It is natural that those spiritually intelligent human beings, who worship the source of their very existence, Lord Krishna who is the root, the foundation from whence all creation originates and by whom all existence is pervaded, will certainly receive His grace and achieve the perfection of self-realisation.

The Supreme Lord's position has already been established in chapter 7, verses 6 and 7 where Lord Krishna confirms:

“He alone is the origin of all as well as the demise of all. There is nothing superior to Lord Krishna for all creation depends upon Him.”

In chapter 9, verse 4 He states: “In an unperceivable manner He pervades all existence yet everything is in Him but He is not in it.”

In chapter 9, verse 10 He states: “That His external energy manifests all moving and stationary jīvas or embodied beings according to His direction”

and in chapter 10, verse 8 He reveals: “That every aspect of creation, maintenance and existence as well as the Vedic scriptures has Him alone as the sole source.”

Such examples are unique to Lord Krishna exclusively and unprecedented.

“क्षत्रियोनब्रह्मगुणो वैश्यः कुप्यादिजीवनः | तत ऊनः शमाधैर्यः शुश्रुपुः शूद्र उच्यते | अधिकाश्चेद् गुणाः शूद्रे ब्रह्मणादिः स उच्यते | ब्रह्मणोऽप्यल्पगुणकः शूद्र एवेति कीर्तितः | नरोऽपि यो देवगुणो ज्ञेयो देवो नृतां गतः || इति ||” - Vaishyas are less serene and self-restrained than Kshatriyas and Brahmins because of their life being that of cattle breeders. Because of service to others as servers, others are known as Shudras. If there are superior attributes in a Shudra, he is known as Brahmin; and if a Brahmin has inferior attributes he will be known as Shudra. Even among human beings those who have the divine attributes are said to have traversed the divine Path.

“स्वकर्मणा तमभ्यर्च्य इति वचनात् | क्षत्रियादिष्वपि शमघनुवृत्तिर्ज्ञायते | न हि शमादिकं विना तस्य यज्ञदानतपः कर्म न त्याज्यम् | इत्युक्तवाच्च | शमो मन्निष्ठता बुद्धेर्दम इन्द्रियनिग्रहः इति हि भागवते || न हि क्षत्रियादिभिरपि शौचतपःक्षमादिभिर्हानैर्भावितव्यमिति तत्तद्भवमैपृच्यते | युक्ता ह्येतैः सर्वगुणोऽजैः ||” - It is seen that even when each one performs actions according to one's attributes, some Kshatriyas could be seen endowed with attributes like serenity and self-restraint, because without serenity and self-restraint propitiation of the Lord is not possible. Propitiation through serenity and self-restraint alone is the true propitiation and without them perfection is never possible. “Acts of sacrifice, charity, austerity etc. should never be renounced”. “Intellect, abidance in the Mind, self-restraint and sense-restraint” thus having been said in Bhagavat Purana. Kshatriyas are never prevented from purity, austerity, serenity etc. because being of righteous conduct, they would not lower them. All these attributes are appropriate as in Janaka's balanced behaviour. Those Kshatriyas who never desert battlefield are especially praise worthy.

“शौर्यं तेजो धृतिर्दाक्ष्यं दानं च क्षत्रियेऽधिकाः | तद्वीना ब्राह्मणे तस्माद् वैश्ये शूद्रे ततोऽल्पकाः | अध्यापनं च शुश्रुपा जीवनार्थमृते सताम् | विप्रादिशु क्रमाज्ज्ञेयाः शूद्रस्याध्यापनं विना | तस्माच्छूद्रोऽल्पशुश्रुपुः स्वभावाज्जीवनं विना | एते नैसर्गिका भावा स्याद् भावोऽन्योऽपि कुत्रचित् | बलाद् विरुद्धभावस्तु हेयः स्वाभाविकोऽपि यः | अनिसर्गोऽपि हि शुभो वर्धनीयः प्रयत्नतः | याजनैश्वर्यपूर्वास्तु नान्यैः कायाः शमा अपि | अपलायनं च शूद्राणां ब्रह्मक्षत्रार्थमिष्यते || इति च ||” - Valour, vigour, self-restraint, forbearance, charity these are primarily seen more in Kshatriyas than in others, less in Brahmins, lesser in Vaishyas and still less in Shudras. Not merely for the sake of livelihood but for the sake of educating the noble ones it is the predominant attribute of the Brahmins, which is progressively less in others. Teaching is never the proper assignment of the Shudras. Therefore, the Shudras should offer service, if not for livelihood, at least by attending on the noble ones. Sometime due to the force of events even natural attributes are desirable to be abandoned for performing other activities. And even those opposed to the natural attributes are required to be promoted for enhancing propitious attributes. In the alternative, sacrifices and splendour should not be given up, none other actions being more propitious. When the need arises for safeguarding Brahmins and Kshatriyas, Shudras may even desert the battle field.

“प्रसद्य विताहरणं शारीरो दण्ड एव च | अशिष्याणां शासनं च तथैवार्थविनाशनम् | एष ईश्वरभावः स्यान् कार्यः क्षत्रियेतैः | सर्वे विधर्मिणः शास्त्राः क्षत्रियैर्यन्तः सदा | अङ्गायहानिकृद् दण्डः शिष्येषु ब्रह्मवादिभिः | कार्यो देहेऽपि शिष्यश्च स्वामिना स्वेन वाऽर्पितः | पुत्रानुजादयः सर्वे शिष्या एव निसर्गतः | गुरवश्चैव मित्राणि सुखिस्वहसचारिणः | सम्बन्धितश्च सर्वेऽपि तत्तद्योग्यतयाऽखिलैः | शिक्षणीयेषु भावेषु शिक्षणीयाः प्रयत्नतः | उन्मादे बन्धनधैवां ताडनं न गुरोः क्वचित् | पापं चरन्तस्त्वन्येऽपि सर्वदृष्टिपथं गताः | शक्तितो वारणीयाः स्युर्देशकालानुसारतः | तदुत्तमविरोद्धाराः सन्त्याज्या गुरावोऽपि तु | यथाशक्त्यनुशासैव कालतोऽपि न चेच्छुभाः | विष्णोः परमभक्तस्तु न त्याज्यः शास्त्र एव च | शिक्षयश्च गुरून् शिष्यो गुरवन्नैव शिक्षयेत् | महान्तो नानुशास्त्राश्च विरुद्धाचरिता अपि | यदि च स्वाधिकानां तु विरोधं नैव कुर्वते || इत्यदि च ||”

