनया का िनमार्णकैसे। महापु�ष महात्मा गांधी कहते थे �क जब मुझे कोई परेशानी घेर लेतीह ै तो म� गीता के प�� को पलटता �ँ। महान दाशरौ्म �ी अर�वदय ्कम्ा ्ै सम भगव�ीता एम धमर्न्थ याएक �कताब न होकर एक जीवन शैली है, जोहर उ� के लोग� को अलग संदशे और हर सभलता मो अलग अथर सिझाती ्ै।]अरिवन्द जयितलक,https://www.ichowk.in/culture/bhagavad-gita-is- the-passage-ofwelfare/story/.5241/1html[. भगवान ् का अथवा �कसीजीवन्मु� महापु�ष अिधकारी कारक पु�ष का भाव जब �कसी जीव क े कल्याण काहो जाता ,ह तब उसका उसी क्षण कल्याण िनि�त समझ ले चािहए, जब�क उसेइसका उसी क्षण अनुभव नह� होता। इसकपता तो उसे बाद म� चलता है। कारण �कजब उसम� रहने वाली किमय� को भगवान् अथवा महापु�ष उस जीव के �ाराशंका� के �प म� �कट कराकर दूर कर दते े ह�, तब उसको अपने कल्या (भगवान ् से साधम्यका पता चलता है।अजुर्न ने ( ल िनःश� भगवान्को हीजब एक अक्षौिहणी नारायणी सेना को छोड़कर क स्वकार �कया,[एवमु�सतु मक षयक् मुनतीपुिो ध्ंजलः। अलुधलिा्ं सं�ािक वरयामास के शवम्।। महाभारत), उ�ोग .7/21(उसी समय भगवान् के �दय म� अजुर्न क े कल्याण काभाव गृत हो गया। कारण �क जब साधक वैभव का त्याग करक मक ेवल भगवान् कोस्कार कर लेता है, तब उसके कल्याण का उ�रदाियत्व भगवान् पर आ जाता है भगवान् का भाव अजुर् मक मकल्य मा ्ो जा्क सक अजुर् मा का कल् तोिनि�त हो ही गया, पर उनम � रहने वाली किमय� को दूर करने के िलए भगवान्उनसे शंकाएं करवाते ह � और उनका समाधान करके उन्ह� वैस ही न� कर दते ेह�, जैसे आग �धन को।]http://hi.krishnakosh.org/ कृ ष ् गीता/-दपर्, रामसुखदास,प.ृ 517[ जीव अना�दकाल से अपने �ि�गत सुख और िहत ततपर र्ता ला ्ै। अतः ‘मेरे को सुख िमले, मेरा आदर हो, मेरी मान बड़ाई हो, मेरे नाम क� मिहमा हो, मेरी मनचाही हो, मेरा िहत हो, मेरा कल्याण ह, मेरी मुि� हो -’ इस तरहउसका संसार को अपनी तरफ ही ख�चने का स्वभाव पड़ा �आ है। इस सवभाव मक मारय उसि� माि्ा, ममता, आसि� आ�द क� वृि� एवं भगव�ीता अंत दशर्:: सावर्भौिमक कल्याण िनदश 121

दढ़ताृ होती है, जब�ककल्याण कामन, ममता आ�द से रिहत होने से होता है।यथा : जगित योऽिखलजीविहते रतो �जित स सुखदुःखिवनाशताम ् । िनज�हत च य इच्छित क ेवलं झ�टित नश्यित नो अिववेकता ]गीता दपर्, रामसुखदास,प[ृ 173.

अतः संसार को अपनी तरफ ख�चने के सवभाव मो ौिमटाने क ेिलए मनुष्य क�संपूण र �ाौयलय मक ौ्त ि� रौत, �ीित होने ब�त आवशलम ्ै अथारत ् ‘�ािणमा� को सुख िमले, कोई दुखी न रहे, सबका आदर सतमार ्ो, सबक�मानबड़ाई हो-, सबका कल्याण ह, सबकोपरमात्मक� �ाि� हो -’ऐसा भाव होना ब�त आवशलम ्ै। ऐसा सवरौ्तमारी भाव ्ो्कसक संसार मो अपनी तरफ ख�चने का भाव िमट जाता ह ै और अपने पास धनसंपि�-, वैभव, स्थू कारण-सू�म-शरीर म� आ�द जो साम�ी है, जो �क संसार से हीिमली �ई और संसार से अिभ� ह,ै उसको �ािण मा� के िहत म� लगाने काभाव जा�त हो जाता है। �फर �ािणय� क� सेवा करने म�, उनका आदर- सतमारमर्क ि�, उनको सुख आराम प�चँ ाने म,� उनका िहत करने म� उस साम�ी कासवतः सद्� य होने लग जाता है, िजससे नाशवान् क� कामना, ममता, आसि� आ�दछूटती जाती ह ै तथा अपनी प�र् �ता मा भाव िमटता जाता है। सवर्थाप�रिच्छ�ता िमटते ही परमात्मा क� �ाि� हो जा ह‘ै -ते �ा�ुविन्त मामेव सवर्भूतिहते र भगव�ीता क� एक बड़ी िवशेषता समि�गत दृि� से अथार्त सम्पूणर् समाज धला् ि� रितक ेए िा्वगीता के वल अजुर् मो |मकलाय पर ौ्नत् ्ै- अथवा �कसी अके ले मनुषल मो उसमक मकल्य मा उपदकश ््� दकती वर् साथ उसके सारे समाज का कल्याण हो सक-�ि� के साथ, ऐसा उपदशे दतीे हयहै ाँ :वस्तु | �ि� क� पृ�भूिम म� सारा समाज हकृै ष्ण का उ�ेश्य अजुर | इसीिलए वे इस यु� को |मकलाय ौ्त मिर ि� �वक� मर्ा ्ै-को समाज धमर्यु� कहते ह|भारतीय दशर्], डॉ[55 .प ृ ,शोभा िनगम .

�दवंगत पूवर्िवदशे मं�ी सुषमा स्वराज नेकु �क्षे� क� इसी भू] पर 2018 म� [कहा था �क िव� कल्याण क े िलए �त्येक युवा कोपिव� �ंथ गीता क संदशवाे हक बनना होगा। इसके िलए �त्येक युवा कोगीता म� जीना होगा और �त्येक �दन कम से कम पिव� �ंथ गीता के2 �ोक� को अपने जीवन म � 122 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

धारण करना होगा।] न्यूजडेस,अमर उजाला, कु � क िक (ह�रयाणा)Updated , Wed,19Dec2018https://www.amarujala.com[ कम� म� जकड़े �ए �ि� के िलए गीता के अध्याय तीनम� कहा गया ह ै �क यज्ञ के िनिम� �कए जाने वाले कम� से अित�र�दूसरेकम� म� लगा �आ ह यह मनुष्य समुदाय कम� से बँधता है।इसिलए हेअजुर्तू आसि� से रिहत ! होकर उस यज्ञ के िनिम� ही भलीभाँ कतर्�कमर् । तुम लोग इस यज् �ारा दवता�े को उ�त करो और वे देवता तुमलोग� को उ�त कर�। इस �कार िनःस्वाथर् भावसे दूसरे को उ�त करते�ए तुम लोग परम कल्याण- को �ा� ह◌ो जाओगे। यज्ञ �ारा बढ़ाए �एदेवता तुम लोग� को िबना माँगे ह ौ् त भोग ौ्िल ्ी दकतक र्�गक। स�मार उ् दकवता� ारा सदए ेए भोग� को जो पु�ष उनको िबना �दए स्वयंभोगता ह, वह चोर ही ह।ै

मनुष् यम � जैसे धमर् और अधमर् िनवास करतेह� उस �कार मनुष से इतर अ न ् �ािणय� म� नह� अथार्त धमर् और अधमर् मनु योिन कागुण है और यह गुण के वल मनुष् य म� ही पाया जाता है। इस गुण के कारण वहअन् �ािणय� स े ि भ न ् �ेणी म� रखा जाता है। इस �कार मनुष् मा� को धमर्युक् आचरण ही करना चािहए। धमर् को पर शुभ और शी� फलदायीबताते �ए भगवान पराशर ने बताया ह ै �क धमर् का ही िविध पूवर्क अनुष्न�कया जाए तो वह इहलोक और परलोक म� परम कल् यणकारी होता है। इससे बढ़करदूसरा कोई �ेय का उ�म साधन नह� ह-ै

धमर् एस क ृ�ेयिनह लोके पर� च। :

स स ि ा ङ्ग परमं नािस्यथा �ादुमर्नीिषपा) ।।:राशर गीता 1/6)

जीवन जीने क� कला िसखाने वाली ��िव�ा गीताह ै जो हम� िसखाती ह ै �क िविभ�प�रिस्थितय� म� मनुष्य का क्या क�र्? अपने क�र्कमर्- असफलता-कोपहचानने के बाद �ि� को पूरे दढ़ृ संकल्प से सफलत, हािन- लाभ, सुखख क� िचन्ता �कए िबना अपने क�र्�� का िनव:दु-ण करना चािहए।ई�र पर दढ़ृ िव�ास रखते �ए मनुष्य को अपनी हर प�रिस्थित क डटकर सामना करना चािहए; प�रिस्थितय� से भागना नह� चािहए (2/3(

गीता हम� िसखाती ह ै �क मनुष्य का िनमार्ण भाग्य नह� कमर् करत। हमारी हर बात कम र पर ्ी �टम� ्ै। ्िारा सुि, शांित, भाग्, योिन और मोक् सभी कु छकम र पर ्ी ौ्भरर ्ै। ि्ुषल मा ौ्िारय भाभल ््�, भगव�ीता अंत दशर्:: सावर्भौिमक कल्याण िनदश 123

उसक�कमर्शि� करती है।सारा संसार कमर्मय , िनिष्�यता साक्षात् मृत्यु काम क� पूणतार ि� ्ी जीव मो आनद ौिलता ्ै।ि्ुषल अप्क मि� �ारा भगवान क�पूजा करके मुि� को �ा� कर सकता है। अज्ञानी मनुष्य फल आसि� सेकायर् करते ह; ज्ञानी मनुष्य लोकिहत क� इच्छा से आसि� र होकर कायर्करते ह�।)3/25(

कमरणलकवाौधमारसतक िा फलकषु मदा््। मा कमर्फलहेतुभूर्मार् ते संगोऽकम्िणर ।।)2/47(

गीता म� िनष्कामभाव क� बड़ी मिहमा है।मनुष्य के �ारा िजतनी ज्यादा से होगी, वह उतना ही अिधक �े� होजाएगा। संसार से कु छ चाहना अपने- आपको पराधीन बनाना है।संसार म� देने के िलए ही रहना है, लेने के िलए नह�।क्य��क लेने क� इच्छा का नाही बंधन है, पराधीनता है। सेवा करते रहने से मनुष्य संसार से ऊपर उठ जाता ,ह यही मिु � है।‘मनुषल मो जो वसतुएं ौिली ्�, वह सबक� सेवा के िलए ह�। जो अके ला उसका उपभोग करता है, उसको चोर कहा गया है।) ’3/12(

गीता िसखाती ह ै िचन्त, शोक और उ�ेग दूर करने का रामबाण उपाय। जो �आ वह अच्छा �, जो हो रहा ह,ै वह अच्छा हो रहा है। जो होग, वहभी अ् ा ्ी ्ोगा। भूत मा पिाताप ् मरो। भौवषल म� ौ्नता ् करो।वतर्मान म� िजयो

तुम्हारा क्या ग, जो तुम रोते हो? तुम क्या लाए थ, जो तुमने खो �दया? तुमने क्या पैदा �कय, जो नाश हो गया। जो आज तुम्हारा ह, कल �कसी और का था, परस� �कसी और का होगा। तुम इसे अपना समझकर �स� हो रहे हो। बस यही�स�ता ही तुम्हारे ख�द का कारण है।आज के युग क� सबसे : –बड़ी बीमारी िचन्ता का समाधान बताते �ए भगवान कहते ह सवरधिारनप�रतलील िािकमं शरणं �ज। अह ं त्वा सवर्पापेभ्यो मोक्षियष्यािम ) ।।:18/66(

गीता हर प�रिस्थित म� �स, संतोषी और सहनशील बने रहना िसखाती है। संसार म� सुख भी आता ह ै और दुख भी:; क्यसम सुिख:दु-, अनुकू लता- �ितकूलता संसार का स्व�प है। परन्तु हम� नसुख का ग करना चािहए न 124 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

दुजाने वाले और अिनत्य-ख तोआने:दु-ख का। भगवान का कहना ह ै �क सुख: ह�।उनको तुम सहन करो।िजसका मन समभाव म� िस्थत ह, उन्ह�ने जीिवत अवस्था म� ही सम्पूणर् संसार जीत ि; क्य��क समता आने से सब दोष चले जाते ह�।गीता म� परमात्मा को �ा� करने क े िलए नुष्य म� समता का होना एक आवश्यक लक्षण बताया गया–

‘जो श�-ु गम� औरसुख-अपमान म� सम ह ै तथा सद�-िम� म� और मान- ’खा�द �न्�� म� सम है और आसि� से रिहत है वह भ� है:दु (12/18इसिलए मनुषल मो अ्ुमूल र �ौतमूल प�रौसथौत ि� ्षर र ( शोक नह� करना चािहए। सुखदुख म � सम रहना ही गीता का संदशे है।- गीता म� मानव जीवन म� िश�ाचार औरसदाचार का महत्व दशार्या गया है पिव� �दय वाला मनुषल ्ी शाौनत�ा� मरता ्ै। ौव्�ता, दीनता और वाणी क� िमठास का मानव जीवन म� ब�तमह�व है। अजुर् मक ्�रि ि� िश�ाचार और सदाचार के गुण दशारमर सभीि्ुषलय मो उ्मा अ्ुसरय करने क� िशक्षा दी गयीहै )2/7(

जो मनुष्य संसार से िवमुख होकर भगवानक े िसवाय कुछ भी नह� चाहता ,ह उसके उ�ार क� समपूयर ौजमिकदारी भगवा्पर ्ी जाती ्ै। सौलए भगवान स्वयं उसक े योगक्षेम का करते ह–� अनन्यािनतलनतो िां लक ये पयुर्पासते : तेषां िनत्यािभयु�ानां योगक्षेमं वहाम्यहम)9/22(

सव� भवन्तु सुिख:सव� सन्तुिनरामय :क� भावना को रखते �ए कहा गया है �क य�द हम सुख चाहते ह � तो दूसर� को भीसुख प�चं ाना हमारा क�र्� है। मनुष् को सबक� सेवा करने का भाव और सबकोसुख प�चं ाने का भाव रखना चािहए। सेवा करने से पुराना ऋण उतर जाएगा औरसेवा लेने क� इच्छा न रहने से नया ऋण नह� चढ़ेगा और मनुष्य मु� होजाएगा। सबक देने के बाद जो शेष बचता ह ै वह कहलाता है। गीता कहतीह ै ’यज्ञश‘ �क ‘यज्ञशेषहण करने वाले मनुष्य समस्त पाप�से मु� हो जातेह ’(3/13(

गीता का अिन्त �ोक ह–ै

‘य� योगे�र कृ षयो लि पाथथ :धनुधर्। : त� �ी�वजयो भूित�ुर्वा नीितमर्ितमर्म्)18/78( भगव�ीता अंत दशर्:: सावर्भौिमक कल्याण िनदश 125

िनष्कषर् �प म� िन�य से कहा जा सकताहै �क य�द सावर्भौिमक कल्याण भावना को पूण र मर्ा ्ै तो अजुर् म� भाौनत ज मक ि्ुषल मो �ककतर्�िवमूढ़ता क� िस्थित से िनकलना होगा। �ीमद�गवद�ीदशर्न- करोड़� �दग्�िमत मनुष्-जो लाख� ,दशर्क -ह �े� मागर◌ं का मागरदशर्न कर- -रहा है। ि�तीय अध्याय का ि�तीय �ो कु तस्त्वाकश्मलिमदंिवषमेसमुपिस्थतम्।अनायर्जु�मस्वग्यर्मक��॥ मोह�स्त अजुर्न को ही नह� अिपतु सभी मोह�स्त मनुष्य� को सम्बो , अकतर-माया के कारण कतर्-जो तुच्छ एवं त्याज्य � का ज्ञान खो बैठत ह�। गीता उन्ह� िववेक �दान कर सही मागर् पर अ�सर करने का उप�म करत है। कम्योगर पर अिधि�त गीतदशर्न सावर्भौिमक कल्याण का िस� ए- सव��म साधन ह ै

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xhrk esa fu:fir fofHkUu oSpkfjd vk;ke

usgk tSu iwoZ lgk;d izk/;kfidk ¼laL—r foHkkx½] vk;Z ih-th- egkfo|ky;] ikuhir ¼gfj;k.kk½

lkj Jhen~Hkxon~xhrk Hkkjrh; /keZ o laL—fr dh vkRek gS rFkk Hkkjrh; tuekul ds jkse&jkse esa O;kIr gSA xhrk dks izkphu dky ls ^mifu"kn^ dh inoh feyh gqbZ gSA bl egku xzaFk ds jpf;rk Jhen~Hkxonorkj txn~xq# JhJheR—".k }Sik;u osnO;kl gaSA vtqZu bl xhrk ds Jksrk gSa ,oa Hkxoku~ Jh—".k oDrk gSaA thou ds fodkl ds fy, vko';d izk;% izR;sd fopkj xhrk e sa vk x;k gSA egku nk'kZfud vjfoUn us Hkh dgk gS fd ^Hkxon~xhrk ,d /keZxzaFk o ,d fdrkc u gksdj ,d thou 'kSyh gS] tks gj mez ds yksxksa dks vyx lans'k vkSj gj lH;rk dks vyx vFkZ le>krh gSA^ xhrk esa fo|eku Kku dh fofHkUu fo}kuksa }kjk vius n`f"Vdks.k ls O;k[;k dh x;h gSA xhrk ,d ,slk xzaFk gS ftl ij lokZf/kd xhrk esa fu:fir fofHkUu oSpkfjd vk;ke 127

Hkk";] Vhdk] O;k[;k] fVIi.kh o 'kks/kxzaFk bR;kfn fy[ks x, gSaA xhrk ds lanHkZ esa Hkk";dkjksa ds chp eq[; fookn ;g jgk gS fd xhrk esa fdl ckr dk mins'k fn;k x;k gS\ ;FkkZFkr% xhrk esa Kku] HkfDr vkSj deZ rFkk ;ksx dk vU;re o.kZu fd;k x;k gSA fookn ;g gS fd xhrk esa buesa ls fdld® izeq[krk iznku dh x;h gSA Jhen~Hkxon~xhrk dk okLrfod fl)kUr le>us ds fy, iwoZ&iwoZ vkpk;Z oxZ dh mins'k fu:i.k ok.kh dk vuqlj.k vkSj vkJ; xzg.k djuk gksxkA rHkh mldk vUrfuZfgr mn~ns'; ân;axe vkSj izdkf'kr gks ldsxkA blh mn~ns'; dh iwfrZ gsrq izLrqr 'kks/k i= esa Hkxon~xhrk dh miyC/k fofo/k Vhdkvksa] Hkk";ksa ,oa O;k[;kvksa dk laf{kIr fu:i.k fd;k x;k gSA fo"k; dks lgt gh cks/kxE; cukus ds fy, fuEufyf[kr rhu oxks± esa foHkkftr djr s gq, ;g dk;Z lEiUu fd;k x;k gS& 1- vk/;kfRed n`f"Vdks.k ij vk/kkfjr O;k[;k,¡A 2- lkekftd n`f"Vdks.k ij vk/kkfjr O;k[;k,¡A 3 'kSf{kd ,oa euksoSKkfud n`f"Vdks.k ij vk/kkfjr O;k[;k,¡A vk/;kfRed Vhdkvksa ds vUrxZr 'kadjkpk;Z] jkekuqtkpk;Z] e/okpk;Z] fuEckdZ bR;kfn ds fopkjksa dks izLrqr fd;k x;k gSA Hkkjr esa tc ckS) /keZ dk âkl gks x;k Fkk] ml le; fofHkUu /keZ vkSj mlds /kekZoyEch vius&vius er dks mR—"V :Ik iznku djus ds fy, mB [kMs gq,A mijksDr fopkjdksa us xhrk ij fy[kh viuh Vhdkvksa ds ek/;e ls v}Srokn] }Srokn] 'kq}k}Srokn vkfn fl)kUrksa ij izdk'k MkykA Hkxon~xhrk dk vuks[kkiu bl rF; esa fufgr gS ftlesa og ;g dgrh gS fd vk/;kfRed y{; dh [kkst thou ds izfrfnu ds nSufUnu fØ;k&O;kikj esa djuh pkfg,A lkekftd thou gsrq fo|eku fofo/k egÙoiw.kZ mins'kksa ij vk/kkfjr Vhdkdkjksa esa eq[;r% yksdekU; fryd] egkRek xk¡/kh] vkpk;Z fouksckHkkos vkfn ds fopkj izLrqr fd, x, gSaA 128 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

