Karmayog
Chapter 4
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः ।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्॥
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्॥
कर्म क्या है? और अकर्म क्या है? इस प्रकार इसका निर्णय करने में बुद्धिमान पुरुष भी मोहित हो जाते हैं। इसलिए वह कर्मतत्व मैं तुझे भलीभाँति समझाकर कहूँगा, जिसे जानकर तू अशुभ से अर्थात कर्मबंधन से मुक्त हो जाएगा॥16॥
What is action? What is inaction? As to this, even the wise are confused. Therefore, I will explain to you what action is, by knowing which you shall be liberated, from its evil effect (i.e.,) worldly bondage.
Common men believe that activities done with the body and senses are mere actions, while non-performance of an act, is inaction. But, the Lord declares that activities performed by the body,speech and mind are actions.
An action, is determined by the motive by which, it is performed. An action, such as adoration of a goddess, is of the mode of goodness (saatvik) , but if it is undertaken with the move of fulfilling mundane desires, it becomes a mode of passion (rajasik). If it is undertaken with the motive of someone’s ruin, the same action ios of the mode of ignorance (tamas). In the same way actions which are performed without attachment, a sense of mine and desire for fruits, are classed as inaction. It means, that truth about action cannot be determined by outward activity only. In this connection even wise men possessing knowledge of the scriptures get confused, i.e., they are at a loss to understand the action. Therefore the Lord declares that He will explain this in detail.
If a man has a sense of mine,attachment and desire for fruits, it means that action is being performed by him, even though he does not perform an outward action. On the other hand, if he has neither a sense of mine, nor attachment nor desire for fruit, it means that actions are not being performed by him i.e., he is not tainted by such actions, even though he performs actions.
Sadharantaya manushya shareer aur indriyon ki kriyaaon ko hi karm maan lete hain tatha shareer aur inbdriyon ki kriyaaen band hone ko akarm maan lete hain. Parantu bhagwaan ne shareer, vaani aur man ke dwara hone wali kriyaaon ko karm bataya hai.
Bhaaw ke anusaar karm ki sangya hoti hai.Bhaaw badalne par karm ki sangya bhi badal jati hai. Jaise koi kaarya saatwik hai lekin use yadi karta rajas ya tamas bhaaw se karta hai to wo karm bhi rajas ya tamas ho gaya aur uska waisa hi phal milega.
Yadi manushya me mamta aasaktgi aur phalechha(phal ki ichha) hai to karm na karte hue bhi karm kar raha hai aur yadi nahi hai to wo karm karte hue bhiu karm nahi kar raha hai. Ise hi bhagwaan bata rahe hain ki shaastron ke vidwaan bhi is baaren me bhool kar jaate hain phir aam vyakti ki baat kya.Parantu Bhagwaan ise bade hi asaan banate hue sab kuch nirliptata se jodne ko kah rahe hain
karm karne ke do maarg hain - pravattimaarg aur nivrattimaarg. Pravattimaarg ko karm karna kahte hain aur nivrattimaarg ko karm na karna kahte hain.Ye dono hi maarg baandhne waale nahin hain.Baandhnewaali to kaamna,mamta,aasakti hai, chahe wo pravattimaarg me hon ya nivrattimaarg me.Yadi manushya me kaamna,mamta,aasakti na ho to wo dono hi maargon me swatah mukt hai. कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः ।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥
कर्म का स्वरूप भी जानना चाहिए और अकर्मण का स्वरूप भी जानना चाहिए तथा विकर्म का स्वरूप भी जानना चाहिए क्योंकि कर्म की गति गहन है॥17॥
The reality about actions must be known, as well about forbidden actions, even so the reality about inaction,must be understood; for mysterious (hard to understand) is the nature of action.
Actions can be divided into three groups, according to the motive by which these are performed (i.e.,) action, inaction and forbidden action.