- Confiscating wealth and giving physical penalty, disciplining those who are disobedient, and destroying their economic power - these are the marks of supremacy. These should be done by none other than Kshatriyas. Those who are non-followers of Dharma should be properly governed by the Kshatriyas. Brahmins can punish their disciples without causing any bodily harm. Now here the disciple is one who has willingly accepted such position or a servant who has been accepted by his master and also naturally the children and relations. The Teachers, the associates, well-read relatives all these can dispense with punishment according to their capacity and capability. If the teacher is demented then he should be bound but never be harmed physically. If he is found to follow undesirable actions then he should be dealt with according to the laws of the situation, place and time. If the Teacher opposes one who is superior to him, then this fact should be brought to his notice. They should be treated with discipline but should never be abandoned as that would not be meritorious. Those Teachers who are devoted to Sri Vishnu should neither be deserted nor penalised. The disciples should not punish (the Teacher) in the same manner as the Teacher would have punished a disciple. Even if a great person is seen to perform acts contrary to the scriptures, he should not be punished if their action does not interfere with that of their superiors.

“आपत्तु विप्रः क्षात्रं तु विशां वा धर्ममाचरेत् | क्षात्रासिद्धौ न शूद्रस्तु विप्रक्षत्रिययोः क्वचित् | क्षत्रियो ब्राह्ममापत्तु तदापत्तु विशामपि | क्षत्रियो विप्रधर्मोऽपि नैवभैक्ष्यप्रतिग्रही | वैश्य आपत्तु शौद्रं तु धर्ममेकं नचापरम् | शूद्र आपत्तु विद्वधर्मा तदापत्तु च कारुकः | शूद्रस्तु वैश्यधर्मोऽपि नैव वदोक्षरो भवत्वे | अत्यापदि क्षत्रियोऽपि पादशुश्रुषणं विना | शौद्रधर्मं चरन् विप्रक्षत्रियेषु न दुष्यति | येषु कर्मसु याच्यः स्यात् स्वामिनाऽपि न याचिता | शौद्रण्यपि स्वधर्मत्वे क्षत्रियस्यापदो यदि | अस्मानाश्चेद् बलाधिक्यं सानुवन्धादपि प्रभोः | धर्मार्थं सेवतोऽर्थो विप्रधर्मा धिकाद वरः | प्रभुणा याच्यवृत्तिस्तु विशेषाणापि धर्मभाक् | वात्स्योर्यलाधिको यः स्यात् क्षत्रियो विद्ययाऽधिकः | विप्रो भागवती चेतो सेशा लोकास्तयोरिमे | इत्यादि व्यासस्मृती ||” - In times of adversity the Brahmins may perform occupations ordained for the Kshatriyas or the Vaishyas. But Shudras should never perform the occupations ordained for Brahmins or Kshatriyas. Kshatriyas may perform the occupation of Brahmins or of the Vaishyas in times of adversity. But they should never beg for their food. In times of adversity the Vaishyas may accept the occupations of the Shudras and of none other. If the trade is not beneficial to him then he may perform the occupations of carpenter or iron-smith etc. Even though the Shudras accept the occupation of the Vaishyas, they should never endeavour to study the Vedas. In the event of great adversity a Kshatriya may perform the service like a Shudra towards the Brahmins and other Kshatriyas. But they should not offer service to their feet. The Kshatriya performing the actions of Shudras towards the wise ones or his superiors is not unworthy. Such acts performed for the purpose of concealing oneself, when living incognito, are superior even to the acts of Brahmins. It is more meritorious to perform the actions enjoined by the master than remaining without opposing him. Such action become meritorious. If the Kshatriya is strong in his powerful shoulders and the Brahmin is full of wisdom, coupled with devotion to the Resplendent Lord, then the protectors of the world along with the world comes under their way. Thus s'peaks the Vyasa Smriti.

46 "From Whom proceeds the urge to action of all beings—by Whom all this is permeated: having propitiated HIM by his own (respective) activity, a man wins Perfection. (914)

Therefore, such (service) is not (only) a performance of prescribed duties but is conforming to His wishes,—He from Whom is created this universe of the beings, He Who prepares the dolls in the form of beings from rags in the form of ignorance, and makes them (dolls) dance to the movements (pulling) of the string in the form of egotism, made by twisting together the three Guṇa-constituents, He Who like a lamp pervades by His own light the entire universe—if he (the seeker) worships such God pervading the hearts of all beings, by dedicating to Him, the flowers in the form of performance of the prescribed duties,—such worship propitiates Him very highly. And when the Supreme Soul gets propitiated with such service, He grants to the devotee (him) doing such service the miraculous gift of asceticism as a token of his favour (प्रसाद) and when in such an ascetic state he keeps on thinking of nothing else but God (ईश्वराचेनी वेधवशे), he (the being) feels the entire universe as filthy as the very vomit. Such a devotee feels the aggregate of pleasures as pains, in the way, a virtuous woman with her husband far away, considers her life a burden and torture on account of her intense anxiety for her absent lord. The importance of the knowledge is so great that even before the actual attainment of the knowledge of the Supreme, the very intense longing for it, makes one identify oneself with it. Therefore one who prays and practises vows for liberation should follow very earnestly his own religion (do religious duties).

