Bhagavad Gita - Chapter 5 - Shloka (Verse) 26

व्याख्या--'कामक्रोधवियुक्तानां यतीनाम्'--भगवान् उपर्युक्त पदोंसे यह स्पष्ट कह रहे हैं कि सिद्ध महापुरुषमें काम-क्रोधादि दोषोंकी गन्ध भी नहीं रहती। काम-क्रोधादि दोष उत्पत्ति-विनाशशील असत् पदार्थों (शरीर, इन्द्रियाँ, मन, बुद्धि आदि) के सम्बन्धसे उत्पन्न होते हैं। सिद्ध महापुरुषको उत्पत्ति-विनाशशील सत्त-त्त्वमें अपनी स्वाभाविक स्थितिका अनुभव हो जाता है, अतः उत्पत्ति-विनाशरहित असत् पदार्थोंसे उसका सम्बन्ध सर्वथा नहीं रहता। उसके अनुभवमें अपने कहलानेवाले शरीर अन्तःकरणसहित सम्पूर्ण संसारके साथ अपने सम्बन्धका सर्वथा अभाव हो जाता है, अतः उसमें काम-क्रोध आदि विकार कैसे उत्पन्न हो सकते हैं? यदि काम-क्रोध सूक्ष्मरूपसे भी हों, तो अपनेको जीवन्मुक्त मान लेना भ्रम ही है।उत्पत्ति-विनाशशील वस्तुओंकी इच्छाको 'काम' कहते हैं। काम अर्थात् कामना अभावमें पैदा होती है। अभाव सदैव असत्में रहता है। सत्-स्वरूपमें अभाव है ही नहीं। परन्तु जब स्वरूप असत्से तादात्म्य कर लेता है, तब असत्-अंशके अभावको वह अपनेमें मान लेता है। अपनेमें अभाव माननेसे ही कामना पैदा होती है और कामना-पूर्तिमें बाधा लगनेपर क्रोध आ जाता है। इस प्रकार स्वरूपमें कामना न होनेपर भी तादात्म्यके कारण अपनेमें कामनाकी प्रतीति होती है। परन्तु जिनका तादात्म्य नष्ट हो गया है और स्वरूपमें स्वाभाविक स्थितिका अनुभव हो गया है, उन्हें स्वयंमें असत्के अभावका अनुभव हो ही कैसे सकता है ?साधन करनेसे कामक्रोध कम होते हैं ऐसा साधकोंका अनुभव है। जो चीज कम होनेवाली होती है वह मिटनेवाली होती है अतः जिस साधनसे ये काम-क्रोध कम होते हैं उसी साधनसे ये मिट भी जाते हैं।साधन करनेवालोंको यह अनुभव होता है कि (1) कामक्रोध आदि दोष पहले जितनी जल्दी आते थे, उतनी जल्दी अब नहीं आते। (2) पहले जितने वेगसे आते थे उतने वेगसे अब नहीं आते और (3) पहले जितनी देरतक ठहरते थे उतनी देरतक अब नहीं ठहरते। कभी-कभी साधकको ऐसा भी प्रतीत होता है कि काम-क्रोधका वेग पहलेसे भी अधिक आ गया। इसका कारण यह है कि (1) साधन करनेसे भोगासक्ति तो मिटती चली गयी और पूर्णावस्था प्राप्त हुई नहीं। (2) अन्तःकरण शुद्ध होनेसे थोड़े काम-क्रोध भी साधकको अधिक प्रतीत होते हैं। (3) कोई मनके विरुद्ध कार्य करता है तो वह साधकको बुरा लगता है, पर साधकउसकी परवाह नहीं करता। बुरा लगनेके भावका भीतर संग्रह होता रहता है। फिर अन्तमें थोड़ी-सी बातपर भी जोरसे क्रोध आ जाता है; क्योंकि भीतर जो संग्रह हुआ था, वह एक साथ बाहर निकलता है। इससे दूसरे व्यक्तिको भी आश्चर्य होता है कि इतनी थोड़ी-सी बातपर इसे इतना क्रोध आ गया! कभी-कभी वृत्तियाँ ठीक होनेसे साधकको ऐसा प्रतीत होता है कि मेरी पूर्णावस्था हो गयी। परन्तु वास्तवमें जबतक पूर्णावस्थाका अनुभव करनेवाला है, तबतक (व्यक्तित्व बना रहनेसे) पूर्णावस्था हुई नहीं।

तथा जो काम और क्रोध इन दोनों दोषोंसे रहित हो चुके हैं जिन्होंने अन्तःकरणको अपने वशमें कर लिया है जिन्होंने आत्माको जान लिया है ऐसे आत्मज्ञानी सम्यग्दर्शी यती संन्यासियोंको दोनों ओरसे अर्थात् जीवित रहते हुए भी और मरनेके पश्चात् भी दोनों अवस्थाओंमें ब्रह्मनिर्वाण यानी मोक्ष प्राप्त रहता है। यथार्थ ज्ञानमें निष्ठावाले संन्यासियोंके लिये सद्यः ( तुरंत ही होनेवाली ) मुक्ति बतलायी गयी है तथा सब प्रकार ईश्वरार्पितभावसे पूर्ण ब्रह्म परमात्मामें सब कर्मोंका त्याग करके किया हुआ कर्मयोग भी अन्तःकरणकी शुद्धि ज्ञानप्राप्ति और सर्वकर्मसंन्यासके क्रमसे मोक्षदायक है यह बात भगवान्ने पदपदपर कही है और (आगे भी ) कहेंगे।

Previously, it was shown that the impulse of desire and anger should be endured; now He states that those two must indeed be abandoned, with 'kimcha' (moreover).

[Objection:] "If one argues that liberation is only for those possessing the demonstrated qualifications after they are dead, but not while living," [Reply:] He says no, with 'abhitah' (both here and hereafter/everywhere).

[Objection:] "Then why does liberation not occur for people like us who are afflicted (vidhura) by the intense influence of desire, etc.?" Raising this doubt, He answers that it is due to the absence of the excellence of right vision (samyag-darshana), with [the word] 'vidita' (viditatmanam).

He explains the syntax of the letters of the verse regarding the stated meaning with 'kamakrodha,' etc.

Previously, it was stated that the impulse born of desire and anger should be endured; now He states that those two indeed should be abandoned.

For the "yatis," meaning renunciants (sannyasis), who are separated from desire and anger, whose minds (chitta) and selves are controlled, and who have known the truth of the Self, Brahma-Nirvana exists "abhitah," meaning "ubhayatah" (on both sides)—while living and while dead.

And He states that Brahman is easily accessible to them with "kamakrodha" (desire and anger), etc.

"Abhitah" means "sarvatah" (everywhere/on all sides).

Moreover, "kama" (desire), etc.

"Abhitah" means for the living and the dead [both]. "Viditatmanam" means those who have known the truth of the Self.

For those separated from desire and anger; for the "yatis," meaning those habituated to effort (striving); for the "yatachetasam," meaning those of controlled minds; for the "vijitatmanam," meaning those of conquered minds; Brahma-Nirvana exists "abhitah" (close by).

The meaning is that for such people, Brahma-Nirvana is in their hands.

He concludes the described Karma Yoga which has the Yoga [of self-realization], which is its goal, as its head/culmination.

Moreover, [regarding] "kamakrodhaviyuktanam," etc. For the yatis, meaning renunciants (sannyasis), who are separated from desire and anger, whose minds are controlled, and who have known the truth of the Self;

[Brahma-Nirvana exists] "abhitah," meaning "ubhayatah" (on both sides)—for the dead and the living. The meaning is that their dissolution in Brahman is not only in another body [after death], but exists even while they are living.

Thus, having taught the mode of practice accomplishing equal-vision through six verses, and for the purpose of achieving quick engagement in that, the immediacy of the result is stated immediately after—with this intention, he says "uktalakshananam" (of those with the mentioned characteristics).

The statement "separated from desire and anger" is a restatement of the meaning of the verse "shaknoti" (5.23). By the very cessation of anger, "being engaged in the welfare of all beings" is implied.