An activity undertaken according to spiritual injunctions with a desire for fruit, is called action (karma). Action which is performed, being free from the desire for fruit, sense of mine and attachment, for the welfare of others is classed as Inaction (akarma). Action performed with the motive of doing evil to others, or giving pain to them is classed as, forbidden action (wikarma).
karmswaroop se ek dikhne par bhi antahkaran ke bhaaw ke anusaar uske teen bhed ho jaate hain - karm, akarm aur vikarma (nishidhh karma) .
sakaambhaaw athaart phal ki ichha rakhke ki gayi shaatravihit kriya 'karm' kahlaati hai.Phalechha,mamta aur aasakti se rahit hokar kewal doosron ke hit ke liye kia gaya karm 'Akarma' kahlata hai
sakaambhaaw athaart phal ki ichha rakhke ki gayi shaatravihit kriya 'karm' kahlaati hai.Phalechha,mamta aur aasakti se rahit hokar kewal doosron ke hit ke liye kia gaya karm 'Akarma' kahlata hai
Karm yadi doosre ka ahit karne athwa kasht pahunchane ke lie kiya jaaye tyo vo vikarma kahlata hai.
Vikarma karm ko nishidhh bhi athaart nahi kie jaane waale karm bhi kahte hain.Dekha jaaye to jis kaamna se karm hote hain usi kaamna ke adhik badhne par 'Vikarma' hone lagte hain.Parantu kaamna nasht hone par sab karm 'akarma' ban jaate hain.
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कर्मण्य कर्म यः पश्येदकर्मणि च कर्म यः ।
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥
जो मनुष्य कर्म में अकर्म देखता है और जो अकर्म में कर्म देखता है, वह मनुष्यों में बुद्धिमान है और वह योगी समस्त कर्मों को करने वाला है॥18॥
He who sees inaction in action and action in inaction, is wise among men. He is a Yogi and performs all his duties.
‘Seeing inaction in action’ means, to remain untainted during performance or non-performance of actions. It means also that performance or non performance of actions, is not for self. When a man thinks that he is the doer and so he should reap the fruit of action, he is bound by such actions. As actions are perishable, so is their fruit. The self is eternal and has no affinity for the changing actions, and their fruits. Yet it is bound because of the desire for fruit. If a strives has no desire for fruit, new attachment does not arise; and old attachment perishes when action are performed for the welfare of the others. Thus he becomes totally dispassionate. This dispassionate nature turns all actions into inaction.
ek vibhaag karm (sakaambhaaw,phal ki ichha rakhkle kie gaye karm ) aur doosra vibhaag akarma (phal ki ichha,kratatvabhimaan na rakhte hue kie gaye karm) ka hai parantu saar akarma hai.Kratatvabhimaan(main karta hun aisa bhaaw) na rakhte hue tatha phal ki ichha na rakhne par hi vyakti nirlipt bhaaw se karm kar sakta hai aur bhagwaan isi par barambaar zor dekar ye ghoodh baat ko atyant asaan bana rahe hain.
Nirlipt bhaaw se karm kare ya karm karte hue nirlipt bhaaw rakhe aisa yogi sadaiv mukt hai,
यस्य सर्वे समारम्भाः कामसंकल्पवर्जिताः ।
ज्ञानाग्निदग्धकर्माणं तमाहुः पंडितं बुधाः ॥
ज्ञानाग्निदग्धकर्माणं तमाहुः पंडितं बुधाः ॥
जिसके सम्पूर्ण शास्त्रसम्मत कर्म बिना कामना और संकल्प के होते हैं तथा जिसके समस्त कर्म ज्ञानरूप अग्नि द्वारा भस्म हो गए हैं, उस महापुरुष को ज्ञानीजन भी पंडित कहते हैं॥19॥
He, all whose undertakings are free from Sankalpa and desire and whose actions are burnt up in the fire of wisdom, him the seers, call wise.
Thinking of sense objects and remembering these time and again, and thinking that some of these are good, useful and pleasurable, is a mental resolve (Sankalpa) and Vikalpa (uncertainty) is antithesis of Sankalpa, “these are not good and are injurious”. This type of thinking, the Vikalpa – intellect is the abiding place of positive and negative projections. When negative projections give way to positive ones, at that time a desire to obtain those objects arises. This is known as ‘Kama’.
In an accomplished Karmyogi, projection(Sankalpa) and desire(Vikalpa), both are absent. Sankalpa and vikalpa are seeds of the action. If they are no longer there, action becomes inaction, that is actions loose their binding potentiality. In a liberated (jeevanmukta) soul these two are absent, so actions performed by that are not binding.
From - Sadhak sanjeevani (Gitapress)
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