Knowledge and Science

 


Rapid progress in the field of Science and Technology paved a rapid path of progress for individuals towards attainment of skills and competence to attain eligibility of seeking any employment and to earn a living; a purpose of life which is entirely inflicted with objectives of mere instrumentation; a path which can be considered as initiator of several wrong deeds; a deviation from chances of spiritual ascent because of which people often remain off the opportunity of experiencing the Divine omnipresence.

Chapter seven of The Bhagavadgita highlights the core principle of Science and Knowledge for making aspirants aware of the true reason of the globally recognisable and all other non-recognisable manifestations. There are instances when saints encourage the fellow aspirant to follow the specified path of spiritual ascent.

There are possibilities of incorporating all kinds of spiritual aspirations in the field of Care Management, a model which got its prominence after incorporation of some of the Divine experiences in the Management model.

We, being aware of the development of different faculties of Science and Technology, are moving through information age which quantifies progress in terms of speed of processing and representing services. It is confirmed from different studies of present day context that quality is a relative term. We define quality on the basis of the knowledge base of people indulged in the entire process of system design and evaluation. We also consider the fact that implementation of Zero defect system is not possible as we cannot specify absence of defect in any system from all possible angles. It would be better if we move on through different sections of the development and aspirations of enhanced management models for which entire world were seeking assistance.

The Management Model

Once Matsuhita Institute of Government and Management has organized a seminar to publish one of its ambitious management model titled Zero Defect System. It was also popular in American Industry since 1964.[1] The model was really ambitious and also was filled with doubts regarding its applicability. The reason was very simple: Defect can be pointed out in a system by some other individual having some other apprehensions of knowledge. Defectiveness of a system also depends upon the group of people having access to any segment of process, system or operations. A new dimension came in this management model in the form of quality assurance.[2] An action plan became popular which aimed finally towards became the organizing, motivating, and initiating elements of Zero Defects.

Absolutes of Quality Management model came in practice with a 14 point operational strategy.[3]

In due course of time four absolutes of Quality Management were identified by Crosby[4]

These absolutes were as follows:

1.      Quality can be defined according to conformance to requirements.

2.      Prevention is the system of quality.

3.      The zero defects standardise the performance.

4.      Price of nonconformance is the measurement of quality.[5]

            Leading Management organizations worked out the relativity of the defectiveness of any system. Some other renowned orgnisations joined hands to work out another management model namely Total Quality Management.

            Probably the term “Total Quality” was coined for the first time by the Department of Trade and Industry of United Kingdom during 1983.[6] It was implemented with certain effectiveness by Defence Department of United States.[7] It was also pointed out that the increase in quality standards will come through a continuing process of evaluation and refinement of the system implements.

In the model implement of TQM the quality was defined in accord to the requirements of the reference group. The responsibility of maintaining quality was solely considered as the subject of the higher authority engaged in the system implements.[8]

An attempt to standardize quality parameters was made by Belgium, France, Germany, Turkey, and the United Kingdom. Finally during 1990 all the quality parameters and system implements are finally superseded by ISO 9000.[9] [10]

Quality itself is a relative term that depends entirely on the quality apprehension of a limited group of people. It often implies subtle variations in between two or more quality concerns of people getting involved in delivering or accepting the services and products from the unit under consideration. What we understand as a best quality can be appreciated with some limitations to some other group of people. They may point out some of the hidden demerits of the product or services as per their level of understanding. It would be more advisable to skip and come out of the standardization of any products or services in terms of any quality parameters. More perpetually to say, one can take care of the entire system on the basis of the level of understanding a person is maintaining. Enhancing the level of knowledge and understanding and implying the same while delivering services will be a cyclic dimension of the Care Management that remain focused upon bringing the best possible services and products from a system implement.

What one can incorporate in the system of the business cycle, and what one can keep aside for making the production and processing cycle a cheapest one, is finally reflecting a state of dilemma, with which any aspirant may remain inflicted.

Because of the aforesaid reason and some other quality standards cannot be generalised for all the service and production processes. One cannot apprehend the type, degree and extent of success on the lines of the system implement which might have brought success for some other group of individuals. Development in the refinement process for bringing an absolute standardization in any system in terms of quality is another aspect that led to the exploration of some more perfect management model impregnated with some sort of advanced system implements.

The core of System Design

These days incorporation of Information and Communication tool in the business cycle is becoming an obligatory affair. ICT is an umbrella term that incorporates a set of communication device in any system implement.[11] It often speed up the entire process, make the instrumentation process a dynamic one, keep the business cycle at proper pace and allow proper thrust upon the manual involvements. By 2014 the world’s capacity to store digital information grew up to 5 zettabytes.[12]  These days nearly 3 billion people register their access to internet.[13]  It has brought a dramatic change in the communication system through which distantly located stake holders reduced their geographical barriers and registered their presence in desired processes of the efforts related to production and services. Aspects related to Audit and Accounting, regulating human resources, designing process and instrumentation and publishing business related documents are some of the aspects duly covered up through ICT implements. It has even upgraded the entire business cycle through automation of the productivity chain.

Regarding a misconception of replacement of manual work force by the automation, it can be clarified that the entirely automated business cycle will make it more and more result oriented as well as swift and perfectly designed in terms of operational issues. It can even move the process instrumentation towards adequate success mark. Our apprehension with ICT enabled skills of workers getting involved in the entire system will keep the system implements duly involved in the business cycle a vibrant one. It can make the entire system of production and processing a competent one and also it will move up to the globally appreciable standard. The accomplishable quality enhancement may be a gain for some individual or may be meant for the gain of the entire community. Without interacting with other individual, a life process or problems related to the life process may remain un-attended. It may lead toward a chaos due to demand and supply mismatch, due to mismatch in terms of the levels of understanding. A doctor, for instance, may remain unexplored without the approach of fellow patients. Similar the case can be observed in between communications of students and teachers, advocates and clients, shop keepers and customers etc.

Communication is therefore an essential part of human society through which different entities of a system implement often comes closure to each other. It even makes the social and technological functioning appropriate as well as time tested. A farmer can communicate the entity of the immediate requirement for sorting out any problem. Reliance upon mass communication media will ensure a definite progress in time. Communication even brings people together for raising their voice jointly upon any issue. Proper and timely communication even ensures the birth of a vibrant family in the society. Access to information will raise the level of the community consciousness that in turn will increase the levels of the understanding of people. An efficient economic process ensures the total participation of both people and the implementing agencies for enabling the soft and swift confluence of the related services and efforts. Involvement of artisans and workers in a system is primarily determined by the level of experience the referred person is maintaining.



[1] A Guide to Zero Defects: Quality and Reliability Assurance Handbook. Washington, D.C.: Office of the Assistant Secretary of Defense (Manpower Installations and Logistics). 1965. p. 3. OCLC 7188673. 4155.12-H. Retrieved May 29, 2014. Early in 1964 the Assistant Secretary of Defense (Installations and Logistics) invited the attention of the Military Departments and the Defense Supply Agency to the potential of Zero Defects. This gave the program substantial impetus. Since that time Zero Defects has been adopted by numerous industrial and Department of Defense activities.

 

[2] Halpin, James F. (1966). Zero Defects: A New Dimension in Quality Assurance. New York City: McGraw-Hill. OCLC 567983091

 

[3] Crosby, Philip B. (1979). "8: Quality Improvement Program". Quality Is Free: The Art of Making Quality Certain. New York City: McGraw-Hill. pp. 127–139. ISBN 9780070145122. OCLC 3843884.

 

[4] Crosby, Philip B. (1984). Quality Without Tears: The Art of Hassle-free Management. New York City: McGraw-Hill. pp. 58–86. ISBN 9780070145306. OCLC 10277859.

 

[5] Crosby, Philip B. (1979). Quality Is Free: The Art of Making Quality Certain. New York City: McGraw-Hill. pp. 85–86. ISBN 9780070145122. OCLC 3843884. Quality is free. It's not a gift, but it is free. ... Every penny you don't spend on doing things wrong, over, or instead becomes half a penny right on the bottom line.

 

[6] Martínez-Lorente, Angel R.; Dewhurst, Frank; Dale, Barrie G. (1998), "Total Quality Management: Origins and Evolution of the Term", The TQM Magazine, Bingley, United Kingdom: MCB University Publishers Ltd, vol. 10 no. 5, pp. 378–386, CiteSeerX 10.1.1.574.2414, doi:10.1108/09544789810231261, hdl:10317/441

 

 

[7] United States Department of Defense (1989), Total Quality Management: A Guide for Implementation, Springfield, Virginia: National Technical Information Service, OCLC 21238720, DoD 5000.51-G

 

[8] Houston, Archester (December 1988), A Total Quality Management Process Improvement Model (PDF), San Diego, California: Navy Personnel Research and Development Center, pp. vii–viii, OCLC 21243646, AD-A202 154, retrieved 2013-10-20

[9] The ISO 9000 family of quality management systems (QMS) is a set of standards that helps organizations ensure they meet customer and other stakeholder needs within statutory and regulatory requirements related to a product or service.

 

[10] Hoyle, David (2007), Quality Management Essentials, Oxford, United Kingdom: Butterworth-Heinemann, p. 200, ISBN 9780750667869, OCLC 72868446, retrieved 2013-10-19

 

[11] Kondra, Imaniyal (2020). "Use of IT in Higher Education". UGC Care Journal. India: Studies in Indian Place Names. 40: 280.

 

[12] "The World's Technological Capacity to Store, Communicate, and Compute Information", Martin Hilbert and Priscila López (2011), Science, 332(6025), 60-65; see also "free access to the study" and "video animation".

 

A zettabyte is a multiple of the unit byte that measures digital storage, and it is equivalent to 1,000,000,000,000,000,000,000 [1021] bytes

 

[13] "ITU releases annual global ICT data and ICT Development Index country rankings". www.itu.int. Retrieved 2015-09-01.

Qualification of a Devotee

 


“Two kinds of steadfastness in this world were materialised in this world: through the Yoga of Knowledge for the men of realization; through the Yoga of Action for the yogis.”

…… The Bhagavadgita III.3 

“Anagha, O unblemished one, O sinless one; [This word of address suggests that Arjuna is qualified to receive the Lord's instruction.] dvividha, two kinds of ; nistha, steadfastness, persistence in what is undertaken; asmin loke, in this world, for the people of the three castes who are qualified for following the scriptures; prokta, were spoken of; maya, by Me, the omniscient God, who had revealed for them the traditional teachings of the Vedas, which are the means of securing prosperity and the highest Goal; pura, in the days of yore, in the beginning the creation, after having brought into being the creatures.

Now then, which is that steadfastness of two kinds? In answer the Lord says: The steadfastness jnanayogena, through the Yoga of Knowledge-Knowledge itself being the Yoga [Here jnana, Knowledge, refers to the knowledge of the supreme Reality, and Yoga is used in the derivative sense of 'that (Knowledge) through which one gets united with Brahman'.]-; had been stated sankhyanam, for the men of realization-those possessed of the Knowledge arising from the discrimination with regard to the Self and the not-Self, those who have espoused monasticism from the stage of Celibacy; itself, those to whom the entity presented by the Vedantic knowledge has become fully ascertained (see Mu. 3.2.6)-,the monks who are known as the parama-hamsas, those who are established in Brahman alone. And the steadfastness karma-yogena, through the Yoga of Action-action itself being the Yoga [Yoga here means 'that through which one gets united with, comes to have, prosperity', i.e. such actions as go by the name of righteousness and are prescribed by the scriptures.] had been stated yoginam, for the yogis, the men of action (rites and duties). This is the idea.

Again, had it been intended or stated or if it will be stated in the Gita by the Lord-and if it has also been so stated in the Vedas-that Knowledge and action are to be practised in combination by one and the same person for attaining the same human Goal, why then should He here tell His dear supplicant Arjuna, that steadfastness in either Knowledge or action is to be practised only by different persons who are respectively qualified? If, on the other hand, it be supposed that the Lord's idea is, 'After hearing about both Knowledge and action, Arjuna will himself practise them (in combination); but, to others, I shall speak of them as being meant to be pursued by different persons', then the Lord would be imagined to be unreliable, being possessed of likes and dislikes! And that is untenable.

So, from no point of view whatsoever can there be a combination of Knowledge and action. And what has been said by Arjuna regarding superiority of Wisdom over action, that stands confirmed for not having been refuted; and (it also stands confirmed) that steadfastness in Knowledge is suitable for being practised by monks alone. And from the statement that they (Knowledge and action) are to be followed by different persons, it is understood that this has the Lord's approval.

Noticing that Arjuna had become dejected under the impression, 'You are urging me to that very action which is a source of bondage', and was thinking thus, 'I shall not undertake action', the Lord said, 'Na karmanam anarambhat, not by abstaining from action,' etc.

Or:-When steadfastness in Knowledge and steadfastness in action become incapable of being pursued simultaneously by one and the same person owing to mutual contradiction, then, since it may be concluded that they become the cause of attaining the human Goal independently of each other, therefore, in order to show-that the steadfastness in action is a means to the human Goal, not independently, but by virtue of being instrumental in securing steadfastness in Knowledge; and that, on the other hand, steadfastness in Knowledge, having come into being through the means of steadfastness in action, leads to the human Goal independently without anticipating anything else-,the Lord said:

“Seeking freedom from duties and conducts by abstaining from duties; or by seeking fulfillment merely through renunciation, one rarely attain success.” --- The Bhagavadgita III.4;

Purusah, a person; na does not; asnute, attain; naiskarmyam, freedom from action, the state of being free from action, steadfastness in the Yoga of Knowledge, i.e. the state of abiding in one's own Self which is free from action; anarambhat, by abstaining; karmanam, from actions-by the non-performance of actions such as sacrifices etc. which are or were performed in the present or past lives, which are the causes of the purification of the mind by way of attenuating the sins incurred, and which, by being the cause of that (purification), become the source of steadfastness in Knowledge through the generation of Knowledge, as stated in the Smrti (text), 'Knowledge arises in a person from the attenuation of sinful acts' [the whole verse is:

Jnanam utpadyate pumsamksayatpapasya karmanah;

Yathadarsatalaprakhye pasyatyatmanamatmani.

'Knowledge arises....acts. One sees the Self in oneself as does one (see oneself) in a cleaned surface of a mirror'.-Tr.] (Mbh. Sa. 204.8). This is the import.

From the statement that one does not attain freedom from action by abstaining from actions, it may be concluded that one attains freedom from action by following the opposite course of performing actions. What, again, is the reason that one does not attain freedom from action by abstaining from actions? The answer is: Because performing actions is itself a means to freedom from action. Indeed, there can be no attainment of an end without (its) means. And Karma-yoga is the means to the Yoga of Knowledge characterized by freedom from action, because it has been so established in the Upanishads and here as well. As for the Upanishads, it has been shown in the texts, 'The Brahmanas seek to know It through the study of the Vedas, sacrifices, (charity, and austerity consisting in a dispassionate enjoyment of sense-objects)' (Br. 4.4.22), etc. whch deal with the means of realizing the goal of Knowledge under discussion, viz the Realm of the Self, that the Yoga of Karma is a means to the Yoga of Knowledge . And even here (in the Gita), the Lord will established that, 'But, O mighty-armed one, renunciation is hard to attain without (Karma-)yoga' (5.6); 'By giving up attachment, the yogis undertake work....for the purification of themselves' (5.11); 'