The person who is neither in need of karma yoga the path of action or jñāna yoga the path of cultivating spiritual knowledge is naturally one who is situated in ātma-tattva or soul realisation.

To such a person the ātma or soul and the Supreme Lord are the only objects of attention and one is completely content within by them.

No satisfaction that is felt in any other situation such as eating delicious foods or drinking nectarine beverages can compare with the satisfaction that the ātma gives.

Neither beautiful scents, nor beautiful music nor the experience of beautiful panorama's can compare either with the bliss of the ātma.

To that person whose focus, whose attention, whose inspiration, whose support, whose everything is emanating from the ātma - what need is there to perform prescribed Vedic activities to attain ātma-tattva?

Such a person is already situated in ātma-tattva and has attained mokṣa or liberation from the cycle of birth and death in the material existence. So such a person has no need to perform prescribed Vedic activities.

Both karma yoga and jñāna yoga are paths for those whose minds need to be diverted and directed from the material illusion to the spiritual reality. But once one has achieved ātma-tattva there is no need to resort to any external assistance any longer.

Any action such a one performs is not bound to the material nature as cause and effect due to the reality that such a person is always performing every action while in blissful contemplation and meditation on the wonders of the ātma.

Performing actions in this state is easy and bereft of any danger as in the case of jñāna yoga furthermore sets a good example for the welfare of the world following the path of the Supreme Spirit in all beings.

In this verse the word karyam means duty bound and the word asaktah means unattached. So one should perform prescribed Vedic actions in karma yoga as a matter of duty without attachment to the results until ātma-tattva is achieved.

In this way karma yoga is performed without ego centred conceptions of the self as the doer.

Karma yoga is recommended even to those practicing jñāna yoga, great Maharishi's and rulers of great wisdom such as King Janaka also achieved ātma-tattva and attained mokṣa solely by karma yoga performing actions following the prescribed injunctions of the Vedas.

This illustrates that the aspirant for mokṣa who is not qualified to tread the path of jñāna yoga can still achieve the highest attainment through karma yoga.

Furthermore it has also been shown that there are some advantages in performing prescribed Vedic activities in karma yoga even for one qualified to tread the path of jñāna yoga.

In the next verse another aspect of karma yoga will be shown as the inevitable duty of a specifically distinguished and qualified class of people in society.

“तर्हि, अतीव मनसमाधानपि न कार्यम् इत्यत अह - यस्तु इति | रमणं पारदर्शनादिनिमित्तं सुखम् | तृप्तिरन्यत्रालम्बबुद्धिः | संतोषस्तज्जनकं सुखम् | संतोषस्तृप्तिकारणम् इत्यभिधानात् | परमात्मदर्शनादिनिमित्तं सुखं प्राप्तः | अन्यत्र सर्वात्मनाऽलम्बबुद्धिं च | महाच्च तत् सुखम् | तेनैवात्रालम्बबुद्धिः इति दर्शयति - अस्मन्नेव च सन्तुष्ट इति | तस्य एव सन् सन्तुष्ट इत्यर्थः | नान्यत् किमपि सन्तोषकारणम् | इत्यवधारणम् | आत्मना तृप्तः | नक्षत्रानि अलम्बबुद्धिर्युक्ता | तद्वचित्वं च - चयं तु न वितुष्पामं उत्तमश्लोकविक्रमैः | इति प्रयोगसिद्धम् | अध्याहारस्वगातिका गतिः || आत्मरतिरेव इत्यवधारणादसम्प्रज्ञात समाधिथस्यैव कार्यं न विद्यत - स्थितप्रज्ञस्यापि कार्यो देहादिदृश्यते यदा | स्वधर्मो मम तुष्यर्थः सा हि सर्वैरपेक्षिता || इति पञ्चरात्रे || - - If so, in case of intense equanimity of mind performance of action may not be necessary. Sri Krishna explains this in this verse. ramanam - reveling means having pleasure in the objects seen. तृप्ति is being satisfied, contented with things rather than merely being pleased with them. संतोष is satisfaction which comes as a result of contentment. संतोष which comes out of contentment is satisfaction. संतोष is what one gets at the sight of the Lord and in all things one becomes sufficiently contented. संतोष which one gets from the Lord is Supreme आनन्द. To show that as a result thereof one, indeed, becomes contented with other things also, the statement 'by Self alone he is satisfied' is used. The one who abides therein (in the self) is 'one who is contented'. 'Nothing else becomes the cause of satisfaction' is the restricted meaning. Contentment would also suggest sufficiency of satisfaction. 'We are satisfied with listening to the success of the Lord' by such statements the word becomes clarified. 'In no other things satisfaction is found' becomes then the restrictive sense. Due to the restrictive sense of 'By Self alone he is satisfied' for the one who is in equanimous consciousness, the need for rituals etc. does not arise. 'For the one who is well established in awareness स्थितप्रज्ञ, during the time he is conscious of the body etc., the ordained actions are to be performed for My satisfaction, because that is what is expected in all cases', thus, in Pancharatra

