Moksha Sanyasayog – Eighteenth Chapter
Subject of renunciation
- 1 Subject of renunciation
- 2 Statement of Sankhyasiddhanta in doing deeds
- 3 (According to the three qualities, there are different distinctions of knowledge, action, doer, intelligence, dhriti and happiness.
- 4 The subject of Varna Dharma with fruit
- 5 Subject of knowledge (Moksha Sanyasayog – Eighteenth Chapter)
- 6 The subject of karma yoga with devotion (Moksha Sanyasayog – Eighteenth Chapter)
- 7 Greatness of shrigitaji (Moksha Sanyasayog – Eighteenth Chapter)
Arjun said – Oh my dear! Hey Interiors! Hey Vasudev! I want to know the element of renunciation and renunciation separately.
Sri Bhagavan said – How many panditjans are called kamya karma, for the attainment of dear things (women, sons and money etc.) and for the retirement of diseases, sacrifices, sacrifices, austerities and worship etc., which are performed. ) Considers renunciation to be a renunciation and renunciation of the fruits of other thoughtful men (devotion to God, worship of the gods, service to parents, gurus, sacrifice, sacrifice and austerity and sustenance of the householder by livelihood according to varnasrama and body In all the duties that are related to food and drink, etc., the name of renunciation of all the desires of this world and the hereafter is the renunciation of the fruits of all deeds).
Many scholars say that the karmas are defective, so are worthy of renunciation, and other scholars say that yajna, charity and ritualistic karma are not worthy of renunciation.
O Purushantha Arjuna! Retirement and renunciation, the first of these two, you hear my determination about renunciation. Because renunciation is said to be of three types from Satvik, Rajas and Tamas.
Yajna, charity and penance is not worthy of renunciation, but it is definitely duty, because Yajna, charity and penance – all these three actions are given to intelligent men (that man is intelligent, who abandons the fruits and attachments, only Bhagavadarth karma. Does.) Those who purify are.
That’s why, Parth! These sacrifices, charity and religious actions, and all other duties should be sacrificed with attachments and fruits, this is my best judgment.
(It is appropriate to abstain from the form of prohibited and kamya karmas) but it is not proper to abstain from the form of fixed karma (see its meaning in the commentary of verse 48 of this chapter.). Therefore, to abandon him because of infatuation is called Tamas renunciation.
Whatever karma is, it is all sad; if one feels that he / she renounces their duty and deeds due to fear of physical affliction, then he / she will not be able to renounce any such renunciation.
Hey Arjun! The duty to do scriptural work is done by sacrificing attachment and fruit in the same sense – the same is considered a sattvic sacrifice.
A man who does not envy unskilled karma and does not indulge in efficient karma – he is a man without pure sattva guna, without doubt, intelligent and true renunciation.
Because it is not possible for any human being to renounce all karma in its entirety, it is said to be a renunciate;
The actions of human beings who do not renounce their karma are good, bad and mixed – such three kinds of fruits do happen after death, but the deeds of human beings who renounce their karma do not result in any time.
Statement of Sankhyasiddhanta in doing deeds
Hey mahabaho! For the accomplishment of all the deeds, these five are said in the Sankhya-sastra to suggest ways to end the deeds, know them well with me.
In this subject, that means accomplishment of deeds (Adhisthana, whose shelter is to be performed, its name is Adhisthana) and Karta and different types of Karan (the various kriyas and means by which karma is performed, it is called Karan) and maternal grandfather. There are different types of efforts and in the same way there is the divine for the fifth (the name of the rites of the predetermined Shubhashubh deeds) is divine.
These are the five reasons why a human being works with the mind, speech and body in a scriptural way or vice versa.
But even then, a person who is impure intelligence (by practicing satsang and shastra and doing Bhagavadarth karma and worship) purifies one’s intellect, so one who is devoid of the above mentioned means, his intellect is impure, it should be understood. Because of the deeds in that matter, only the pure form considers the soul to be the doer, he does not consider the ignorant reality with a mild intellect.
A man whose conscience does not have such a sense of ‘I am the doer’ and whose wisdom is not embedded in the worldly things and in deeds, the person does not actually die nor be bound by sin by killing all these realms. (Just as a violence caused by fire, air and water, even if it is seen as violence, it is not really violence, similarly a person who does not have pride in the body and is selfless only for the benefit of the world, whose actions are complete , Even if the violence of a creature is seen by the man’s body and senses in the public eye, it is not really violence because without attachment, selfishness and ego, no animal can be violence and without self-respect. Karma done is actually inaction, so that man is not ‘bound by sin’.)
Knowledgeable (the name of the knower is ‘knowledgeable’), knowledge (by which it is known, its name is ‘knowledge’). -Parana and Karta (Karma is called ‘Karta’), Karan (means by which Karma is called ‘Karan’.) And Kriya (Karma is ‘Kriya’.) – These three There is a kind of karmic collection.
(According to the three qualities, there are different distinctions of knowledge, action, doer, intelligence, dhriti and happiness.
In the scriptures that number the qualities, there are only three types of knowledge, with the distinction of knowledge and action and doer qualities, listen to them very well from me.
The knowledge with which a person sees an imperishable God in all the ghosts in a stateless sense, you know that knowledge as sattvik.
But the knowledge, that is, the knowledge by which man knows different types of different emotions in different ghosts, you know that knowledge as Rajas.
But the knowledge which is enamored with the whole in a functioning body and that which is tactless, devoid of the metaphysical meaning and is insignificant – is said to be Tamas.
That which is prescribed by karma shastravidhi and devoid of the pride of subjectivity and done without rage and malice by a man who does not want fruit – is called sātvik ॥
But the karma which is done with great diligence and is done by a man who loves pleasures or by an egoistic person, that karma is called Rajas.
The karma that starts from ignorance, not considering the consequences, loss, violence and power, is called Tamas.
The doer who is uncooperative, does not speak the words of ego, is full of patience and enthusiasm and is happy in the perfection and failure of the work – is not devoid of shocking disorders – he is called Sattvik.
The doer who wants the fruits of deeds with attachment and is greedy and has the temperament of giving trouble to others, is impure and indulges in joy and mourning is called Rajas.
The doer who is unsuitable, arrogant without education, sly and destroying the livelihood of others and mourning, lazy and lazy Does not complete for a long time.) He is called Tamas.
Hey Dhananjay! Now, according to the merits of intellect and also of Dhriti, there are three types of distinctions, hear me saying departmentally in full.
Hey Parth! Which is called ‘Pratibhava Marg’ (the path of the path of wisdom and renunciation of fruit and attachment while living in the householder, just like Raja Janak for the sake of public education.) And the path of retirement (by renouncing the virtue only Shikdevandaji became the only one who was situated in the Sachchidanandaghan Paramatma. And like the Sanakadikas, the name of wandering over the world is ‘Nivitti Marg’.), Realizes Duty and Akartavya, Fear and Abhaya and Bandhan and Moksha are real – that intellect is Sattviki.
Hey Parth! The intellect by which a man does not know religion and unrighteousness and even duty and non-actuality is real, that wisdom is majestic.
Hey Arjun! The intellect which is surrounded by tamoguna also accepts the iniquity as ‘this is religion’ and likewise considers all other substances contrary, that intellect is tamasi.
But hey Arjun, the landlord! The power of a man who desires fruit, with the utmost attachment, holds religion, meaning and works, is the royal power.
Hey Parth! The evil power of a wicked person does not leave sleep, fear, anxiety and sorrow and also manicism, that is, holding – that is the power of holding.
Hey Bharatshrestha! Now you also hear from me three types of happiness. The happiness in which a seeker recites with the practice of hymns, meditation and sevadi, and thereby attains the end of sorrows, which is such a pleasure, though at the beginning, though it seems like a poison (like a child with an attachment to the game of learning. Practice is foolish like the first poison due to stupidity, in the same way, a person with attachment in subjects, because of not knowing the practice of practices like Bhagavadhjan, meditation, service, etc., first appears to be ‘like poison’, but in the result of nectar. It is equal, therefore the happiness arising out of the offerings of divine wisdom is called sattvik.
The happiness that comes from the coincidence of the subject and the senses, first – even when it appears like nectar in the pastimes, in the result of the destruction of the subject and the senses, like the destruction of force, semen, intelligence, wealth, enthusiasm and the hereafter Happiness is said to be ‘equal to the poison in the result’), so that happiness is called Rajas.
The happiness which is pleasing to the soul in the time of enjoyment and also as a result, is said to be the happiness created by sleep, laziness and happiness.
There is no such entity in the earth or in the sky or in the gods and anywhere else except them, which is devoid of these three qualities arising from nature.
The subject of Varna Dharma with fruit
Hey hey The deeds of Brahmins, Kshatriyas and Vaishyas and Shudras are divided by the qualities arising out of their nature.
To practice conscience, suppress the senses, suffer suffering for piety, remain pure from outside (see in the commentary of Gita Chapter 13 Verse 7), forgive the transgressions of others, keep the mind, senses and body simple , Having reverence in the Vedas, scriptures, God and the Hereafter, studying and teaching the Vedas and experiencing the essence of God – all these are the natural deeds of a Brahmin. (Moksha Sanyasayog – Eighteenth Chapter)
Bravery, quickness, patience, cleverness and not running away in war, giving donations and possessiveness – all these are the natural deeds of the Kshatriyas.
True behavior in farming, rearing and buying and selling (giving or taking less than weights, measurements and counting, etc.) in buying and selling of goods and giving or taking good by changing the item or mixing one or the other with the bad or good thing and profit. , To be charged more or less by being a commissioner and brokerage and devoid of impurities such as lies, fraud, theft and coercion or in any way taking the rights of others, etc., which is the trade of holy things in truth, its name is ‘Truth Behavior’. Is.) These are the natural deeds of the Vaishya and serving all the Varnas is also the natural deed of the Shudra.
A person engaged in readiness in his natural deeds attains supreme attainment in the form of God-realization. Listen to the method in which a person is engaged in his natural karma and attains supreme attainment by doing deeds. (Moksha Sanyasayog – Eighteenth Chapter)
By worshiping God with his natural deeds (such as a loving woman husband), the God from whom all living beings are born, and through which this entire world is pervaded (just as the ice is pervaded by water, the whole world is pervaded by the divine) Considering the husband, thinking of the husband, works according to the husband’s mind, speech, body for the husband, in the same way, considering God as the God, contemplating God, according to the command of the mind, speech and body according to God The natural duty to conduct karma is to ‘worship God by karma’) Man attains omniscience.
Qualified by the well-behaved other’s religion, his own religion is also superior, because a person does not get sin by doing self-righteous deeds as prescribed by nature.
Therefore, O Kuntiputra! In spite of being guilty, Sahaja Karma (according to the nature, according to the scripture method, the religion of Varnashrama and the normal religion are natural deeds. They are called here by the names Swadharma, Sahaja Karma, Swakarma, Fixed Karma, Swasthya Karma, Swaroopniyam Karma, etc.). One should not give up, because like a fire from smoke, all deeds are accompanied by some or the other defect.
Subject of knowledge (Moksha Sanyasayog – Eighteenth Chapter)
A person with unquenchable intellect, selfless, and living conscience, everywhere attains that ultimate inactivity.
That which is the paramount place of knowledge yoga, the way that human Brahm gets by attaining that imperishable siddhi, O Kuntiputra! You understand me briefly (Moksha Sanyasayog – Eighteenth Chapter)
A person with pure intellect and light, sattvic and regular eater, consuming solitary and pure country by renouncing verbal themes, by conscience and restraining the senses by the Sattvic holding power (which is expanded in verse 33 of this chapter) One who can subdue the mind, speech and body, to destroy raga-malice completely, to take shelter of strong resilience and to abstain from ego, force, vanity, work, anger and grace. And the peaceful man Sachchidanandaghan deserves to be situated in the Brahm in an integral way.
Then, the Yogi, a happy-hearted man, situated in unison in the Sachchidanandaghan Brahman, neither mourns for anyone nor desires anyone. This is the same with all beings (see Gita Chapter 6 in verse 29). Yogi is my paralytic (who is the ultimate master of knowledge and who does not have anything else to be attained, only here is the power of devotion, perfection of knowledge, supreme inaction, and perfection, etc.) Uttered by names) is obtained॥
Through that devotion, he comes to know my God, who I am and as much as I am, and immediately after knowing me with that devotion, he enters me immediately.