'Yataḥ pravṛttirbhūtānām yena sarvamidam tatam'—The Lord, from Whom the entire universe emanates, Who conducts it, Who is the creator, base and illuminator of all beings, and objects, Who pervades all, Who existed, before the creation of infinite universes, and will exist, when all the universes perish and Who pervades infinite universes, should be worshipped, through the performance of one's own duty, according to one's Varṇa (Caste).

'Svakarmaṇā tamabhyārya'—According to Manusmṛti (code of Manu), the six duties of a Brāhmaṇa, are—study, teaching, performance of religious sacrifice, performing it, for others as a priest, accepting charity and offering charity. Out of these, teaching, performing religious sacrifice for others as a priest, and accepting charity—these three are the means of his living, while study, performance of religious sacrifice and offering charity, are his duties. Through these six duties, as well as through the nine duties mentioned in the verse forty-two of this chapter, and also through other activities such as eating, drinking, going, sleeping etc., he should worship, the Lord Who pervades all beings. It means, that he should serve all beings, regarding them as the manifestation of the Lord, to please Him, without expecting any reward.

Similarly, protection of subjects, offering charity, performance of religious sacrifice, study and detachment from sensual pleasures—these five, are the duties of a Kṣatriya, mentioned in the code of Manu. A Kṣatriya, through these five duties, and seven duties, mentioned in the forty-third verse of this chapter, as well as through the activities of daily routine, such as eating, drinking etc., should worship the Lord, Who has manifested himself, as beings.

A Vaiśya, through religious sacrifice, study, offering charity, charging interest, agriculture, cattle-rearing and trade, and all other activities, should worship the all-pervading Lord. Similarly, a Śūdra through service and all other activities, should worship the all-pervading Lord, without expecting any reward.

All the duties of men, mentioned in the scriptures, according to their Varṇa (Caste or Social order) and āśrama (stage of life), are meant, to worship the cosmic form of the Lord. If a striver, while performing his activities, thinks that he is worshipping the Lord, with his activities, all those activities are included in the worship of the Lord. Grandfather Bhīṣma, on the battlefield worshipped Lord Kṛṣṇa, with arrows, through his duty of a warrior. With his arrows Lord Kṛṣṇa's armour was broken,

He was injured and it became difficult for Him, to hold the bridle of the horse of the chariot. At the last moment of his life, Bhīṣma thinks of the same Lord and concentrates his mind on Him—'Let my mind and intellect, concentrate on Lord Kṛṣṇa, Whose armour was broken, with my sharp arrows, Whose body is injured, Whose face is adorned with perspiration, because of exertion, and Whose beautiful curl, is stained with dust raised by the gallop of horses.'

A striver, should worship the Lord, through mundane and spiritual activities, but he should not be attached, either to the activities or the instruments and means, by which they are performed because attachment (a sense of mineness) makes things impure and polluted, and so they cannot be offered to God; they can't be used for His worship. So a striver, should think that whatever he possesses, belongs to the omnipresent Lord, and he as His instrument, has to worship Him with the resources bestowed upon him, by Him. Thus all his activities, become worship to the Lord, otherwise not.

'Siddhīm vindati mānavaḥ'—It means, that a person who worships the Lord, through the performance of his own duty, by being free from his connection with Prakṛti (Nature), gets established, in the self. Then because of past influence, of his surrender to the Lord, his exclusive devotion to the Lord, is aroused. In that case, nothing further remains to be achieved by him.

Here, the term 'Mānavaḥ' (man), stands not only for Brāhmaṇas, Kṣatriyas, Vaiśyas, Śūdras, or for celibates, householders, people of retired order, and renounced order, but also for, all the people of different religions and sects etc., such as Hindus, Muslims, Christians, Bauddhas, Parsees and Jews etc. As a mother becomes pleased with the different activities, of her sons, similarly the Lord is pleased, with the activities of men, by regarding those activities as worship to Him.

Lord Kṛṣṇa, in the seventieth verse of this chapter declares, 'He who studies this sacred dialogue of ours, by him, I shall

be worshipped through the sacrifice of knowledge (wisdom), so I hold.' It shows that if a person studies the *Gītā*, the Lord considers it, as His worship. Similarly, when a person, by having a disinclination for the perishable world, has an inclination for the Lord, He accepts it as worship, to Him.

An Important Fact

Through Karmayoga (the Discipline of Action), a devotee is detached from matter, while through Bhaktiyoga (the Discipline of Devotion), he has an inclination for God. A Karmayogi, serves the world with his body, senses, mind and intellect by abandoning his selfishness, pride and desire. By doing so, the flow of his actions is towards the world and the impetus to act, calms down, his assumed attachment, to these things is renounced, and his natural detachment, is revealed.

A devotee, following the Discipline of Devotion, worships the Lord through the performance of his natural duties, as well as, the spiritual duties, such as chanting His name, meditation and adoration etc. Thus, he develops an inclination for God, having a disinclination for Matter, and his love for Him enhances.

A devotee, from the outset surrenders himself to God exclusively. So all his mundane and spiritual activities, are automatically surrendered to Him. Outwardly, mundane activities seem different, from the spiritual ones, but actually, there is no difference between the two.

At last, a Karmayogi and a Jñānayogi, also become one. As a Karmayogi, becomes detached by serving the world, having no selfishness, pride and desire, so does a Jñānayogi, through knowledge (wisdom), offer all his activities to *prakṛti* (nature) and become, detached.* Thus, both of them become

* It is inevitable for all the strivers whether they follow the Discipline of Action or that of Knowledge or of Devotion to get detached from the world. In the *Gītā* there is mention of this detachment for a Karmayogi in 5/11, for a Jñānayogi in 18/26 and for a Bhaktiyogi in 11/55.

free from the bondage of actions. The actions of a Karmayogī, are dissolved entirely (Gītā 4/23) while the fire of knowledge, reduces all actions of a Jñānayogī, to ashes (Gītā 4/37). Thus he gets freedom. If he does not enjoy this freedom, he becomes totally indifferent to this freedom. Then by God's grace, divine love can be revealed in him.

