પ્રસ્થાન

 

પ્રસ્થાન તો સૌનુ ,એક જ રીતે,

કેડી કેવી કોતરી,મળે વાટ,તે રીતે;

અંતે તો સમાવાનુ, નદીના નીરની રીતે,

સાગર સમાવી લે સ્વ-રૂપને, પ્રેમ સભર રીતે.!

બેલા 26 મે 2021 --- 4.10.પી.એમ.

Geeta-ch. 5 shlokas,7,8,9

Geeta study group. Richmond, VA USA

Thank you for giving me chance to share my views.

I would like to start by saying ,that ,as we read & understand Geeta , we come to know , Krushna teaches step by step. He is a great Psychologist .He knows very well , which is the proper wat to give shape to Arjuna's mind . They were friends also , so , He was knowing how to tackle Arjuna. With that knowledge, He started sowing seed "Gyaan"from 2nd. ch. ; about life and death. " JAtsy hi dhruo mrutyu" and "Jaayte mriyte Äfter that slowly and steadily started watering the seed by teaching about Atma- Soul, which is eternal. "NAINM Chhidanti shashtraani "

    Going ahead, in ch.3 ,He says , everyone has to do "karm" the types of karm-right & wrong karm; and encourage Arjuna for doing battle. After that he says all karmaas should be offer to "BRHman"- Almighty or Krushna, who is Parmatma. 

    Now, He saw that the seed has starting sprouting . When Arjuna asks questions in 5th ch ,  about the "karmyog "and "karmsanyaas ".Which is better ? So, Krushna tells about the differance between yog and sanyaas . Yog means to join & karm yog means join with karm . Sanyaas to leave. -give up . But, sanyaas word has come from these 2 words . Samyak+Nyaas. Samyk means Ythaarth-proper understanding. Nyaas means to leave-give up . In the 5th shlok of this 5th ch., He says , ḧe who ,takes and understands the "karmyog " and "gyanyog äs one , IS "karmsnyaasi " " Ekamsaankhym ch yogm ch , y: pshyti s: pashyti.. " Krushna says , he who does karm with proper understanding ,that , he is not the doer; but , the representative of brahmn, without any expectation for fruit, And offers all karmas to Brhmn, saying " ldm brhmaay idm n mama"; is karmsnyaasi . For nyaas , one another meaning also I found. to collect . so, for karmsnyaasi , we can take this meaning also . The person who collects proper understanding; that he is not doer and does karm without any expectation of fruit, by offering everything to brhmn is sanyaasi . SO,We have to be very careful while doing karm. Not a single small karm should be wrong which can bind us with karmbandhn . IT is very difficult to leave feeling of doership- the ego- but, he , who ,overcome it ,is karmyogi and karmsanyaasi .

   Now , coming to the todays shlokas,Krushna says , "Chittshuddhi" purification of mind is THE important state of karmyog .This is The track ,which leads a person to snyaasyog . How to do chittshuddhi ? The answer in starting of 7th shloka . " youyukto vishuddhaatmaa" Here I want to tell you that if possible I believe in understanding each and every word  of shloka 'coz otherwise we will not be able to understand the real and inner meaning of saying of Krushna . So , coming to the shloka , ÿog yukto " by this time we know very well the meaning of yukto- joined. It comes from ŸUj" -to join,and yukto is past tense of yuj Yukto- joined,. Joined with what the answer is YOg means engaged in devotional services. The word Then the word comes "Vishuddhatma ". The chittshuddh or yogyukt person must be vishuddh . shuddha we know is pure, Here upsarg V is there ; which means Vishesh .=special. Specially pure means ,who has pure thoughts in mind and heart, pure holy body by not doing any Dushkarm . This type of aatma=person helps, serveseach being=bhut-jeev 'coz he knows ,that each aatma is a part of parmaatmaa. Such person will not speak lie, will not hurt anybody-being and as told in 31st shlok of 3rd ch. , will be "shaddhavanto" i.e. keeping faith in Lord and who is not envious. This is Vishuddhaatmaa .Here ends the 1st charan of this shloka . It says Ḧe who is joined or engaged i devotional service, with proper understanding ," 2nd charan starts with word "VIJitaatmaa" jit= control with V strongly  and aatmaa= mind. Aatma has different meaning as per relation with shloka. Atma is self-body, AAtma is soul , mind, sometimes Krushna itself also . Here is is mind=man.Vijitaatmaa means who has strong control over mind. Then comes "Jitendriya" This is very simple. He who has conquered senses. 2nd charan ends here . 

 All shlokas have 4 charan . At every charan we have to take a little pause while reciting . 

    3d charan starts "Sarv . Meas, bhutaatmaaa. sarv means all or every. bhutaatma means other soulsand bhutaatmaaa means self soul . Here we have to note the the word "bhutatma and bhutatmaaa" only one Aaakarant makes difference in the meaning of it . It says , The one who , sees self soul in every other souls.Means who has become one or feels oneness with other soul is " sarv bhutatmabhutamaa. " or we can take like this also ; One who is loved by everyone and who loves everyone seeing lord in them " 

   4th charan says , kurvn n api lipyte . Kurvn= does or acts , n= not , api = though . lipyte = besmears . Means though does karma not besmears. Let us take the whole shloka in one sentance . " HE who , acts with faith, who is pure hearted, who has strong self control over mind , who has conquered senses, who is loved by eveyone and who love everyone, who feels oneness with all Atmaas; though he acts -does karm ; the also not besmears - not binded by karmbandhan " 

    After explain this krushna says how and what that ÿogyukto vishuddhtatmaa ẗhimks. such person is known as " tatvvit". We will start 8th shlok with the 2nd charan, , as 1st is the ending of these 2 shlokas. Ÿukto mnyte tatvvit " yukto we know==joined. joined with what ?Joined with knowledge of truth i.e. the tatvvit and mnyet = believes, the features of tatvvit is described in 7th shloka . 3rd charan says which karma or acts a person does. "pashyanpash -pashy to see . but here half "n" is affiliated, so it becomes action ; Sees, "shruvn" hears. from shrunu in hindi has come "suno" and in Begaali" shrobe " or "shrono" Now let try to understand what to hear ? the knowledge from guru, sad vachan from learned people, good advices, which become track of right path of life. 

The "shrushn" touchs. Here also we have to know about types of touches. There is Gentle touch , parentle , Karunaamay , dyaymay , aashwaashit= consolationary, lolup, vikaari ,etc, Vishuddhtamaa stays careful about it .

Then "jighrn" =smells ,it come from "ghraanẗhe smell . Then , äsnan" eats, I did not get the root of this word. In sanskrit, there are 2 type of äsna" one has meaning to eat and other has tho feel though the spelling of it in sanskrit ,are different; but in english it is same ; so we have to take the meaning as per the relation with shloka. anyways. then comes "gachhan" goes, "swapn" common meaning is dreams, but here we have to take sleeps. 'coz dreams come when we sleep. yes, we can say that the dream of life or leaving the life.Or we can take both meaning dreams and sleeps . "swsan" breaths 9th shloka starts wit , " pralapn" speaks. For speak ücchar" is the word. i think vyasji has taken all types of speaking ; sensible and nonsensible . So "pralaap" is here . Sometimes when something goes wrong and in grievance or sadness we start speaking senseless, it becomes Pralaap . One another word is Vilaap . After the death of our loved ones we start crying loudly speaking the good deeds or good incidents of diseased that is vilaap . And aalaap is speaking in musical way in gay mood . All these types of speech must have taken under the word pralapn by Vyasji .,and not ucchran .

