“Now, in this way, the entire universe, consisting of sentient and insentient entities belongs to Me. From time to time it is projected by Me, abides in Me and is re-absorbed into Me alone.

It constitutes My ‘corporeality’ and I am its Self, whether in the pre-manifestation state (causal) or in the state of manifestation (effect) all these entities are My various ‘expressions’.

I am superior to all these ‘modes’ or ‘expressions’, as I am their cause and proprietor. In every way I remain as the Supreme Being.”

“This world constituted of gods, humans, animals and immovables, are deluded by the three Guṇas and its evolutes, and are inferior and transient.

All the bodies, senses and objects of enjoyment comprising the world of beings exist in accordance with their individual past Karmas. No one in the world knows Me who am the highest and the immutable Being.”

How is it possible that all experiencing beings consider these inferior, transient objects made up of the Guṇas to be a source of delight, while Krishna exists —

He is of the nature of unbounded and abundant bliss, existing in an eternal unchanging form and is the [real] source of the agreeableness of even these material objects?

Śrī Krishna replies: —

“तर्हि कथमेव न ज्ञायस ? इत्यत आह - त्रिभिः इति | तादात्म्यार्थं मयद् | तच्चोक्तम् - तादात्म्यार्थं विकारार्थं प्राचुर्यार्थं मयद् त्रिधा इति | नहि गुणकार्यभूता माया | गुणमयि इति च वक्ष्यति | सिद्धं च कार्यस्यापि तादात्म्यम् - तादात्म्यं कार्यधर्मादिः सम्योगो भिन्नवस्तुनोः इत्यादि व्यासयोगे ||” - Why does he (Arjuna) not know? This is explained in three ways. To show his attachment (to the attributes), the word माया is used. माया is used in three ways as Self, as modification and as effulgence. Not as Sri Durgadevi's actions, thus Gita-Kalpa. He speaks of गुणमयी as his attributes. His actions also subscribe to his Nature. One's inclination is compatible with one's nature, association is with two distinct objects, thus in Vyasa Yoga.

“भावैः पदार्थैः | सर्वे भावा दृश्यमाना गुणमया एत | इति दर्शयति - एभिः इति | ज्ञानिव्यावृत्त्यर्थम् - इदम् इति | गुणमयदेहादिकं दृष्टवेश्वरदेहोऽपि तादृश इति मायामोहित इत्यर्थः | जगाद् च व्यासयोगे - गौणान् ब्रह्मादिदेहादीन् दृष्ट्वा विष्णोरपीतृशः | देहादिरिति मन्वानो मोहितोऽज्ञो जनो भूशम् || इति | एभ्यः गुणमयेभ्यः | गुणेभ्यः परम् इति वक्ष्यमाणत्वात् | केवलो निर्गुणश्च | इत्यादि श्रुतिभ्यश्च | त्रैगुण्यवर्जितम् इति चोक्तम् ||” - One's inclination is compatible with one's nature, association is with two distinct objects. भावैः means by inclination. All objects become perceivable by us because of their attributes and inclinations. By these, they are seen; इदम् is used to show that they are not deluded. Seeing our own body consisting of threefold attributes, those who think that Lord's body is also similarly formed, are deluded people. Seeing the bodies of Brahma and others with attributes, those who consider that Sri Vishnu also is similarly formed of body, being deluded men are under bondage, thus in Vyas Yoga. एभ्यः means by things having attributes. Sri Vishnu having been spoken as beyond the (threefold) attributes, entirely formless, devoid of three-fold attributes.

“कथमनादिकाले मोहनत्ययो बहूनाम् ? इत्यत आह - देवी इति | अयमाशयः - माया होषा मोहिका | सा च मुष्ट्यादिकिडादिमद् देवसन्मन्वित्वादतिशक्तैः दुरत्यया | तथाहि देव शब्दार्थः पठन्ति - दिवु किडाविजिगिपाव्यवहारद्युतिमोदमद्वप्नकान्तिस्तुतिगतिषु इति | कथं देवी? मदीयत्वात् | अहं हि देव इति |” - The reasons why has this delusion not been surmounted ? This is explained here, saying divine is this illusion which deludes people by her great power. Therefore, luminous, sport or play, desire to conquer, splendour, adoration, pleasure, imagination, brilliance and movement are the attributes. Why is it Divine ? Because of its being under the control of the supreme Lord, who alone is the Lord.