xhrk dk mn~cks/ku vk/kqfud ;qx dh leL;kvksa ds fy, Hkh Rofjr o iz;ksxkRed ekxZn'kZu izLrqr djrk gSA og eu dh tfVyrkvksa dks ckgj fudkyus dh jkg fn[kkrk gSA blh ij vk/kkfjr Vhdkdkjksa esa Lokeh v[k.MkuUn ljLorh] ia0 jkepUnz Mksxjs] vkpk;Z jtuh'k bR;kfn ds fopkj Hkh ;gk¡ izLrqr fd, x, gSaA fu"d"kZr% fofHkUu fopkjdksa }kjk xhrk esa fNis ve`r&rÙo dk iku lân;ksa dks lgt gh djk;k x;k gSA xhrk esa fu:fir fofHkUu oSpkfjd vk;ke Jhen~Hkxon~xhrk Hkkjrh; ok³~e; dk ifo= ,oa yksdfiz; xzaFk gSA xhrk laL—r egkdkO; dk gh ugha vfirq lEiw.kZ fo'o esa leknj izkIr xzaFk gSA blesa 18 v/;k; ¼egkHkkjr ds Hkh"e ioZ ds 25osa v/;k; ls vkjEHk dj 42osa v/;k; i;aZr½ gSaA bl fnO; xzaFk dks 700 'yksdksa esa fuc) fd;k x;k gSA blds ladyudrkZ egf"kZ osn O;kl gaSA ;FkkFkZr% xhrk esa Kku;ksx] deZ;ksx vkSj HkfDr;ksx dk o.kZu fd;k x;k gSA fookn ;g gS fd xhrk esa buesa ls fdls izeq[krk iznku dh x;h gSA xhrk ij fofHkUu Hkk";dkjksa us Vhdk,¡ fy[kh gSaA 'kadjkpk;Z Kku dks izeq[krk iznku djrs gS a rks jkekuqtkpk;Z HkfDr dks egÙo iznku djrs gSaA e/okpk;Z] oYyHkkpk;Z vkSj fuEckdkZpk;Z Hkh Hkfä vFkok bZ'oj dh vuqdEik dks loksZifj ekurs gSaA cky xaxk/kj fryd xhrk esa deZ ekxZ dh f'k{kk dks iz/kkurk nsr s gSaA egkRek xk¡/kh us xhrk dks thou dh fofo/k leL;kvksa ds lek/kku dk lk/ku ekuk gS] ogha fouksck Hkkos us mls eksg&fuokj.k dk lk/ku ekuk gSA blds vfrfjä vkpk;Z jtuh'k us xhrk dks euksfoKku dh laKk nh gSA bl izdkj fofHkUu Hkk";dkjksa us xhrk dh vius&vius fopkjkuqlkj O;k[;k izLrqr dh gSA muesa ls dqN fopkjdksa ds fopkjksa dks ;gk¡ rhu Hkkxksa esa oxhZ—r djrs gq, izLrqr fd;k tk jgk gS& 1- vk/;kfRed n`f"Vdks.k ij vk/kkfjr O;k[;k,¡A 2- lkekftd n`f"Vdks.k ij vk/kkfjr O;k[;k,¡A 3- 'kSf{kd ,oa euksoSKkfud n`f"Vdks.k ij vk/kkfjr O;k[;k,¡A xhrk esa fu:fir fofHkUu oSpkfjd vk;ke 129

loZizFke xhrk ij vk/;kfRed n`f"Vdks.k ls dh x;h dqN Vhdkvksa dks izLrqr fd;k tk jgk gSA Hkkjr esa tc ckS) /keZ dk âkl gks jgk Fkk] ml le; fofHkUu /keZ vkSj mlds /kekZoyEch vius&vius er dks mR—"V :i iznku djus gsrq mB [kMs gq, ftuesa ls izeq[k gSa & v}Srokn] }Srokn] 'kq)k}Srokn] fof'k"Vk}Srokn vkfnA xhrk dh fofHkUu Vhdk,¡ vkpk;ks± }kjk ,d vksj vius er ds leFkZu] izksRlkgu vkSj o`f) ds fy, fy[kh xÃa rFkk nwljh vksj nwljs lEiznk;ksa ds [k.Mu ds fy, fy[kh xÃa gSaA xhrk dk lcls igyk Hkk"; vkfn 'kadjkpk;Z us fy[kkA 'kadjkpk;Z dk Hkxon~xhrk Hkk"; nlosa v/;k; ds nwljs 'yksd ls vkjEHk gksrk gSA blds igys 56 'yksdksa dks mUgksaus ^lkalkfjd 'kksd&eksgkfn ds tud rFkk ca/ku ds dkj.k1 vfHkfgr dj dF; vkSj xzaFk dk iz;kstu Hkk"; ds lkFk fu;ksftr fd;k gSA oLrqr% xhrk ij fof/kor~ Vhdk&ys[ku vkSj blds Hkk";dj.k dk dk;Z 'kadjkpk;Z ls gh izkjEHk gqvk izrhr gksrk gSA muds Hkk"; ds ifj.kkeLo:i gh xhrk nk'kZfud okn&fookn vkSj vk/;kfRed fpUru&euu ds Qyd ij ,d dlkSVh ds :i esa LFkkfir gks ldhA bl Hkk"; esa 'kadj us xhrk dh Kkuijd O;k[;k dh gS] vFkkZr~ bUgkasus ;g fn[kyk;k gS fd xhrk esa eks{k izkfIr dsoy rÙo Kku ls gh crkbZ x;h gS] Kku vkSj deZ ds leqPp; ls ughaA 'kadj us n`<+rk ls ;g izfrikfnr fd;k fd ^'kkL= dk iz;kstu vKkukoLFkk dks nwj djus ds fy, gSaA2 'kadj us Hkxon~xhrk dks vtqZu ds 'kksd&eksg dks nwj djus okyh dgk gSA Jh—".k us vtqZu dks vKkurk ls fuo`Ùk gksus ds fy, dekZdeZ ds fo/kku gsrq 'kkL= dk voyEcu ysus gsrq izsfjr fd;k gS vkSj dgk gS fd ^rLekPNkL=a izek.k a rs*3 vFkkZr~ rsjs drZO;kdrZO; ds fy, 'kkL= gh izek.k gSA ikjEifjd vo/kkj.kkvksa ds QyLo:i vtqZu vkReKku ds vHkko esa 'kkjhfjd deks± dks vkRek dk O;lu le>us yxs FksA 'kadj us vtqZu dh mä ekU;rk dks Hkzkafr;qä izfrikfnr djus esa Hkxoku 130 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

Jh—".k ds mins'k dks ,dek= lR;&v}Sr }kjk ljy :i eas j[kk gSA ;Fkk mUgksaus vtqZu }kjk iz;qä in Le`fr ds *vkRefo"k;d Le`fr*4 rFkk *u"Vkseksg%* dk *vKku tU; eksg] tks lalkj :i vuFkZ dk dkj.k gS* tks leqnz dh Hkk¡fr nq"dj gS5 & bl <+ax ls O;k[;k djds Hkxon~xhrk dks v}Srokn dh vkf/kdkfjd —fr ds :i esa iq"V fd;kA vius Hkk"; esa 'kadj us xhrk dh Kkuijd O;k[;k dh gSA muds vuqlkj xhrk dk mn~ns'; gS bl cká lalkj dks feF;k ekurs gq, ,dek= ije czã dks lR; ekudj mlh dh izkfIr ds fy, iz;Ru djukA Jh 'kadjkpk;Z dk er gS fd xhrk esa tgk¡ eu dks 'kq) djus ds fy, lk/ku ds :i esa deZ vR;Ur vko';d gS] ogk¡ Kku izkIr gksus ij deZ nwj NwV tkrk gSA Kku vkSj deZ ,d&nwljs ds Bhd oSls gh fojks/kh gSa] tSls izdk'k vkSj va/kdkjA muds vuqlkj xhrk gesa ca/kuksa ls NwVus dk mik; fl[kkrh gSA MkW0 jk/kk—".ku us 'kadj ds fu"d"kZ dh iqf"V djus gsrq fy[kk gS fd ^muds Hkk";&l`tu dk mn~ns'; Fkk& v}Sr n'kZuA ------thokRek dks czã ds lkFk vius ,dRo dks igpkuus esa lgk;d fl) gksuk vkSj ;gh eks{k izkfIr dk mik; gSA*6 fof'k"Vk}Sr ds izorZd jkekuqtkpk;Z us xhrk ij *Hkxon~xhrk Hkk";* fy[kkA os Lohdkj djrs gSa fd xhrk esa Kku] Hkfä vkSj deZ& bu rhuksa dk o.kZu gSA mudk ekuuk gS fd bZ'oj oLrqr% Lora= ;FkkFkZ lÙkk gS ------og bl txr~ ds ewy esa vk/;kfRed rÙo gS] ftlds dkj.k txr~ dks Hkzakfreku ugh a le>k tk ldrkA7 jkekuqt ds vuqlkj rÙo Kku dh n`f"V ls fof'k"Vk}Sr vkSj vkpkj&ehekalk dh n`f"V ls oklqnso Hkfä gh xhrk dk lkjka'k gSA8 jkekuqt us Hkfä dks *'kqHk* nk;h izfrikfnr djds bl xhrk'kkL= dks Hkfä ekxZ nkf;dk fl) fd;k gSA mUgksaus dgk fd ;g xzaFk rr% in ¼18@55½ }kjk Hkfä dk izfriknu djrk gSA jkekuqt u s bl Hkk"; xzaFk esa vkRek ds lkalkfjd Hko&ca/ku foPNsn rFkk vuar ijeiq:"k ds lkfUu/;kFkZ Kku;ksxh] deZ;ksxh xhrk esa fu:fir fofHkUu oSpkfjd vk;ke 131

,oa Hkä dks leFkZ ekurs ekuo ek= ds fy, Hkxon~ n`f"V dh lekurk dk izfriknu fd;k gSA jkekuqt ekuo&ek= dh lerk dks ykSfdd rFkk Hkxon~ lkfUu/; esa ,d:i foosfpr djds fo'o&eaxy dk lans'k nsrs gSaA muds vuqlkj xhrk u dsoy rkfRod ,oa vk/;kfRed xzaFk gS] oju~ blesa /keZ] uhfr vkSj v/;kRe rhuksa dks ,d gh lw= esa fijks;k x;k gSA ek/okpk;Z9 dks Hkfä ekxZ ds ,d izorZd ds :i esa Hkh tkuk tkrk gSA mUgksaus xhrk ij nks xzaFk fy[ks& xhrk Hkk"; ,oe~ xhrk&rkRi;ZA budk er gS fd vkRek dks ,d vFkZ esa ijekRek ds lkFk ,d:i ekuuk vkSj nwljs vFkZ esa mlls fHkUu ekuuk ijLij vkRe fojks/kh ckrsa gSaA thou vkSj ijekRek dks 'kk'or :i ls ,d&nwljs ls i`Fkd~ ekuuk pkfg, vkSj nksuks a esa vkaf'kd ;k iw.kZ ,drk dk fdlh izdkj dk leFkZu ugha fd;k tk ldrkA gesa ;g le>uk pkfg, fd izR;sd oLrq Hkxoku ds fu;a=.k ds v/khu gSA 'kadjkpk;Z }kjk izfrikfnr v}Srokn dk bUgkasus fojks/k fd;k rFkk vius ,d u;s fl)kar }Srokn dh O;k[;k dhA xhrk ds vius Hkk"; esa e/okpk;Z dgrs gSa fd ;|fi xhrk esa fu"dke deZ ds egÙo dk o.kZu gS] rFkkfi og dsoy lk/ku gS] vkSj Hkfä gh vfUre fu"Bk gSA vkpk;Z fuEckdZ rSyax czkã.k FksA mudk n'kZu HksnkHksn ;k }Srk}Sr dgykrk gSA muds erkuqlkj tho&czã esa HksnkHksn lEcU/k LokHkkfod gSA mUgksaus xhrk ij Vhdk fy[khA vkpk;Z fuEckdZ rFkk mudh ijEijk ds vf/kdka'k vkpk;ks± dh ;g iz/kku fo'ks"krk jgh fd mUgksaus nwljs vkpk;ks± ds erksa dk [k.Mu ugha fd;k gSA fuEckdZ us izLFkku=;h ds LFkku ij izLFkkuprq"V~; dks izek.k ekuk vkSj mlesa Hkh prqFkZ izLFkku ^Jhen~Hkkxor* dks ije izek.k Lohdkj fd;kA vkpk;Z fuEckdZ dk er gS fd vkRek ¼tho½] lalkj ¼txr½ vkSj ijekRek ,d&nwljs ls fHkUu gaSA fQj Hkh vkRek vkSj lalkj dk vfLrRo vkSj xfrfof/k ijekRek dh bPNk ij fuHkZj gSA 132 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

fofHkUu fopkjdksa us xhrk dh vk/;kfRedrk dks egÙo iznku fd;kA oLrqr% muds fopkjksa ls ;gh fu"d"kZ fudyrk gS fd xhrk ds vuqlkj ijekRek lHkh izkf.k;ksa esa lHkh le; fo|eku gSA tc euq"; ds vUnj dh psruk bruh 'kkar gks tk, fd mlesa 'kCnksa vkSj fcEcksa dh dksbZ Hkh rjax u mBs] rks ml voLFkk esa og euq"; ijekRek ds lkFk ,dkdkj gksrk gSA xhrk vtqZu vkSj Jh—".k ds chp laokn gS] tks Øe'k% O;fDrxr psruk vkSj fo'o pSrU; ds izrhd gSaA vtqZu }kjk mBk, x, iz'u gekjs eu esa jkst mBrs gSaA mudk mÙkj gesa vius ân; dh ml ekSu xgjkbZ esa feysxk] tgk¡ Jh—".k uhjork dh Hkk"kk esa gels laokn djus ds fy, lnk fo|eku gSaA iz'u mBrk gS fd D;k xhrk euq"; dks ek= vk/;kfRed Kku gh iznku djrh gS\ oLrqr% xhrk dgrh gS fd vk/;kfRed y{; dh [kkst thou ds izfrfnu ds fØ;k&O;kikj esa djuh pkfg,A rnuqlkj ekuo loksZPp izcks/k dks] lHkh deks± dks mfpr

dks egÙo nsrs gq, mUgksaus dgk& ^eSa bl fu"d"kZ ij igq¡pk gw¡ fd vius Kku vFkok Hkfä ds }kjk ije czã ls rknkRE; LFkkfir dj ysus ij Hkh drkZ dks xhrk ;gh lans'k nsrh gS fd lkalkfjd deZ djksA tSlk fd fo/kkrk dh bPNk gS] lalkj dks Øe'k% lRiFk dh vksj izo`Ùk djus ds fy, deZ djuk gh gksxk ysfdu ;g deZ drkZ ds ca/ku dk dkj.k u cus bl mn~ns'; ls QyizkfIr dh vk'kk fd, fcuk bls fu"dke Hkko ls djuk pkfg,A*10 oLrqr% xhrk ij jfpr fryd ds Hkk"; ^xhrk jgL;^ dks Hkkjrh; jk"Vªokn dh ^ckbfcy^ dk LFkku izkIr gS] ftldk lkjka'k gS ^rqe viuh&viuh ;ksX;rk ds vuqlkj vius&vius lkalkfjd dÙkZO;ksa dk ikyu yksd laxzgkFkZ fu"dke cqf) ls] vkRekSiE; n`f"V ls rFkk mRlkg ls ;koTthou djrs jgks vkSj mlds }kjk ,sls fuR; ijekRE; nsork dk ;tu djks] tks fi.M czãk.M esa rFkk leLr izkf.k;ksa esa ,dy ls O;kIr gS] mlh esa rqEgkjk lkalkfjd vkSj ikjykSfdd dY;k.k gSA*11 xhrk d s v/;;u esa jk"Vªfirk egkRek xk¡/kh dk ;ksxnku ges'kk ljkguh; jgk gSA xk¡/kh th us xhrk dks ekrk dh laKk nh FkhA mUgksaus xhrk ds 'yksdksa dk ljy&lqcks/k Hkk"kk esa rkRi;Z fn;k tks xhrk&cks/k ds uke ls izdkf'kr gqvkA xhrk dh ekU;rkvksa dks izdV djus ds fy, mUgksaus xhrk&ekrk o vuklfDr;ksx tSlsa xzaFk Hkh fy[ksA mUgksaus viuh —fr vuklfDr ;ksx esa crk;k gS fd fu"dke deZ ,oa Hkxoku ds izfr iw.kZ vkReleiZ.k gh vuklfä ;ksx dk ewyk/kkj gSA os vuklfDr 'kCn dks xhrk dh pkch dgrs gSaA12 xk¡/kh th ds vuqlkj ekuo&thou Kku] Hkfä vkSj deZ dk leUo; gS vkSj xhrk buls lEcfU/kr lHkh leL;kvksa dk lek/kku gSA mudk fo'okl Fkk fd tks euq"; xhrk dk Hkä gksrk gS] mls dHkh fujk'kk ugha ?ksjrh] og ges'kk vkuUn esa jgrk gSA mudk dguk Fkk fd ^vkt xhrk esjs fy, dsoy ckbfcy ugha gS] dsoy dqjku ugha gS] esjs fy, og ekrk gks x;h gSA eq>s tUe nsus okyh ekrk rk s pyh x;h] ij ladV ds le; 134 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

xhrk&ekrk ds ikl tkuk eSa lh[k x;k gw¡A eSaus ns[kk gS tks dksbZ bl ekrk dh 'kj.k esa tkrk gS] mls Kkuke`r ls og r`Ir djrh gSA* xk¡/kh th us xhrk ds izR;sd v/;k; ds izlaxksa dks vkt dh ifjfLFkfr;ksa ls tksM+dj ekuo dks f'kf{kr dju s dk iz;kl fd;k gSA13 xhrk ds v/;;u esa vU; egÙoiw.kZ uke vkpk;Z Jh fouksck Hkkos dk fy;k tk ldrk gSA fouksck Hkkos us xhrk izopu esa crk;k gS fd xhrk Hkkjrh; lH;rk ,oa laL—fr dk xzaFk gSA xhrk dk tUe Lo/keZ esa ck/kd tks eksg gS] mlds fuokj.kkFkZ gqvk gSA xhrk ds miØe vkSj milagkj dks feykdj ns[kus ij eksg&fujlu gh mldk rkRi;Z fudyrk gSA xhrk gh ugha cfYd lEiw.kZ egkHkkjr dk ;gh mn~ns'; gSA O;kl th us egkHkkjr ds izkjEHk esa gh dgk gS fd yksdân; ds eksgkoj.k dks nwj djus ds fy, eSa ;g bfrgkl iznhi tyk jgk gw¡A14 xhrk ij fouksck Hkkos ds izopu rFkk fo'ys"k.k dk dkQh egÙo gS] D;ksafd os xhrk ds xw<+ vFkZ dks izdV djrs gSaA Jh fouksck Hkkos dk dguk gS fd vtqZu us [kwu&[kjkcs dh vis{kk laU;kl ysuk csgrj le>kA ijUrq D;k ;g mldk Lo/keZ Fkk\ D;k og taxy esa tkdj Hkh vfgalk dk ikyu dj ikrk\ rc Jh—".k us dgk fd Lo/keZ og ugha gS] tks ;g dgdj viuk;k tk, fd ;g lgh rFkk vPNk gS vkSj uk gh ;g blfy, R;kxk tk, fd ;g fu/keZ gSA ;g og gS tks lcls vPNk rFkk mi;qä gS pkgs og xq.k&voxq.k ds vk/kkj ij vuqi;qä D;ksa u gksA15 ;gk¡ eu dk fu;a=.k egÙoiw.kZ ekuk x;k gSA oLrqr% fouksck Hkkos us xhrk ds ek/;e ls eu dks fu;af=r djrs gq, ,d vPNk lekt fufeZr djus ds fy, izsj.kk nh gSA jk/kk—".ku dk er gS fd xhrk Jh—".k ds ek/;e ls ftl vorkj dh ppkZ djrh gS] og vorkj euq"; dk gh vkarfjd lR;] fnO; psruk vFkok bZ'oj gSA bZ'oj vkSj euq"; ,oa 'kk'or vorkj rFkk ekuo lÙkk ijLij fojks/kh ugha gaS] ,d gh gSaA —".k dk vorkj :i esa cksyuk gekjs vUnj dh psruk dk tkx`r gksuk xhrk esa fu:fir fofHkUu oSpkfjd vk;ke 135

gSA euq"; dh KkukRed] jkxkRed] ladYiukRed izo`fÙk;ksa ds vuq:i Kku] deZ rFkk Hkfä ekxZ dks ekurs gq, jk/kk—".ku us ;g Hkh ekuk gS fd vk/;kfRedrk vkSj deZ ijLij fojks/kh ugha gaSA16 bl izdkj fofHkUu fopkjdksa us xhrk dh deZijd O;k[;k djrs gq, ,d vkn'kZ lekt ds fuekZ.k dks egÙo iznku fd;k gSA blds vfrfjä 'kSf{kd ,oa euksoSKkfud n`f"Vdks.k ls Hkh vusd fo}kuksa us xhrk dh O;k[;k dh gSA vkpk;Z fouksck Hkkos dh xhrk ij O;k[;k us lekt esa oSpkfjd Økafr mRiUu dj nhA xhrk ij bruh 'kSf{kd ,oa lgt euksoSKkfud O;k[;k vU;= miyC/k ugha gSA Lokeh v[k.MkuUn ljLorh us Hkh xhrk n'kZu ¼Hkkx&7½] xhrk o ekuo /keZ vkfn iqLrdksa esa vR;Ur lqUnj 'kSyh esa xhrk dh 'kSf{kd O;k[;k,¡ izLrqr dh gaSA Hkkxor ds izHkko'kkyh O;k[;kdkj ia0 jkepUnz Mksxjs dh iqLrd ^JhenHkkxon jgL;* Hkh izrhdkRed euksfoKku ij vk/kkfjr gSA mUgksaus Hkkxon ds fopkjksa ,oa fl)karksa dks ekuo thou ls tksM+k rFkk euksfoKku dh vksj eksM+k gSA vkpk;Z jtuh'k vFkok vks'kks ds vuqlkj xhrk ,d lR; dh mn~?kks"k.kk gS] fl)kUr dk eksg ugha gSA xhrk thou dk 'kkL= gS] ftruk fojks/kh thou gS] mruh gh fojks/kh xhrk gSA ftruk Lo fojks/kh thou gS] mrus gh xhrk ds oDrO; Lo fojks/kh gSA ,d rjQ gekjh euq";rk dk MkokMksy eu vtqZu esa [kM+k gS vkSj ,d rjQ lkjh HkxoÙkk —".k ds :i esa vius lkjs fupksM+ esa [kM+h gSA bu nksuksa ds chp lh/kh eqBHksM+ gS] ;g cgqr vuwBh jpuk gSA vks'kks us vius izopu esa dgk fd ^xhrk dks tc eSaus dgk fd euksfoKku gS] rks esjk vFkZ ,slk ugha gS] tSls fd Ýk;M dk euksfoKku gSA Ýk;M dk euksfoKku eu ij lekIr gks tkrk gS] mldk dksbZ b'kkjk eu ds ikj ugha gSA xhrk ,slk euksfoKku gS] tks b'kkjk vkxs ds fy, djrk gSA ysfdu b'kkjk vkxs dh fLFkfr 136 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