 Then "visrujn"srujn to create and visrujnis ti distruct. Here "vi" upsarg is not for special creation but to evacuate-give up Here "v" is negative. The body evacuate the wastes of body. Same way mind evacuates the mental negativity . Then " ghruhann" Gruhy= to take .Gruhyan= takes or recieves all good thoughts, gyaan advices etc. positive things. Lastly comes blinking " unmish and nimish ".unmish== upwards and nimish =downwards of eyelid . After saying about all actyvity, Krushna says, " indriyaani indriy artheshu vrtant iti dharyan "  Dharayan=believes, Vrtant=all acts , Indriyaani =done by senses, Artheshu = for ,Indriya = senses. Means all these acts are done by senses for senses. This is what he believes. The vishuddhtatmaa believes that "n iv kinchit karomi iti " I am not the doer of these a little bit . The whole long sentence will be like this ,It will have many clauses, so at every coma , we will have to take a little pause. " The person who has tatvgyan, believes that , whatever he sees, hears, youches, smells, eats , goes, sleeps, breaths, speaks, evaluates, takes or receives, blinks; all these acts are done by senses for senses and not a little bit by him " 

   We can sat, every senses work as their duty but he does not - the tatvvit - does not involve himself in it, and thinks he is not doing a little bit or anything . OR we can take like this also , All abilities are given byb Almighty for him and he uses without any expectation. 

   In 4th ch. it has said to do karmbrhmaarpan             here again in other words it came . Geeta has many "punuccharan" Ykt, Viraag , Sangtyktvaa, Nishkaam, Nishthaa etc. These repetition says "pun:pun:=again and again Abhyaas =studieswith Dhruti=patience,takes " shanaini,shanaihi"=slowly slowly to have Samtaa, Smatv, Sambhaav, Adwatsthiti, balanced thinking which leads to become Yogi and Sanyaasi ; who get Milan Somatic with Krushna. This may attain after , birth after births , but the good sanchit karma of all births will lighten the path in next birth for Milan .

    This is my understanding as per my capacity. astu . Thank you . 

                                                                                  7th March 2021 

કુદરતી અને બનાવટી ફૂલોનું જીવનમાં મહત્વ -વાચિક્મ -બેઠક

ધરતીને માતા કહી છે અને પ્રકૃતિએ અનેક રંગ રંગના, અનેક પ્રકારના અને અનેક પ્રકારની સુગંધોવાળા ફૂલોની ; -આ માતાને, મહેકનો આનંદ આપવા અને માતાના શૃંગાર અર્થે , ઉત્પત્તિ કરી છે . આ ફૂલોથી ધરતી કેવી શોભાયમાન બની  છે ? ! વળી, એ ફૂલો ઉપર ,પરોઢિયે ઝાકળ રૂપી મોતી પણ પરોવે છે ! ; જે , ક્યારેક મેઘધનુષી બની ધરતીને ખિલખિલ મુસ્કુરાહટ આપે છે . 

   માનવી આ અનુપમ અને અમુલખ ભેટ લઇ દેવળમાં જઈ પોતાના  આરાધ્યને ચરણે ધરે છે , તથા આ ફૂલોમાંથી હાર , બાજુબંધ , કંગન ,ઝુમખા દામણી  જેવાં શણગાર બનાવી આરાધ્યને પહેરાવી એમની શોભા વધારે છે . પ્રકૃતિની આ અઢળક દેનનો  ઉપયોગ, માનવી , સ્વ-સંસારમાં આવતાં પ્રસંગો , જેવાં કે , લગ્ન , જન્મદિન, વિજયોત્સવ , સન્માન સમારોહ , ઉપરાંત વાર તહેવારે તોરણ તરીકે વાપરવામાં કરે છે . 50\60 વર્ષો પહેલાં કન્યાઓ ગૌરી વ્રતની ઉજવણી વખતે , વધુઓ સીમંત પ્રસંગે ,ફૂલોમાંથી બનાવેલા શણગાર સજતી - જેને 'વાડી ભરી " જેવાં શબ્દોથી નવાજવામાં આવતી . 