Appendix—Here the meaning of the term 'pravṛttiḥ' used in the expression 'yataḥ pravṛttirbhūtānām' should be taken as 'origination' (emanation) because all beings do originate from God but actions do not emanate from God. An action (activity) emanates from the mode of passion—'lobhaḥ pravṛttirārambhaḥ' (Gītā 14/12). The term 'pravṛtti' in the fourth verse of the fifteenth chapter also has been used in the sense of origination—'yataḥ pravṛttiḥ prasṛtā purāṇī'.

This universe is the first incarnation of God—'ādyo'vatāraḥ puruṣaḥ parasya' (Śrīmadbhā. 2/6/41). Therefore this world is an idol of God. As in an idol we worship God, we offer flowers, we apply sandalwood paste viz., we instead of worshipping the idol, worship God; similarly we have to worship God in the form of this world with each and every action of ours. The audience should worship the orator by listening to Him, the orator should worship the listener by his speech or by his spiritual discourse—thus all beings should worship one another through the performance of their duty. They should have an eye on God rather than on 'varṇa' such as Brāhmaṇa and Kṣatriya etc. The sages and saints did obeisance to Lord Rāma by regarding Him as God rather than a Kṣatriya when he was sent into exile. The important fact in worship is—all is God's and it is only for Him. As we worship the holy Ganges with the Ganges-water, similarly we have to worship God with the things bestowed upon us by Him. In fact performance of all actions is worship only to God, we have to rectify our error of regarding it for us. Having offered the God's things to Him, our selfishness, pleasure-seeking nature, and desire for fruit, will be wiped out; and having accepted our

power (strength) as only God's, our sense of doership will also be destroyed and we shall attain God.

The worship to the world by regarding it as the manifestation of God, is highly prized than the worship to an idol of God. The reason is that if an idol of God is worshipped, the idol does not appear to be pleased, but if service is rendered to beings, they clearly appear to be pleased.

If human beings are served by regarding them as the manifestation of God with actions and objects, the universe will disappear and only God will remain viz., 'All is God'. it will be realized, As in a rope when the illusion of a snake is wiped out, the snake ceases to be but the rope certainly remains; similarly when in God, the illusion of the existence of the world is wiped out, then the world in the form of the world disappears, and it remains as the manifestation of God. The reason is that the existence of the world is merely an assumption but 'God exists'—this is reality.

In Śrīmadbhāgavata, the Lord declares—

**nareṣvabhīkṣṇaṁ madhhāvaṁ puṁso bhāvayato'cirāt spardhāsūyātiraskārāḥ sāhaṅkārā viyanti hi**

(Śrīmadbhā. 11/29/15)

'When a devotee regards all women and men as My manifestation and he beholds Me in them*, then very quickly evils such as envy, fault-finding, contempt etc., including egoism are removed.'

The Lord in the Gītā declares—'ahamātmā guḍākeśa sarvabhūtāśayasthitaḥ' (10/20)—'I am 'the Self' seated in the hearts of all beings.' Therefore if we serve any being, respect him, and greet him with pleasure and hospitality, by regarding him as the manifestation of God, it will be service to God.

*The reason of beholding God in men and women is that we mostly perceive virtues and vices in men and women, so we don't perceive that they are the manifestations of God. Therefore when we instead of perceiving virtues and vices in them, will behold only God in all beings and objects, we'll easily regard them as the manifestations of God.

Similarly if we disrespect and humiliate any being, it will be disrespect and humiliation to God only—'karśayantaḥ sāfrasthaṃ bhūtagrāmama cetasaḥ' (17/6).

As in the path of knowledge, the modes are acting on the modes ('guṇā guṇeṣu vartante'), similarly in the path of devotion, God is being worshipped by God's things. But there is a vast difference between the two. In 'guṇā guṇeṣu vartante' there is predominance of matter (non-Self) which a striver, following the path of knowledge, disowns but in 'svakarmaṇā tamabhyareya', there is predominance of the sentient (the divinity) which the striver, following the path of devotion, owns. Therefore in the path of devotion, inertness is wiped out, the universe in the form of the universe is concealed, and it is revealed as God because in fact it is only God. If the universe appears as the universe to a striver, he should serve it, and if it appears as the manifestation of God, he should worship Him. He should do nothing for himself. Performance of action for one's own sake, is 'bondage'; for the sake of the world, is 'service' and for God's sake, is 'worship'.

*Link:—The Lord, in the next two verses, explains that a striver, need not lose heart, while worshipping the Lord through the performance of his duty, even if there remains any defect, in his performance.*

यतः यस्मात् प्रवृत्तिः उत्पत्तिः चेष्टा वा यस्मात् अन्तर्यामिणः ईश्वरात् भूतानां प्राणिनां स्यात्, येन ईश्वरेण सर्वं इदं ततं जगत् व्याप्तम् स्वकर्मणा पूर्वोक्तेन प्रतिवर्णं तं ईश्वरं अभ्यर्च्य पूजयित्वा आराध्य केवलं ज्ञाननिष्ठायोग्यतालक्षणां सिद्धिं विन्दति मानवः मनुष्यः ॥

यतः एवम्, अतः -

म्हणौनि विहित क्रिया केली । नव्हे तयाची खूण पाळिली । जयापसूनि कां आलीं । आकारा भूतें ॥ ९१४ ॥ जो अविद्येचिया चिंधिया । गुंडूनि जीव बाहुलिया । खेळवीतसे तिगुणिया । अहंकाररज्जू ॥ ९१५ ॥ जेणें जग हें समस्त । आंत बाहेरी पूर्ण भरित । जालें आहे दीपजात । तेजें जैसें ॥ ९१६ ॥ तया सर्वात्मका ईश्वरा । स्वकर्मकुसुमांची वीरा । पूजा केली होय अपारा । तोषालागीं ॥ ९१७ ॥ म्हणौनि तिये पूजे । रिझलेनि आत्मराजें । वैराग्यसिद्धि देईजे । पसाय तया ॥ ९१८ ॥ जिये वैराग्यदशें । ईश्वराचेनि वेधवशें । हें सर्वही नावडे जैसें । वांत होय ॥ ९१९ ॥ प्राणनाथाचिया आधी । विरहिणीतें जिणेंही बाधी । तैसें सुखजात त्रिशुद्धी । दुःखचि लागे ॥ ९२० ॥ सम्यक्‌ज्ञान नुदैजतां । वेधेंचि तन्मयता । उपजे ऐसी योग्यता । बोधाची लाहे ॥ ९२१ ॥ म्हणौनि मोक्षलाभालागीं । जो व्रतें वाहातसें आंगीं । तेणें स्वधर्मु आस्था चांगी । अनुष्ठावा ॥ ९२२ ॥

(18.914) अतएव विहित कर्म करना कर्म करना नहीं, उस परमात्मा का मनोगत पालना है जिससे कि सब भूतमात्र उत्पन्न हुए हैं,

(18.915) जो जीव-रूपी गुड़िया का अविद्या-रूपी चिन्हियाँ लपेट कर सत्त्व, रज और तम-रूपी तीन लड़ों की अहंकार-रूपी डोरी से नचाता है,

(18.916) और जो इस सम्पूर्ण जगत् में अन्तर्बाह्य इस प्रकार भरा हुआ है जैसा कि दीपक तेज से भरा हुआ रहता है।

(18.917) हे वीर! विहित कर्म करना उस सर्वात्मक ईश्वर के अपार सन्तोष के हेतु उसकी स्वकर्मरूपी फूलों से पूजा करना ही है।

(18.918) अतः वह आत्मराज उस पूजा से सन्तुष्ट हो उस पुरुष का वैराग्य-सिद्धि का प्रसाद देता है।

(18.919) जिस वैराग्य-दशा में ईश्वर की ही धुन लग जाने के कारण अन्य सब विषय ऐसे अप्रिय हो जाते हैं मानों वसन किया हुआ अन्न हो। (18.920) और जैसे प्राणनाथ को चिन्ता से विरहिन स्त्री को जीते रहना भी दुःखद होता है, वैसे ही उस पुरुष को सम्पूर्ण सुख दुःख ही जान पड़ते हैं।

(18.921) और वह मनुष्य ज्ञान की ऐसी योग्यता प्राप्त कर लेता है कि उसे अपरोक्ष अनुभव होने के पूर्व ही केवल चिन्तन से ही तन्मयता हो जाती है।

(18.922) इसलिए मोक्ष का लाभ प्राप्त करने की जो मनुष्य इच्छा करता हो उसे स्वधर्म का आचरण उत्तम आस्थापूर्वक करना चाहिए।

'यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्'—जिस परमात्मासे संसार पैदा हुआ है, जिससे सम्पूर्ण संसारका संचालन होता है, जो सबका उत्पादक, आधार और प्रकाशक है और जो सबमें परिपूर्ण है अर्थात् जो परमात्मा अनन्त ब्रह्माण्डोंकी उत्पत्तिसे पहले भी था, जो अनन्त ब्रह्माण्डोंके लीन होनेपर भी रहेगा और अनन्त ब्रह्माण्डोंके रहते हुए भी जो रहता है तथा जो अनन्त ब्रह्माण्डोंमें व्याप्त है, उसी परमात्माका अपने-अपने स्वभावज (वर्णोचित स्वाभाविक) कर्मोंके द्वारा पूजन करना चाहिये।

'स्वकर्मणा तमभ्यर्च्य'—मनुस्मृतिमें ब्राह्मणोंके लिये छः कर्म बताये गये हैं—स्वयं पढ़ना और दूसरोंको पढ़ाना, स्वयं यज्ञ करना और दूसरोंसे यज्ञ कराना तथा

स्वयं दान लेना और दूसरोंको दान देना (इनमें पढ़ाना, यज्ञ कराना और दान लेना—ये तीन कर्म जीविकाके हैं और पढ़ना, यज्ञ करना और दान देना—ये तीन कर्तव्यकर्म हैं)। उपर्युक्त शास्त्रनियत छः कर्म और शम-दम आदि नौ स्वभावज कर्म तथा इनके अतिरिक्त खाना-पीना, उठना-बैठना आदि जितने भी कर्म हैं, उन कर्मोंके द्वारा ब्राह्मण चारों वर्णोंमें व्याप्त परमात्माका पूजन करें। तात्पर्य है कि परमात्माकी आज्ञासे, उनकी प्रसन्नताके लिये ही भगवद्बुद्धिसे निष्कामभावपूर्वक सबकी सेवा करें।

ऐसे ही क्षत्रियोंके लिये पाँच कर्म बताये गये हैं—प्रजाकी रक्षा करना, दान देना, यज्ञ करना, अध्ययन करना और विषयोंमें आसक्त न होना। इन पाँच कर्मों तथा शौर्य,

१-अध्यापनमध्ययनं यजनं याजनं तथा। दानं प्रतिग्रहं चैव ब्राह्मणानामकल्पयत् ॥ (मनु० १।८८)

२-प्रजानां रक्षणं दानमिच्याध्ययनमेव च। विषयेष्वप्रसक्तिश्च क्षत्रियस्य समासतः ॥ (मनु० १।८९)

तेज आदि सात स्वभावज कर्मोंके द्वारा और खाना-पीना आदि सभी कर्मोंके द्वारा क्षत्रिय सर्वत्र व्यापक परमात्माका पूजन करें।

वैश्य यज्ञ करना, अध्ययन करना, दान देना और ब्याज लेना तथा कृषि, गौरक्ष्य और वाणिज्य—इन शास्त्र-नियत और स्वभावज कर्मोंके द्वारा और शूद्र शास्त्रविहित तथा स्वभावज कर्म सेवा के द्वारा सर्वत्र व्यापक परमात्माका पूजन करें अर्थात् अपने शास्त्रविहित, स्वभावज और खाना-पीना, सोना-जागना आदि सभी कर्मोंके द्वारा भगवान्की आज्ञासे, भगवान्की प्रसन्नताके लिये, भगवद्बुद्धिसे निष्कामभावपूर्वक सबकी सेवा करें।