ugha gSA xhrk rks euksfoKku gh gS] ysfdu vkRek dh rjQ] v/;kRe dh rjQ ije vfLrRo dh rjQA*17 xhrk euh"kh Lokeh Kkukuan th egkjkt }kjk fyf[kr iqLrd ^xhrk izsj.kk^ xhrk&lans'k dh ljy]&lqcks/k O;k[;k izLrqr djrh gSA bl iqLrd esa ys[kd us lHkh 18 v/;k;ksa dh O;k[;k izLrqr dh gSA vfUre v/;k; esa fofHkUu ys[kdksa] fopkjdksa rFkk xhrk&izpkjdksa dh fo'ks"k fVIif.k;k¡ rFkk fopkj izLrqr fd, x, gSaA ys[kd ds vuqlkj rdZ vkSj ;qfä;ksa ds lkFk viuh ckr Li"V djus dk vf}rh; kuk] nqykjuk] iqpdkjuk] vkg~oku djuk] dgha&dgha vko';drk iM+us ij psrkouh nsuk vkSj lUekxZ ij vfoyEc ykus gsrq dqN dBksj 'kCnksa dk iz;ksx vkSj mlesa Hkh fQj ;g ckr fd viuh cqf) ds foosd dks tkx:d j[k] tSlk rq>s mfpr yxs] oSlk dj& lpeqp fo}kuksa dks Hkh pkSadk nsus okyh fnO;rk gSA euq"; thou dk lkjFkh gS& cqf)A ikFkZlkjFkh Jh—".k us cqf) dks bl xzaFk esa fof'k"V lEeku nsdj bls fo'oHkj ds fpardksa&fopkjdksa dk ojs.; xzaFk cuk;k gSA18 xhrk ij vU; vusd fopkjdksa us Hkh euksoSKkfud n`f"Vdks.k ls Vhdk,¡ fy[kh gSaA fu"d"kZr% xhrk ds v/;;u ls ekufld 'kfä;ksa dks ifjiDork izkIr gksrh gSA oLrqr% mijksä of.kZr o vU; fofo/k Vhdkvksa esa dksbZ xhrk dks Hkfä ekxZ dk fn'kk&cks/k nsus okyk xzaFk le>rk gS] rks dksbZ fo'kq) czã fo|k dk jgL; crkus okyk xzaFkA dqN yksx bl ln~xzaFk esa eqfä ds ea= esa izeq[k ns jgs gaS] rks dksbZ bls ,d lexz thou&n'kZu ds :i esa O;k[;kf;r dj jgk gSA fu"d"kZr% fofHkUu oSpkfjd vk;keksa dk v/;;u djus ds mijkUr ;g lqfuf'pr gks tkrk gS fd Jhen~Hkxon~xhrk esa thou dh izR;sd leL;k dk lek/kku fo|eku gSA oLrqr% Jhen~Hkxon~xhrk gh ,dek= ,slk xzaFk gS] tks ekuo mRd"kZ ls lEcfU/kr fl)karksa dk iw.kZ:is.k ifjp; nsrh gSA blds ek/;e ls vkt dk ekuo HkkSfrd fodkl xhrk esa fu:fir fofHkUu oSpkfjd vk;ke 137

ds lkFk&lkFk ekufld] 'kkfjd] euksoSKkfud ,oa vkfRed Lrj ij Hkh lQy gks ldrk gSA lanHkZ lwph&

1) bRFks rnar% izkf.kuka 'kksdeksgkfn lalkj cht Hkwr nks"kksn~Hko dkj.k izn'kZukFkZRosu O;k[;s;ks xzaFk%A Hkkxon~ xhrk 'kadj&Hkk";] 2@10 2) ;Fkk }Srhuka losZ"kka cU/kukoLFkk;ka ,o 'kkL= /keZoRoau eqDrkoLFkk;ka vfo|k fo"k;s p vFkSore~A Hkkxon~ xhrk 'kadj&Hkk";] 13@2 3) Hkkxon~ xhrk 16@24A 4) Le`fr% vkRerRofo"k;kyC/okA Hkkxon~ xhrk 'kadj&Hkk";] 18@73- 5) u"Vkseksg% vKkut% leLr lalkjkukFkZ gsr%q lkxj bo nqLrj%A Hkkxon~ xhrk 'kadj Hkk";] 18@73- 6) Hkkjrh; n'kZu & jk/kk—".ku] Hkkx 2] i`0 443- 7) ,rL; yksd=;L; bZ'oj% bZf'kr O;kr~ rLekn~ vFkkZUrj Hkwr%A Hkkxon~ xhrk jkekuqt Hkk";A 8) xhrk jkekuqt] xksj[kiqj xhrk izsl 2-12&13-2- 9) xhrk Hkk";] e/okpk;Z ¼xhrk rkRi;Z½ A 10) yksdekU; ckyxaxk/kj fryd &,u0th0 tksx] i`- 208- 11) xhrk jgL; &ckyxaxk/kj fryd ¼milagkj] i`0 333½- 12) xhrk ,dkWfM±x Vw egkRek xk¡/kh] egknso nslkbZ A 13) xhrk ekrk & egkRek xk¡/kh] lLrk lkfgR; eaMy }kjk izdkf'kr] eqnzd xzkfQd IokbaV 1930- 14) xhrk izopu& fouksck Hkkos] okjk.klh] loZ lsok la?k izdk'ku] 46oka la0 1995] i`0 16- 15) Vinoba, Talks on the Gita, Paramdham Prakashan, Wardha (1965) - 16) bUVªksMDVjh ,sLls &,l0 jk/kk—".ku] i`0 31&35- 17) xhrk n'kZu& vks'kks] v/;k; ¼1&2½ izopu&004- 18) xhrk izsj.kk& xhrk dh ljy&lqcks/k] lkjxfHkZr O;k[;k& Kkukuan th egkjkt] eukst ifCyds'ku ubZ fnYyh&2013-

Hkkjrh; laxhr dk nk”kZfud ,oa v/;kfRed i{k

MkW- D;wVh Lkgk;d ÁoDrk ¼laxhr xk;u½ fgUnw dU;k egkfo|ky;] thUn] gfj;k.kk

Hkkjrh; laxhr ‘kS’kodky ls gh _f”k eqfu;ksa dh riksHkwfe rFkk ;Kosfn;ksa ds ikou/kwez ds lkfUu/; esa lqokflr gqvk gSA lkeosn dh _pkvksa ls Hkkjrh; laxhr dk mn~Hko jgk gSA QyLo:Ik ;gh laLdkj vkt Hkh Hkkjrh; laxhr esa n`f”Vxkspj gksrs gSaA Tkgk¡ /keZ ds ek/;e ls laxhr esa lqlaLdkj jgs rFkk laxhr dks ifo=rk ,oa Ákatyrk ÁkIr gqbZ] ogha laxhr ds ek/;e ls /keZ esa ljlrk jgh vkSj Hkkoksa esa Hkh feBkl jghA laxhr dh blh ÁHkkoksRiknd {kerk dks igpku dj fo”o ds lHkh /keksZa esa Ápkj Álkj ds fy, laxhr dks gh ,d l”kDr ek/;e pqukA vr% dgk tk ldrk gS fd laxhr ,oa /keZ nksuksa lekukarj “kk[kk,a gaS tks le;&2 ij ,d nwljs dks vkJ; Ánku djrh jgh gSA vc /keZ dks tkuus ds fy, n”kZu dks tkuuk vko”;d gSA /keZ Hkh n”kZu dk gh fo”k; gSA Ákphu Hkkjrh; N% n”kZuksa dh i`’VHkwfe /keZ ls gh vk/kkj ikrh gSA pkokZd dks NksM+dj “ks’k ikapksa n”kZu Hkkjrh; laxhr dk nk”kZfud ,oa v/;kfRed i{k 139

vkfLrd gSaA bl vk/kkj ij ;g Hkh dg ldrs gSa fd laiw.kZ Ákphu fl)karksa dk vrZlaca/k /keZ ls jgk gSA n”kZu] dyk] lkSan;Z rFkk laxhr lHkh dh vfHkO;fDr /keZ ls gh tqM+ dj LFkku ikrh gSA xaHkhj fparu ls ;gh fu'd”kZ fudyrk gS fd euq”; ds varjky esa vkn’kZoknh vkLFkk cuk, jguk vkSj uhfr e;kZnk dk ikyu djuk /keZ/kkj.kk ds lgkjs gh laHko gks ldrk gSA HkkSfrd ykHkksa dks Á/kkurk nsdj pyus vksj lnkpj.k ds vuqca/kksa dks rksM+ nsus ls miyC/k lEink,¡ nq'Áo`fr;ksa dks gh c<+k,axh vkSj varr% fouk”k dk dkj.k cusaxhA oSHko ij /keZ dk vadq’k jgus ls gh “kkafr vkSj O;oLFkk cuk, jg lduk laHko gksxkA vk/kqfud ,oa Ákphu nwjn”khZ nk”kZfud Hkh bl lanHkZ esa ,der gSa fd /kkfeZdrk dh Hkkouk dks u”V u gksuks fn;k tk,A bls thoar j[kus ls gh O;fDr vkSj lekt dh lqO;oLFkk cuh jg ldsxhA fodkl dk okLrfod y{; Hkh /keZ/kkj.kk ls laHko gks ldrk gS Hkys gh og fQj dyk dk {ks= gks ;k lkfgR; dkA /keZ rFkk n”kZu dh ekU;rkvksa vkSj iqjkru ijaijkvksa dks vius Hkhrj lesVs gq, Hkkjrh; “kkL=h; laxhr Hkh gekjh laLd`fr dks lqn`<+ vk/kkj Ánku djrk gSA laxhr ds vk/kkj :i esa gh dkO; vkSj jlksa dh jpuk gksrh gSA _Xosn ls ysdj lwj] rqylh rFkk johanzukFk Bkdqj rd ;gh ijaijk v{kq..k cuh jgh gSA _Xosn dh _pkvksa dk xk;u djus ls gh og lke cu tkrk gSA ;gh xk;u Hkkjrh; laLd`fr dk eq[; lk/ku cudj ÁR;sd ;qx esa laxhr ijaijk dks tUe nsrk gSA blhfy, Hkkjrh; laLd`fr dks laxhre; dgk x;k gSA ;gh dkj.k gS fd laxhr vkSj dkO; ds tSlk nk”kZfud foospu Hkkjrh; ijaijk ds vfrfjDr dgha ugha feyrkA jlksa dks vfHkO;Dr djus okys dfo dh n`f”V czáe;h gksrh gSA vr% thou ds lHkh i{kksa dks Li’kZ dj dfo vius Hkkoksa dks vfHkO;Dr djrk gS vkSj og vius thou dks gh uohurk Ánku dj nsrk gSA bu jlksa dh ijkdk”Bk 140 Universal Welfare and The Eternal Philosophy of Bhagavad Gita

laxhr esa gksrh gSA vr% Hkkjrh; laxhr Hkh n’kZfud gSA lHkh Hkkjrh; n”kZuksa esa czá dks ukn :Ik esa Lohdkj fd;k x;k gS] ftldk Áek.k _Xosn esa gh fey tkrk gSA vukgr ukn ds :Ik esa /ofu ;ksx lk/kuk dk vk/kkj gSA tcfd vkgr ukn ds :Ik esa /ofu ^vkse^ rFkk ^Á.ko^ vkfn ls vkxs c<+ dj laxhr ds euksje Lo:Ik dks vkdkj Ánku djus dk ek/;e curh gSA vudkusd] Lojkofy;k¡] Lojleqnk;] yksd/kqusa] laxhrkRed fo/kk,¡ o ‘kSfy;k¡ vius&vius fof”k’V lkSan;Z] ykfyR; o ek/kq;Z ls lkaLd`frd ifjÁs{; esa yksdjatu dk miknku curh gaS] vla[; ifj.kkeks a esa jlkfHkO;fDr djkrs gq, fof”k”V laLd`fr dks Áfrfcafcr djrh gS vkSj vius tu&eu&jatu ds mís”; dh iwfrZ djrh gSaA laxhr dk ;gh euksje Lo:Ik tc vk/;kfRed rRoksa ds le;kstu ls ifjiwfjr gks dj vkReÁdk”k dk miknku cu tkrk gS rHkh mldk nk”kZfud i{k Hkh l”kDr gks mBrk gSA laxhr ukne; o “kCne; ,d ,slh dyk gS tks xfr ds }kjk lapfjr gksrh gSA vk?kkr] Lianu rFkk dEiu vkfn Á;ksxksa ds l`tukRed xq.kksa ls ifjiwfjr gksdj ekuo dks lkekU; :Ik ls vkuan Ánku djus okyh dyk eks{k ÁkfIr dk mikL; ek/;e fdl Ádkj cu tkrh gS bl jgL; dk mn~?kkVu ;k foospu gh laxhr ds vk/;kfRed o nk”kZfud i{k dk lkj gSA vkRek ijekRek laca/kh rdZiw.kZ foospu gh nk”kZfudksa ds er esa n”kZu ds fo’kn fo’ys”k.k dk vkgkj gksrk gS bl n`f”V ls ^uknczáokn^ Lor% laxhr ds nk”kZfud i{k dh iqf’V djrk gSA Hkkjrh; n”kZu dh Js”Brk dk vk/kkj Hkh ;gh gS fd og thou ds lHkh i{kksa ls ?kfu”B :Ik ls tqM+k gqvk gSA ik”pkR; fo}kuksa us n”kZu dks dsoy ckSf)d foykl dk lk/ku ekuk ftlesa rkfdZd fo’ys”k.k vkSj Hkk”kk vfHkO;fDr dh “kSyh ij gh vf/kd vkx`g fd;kA ftlls ekuo thou dh dksbZ Hkh “kSyh fuxfer ugha gks ldrhA ysfdu Hkkjrh; n”kZu us ekuo es/kk dks ekuo dh okLrfod leL;kvksa dks [kkst mudk funku djus esa yxk;k gSA Hkkjrh; laxhr dk nk”kZfud ,oa v/;kfRed i{k 141

Hkkjrh; n”kZu ;g ekurk gS fd “kq’d rkfdZd vk/kkjksa ij dksbZ thou n”kZu [kM+k ugha fd;k tk ldrk] mlds fy, vko”;drk gS Hkkoksa dh vkSj HkkokfHkO;fDr fofHkUu dykvksa ds ek/;e ls gh laHko gSA dyk ds l`tu ls feyus okyh vlhe “kkafr dks nSoh vuqdEik ekuk x;k gSA blds fcuk ekuo thou uhjl lk gSA gekjs “kkL=dkj Hkh ;gh mn~?kks”k djrs gSa& Þjlks oS l%ß vFkkZr~ czá gh jl gSA jl dh mRifÙk] vfHkO;fDr rFkk fu”ifÙk yfyr dykvksa ls gh gksrh gSA vkSj bu lHkh yfyr dykvksa esa laxhr dks jl fu”ifr rFkk jl lapkj.k dk loZJs”B ek/;e dgk x;k gSA laxhr dyk dks Hkkjrh; euh’kk us “kkL= ds :Ik esa Hkkjrh; laxhr ds dyk O;kikj dk “kCn fp=kadu djds rFkk mls y{.kc) djds ,d vuqie nsu nh gSA fdlh fØ;k dk fpÙko`fÙk dks vkuan Lo:Ik Ánku djokuk dyk gS vkSj mldh ‘kCnkRed vfHkO;fDr gh “kkL= gSA lw{e fparu] oSKkfud rkfdZd i)fr vkSj Ákphurk bu lHkh n`f’V;ksa ls Hkkjrh; laxhr “kkL= dk LFkku laiw.kZ fo’o ds laxhr esa loksZifj gSA rkfdZd i}fr ds lkFk&lkFk fo”k; oLrq Hkh lacaf/kr fo”k; dks Áekf.kdrk Ánku djrh gSA ÁR;sd fo”k; ds “kkL=dkj] xzaFkdkj fofHkUu fl)kUrksa dk vuqxeu djrs gq, viuh fo”k;oLrq dks Bksl Lo:Ik Ánku djrk gS A blh ÁfØ;k ls lHkh “kkL= n”kZu ls tqM+ tkrs gSa ysfdu laxhr “kkL= dk rks vk/kkj gh n”kZu gSA QyLo:Ik nk”kZfud fl)kar laxhr dh fo’k;oLrq dks ,d lqMkSy vkd`fr Ánku djrs gSaA ;g fo”k;oLrq :ih Qwyksa dk

“kSyh Hkh n”kZu ls ÁHkkfor gS tSls& ukn] cá] Ák.kkfXu&la;ksx ls ukn dh mRifÙk] czá dk LFkku czáxzafFk] n`’Vkn`’V Qy] /ofu dks ijk;ksfu ;kfu ewy dkj.k crkuk] fi.MksRifÙk&fu#i.k HkkSfrd ;k oSKkfud vk/kkj ij ugha cfYd osnkar n”kZu ds vk/kkj ij gksuk] Jqfr;ksa dh ckbZl la[;k ds dkj.k dk fu:i.k] Jqfr;ksa ds uke] Jqfr&tkfr;ksa dh lkFkZdrk] Loj] o.kZ] _f”k] Nan] nsork] nsokfndqy bR;kfn LFkyksa ds ns[kus ij ;g Hkkouk n`<+ gksrh gS fd Hkkjrh; laxhr “kkL= n”kZu ls iw.kZr;k ÁHkkfor gh ugha vfirq laxhr dk viuk ,d n”kZu gSA laxhr esa n”kZu laca/kh rRo 1- l`tukRedrk& laiw.kZ l`f”V dk l`tu djus okyk bZ’oj o mldh d`fr;k¡ ekuo ds fy, Ásj.kknk;d gSaA ekuo eu esa mBus okys Hkko fdlh Hkh :Ik esa tc LFkku ikrs gS rks og dykd`fr cu tkrh gSA og fdlh Hkh ek/;e esa gks ldrh gS Hkys gh og fp=] ewfrZ] dkO; ;k laxhrA ;gh l`tukRedrk dh ÁfØ;k O;fDr dks n”kZu ls tksMrh gSA dbZ ckj ;g dyk fdlh esa tUetkr gksrh gS] dbZ ckj ;g vH;kl ls ÁkIr gksrh gSA laxhr dyk ,slh gS ftldh l`tu fØ;k ds fy, mijksDr of.kZr xq.kksa dk gksuk vko’;d gSA 2- lân;rk ,oa jfldrk& dksbZ Hkh jpuk ;k dykd`fr gj O;fDr ij ÁHkko Mky lds ,slk vko”;d ugha mlds fy, vko’;d gS fd mls ân; ls eglwl fd;k tk,A bl vk/kkj ij ,d ;ksX; n”kZd o Jksrk gksuk Hkh vko’;d gSA n”kZu ds vuqlkj ,d jfld gksuk Hkh bZ”ojh; xq.k gSA jl rFkk Hkko nksuksa gh rRo laxhr esa Á/kku ekus x, gSa] bl vk/kkj ij Hkh laxhr n”kZu dk vkJ; ikrk gSA 3- rUe;rk& vk/kqfud rukoiw.kZ okrkoj.k esa ÁR;ds O;fDr lqdqu pkgrk gSA ml lqdqu dks ikus ds fy, og gj ifjfLFkfr dks Hkwydj tc fdlh vU; fo”k; esa yhu gks tkrk gS rks og voLFkk rUe;rk dh gksrh gSA rUe;rk dk vFkZ gS yhu gksuk] Hkkjrh; laxhr dk nk”kZfud ,oa v/;kfRed i{k 143

