Bhagavad Gita - Chapter 14 - Shloka (Verse) 23

व्याख्या -- उदासीनवदासीनः -- दो व्यक्ति परस्पर विवाद करते हों? तो उन दोनोंमेंसे किसी एकका पक्ष लेनेवाला पक्षपाती कहलाता है और दोनोंका न्याय करनेवाला मध्यस्थ कहलाता है। परन्तु जो उन दोनोंको देखता तो है? पर न तो किसीका पक्ष लेता है और न किसीसे कुछ कहता ही है? वह उदासीन कहलाता है। ऐसे ही संसार और परमात्मा -- दोनोंको देखनेसे गुणातीत मनुष्य उदासीनकी तरह दीखता है।वास्तवमें देखा जाय तो संसारकी स्वतन्त्र सत्ता है ही नहीं। सत्स्वरूप परमात्माकी सत्तासे ही संसार सत्तावाला दीख रहा है। अतः जब गुणातीत मनुष्यकी दृष्टिमें संसारकी सत्ता है ही नहीं? केवल एक परमात्माकी सत्ता ही है? तो फिर वह उदासीन किससे हो परन्तु जिनकी दृष्टिमें संसार और परमात्माकी सत्ता है? ऐसे लोगोंकी दृष्टिमें वह गुणातीत मनुष्य उदासीनकी तरह दीखता है।गुणैर्यो न विचाल्यते -- उसके कहलानेवाले अन्तःकरणमें सत्त्व? रज? और तम -- इन गुणोंकी वृत्तियाँ तो आती हैं? पर वह इनसे विचलित नहीं होता। तात्पर्य है कि जैसे अपने सिवाय दूसरोंके अन्तःकरणमें गुणोंकी वृत्तियाँ आनेपर अपनेमें कुछ भी फरक नहीं पड़ता? ऐसे ही उसके कहलानेवाले अन्तःकरणमें गुणोंकी वृत्तियाँ आनेपर उसमें कुछ भी फरक नहीं पड़ता अर्थात् वह उन वृत्तियोंके द्वारा विचलित नहीं किया जा सकता। कारण कि उसके कहे जानेवाले अन्तःकरणमें अन्तःकरणसहित सम्पूर्ण संसारका अत्यन्त अभाव एवं परमात्मतत्त्वका भाव निरन्तर स्वतःस्वाभाविक जाग्रत् रहता है।गुणा वर्तन्त इत्येव योऽवतिष्ठति -- गुण ही गुणोंमें बरत रहे हैं (गीता 3। 28) अर्थात् गुणोंमें ही सम्पूर्ण क्रियाएँ हो रही हैं -- ऐसा समझकर वह अपने स्वरूपमें निर्विकाररूपसे स्थित रहता है।न इङ्गते -- पहले गुणा वर्तन्त इत्येव पदोंसे उसका गुणोंके साथ सम्बन्धका निषेध किया? अब न ईङ्गते पदोंसे उसमें क्रियाओँका अभाव बताते हैं। तात्पर्य है कि गुणातीत पुरुष खुद कुछ भी चेष्टा नहीं करता। कारण कि अविनाशी शुद्ध स्वरूपमें कभी कोई क्रिया होती ही नहीं।[बाईसवें और तेईसवें -- इन दो श्लोकोंमें भगवान्ने गुणातीत महापुरुषकी तटस्थता? निर्लिप्तताका वर्णन किया है।] सम्बन्ध -- इक्कीसवें श्लोकमें अर्जुनने दूसरे प्रश्नके रूपमें गुणातीत मनुष्यके आचरण पूछे थे। उसका उत्तर अब आगेके दो श्लोकोंमें देते हैं।

अब? गुणातीत पुरुष किस प्रकारके आचरणवाला होता है? इस प्रश्नका उत्तर देते हैं --, उदासीनकी भाँति स्थित हुआ? अर्थात् जैसे उदासीन पुरुष किसीका पक्ष नहीं लेता? उसी भावसे गुणातीत होनेके उपायरूप मार्गमें स्थित हुआ जो आत्मज्ञानी -- संन्यासी? गुणोंद्वारा विवेकज्ञानकी स्थितिसे विचलित नहीं किया जा सकता। इसीको स्पष्ट करते हैं कि कार्यकरण और विषयोंके आकारमें परिणत हुए गुण ही एकमें एक बर्त रहे हैं -- जो ऐसा समझकर स्थित रहता है? चलायमान नहीं होता अर्थात् अविचलभावसे स्वरूपमें ही स्थित रहता है। यहाँ छन्दोभङ्ग होनेके भयसे आत्मनेपद ( अवतिष्ठते ) के स्थानमें परस्मैपद ( अवतिष्ठति ) का प्रयोग किया गया है अथवा योऽवतिष्ठति के स्थानमें योऽनुतिष्ठति ऐसा पाठान्तर समझना चाहिये।

Having answered 'by what signs' etc., He answers the second question -- 'Atha' (Now) etc. He explains the example -- 'Yatha' (Just as) etc. Meaning, because taking sides is incompatible with reality for one who is indifferent. He states the subject of the illustration: the knower of the Self, seated with the knowledge of the immutability of the Self, with the conceit of doership removed, becomes effortless -- 'Tatha' (So) etc.