शास्त्रोंमें मनुष्यके लिये अपने वर्ण और आश्रमके अनुसार जो-जो कर्तव्य-कर्म बताये गये हैं, वे सब संसाररूप परमात्माकी पूजाके लिये ही हैं। अगर साधक अपने कर्मोंके द्वारा भावसे उस परमात्माका पूजन करता है, तो उसकी मात्र क्रियाएँ परमात्माकी पूजा हो जाती हैं। जैसे, पितामह भीष्मने (अर्जुनके साथ युद्ध करते हुए) अर्जुनके सारथि बने हुए भगवान्की अपने युद्धरूप कर्मके द्वारा (बाणोंसे) पूजा की। भीष्मके बाणोंसे भगवान्का कवच टूट गया, जिससे भगवान्के शरीरमें घाव हो गये और हाथकी अंगुलियोंमें छोटे-छोटे बाण लगनेसे अंगुलियोंसे लगाम पकड़ना कठिन हो गया। ऐसी पूजा करके अन्तसमयमें शर-शय्यापर पड़े हुए पितामह भीष्म अपने बाणोंद्वारा पूजित भगवान्का ध्यान करते हैं—'युद्धमें मेरे तीखे बाणोंसे जिनका कवच टूट गया है, जिनकी त्वचा विच्छिन्न हो गयी है, परिश्रमके कारण जिनके मुखपर स्वेदकण सुशोभित हो रहे हैं, घोड़ोंकी टापोंसे उड़ी हुई रज जिनकी सुन्दर अलकावलिमें लगी हुई है, इस प्रकार बाणोंसे अलंकृत भगवान् कृष्णमें मेरे मन-बुद्धि लग जायें।'

लौकिक और पारमार्थिक कर्मोंके द्वारा उस परमात्माका पूजन तो करना चाहिये, पर उन कर्मोंमें और उनको करनेके करणों-उपकरणोंमें ममता नहीं रखनी चाहिये। कारण कि जिन वस्तुओं, क्रियाओं आदिमें ममता हो जाती

है, वे सभी चीजें अपवित्र हो जानेसे पूजा-सामग्री नहीं रहतीं (अपवित्र फल, फूल आदि भगवान्पर नहीं चढ़ते)। इसलिये 'मेरे पास जो कुछ है, वह सब उस सर्वव्यापक परमात्माका ही है, मुझे तो केवल निमित्त बनकर उनकी दी हुई शक्तिसे उनका पूजन करना है'—इस भावसे जो कुछ किया जाय, वह सब-का-सब परमात्माका पूजन हो जाता है। इसके विपरीत उन क्रियाओं, वस्तुओं आदिको मनुष्य जितनी अपनी मान लेता है, उतनी ही वे (अपनी मानी हुई) क्रियाएँ, वस्तुएँ (अपवित्र होनेसे) परमात्माके पूजनसे वंचित रह जाती हैं।

'सिद्धि विन्दति मानवः'—सिद्धिको प्राप्त होनेका तात्पर्य है कि अपने कर्मोंसे परमात्माका पूजन करनेवाला मनुष्य प्रकृतिके सम्बन्धसे रहित होकर स्वतः अपने स्वरूपमें स्थित हो जाता है। स्वरूपमें स्थित होनेपर पहले जो परमात्माके समर्पण किया था, उस संस्कारके कारण उसका प्रभुमें अनन्यप्रेम जाग्रत् हो जाता है। फिर उसके लिये कुछ भी पाना बाकी नहीं रहता।

यहाँ 'मानवः' पदका तात्पर्य केवल ब्राह्मण, क्षत्रिय, वैश्य, शूद्र और ब्रह्मचारी, गृहस्थ, वानप्रस्थ, संन्यास—इन वर्णों और आश्रमों आदिसे ही नहीं है, प्रत्युत हिन्दू, मुसलमान, ईसाई, बौद्ध, पारसी, यहूदी आदि सभी जातियों और सम्प्रदायोंसे है। किसी भी जाति, सम्प्रदाय आदिके कोई भी व्यक्ति क्यों न हो, सब-के-सब ही परमात्माके पूजनके अधिकारी हैं; क्योंकि सभी परमात्माके अपने हैं। जैसे घरमें स्वभाव आदिके भेदसे अनेक तरहके बालक होते हैं, पर उन सबकी माँ एक ही होती है और उन बालकोंकी तरह-तरहकी जितनी भी क्रियाएँ होती हैं, उन सब क्रियाओंसे माँ प्रसन्न होती रहती है; क्योंकि उन बालकोंमें माँका अपनापन होता है। ऐसे ही भगवान्के सम्मुख हुए मनुष्योंकी सभी क्रियाओंको भगवान् अपना पूजन मान लेते हैं और प्रसन्न हो जाते हैं।

इसी अध्यायके सत्तरवें श्लोकमें भगवान्ने अर्जुनसे कहा है कि कोई भी मनुष्य हम दोनोंके संवादका अध्ययन

१-पशूनां रक्षणं दानमिज्याध्ययनमेव च। वणिक्यर्थं कुसीदं च वैश्यस्य कृषिमेव च॥ (मनु० १।१०)

२-एकमेव तु शूद्रस्य प्रभुः कर्म समादिशत्। एतेषामेव वर्णानां शुश्रूषामनसूयया॥ (मनु० १।११)

३-युधि तुरगरजोविधूम्रविष्वकचलुलितश्रमवार्यलङ्कृतास्ये। मम निशितशरैर्विभिद्यमानत्वचि विलसकवचेऽस्तु कृष्ण आत्मा॥

(श्रीमद्भा० १।१।३४)

४-'ममता मल जरि जाइ' (मानस ७।११७ क)

करेगा, उसके द्वारा मैं ज्ञानयज्ञसे पूजित हो जाऊँगा। इससे यह सिद्ध होता है कि कोई गीताका पाठ करे, अध्ययन करे तो उसको भगवान् अपना पूजन मान लेते हैं। ऐसे ही जो उत्पत्ति-विनाशशील वस्तुओंसे विमुख होकर भगवान्के सम्मुख हो जाता है, उसकी क्रियाओंको भगवान् अपना पूजन मान लेते हैं।

विशेष बात

कर्मयोगमें कर्मोंके द्वारा जडतासे असंगता होती है और भक्तियोगमें संसारसे असंगतापूर्वक परमात्माके प्रति पूज्यभाव होनेसे परमात्माकी सम्मुखता रहती है।

कर्मयोगी तो अपने पास शरीर, इन्द्रियाँ, मन, बुद्धि आदि जो कुछ संसारका जड-अंश है, उसको स्वार्थ, अभिमान, कामनाका त्याग करके संसारकी सेवामें लगा देता है। इससे अपनी मानी हुई चीजोंसे अपनापन छूटकर उनसे सर्वथा सम्बन्ध-विच्छेद हो जाता है, और जो स्वतः-स्वाभाविक असंगता है, वह प्रकट हो जाती है।

भक्त अपने वर्णोचित स्वाभाविक कर्मों और समय-समयपर किये गये पारमार्थिक कर्मों-(जप, ध्यान आदि-) के द्वारा सम्पूर्ण संसारमें व्याप्त परमात्माका पूजन करता है।

इन दोनोंमें भावकी भिन्नता होनेसे इतना ही अन्तर हुआ कि कर्मयोगीकी सम्पूर्ण क्रियाओंका प्रवाह सबको सुख पहुँचानेमें लग जाता है, तो क्रियाओंको करनेका वेग मिटकर स्वयंमें असंगता आ जाती है; और भक्तकी सम्पूर्ण क्रियाएँ परमात्माकी पूजन-सामग्री बन जानेसे जडतासे विमुखता होकर भगवान्की सम्मुखता आ जाती है और प्रेम बढ़ जाता है।

**परिशिष्ट भाव—**यहाँ 'यतः प्रवृत्तिर्भूतानाम्' पदोंमें आये 'प्रवृत्तिः' पदका अर्थ 'उत्पत्ति' लेना चाहिये; क्योंकि परमात्मासे सम्पूर्ण प्राणियोंकी उत्पत्ति तो होती है, पर क्रिया नहीं होती। क्रिया रजोगुणसे होती है—'लोभः प्रवृत्तिरारम्भः०' (गीता १४।१२) पन्द्रहवें अध्यायके चौथे श्लोकमें भी 'प्रवृत्ति' पद 'उत्पत्ति' अर्थमें आया है—'यतः प्रवृत्तिः प्रसृता पुराणी'।

यह संसार भगवान्का पहला अवतार है—'आद्योऽवतारः पुरुषः परस्य' (श्रीमद्भा० २।६।४१)। अतः यह संसार भगवान्की ही मूर्ति है, श्रीविग्रह है। जैसे मूर्तिमें हम भगवान्का पूजन करते हैं, पुष्प चढ़ाते हैं, चन्दन लगाते हैं तो हमारा भाव मूर्तिमें न होकर भगवान्में होता है अर्थात् हम मूर्तिकी पूजा न करके भगवान्की पूजा करते हैं, ऐसे ही हमें अपनी प्रत्येक क्रियासे संसाररूपमें भगवान्का पूजन करना है। श्रोता सुनकर वक्ताका पूजन करे, वक्ता सुनाकर श्रोताका पूजन करे—इस प्रकार सभी अपने-अपने कर्मोंके द्वारा एक-दूसरेका पूजन करें। दृष्टि भगवान्की तरफ ही हो, ब्राह्मण, क्षत्रिय आदि वर्णकी तरफ नहीं। भगवान् श्रीरामको ऋषि-मुनि प्रणाम करते हैं तो भगवान्के

* ऐसे तो संसारसे असंग होना कर्मयोग, ज्ञानयोग और भक्तियोग—इन तीनों योगोंके साधकोंके लिये आवश्यक है। गीतामें 'संगं त्यक्त्वा' (५।११) पदोंसे कर्मयोगीको, 'मुक्तसंगः' (१८।२६) पदसे ज्ञानयोगीको और 'संगवर्जितः' (११।५५) पदसे भक्तियोगीको संगरहित होनेके लिये कहा गया है।

भक्त तो पहलेसे ही भगवान्के सम्मुख होकर अपने-आपको भगवान्के अर्पित कर देता है। स्वयंके अनन्यता-पूर्वक भगवान्के समर्पित हो जानेसे खाना-पीना, काम-धंधा आदि लौकिक और जप, ध्यान, सत्संग, स्वाध्याय आदि पारमार्थिक क्रियाएँ भी भगवान्के अर्पण हो जाती हैं। उसकी लौकिक-पारमार्थिक क्रियाओंमें केवल बाहरसे भेद देखनेमें आता है; परन्तु वास्तवमें कोई भेद नहीं रहता।