The subject of karma yoga with devotion (Moksha Sanyasayog – Eighteenth Chapter)
If I have become a karmayogi, I am eternally imperishable and supremely blessed by my grace.
By offering all the karmas to me from the heart (which is the method as stated in Gita Chapter 9 Verse 27) and by attaining equal wisdom, my mind is constantly and continuously in me.
With my kindness above you, by my grace, you will overcome all the distress by my grace and if you do not listen to my words due to your ego, then you will be destroyed, that is, you will be corrupted by charity. (Moksha Sanyasayog – Eighteenth Chapter)
Which you take the shelter of arrogance and believe that ‘I will not fight’, then your determination is false, because your nature will force you into a war.
Hey Kuntiputra! The karma which you do not want to do because of attachment, you will also do it by feeling constrained by your predetermined natural deeds.
Hey Arjun! In the form of body form, all the beings who have been mounted in the body, the God of the world, traveling with their illusion according to their deeds, are located in the heart of all beings.
Hey India! You are in all respects in the refuge of that God (by renouncing shame, fear, honor, bravado and attachment and devoid of egoism, affection, in the body and the world, to consider a divine being as the ultimate shelter, the ultimate speed and all, and the exquisite sense With reverence, devotion and love, constantly contemplating the name, virtue, influence and nature of God and remembering the hymn of God, doing the deeds of God as per his command selflessly, only for the sake of God. He has to be ‘refuge’). Only by the grace of that divine will you attain ultimate peace and eternal supreme abode.
In this way, I told you this secret knowledge even more than confidential. Now consider this secret knowledge thoroughly, do it as you wish.
You still listen to my most secret word from the most secretive. You are very dear to me, I will say this to you, this most beneficial word.
Hey Arjun! You are good in me, be my devotee, worshiper of me and bow to me. You will receive me only by doing this, I pledge the truth to you because you are my very favorite.
After renouncing all religions, that is, full duty deeds in me, you should come to the refuge of only one Almighty, All-Sovereign God (see note of refuge in verse 62 of this chapter.). I will free you from all sins, do not grieve. (Moksha Sanyasayog – Eighteenth Chapter)
Greatness of shrigitaji (Moksha Sanyasayog – Eighteenth Chapter)
You should say this song form mystical sermon in any period neither to a non-conscientious person, nor to Bhakti – (in the Vedas, Shastras and Gods and Mahatmas and Gurus, the name of reverence, love and reverence is ‘Bhakti’.) – devoid of and You should not say to anyone who is willing to listen and should never say to anyone who is guilty of me.
The man who loves me and says this mystical Gita Shastra to my devotees, I will receive it – there is no doubt about it.
There is no one among the people who do my favorite work more than that, and there will be no one in the future beyond the earth more than that. (Moksha Sanyasayog – Eighteenth Chapter)
I will also be worshiped by Gyanayagya (I should see the meaning of Gita chapter 4 verse 33) by the man who will read the dialogue form of this religious two of us, Gita Shastra – this is my opinion.
A person who is devout and devoid of guilt will also listen to this Gita Shastra, he will also be free from sins and receive the best people of those who do good deeds.
Hey Parth! Did you listen to this (Gita Shastra) with concentration? And O Dhananjaya! Has your ignorant fascination been destroyed?
Arjun said – O Achutha! By your grace my attachment has been destroyed and I have attained memory, now I am stable without any doubt, so I will obey you.
Sanjay said – Thus I heard this amazing, thrilling dialogue of Shri Vasudev and Mahatma Arjuna.
Having received the divine vision by the grace of Shri Vyasji, I heard this Yogeshwar himself directly from Lord Krishna while saying this supremely secret yoga to Arjuna.
Hey Rajan! I am rejoicing again and again by remembering this mysterious, well-meaning and wonderful dialogue of Lord Krishna and Arjuna.
Hey Rajan! It is a great surprise in my mind to recollect even that very unique form of Shrihari (whose memory is the destruction of sins, its name is ‘Hari’) and I am rejoicing again and again.
Hey Rajan! Where Yogeshwar is Lord Shri Krishna and where is the Gandeeva-bowman Arjuna, there is Shri, Vijay, Vibhuti and immovable policy – this is my opinion.
|big thought||Religious story|