“श्रीभूदुर्गति या भिन्ना महामाया तु वैष्णवी | तच्छक्त्यनन्तांशहीनाऽथापि तस्याऽश्रयात् प्रभोः | अनन्तब्रह्मगुद्रादेनस्याः शक्तिः कलाऽपि हि | तेषां दुरत्ययाऽप्येषा विना विष्णुप्रसादतः || इति व्यासयोगे | तर्हि न कथञ्चिदत्येतुं शक्यत इत्यत आह - मामेव इति | अन्यत् सर्वे परित्यज्य मामेव ये प्रपद्यन्ते | गुर्वादिवन्दनं च मय्येव समर्पयन्ति | स एव च तत्र स्थित्वा गुर्वादिर्भवतीत्यादि पश्यन्ति आह च नारदीये ||” - Shri, Bhu and Durga are the distinct three forms of the Great Illusion, of Sri Lakshmi. She does not partake the endless energies of the Lord, since she has taken refuge in Him. Because of such protection, Rudra, Brahma and other Gods do not possess even a small part of her manifestation. Without the grace of Sri Vishnu even they cannot overcome her power, thus in Vyasa Yoga.

“तर्हि न कथश्चिदत्येतुं शक्यत इत्यत आह - मामेव इति | अन्यत् सर्वे परित्यज्य मामेव ये प्रपद्यन्ते | गुर्वा दिवन्दनं च मय्येव समर्पयन्ति | आह च नारदीये - मत्सम्पत्या तु गुर्वादीन् भजन्ते मध्यमा नराः | मदुपाधितया तांश्च सर्वभूतानि चोत्तमाः | इति | आचार्यचैत्यवपुत्रा स्वगतिं व्याडिक्ष इति च |” - To the question how can माया be surmounted, Sri Krishna replies saying taking refuge in Me. The one who renounces all else, taking refuge in supreme Lord alone, his adoration to the Teacher etc. reaches him alone or he perceives that (the Teacher) has become great because supreme Lord is abiding in him. The intermediate human beings because of My being near him, propitiate the Teacher. The superior ones propitiate all the creatures, they being manifested in Me, thus in Narada Purana. Through your form of consciousness, which is in Mind of the Teacher, You yourself teach the wisdom about Yourself.

“तर्हि किमिति सर्वे नत्यायन् ? इत्यत आह - न माम् इति | दुष्कृतित्वान् मूढाः | अत एव नराधमाः | अपहतज्ञानवाच्च मूढाः | अत एव असुर भावमाश्रिताः | स च वक्ष्यते - प्रवृत्ते च निवृत्तिं इत्यादिना | अपहारोऽभिभवः | उक्तम् चैतद् व्यासयोगे - ज्ञानं स्वभावो जीवानां मायया चाभिभूयते || इति | असुरुतः असुराः | तच्चोक्तं नारदीये - ज्ञानप्रधाना देवास्तु असुराश्रतु रता असौ || इति |” - Why do all people not surrender to Him. This is explained in this verse. The are deprived of intelligence, because of their evil deeds. Same is the case with the mean ones among men, robbed of their Wisdom, they become bewildered in their intelligence. Therefore, they take shelter in demonic inclination. Here the word माययाऽपहता means robbed or concealed, stolen by the illusory energy. Awareness (ज्ञान) is the natural tendency of the one born; by illusion it becomes concealed. The one who is intent in satisfying the senses is असुर (unenlightened), thus in Vyasa Yoga. Among the Gods there is predominance of ज्ञान; among असुर enjoyment of senses is predominant, thus in Naarada Puraana.

“एकस्मिन्नेव भक्तिः इति एकभक्तिः | तच्चोक्तं गारुडे - मय्येव भक्तिर्नान्यत्र एकभक्तिः स उच्यते || इति ||” - Devotion in Me alone, singular devotion. Therefore it is said in Garuda Purana: “The devotion to Me alone and to no one else is said to be Singular Devotion”.

