Bhagavad Gita 3.4

Bhagavad Gita 3.4

Bhagavad Gita 3.4: Verse 4

न कर्मणामनारंभान्नैष्कर्म्यं पुरुषोऽश्नुते ।
न च सन्न्यसनादेव सिद्धिं समधिगच्छति ।।3.4।।

भावार्थ - Gist

मनुष्य न तो कर्मों का आरंभ किए बिना निष्कर्मता (जिस अवस्था को प्राप्त हुए पुरुष के कर्म अकर्म हो जाते हैं अर्थात फल उत्पन्न नहीं कर सकते, उस अवस्था का नाम ‘निष्कर्मता’ है।) को यानी योगनिष्ठा को प्राप्त होता है और न कर्मों के केवल त्यागमात्र से सिद्धि यानी सांख्यनिष्ठा को ही प्राप्त होता है॥3.4॥

Man cannot experience freedom from the bondage of actions without initially engaging in actions; nor can he by mere renunciation of actions achieve his ultimate ideal.

व्याख्या - Explanation

प्रायः सभी साधक अनुभव करते हैं कि कल्याण की उत्कट अभिलाषा जाग्रत् होते ही कर्म, पदार्थ, व्यक्ति और परिवार से अरुचि होने लगती है। परन्तु वास्तव में देह के साथ घनिष्ठ सम्बन्ध होने से यह आराम विश्राम की इच्छा है, जो उन्नति में बाधक है। कर्म, पदार्थ, व्यक्ति और परिवार को त्यागने की अपेक्षा उनमें आसक्ति का त्याग करना आवष्यक होता है।

सांख्ययोग में तीव्र वैराग्य के बिना आसक्ति का त्याग करना कठिन होता है, किन्तु कर्मयोग में संसार के प्रति वैराग्य में कमी रहने पर भी केवल दूसरों के लिये कर्म करने से आसक्ति का त्याग सुगमतापूर्वक हो जाता है।

  1. Generally people believe that an intense desire for self realization must lead the striver to renounce all worldly objects, activities, things, people and family. This belief in fact springs from a deep seated attachment for the body, and the hidden desire to give it rest and relief; this works as an obstacle in the achievement of one’s spiritual goal. Instead of renouncing activities, things , people and family the striver is required to give up attachment and sense of mineness towards them.
  2. in the path of ‘Gyanyoga’ you cannot get rid of attachment without strict renunciation but in Karma yoga merely working heart and soul for the benefit of others would cause attachment to fall away like water of a duck’s back, without the necessity of strong will- power.
  3. In Bhaktiyoga focus is not on renunciation but on doing everything for the the pleasure of Krishna alone. When He feels hungry the devotee offers Him delicious food and then eats that ( offered ) food with the feeling that the food is now with His divine grace bestowed on us. He is draped with beautiful clothes hallowed by the devotee. There is no call for renunciation because in every object and person the devotee sees Krishna, his supremely beloved Lord and every action id performed by him to give pleasure to Krishna. So how and why should he renounce anything?

Certainly those who harbor enmity towards Krishna are avoided by His devotee but he does not harbor negativity towards such an envious person. When Krishna reside in everyone how could His devotee fail to love them all?