Since the conventional meaning [of sannyasi] for "yatinam" is inappropriate here, to clarify the meaning of the root and suffix, he says "yatanashilanam" (of those habituated to effort). By that, the meaning of the two verses beginning with "na prahrishyet" is restated. To show that "yatachetasam" is a restatement of conceiving all forms [of enjoyment] within the Self alone, he says "niyamitamanasam" (of those with restrained minds).

Regarding "vijitatmanam": to show that the meaning of the verse "ye hi" (5.22), which is intent on winning over the inner faculty by demonstrating defects, is implied, he says "vijitamanasam" (of those with conquered minds). Thus, to avoid repetition, others have read it as "viditatmanam" (those who know the Self).

By "abhitah... vartate," he shows that an extremely proximate time is intended—"evambhutanam" (for such people). The idea is that it is "situated in the hand" (hastastham), and not a gain separated by distance [requiring effort] like a fruit to be grasped by a stick lifted by hand.

इस आसुरी युग में लोगों को दैवी जीवन जीने की प्रेरणा देने प्राणि मात्र के प्रति हृदय मे उमड़ते प्रेम के कारण वेश्या को पापमुक्त अथवा कोढ़ी को रोग मुक्त करने अंधकार को प्रकाशित करके अज्ञानियों का पथप्रदर्शन करने का समाज सेवा का कार्य करते हुए ज्ञानी पुरुष स्वयं अपने दिव्य स्वरूप में स्थित समाज की अशुद्धियों से लिप्त नहीं होता। जैसे एक चिकित्सक अस्वस्थ रोगियों का उपचार उनके मध्य रहकर करता हुआ भी उनके रोगें से अछूता रहता है या उनके दुखों से स्वयं भावावेश में नहीं आ जाता वैसे ही दुखार्त कामुक हीन वैषयिक प्रवृत्तियों के लोगों के मध्य रहकर भी ज्ञानी पुरुष को उनके अवगुणों का स्पर्श तक नहीं होता।किस प्रकार सिद्ध पुरुष जगत् के प्रलोभनों में अपने मन का समत्व बनाये रख पाता है भगवान् कहते हैं जो पुरुष अपने पुरुषार्थ के बल पर मन की काम और क्रोध की प्रवृत्तियों को विजित कर लेता है और शास्त्रों में उपदिष्ट दैवी जीवन के मार्ग का अनुसरण करता है वह आत्मज्ञान को प्राप्त करके इस समत्व को प्राप्त करता है जिसे कोई भी वस्तु या परिस्थिति विचलित नहीं कर पाती। वह इसी जीवन में तथा देह त्याग के पश्चात् भी ब्रह्मानन्द में ही स्थित रहता है।अब भगवान् सम्यक् दर्शन के साक्षात् अन्तरंग साधनध्यानयोग का वर्णन अगले दो सूत्ररूप श्लोकों में करते हैं

"Kama," etc.

For them, "sarvatah," meaning in all states, the absolute existence of Brahman [is present]; it does not depend on the time of suppression (nirodha/samadhi).

Everything appears to the Yatis as Brahman alone; to refute any perception otherwise, he says "sulabham cha" (and it is easily accessible).

The meaning is not only that they possess the mentioned characteristics [but also that Brahman is easily attained]. And this, being an extraordinary attribute, indeed serves as a characteristic of the knower.

"Nothing expressing 'ease of access' is apparent here"; therefore, taking up that [word], he explains—"abhitah," meaning in all places and times.

Previously (in verse 5.23), it was stated that the impulse of desire and anger, even when arisen, should be endured; but now He states that the very prevention of their arising must be done.

"Separation from desire and anger" means their very non-arising; "kamakrodhaviyuktanam" means those endowed with that. Therefore, for the "yatachetasam," meaning those of controlled minds; for the "yatinam," meaning the striving ones, the renunciants; for the "viditatmanam," meaning those who have directly realized the Supreme Self; Brahma-Nirvana, meaning liberation, "vartate" (exists) "abhitah," meaning on both sides—for the living and the dead.