“बहूनां जन्मनामन्ते ज्ञानवान् भवति | तच्चोक्तं बाह्ये - जन्माभिर्बहुभिर्ज्ञात्वा ततो मां प्रतिपद्यते || इति |” - At the end of many lives he becomes aware, therefore, it is said in Brahma Puraana: “Being aware after taking many births, he attains to Me”.

“अन्यायतो अचेतनया तन्मेयत्वात्तु मायया | लक्ष्म्या वशगया लोको विष्णुनैव विमोहितः || ये तु विष्णुं प्रपद्यन्ते ते मायां तां तरन्ति हि | लक्ष्मीः सा जडमायाया देवता ते उभे अपि || विष्णोर्वशे ततोऽनन्यभक्त्या तं शरणं व्रजेत् | यादृशी तत्र भक्तिः स्यात् तादृश्यन्यत्र नैव चेत् || अनन्यभक्तिः सा ज्ञेया विष्णुवेव तु सा भवेत् | अन्येषु वैष्णवत्वेन लक्ष्मीब्रह्महरादिषु | कुर्याद् भक्तिं नान्यथा तु तदृशा एव ते यतः | एवं जानस्तमाप्नोति नान्यथा तु कथञ्चन || पूर्णं वस्तु यतो ह्येको वसुदेवो नचापरः | एवंविहुलभो लोके यत् सर्वे मिश्रयुजनः ||” - The unmanifest (Sri Lakshmi), verily, is what causes Illusion. People who are under the influence of Sri Lakshmi are essentially deluded by Sri Vishnu Himself. Those who propitiate Sri Vishnu, only they will surely cross over the Illusion. Gross Illusion and its presiding deity Sri Lakshmi both are subservient to Sri Vishnu. Therefore, everyone should surrender to Sri Vishnu with uncompromising devotion. The form of fullness of devotion is not possible to arise anywhere else. अनन्यभक्ति - uncompromising devotion should be known as that in which one is attuned to Sri Vishnu in all entirety. The devotion to Sri Lakshmi, Brahma, Rudra and others should be considered as devotion to Sri Vishnu, because they are all subservient to Him. Knowing thus, one reaches Him but not through any other means. The Complete One is Vasudeva alone, no one else. The ones who knows thus are very rare in the world, while all are, verily, the mixed aspirants.

13 *'By reason of these three Guṇa-constituted forms of existence is all this universe confounded, (and so) perceives not Me as the Immutable One that transcends them.* (60)

The moss grows out of and covers water; or clouds for no purpose screen the sky; or although dreams can be said to be unreal, yet we think them real while we are dreaming, and thus they prevent us from remembering our own selves. The eye creates a film over itself (like a cataract) and that very film destroys the vision. In that way three Guṇa-stuffed Māyā is my own shadow, and yet Māyā has, as it were, woven herself a curtain to screen the substance of My own being. Thus it has come about that the entire world of created beings does not know Me. They emanate from Me, and yet they are not My Being. Pearls are shaped out of water, yet are not dissolved in water, or a pitcher formed out of clay, if immediately afterwards is mingled with clay gets completely dissolved with clay; but if baked (in the kiln) and hardened up it becomes a different thing. In that way, the entire mass of created beings is a part of My divine being and yet through my creative Māyā, they wear separate individual states of life. Thus although they are of Me they are not Myself. Even though they are My very own, they are not one with My essence, since they become blind on account of sense-objects through self-forgetfulness, attachment and delusion.

'Tribhirguṇamayairbhāvairebhiḥ...paramavyayam'—The three disposition (modes) of Nature—sattva, rajas and tamas, evolve and dissolve. A man, by identifying himself with these modes, thinks himself as sāttvika, rājasika or tāmasika. Being deluded

by them, he cannot deem that he is an eternal fragment of God. Losing sight of this eternal affinity with God, he accepts his affinity with transitory mental tendencies—this is his delusion.

The term 'Jagat' (world), here denotes 'embodied soul.' The spirit (soul), because of its identity with the kaleidoscopic body is called 'Jagat' (world). It accepts, the body's birth, death, health and sickness etc., as its own. So long as, it continues to accept its identity with the body, it will remain the world i.e., it will go on following the cycle of birth and death, without living permanently anywhere.