**कर्मयोगी और ज्ञानयोगी—**ये दोनों अन्तमें एक हो जाते हैं। जैसे, कर्मयोगी कर्मोंके द्वारा जडताका त्याग करता है अर्थात् सेवाके द्वारा उसकी सभी क्रियाएँ संसारके अर्पण हो जाती हैं और स्वयं असंग हो जाता है और ज्ञानयोगी विचारके द्वारा जडताका त्याग करता है अर्थात् विचारके द्वारा उसकी सभी क्रियाएँ प्रकृतिके अर्पण हो जाती हैं और स्वयं असंग हो जाता है। तात्पर्य है कि दोनोंके अर्पण करनेके प्रकारमें अन्तर है, पर असंगतामें दोनों एक हो जाते हैं। इस असंगतामें कर्मयोगी और ज्ञानयोगी—दोनों स्वतन्त्र हो जाते हैं। उनके लिये किंचिन्मात्र भी कर्मोंका बन्धन नहीं रहता। केवल कर्तव्य-पालनके लिये ही कर्तव्य-कर्म करनेसे कर्मयोगीके सम्पूर्ण कर्म लीन हो जाते हैं (गीता—चौथे अध्यायका तेईसवाँ श्लोक), और ज्ञानरूप अग्निसे ज्ञानयोगीके सम्पूर्ण कर्म भस्म हो जाते हैं (गीता—चौथे अध्यायका सैंतीसवाँ श्लोक)। परन्तु इस स्वतन्त्रतामें भी जिसको संतोष नहीं होता अर्थात् स्वतन्त्रतासे जिसको उपरति हो जाती है, उसमें भगवत्कृपासे प्रेम प्रकट हो सकता है।

भावसे प्रणाम करते हैं, क्षत्रियके भावसे नहीं। पूजनमें खास बात है—सब कुछ भगवान्का और भगवान्के लिये ही है। जैसे गंगाजलसे गंगाका पूजन करते हैं, ऐसे ही भगवान्की वस्तुओंसे भगवान्का पूजन करना है। वास्तवमें सम्पूर्ण क्रियाएँ भगवान्का ही पूजन हैं, हमें केवल अपनी भूल मिटानी है। भगवान्की ही वस्तु भगवान्के अर्पित करनेसे अपनी स्वार्थबुद्धि, भोगबुद्धि, फलेच्छा मिट जायगी तथा अपनेमें सामर्थ्य भी भगवान्का ही माननेसे कर्तृत्व भी मिट जायगा और भगवत्प्राप्तिका अनुभव हो जायगा।

वास्तवमें भगवद्भावसे संसारका पूजन मूर्तिपूजासे भी विशेष मूल्यवान् है। कारण कि मूर्तिका पूजन करनेसे मूर्ति प्रसन्न होती हुई नहीं दीखती, पर प्राणियोंकी सेवा करनेसे वे प्रत्यक्ष प्रसन्न (सुखी) होते हुए दीखते हैं।

अगर व्यक्तियोंको भगवान्का स्वरूप मानकर कर्मोंसे और पदार्थोंसे उनकी सेवा की जाय तो संसार लुप्त हो जायगा और एकमात्र भगवान् रह जायेंगे अर्थात् 'सब कुछ भगवान् ही हैं'—इसका अनुभव हो जायगा। जैसे रस्सीमें साँपका भ्रम मिटनेपर साँप तो लुप्त हो जाता है, पर रस्सी तो रहती ही है, ऐसे ही भगवान्में जगत्का भ्रम मिटनेपर जगत् जगत्परसे लुप्त हो जाता है और भगवद्वरूपसे रहता है। कारण कि जगत्की तो मान्यता है, पर 'भगवान् हैं' यह वास्तविकता है। श्रीमद्भगवद्गीता भगवान् कहते हैं—

नरेष्वभीक्षणं मद्भावं पुंसो भावयतोऽचिरात्। स्पर्धासूयातिरस्काराः साहङ्कारा वियन्ति हि॥

(श्रीमद्भा० ११। २९। १५)

'जब भक्तका सम्पूर्ण स्त्री-पुरुषोंमें निरन्तर मेरा ही भाव हो जाता है और उनमें मेरेको ही देखता है*, तब शीघ्र ही उसके चित्तसे ईर्ष्या, दोषदृष्टि, तिरस्कार आदि दोष अहंकारसहित दूर हो जाते हैं।'

गीतामें भगवान्ने कहा है—'अहमात्मा गुडाकेश सर्वभूताशयस्थितः' (१०। २०) 'सम्पूर्ण प्राणियोंके अन्तःकरणमें स्थित आत्मा भी मैं ही हूँ।' अतः भगवद्भावसे किसी प्राणीकी सेवा, आदर-सत्कार करेंगे तो वह भगवान्की ही सेवा होगी। अगर किसी प्राणीका अनादर-तिरस्कार करेंगे तो वह भगवान्का ही अनादर-तिरस्कार होगा—'कर्शयन्तः शरीरस्थं भूतग्राममचेतसः०' (१७। ६)।

जैसे ज्ञानमार्गमें गुण ही गुणोंमें बरत रहे हैं ('गुणा गुणेषु वर्तन्ते'), ऐसे ही भक्तिमार्गमें भगवान्की वस्तुओंसे भगवान्का ही पूजन हो रहा है। परन्तु दोनोंमें बड़ा अन्तर है। 'गुणा गुणेषु वर्तन्ते' में जड़ताकी मुख्यता है, जिसका ज्ञानमार्गी त्याग करता है; परन्तु 'स्वकर्मणा तमभ्यर्च्य' में चिन्मयताकी मुख्यता है, जिसका भक्तिमार्गी ग्रहण करता है। इसलिये भक्तिमार्गमें जड़ता मिट जाती है, संसार संसाररूपसे छिप जाता है और भगवत्स्वरूपसे प्रकट हो जाता है; क्योंकि वास्तवमें भगवान् ही हैं। साधक अगर जगत्को जगत्परसे देखे तो उसकी 'सेवा' करे और भगवद्वरूपसे देखे तो उसका 'पूजन' करे। अपने लिये कुछ नहीं करे। मात्र कर्म अपने लिये करना बन्धन है, संसारके लिये करना सेवा है और भगवान्के लिये करना पूजन है।

सम्बन्ध—स्वभावज (सहज) कर्मोंको निष्कामभावपूर्वक और पूजाबुद्धिसे करते हुए उसमें कोई कमी रह भी जाय, तो भी उसमें साधकको हताश नहीं होना चाहिये—इसको आगेके दो श्लोकोंमें बताते हैं।