“अन्यदाऽन्यरतिरपीपत् सर्वस्य भवति | न च तत्रालम्बुद्धिमात्रमुक्तम् | आत्मतृप्तः इति पृथगाभिधानात् | कर्तुं शब्दः कालावच्छेदेवपयः प्रसिद्धः - यो भङ्गे स तु न वृथात् | इत्यादि | अतोऽसम्प्रज्ञातसमाधी एवैतत् | मानव इति - ज्ञानिनः एवासम्प्रज्ञातसमाधिभवति | इति दर्शयति - मनु अवबोधने इति धातोः | परमात्मतृप्तश्चात्र विवक्षिता - विष्णोवेव रतिर्यस्य क्रिया तस्यैव नास्ति हि | इति वचनात् ||” - In all other situations also aananda in relation to the Lord alone comes about. In all those cases sufficiency of contentment alone has not been suggested. Having declared self-satisfied separately. Performance of action suggests the concept of Time, as in the case 'When one is eating he does not speak'. Thus, only in the cases of equanimous consciousness, (that actions are recommended.) Human being alone can become jnyaani (wise), thus equanimous consciousness comes about only to human being. The word maanava comes from the root manu. 'self-satisfied' means satisfied only in the Supreme Self. On account of the statement, 'One who is satisfied with Sri Vishnu, for him there is no performance of actions'.

“तस्य कर्मकाले वक्तव्योऽहम् इति किञ्चित् प्रत्युक्त्वा तत्कृतावात्मरति अधिकः समो वार्थो नास्ति | न च सन्ध्याद्यक्तौ कश्चिद् दोषः | नैचदपहाय सर्वभूतेषु कश्चित् प्रयोजनाश्रयः | अर्थो येन दर्शनादिना भवति, सोऽर्थ व्यपाश्रयः | ज्ञानमात्रेण प्रत्यवायो यद्यपि न भवति | ईपत् प्रारब्धानर्थसूचकं च तदभवति | महच्चेद् वृत्तहत्यादिवत् ||” - For one who says 'at the time of performance of actions, I will speak (the mantras)' there would be no greater nor similar satisfaction in performance than the contentment in self. Similarly, no demerits will accrue to him for the non-performance of the rituals (for the one who is in samadhi). (During samadhi) there would neither be any danger for him nor any benefit from any creatures. Whatever benefit gained by दर्शन that will be obtained by him. If by knowledge alone there would not be any diminution in the merits, then similar would also be the case of Arjuna who has been enjoined the performance of work. Consequently, it becomes the indication of the will of the Lord as evidenced by प्रारब्धकर्म - acquired results, as in the performance of supreme action like killing Vritra.

“यतोऽसम्प्रज्ञातसमाधेरेव कार्याभावः तस्मात् कर्म समाचारः |” - Only in Samadhi one is not required to perform any actions. Therefore you perform the actions now (since you are not in that state of equanimous intellect).

“तृप्तिमन्तोषशब्दयोः पर्यायत्वेऽपि परमात्मना तृप्तः, परमात्मनि तृप्त इति विशेषः - विष्णुप्रसादाद् रमिर्नृप्तो विष्णुप्रसादतः | विष्णुवेवातितृप्तश्च मुक्तोऽसौ विध्यगोचरः || इत्याग्नेयो | रतिरानन्द उद्दिष्टस्तृप्तिस्तु कृतकृत्यता | प्रीतिस्तु द्विविधः स्नेहः कर्मजो निज एव च || इति शब्दनिर्णये || सन्तोषतृप्तिपतार्तिः, प्रीतिः पर्यायवाचकाः | इत्यभिधानम् | यमादमुक्तस्य कार्यमस्तेव तस्मादसक्तः | असक्त आचरन्नेव यस्मात् परमाप्नोति | मुक्तस्यैव कार्यं नास्तीत्येवकारार्थेऽपि यस्तु इति तु शब्देनावगतः | तस्मात् कर्म समाचर इत्युपसंहारविरापधश्चान्यथा | ब्रह्मनिष्ठा ब्रह्मरता ब्रह्मज्ञानमुतर्पिताः | पाण्डवानां च मुक्तनामन्तरं किञ्चिदेव हि || इति भविष्यत्येवचाच्च नाजुनस्यामुख्याधिकारिता | आत्मरतिरेव स्यात् इत्येवशब्देनैव मुक्तानामेभ्यो विशेषो दर्शितः | एषां कदाचित् दुःखाभासस्यापि भावात् ||” - Words like contentment and satisfaction are specially used as synonyms for contentment from Supreme Self. “विष्णुप्रसादाद् रतिमांस्तृप्तो विष्णुप्रसादतः | विष्णुवेवातितृप्तो मुक्तोऽसौ विध्यगोचरः ||” - One who enjoys the Grace of Sri Vishnu is content and one who is content with unlimited Grace of Sri Vishnu is known as the liberated, thus in Agni Purana. रति is delight and आनन्द is bliss, two fold, either from contentment and friendship or from satisfied performance of actions, thus in Shabda Nirnaya. santosha is satisfaction, तृप्ति contentment or अपूर्ति feeling of incompleteness, प्रीति being the alternative words used. For those who are not liberated, performance of action remains. Therefore, the need for unattached actions. For those who are attached, performance of actions for the Supreme Being alone is recommended. For the liberated there exists no need for performance of actions, this has been shown by the use of तु. Otherwise the statement (to Arjuna), therefore perform actions would be contradictory. Established in Brahman, reveling in Brahman, well endowed with the wisdom of Brahman, the difference between Pandavas and the liberated ones is very limited, thus in Bhavishya Parva, Arjuna cannot be considered ineligible (an-adhikari). Due to the statement ‘the similarity and disparity in self-reveling’ the special distinctive attribute is shown. This may even be a semblance of pain in some instances

17 "He, contrariwise, whose delight is (only) in the Self—who is content with his Self, and who remains satisfied only within his own Self—to him there exists no urge for action. (146)

Note that he alone is free from the pollution of action, who ever abides in the blissful knowledge of the highest Self while living in the bodily life. For he is free from all attachment for action, dwelling as he does now in the eternal blissful intuition of the Self, and having nothing else to do in his life.

'Yastvātmaratireva syādātmatrṛptaśca mānavaḥ ātmanyeva ca santuṣṭastasya'—Here the term 'tu' (but) has been used to differentiate, a person, who has become enlightened having performed his duty, from the person who does not perform his duty, as described in the preceding verse.

So long as a person assumes his affinity for the world, he rejoices in the sensual pleasures, wife, sons and family, remains

satisfied with food and is content in riches. But they cannot provide him with perfect and lasting rejoicing, satisfaction and contentment, because the world is ever-changing, insentient and perishable while the self is uniform, sentient and imperishable. So how can the self be satisfied and be contented with the world, when there is not even the least affinity between the two?

A man cannot take delight in the world constantly. A newly married couple take delight in each other but that joy or attraction does not continue to exist after the birth of one or two babies. Sometimes, an old woman is heard saying, about her husband, 'It is good, if the old man dies.' The satisfaction provided by food and riches etc., is momentary and temporary, also.

In fact, the worldly objects cannot provide lasting delight, satisfaction and contentment to man. If these had provided real delight, satisfaction and contentment, man would have never felt their absence. In the self, delight, satisfaction and contentment naturally exist because the self is real and the real never ceases to be (Gītā 2/16). As the real always exists, there is no deficiency in it and without that no desire is born. So there is no desire in the self. But when the self by an error assumes its affinity with the world, it seeks delight, satisfaction and contentment in the world, and has a desire for the worldly objects. When one desire is satisfied and the second is not born, at that time, he remains free from any desire and that state of freedom provides him with delight. But, man by error thinks that he has received delight, satisfaction and contentment by the satisfaction of desire. Had he got that delight by the satisfaction of desire, that delight should have continued unabated and there would have been no more desire for that object again. In fact, it does not happen so. When one desire is satisfied, another new desire is born and the process continues. When one has desire, it means he feels a deficiency and when he receives the desired object, he becomes a slave to it. Thus a man with a desire ever remains sad.

Here, a point needs attention. A striver rightly thinks that lack of desire is the root of delight, while desire is the root of sorrows. But the people attached to the world think otherwise. They think that they get delight in having received objects or things and they are, sad without them. If they realize the reality like the strivers, they could also get rid of desires.

People, who perform actions with the expectation of fruit, deserve, to follow the Discipline of Action (Śrīmadbhāgavata 11/20/7). Such people derive joy, satisfaction and contentment out of the world. So the Lord, having described such persons who perform actions without the desire, for their fruit declares that such strivers, unlike the worldly people, are delighted, contented and satisfied in the self (Gītā 2/55).

In fact delight, satisfaction and contentment are not different from each other, yet they seem to be different, because of a person's affinity for the world. As soon as this affinity is renounced, an enlightened soul is delighted, satisfied and contented in the self, their difference which seemed to exist, disappears.

The Lord in this verse, has used the terms 'eva' (Only) and 'Ca' (And) twice, while further in the eighteenth verse, He has used these terms, once. That shows, that a Karmayogī (One who follows the Discipline of Action) does not suffer a shortage of delight, satisfaction and contentment and needs no greater bliss than this one (Gītā 6/22).

'Tasya kāryam na vidyute'—The aim of the performance of actions for a man, is to attain salvation or God-realization. When this aim is achieved by anyone following the Disciplines of Actions, Knowledge or Devotion, nothing remains to be done, known and acquired by him and that is the supreme achievement of a human life.

In the self, there is no shortage. But so long as a man because of his affinity for the world, feels shortage in him (self) he performs actions for himself by regarding the body as 'I' and

'Mine'. In that case there remains some work which needs to be done by him. But when he, instead of performing the actions for himself, performs them for others, such as body, senses, mind, intellect, life-breath, parents, wife, sons, family, society, country and the world, his affinity for the world is renounced. When his affinity for the world is completely renounced, nothing remains to be done by him, because there is no activity then in the self. Whatever action is performed, that is performed because of the affinity for the world, by worldly things. Therefore, work is to be done by those, who have affinity for the world.

An action is performed, when there is desire to acquire something, and desire is born of want. The enlightened souls have no want, so they have to do nothing.

When through the Discipline of Action, an enlightened soul is delighted, satisfied and contented in the self, and nothing remains to be done, known and acquired by him, he transcends prescription and prohibition. Though such a God-realized soul, rises above the ordinance of the scriptures, yet his actions are in accordance with the scriptural injunctions, and these are examples for others.

The expression 'Tasya kāryam na vidyate', does not mean that no action is performed by that God-realized soul. But it means that though no work remains to be done by him, actions are performed by him, for the welfare of others. As the activities such as lowering and raising of eyelids, breathing and digestion etc., go on automatically, similarly, all exemplary activities prescribed by the scriptures are automatically performed, by the enlightened soul, (as he has no sense of doership).

**Appendix**—A Karmayogī performs all actions with a selfless motive to serve the world. As the Ganges is worshipped with Ganges-water; similarly by applying the body, senses, mind, intellect and ego, which he has received from the world, in rendering service to the world, the connection with the body

and the world is snapped off and the Self or Divinity is revealed. Therefore he takes delight and is gratified and is contented in the Self alone.

The worldly injunction and prohibition—both are indeed prohibition (negation) because these two can't last (remain). A Karmayogī having renounced affinity for the world rises above all prescriptions and prohibitions. 'Tasya kāryaṁ na vidyate' (He has no duty to perform).

यस्तु साङ्ख्यः आत्मज्ञाननिष्ठः आत्मरतिः आत्मन्येव रतिः न विषयेषु यस्य सः आत्मरतिरेव स्यात् भवेत् आत्मतृप्तश्च आत्मनैव तृप्तः न अन्नरसादिना सः मानवः मनुष्यः सन्न्यासी आत्मन्येव च सन्तुष्टः । सन्तोषो हि बाह्यार्थलाभे सर्वस्य भवति, तमनपेक्ष्य आत्मन्येव च सन्तुष्टः सर्वतो वीततृष्ण इत्येतत् । यः ईदृशः आत्मवित् तस्य कार्यं करणीयं न विद्यते नास्ति इत्यर्थः ॥ किञ्च --

यदि ऐसा है तो क्या इस प्रकार चलाये हुए इस सृष्टि-चक्रके अनुसार सभीको चलना चाहिये? अथवा पूर्वोक्त कर्मयोगानुष्ठानरूप उपायसे प्राप्त होनेवाली और आत्मज्ञानी सांख्ययोगियोंद्वारा सेवन किये जाने योग्य ज्ञानयोगसे ही सिद्ध होनेवाली निष्ठाको न प्राप्त हुए अनात्मज्ञको ही इसके अनुसार वर्तना चाहिये? (या तो) इस प्रकार अर्जुनके प्रश्नकी आशङ्का करके (भगवान् बोले—)

अथवा स्वयं ही भगवान् शास्त्रके अर्थको भलीभाँति समझानेके लिये 'यह जो प्रसिद्ध आत्मा है उसको जानकर जिनका मिथ्या ज्ञान निवृत्त हो चुका है, ऐसे जो महात्मा ब्राह्मणगण अज्ञानियोंद्वारा अवश्य की जानेवाली पुत्रादिकी इच्छाओंसे रहित होकर केवल शरीर-निर्वाहके लिये भिक्षाका आचरण करते हैं, उनका आत्मज्ञाननिष्ठासे अतिरिक्त अन्य कुछ भी कर्तव्य नहीं रहता' ऐसा श्रुतिका तात्पर्य जो कि इस गीताशास्त्रमें प्रतिपादन करना उनको इष्ट है, उस (श्रुति-अर्थ) को प्रकट करते हुए बोले—

परंतु जो आत्मज्ञाननिष्ठ सांख्ययोगी, केवल आत्मामें ही रतिवाला है अर्थात् जिसका आत्मामें ही प्रेम है, विषयोंमें नहीं और जो मनुष्य अर्थात् संन्यासी आत्मासे ही तृप्त है—जिसकी तृप्ति अन्न-रसादिके अधीन नहीं रह गयी है तथा जो आत्मामें ही सन्तुष्ट है, बाह्य विषयोंके लाभसे तो सबको सन्तोष होता ही है, पर उनकी अपेक्षा न करके जो आत्मामें ही सन्तुष्ट है अर्थात् सब ओरसे तुष्णारहित है । जो कोई ऐसा आत्मज्ञानी है उसके लिये कुछ भी कर्तव्य नहीं है

देखें असतेनि देहकर्में । एथ तोचि एकु न लिंपे कर्में । जो अखंडित रमे । आपणपांचि ॥ १४६ ॥

जे तो आत्मबोधें तोषला । तरी कृतकार्यु देखें जाहला । म्हणोनि सहजे सांडवला । कर्मसंगु ॥ १४७ ॥

(3.146) देखो, देहधर्म उपस्थित रहते भी कर्म से वही एक पुरुष लिप्त नहीं होता जो निरन्तर आत्म-स्वरूप में रमण करता है।

(3.147) वह आत्मबोध से सन्तुष्ट हो जाता है इसलिए कृतार्थ हो बैठता है, और सहज ही कर्म के संग से मुक्त हो जाता है।

संगति— अब अगले श्लोक में ज्ञानी के लक्षण बतलाते हुए इस बात की पुष्टि करते हैं कि ज्ञानी को कोई कर्तव्य शेष नहीं रहता। ये १७ और १८ वें श्लोक ज्ञाननिष्ठा के हैं—

भावार्थ— जिसका आत्मा में ही प्रेम है, जो आत्मा में ही तृप्त है अर्थात् जिसे किसी बाह्य वस्तु की प्राप्ति का किञ्चित् भी प्रलोभन नहीं है, उसके लिये कोई कर्तव्य शेष नहीं है।

व्याख्या— जिसकी जिसमें प्रीति होती है वही उसका आत्मा है, क्योंकि सब अपने प्यारे पर ही प्राण देते हैं। आत्मा कोई वस्तु थोड़ा ही है जिससे प्यार करोगे। शरीर से असंग होने पर जो आनन्द आता है वही आत्मरति है। अर्थात् संसार का अत्यन्ताभाव अनुभव करना ही आत्मरति है। अथवा आत्मचिन्तन करते-करते उसी में डूब जाना आत्मरति है। दूसरी कोई वस्तु पाने के लिये शेष न रहे—यही आत्मतृप्ति है और आत्मा के अतिरिक्त और किसी वस्तु की इच्छा न रहे—यही आत्म-सन्तोष है। आत्मरति, आत्मतृप्ति और आत्म-सन्तोष में केवल अवस्था का ही भेद है बात एक ही है। जिसमें उत्तरोत्तर अधिक गाढ़ अवस्था है वही अधिक श्रेष्ठ भी है। आत्मरति होने से फिर संसार में रति (राग) नहीं रहती। जिस विरक्त को आत्मरति हो गयी है उसे श्रवण, मनन, निदिध्यासन और जिस गृहस्थ को आत्मरति हो गयी है उसे श्रोत-स्मार्त कर्म करने की आवश्यकता नहीं रहती। उसे कोई वस्तु प्राप्त करनी शेष नहीं है। वह पूर्ण होने के कारण आत्मतृप्त है, इसलिये उसे कोई कर्तव्य नहीं है। वह मानव है,

क्योंकि सर्वत्र ब्रह्म देखने वाला है। उसे आत्माकार वृत्ति करने में कोई प्रयास नहीं करना पड़ता। जैसे नेत्रों से रूप देखने में कोई कष्ट नहीं होता। उसे किसी प्रकार की इच्छा या तृष्णा नहीं अपितु वह आत्मसन्तुष्ट है। जिस प्रकार कोई कामी पुरुष किसी परम सुन्दरी स्त्री को गोद में बिठाकर फिर कुछ नहीं चाहता वैसे ही जिसकी निरन्तर आत्माकार वृत्ति रहती है उसको और क्या चाहिये? उसकी वृत्ति भोगों की ओर कैसे जायेगी। उसे स्वार्थ या परमार्थ किसी विषय में कोई अपेक्षा नहीं रहती। अतः वास्तविक अपरोक्ष ज्ञानी के लिये कुछ भी कर्तव्य बताया है वह परोक्ष या अदृढ़ अपरोक्ष ज्ञानी के लिये है।

यदि बोधवान् को लोक-संग्रह के लिये कर्म कर्तव्य कहे जाएँ तो यह भी ठीक नहीं, क्योंकि लोक-संग्रह का अधिकार ऋषियों को है, संन्यासियों को नहीं। ऋषि तो प्रायः सभी गृहस्थ थे। संन्यासियों को लोक-संग्रह करने की आवश्यकता नहीं, क्योंकि वे तो हर समय ब्रह्माकार वृत्ति में लीन रहते हैं। जिसे मरुभूमि का ज्ञान हो जाता है वह कभी मृगतृष्णा के जल के लिये नहीं दौड़ता। उसने तो कर्म और भोगों को मृगतृष्णा के जलवत् समझ लिया है। हाँ, जो कारण कोटि के पुरुष हैं उन्हें लोक-संग्रह करना चाहिये, केवल बोधवान् को नहीं। परोक्ष ज्ञानी को तो श्रवणादि से ही समय नहीं मिलता, वह कर्म कब करेगा, और ज्ञाननिष्ठ मुक्त है इसलिये उसे कर्म करना आवश्यक नहीं है। अर्थात् जो आत्मानन्द में मग्न है उसके लिये कर्म कर्तव्य नहीं है। बोधवान् के लिये निवृत्ति ही श्रेष्ठ है। यद्यपि २२ वें श्लोक में प्रवृत्ति का भी विधान किया है। उदाहरण तो दोनों ही प्रकार के मिलते हैं, जैसे सनकादि निवृत्तिनिष्ठ थे और वसिष्ठादि प्रवृत्तिपरायण।

‘यस्त्वात्मरतिरेव...च सन्तुष्टस्तस्य’—यहाँ ‘तु’ पद पूर्वश्लोकमें वर्णित अपने कर्तव्यका पालन न करनेवाले मनुष्यसे कर्तव्यकर्मके द्वारा सिद्धिको प्राप्त महापुरुषकी विलक्षणता बतानेके लिये प्रयुक्त हुआ है।

जबतक मनुष्य अपना सम्बन्ध संसारसे मानता है, तबतक वह अपनी ‘रति’ (प्रीति) इन्द्रियोंके भोगोंसे एवं स्त्री, पुत्र, परिवार आदिसे, ‘तृप्ति’ भोजन (अन्न-जल)-से तथा ‘सन्तुष्टि’ धनसे मानता है। परन्तु इसमें उसकी प्रीति, तृप्ति और सन्तुष्टि न तो कभी पूर्ण ही होती है और न निरन्तर ही रहती है। कारण कि संसार प्रतिक्षण परिवर्तनशील, जड़ और नाशवान् है तथा ‘स्वयं’ सदा एकरस रहनेवाला, चेतन और अविनाशी है। तात्पर्य है कि ‘स्वयं’ का संसारके साथ लेशमात्र भी सम्बन्ध नहीं है। अतः ‘स्वयं’ की प्रीति, तृप्ति और सन्तुष्टि संसारसे कैसे हो सकती है?

किसी भी मनुष्यकी प्रीति संसारमें सदा नहीं रहती—यह सभीका अनुभव है। विवाहके समय स्त्री और पुरुषमें परस्पर जो प्रीति या आकर्षण प्रतीत होता है, वह एक-दो सन्तान होनेके बाद नहीं रहता। कहीं-कहीं तो स्त्रियाँ अपने वृद्ध पतिके लिये यहाँतक कह देती हैं कि ‘बुद्ध्वा मर जाय तो अच्छा है!’ भोजन करनेसे प्राप्त ‘तृप्ति’ भी कुछ ही समयके लिये प्रतीत होती है, मनुष्यको धन-प्राप्तिमें जो ‘सन्तुष्टि’ प्रतीत होती है, वह भी क्षणिक होती है; क्योंकि धनकी लालसा सदा उत्तरोत्तर बढ़ती ही रहती है। इसलिये कभी निरन्तर बनी रहती है। तात्पर्य यही है कि संसारमें प्रीति, तृप्ति और संतुष्टि कभी स्थायी नहीं रह सकती।

मनुष्यको सांसारिक वस्तुओंमें प्रीति, तृप्ति और संतुष्टिकी केवल प्रतीति होती है, वास्तवमें होती नहीं, अगर होती तो पुनः अरति, अतृप्ति एवं असंतुष्टि नहीं होती। स्वरूपसे प्रीति, तृप्ति और संतुष्टि स्वतःसिद्ध है। स्वरूप सत् है। सत्में कभी कोई अभाव नहीं होता—‘नाभावो विद्यते सतः’ (गीता २।१६) और अभावके बिना कोई कामना पैदा नहीं होती। इसलिये स्वरूपमें निष्कामता स्वतःसिद्ध है। परन्तु जब जीव भूलसे संसारके साथ अपना सम्बन्ध मान लेता

है, तब वह प्रीति, तृप्ति और संतुष्टिको संसारमें ढूँढ़ने लगता है और इसके लिये सांसारिक वस्तुओंकी कामना करने लगता है। कामना करनेके बाद जब वह वस्तु (धनादि) मिलती है, तब मनमें स्थित कामनाके निकलनेके बाद (दूसरी कामनाके पैदा होनेसे पहले) उसकी अवस्था निष्काम हो जाती है और उसी निष्कामताका उसे सुख होता है; परन्तु उस सुखको मनुष्य भूलसे सांसारिक वस्तुकी प्राप्तिसे उत्पन्न हुआ मान लेता है तथा उस सुखको ही प्रीति, तृप्ति और संतुष्टिके नामसे कहता है। अगर वस्तुकी प्राप्तिसे वह सुख होता, तो उसके मिलनेके बाद उस वस्तुके रहते हुए सदा सुख रहता, दुःख कभी न होता और पुनः वस्तुकी कामना उत्पन्न न होती। परन्तु सांसारिक वस्तुओंसे कभी भी पूर्ण (सदाके लिये) प्रीति, तृप्ति और संतुष्टि प्राप्त न हो सकनेके कारण तथा संसारसे ममताका सम्बन्ध बना रहनेके कारण वह पुनः नयी-नयी कामनाएँ करने लगता है। कामना उत्पन्न होनेपर अपनेमें अभावका तथा काम्य वस्तुके मिलनेपर अपनेमें पराधीनताका अनुभव होता है। अतः कामनावाला मनुष्य सदा दुःखी रहता है।

यहाँ यह बात ध्यान देनेकी है कि साधक तो उस सुखका मूल कारण निष्कामताको मानते हैं और दुःखोंका कारण कामनाको मानते हैं; परन्तु संसारमें आसक्त मनुष्य वस्तुओंकी प्राप्तिसे सुख मानते हैं और वस्तुओंकी अप्राप्तिसे दुःख मानते हैं। यदि आसक्त मनुष्य भी साधकके समान ही यथार्थ दृष्टिसे देखे तो उसको शीघ्र ही स्वतःसिद्ध निष्कामताका अनुभव हो सकता है।

सकाम मनुष्योंको कर्मयोगका अधिकारी कहा गया है—‘कर्मयोगस्तु कामिनाम्’ (श्रीमद्भा ११।२०।७)। सकाम मनुष्योंकी प्रीति, तृप्ति और संतुष्टि संसारमें होती है। अतः कर्मयोगद्वारा सिद्ध निष्काम महापुरुषोंकी स्थितिका वर्णन करते हुए भगवान् कहते हैं कि उनकी प्रीति, तृप्ति और संतुष्टि सकाम मनुष्योंकी तरह संसारमें न होकर अपने-आप-(स्वरूप-) में ही हो जाती है (गीता—दूसरे अध्यायका पचपनवाँ श्लोक), जो स्वरूपतः पहलेसे ही है।

वास्तवमें प्रीति, तृप्ति और संतुष्टि—तीनों अलग-अलग न होते हुए भी संसारके सम्बन्धसे अलग-अलग प्रतीत होती हैं। इसीलिये संसारसे सम्बन्ध-विच्छेद होनेपर उस महापुरुषकी प्रीति, तृप्ति और संतुष्टि—तीनों एक ही तत्त्व-(स्वरूप-) में हो जाती है।

भगवान्ने इस श्लोकमें दो बार तथा आगेके (अठारहवें) श्लोकमें एक बार 'एव' और 'च' पदोंका प्रयोग किया है। इससे यह भाव प्रकट होता है कि कर्मयोगीकी प्रीति, तृप्ति और संतुष्टिमें किसी प्रकारकी कमी नहीं रहती एवं तत्त्वके अतिरिक्त अन्यकी आवश्यकता भी नहीं रहती (गीता—छठे अध्यायका बाईसवाँ श्लोक)।

'तस्य कार्यं न विद्यते'—मनुष्यके लिये जो भी कर्तव्य-कर्मका विधान किया गया है, उसका उद्देश्य परम कल्याणस्वरूप परमात्माको प्राप्त करना ही है। किसी भी साधन-(कर्मयोग, ज्ञानयोग अथवा भक्तियोग-) के द्वारा उद्देश्यकी सिद्धि हो जानेपर मनुष्यके लिये कुछ भी करना, जानना अथवा पाना शेष नहीं रहता, जो मनुष्य-जीवनकी परम सफलता है।

मनुष्यके वास्तविक स्वरूपमें किंचिन्मात्र अभाव न रहनेपर भी जबतक वह संसारके सम्बन्धके कारण अपनेमें अभाव समझकर और शरीरको 'मैं' तथा 'मेरा' मानकर 'अपने लिये' कर्म करता है, तबतक उसके लिये कर्तव्य शेष रहता ही है। परन्तु जब वह 'अपने लिये' कुछ भी न करके 'दूसरोंके लिये' अर्थात् शरीर, इन्द्रियाँ, मन, बुद्धि, प्राणोंके लिये; माता, पिता, स्त्री, पुत्र, परिवारके लिये;

**परिशिष्ट भाव**—कर्मयोगी निःस्वार्थभावसे संसारकी सेवाके लिये ही सम्पूर्ण कर्म करता है। जैसे गंगाजलसे गंगाका ही पूजन किया जाय, ऐसे ही संसारसे मिले शरीर, इन्द्रियाँ, मन, बुद्धि और अहमूको संसारकी ही सेवामें लगा देनेसे चिन्मय स्वरूप शेष रह जाता है। इसलिये उसकी प्रीति, तृप्ति और सन्तुष्टि स्वरूपमें ही होती है।

सांसारिक विधि और निषेध—दोनों वास्तवमें निषेध ही है; क्योंकि ये दोनों ही नहीं रहनेवाले हैं। इसलिये संसारसे सम्बन्ध-विच्छेद होनेपर कर्मयोगीके लिये कोई विधि-निषेध रहता ही नहीं—'तस्य कार्यं न विद्यते'।