Men are deluded, because they accept as separate entities the three modes of nature, besides God. If they accept these as Divine manifestation, they cannot be deluded.

Delusion arises, out of either of the assumptions, regard the body as yours, or accept yourself as the body. Acceptance of the body as yours, is 'mineness' while acceptance that the self, is body is egoism. This Egoism and 'mineness', is called, delusion. It is because of delusion, that a man cannot know, the reality about God. It is a rule, that a man can know the world by isolating himself from it, and he can know God by identifying himself with Him, because, he is totally different from the body, and one with God.

Our affinity with God, is natural because we are His eternal fragment, but our affinity with body and the world, is man-made and artificial. If we accept this artificial affinity as real, that is our delusion, and it obstructs in realizing real affinity.

Now, there is a question, whether first man turned away from God, or got deluded by the three modes of nature. Philosophers are of the opinion, that both of them have been there from times immemorial, they are without beginning. Therefore it cannot be said which of these is former and which is latter. Man should make the right use of freedom given to him, by God. By doing so, he can transcend the three modes of Nature, and be free from

the cycle of birth and death. This proves, that by misusing his freedom, and being entangled in sensual and ephemeral pleasures, he cannot realize God.

By the term 'Paramavyayam', Lord Kṛṣṇa says, that He is above the threefold modes of nature i.e., He is unconnected with and free from them, there is no modification in Him. Moreover, He is imperishable. But the man, deluded by modes of nature cannot know His real self.

**Appendix**—The man, who instead of seeing God, perceives (sees) Sāttvika, Rājasa and Tāmasa dispositions (modes), enjoys them and derives pleasure from them, he is deluded by those dispositions viz., is bound by God's Divine illusion, and the result is that he follows the cycle of birth and death. It means that Sāttvika, Rājasa and Tāmasa dispositions (actions, objects, time, nature and modes etc.,) are transient while God is eternal. Those who enjoy the transient, get bound; but those who having renounced the transient, take refuge in God, get liberated (Gītā 7/14).

In this verse the term 'Jagata' has been used for the embodied soul. It means that the being by according reality, by valuing and by being attached to the entity which really does not exist, becomes 'Jagata'. The sentient (by flouting Viveka) becomes insentient. The higher nature (prakṛti) becomes lower nature. The soul assumes the origin and destruction of the world as its origin and destruction, and the profit and loss of the world as its own profit and loss. As a man, by becoming, obsessed with desire, becomes 'kāmātmānaḥ' viz., gets practically identified with desire (Gītā 2/43); and by intimate kinship with God 'manmayāḥ' viz., gets absorbed in God (Gītā 4/10); similarly the embodied soul (self) being deeply attached to the world becomes the world (Jagata). The only difference is that a striver's (the self) identity with God is eternal but identity with desire or 'Jagata' (world) is transient.

A man (the self) has assumed the existence of other entity besides God, by assuming its existence he regarded it as valuable,

by valuing it he got attached to it and by being attached to it, he lost his independent existence and became 'Jagata'. He who regards the existence of the world only, forgets one's own reality and becomes 'Jagata' which is unreal; and who assumes the existence of God, being oblivious of the independent existence of his own, becomes God—'mama sādharmyamāgatāh' (Gītā 14/2) Who is real.

The Lord calls the embodied soul 'Jagat' because of not cognising the fact that 'I am sentient', man started assuming the insentient body as 'I' (his own self) and as 'mine'. The self though attributeless and imperishable yet because of being 'Jagata' gets bound by Sāttvika-Rājasa-Tāmasa modes—'nibadhnanti mahābāho dehe dehinamavyayam' (Gītā 14/5). In fact the self being a fragment of the divine God is divine only (Gītā 13/31) but being attached to the mundane 'Jagata' he becomes mundane (worldly). From ego (the elements) downward to the earth—all is 'Aparā Prakṛti'—lower nature (Gītā 7/4). Therefore as the earth is insentient (matter), so is ego also matter. When the self being identified with ego becomes 'ahaṅkāravimūḍhātmā' viz., assumes ego as the self, then having a gradual downfall it (he) becomes the insentient world viz., its divinity (sentience) is lost (forgotten) and it does not realize its divinity.

Those who don't get attached to the modes, the matter vanishes for them but they see only God everywhere—'Vāsudevaḥ sarvam' (all is God) (Gītā 7/19). But those who are attached to modes, can't see God but see the world only, therefore they perceive God also as worldly. They perceive even the transcendental Lord, bound by modes and see immortal (imperishable) God as mortal (perishable) (Gītā 7/24). A devotee sees nothing else besides God but the worldly people, attached to the modes, see only the world, nothing else. Therefore a devotee attains only bliss while a worldly person suffers only sorrow—'duḥkhālayam' (Gītā 8/15).

*Link:—Now, in the next verse, Lord Kṛṣṇa explains, why a man does not know Him, and how he can know Him.*

त्रिभिः गुणमयैः गुणविकारैः रागद्वेषमोहादिप्रकारैः भावैः पदार्थैः एभिः यथोक्तैः सर्वं इदं प्राणिजातं जगत् मोहितं अविवेकितामापादितं सत् न अभिजानाति माम्, एभ्यः यथोक्तेभ्यः गुणेभ्यः परं व्यतिरिक्तं विलक्षणं च अव्ययं व्ययरहितं जन्मादिसर्वभावविकारवर्जितं इत्यर्थः ॥ कथं पुनः दैवीं एतां त्रिगुणात्मिकां वैष्णवीं मायामतिक्रामति इत्युच्यते --

ऐसा जो साक्षात् परमेश्वर नित्य-शुद्ध-बुद्ध- मुक्तस्वभाव एवं सब भूतोंका आत्मा गुणोंसे अतीत और संसाररूप दोषके बीजको भस्म करनेवाला मैं हूँ, उसको जगत् नहीं पहचानता! इस प्रकार भगवान् खेद प्रकट करते हैं और जगत्का यह अज्ञान किस कारणसे है, सो बतलाते हैं—

गुणोंमें विकाररूप सात्त्विक, राजस और तामस इन तीनों भावोंसे अर्थात् उपर्युक्त राग, द्वेष और मोह आदि पदार्थोंसे यह समस्त जगत्—प्राणिसमूह मोहित हो रहा है अर्थात् विवेकशून्य कर दिया गया है, अतः इन उपर्युक्त गुणोंसे अतीत—विलक्षण, अविनाशी— विनाशरहित तथा जन्मादि सम्पूर्ण भाव-विकारोंसे रहित मुझ परमात्माको नहीं जान पाता

(7.60) परन्तु पानी पर उपजी हुई सेवार जैसे पानी को आच्छादन कर लेती है, अथवा मेघ से जैसे आकाश वृथा लुप्त हो जाता है,

(7.61) अजी, स्वप्न मिथ्या कहलाता है, परन्तु नींद में जब वह दीखता है तब क्या मनुष्य को निज स्वरूप का स्मरण होता है?

(7.62) और तो क्या, आँख में ही जो जाला उत्पन्न होता है उससे क्या नेत्रों की देखने की शक्ति नष्ट नहीं हो जाती?

(7.63) वैसे ही यह मेरी त्रिगुणात्मक छाया विस्तृत हुई है, अथवा जवनिका समान मेरी ही ओट में पड़ी है।

(7.63) इसलिए प्राणीगण मुझे नहीं पहचानते। वे मेरे ही हैं, परन्तु जैसे जल से उत्पन्न हुए मोती जल में नहीं गलते वैसे वे मद्रूप नहीं होते। (7.65) मिट्टी का घट बनाया जाय तो मिट्टी में मिलाते ही मिल जाता है परन्तु वही अग्नि में तपाया जाए तो भिन्न बन जाता है;

(7.66) वैसे ही सब प्राणी वास्तव में हैं तो मेरे ही अवयव परन्तु माया के कारण जीवदशा को प्राप्त हुए हैं।

(7.67) इसलिए मेरे होकर भी वे मद्रूप नहीं हैं। मेरे हैं तथापि मुझे नहीं पहचानते। अहन्ता और ममता के मद से वे विषयान्ध हो गये हैं।

भावार्थ— [यह संसार त्रिगुणमय है, इसलिये] इन तीनों गुणों से मोहित होने के कारण यह सारा संसार इन गुणों से अतीत मुझ अविनाशी को नहीं जानता।

व्याख्या— अनात्मा में आत्म बुद्धि हो जाना ही मोह है। अतः स्थूल, सूक्ष्म और कारण शरीरों में आवृत पुरुष मुझको नहीं जानते और मुझे न जानना ही सन्तप्त होना है। ऐसे लोग उपस्थ और रसना के अधीन होकर मुझ नित्य शुद्ध में भी विपरीत भावना कर लेते हैं कि मैं देह हूँ। वे यह नहीं जान सकते कि मैं गुणों से परे हूँ।

‘त्रिभिर्गुणमयैर्भावैरेभिः’ “परमव्ययम्”—सत्त्व, रज और तम—तीनों गुणोंकी वृत्तियाँ उत्पन्न और लीन होती रहती हैं। उनके साथ तादात्म्य करके मनुष्य अपनेको सात्त्विक, राजस और तामस मान लेता है अर्थात् उनका अपनेमें आरोप कर लेता है कि ‘मैं सात्त्विक, राजस और तामस हो गया हूँ।’ इस प्रकार तीनों गुणोंसे मोहित मनुष्य ऐसा मान ही नहीं सकता कि मैं परमात्माका अंश हूँ। वह अपने अंशी परमात्माकी तरफ न देखकर उत्पन्न और नष्ट होनेवाली वृत्तियोंके साथ अपना सम्बन्ध मान लेता है—यही उसका मोहित होना है। इस प्रकार मोहित होनेके कारण वह ‘मेरा परमात्माके साथ नित्य-सम्बन्ध है’—इसको समझ ही नहीं सकता।

यहाँ ‘जगत्’ शब्द जीवात्माका वाचक है। निरन्तर परिवर्तनशील शरीरके साथ तादात्म्य होनेके कारण ही यह जीव ‘जगत्’ नामसे कहा जाता है। तात्पर्य है कि शरीरके जन्मनेमें अपना जन्मना, शरीरके मरनेमें अपना मरना, शरीरके बीमार होनेमें अपना बीमार होना और शरीरके स्वस्थ होनेमें अपना स्वस्थ होना मान लेता है, इसीसे यह ‘जगत्’ नामसे कहा जाता है। जबतक यह शरीरके साथ अपना तादात्म्य मानेगा, तबतक यह जगत् ही रहेगा अर्थात् जन्मता-मरता ही रहेगा, कहीं भी स्थायी नहीं रहेगा।

गुणोंकी भगवान्के सिवाय अलग सत्ता माननेसे ही प्राणी मोहित होते हैं। अगर वे गुणोंको भगवत्स्वरूप मानें तो कभी मोहित हो ही नहीं सकते।

तीनों गुणोंका कार्य जो शरीर है, उस शरीरको चाहे अपना मान लें, चाहे अपनेको शरीर मान लें—दोनों ही मान्यताओंसे मोह पैदा होता है। शरीरको अपना मानना ‘ममता’ हुई और अपनेको शरीर मानना ‘अहंता’ हुई। शरीरके साथ अहंता-ममता करना ही मोहित होना है। मोहित हो जानेसे गुणोंसे सर्वथा अतीत जो भगवतत्त्व है,

उसको नहीं जान सकता। यह उस भगवतत्त्वको तभी जान सकता है, जब त्रिगुणात्मक शरीरके साथ इसकी अहंता-ममता मिट जाती है। यह सिद्धान्त है कि मनुष्य संसारसे सर्वथा अलग होनेपर ही संसारको जान सकता है और परमात्मासे सर्वथा अभिन्न होनेपर ही परमात्माको जान सकता है। कारण इसका यह है कि त्रिगुणात्मक शरीरसे यह स्वयं सर्वथा भिन्न है और परमात्माके साथ यह स्वयं सर्वथा अभिन्न है।

अस्वाभाविकमें स्वाभाविक भाव होना ही मोहित होना है। जो प्रतिक्षण नष्ट होनेवाले तीनों गुणोंसे परे हैं, अत्यन्त निलिप्त हैं और नित्य-निरन्तर एकरूप रहनेवाले हैं, ऐसे परमात्मा ‘स्वाभाविक’ हैं। परमात्माकी यह स्वाभाविकता बनायी हुई नहीं है, कृत्रिम नहीं है, अभ्याससाध्य नहीं है, प्रत्युत स्वतः-स्वाभाविक है। परंतु शरीर तथा संसारमें अहंता-ममता अर्थात् ‘मैं’ और ‘मेरा’-भाव उत्पन्न हुआ है एवं नष्ट होनेवाला है, यह केवल माना हुआ है, इसलिये यह ‘अस्वाभाविक’ है। इस अस्वाभाविकको स्वाभाविक मान लेना ही मोहित होना है, जिसके कारण मनुष्य स्वाभाविकताको समझ नहीं सकता।

जीव पहले परमात्मासे विमुख हुआ या पहले संसारके सम्मुख (गुणोंसे मोहित) हुआ?—इसमें दार्शनिकोंका मत यह है कि परमात्मासे विमुख होना और संसारसे सम्बन्ध जोड़ना—ये दोनों अनादि हैं, इनका आदि नहीं है। अतः इनमें पहले या पीछेकी बात नहीं कही जा सकती। परन्तु मनुष्य यदि मिली हुई स्वतन्त्रताका दुरुपयोग न करे, उसे केवल भगवान्में ही लगाना शुरू कर दे तो यह संसारसे ऊपर उठ जाता है अर्थात् इसका जन्म-मरण मिट जाता है। इससे यह सिद्ध होता है कि यह मनुष्य प्रभुकी दी हुई स्वतन्त्रताका दुरुपयोग करके ही बन्धनमें पड़ा है। अपनी स्वतन्त्रताका दुरुपयोग करके नष्ट होनेवाले पदार्थोंमें उलझ

जानेसे यह परमात्मतत्त्वको जान नहीं सकता।

‘परमव्ययम्’ पदसे भगवान् कहते हैं कि मैं इन गुणोंसे पर हूँ अर्थात् इन गुणोंसे सर्वथा रहित, असम्बद्ध,

निलिप्त हूँ। मैं न कभी किसी गुणसे बँधा हुआ हूँ और न गुणोंके परिवर्तनसे मेरेमें कोई परिवर्तन ही होता है। ऐसे मेरे वास्तविक स्वरूपको गुणोंसे मोहित प्राणी नहीं जान सकते।

**परिशिष्ट भाव**—जो मनुष्य भगवान्को न देखकर सात्त्विक, राजस और तामस भावोंको ही देखता है, उनका भोग करता है, उनसे सुख लेता है, वह उन भावोंसे मोहित हो जाता है अर्थात् भगवान्की दुरत्यय गुणमयी मायासे बँध जाता है और फलस्वरूप बार-बार जन्मता-मरता है। तात्पर्य है कि सात्त्विक, राजस और तामस भाव (कर्म, पदार्थ, काल, स्वभाव, गुण आदि) अनित्य हैं और भगवान् नित्य हैं। जो अनित्यका भोग करते हैं, वे बँध जाते हैं; परन्तु जो अनित्यका त्याग करके नित्यस्वरूप भगवान्का आश्रय लेते हैं, वे मुक्त हो जाते हैं (गीता—इसी अध्यायका चौदहवाँ श्लोक)।

इस श्लोकमें जीवात्माके लिये ‘जगत्’ शब्द आया है। इसका तात्पर्य है कि जिसकी सत्ता विद्यमान है ही नहीं, उसको सत्ता और महत्ता देकर उससे सम्बन्ध जोड़नेसे जीव भी जगत् हो जाता है! चेतन भी (चेतनताका दुरुपयोग करके) जड़ हो जाता है! उत्कृष्ट परा प्रकृति भी निकृष्ट अपरा प्रकृति बन जाती है! जीव जगत्के उत्पत्ति-विनाशको अपना उत्पत्ति-विनाश, जगत्के लाभ-हानिको अपना लाभ-हानि मान लेता है। जैसे मनुष्य कामनाके साथ अभिन्न होकर ‘कामात्मानः’ अर्थात् कामना-रूप हो जाता है (गीता २। ४३) और भगवान्के साथ अभिन्न होकर ‘मन्मयाः’ अर्थात् भगवद्रूप हो जाता है (गीता ४। १०), ऐसे ही जीव जगत्के साथ अभिन्न होकर जगत्-रूप हो जाता है। फर्क यही है कि भगवद्रूपसे वह नित्य है, पर कामनारूप या जगत्-रूपसे वह अनित्य है।

जीवने भगवान्के सिवाय दूसरी सत्ताको माना, सत्ता मानकर उसको महत्त्व दिया, महत्त्व देकर उससे सम्बन्ध जोड़ा और सम्बन्ध जोड़कर अपनी स्वतन्त्र सत्ताका अभाव कर लिया, इसलिये वह ‘जगत्’ बन गया! जो केवल जगत्की सत्ताको मानता है, वह अपनी सत्तासे विमुख होकर जगत् हो जाता है, जो अवास्तविक है और जो केवल भगवान्की सत्ताको मानता है, वह अपनी स्वतन्त्र सत्ताकी मान्यताको मिटाकर भगवान् हो जाता है—‘मम साधर्म्यमागताः’ (गीता १४। २), जो वास्तविक है।

जीवको ‘जगत्’ कहनेका तात्पर्य है कि उसका चेतनताकी तरफ खयाल ही नहीं रहा, प्रत्युत जड़ शरीरको ही ‘मैं’ (अपना स्वरूप) और ‘मेरा’ मानने लग गया। जीव स्वरूपसे निर्गुण तथा अव्यय होनेपर भी ‘जगत्’ हो जानेके कारण सात्त्विक-राजस-तामस गुणोंसे बँध जाता है—‘निबध्नन्ति महाबाहो देहे देहिनमव्ययम्’ (गीता १४। ५)। वास्तवमें अलौकिक परमात्माका अंश होनेसे जीव भी अलौकिक ही है (गीता—तेरहवें अध्यायका इकतीसवाँ श्लोक), पर लौकिक जगत्को पकड़नेसे वह भी लौकिक हो जाता है! अहमसे लेकर पृथ्वीतक सब अपरा प्रकृति है (गीता ७। ४)। अतः जैसे पृथ्वी जड़ है, ऐसे ही अहम् भी जड़ है। जब जीव अहमको दृढ़तासे पकड़कर ‘अहंकारविमुदात्मा’ हो जाता है अर्थात् अहमको अपना स्वरूप मान लेता है, तब उसका पतन होते-होते वह भी जड़ जगत् ही बन जाता है अर्थात् उसका चेतनपना लुप्त (विस्मृत) हो जाता है, उसको चेतनपनेका अनुभव नहीं होता।

जो गुणोंमें आसक्त नहीं होते, उनके सामने जड़ता रहती ही नहीं, इसलिये उनको सब जगह भगवान्-ही-भगवान् दीखते हैं—‘वासुदेवः सर्वम्’ (गीता ७। १९)। परन्तु जो गुणोंमें आसक्त होते हैं, उनको भगवान् दीखते ही नहीं, प्रत्युत संसार-ही-संसार दीखता है, इसलिये वे भगवान्को भी संसारी ही देखते हैं! वे गुणोंसे अतीत भगवान्को भी गुणोंसे बँधे हुए देखते हैं, अविनाशी भगवान्को भी जन्मने-मरनेवाला देखते हैं (गीता—इसी अध्यायका चौबीसवाँ श्लोक)। भक्तकी दृष्टि तो भगवान्को छोड़कर दूसरी तरफ नहीं जाती, पर गुणोंमें आसक्त संसारी लोगोंकी दृष्टि संसारको छोड़कर दूसरी तरफ नहीं जाती। इसलिये भक्तको आनन्द-ही-आनन्द प्राप्त होता है और संसारी मनुष्यको दुःख-ही-दुख—‘दुःखालयम्’ (गीता ८। १५)।

सम्बन्ध—अब आगेके श्लोकमें भगवान् अपनेको न जान सकनेमें हेतु बताते हैं।