The path of means to transcend Gunas is knowledge alone. Doubting his fall from the knowledge of immutability due to objects like sound etc., He says -- 'Gunaih' (By Gunas) etc. He expands on the fact that approached objects act as instigators through attachment and aversion -- 'Tadetat' (That this) etc. 'He who stands firm' is beyond Gunas -- this is the connection later on.

Doubting how the Parasmaipada is used when Atmanepada should be used for the root 'stha' preceded by 'ava', he says -- 'Chhandobhanga' (fear of breaking meter). But in another reading, the practice is merely the continuation of what is annulled.

Seeing that 'the activity is of Gunas transformed into the form of instruments towards those transformed into the form of objects, not mine', unmoving, he does not abandon the vision of the immutability of the Self, He says -- 'Na ingate' (He does not move) etc.

Having answered the question 'by what signs' etc., now He speaks the answer to the question 'what is his conduct' in three (verses). 'Udasinavat' -- just as an indifferent person does not take anyone's side, so the knower of Self, with the conceit of doership removed by the knowledge of immutability, established in the path of means to transcend Gunas, in the knowledge of Reality, seated; he is not moved, not dislodged from the state of seeing the discrimination of Self by the Gunas; He clarifies this.

Determining that 'Gunas, transformed into the form of effects, instruments, and objects, exist in one another, not I', he who 'Avatishthati' (stands firm) in the knowledge of the Immutable; by that he 'Na ingate', does not move, meaning he remains established in his own nature alone.

When Atmanepada should be used for the root 'stha' preceded by 'ava', the Parasmaipada usage is made due to fear of breaking the meter. Because of the rule that the fifth syllable is light in Anushtubh meter.

Or 'Anutishthati' is another reading.

Now the best of knowers of Brahman, gone to the sixth stage 'Padarthabhavani', is described -- 'Udasinavat' etc. This one who sits like an indifferent person in Samadhi, seeing no purpose whatsoever in the waking state. Because of being void of the Vasanas 'This is my duty'.

Who sits indeed, and is never moved by Gunas without the effort of another. Even when awakened by another, seeing the Gunas, knowing only that 'Gunas are acting', he who stands firm, remains stiff indeed, but does not 'Ingate', move, by contacts of desirable and undesirable caused by Gunas.

This is the meaning -- Just as someone eating does not himself perceive the taste of vegetables etc. due to dullness of tongue. Even when informed by another, perceiving some specific taste, he remains indifferent there indeed. Because the perception of the specific disappears instantly, he does not see happiness or pain caused by that; like that this one should be known.

"Udasinavat asinah" (Seated like an indifferent one); seated like an indifferent one elsewhere due to satisfaction in seeing the Self distinct from Gunas;

who is not moved by Gunas through hatred and longing;

reflecting that "Gunas exist in their own effects, light etc.", he who stands silent? "Na ingate" (Does not move), does not act in accordance with the effects of Gunas.

Thus having stated his definition knowable to himself, to state his definition knowable to others, He speaks the answer to the second question 'What is his conduct' -- 'Udasinavat' etc. in three verses.

'Udasinavat' (Like an indifferent one), being seated as a witness, situated, who is not moved, not dislodged from his nature, by Gunas, by effects of Gunas, pleasure, pain etc.; but rather, 'Gunas alone exist in their effects?

I have no connection with these at all'; by such discriminative knowledge, he who stands silent. The Parasmaipada is archaic. 'Na ingate', does not move.

Then how do these happen, and how does the embodied one not change amidst the presence of means of desirable and undesirable? Here is the answer -- 'Udasinavat' etc. And indifference to things other than Self is the cause for cessation of hatred and longing for effects of Gunas. 'Na vichalyate' (Is not moved), meaning he does not engage in external objects through action. To explain immovability, the mode of moving is stated as 'through hatred and longing'.

Showing the identity of meaning between 'Gunas act in Gunas' [3.28] and 'Gunas act', he states the cause of immovability -- 'Gunas in their own effects' etc. The word 'Iti' refers to the mode of reflection, he says -- 'Having reflected'. He states what is intended by the restrictive 'Eva' (implied) -- 'Silently'. Fearing break of meter, he says the Parasmaipada is archaic -- 'Stands silent'. 'What have I to do with these engaged in their own effects?' this is the idea. This is the explanation of indifference.

By 'Na vichalyate', 'Na ingate' is explained. He says that -- 'Does not act in accordance with effects of Gunas'. Meaning he does not engage in accordance with hatred and longing.

भगवान् श्रीकृष्ण तीन श्लोकों में जगत् की वस्तुओं और व्यक्तियों के साथ ज्ञानी पुरुष जो सम्बन्ध रखता है? उसका विस्तृत वर्णन करते हैं। मनुष्य की संस्कृति एक मिथ्या मुखौटा हो सकती है। जब तक पर्याप्त रूप से प्रलोभित करने वाली परिस्थितियां हमारे समक्ष उपस्थित नहीं होती? तब तक हममें से बहुत से लोग ईश्वर के समान व्यवहार कर सकते हैं। मनुष्य के हाथ में जब तक सत्ता नहीं आती? तब तक हो सकता है कि वह क्रूर न हो वह जब तक दरिद्री है? तब तक शान्त जीवन व्यतीत करता हो और प्रलोभनों के अभाव में वह भ्रष्टाचार से ऊपर हो। इस प्रकार? अनेक ऐसे सद्गुण जिनसे अनेक व्यक्तियों को हम सम्पन्न समझते हैं? वे सब केवल कृत्रिम सौन्दर्य के ही होते हैं। उनका वास्तविक हीन स्वरूप उस मुखौटे से छिपा रहता है।सम्भावित दुष्ट पुरुष ऋण लिये सद्गुणों के कृत्रिम परिधानों को धारण करके जगत् में विचरण करते रहते हैं। इसलिए? ज्ञानी पुरुष की वास्तविक परीक्षा या पहचान जंगलों या गिरिकन्दराओं में नहीं? वरन् बीच बाजार में हो सकती है? जहाँ वह जगत् की दुष्टताओं से पीड़ित किया जाता है। ईसा मसीह इतने महान् कभी नहीं थे जितने वे सूली पर चढ़ाये जाने के समय हुए जगत् के द्वारा कुचले जाने पर ही हमारा वास्तविक स्वभाव प्रगट होता है। घर्षण से ही चन्दन की सुगन्ध प्रगट होती है। जिन उँगलियों से हम तुलसी दल को पीसते हैं वह उन्हीं पर अपना सुगन्ध छोड़ जाता है।ज्ञानी पुरुष उदासीन के समान आसीन हुआ गुणों के द्वारा विचलित नहीं होता है। जगत् के सभी शुभ? अशुभ और उपेक्ष्य अनुभवों में वह उदासीन के समान रहता है? क्योंकि वह जानता है कि यह सब मन का खेल मात्र है। चित्रपट ग्रह में दर्शाये जा रहे चलचित्र के सुखान्त अथवा दुखान्त से हम विचलित नहीं होते? क्योंकि हम जानते हैं कि यह छायाचित्र का खेल हमारे मनोरंजन के लिये प्रस्तुत किया जा रहा है। इसका अर्थ यह नहीं समझना चाहिये कि ज्ञानी पुरुष जगत् की घटनाओं से किसी भी प्रकार का सम्बन्ध ही नहीं रखता है। व्यासजी अत्यन्त सावधानीपूर्वक शब्दों को चुनते हैं। वे कहते हैं कि ज्ञानी पुरुष ऐसा प्रतीत होता है? मानो वह उदासीन्ा हो उदासीनवत् आसीन। इसका अभिप्राय यह हुआ कि वह अपने जीवन में तथा बाह्य जगत् में होने वाली घटनाओं से विक्षुब्ध या उत्तेजित नहीं हो जाता।वह भलीभाँति जानता है कि उसके अन्तकरण में होने वाले ये निरन्तर परिवर्तन केवल गुणों के ही हैं और फिर बाह्य जगत् का अनुभव भी मनस्थिति के अनुसार परिवर्तन होता रहता है। सम्यक्दर्शी पुरुष अपने आन्तरिक तथा बाह्य जगत् में होने वाले परिवर्तनों की प्रक्रिया को जानकर उनसे अविचलित रहता है।इन गुणों की क्रीड़ा देखने के लिये स्वयं साक्षी बनकर रहना होता है। अपने आत्मस्वरूप में स्थित रहकर वह गुणों की अन्तर्बाह्य क्रीड़ा को देखते हुये उसका आनन्द उठाता है। गली में हो रहे लड़ाईझगड़े को ऊपर छज्जे पर से देखने वाला व्यक्ति उस लड़ाई से प्रभावित नहीं होता है। उसी प्रकार ज्ञानी पुरुष भी अपनी समत्व की स्थिति से गुणों के द्वारा विचलित नहीं किया जा सकता है।पूर्व श्लोक को और अधिक स्पष्ट करते हुये कहते हैं

Therefore He says -- 'Udasinavat' etc. up to 'Uchyate'.

He who stands ignorant and non-discriminative is indeed the knower? Due to right knowledge.

For thus he 'Na ingate', does not fall from his nature.

And the means here is: 'This activity is the nature of body, senses etc. (or: activity of all undertakings is of senses originating the body etc.)?

But I do not aim at any fruit' -- such a firm intellect.

Having thus stated the definition, He speaks the answer to the second question "what is the conduct of one beyond Gunas" in three verses -- Just as an indifferent person, not taking the side of anyone between two disputants, neither gets attached nor hates, so this knower of the Self, being seated in his own nature due to absence of attachment and aversion, is "not moved" by the Gunas transformed into the forms of pleasure, pain etc., is not dislodged from the state of resting in his own nature

but determining thus: "These Gunas alone, transformed into the forms of body, senses, and objects, act on one another; for me, the illuminator of all this, like the sun, there is no connection with any attribute of the illuminated; and this illuminated universe is mere Maya like a dream, and inert; but I am of the nature of self-luminosity, the ultimate truth, changeless, and void of duality", who "Avatishthati", stands firm in his own nature.

Or "Yo nu tishthati" is the reading, there "nu" is to be separated. "Na ingate", he does not busy himself with anything; "he is called beyond Gunas", this is connected with what comes in the third (verse).

Having thus stated the answer regarding signs, He states the answer regarding conduct -- "Udasina" etc. "Udasinavat" (Like an indifferent one), seated seeing My action as a witness, being void of (affected by) the attainment or absence of pleasure and pain, he is not moved from the nature of the Self by worldly Gunas, seeing (them as) My action.

Moreover, "Gunas", consisting of the Lord, "exist in Gunas", in their own effects, by themselves indeed by the will of the Lord; in this very manner he stands firm? "Na ingate", he does not move from his previous state.

"Udasinavat", just as an indifferent person does not take the side of anyone? So this knower of the Self, established in the path of the means to transcend Gunas, seated, the renunciate, who is not moved by the Gunas from the state of discriminative vision.

He clarifies this -- "Gunas", transformed into the forms of effects, instruments, and objects, act on one another; he who thus "Avatishthati" (stands firm). The use of Parasmaipada is due to fear of breaking the meter. Or "Yo'nutishthati" is another reading.

"Na ingate", he does not move? Meaning he remains established in his own nature alone. Moreover --

"Udasinavat" etc. Being satisfied by the observation of the Self distinct from the Gunas, seated like an indifferent one regarding other non-Self objects;

and who is not moved by the Gunas through hatred and longing?

But stands (knowing) that "Gunas exist in their own effects, light etc."; he does not act by himself in accordance with the Gunas.

उदासीनवत् like one unconcerned? आसीनः seated? गुणैः by the Gunas? यः who? न not? विचाल्यते is moved? गुणाः the Gunas? वर्तन्ते operate? इति thus? एव even? यः who? अवतिष्ठति is selfcentred? न not? इङ्गते moves.Commentary He is seated as a neutral (one who inclines to neither party). He is free from likes and dislikes. He is entirely unconcerned whether the alities with their effects and the body come or go. He is like the spectator at a football or a cricket match or a drama. Just as the sky remains unconcerned when the wind blows? so also he remains ite unconcerned when the alities operate.He does not swerve from the path of Selfrealisation. He treads the path firmly. He thinks and feels The alities are modified into the body? senses and senseobjects. They act and react upon one another? remains unshaken by them. He abides in his own Self and stands firm like the mountain Meru. (Cf.III.28V.8to11)

He, the Self-realized monk, yah, who; asinah, sitting; udasinavat, like one indifferent-as an indifferent man sides with nobody, similarly, this one, set on the path leading to the transcendence of the alities; na, is not; vicalyate, distracted from the state of Knowledge arising out of discrimination; gunaih, by the alities. This point is being clarified as such: Yah, he who; thinking iti, that; gunah, the alities, which have trasnformed into body, organs and objects; vartante, act on one another; avatisthati, remains firm-avatisthati (instead of avatisthate) is used in the Parasmaipada to avoid a break in the metre, or there is different reading, 'yah anutisthati, who acts'-;[His apparent activity consists in the mere continuance of actions which have been subjectively sublated through enlightenment.] and an, does not; ingate, move; i.e., becomes eva, surely settled in his own nature-.

He who sits like one 'unconcerned,' namely, whose satisfaction consists in the vision of the self as different from the Gunas and sits like one unconcerned about other things and is not therefore disturbed by the Gunas through hatred and longing and who remains iet, reflecting: 'The Gunas function in their effects like illumination etc., and so 'rests unshaken,' i.e, does not act in accordance with the effects of the Gunas.