 આમ આ પ્રકૃતિદત્ત ફૂલોની મહત્તા જ કાંઈક અનેરી છે . તો , બનાવટી , એટલે કે કાગળમાંથી, પ્લાસ્ટિકમાંથી ,કે રેશમી દોરી \કપડામાંથી બનાવેલાં ફૂલોનું પણ મહત્વ ઓછું નથી ! પ્રાકૃતિક ફૂલોનો જીવનકાળ ટૂંકો હોય છે અને એને ચૂંટવા નિતદિન જવું પડે છે . ક્યારે ક ઠાર પડવાથી કે વધુ પડતા તાપથી ફૂલો પ્રમાણમાં ઓછાં મળે છે ; ત્યારે માનવીએ પર્યાય રૂપે આવાં બનાવટી  ફૂલોની શોધ કરી અને મેહનત કરી અસ્સલ કુદરતી જેવાં જ દેખાય તેવા ફૂલોનું સર્જન કર્યું ! વળી, તેમાં પ્રાકૃતિક ફૂલોના અર્કમાંથી બનાવેલ અત્તરની સુગંધ છાંટી એને સુગંધિત પણ કર્યા ! આમ આ બનાવટી ફૂલો આરાધ્ય સિવાય બીજે બધે વપરાવા લાગ્યા . આ ફૂલો કરમાતા ન હોવાથી ઘરની શોભા માટે વાઝમાં મુકવા ઉપયોગી થયાં છે . વખત જતાં જો ધૂળથી મેલા લાગે તો ધોઈ , ફરી અત્તર છાંટી વાઝમાં ગોઠવી શકાય છે . 

    આરાધ્ય અને શુભ પ્રસંગે ફક્ત પ્રાકૃતિક અને બીજે બધે બન્ને પ્રકારનાં ફૂલ ઉપયોગમાં લેવાય છે . આ રીતે . પ્રકૃતિદત્ત અને માનવકૃત બન્ને પ્રકારનાં ફૂલોનું આગવું સ્થાન અને મન છે ; એ જ એનું મહત્વ છે . અસ્તુ . 

हे जगत जननी

कहाँ  हो.....  कहाँ हो....  ओ माता ! ? 

माता ओ  माता ! जो तू आज होती ,

हमें  यूँ बिलख़ता  अगर देखती, तेरा दिल टूट जाता    माता ओ  माता 

दया से भरा है, तेरे दिल का दरिया 

दुआ से भरे हैं  , तेरे ये दो नयना ;

कृपा-हस्त धर दे  नत सर पे हमारा -----माता ो माता 

जगत्जननी  - जो संहार हो रहा है ,

दैत्य के नृत्य की ये पराकाष्ठा  है ;

खड्ग ले ले ,अब तेरा ही है सहारा -----माता ो माता 

जपूं  मैं  तो हरदम ,तेरी नाम माला ,

रटूं , मांगू , तेरी दया का पियाला ;

धरूँ --"बेला" संग , धुप-नैवेद्य थाला -----माता ो माता 

आओ     आओ   ओ माता  आओ आओ 

                                  ३०\४\२०२१ 

                                     १२. नून 

કાન્હાનો સંગ

નિરાકાર, નિર્મોહી , નિર્લેપ , તું કાન્હા ! 

તો યે  લોભાવે , હર એક હૃદય , તું કાન્હા ! 

સૌને હૈયે વસે છબી તારી , કાન્હા ! 

નિરાકાર તો  યે   આકાર પામે તું , કાન્હા ! 

તું નિર્મોહી , મોહ પમાડે જીવને તું ,કાન્હા ! 

તું નિર્લેપ , તો યે અમને લેપાવે ,તું , કાન્હા ! 

આ મોહ ,લેપન, જગ છોડાવે ,કાન્હા ! 

તવ છબી આરાધન, તુજ સંગ જોડે ,કાન્હા ! 

"બેલા "  જીવન મહેકી જાયે , તુજ પ્રીતે ,કાન્હા ! 

મન મયુર ,આનંદે, ગહેકી જાયે ,ઓ કાન્હા ! 

                                         27\4\2021 

                                             11.30. એ.એમ.