,d:Ik gksukA Hkkjrh; laxhr bl fLFkfr dks ikus esa dkQh gn rd lgk;d gSA 4- /;ku] lk/kuk rFkk vH;kl& Hkkjrh; laxhr /;ku] lk/kuk rFkk vH;kl dks gh viuk vk/kkj ekurk gSA Lojksa dh lk/kuk dj ds laxhr lh[kus okyk laxhr dk lPpk lk/kd curk gSA blds vfrfjDr O;fDrRo] ;’kRo] dyiuRo rFkk xq#rRo ;s lc Hkh laxhr ds nk”kZfud i{k dks crkus esa lgk;d gaSA 5- bl ds vfrfjDr Hkkjrh; laxhr dks ykSfdd ls ikjykSfdd lÙkk dks ÁkIr djkus esa lgk;d cukus okys dqN vU; rRo Hkh gSa ftu dh ppkZ djuk ;gk¡ vfuok;Z gks tkrk gSA 6- laxhr dk vk/kkjHkwr rRo ûkn^ dks ekuk x;k gSA ûkn^ dk vk/kkj Ák.k rRo rFkk ukn dh vfHkO;fDr dk ek/;e okd~ rRo dks ekuk x;k gSA lkFk gh ukn rRo dks fu;ferrk Ánku djus okyk dky rRo ekuk x;k gSA ;s lHkh rRo laiw.kZ l`f”V esa fo|eku gSa rFkk laiw.kZ l`f”V dks pyk;eku Hkh fd, gq, gSaA 7- ukn dh O;qRifr uk + n nks “kCnksa ls gqbZ gSA û^ ls udkj rFkk ^n^ ls ndkjA ûdkj^ “kCn dk vFkZ Ák.k] ok;q rFkk ^ndkj^ ‘kCn ls vfXu vFkkZr~ Ák.k] ok;q rFkk vfXu ds l;kasx ls vfHkO;fDr gksrh gS ukn dhA Þudkja Ák.kukekua ndkjeuya fonq%A Tkkr% Ák.kkfXu la;ksxkÙksu uknkssfHk/kh;rsAß Ukkn dh ifjHkk”kk vius vki esa Hkh nk”kZfud gSA ;gk¡ ukn ds LFkwy :Ik ij fVIi.kh ugha dh xbZ gS] fdUrq udkj ,oa ndkj nksuksa dks vyx&vyx le>k dj mlds l;ksax dks ukn dgk x;k gSA vkgr rFkk vukgr ukn ds nks Hksn ekus x, gSA ftlesa ls vkgr ukn dks laxhr txr esa LFkku fn;k x;k gS vkSj vukgn ukn dks gekjs Ákphu _f”k eqfu] nk”kZfud] fopkjd vius vkJ; esa j[krs gSaA vkgr ukn ls vukgr dh vuqHkwfr rFkk vukgr ls czá dh 144 Universal Welfare and The Eternal Philosophy of Bhagavad Gita

vuqHkwfr ekuh xbZ gSA ^ukncá^ “kCn ds Á;ksx ls ia- “kkjax nso th us ^ukn^ vkSj czá dh ,d :irk dks lwfpr fd;k gSA tks fd n”kZu ls iw.kZr;k ÁHkkfor gSA blh ukn czá dh ge mikluk Hkh djrs gSaA blh ukn dh flf) dh [kkfrj dh tkus okyh lk/kuk gh uknkuqla/kku] ukn lk/kuk vFkok ;ksxlk/kuk dgykrh gSA ukn rRo] okd~ rRo ds ek/;e ls vius vki dks O;Dr djrk gSA dky ds fcuk ukn dh mRifÙk vfuf”pr ,oa vfu;fer jgrh gSA laxhr esa dkyrRo rky ds ek/;e ls Áfo’V gksrk gSA laxhr ds Loj o rky ds fu;e dsoy laxhr dks gh ugha vfirq gekjs thou esa Hkh fo”ks’k larqyu vkSj lkeatL; LFkkfir djrs gSaA ;wuku ds Áfl) nk”kZfud lqdjkr vkSj muds f”k’; IysVks Hkh lkjh f”k{kk dk vk/kkj laxhr dks ekurs gaSA muds vuqlkj ;fn ÁkjafHkd f”k{kk esa laxhr vkSj T;kfefr cPpksa dks i

bl ckr dks Lohdkj fd;k gS fd leLr Ákf.k;ksa dk pSrU; txr :i esa foo`r gqvk gSA ml vkuanLo:Ik vf}rh; uknczá dh mikluk gh ge djrs gSaA bu lHkh rF;ksa ls “kkL=h; laxhr o laxhr “kkL= ij n”kZu dk ÁHkko Li’V :Ik ls ifjyf{kr gksrk gSA lgk;d lanHkZ iqLrdsa

1) dkO; vkSj dyk & gjn~okjh yky “kekZ] Hkkjr Ádk”ku] vyhx

Jhen~Hkxon~xhrk esa laxhr% ,d i;kZykspu

izks- iadt ekyk 'kekZ laxhr foHkkx iatkc fo'ofo|ky;] p.Mhx<+A

lkjka'k xhrk lqxhrk drZO;k fdeU;S% 'kkL=foLrjS%A ;k Lo;a i|ukHkL; eq[ki|kf}fu%l`rkAA xhrk ds egÙo dk izfriknu djus okys egf"kZ osn O;kl ds ;s opu xhrk ds rhu rÙoksa ds izfr /;ku vkd`"V djrs gSaA izFke xhrk dk Lo:i 'kCnjkf'k ds :i esa] f}rh; xhrk dk o.;Z&fo"k; rFkk r`rh; xhrk dk mPpkj.k oSf'k"VA Jhen~Hkxon~xhrk ,d vR;Ur yksdfiz; xzUFk gSA ;g laLd`r Hkk"kk esa i| :i esa jfpr gSA blesa vBkjg v/;k; rFkk lkr lkS 'yksd gSa tks izk;% vuq"Vqi NUn esa fuc) gSaA xhrk dks xhrk 'kkL= dgk x;k gSA osn] osnkar] lka[;] ;ksx vkfn n'kZuksa ds fl)kUrksa dk lefUor :i esa izLrqfrdj.k bldk o.;Z fo"k; gSA r`rh; rRo mPpkj.k gS ftlds vUrxZr ikB~; rFkk xku fufgr gSA laxhr dh n`f"V ls fopkj djus ij nks fcUnq n`f"Vxkspj gSaA izFke xhrk ds 'yksdksa dk lLoj ikB rFkk Loj] y; ,oa rky;qDr xk;uA f}rh; xhrk Jhen~Hkxon~xhrk esa laxhr% ,d i;kZykspu 147

esa of.kZr fo"k; esa laxhr ds lUnHkZA xhrk ds mPpkj.k rFkk xku esa laxhr vko';d ,oa egRoiw.kZ gSA lkFk gh ;q)] /keZ] deZ] ;ksx] HkfDr] n'kZu rFkk v/;kRe vkfn xw<+ fo"k;ksa ds fparu ,oa vH;kl esa laxhr dh egÙkk ds vusd lanHkZ xhrk esa izkIr gksrs gSaA izLrqr 'kks/ki= esa laxhr ds bUgha fcUnqvksa ij fopkj fd;k x;k gSA eq[; 'kCn % ;K n'kZu] ;ksx] laxhr xhrk dk Lo:i xhrk ds Lo:i dh ppkZ djrs le; loZizFke xhrk ds ukedj.k ij fopkj djuk visf{kr gSA xhr 'kCn xS /kkrq ls fu"iUu gksrk gS rFkk xk;u ds vFkZ esa oSfnd dky ls gh izpfyr gSA ;g 'kCn izk;% uiqald fyax esa iz;qDr gS vkSj ^xhre~* ;gh iz;ksx lkekU;r% izkIr gksrk gSA ;gk¡ xhrk 'kCn L=hfyax esa iz;qDr gqvk gSA oLrqr% bl xzUFk dk iw.kZ uke ^Jhen~Hkxon~xhrksifu"kn~* gSA xhrk xs; :i esa lHkh mifu"knksa dk lkj gSA blfy, bldk mifu"kn~ uke ls O;ogkj gqvkA mifu"kn~ 'kCn L=hfyxa gSA mldk fo'ks"k.k gksus ds dkj.k xhr 'kCn Hkh L=hfyax cuk vkSj xkudrkZ Hkxoku Lo;a gSA Hkxoku dk uke tksM+us ij ^Jhen~Hkxonxhrksifu"kn~* ;g iw.kZ uke gqvkA Hkxon~xhrk dh iqLrdksa esa v/;k; ds vUr esa iqf"idk esa ,slk gh mYys[k izkIr gksrk gS&^bfr Jhen~Hkxon~xhrklwifu"kRlq czãfo|k;ka ;ksx'kkL=s------A Hkxoku Jh d`".k us cgqr lh mifu"knksa dk lkj xzg.k fd;k Fkk blfy, mifu"kRlq ;g cgqopu iz;ksx izpfyr gqvkA fdUrq O;ogkj esa /khjs&/khjs ;s fo'ks"k.k&fo'ks"; vizpfyr gks x;sA ifj.kker ^Hkxon~xhrk* ;k dsoy ^xhrk* ;g laf{kIr :i gh izpfyr gks x;kA bl izdkj xs; :i esa mins'kijd xzUFkksa ds fy, ^xhrk* 'kCn dh ijEijk py iM+hA egkHkkjr esa rFkk iqjk.kksa esa xhrk 'kCn mins'k izlaxksa esa iz;qDr gqvk gSA egkHkkjr esa Jhen~Hkxon~xhrk ds vfrfjDr 15 vU; xhrk;s Hkh miyC/k gSaA ;s lc xhrk;sa oLrqr% xs;kRed mins'k gSaA tSls mrF;xhrk] okenso xhrk] _"kHkxhrk vkfnA ysfdu bu lcesa vkt Hkxon~xhrk gh lokZf/kd izpkj esa gSaA 148 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

xhrk egkHkkjr dk va'k gS ,oa vR;Ur yksdfiz; xzUFk gSA ;g egkHkkjr ds "k"B Hkh"eioZ ds iPphl ls c;kyhlosa v/;k; rd vBkjg v/;k;ksa dk egÙoiw.kZ Hkkx gSA vBkjg v/;k;ksa ds vUrxZr dqy lkr lkS 'yksd gSaA bldh Hkk"kk laLd`r gS tks lqUnj ,oa ljy gSA xhrk ds vf/kdka'k 'yksd vuq"Vqi NUn esa gSa tks ,d oSfnd NUn gS rFkk laLd`r lkfgR; esa bldk lokZf/kd iz;ksx gqvk gSA bl NUn esa dqy cÙkhl o.kZ rFkk vkB&vkB o.kks± ds pkj ikn gksrs gSaA bl NUn ds izR;sd ikn ;k pj.k dk NBk o.kZ xq# gksrk gS vkSj iapek{kj y?kqA izFke rFkk r`rh; ikn dk lkroka o.kZ xq: rFkk nwljs ,oa prqFkZ ikn dk lIrek{kj y?kq gksrk gSA izR;sd vkBosa o.kZ ds ckn ;fr gksrh gSA blds vfrfjDr f="Vqi NUn dk Hkh iz;ksx gqvk gS ;g Hkh 44 ek=k dk oSfnd NUn gS ftlds izR;sd ikn esa 11 ek=k gskrh gSaA lkeU;r% y; dks crkus ds fy, NUn dk iz;ksx fd;k tkrk gSA NUn ls g`n; dks lkSUn;Z cks/k gksrk gS rFkk ;s ekuoh; Hkkoukvksa dks >ad`r djrs gSaA NUn ds ikB~; esa ljlrk gksus ds dkj.k eu dks Hkkrs gSa rFkk fuf'pr y; ij vk/kkfjr gksus ds dkj.k lqxerkiwoZd daBLFk gks tkrs gSaA xk;u dk vk/kkj Hkh NUnksc) lkfgR; curk gSA bl izdkj xhrk dk 'kkfCnd Lo:i 18 v/;k; rFkk 700 'yksd gS tks i|kRed gS] eq[;r% vuq"Vq"k NUnksc) gSaA xhrk ij vusd Hkk";] Vhdk;sa rFkk vuqokn le;≤ fd;s x;s gSaA xhrk dk o.;Z fo"k;&ftl le; xhrk dk iz.k;u gqvk ml le; fLFkfr ;g Fkh fd ,d lEiznk; deks± ds iw.kZ R;kx djus dk lUns'k dg jgk Fkk vkSj nwljk lEiznk; dekZuq"Bku :i ;Kksa ds lEiknu dk i{k?kj FkkA izFke i{k dk izfrfuf/kRo lka[;oknh dj jgs Fks rks f}rh; i{k dk osnoknhA xhrk dk mns~'; osnokfn;ksa rFkk osnkUrokfn;ksa dh ijLij fojks/kh vUrn`Zf"V;ksa dk leUo; djuk gS vkSj fl)kUr :i esa ;g izfrikfnr djuk fd vlDr gksdj fuR; ;Kkfn deks± dk vkpj.k djrk gqvk iq#"k ije in dks izkIr dj ldrk gSA Jhen~Hkxon~xhrk esa laxhr% ,d i;kZykspu 149

^^xhrk ds v"Vkn'k v/;k;ksa dk fo"k; foHkkx izk;% lHkh lEiznk; ds O;k[;kdkjska us fd;kA vkpk;Z 'kadj ds v}Sr lEiznk; ds vuqlkj xhrk ds fo"k; foHkkx ds lEcU/k esa nks iz/kku er miyC/k gSaA izFke izdkj ds foHkkx dk vk'k; gS& euq"; ds dY;k.k ds fy, 'kkL=ksa esa rhu mik; of.kZr gSa&deZ] mikluk vkSj KkuA ;s gh mik; xhrk ds Hkh izfrik+| gSaA xhrk ds igys Ng v/;k;ksa esa deZ dk eq[; :i ls foospu gS vkSj mlh esa deZ;ksx dk fu#i.k gSaA e/; "kVd vFkkZr~ lkrosa ls ckjg bu Ng v/;k;ksa esa mikluk dk foospu gS ftlesa mikLp bZ'oj rFkk mikluk izdkjksa dk o.kZu gSA vfUre "kVd vFkkZr~ rsjgosa ls vBkjgosa rd Ng v/;k;ksa esa Kku dk mins'k gSA blh esa {ks=&{ks=K dk Lo:i] tho&bZ'oj dk lEcU/k] tho dh cU/kd izd`fr dk o.kZu gSA1 f)rh; izdkj ds foHkkx esa Jh e/kqlwnu ljLorh us ;g izfrikfnr fd;k gS fd xhrk mifu"knksa dk lkj gS vkSj mifu"knksa esa tho czã ds ,dRo dk izfriknd ^rÙoefl* ;g egkokD; iz/kku gSaA blesa rhu in gS ^rr* ]Roe* vkSj ^vfl*A bUgh dk foospu xhrk ds Ng&Ng v/;k;ksa esa fd;k x;k gSA igys "kVd esa rr~ ;kfu tho dk o.kZu nwljs esa ^Roe~* ;kfu bZ'oj dk o.kZu rFkk r`rh; "kVd esa tho rFkk czã ds ,dRo dk o.kZu ^vfl* ds :i esa fd;k x;k gSA dqN fo}ku xhrk ds +izFke "kVd dks lw= :i] f)rh; "kVd dks o`fÙk:i rFkk vfUre "kVd dks Hkk"; :i ekurs gSaA yksdekU; fryd lEiw.kZ xhrk dk izfrik/k deZ;ksx ekurs gSaA muds er esa deZ] HkfDr vkSj Kku rhuksa dh ,d Ja`[kyk xhrk esa cuk;h x;h gS vFkkZr~ Kkuewyd] HkfDr iz/kku deZ;ksx xhrk dk izfrik| fo"k; gSA xhrk dks xhrk 'kkL= dgk gSA leLr 'kkL=ksa dk eUFku dj ve`re;h xhrk dk vkfoHkkZo gqvkA xhrk dk lUns'k lkoZHkkSe gSA ;g fdlh lEiznk; fo'ks"k ds fy;s ugh vfirq ekuo ek= ds fy, dY;k.kdkjh gSA blfy;s bls dYio`{k ;k dke/ksuq Hkh dgk x;k gSA

150 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

xhrk esa laxhr xhrk ds fo"k; izfriknu esa ;=&r= laxhr ds lUnHkZ izkIr gksrs gSaA loZizFke rks xhrk ds xk;d Hkxoku d`".k Lo;a lksyg dyk lEiw.kZ gSaA oa'khoknu ,oa jklu`R; esa os ikjaxr gSaA mUgsa "kksM'kdyk iq#"k dgk tkrk gSA _Xosn ds n'ke e.My ds iq#"klwDr esa iq#"k dks lglz flj] lglz us= rFkk lglz iSj okyk crk;k x;k gSA2 xhrk esa fojkV :i Hkxoku ds n'kZu ,sls gh gSA ++_Xosn esa iq#"k ds }kjk izfrikfnr loZgqr ;K ls _d~ ;tq"k] lke rFkk NUn dh mRifÙk crk;h x;h gSA3 osnkuka lkeosnks·fLe* vFkkZr~ osnksa esa eSa lkeosn gw¡( xhrk dk ;g okD; Hkxoku ds Jheq[k ful`r gSaA lEiw.kZ osnksa esa lkeosn dk egRo loksZifj gS D;ksafd og xku dk osn gSA ;gka Hkxoku dh foHkwfr ds :i esa lkeosn dk mYys[k laxhr dh egÙkk dks crkrk gSA4 Hkxoku Jhd`".k us dbZ LFkyksa ij Li"V :i ls ;K dh efgek dk izfriknu fd;k gSA Hkxoku Jhd`".k iztk dh mRifÙk ds lkFk gh ;K dh Hkh mRifÙk iztkifr ls ekurs gSaA ;Kksa dks mRiUu djus dk iz;kstu Fkk ekuo dh le`f)A ;K gh iztk dh le`f) dk gsrq gSaA5 ^;Kks oS Js"Bre deZ* ds }kjk ;K dks Js"Bre deZ ekuk gS rFkk ;K djus ds fy, fo/kku fd;k gSA xhrk esa dgk gS fd euq"; ;K ls nsorkvkssa dks r`Ir djsa] nsork euq"; ds thouksi;ksxh oLrq;sa iznku dj euq";ksa dks r`Ir djsa ;gh ;K lEiknu dk ewy iz;kstu gSA6 xhrk ds rhljs rFkk pkSFks v/;k; esa ftl ;K dks Js;l dgk x;k gS og Lo;a ;ksx{kse iznku djus okyk nso&euq"; ijLij Hkkouk:i ;K gSA fuR; izd`fr dh vuqd`fr ij lEikfnr gksus okyk ;K Hkh xhrk esa mfYyf[kr gSA ;Kksa ds lEiknu esa lkexku dh egÙkk gSA oSfndksa dh /kkj.kk Fkh fd ftl ;K esa lke dk xku ugha og ;K] ;K ughaA ;K dh lEiw.kZrk ds fy, lkexku dk egRo gSA rHkh rks Hkxoku d`".k us Lo;a dks lkeosn crk;k gSA xhrk esa Lrks= ,oa Lrqfr;ksa ds xku dk mYys[k rFkk c`gRlke ,oa xk;=h NUn dk Hkh mYys[k feyrk gSA7 xhrk ds vuqlkj ;K dk vFkZ dsoy vfXugks=] n'kZiw.kZekl vkfn ;K gh ugha vfirq nku] ri] Lok/;k;] izk.kk;ke] Jhen~Hkxon~xhrk esa laxhr% ,d i;kZykspu 151

vkRela;e] bfUnz;fuxzg vkfn lHkh ;K gSaA8 oS/k;Kksa esa rks lkexku dh egÙkk gS gh vU; ;Kksa esa Hkh laxhr ds egÙo dks Lohdkj fd;k x;k gSA* xhrk esa vksadkj dks ,dk{kj czã crk;k x;k gS9 vkSj czã izkfIr dk lk/ku Hkh vksadkj dh lk/kuk crk;k gSA vksadkj lHkh osnksa dk ewy gSA ^vksadkj osns"kq* bl fl)kUr ds vuqlkj osn eU=ksa ds mPpkj.k ls iwoZ ^vks…e~* dk mPpkj.k fd;k tkrk gSA Jhd`".k us dgk gS fd gs vtqZuA eSa ty esa jl gw¡ pUnzek vkSj lw;Z esa izdk'k gw¡] lEiw.kZ osnksa esa vksadkj gw¡A ok.kh esa ,d v{kj gw¡A10 ;ksx ,oa laxhr ds vH;kl esa iz.ko ;kfu vksadkj dh egRoiw.kZ Hkwfedk gSA xhrk esa ;ksx ds fl)kUrksa dk o.kZu djrs gq, ;ksx lk/kuk esa vks…e ds mPpkj.k dk fo/kku djus ds lkFk&lkFk LFkku] vklu] vkgkj vkfn dk fo/kku lk/kd ds fy, fd;k x;k gS tks ;ksx ,oa laxhr lk/kdksa ds fy;s vkt Hkh ;qfDr;qDr gSA ^;ksxLFk% dq# dekZf.k* vFkkZr ;ksx esas fLFkr gqvk drZO; deks± dks dj ;g fo/kku tks f}rh; v/;k; esa fd;k gS] mlh ;ksx dh lk/kuk gsrq "k"B v/;k; esa

vH;kl esa ;gh fl)kUr n`f"Vxkspj gksrs gSaA ;gh uknczã lk/kuk gSA vtqZu us bl izdkj lk/kuk djus esa 'kadk O;Dr dh vkSj dgk fd eu cM+k p¥~py LoHkkookyk n`<+ vkSj cyoku gSA mls o'k esa djuk rks vR;Ur dfBu gSA ogha lek/kku :i esa Hkxoku us vH;kl djus dk mins'k fd;k gS fd lk/kuk fdlh ,d le; ;k lqfo/kkuqlkj /;ku yxkuk ugha vfirq fujUrj vH;kl djus ls flf) izkIr gksrh gSA13 vksadkj v{kj czã gS rFkk ;ksfx;ksa vkSj laxhr lk/kdksa ds vH;kl ds fy, ewy eU= gS vkSj lHkh dkeukvksadh iwfrZ djus okyk gSA14 bZ'oj dh mikluk HkfDr gS rFkk mikld HkDr gSA Hkxoku Lo;a dgrs gSa fd n`<+ fu'p; okys HkDrtu fujUrj esjs uke vkSj xq.kksa dk dhrZu djrs gq, eq>dks ckj&ckj iz.kke djrs gq, lnk esjs /;ku esa ;qDr gksdj vuU; isze ls esjh mikluk djrs gSaA15 og lukru vO;Dr ije iq#"k rks vuU; HkfDr ls gh izkIr gksus ;ksX; gSA16 mikluk ds fuxqZ.k ,oa lxq.k nksuks :iksa dk mYys[k xhrk esa fd;k x;k gSA ogk¡ dgk x;k gS Kku ;ksxh fuxqZ.k fujkdkj czã dk Kku ;K ds }kjk vfHkUuHkko ls iwtu djrs gq, mikluk djrs gSaA ;g fuxqZ.k czã dh mikluk gSA vU; HkDr fojkV:i ijes'oj dh mikluk djrs gSaA ;g lxq.k HkfDr gSA17 nksuksa izdkj dh mikluk dk leRo Hkko Hkh n'kkZ;k x;k gSA lEiw.kZ txr~ dks /kkj.k djus okyk tkuus ;ksX; ifo= vksadkj +_Xosn] lkeosn] ;tqosZn bZ'oj gh gSA blh fuxZq.k :i dks rsjgosa v/;k; ds ckjg ls l=g 'yksd esa foLrkj ls crk;k gSA ;g Hkh dgk gS fd ml ijekRek dks lw{e cqf) ls /;ku ;ksx ds }kjk rFkk vU; lkekU;tu vU; tkuus okyksa ls lqu dj lxq.k HkfDr }kjk gh bZ'oj :i d`".k dks izkIr djrs gSaA Hkxoku ds lkSE; prqHkqZt :i dk /;ku djds fuR; Hktu dhrZu ds }kjk gh mls izkIr fd;k tk ldrk gSA18 laxhr ds ek/;e ls bZ'oj ds xq.kksa dk Kku ,oa Lrqfrxku gh Hktu gSA ,sls HkDrksa dh dq'ky rFkk {kse dk /;ku Hkxoku Lo;a j[krs gSA19 uo/kk HkfDr esa Hktu ,oa dhrZu dks HkfDr dk ,d izdkj ekuk gSA fueZy fpÙk ,oa fu"dke Hkko ls laxhr ds }kjk bZ'oj dks ljyrk ls izkIr fd;k tk Jhen~Hkxon~xhrk esa laxhr% ,d i;kZykspu 153

ldrk gSA Hkxoku Lo;a dgrs gSa fd esjk prqHkqZt okyk :i u osn ls] u ri ls] u nku ls vkSj u ;K ls gh ns[kk tk ldrk gS ijUrq vuU; HkfDr ds }kjk iq:"k eq>dks gh izkIr gksrk gSA ;fn dksbZ nqjkpkjh Hkh HkDr gksdj Hktu djrk gS rks og lk/kq gh ekuus ;ksX; gS ;g Hktu dhrZu dh efgek gSA20 Lo;a dks xkU/koZ rFkk xU/koksZa esa fp=jFk xkU/koZ crk;k gSA21 xhrk esa ,sls vusd lUnHkZ gS tks HkfDr vkSj laxhr dh egÙkk dks n'kkZrs gSaA bl izdkj osnksa esa lkeosn] ;Kksa esa c`gr~ vkfn lkexku] ;ksxlk/kuk esa vksadkj] HkfDr esa dhrZu ds :i esa laxhr ds vusd lUnHkZ xhrk esa laxhr dh egÙkk ,o a O;ogkfjdrk dk izfriknu djrs gSaA xhrk esa of.kZr ok| & xk;u ds lkFk&lkFk xhrk esa ,sls lUnHkZ izkIr gksrs gSa ftuls ml le; esa izpfyr ok|;U=ksa dk Kku gksrk gSA xhrk ds izFke v/;k; esa ok|;U=ksa dk mYys[k gSA 'ka[k uked lqf"kj ok| ds fofHkUu uke rFkk mudk ohjksa ds lkFk lEcU/k Hkh dgk x;k gSA Jhd`".k dk ik´~TkU; uked 'ka[k gSA vtqZu dk nsonÙk] Hkhe dk ikS.Mª] ;qf/kf"Bj dk vuUrfot;] udqy dk lq?kks"k vkSj lgnso ds 'ka[k dk uke ef.kiq"id gSA22 blds vfrfjDr dk'khjkt vkSj egkjFkh f'k[k.Mh] /k`"V|qEu] jktk fojkV] lkR;fd] jktk nqzin ,oa nzksinh ds ik¡p iq=ksa vkSj vfHkeU;q vkfn us Hkh vius&vius 'ka[k ctk;sA23 ;q} esa loZizFke Hkh"e firkeg ds }kjk mPp Loj ls 'ka[k* ctkus dk mYys[k gSA24 ogha 'ka[k] uxkjs]

bl izdkj xhrk esa vusd lUnHkZ izkIr gksrs gSa ftuesa laxhr ds fofHkUu rÙoksa rFkk egÙkk dk mYys[k izkIr gksrkA ;gk¡ geus dfVi; lanHkks± dk ladsr fd;k gSA xhrk dk mPpkj.k oSf'k"V;& ^xhrk lqxhrk drZO;k* tks dgk gS og xhrk ds fparu ds lkFk mPpkj.k dh vksj ladsr gSA mPpkj.k ls vfHkizk; ikB rFkk xku nksuks ls gSaA ftl izdkj osn ek= v/;;u&v/;kiu ds fy, iqLrd ugh gS vfirq mlds mPpkj.k dk oSf'k"V; gSA lEiw.kZ osn Lojkafdr gS ;gk¡ rd fd czkã.k] vkj.;d] rFkk mifu"kn xzUFk Hkh Lojkafdr gSaA oSfnd Hkk"kk ds tks Loj&mnkÙk] vuqnkr ,oa Lofjr gSa] os cyk?kkr vkSj Lojk?kkr nksuksa gSaA Lojk?kkr dk lEcU/k vFkZ ls ugh xku ls gksrk gS] blfy, muesa Lojksa ds mrkj&p<+ko ds fu;eksa dk ikyu fd;k tkrk gSA eU=ksa ds vFkZ cks/k ds fy;s cyk?kkr Lojksa dk cM+k egÙo gSA izkphu vkpk;ks± us osnksa esa Loj Kku dh mi;ksfxrk dks ns[kdj gh f'k{kk uked osnkxa dk iz.k;u fd;kA ifj.kker% osn ijEijk esa osnksa ds dbZ izdkj ds ikB~; izpfyr gq,A tSls lafgrk ikB] in ikB] ØeikB] tVkikB] ekyk ikB] f'k[kk ikB] js[kk ikB] /ot ikB] n.MikB] jFk ikB rFkk ?ku ikBA buesa igys rhu izd`fr rFkk ljy ekus tkrs gSa rFkk vxys vkB izdkj ds ikB fod`fr ikB gSa tks vR;Ur dfBu ,oa vH;kl tU; gSaA budk mPpkj.k =SLo;Z esa gh gksrk gSA27 fdUgh mifu"knksa ij Lojkadu izkIr ugha gksrk ysfdu ijEijk esa mUgsa Hkh rhu Lojksa ls mPpkfjr fd;k tkrk gSA lEiw.kZ Hkkjr esa rFkk nf{k.k Hkkjr esa eq[; :i ls vkt Hkh ;g izpfyr gSA xhrk Hkh mifu"kn gSA blfy, xhrk dk Hkh mnkÙk] vuqnkÙk rFkk Lofjr fu;eksa ds vuqlkj mPpkj.k gksrk gSA xhrk ds ikjk;.k esa ;g n`f"Vxkspj gksrk gSA tSlk fd iwoZ esa crk;k x;k gS fd xhrk dh jpuk eq[;r% vuq"Vqi rFkk fdUgh txgksa ij f="Vqi oSfnd NUnks a esa gh gqbZ gSA vuq"Vqi NUn ijorhZ laLd`r lkfgR; esa lokZf/kd izpfyr gqvkA bls ^'yksd* NUn Hkh dgk x;kA bldk izpkj ,oa O;ogkj bruk vf/kd gqvk laLd`r Hkk"kk esa i|c) jpukvksa dks 'yksd dgk tkus yxkA osnksa ds fy, eU= rFkk vU; Jhen~Hkxon~xhrk esa laxhr% ,d i;kZykspu 155

i| o) jpuk ds fy, vkt Hkh 'yksd in O;ogkj esa gS] ljy laLd`r Hkk"kk esa jfpr xhrk dk mPpkj.k ikB ds :i esa O;ogkj esa gSA f'k{k.k laLFkkuksa rFkk fuft laLFkkuksa esa xhrk ds 'yksd mPpkj.k dh izfr;ksfxrk;sa Hkh le;≤ ij vk;ksftr dh tk jgh gSA ysfdu fLFkfr lUrks"ktud ugha gSA bl fn'kk esa vHkh dk;Z visf{kr gSA xhrk ds mPpkj.k dh nwljh fo'ks"krk xku gSA bl mPpkj.k esa Loj] jkx] ,oa rky fufgr gSaA ftl izdkj lkeosn ds mPpkj.k ds nks izdkj izpfyr gSA vkfpZd rFkk xkuA _pkvksa dk lLoj mPpkj.k dk igys vH;kl djds dBLFk fd;k tkrk gS ;g lkeosn dh vkfpZd lafgrk gS tks mnkÙk] vuqnkÙkkfn Lojksa ij vk/k`r gSA lkeosn dh nwljh izdkj dh lafgrk xku lafgrk gSA blesa _pkvksa dks Øq"V] izFke f}rh; r`rh; vkfn lkr Lojksa esa xk;k tkrk gS ftls lkexku dgrs gSA28 bUgha lkeLojksa ls laxhr ds "kM~t] _"kHk xka/kkjkfn Loj fodflr gq, tks vkt Hkh O;ogkj esa gSaA xhrk ds xku dh fn'kk esa bUgha "kMtkfn Lojksa esa xku ds dqN iz;kl gq, gSA vkfnxq# 'kadjkpk;Z us ^xs;a xhrk uke lglze~* dg dj xhrk ds xku dh vksj ladsr fd;k gSA xhrk ij budk laLd`r Hkk"; vkt miyC/k gSA xhrk xku dh ijEijk jgh gSA orZeku esa fdUgha 'kkL=h; laxhr xk;dksa us xhrk ds dqN 'yksdks dh xk;u esa jpuk djds izLrqfr nh gSA fQYe laxhr dh tkuh&ekuh xkf;dk lqJh yrkeaxs'kdj us f}rh; v/;k; ds dqN 'yksdksa dks xk;k tks /ofu;U=LFk :i esa miyC/k gq,A blds vfrfjDr fo'ofo/kky;ksa ds laxhr foHkkxksa esa Hkh NqV&iqV iz;kl gq, gSaA fdUgh laxhrKksa us xhrk ds fgUnh vuqokn dks Hkh laxhrc) djds xk;k gSA ysfdu xhrk dk lEiw.kZ :i esa 'kkL=h; laxhr ;k yksd laxhr dks vk/kkj cukdj vkt laxhre; :i vHkh rd rS;kj ugh gqvk gSA Hkxoku Jh d`".k us ^osnkuk* lkeosnks·fLe* dk tks mn~?kks"k fd;k gS mlesa mPpkj.k ds ikB rFkk xku nksuksa :i lkeosn ds vkfpZd rFkk xku visf{kr gSaA vkt vko';drk gS fd O;fDrxr :i esa rFkk laLFkk ,oa fo'ofo|ky;ksa esa ,sls izdYi fy;s tk;sa ftlls laxhr ds ek/;e ls xhrk dk izpkj vkSj c

dh Hkwfedk vko';d gSA tgka laLd`r ,oa laxhr fo"k; ds :i esa i<+k;s tkrs gSa ogha xhrk ds v/;;u ,oa mPpkj.k dks ikB~;Øe dk vax cukus ls fo|kfFkZ;ksa dks lh[kus dk lqvolj izkIr gksxkA LorU= :i ls lkexku vksj xhrk xku 'kks/k dh ihB fuekZ.k djus ls 'kks/kkFkhZ bl fo"k; ij Hkh 'kks/k dj ldsaxs rFkk vusd uohu rF;ksa dk mn~?kkVu gks ldsxkA xhrk dk mPpkj.k vkSj xku ls cgqr ?kfu"B lEcU/k gSA ;gk¡ geus dfriFk lUnHkks± ,oa lq>koksa ds }kjk izdk'k Mkyus dk iz;kl fd;k gSA bl fn'kk esa fof/kor dk;Z djus dh vis{kk gSA ,slk djus ls xhrk ds fl)kUrksa dk tu&tu esa izpkj gksxk] uSfrd ewY;ksa dk fo'oLrjh; izlkj ,oa O;ogkj gksxk rFkk ekuork dk dY;k.k gksxk ,slk esjk n`<+ fo'okl gSA ********* lUnHkZ %

1) osn foKku fparu] pkScs cztfcgkjh] i`- 110 2) _Xosn 10-90-1 3) rLek|kRloZgqr _p% lkekfu ;fKjsA NUnkafl tfKjs rLek|tqLrLekntk;rA _Œ osŒ 10-90-9 4) osnkuka lkeosnks·fLe nsokukafLe oklo%A xhrk 10-22 5) lg;Kk% iztk l`"Vok iqjksokp iztkifr%A vusu izlfo";/oes"k oks·fLRo"Vdke/kqdA xhrk 3-10 6) nsokUHkko;rusu rs nsok Hkko;Urq o%A iLija Hkko;Ur% Js;% ijeokIL;FkAA xhrk 3-11 7) c`gRlke rFkk lkEuka xk;=h NUnlkege~A xhrk 10-35 8) nzO;;KLriks;Kk ;ksx;KkLrFkkijsA Lok/;k; Kku;Kk'p ;r;% laf'krozrk%A xhrk 4-28 9) vksfeR;sdk{kja czãA xhrk 8-13 10) iz.ko% loZosns"kq 'kCn% [ks ikS#"ka u`"kqA xhrk 7-8( ^fxjkeLE;sd{kje~* xhrkA 10-25 11) 'kqpkS ns'ks izfr"BkI; fLFkjekluekReu% ukR;qfPíªra ukfruhpa pSykftudq'kksÙkje~A xhrk 6-11 12) ogh 6-12 rFkk vkxs 13) vfrla'k;a egkckgks euks nqfuZxzga pye~A vH;klsu rq dkSUrs; oSjkX;s.k p x`ársA xhrk 6-35

14) vksadkja fcUnq la;qDra fuR;/;k;fUr;ksfxu%A Jhen~Hkxon~xhrk esa laxhr% ,d i;kZykspu 157

dkena eks{kna pSo vksadkjk; ueks ue%AA f'ko "kM{kj Lrks=e~A 15) lrra dhrZ;Urks eka prUr'p n`<+ozrk%A ueL;Ur'p eka HkDR;k fuR;;qDrk miklrsAA xhrk 9-14 16) ogh 8-22 17) Kku;Ksu pkI;U;s pu;tUrks ekeqiklrsA ,dRosu i`FkDRosu cgq/kk fo'orkseq[ke~AA xhrk 9-15 18) nz- Jhen~Hkxon~xhrk dk X;kjgoka v/;k; 19) xhrk 9-22 20) xhrk 9-29&30 21) xU/kokZ.kka fp=jFk%A xhrk 10-26 22) ik´~ptU;a g`"khds'kks nsonÙka /ku´~t;%A ikS.Mªa n/ekS egk'k³~joa HkhedekZ o`dksnj%AA vuUrfot;a jktk dqUrhiq=ks ;qf/kf"Bj%A udqy% lgnso'p lq?kks"kef.kiq"idkSAA xhrk 1-15&16 23) dk';'p ijes"okl% f'k[k.Mh p egkjFk%A /k`"V|qEuks fojkV'p lkR;fd'pkijkftr%AA nzqinks nzkSins;kÜp loZ'k% i`fFkohirsA lkSHknz'p egkckgq% 'ka[kkUn/eq% i`Fkd~&i`Fkd~AA xhrk 1-17&18 xhrk 1-12 24) rr% 'ka³[kk'p Hks;Z'p i.kokudxkseq[kk%A lglSokH;gU;Ur l 'kCnLrqeqyks·Hkor~AA xhrk 1-13 25) mRlos pSo ;kus p u`ik.kka eaxys"kq p 'kqHkdY;k.k;ksxs p fookgdj.ks rFkkAA mRikrs@laHkzes pSo laxzkes iq=tUefuA bZn`"ks fg dk;sZ"kq lokZrks|kfu okn;srAA uk- 'kk- 34-18&19 26) pkScs oh-ch-] oSfnd Lojcks/k] i`- 133 27) nz- ysf[kdk }kjk fyf[kr iqLrd ^lkexku % mn~Hko] O;ogkj ,oa fl)kUr*] r`rh; v/;k; A

Jhen~Hkxon~ xhrk esa of.kZr uSfrd eqY;ksa dh laxhr ls lqlac)rk

MkW- foosd dqekj tSu vflLVsUV izksQslj ¼rcyk½ laxhr ,oa u`R; foHkkx dq:{ks= fo'ofo|ky;] dq:{ks=] gfj;k.kk

Jhen~Hkkxon~xhrk loZ'kkL=ksa esa eqdqVef.k gS tks O;fDr dks deZ] vdeZ] drZO; rFkk vdrZO; dk cks/k djkrh gSA ^^xhrk ds Kku dks /kkj.k djus okyk O;fDr eu] ok.kh vkSj 'kjhj ls fdlh dks d"V ugha nsrk vkSj ,d ukxfjd ds :i esa fu"Bk ds lkFk vius drZO; dk fuokZg djrk gS ftlls lekt o jk"Vª esa lnSo iztkra=kRed xq.kksa dk lapkj gksrk gSA**1 ;g xhrk dk ve`rrqY; Kku gh gS tks O;fDr dks dqdekZsa ls nwj dj mlesa uSfrd ewY;ksa dk fodkl dj mls lRdekZsa dh vksj izo`r djrk gSA ^^xhrk gekjs fy, vk/;kfRed xzUFk gSA mlds vuqlkj vkpj.k esa fu"Qyrk esa lQyrk dh QwVrh gq;h fdj.kksa dh >yd fn[kk;h nsrh gSA**2 Jhen~Hkxon~ xhrk esa of.kZr uSfrd eqY;ksa dh laxhr ls lqlac)rk 159

Jhen~Hkxon~xhrk uke esa iz;qDr ^Hkxon* 'kCn dk vfHkizk; Hkxoku ls rFkk ^xhrk* dk vFkZ xhr ;k dfork ls gSA xhrk dk laLd`r esa vFkZ gksrk gS& loZ ,'o;Z dk Lokeh vFkkZr loZ ,'o;Z lEiUu Hkxoku fo".kq ds vorkj Jh d`".k dh vk/;kfRed o O;kogkfjd f'k{kkA Jhen~Hkxonxhrk dk laokn Jh d`".k vkSj vtqZu ds e/; ml le; gqvk Fkk tc /keZ;q) djus ds fy, ik.Mo dq:{ks= dh j.kHkwfe ij dkSjoksa ls le{k mifLFkr FksA ik.Mo iq= vtqZu tc vius gh lxs lacaf/k;ksa dks ;q) Hkwfe esa vius le{k [kM+k ns[krk gS rks eksgo'k fo"kkn ls xzflr gks ;q) djus ls badkj dj nsrk gS rc Hkxoku d`".k vtqZu dks eksgkfn R;kx dj viuk drZO; deZ djus dk tks mins'k nsrs gSa ogh JhenHkxon~xhrk ds :i esa gekjs lkeus gSA 18 v/;k;ksa esa foHkDr xhrk ds 700 'yksdksa esa gesa thou dh gj leL;k dk lek/kku fey tkrk gS tks dHkh u dHkh gj balku ds le{k lkeus vk tkrh gSA tgka rd xhrk ds laxhr dyk ls vUrlZEcU/k dh ckr gS rks vkfn dky ls laxhr dk ,d ek= mn~ns'; vk/;kfRed mUufr rFkk eks{k izkfIr jgk gS vkSj xhrk dk lkj Hkh euq"; dh uSfrd vkSj vk/;kfRed mUufr dj mls tUe ej.k ds ca/ku ls eqfDr iznku djrk gS ijUrq vkt euq"; vius bl ewy mn~ns';ksa ls HkVd x;k gSA xhrk dh ewY;ijd f'k{kk dsoy fdrkcksa vkSj xzUFkksa dh fo"k; oLrq cu dj jg x;h gS ogha HkfDr vkSj bZ'ojksikluk dk ek/;e ekuk tkus okyk gekjk fo'kq) Hkkjrh; laxhr XySej vkSj pdkpkSa/k ds bl vk/kqfudrkoknh ;qx esa dsoy O;olk;hdj.k vkSj /kuksiktZu dk ek/;e cu dj jg x;k gS fdUrq ;fn lw{e n`f"V ls fopkj fd;k tk; rks gekjs Hkkjrh; laxhr esa fufgr dqN ,sls ewyHkwr rRo gSa tks laxhr gh ugha cfYd xhrk dh ewY;ikd f'k{kk dh n`f"V ls Hkh vkt ds ;qx esa izklafxd gSa rFkk Jhen~Hkxon~xhrk ds lkFk laxhr ds vaUrZlacU/k dks fl) djrs gSa vFkok laxhr fo"k; vkSj Hkxon~xhrk ds chp ,d lsrq:i gSa mudh ppkZ ;gka vko';d gSA xq: dh vko';drk ij cy& xhrk esa xq: dh vko';drk ij fo'ks"k cy fn;k x;k gS tc ;q) Hkwfe esa vtqZu vius gh ifjtuksa dsk vius lkeus ns[krs gSa rks 160 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

mldk eu fopfyr gksus yxrk gS vkSj muds vUnj dk;jrk dk Hkko vkus yxrk gSa rc viuh efr dks Hkzfer gksrk ns[kdj vtqZu vR;Ur nhuHkko ls xhrk ds nwljs v/;k; ds lkrosa 'yksd esa d`".k ls izkFkZuk djrs gSa fd%& dkiZ.nnks"kksigrLoHkko% i`PNkkfe Roka /keZlEew<+psrk%A ;PNªs;% L;kfuf'pra czwfg rEes f'k";Lrs∙ga 'kkf/k eka Roka iziUue~AA vFkkZr~& dk;jrk :i nks"k ls migr LoHkko okyk rFkk /keZ ds fo"k; esa eksfgr fpÙk gqvk eSa vkils iwNrk gwW fd tks lk/ku fuf'pr dy;k.kijd gks og esjs fy, dfg, D;ksafd eSa vkidk f'k"; gw¡ blfy, es vkidh 'kj.k esa vk;k gw¡ ew>s f'k{kk nhft,A blh izdkj xhrk ds pkSFks v/;k; ds 34osa 'yksd esa Hkxoku vtZqu dks mins'k nsrs gq, dgrs gSa fd& rf}f) izf.kikrsu ifjiz'usu lso;kA mins{;fUr rs Kkua KkfuuLrRonfFkZu%AA vFkkZr~& ml Kku dks rw rRon'khZ Kkfu;ksa vFkkZr xq: ds ikl tkdj le>] mudks HkfyHkkafr n.Mor izek.k djus ls] mudh lsok djus ls vkSj diV jfgr gksdj ljyrkiwoZd iz'u djus ls os ijekRe rRo dk s HkyhHkkafr tkuus okys Kkuh egkRek rq>s ml rRoKku dk mins'k djsaxsA laxhr esa Hkh xq: dk fo'ks"k egRo gS blfy, bls xq:eq[kh fo|k Hkh dgk tkrk gS tks xq: ds eq[k ls gh izkIr gksrh FkhA ^^xq: dqEgkj f'k"; dqaHk gS x

;gka xq: dh efgek ij vk/kkfjr jkx fcykl[kkuh rksM+h dh cafn'k n`"VO; gS& ^^rt js vfHkeku tku xquhtu dks xqu dh lsok u eku vieku] rt js vfHkekuA**4 vH;kl dk egRo& thou esa vH;kl dh egÙkk ij cy nsrs gq, Hkxoku Jh d`".k xhrk ds NBs v/;k; ds 35 osa 'yksd esa vtqZu dks lacksf/kr djrs gq, dgrs gSa fd& vla'k; a egkckgks eusk nqfuZxzga pye~A vH;klsu rq dkSUrs; oSjkX;s.k p x`ákrsAA vFkkZr& gs dqUrhiq= fuLlaUnsg papy eu dks o'k esa djuk vR;Ur dfBu gS fdUrq mi;qDr vH;kl vkSj lk/kuk }kjk ,slk laHko gSA blh izdkj xhrk ds 8 osa v/;k; ds 8osa 'yksd esa Jh d`".k vtqZu ls vH;kl }kjk ijes'oj dh izkfIr ds fo"k; esa dgrs gSa fd& vH;kl;ksx;qDrsu psrlk ukU;xkfeukA ijea iq:"ka fnO;a ;kfr ikFkkZuqfpUr;u~AA vFkkZr~& gs ikFkZ ijes'oj ds /;ku ds vH;kl :ih ;ksx ls ;qDr] nwljh vksj u tkus okys fpÙk ls fujUrj fpUru djrk gqvk euq"; ije izdk'k :i fnO; iq:"k vFkkZr~ ijes'oj dks gh izkIr djrk gSA ;fn ge vH;kl dh vko';drk vkSj egRo dks laxhr ds ifjizs{; esa ns[kus dk iz;kl djs rks ge ikrs gSa fd gekjk iwjk dh iwjk laxhr vkSj ,d dykdkj dh laxhr lk/kuk dk vk/kkj gh vH;kl gS ftls ge laxhr esa fj;kt+ ¼mjnw 'kCn½ dgrs gSaA fdlh dykdkj dh laxhr lk/kuk dh xgjkbZ vkSj mldh ifjiDork dk vk/kkj Hkh vH;kl gh gSaA tks ftruk vf/kd vH;kl djrk tkrk gS mldh laxhr lk/kuk Hkh mruh gh xgjkbZ fy, vkSj fl) gksrh tkrh gS c'krZs dh vH;kl lgh fn'kk esa fd;k tk,A dgk Hkh x;k gS& ^^djr djr vH;kl dss tM+efr gksr lqtku jljh vkor tkr ds fly ij iM+r fulkuA**5 162 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

vkt ,sls vusd dykdkj gq, gSa ftUgkssaus vH;kl ls viuh laxhr lk/kuk esa ,slk ped iSnk dh ftldk yksgk nqfu;k us ekuk gSA vH;kl dSls djuk pkfg, bldk Hkh foospu Hkxoku Jh d`".k us xhrk esa fd;k gSA xhrk ds 6 osa v/;ku ds 11]12 'yksd esa os dgrs gSa fd& 'kqpkS ns'ks izfr"BkI; fLFkjekluekReu%A ukR;qfPNªra ukfruhpa pSykftudq'kksÙkje~AA r=Sdkaxza eu% d`Rok ;rfpÙksfUnz;fØ;% mifo';klus ;q×T;k|ksxekRefo'kq);sAA ;ksxkH;kl ds fy, ,dkUr LFkku esa tkdj] Hkwfe ij dq'kk e`xNkyk vkSj oL= fcNk ns tks uk rks cgqr mapk gks uk gh cgqr uhpk gks ,sls vklu dks ifo= LFkku esa LFkkfir djds ;ksxh dks n`

b'ojksikluk vkSj eks{kizkIrh ds lk/ku ds :i esa Lohdkj fd;k vkSj uknczEg dh lk/kuk dj ml ije rRo dks izkIr fd;kA bfrgkl esa ,sls vusdksa mnkgj.k feyrs gSa ftlls ;s irk pyrk gS fd gekjk izkphu laxhr ftls xkU/koZ fo|k ds :i esa tkuk tkrk Fkk vkSj ftldk izpkj ukjn eqfu }kjk /kjrh ij fd;k x;k og Hkxon HkfDr vkSj bZ'ojkikluk dk ek/;e FkkA osnksa esa Hkh HkfDr ekxZ dks bZ'oj izkIrh ds lcls lqxe vkSj izcy ek/;e ds :i esa Lohdkj fd;k x;k gSA bldk izek.k gesa JhenHkkxor xhrk esa Hkh izkIr gksrk gSa xhrk ds ikapos v/;k; ds NBs 'yksd esa ;ksxh'oj Hkxoku Jh d`".k dgrs gSa fd& lU;klLrq egkckgks nq% [kekIrqe;ksxr%A ;kax;qDrks eqfuczZã ufpjs.kkf/kxPNfrAA vFkkZr~& HkfDr esa yxs fcuk dsoy leLr dekZas dk ifjR;kx djus ls dksbZ lq[kh ugha gks ldrkA ijUrq HkfDr esa yxk gqvk fopkjoku O;fDr 'kh?kz gh ijes'oj dks izkIr dj ysrk gSA HkfDr ds gh egRo dks Li"V djrs gq, ,d vU; 'yksd ¼v/;k; 8] ikapok 'yksd½ esa Hkxoku dgrs gS fd& vardkys p ekeso LejUeqDrok dysoje~A ;% iz;kfr l en~Hkkoa ;kfr ukLR;= la'k;%AA vFkkZr~& tks iq:"k vardky esa Hkh eq>dks dh Lej.k djrk gqvk 'kjhj dks R;kx dj tkrk gS og esjs lk{kkr Lo:i dk s izkIr gksrk gS blesa dqN gh la'k; ugha gSA bl izdkj izLrqr m)j.kksa ls laxhr }kjk Hkoxn~ HkfDr vkSj HkfDr ekxZ }kjk bZ'oj vFkkZr~ eks{k izkfIr dh ckr xhrk ds ek/;e ls Lor% gh Li"V gks tkrh gS ftls Jhen~Hkxon~xhrk ds lkFk laxhr ds ,d vUrZlEcU/k ds :i esa ns[kk tk ldrk gSA blds vfrfjDr xq: dh egÙkk vH;kl dk egRo] drZO;fu"Bk] leZi.k] len'khZ Hkko] HkfDr Hkkouk] lR; dk vkpj.k] /;ku] ,dkxzrk] /kS;Z tSls ln~xq.kksa vkSj uSfrd ewY;ksa dk mn~nhiu ,d lPps laxhr lk/kd esa Lo;a gh gks tkrk gSA ftlls mldk vUr% dj.k 'kq) gks tkrk gS vkSj og lkalkfjd ca/kuksa dks ikj dj ije rRo dks izkIr dj ysrk gSA Jhen~Hkxon~xhrk xhrk esa Hkh ;ksxh'oj Hkxoku Jh d`".k us lekt esa bUgha ekou ewY;ksa dh LFkkiuk dj 164 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

ekuo tkfr ds dY;k.k dh ckr dgh gSa tks Jhen~Hkxon~xhrk vkSj laxhr dyk ds chp ,d lsrq :i gSa vkSj Jhen~Hkxon~xhrk ds lkFk laxhr ds vUrZlEcU/kksa dks izxV djrs gaSA lUnHkZ xzUFk lwph %& 1- xhrk euh"kh egke.Mys'oj ije iwT; KkukuUn th egkjkt }kjk xhrk lRlax ¼fnukad 17 twu 2017½ ls izkIr va'kA 2- ^^xhrk** ekrk&egkRek xk¡/kh vulfDr ;ksx] izLrkouk&1] i`0 46 3- dchj nksgkoyh] lar dchj nkl 4- laxhr ,oa eap dyk lak;] dk'kh fgUnw fo'ofo|ky;] okjk.klh ds laxhr fo}ku~ MkW0 jke'kadj ls izkIr cafn'kA 5- dfo o`Un

श्रीमदभगवत गीता वसं ग

ehuk{kh laxhr ySDpjj] ,l- ,e- ,l- [kkylk yck.kk xYtZ dkWyst ¼cjkM+k½

भारत क� संस्कृ�त और सभ्यता म“श्रीमदभग” या ‘भगवत गीता’ का महत्वपूणर् स्थान | यह �वशव क� सबसे प्र�सद्ध ग्रं से एक है | भारत म� ह� नह�ं बिल्क �वदेशो म� यह ग्रन्थ बहुत जाता है | इसम� श्री कृष्ण द्वारअजुर्ा न को उपदेश �दया गय |यह� उपदेश भगवत गीता के नाम से प्र�सद्ध| इसम� कु ल 18 पवर् (अध्या) और 720 शल क हह� | भीष्म पवर् म� श्री कृष्ण का उ �दया गया है | �हन्ूद धमर् म� इस ग्रन्थ को सव�च्च स्थान प | इसक� रचना मह�षर् वेदव्यास ने क� थ| यह �कसी जा�त, धमर्, �वशेष का ग्रन्थ नह�ं बिल्क सम्पुरण मानवता का ग्| यह मनुष्य� को कमर् का सन्देश देहै | पाश्चात्य �वद्ानव ् हम्बाल् गीता से प्रभा�वत होकर कहा है �– “�कसी �ात भाषा म� उपलब द्तय ा स्भभत: सबसे अ�धक सुन्दर र ीाशणृ्�न गीता है | “गीत: गज्त्नशभ जदत क� वरा ृ्� हन” इसम� सभी वेद� का सार है | इस ग्रन्थ का हमारे जीवन म� ब महतभ हन | 166 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

महाभारत के युद्ध म� अजुर्न जीवन क� समस्याओ से हताश हो थे | �क कतर्व्य �वमूढ़ होकर अपने कमर् और युद्ध धमर् से �वम गए थे | तब श्रीकृष्णने उनको �नष्काम भाव से करमकरने उपदेश �दया था | फल क� इच्छा छोड़ क्र करम करने का उपद �दया |

“कम्न्वा�धकस्ते मा फलेषु कदाच, मा कराम्फल्हेतु:भ मा ते सडगोस्त्व्काम”

यह कहते हुए श्री कृष्ण बोले �क आत्मा अजर अमर अ�वनाशी| इसे कोई मार नह�ं सकता, न जल �भगो सकता है न ह� अिग्न जला सकती है | आताा क हभा नोा ्ह�ं सकत् ् ास् का् सकता है | िजस पकार मनुष्य कपडे पुराने हो जाने पर नए वस् धारण कर लेता है, उसी प्रकार के मर जाने के बाद आत्मा न शर�र धारण क्र लेती ह| इसे कभी मारा नह�ं जा सकता | इस�लए हे अजु्र न!! अपने �रश्तेदार, भाई, बहन� क� मतृ ्यु पर तुम शोक न करो | तुम युद्ध कर!! य�द तुम्हे युद्ध म� �वजय प्राप्त हुयी �मलेगी , य�द तुम युद्ध नह�ं करोगे तो अपयश �मलेग| देश म� इस पुस्तक का प्रका“गीता प्र” करती है | दरू दशर्न चैनल(DDI) पर यह ग्रन्थ धारावा�हक के रूप �दखाया गया था जो बहुत प रहा था |

श्रीमदभगवतगीता महत् :- कलयुग म� गीता पढ़कर लोगो को अपनी समस्याओ का हल �मलता है, इससे पढन े से आित्मक शां�त �मलती है | यह ग्रन्थ भटके मनुष्य� को राह �दखता| इसे पढने से लोगो को पाप से मुिक्त �मलती है| आज का मनुष्य जीवन क� �चन्ताओ , समसभास ा्ेक तरह के त्ाभय से ृ�रा हुआ है | कई बार वह भटक जाता है उसे कु छ समझ नह�ं आता है �क क्या करे| ऐसे म� गीता मनुष्य� को“�क्रयाशील” का सन्देश देती है | यह जीवन जीने क� कला �सखाती है |

“�चंता ज्वाल शर�र म, बन दावा लगी जाये | प्रगट धुआ नह�ं उप, मन अन्दर धु�धयाय||

अपन े जीवन म� क्रम करते हुए हम अनेक बार सफल और असफ होते ह� | पर त�नक सी असफलता मनुष्य को परेशान कर देती है| श्रीमदभगवत गीता व संग 167

वो परेशान हो जाता है , �च�ं तत होकर जीवन व्यतीत करने लगता है | ऐसे म� गीता �सखाती है �क कमर् कर� फल क� इच्छा मत कर| फल क� कामना करने से दभिकत ा्ाभाया ह� भ्ात � �चं�त परेशान हो जाता है | गीता कहती है �क फल को ईश्वर पर छोड़ दो क्यो�क मनुष्य के हाथ म� �सफर्कम र् करना ह�| फल देना ईश्वर के हाथ म� है | यह ग्रन्थ आम लोगो के �लए एक मुिक्त का द है | हमारे जीवन म� अनेक समस्याए हमारे मन के द्वारा पैदा ती है | मनुष्य का मन बहुत चंचल होता ह, एक स ा् वर ठहराव नह�ं करता, इधर उधर भागता रहता है | स्वयं श्री कृष्ण भगवन इसे वश म� करना क�ठन बताया है |

श्रीमदभगवत गीता पढने के ल:- गीता योगशिकत से ा् क वश म� करना �सखाती है –

आम तौर पर मनुष्य सभी बड़े अपराध क्रोध के समय करता | क्रोध से बु�द्ध नष्ट हो जा, व्यिक्त समझ नह�ं पाता �क व कभा कर रहा हन | बाद म� पश ाताव करता हन | इस�लए क क वश म� रखो | असफलता से घबराना नह�ं चा�हए | अपने अच्छे कम� पर �वशभास रे्ा चा�हये | ये सभी उपदेश हम� गीता से �मलते है | साधारण शब्द� म� अगर श्रीमदभगवतगीता के बारे कहा जाये तो हम सब यह कह सकते ह� �क यह मानव जीवन से संब�धत �ान का एक संकलन है, सागर है, जो हम सबको जीवन जीन े क� ससच्ची प्रेरणा देता | हमे धमर् और अधमर् के बारे म� �वस्तार बतलाता है | श्रीमदभगवत गीता का �दव्य �ान महाभारत के य म� भगवन श्रकृष्ण ने अपने सखा ुंतीक पुत्र अजुर्न क� आज 7000 | ल गभग वषर् पहले सुनाई थी भगवान श्री कृष्ण ने अजुर्न को श्रीमदभगवतगीता का �दव कुरु�ेत्र क� रणभू�म पर र�ववार के �दन सुनाया | उस �दन एकादशी थी इस�लए हमारे �हन्ूद धमर् म� एकादशी का इतन ज्यादामहत्व है| धमर् ग्रंथो के अनुसार गीता उपदेश श्री के द्वारा अजुर्न को लगभ45 �मनट तक सुनाई गई थी | भगवान श्री कृष्ण जी ने यह उपदेश �ानकतर्व्य से भटके हु ए अजुर कतर्व्य �सखाने के �लए और आने वाल� पी�ढय� को धमर् �सखा के �लए �दया था | ता�क धरती पर आगे आन े वाल� पी�ढयां अजु्र न क� ह� तरह अपन े कतर्व्य पथ से हट� और सदैव धमर् के मागर् ह� चले |

श्रीमदभगवत गीता म18 अध्याय और700 श्लोक ह�िजसमे मुख् रूप से भिक्त और करम योग माग� क� �व्तृतस व्याख्या क� है | यह भी बताया गया है �क इन माग� पर चलने से हर व्यिक् �निश्चत है परमपद जीवन म� सफलता का अ�धकार� बन जाता है| श्रीमदभतद्ता का नवीेश जब भदभगन श्री कू ाव्ण अपने अजु्र न को दे रहे थ, तो यह �दव्य �ान अजुर्न के आलावाधृतर ाष और संजय ने भी सुना था | आश्चयर् क� बात यह है �क अजुर्न पहले यह गीता उपदेश भगवन सूयर्देव को �दया गया था| श्रीमदभगवत गीता व संग 169

श्रीमदभगवत गीता का ह�दूसरा नाम गीता उप�नषद भी ह| गीता म� तो कृ ष्णभगवान दो ह� शब्द कहना चाहते ह| वे दो शब्द लोगो क� समझ म� आ सके, ऐसा नह�ं है | इस�लए गीता काइतनाबड़ा स्वरूप �दया और उस स्वरूप को समझने के �लए लोगो ने �फर �ववेचन �लख े ह� |कृष्ण भगवा्न ने खुद से कहा है �क– “म� जो गीता म� कहना चाहता हूँ उसका स्थूल अथर् हजार म� से ए दभिकत साझ सकेदा | ऐसे एक हजार स्थूल अथर् समझने वाल व्यिक्त म� से एक व्यिक्त गीता का सू�म अथर् समझ सके| ऐसे एक हजार सू�म अथर् समझने वालो म� से एक व्यिक सू�मतर ा ण क साझ सकेदा | गीता का सू�मतर ा ण ा ाणत मेरा आशय समझ सके गा |”कृष्ण भगवान कहना चाहते थे �क ‘वह� एक’ उसे समझ सके गा | अब इस साढ़े तीन अरब क� बस्ती म� कृ ष्णभगवान को समझने म� �कसका नंबर लगेगा? गीता सार :- खल� हाथ आये और खाल� हाथ चले जो आज तु्हारा हन कल र �कस् का थ, परस� �कसी और का होगा | इस�लए जो कुछ भी तू करता है उसे भगवान ् को अपर्ण करता चल |

• क्य� व्यथर्�चंता करते ? �कससे व्यथ डरते हो ? कौन तुम्हे मार सकता है ? आत्मा न पैदा होती है न मरती ह�| • जो हुआ वह अच्छा हु, जो हो रहा है , वह अच्छा हो रहा ह, जो होगा वह भी अच्छा होगा| तुम भुत का पश्चाताप न करो| भ�वष्य क� �चंता न करो| वतर्मान चल रहा ह�| • तुम्हारा क्या गया जो तुम रोतहो ? तुम क्या लाये थे जो तुमन े खो �दया ? तुमने क्या पैदा �कया था जो नाश हो गया? न तुम कु छ लेकर आये, जो �लया यह� से �लया | जो �दया यह� पर �दया | • प�रवत्र न संसार का �नयम है िजसे तुम ृत्यम समझते हो वह तो जीवन है | एक �ण ने तुम करोड़ो के स्वामी बन जाते हो दसरेु ह� �ण तुम द�रद्र हो जाते ह| मेरा – तेरा, छोटा – बड़ा अपना पराया, मन से �मटा दो �फर सब तुम्हारा ह, तुम सब के हो | 170 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

• न ह� यह शर�र तुम्हारा है न तुम शर�र के हो यह ज, अिग्, वायु, पथृ ्व, आकाश से बना है और इसी म� �मल जाएगा , परन्तु आत्मा िस्थर ह– �फर तुम क्या हो? • तुम अपने आप को भगवन को अ�पर्त करो| यह� सबसे उत्तम सहारा है | जो इसके सहारे को जनता है वह भय, �च ंता, शोक से सवर्दा मुक्त ह|

जीवन का एकमात्र सत्य है वह ह ै मृ :- गीता सार म� कृष्ण ने कहा है �क हर इन्सान के द्वारा जन्म मरण के चक्र को लेना बेहद आवश्यक है क्यो�क मनुष्य के जीवन का मात्र ए सत्य है और वो है ृतम ्यु क्यो�क िजस इन्सान ने सइ संसार जन्म �लया है उसे एक �दन इससंसार को छोड़ कर जाना ह� है और ये ह� अटल सत्य है ले�कन इस बात से भी नह� नकारा जा सकता �क हर इन्सान अपनी मौत से भयभीत रहता है अथार् मनुष्य के जीवन क� अटल सच्चाई से भयभीत हो, इन्सान क� वतर्मान खु�शय� को भी खराब कर देता है| इस�लए �कसी तरह का डर नह�ं रखना चा�हए | अपन े कमर् को ह� प्राथ�मकता द� अच्छे कमर् कर|

श्रीमदगवत गीता म� कृष्ण भगवान ने यह भी उपदेश �दया है क� सब एक ह� भगवान क� �वभू�तयां ह� जो लोग भगवान ् के अलग – अलग रूप� क� पूजा करते है और उनक� अलग– अलग शिक्तय� पर �वश्वास रखते , उन्ह� यह जान लेना आवश्यक है � मनुष्य के अच्छे गुण और अवगुण भगवन्ा क� ह� शिक्त के ह� | सार यह है �क लोक म� िजतने देवता है सभी एक ह� भगवान ् क� �वभू�तयां ह� |

श्रीमदभागवत गीता और संग :- संगीत व कलाओ ं का हमारे जीवन म� �व�शष्ट स्थान ह| भगवान ् कृ ष् न े मोर पंख व बांसुर� धारण करके कला, संस्कृ�त व पयार्वरण के प्र�त अपने लगाव दशार्या | इन के माध्यम से श्री कृष्ण जी ने सन्देश �दय जीवन को सुन्दर बनाने म� संगीत व कला का भी महत्वपूण योगदान ह� | श्रीमदभगवत गीता व संग 171

हम लोग कृष्ण ह� क� बांसुर� बजाते हुए प्र�तमा हमेदेखते ह� | श्री कृष्ण जी द्वारा धारण �कये गए प्र�तको म� बांसुर� हमे सभी लोगी के �लए िज�ासा का क� द्र रह� ह| अ�धकतर लोग श्र कृ ष्ण बांसुर� से �वष्णु के दस अवतार� क� परंपरा म� श्र ी क16 कलाओ से पूणर् अवतार मानते ह�|कृ ष्ण भगवान ् का दभिकततभ जीवन के अलग अलग आयाम� को स्पशर् करता ह| िजनमे नतृ ्य रूप म� रास और कला के रूप म� बांसुर� भी शा�मल ह| ऐसा माना जाता है क� एक बार गो�पय� ने बांसुर� से कहा �क हे बांसुर� तुमने एसी कौन सी तपस्या है �क तुम श्याम के ह�ठो से लगी रहती ह | उनके मधुर अधरामतृ का पान करती रहती हो | जब वे तुम्हे बजाते ह� तो तुम उन्ह� अपने इशारो पर नचाती हो| एक पैर पर खड़ा रखती हो | एक बार राधा जी ने भी बांसुर� से पुचा – हे �प्र बांसुर� यह बताओ �क म� कृष्ण ह� को इतना प्रेम करती हूँ � भी कृ ष्ण जी मुझसे ज्यादा तुम्हेम करते ह� – तुम्हे अपने ह�ठो से लगाये रखते ह� | कभा कारू हन ? तब बांसुर� न े कहा – म�न े अपन े तन को कटवाया, �फर से काट काट कर अलग क� गयी, �फर म�न े अपना मन कटवाया (बीच म� से) �बल्क ुल आर पार �बल्कुथ ल खाल� कर द� गयी | मतलब मुझ म� अनेक� सुराख़ कर �दए गए | उसके बाद भी मै वैसे ह� बजी जैसे कृष्ण जी ने बजाना चाह, म� अपनी इच्छा से कभी नह�ं बजी|यह� अंतर है आप म� और मुझ म�, म� कृष्ण जी क� इच्छा से चलती हूँ और आप कृष्ण जी अपनी इच्ा से चलाना ाहत् ह |दरअसल बांसुर� को वंशी भी कहा जाता है य�द हम वंशी उल्ट कर� तो �शव होता है | ये बांसुर� �शव का ह� रूप है| �शव वो है जो सम्पूणर्स ंसार को अपने प्रे म वश रखने म� स�म है | उनका व्यवहार और वाणी दोन� ह� बांसुर� क� तरह मधुर है | कृ ष्ण के बांसुर� प्रेम के पीछे मुख्या रूप से कारण ह� | पहला बांसुर� म� गांठ नह�ं है | वह खोखल� है | इससे तात्पयर् है �क अपने अन्दर �कसी प्रकार क� गांठ मत रखो कोई तुम्हारा साथ कैसा भ वयवहार रखे तुम बदला बीले क� भाभ्ा मत रखो | दसराू – �बना बजाये बजती नह�ं, या�न जब तक न कहा जाये तब तक तुम बोलो मत, बोल बड़ े क�मती है | बुरा बोलने से अच्छ, शांत रहो | तीसरा – जब भी बजती है मधुर ह� बजती है अथार्त जब भी बोलो मीठा बोलो| 172 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

कृष्ण भक्त क�वय�ने अपने काव्य म� गोपी कृष्ण क� रासल को प्रमुख स्थान �दया | सूरदास के राधा और कृष्ण प्रकृ�त पुरुष के प्र�तक है और गो�पयाँ राधा क� अ�भन्न स�खयाँ| राधा कृ ष् के सबसे �नकट दशार्यी गयी ह, �कन्तु अन्य गो�पयाँ उनस ईश्यार ्ह�ं करत् | व े स्वयं को कृष्ण से अ�भन्न मानती | भागवत क� प्रेरणा लेकर पुराण� म� गोपी कृष्ण के प्रेमाख्य अध्याित्म कव पीभा दभा हन | इस से पहले महाभारत म� यह आध्यित्म कव ्ह�ं ्ालता | इसके बाद क� रचनाओ – ह�रवंश्पुरान तथा अन्य पुराण� म� गो– गो�पय� को देवता बताया गया है, जो भगवन श्री कृष्ण के ब्रज म� जन्म लेने पर अ हुए थे |

श्रीमदभगवत गीता व संग 173

ईश्व: परम: कृ ष्: सिच्चदानंद�वग: | अना�दरा�दगो�वद� : सवर्कारणकारण्म || (ब्रह्म्स�)

सच्चदानंद श्री कृ– सत �चत और आनंद – ये तीन शब्द ह�– सत का अथर् है जो सदा से थ, सदा है और सदा रहेगा | �चत माने चेतन स्वरू , �ान स्वरूप अथार्त जो सब कुछ जनता है आनंद अथार्त जहाँ आनंद ह� आनंद है| अ�वनाशी सुख है | ‘कृ ष’ शबी सतता का भा क हन र ‘न’ आनंद का जहाँ इन दोन� का संयोग होता है | वह�ँ स�चदानंद श्री कृष्ण �वराज मान हो जाते और सम्पूणर् सत्ता आनंद रस म� सराबोर हो जाते |

श्रीभादभत ा म �भसतार से से क� संद्ृतणक वर्वरा का उन्मुक्त वणर्न �कया गया | श्री कृष्णक� ल�ला स्थल� के र महाभारत काल से ह� इस �ेत्र म� लोकसंगीत और शास्त्रीय स के वणर्न हमारे ग्रंथो म� �मलते |

गायन वादन और नतृ ्य के इतने सजीव वर्नण भारत के �कसी�े से संब�धत सा�हत्य म� हम� नह�ं प्राप्तह | महाभारत काल�न सा�हत्य म� संगीत का वर्नण बहुत शद हुआ है और उसमे ब्र का �वशेष सतह रहा है |

महाभारत म� संगीत :- महाभारत म� संगीत के प्रचुर उल्ल प्राप्त होते | गायन वादन एवं नतृ ्य के बहुधा साथ– साथ एवं �भन्न �भन्न उल्लेख �मलते | इसके �लए ‘गान्धव’ सं�ा �मलती है |

महाभारत म� साम्गायन एव गाथा :- महाभारत म� साम एवं गाथा का बहुधा उल्लेख �मलता है| आश्रम जहाँ ऋ�ष मु�न वास करते थ सदा साम एवं अन्य वेद मंत्रो से प्र�तध्व�नत हॉट रह| ऋ�ष मु�न आ�द तथा पुरो�हत एव ं गंधवर् लोग साम का गायन करते थे| साम के कु छ प्रकार�जैसे ज्य, भारुण्डहत आ�द के उल्लेख यह भी संकेत करते ह� �क साम गायन के प्रकार� से भी गाय प�र�चत थे | “गाथा” का अथर् राजा अथवा यजमान क� प्रशिस्त गायन ह� है | 174 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

महाभारत म� लौ�कक संगीत गायन :- अजु्रन के जन्म क पूवर् जब देव वाणी हुयी थी उस समय अप्सरवृना ्द ने गायन वा �कया था एव ं प्र�सद्ध गंधवर् तुम्बरू ने गन्धव� के सा गीतारम्भ �कया था| द्रोपद� के स्वयंवर स्थल म� नानादेशो स, वैता�लक, सूत, मागध आ�द को �नमं�त्रत �कया गया था ये मंग गान करते थे | कौमुद� महोत्सव नमक उत्सव ागभ शबीय के साथ “गीत गाओ” क� ध्वन का भी उल्ले पा्त ह ता हन | जब कु रु श्रेष्ठ यु�धष्ठर सभा म� प्र�वष्ट| उस समय मल्ल न, सूत, झल्लाद� ने मंगल स्तु�ृतभय ्भारा न्क� नवास्ा क� क� | सेनाओ के मध्य युद्ध �ेत्र म� भी गायन एवं बन्द�जनो क� होती थी | जब यह नह�ं होता था तो यह आश्चयर्जनक समझ जाता था | अजुर्न क� जयद्रथ वध प्र�त�ा के अवसर पर भी मागधो न े मंगल सूचक गीत गए थ े | आश्रम� क� शोभा के वणर म� �कन्�रभ के द्तय का भ् नललेे पा्त ह ता होत | नारद क� तपस्या से प्रसन्न होकर महादेव ने यह वरदान �दया था क� गीत वाद्य द्वारा यह सदा उनके अनुगत रह�गे एवं उनके समा तपस्या एवं क��तर् म� कोई न होग|

इस प्रकार महाभारत म� गायन के अनेक स्थल� पर उल्लेखद जा सकते ह� | गायन संबधी कु छ शास््भ शबीय के भ् संकेत महाभारत म� �मलते ह� यथा – प्रण, लय, स्था, मूछर्न, तान, आलाप, ताल, स्तसभर के ्ाा �पी |महाभारत चँू�क लोक�प्र काव्य है अ: उससे जो सूचना �मलती है वह संगीत के दभाभहा�रक व� वर पकाश डालत् हन जब�क ्ा भशास् ्स्त्र संबधी ग्रन्थ है एवं सैधां�तक व्याख्या प्रदान क| महाभारत म� चार प्रकारके वाद्य� का उल्लेख प्राप्त ह|

तत वाद्:- वीणा के कु च्ज प्रकार� का महाभारत म� उल्लेख �म है | “�वपंची वीणा” इसका उल्लेख महाभारत म� जहाँ गंधार स्वर क मूछर्ना ध्व�नत करती हुयी वीणा के समान मीठे स्वर से द्रोपद तुलना क� गयी है | गंधार तानपुरे का स्वंय भू स्वर ह| द्रोपद� क स्वयमवर के अवसर पर वेणु आ�द वाद्य� के साथ वीणा क� ध्व गूंज रह� थी | श्रीमदभगवत गीता व संग 175

अवनध वाद्:- दन्ु ुभद , मदृ ंग, आनक, मुरज, पनव, पुष्क, पटह, आडम्ब, �ड ंडीम, नंद� वाद्, तोमर तथा भेर� |

सुपीर वाद् :-वेणु, क्र, गोमुख, शंख, गो�विश्न, �कल�कला आ�द |

धनवाद् :-झरझर, स्विस्, करताल, इत्या�द| हाथ से ताल देन े का भी उल्लेख ‘पाणी स्व’ के रूप म� �मलता है| झरझर सवक् ह� झाझ का द्योतक है|

तुयर :-‘तुयर’ सं�ा वाद्य� के सम्म�लत अथर् से प्रयुक्त क� ग| श् सातवलेकर ने तुर�हयो के अथर् म� तुयर् क� व्याख्या क�|

नतृ ् :- अजु्र न के जन्म के समय देववाणी के अवसर प ा्सरास त ा दग भक के दाभ् भाी् के सा सा पशसत लोचना ा्सरास र्भा, मनोरमा, सु�प्रया आ�द केनृत्य का उल्लेख प्राप्त होता | कु बेर ने ऋ�ष �वशभ क पसग् कर्े के �लए नतृ ्य गीत कुश शला त्् रा�्सभां ी� थी | दग भण � �चत्र नतृ ्य एवं गायन का आचायर् , िजनसे अजुर्न ने �श�ा प्राप्त थी | अजुर्न स्वयं उतरा का गुरुर ा | गुर का वी सााग््भ ा, जैसा क� अजु्र न के कथन से प्रतीत होता – जब वह �वराट से कहता है क� उतरा से उसका सम्बन्ध �पतातुल्य, वह �कसी प्रकार उस से �ववाह न करेग| संगीत को हेय दृिष्ट से नह�ं देख गया था | इसका सभी वग� म� प्रसा – प ार ा | ब्राू भ् संगीत श्रवण करते थ| देवता भी संगीत से सवर्दा �घरे रहते थे|

सन्द भ ग्र-सूची . 1. www.gyanmanthan.net 2. https://hindi.dadabhagwan.org 3. www.eaglespace.com 4. www.gyanipandit.com 5. https://m.aajtak.in 6. https://m.jagran.com 7. sodhganga.inflibnet.ac.in 8. संगीत मैन्ुअलय (email : [email protected]) 9 .श्रीमद्भ गीता, �ान योग,द्�वती अध्या - �दनेश कु मार 176 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

10. श्रीमद्भ गीता, �हतकार� प्रका, अशोक �वहार नई �दल्ल 1996-मखन लाल शमा र 11. गीता प्रब, प्रका श् अर�वदं सोसायट�, पां�डचेर�, कलकत्त, श् अर�वदं 12. संगीत रत्नाक भाग 1,शारंग देव,दसराू संस्कर,1975 �दसम्ब, ल�मी नारायण गगर, संगीत कायार्ल हाथरस 13. सङ्गी �वशारद,बसन्, संगीत कायार्ल हाथरस। 14. भारतीय संगीत का इ�तहास, डॉ जयदेव �स ंह ठाकु र,संगीत �रसचर अकादमी कलकत्त

आत्मािभयािन्�क� औ भगव�ीता का दशर्

�ी पितया िवस्वानन

�स्तावना िववेच्य िवषय पर चचार् करने से पूवर् उसम� �यु� मूल शब्द� के अथर् को �प से समझ लेना तकर ्संगत �तीत होता ैह ‘ |आत्’ का अथर् ैह ,अपना‘ – i 0’स्वय ,िनजीF इंजीा्भ क ्मक ‘ भमक ािभमसान्�क ्मक कर् ह ’इंजीिनय�रग‘ ii काम’1F अथा्र ्त यं� क� ेद खरेख करनाकु � क ने क ्े क ‘ भगव�ीता से तात्पयर् | – भि�क � क ््र्यो ,मैदम्क ्उक ्ृ ष्ण �ारा ज र्क ्थक ोदभमक गभमक ा ज iii िवषयक उपदेश 2’F वह शा� िजसम� आत्म‘ – दशर्न का अथर् | , अनात्म, जीव�� ,, � कृ ि त जीवन के उ�ेश्य आ�द का-मानव ,मोक ,धम र ,जगत ् ,पु�ष , iv ’|3 िन�पण होF परन्तु �स्तुत िवषयम� दशर्न काअथर् सीख या ,िशक्‘ – ’| ज्ञ यह सवर्िव�दत ैह �क एक यं� या मशीन को सुचा� �प से चलानेके िलए या उससे लाभ उठाने के िलए समयसमय पर उसक� देखरेख करना तथा उसम� - कोईक े मबी आ जाए तो शी�ाितशी�क रे्�क ् म्तक ् ्मक अत्यावश् वस्तुतः हमारा शरीर भी एक यं� ही के सदृश ैह परन्तु हम | होता है◌े शरीर क� िवशेषता यह है �क उसका संचालन देह म� आत्मा क� उपिसित और खा� पदाथर् के सेवन से ही संभव हो पाता ैह अपने शरीर को पूण्�पेणर | ध्यात� ैह �क | कायार्िन्वत करनेहेतु मनोबल क� भी आवश्यकता होती 178 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

�ौ�ोिगक� के क्षे� म� नवीनतम यं�� का आिवकार मनुष्य ने ही �कया ैह और अिधकांश यं�� का संचालन भलीित होता है परन्तु दुभार्ग्यवश भा-ँ मनुष्य अपने शरीर क� सफाई क� ओर ध्यान नह�दे रहेह � और शोका�दस |अिभभूत होकर अपने वतर्मान वभावी जीवन को अंधकारमय बना रहे ह यह बात िवशेष उल्लेखनीय ैह �क मानश-रीर क� आतं�रक शुि� का संबंध सीधे �त्येक क्षण हमारे मन म� कई िवचार उत | से है ’आत्मािभयािन्�‘ य�द | कु छ िवचार हम� �ोत्सािहत करते ह� तो कुछ हतोत्साि | होते रहते ह� | मानव कुिवचार� के जाल म� फँ स गया तो समझो वह पतनोन्मुख हो गय v कुिव म क ््क ्उक ेसदे क रतपउक ् तेक ह� ’4 धमकेनेकर ् �कु�क‘ |F अथा्तर ्धमर्भू कु�क्षे� म� अजुर्न भी संदेह से अिभभूत होकर तथा मोह से �िसत हो हिथयार डाल देता है ‘ |कु � क ने ’ का वास्तिवक अथर्ह और कमर् ’कमर्क्‘ करना सभी �ािणय� का परम धमर् हो◌ा है परन्तु कमर्भूिम म� खड़े होक | भी, अजुर्न एक यो�ा का धमर् िनभाने म� सवर्था िवफल हो जाता ऐसा | ऐसा इेा क थतमक हक क्य��क रे्�क आतस� ्क शा�क ाशाक क प क ? क्य ् ् क ्े ‘ वह पहले से ही मन से हार जाता है और कहा भी गया है | जाती है हारे हार है और मन के आगे जीत ’!मन से हार जाने के कारण ही अजुर् बा� प�रिस्थितय� से भी �भािवत हो जाता ैह तभी �ी कृ ष्ण अजुर्न को अपन | – मनोबल बढ़ाने के िलए �े�रत करते �ए कहते ह�

| अशोच्यानन्वशोचस्त्वं प्र�ावादांश् ’‘ vi गतासूनगतासूंश्च नानुशोचिन्त पं�ड5’’|| :F अथार्त्तुम पांिडत्यपूणर् वचन कहते �ए उन के िलए शोक कर रहे हो ज’‘ न ही ,वे न तो जीिवत के िलए ,जो िव�ान् होते ह� | शोक करने योग्य नह� ह ’’| मृत के िलए शोक करते ह� इस �कार �ी कृ ष्ण अजुर्न को समझातेह� �क भौितक शरीर न�र होताह और उसम� िव�मान आत्मा अज व अमर होती है इस तथ्य व सत्यसे ज | भािँ त प�रिचत हो जाता है तब उसका मनोबल स्वतः बढ़-एक �ि� भली अज्ञान �पी अन्धकार से आच्छ� �ाणी जब तक आत्मा के | जाता है यहाँ पर �ी कृ ष्ण ए | को नह� समझ लेते ह� तब तक वे भया�ांत ही रहते ह� िववेकशील �ि� का �ितिनिधत्व कर रहे ह�दूसरी ओर अजुर्न अच्छे औ | �ी कृ ष्ण तो | बुरे कमर् म� अंतर नह� कर पा रहा ैह क्य��क वह मोहसे �स्त साक्षात् उसहंस के समान है जो नीर तथा क्षीर म� अंतर कर पाता है क्षीर �पी ज्ञान को आत्मसात करके म� उसका �योग करतमक हकवे | अजुर्न को �ोत्सािहत करते �ए कहते आत्मािभयािन्�क� और भगव�ीता का दश 179

‘’ यं �ह न व्यथयन्त्येते पुरुषं ष्र | vii समदःखु सुख ं धीरं सोsमतृ त्वाय कल्पत||’’6 अथार्त्‘ह े पु��े� (अजुर्न)! जो पु�ष सुख तथा दुख से िवचिलतनह� होता और इन दोन� म� समान रहता है, वह िनि�त �प से मुि� के योग्य ैह ’|

एक �ि� तभी सुखी रहता है जब उसका शरीर सम्पूणर् �प से स्वस्थ र है रोग से पीिड़त �ि� अनेकानेक | दुखी �ि� मूलतः अस्वस्थ रहता | यापन करता -�कार के तनाव� व कुं ठा� का सामना करते �ए अपना जीवन | हैवह भूल जाता है �क सुख‘’ के समान दुःख‘’ भी क्षणभंगुर होता है औ इसी मूल्यवान् जीवन को कभकभी अजुर्न जैसे �दशाहीन �ि� मह�व ही- दुःख‘ वे के वल | नह� दे पाते’ को ही सब कुछ मान लेते ह� ऐसे लोग इस | स्‘ वासताव्तमक ेेक अनिाक तेक क ो्’ म� रहन ’िस्थ‘◌मक ी स्वस‘’ कहलाता है | अपनी आत्मा क� अनुभूित करना ही सुखानुभूित ह | साधारण �ाणी तो खाँसीबुखार आ�द बीमा�रय� से �िसत होकर दुखी रहने , लगता है परन्तु �ी कृष्ण जी हम� समझातेह� �क शरीरम� रोग उत्प� हो रोग | स्वाभािवक ैह क्य��क शरीर न�रउ त्प� होना इस बात का संकेत ैह �क एक �दन हम सभी लोग� का शरीर एकएक करके न� हो जाएगा-, यही अटल सत्य ैह परन्तु हम� यह भी नह� भूलना चािहए �क इसी शरीर के | आत्मबल से ही हम� सुख क� �ाि� | माध्यम से हम� सुख क� �ाि� भी होती ह ज ,दुःख-सुख | होती हैयपराजय आ�द �ं�� से परे उठकर ही मनुष्य मुि� के- संयम से ही -�ी कृ ष्ण जी हम� समझाते ह� �क आत |योग्य भी हो जाता ह | मनुष्य �गित क� ओर अ�िसत होता ह �ीक ्ृ ष्क जीक ज र्क ्थक ो क िीक बतमतेक क ो्क आत्शुि�क ेत क ््रस क ्उक - आस� �ए िबना ही कतर्◌्य का पालन करना चािहए इस संदभर् म� एक | – उदाहरण �� है ’‘तस्मादस�ः सततं का�य कमर् समाचर viii अस�ो �ाचरन्कमर् परमा�ोितपू�ष ||’’7F अथार्त् कम्फलर म� आस� �ए िबना मनुष्य को अपना तक र्� समझ ’‘ िनरंत क ््रक ् तेक रहना चा क कभशो्क ्मे� थ् क ््रक ् ्ेक ेेक रेेक पर�� क� �ाि� होती है ’’| आधुिनक युग म� अिधकांश �ि� कमर् करने से पहले या कमर् करते �ए मनम कमर् के फल के प�रणाम के िवषय म� सोचते रहते ह�अजुर्न क� भी यही | स | वह इि नक ्् षभशक ्मक ा �ितिनिधत ् क मक ह | िस्थित ◌ह ामान्यतः 180 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

मनुष्य ममत्व �ेमी होताह वह जो भी कायर् करता ैह उसक |गहरा सम्बन् अपने से जोड़ता है ‘ !यह म�ने �कया है यह मेरा है !, यह के वल मेरा है और �कसीक ्मक ् नक ’!ये वाक्य इस तथ्य क� पुि� करतेह� �क मानव �कतन ममत्ममत्‘ क भ कलभम्क ्ेक ्मगरक प-आत् ! �ेमीक -ह ’ ब�त घात्क ाे� होता है इसके साथ ही | स्वाथर् क� अपेक्षा पराथर् क� अिधक महता हो | साथ कम्फलर के �ित अनासि� ◌ी पर�� क� �ाि� का सरल मागर् ैह | यह बातक िीक ावशेवक रल्लेखनीय कह ो्क मँक ्ेक गिरक ्उक ीक ब मक प्ीक ��याशीलता �द�शत करने लगता है होना सभी जीिवत ’��याशील‘ अथा्र त | जन्म से लेकर मृत्यु पयर्न् त मनुष्य के �द | �ाणी का नैस�गक स्वभाव ह धड़कन��याशील रहती है कहने का यह तात्पयर् यहहै �क ��या या कम | था इसीिलए गीतमक ्उक िीक ््कर त | ्मक ्म े जीव्क ेेक ािउक ेमबिधक ह | िनष्काम कमर् पर अिधक बल �दया गया

मूलतः एक �ि� अपने हाथ, कानपैर आ�द अंग� का �योग करते �ए ,मुँह , कमर् करता ैह और इके क े म क | साथ बौि�क या मानिसक कमर् भी करता -ह सोचना, िवचार करनासृजन कायर् करन ,, कल्पना करना आ�द बौि�क कमर कहलाते ह� और इन्ह� का �भाव हमारे शरीर के बा� अंग� पर पड़ता ैह | उदाहरणाथरक भोदक एक ाे म ीक ््क ्उक ेथ क ेक ो्क व क ेौक ा्ट क दौ क ्उक ि�तीय स्था �ा� करेगा तब उसका पूरा शरीर उसी िवचार के अनु�प | न एक राजनायक के समान होता है और शरीर म | कायर् करना शु� कर देग िनद�श देता है-जो �दशा (�धान सैिनक) राजनायक | उसक� सेना, सेना भी उसी िनद�श के अनु�पक ्मभर् करती ैह एक �दन �ांस के महाशासक �ी | नपोलेयन क� सेना सामने दगर्ु म मागर् कोदेख कर अचानक �क गई और सभ सैिनक िनराशा �पी सागर म� डूब गए तभी दृढ़ �ितज्ञ एवं महत्वाकां | नपोलेभ्क पने पैर बढ़ाकर आगेक ्�क क ्ेक गेक � क प�रणामस्व�प हमारा शरीर उसी सेना | उनक� हतोत्सािहत सेना भी उसके पीछे चल पड़ क◌े समान है और हमारा मन उस महाशासक के सदृश है जो मन क� शि� स े प�रपूणर् ैह भी �चितत सेना के समान है िजसे �ी कृ ष्ण जैसे मागर्दशर अजुर् | इस �्म क ्क ् क े्तेक क ो्क ्म े जीव्क ्उक | क� आवश्यकता ह | आत्मािभयािन्�क� ब�त ही मह�वपूणर् �कसी भी �कार का ज्ञान �ा� करने के िलए मनुष्य अपने शरीर का ही �य करता है िनिहत बुि� के माध्यम से आत्मा व ई�र के िवषय म शरीर म� | जो �ि� आत्मा व ई�र के स्व�प को समझने म� सक | ज्ञानाजर्न करता दूसर | वही मोक्ष का अिधकारी होता ,हो जाता है◌ी ओर िजन मनुष्य� को आत्मािभयािन्�क� और भगव�ीता का दश 181

आत्मा या ई�र का बोध नह� होत रहते ह� और वे भौितक पदाथ� म� िल� , स्‘’| कल्याण से िवमुख होने लगते -ह

�ी कृष्ण आगे यह भी समझाते ह� �क िजस �ि� को �द� ज्ञान �ा� जाता है उसका शरीर स्वतः स्वच्छ हो जाता ऐसा मनु |ष्य कम� के फल का प�रतभमगक ् तमक �आक प्ेक जीव्क ्उक प वरक शमाित, समप ्रक ाव ा� , सहनशीलता, आध्याित्मकदृि� तथा असीम आनंद क� �ाि� करताह |

इसके क ात�र�क ्म्वशरी क ्� शुि�क कमसगयोगक कमर्तक भ्-, िनयम, आसन�ाणायाम ,, �त्याहा, धारणा, ध्यान और समािध के माध्यम से होत है | शु� होना अत्यंत आवश्यक शुि� के िलए आतं�रक िवचार� का-आत् | जब मनुष्य क� सोच अच्छी होतीहै तब उस के बा� कमर् भी स्वतः अच्छ | यही कारण है �क �ी कृष्ण ने अजुर्न को अ�ांगयोग क� सीख | जाते ह� यम के अंतगर्त �हस, सत्,अस्ते, ��चयर् तथा अप�र�ह आते ह�सभी | | पता है �क उनके जीवन म� अ�हसा का �कतना बड़ा मह�व है �ि�य� को वचन से और कमर् से �कसी �ि� के बारे म� बुरा न सोचना ह ,््क ेे अ�हसा‘’ है कु छ लोग सोचते ह� �क के वल �कसी पर हमला करना या �कसी | को मारना �हसा है इसिलए | �हसा क� उपज तो पहले मन म� होती है ! नह� | – गाँधी जी ने कहा था बुरा मर सुनो, बुरा मत देखो, बुरा मत कहो इस | एक �ि� जैसे ही बुरा सुनता है| कथन म� दाशर्िनकता �ा� ,ह उसका असर सीधा मन पर होता हैयह तो मनोवैज्ञािनक तथ् |◌ै तो इससे बचने के | ,िव म क े्ेक मा ा क ्ृ ष्क जीक े्झमतेक क ो्क ््क ्उक हमेशा अच् दूसरी ओर एक �ि� को सत्य का पालन भी | इससे मन क� शुि� होती है करना चािहए, उसे सत्यिन� होना चािहएकबीर जी कहते ह� �क सत्य ही | इस तप को करने से मानव | सबसे बड़ा तप है िनभर्य हो जाता ैह जो �ि� | सत्य के मागर् पर चलता , वह �गितक ् तमक हक ऐसेक थगक थ ी आ�द | मन म� धन के िलए लालसा या ती�ेच्छा उत्प | दष्ु कम� से भी बच जाते ह कृ ष्क जीक | होतीक हक तभीक ता�क थ ीक ् ्ेक ्े क ा क र�तक थक जातमक ह समझाते ह� �क चोरी करना बुरी बात है और मन म� ऐसी दुभा्वनार कभी पैदा नह� होने देनी चािहए शुि� हेतु ��चयर् का पालन भी करना चािह-आत् | | ��चयर् का सुचा� �प से पालन करने से मनुष्यतेजस्वी बन जाता | गृहसकीक जीव्क ्मक ्म्क ्ेव क ेसंतानोत्पक ् नक हक भमक घ क ेेक े सम्बत उ�दा्िय�व�र का पालन करना नह� ,ह वहाँ पर भी ��चयर् क पालन िनतांत आवश्यक ैह अजुर्न पहले से िववािहत ह |, �फर भी कृ ष्ण जी उसे��चयर‘’ 182 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

को अपने जीवन म� अपनाने के िलए �े�रत करते ह� क्य��क ��चयर् कादूसर अथर्�� क� ओर चलना‘’ भी है |

गीता म� �ी कृ ष्ण जी अजुर्न कअप�र�ह‘’ का पाठ भी पढ़ाते ह� उसका अथर् | ‘ | है लालच न करनालालच’ मन म� ही उत्प� होती ैह कहा भी गया है | | लालच ही सभी समस्या� क� जड़ भी ह | है ’लालच बुरी बला‘ इसके अलावा अ�ांगयोग के अंतगर्त िनयम� क� भी चचार् होतीह सवर्�थम | मानव का शरीर के वल | अथर् ैह शु�त शौच का | शौच पर बल �दया गया है | बा� �प से ही नह� अिपत ु आतं�रक �प से भी शु� होना चािहए आतं�रक स्वच्छता के िलए मन और वचन क� शुि� अत्यावश्यकसभी | �मा्भशक ्थक पने जीव्क ्उक ेसतकक िीक ्मक मा क क्य��क ाव म्शक ्मक कथन है �क इ े ्े | यही सुखमय जीवन का रहस्य भी ह | ’सुखं संतोषं परमं‘ ,दृढ़ता | क� ओर भी ध्यान देना चािह ’तपस्‘ �त्येक �ि� क ,साथ साथ अध्यवसा, वैराग्, आत् संयम आ�द-तपस् के अंतगर्त ही आते ह� और इन सबका सम्बन्ध मा मन-से है तपस्या से ही मनुष्य का मन सुदृढ़ बनता | इसके साथ ही साथ |, मानवजीवन म� स्वाध्याय क� भी ब�त आवश्यक- ‘ | होती हैस्वाध्य’ का शािब्दक अथर्है अपने आप का अध्यस्‘ उस |’ को जानने के िलए, शरीर म� िस्थतआत्म‘’ के स्व�प को भली भाँित समझने के िलए वेद� का अध्यय, आत्िनरीक्-, अपने िवचार�, वचन� आ�द का सू�मांकन करना अप�रहायर् ैह इसके अलावा |, �ी कृ ष्ण अजुर्न का मागर्दश करते �ए उसे बताते ह� �क जीवन म� ई�र�िणधान‘’ ई�र�मािक ्े क ा क मह�वपूण्र िनयम ैह ई�र�िणधान के अंतगर् |ई�र�� -परमात्मा या प , | िचन्तन �कया जाता -ह ई�र क� स�ा पर मनन | है पर िवचार �कया जाता आत्मा के स्व�प को समझने के िलए ई�र के स्व�प को समझना आवश | होता ही है क्य��क शरीर म� िस्थत आत्मा परमात्मा का ही अं अ�ांगयोग के अंतगर्त आसन भी आते ह� जो मूलतः अभ्यास पर आधा�रतह | शरीर के बा� अंग� का �योग करते �ए आसन� का अभ्यास �कया जाता ैह मह�ष पतंजिल | � क र्ेे शरी क ्े आतं� ्क िमगशक ्थक मिक प�ँचतमक ह ix 8’’िस्थरसुखमा’‘स आे्शक ्थक प�रभािषतक ् ते �ए बतातेक क ो्F अथा्र ्त ध्यानासन िस्थर और सुखमय या आरामदायक होना चािह अभ्यास करत | शरी क ्े -रहने से सभी आसन स्वतः आसान हो जाते ह� और इनसे मान | भीतरी अंग� का िवकास होता है आत्मािभयािन्�क� और भगव�ीता का दश 183

� मेक ्� गितक ्मक ा्भ््क ् ्मक िीक च्छे-अथा्र त् �ा ’�ाणायाम‘ �ाणायाम‘ आधुिनक युग म� | बाण का कायर् करता -ह स्वास्थ्े का िलए ’ को अत्यिधक मह�व �दया जा रहा ैह क्य��क आज के अिधकांश मानव �- ��ास क� िविध का अभ्यास नह� कर रहे ह� और क�ी उ� म� कई लोग� क� शु� | �ाणायाम करने से कई रोग� से हम बच सकते ह� | मृत्यु भी हो रही ह वायु का सेवन शरीर को और भी स◌्वस्थ बना तद ा है | यह बातक िीक ावशेवक रल्लेखनीय कह ो्क �तभे्क ्् षभक ्थक बम�क ेसेम क ेेक �भािवत नह� होना चािहए उसे अपने आतं�रक संसार को ��यता देते �ए | ’�त्याहा‘ वही ,ाम्क वक आत्म् ि ातक ्�क क �वृपक थ्मक मा -आत् कहलाता है और मन क� स्वच्छता◌ ं यह सहायक िस� होता है | �ीक ्ृ ष्क जीक ् �केनक ्उक बम बम क जुर्क ्थक प्ेक कानभक ध्रक ेेक से अ - कराते �ए कहते ह� �क यु� करना ही उसका धमर् ैह और इस धमर् का पाल ‘ | उसे पूण्र एका�ता के साथ संप� करना चािहधारणा’ के क सतगरतक रेीक एका�ता या संक� �ण क� चचा र �ई है जीवन म� सफलता �ा� करने के िलए | ब�तक ् हवपूण्र होती कह � क इेक िमवक ्थक ाव्ाेतक िीक ् ्मक ’एका�ता‘ कृष्ण जी अजुर्न म� इस भाव को जगाने का �यास करतेह� ता� | पड़ता है व क ्े व क पनेक �भक ्�क क ध्य्क ्े ाि�तक ् ेक बचप्क ्उक जुर्न ह | एका�ता‘’ का एकमा� उदम ्क कमकआचायर् �ोणाचायर् �ारा आयोिज | धनु�व�ा क� परीक्षा म� अजुर्न ने एका�ता का अनोखा उदाहरण �स्तुत � था परन्तु कु�क्षे� म� बा� प�रिस्थितय� के वशीभूत होकर वहअपने िच एका� करने म� असमथर् ैह ितय� पर धारणा और ध्यान सेइन बा� प�रिस् | -जब �ि� केवल अपने ल�य के बारे मनन | सफलता �ा� क� जा सकती है �चतन करता रहता है और बाहरी िस्थितय� से �भािवत नह� होत, तब वह ध्या‘’ क� िस्थित म� आ जाता ैह और ऐसी िस्थित मनुष्य अपने शरीर पूणर् �प से िनयं�ण भी करने लगता ैह औरसमािध‘’ के िलए पूण्�पेणर योग् हो जाता है |

ध्यान के िवषय से एकत्व स्थािपत करना समािध‘’ है इस िस्थित तक | | प�ँचने के िलए आत्मािभयािन्�क� ब�त आवश्यक वस्तुतः सत्यिन� व भि�यु� मानव को ही परम धाक� �ाि� (सुख धाम) – �ी कृ ष्ण अजुर्न को सत्परामशर्देते �ए कहत | होती है ’‘वेदेषु यज्ञेषु तपःसुचैव दानेषु यत्पुण्यफलम् ��द x अत्येित तत्सवर्िमदं िव�दत्वा योगी परं स्थानमुपैित ||’’9F 184 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

अथा्र त् जो �ि� भि�मागर् स्वीकार करता, वह वेदाध्यय, तपस्य, दान, दाशर्िनक तथा सकाम कमर् करने से �ा� होने वाले फल� से वंिचत नह� होत वह मा� भि� संप� करके इन समस्त फल� क� �ाि� करता ैह और अंत म� | कहनेक ्मक भ क तातपभरक हक ो्क जथक ता� | है प ्क ा्तभधम्क ्थक �मिक होत भि�मागर् को अपनाता ैह उसके िवचार एवं भावनाएँ शु� हो जाते ह�|

भगव�ीता म� सतोगुण, रजोगुण और तमोगुण क� भी िवस्तृत चचार् �ईह | मूलतः सतोगुण शु�ता | इन तीन� गुण� का सीधा सम्बन्ध हमारे शरीर से, रजोगुण आकांक्षा एवं तृष्णा और तमोगुण अज्ञान का प�रचायमन म� | जब | जब पिव� भावनाएँ उत्प� होती ह� तब सतोगुण का �ाधान्य होता �ि� के मन म� अत्यिधक आकांक्षाएँ एवं तृष्णाएँ पैदा होती ह� तब रजो का आिधपत्य होता ैह और जब अज्ञानता मन मर कर लेती है तब मन म� तमोगुण का �ाबल्य होता ैह य�द शरीर म� इन तीन� का िनयं�ण न हो तो | गीता म� �ी कृ ष्ण | मनुष्य को अनेक िवषम प�रिस्थितय� से गुज़रना पड़ता | बताते ह� �क इन गुण� पर िनयं�ण रखते �ए इनसे परे भी जाना चािहए – एक उदाहरण अवलोकनीय है माना ’‘पमानयोस्तुल्यस्तुल्यो िम�ा�रपक xi सवा्रम्भप�रत्यार ग ी गुणातीतः स उच्|’’10F अथार्त्जो मान तथा अपमान म� समान भाव से रहता हैजो श�ु तथा िम� , के क ेमकक े्म्क तव म क ् तमक हक � क ाजसनेक ेम ेक िौित्क ्मभ�क ्मक ऐसे �ि� को प ,प�रत्याग कर �दया ◌ह ्रकृित के गुण� से अतीत कहते ह� | आचायर् | ्म्क � क प्म्क ्उक े्म्क िमवक ेेक ्मक आेम्क ् नक थता चाणक्य का भरी सभा म� अपमान �आ था तो उन्ह�ने �ितशोध के �प म� पूर �ोपदी के | नन्द वंश का नाश ही कर �दया और चन्�गु� को स�ाट बना �द �ंग्यपूणर् वसे अपमान क� अनुभूित करने वाले दुय�धन ने तो िवषम यु� क� िस्थित पैदा कर दीश�ु और िम� के साथ भला कोई समान या एक | यहीक ेीख �ी ! क�ठन है पर असंभव नह� ? जैसा �वहार कर सकता है �ि�क ्े क ््क ्उक ऐसीक िमव्मक रत्प� | कृ ष्ण ज र्क ्थक दे्मक म क ेक कर◌ाना आसान नह� है परन्तु जब वही �ि� �कृित के तीन� गुण� से परे जो जातमक हक तब व क स शक ्उक े्िमवक ्�क ् ि ातक ् ्ेक गतमक हक वह | वह कमल के फूल क� तरह बन जाता है | सांसा�रकता से ऊपर उठ जाता है ्उक ते � क िीक रेेेक ा्� िक ता (् क ेसेम ) जथक ्�चड़ हक � क इिन्�यजीत बन जाता ैह | �ी कृष्ण जी इस बात पर भी बल देते ह� �क एक मनुष्यवै�दक ज्ञान करके अपने आपको भौितक जगत् के बंधन� से मु� कर सकता है उस ज्ञा | आत्मािभयािन्�क� और भगव�ीता का दश 185

स्वस् | शुि� अिनवायर् -ह शि� और आत्-को अ�जत करने के िलए आत् शरीर म� ही वै�दक ज्ञान का उदय सम्भव उस �द� ज्ञान को �ा� करक | दूसरी ओर जो �ि� दवीै स्वभाव से यु� | ही मनुष्य मुि� को �ा� करता ह | उसे आध्याित्मक िसि� �ा� होती ,होता है तथा शा�� का ज्ञाता होता इसके िवपरीत जो �ि� आसुरी स्वभाव वा◌ा होता है, वह अधम योिनय� को �ा� होता है और सांसा�रक बंधन� म� पड़ा रहता है | �ीक ्ृ ष्क जीक भ क े्झमतेक क ो्क भौितक इचछमक प क आधम� तक ्मभ�क ्े क प�रत्याग को– क� संज्ञा से अिभिहत �कया गया ’संन्या‘

xii ’‘काम्यानां कमर्णां न्यासं संया....’’11F कहने का तात्पयर्है �क जो �ि� संसार म� रहते �ए अपेकइच्छा� तथा , तृष्णा� के वशीभूत नह� होता वही स�े �प म� संन्यासी कहलाताहै औ | उसे ही �� या परमानन्द क� अनुभूित होती ह िनष्कषर िनष्कषरजीव्क ्उक -यह तथभक ेवरकमक �्मा्तक थतमक हक ो्क ्म्व : आत◌त्मािभमािन्�क ्ेक ा क िगव�ीतमक ्मक ाम्ञ ान िनतक आवशभ्क कह | इस | यथाथर्तः भगव�ीता का दशर्न ही आत्मािभयािन्�क� पर आधा�र अनुपम कृ ित म� व�णत िनष्काम कम, �द� ज्ञ, अ�ांगयोगा�द मानवशरीर - को स्वस्थ तथा �� क� अनुभूित करानेम� सहायक िस�◌ुए ह� अजुर्न उस | शरी क ्मक �ितिनिधतवक ् क रहा कह ाजे्उक ््म मत््तमक वक े्म मत््तमक दोन� का वास है और �ी कृष्ण उस िववेक शि� के समान �कट होते ह� जो नकारात्मक िवचार� का नाश करके अजुर्न जैसे �ि�य� को कतर्� का ब कराते �ए धमर् के मागर् पर सद चलने के िलए �े�रत करते रहते ह� अतः | | भगव�ीता म� िनस्संदेह आत्मािभयािन्�क� हेतु मूलोपाय िव�मान

i बहतृ ,् �हंद� कोश, का�लका प्रसाद,पृ ष१२३ ii वह�, पष्ठृ १४४ iii वह�, पष्ठृ ८३२ iv वह�, पष्ठृ ५०९ v कृ ष्णक ृपाश्रीमू�तर् , श्रीमद्भवद्गीता यथारूप , प्रथम श्लोक , पृ३३ vi समान, द्�वतीय अद्याय,पृ ष७४ – ७५ vii समान, द्�वतीय अध्य, पष्ठृ ८० viii समान, ततीृ य अध्या, पष्ठृ १५४ ixThe Yoga Philosophy, T.R Tatya (Translation with Bhojaraja Commentary, Harvard University Archives, page 86) x कृ ष्णक ृपाश्रीमू�, श्रीमद्भवद्गीता य, अध्या ८, श्लोक२८, पष्ठृ ३६१ xi समान, अध्याय१४, श्लोक२५, पष्ठृ ५७० xii समान, अध्याय१८, श्लोक२, पष्ठृ ६४६

श्रीमद्भ गीता के सत्ू के अनसु ार अवसाद और तनाव क� �चककत्स (Cure Depression and Stress through Shrimad Bhagwad Geeta Sutra)

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190 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

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194 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

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196 Universal Welfare and the Eternal Philosophy of Bhagavad Gita

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198 Universal Welfare and the Eternal Philosophy of Bhagavad Gita