[It exists now] because it is eternal, not that it "will be" [in the future], because of the absence of it being something to be accomplished (produced).

Moreover, for the "kamakrodhaviyuktanam," meaning those devoid of desire and anger in the manner previously described; for the "yatinam," meaning the Paramahamsas (supreme ascetics) who remain having renounced everything for the sake of the Lord, like the trees, etc., of Vrindavan; for the "yatachetasam," meaning those whose minds are intent solely on experiencing the nature of the Lord; for the "viditatmanam," meaning the knowers of the Lord's nature; "Brahma-Nirvana," meaning the state of participation in the Lila (divine play), "vartate" (exists/follows) "abhitah," meaning in all births or in all directions.

The idea is: just as He plays in Vrindavan among the trees, at their roots, and all around, so it is [here].

"Kamakrodhaviyuktanam"—desire and anger are "kamakrodhau"; for those separated from them. For the "yatinam," meaning sannyasis (renunciants); for the "yatachetasam," meaning those of controlled inner faculties; "Brahma-Nirvana," meaning liberation, exists "abhitah," meaning "ubhayatah" (on both sides)—for the living and the dead. "Viditatmanam"—those by whom the Self is "vidita" (known) are "viditatmanah"; for those "viditatmanam," meaning for the right-seers. ।। Immediate liberation is stated for the sannyasis established in right vision.

And Bhagavan has stated at every step, and will state, that Karma Yoga, performed by placing all being/actions in Ishvara, the Brahman, leads to liberation through the sequence of purification of the mind (sattva-shuddhi), attainment of knowledge, and renunciation of all actions.

Now, thinking "I shall explain in detail Dhyana Yoga (Yoga of Meditation), the intimate means of right vision," He taught the verses which serve as aphorisms (sutras) for that.

Moreover, [regarding] "kamakrodhaviyuktanam," etc.

"Abhitah" means "ubhayatah" (on both sides)—for the dead and the living. The meaning is that their Brahman-Bliss is not only in another body [after death], but exists even while they are living.

कामक्रोधवियुक्तानाम् of those who are free from desire and anger? यतीनाम् of the selfcontrolled ascetics? यतचेतसाम् of those who have controlled their thoughts? अभितः on all sides? ब्रह्मनिर्वाणम् absolute freedom? वर्तते exists? विदितात्मनाम् of those who have realised the Self.Commentary Those who renounce all actions and practise Sravana (hearing of the scriptures)? Manana (reflection) and Nididhyasana (meditation)? who are established in Brahman or who are steadily devoted to the knowledge of the Self attain liberation or Moksha instantaneously (Kaivalya Moksha). Karma Yoga leads to Moksha step by step (Krama Mukti). First comes purification of the mind? then knowledge? then renunciation of all actions and eventually Moksha.

Yatinam, to the monks; yata-cetasam, who have control over their internal organ; kama-krodha-viyuktanam, who are free from desire and anger; vidita-atmanam, who have known the Self, i.e. who have full realization; vartate, there is; brahma-nir-vanam, absorption in Brahman, Liberation; abhitah, either way, whether living or dead.
Immediate Liberation of the monks who are steadfast in full realization has been stated. And the Lord has said, and will say, at every stage that Karma-yoga, undertaken as a dedication to Brahman, to God, by surrendering all activities [The activities of body, mind and organs] to God, leads to Liberation through the stages of purification of the heart, attainment of Knowledge, and renunciation of all actions. Thereafter, now, with the idea, 'I shall speak elaborately of the yoga of meditation which is the proximate discipline for full realization,' the Lord gave instruction through some verses in the form of aphorisms:

To those who are free from desire and wrath; 'who are wont to exert themselves' i.e., who are practising self-control; whose 'thought is controlled,' i.e., whose minds are subdued; 'who have conered them,' i.e., whose minds are under their control - to such persons the beatitude of the Brahman is close at hand. The beatitude of the Brahman is already in hand to persons of this type.
Sri Krsna concludes the examination of Karma Yoga already stated, as reaching the highest point in the practice of mental concentration (Yoga) having for its object the vision of the self: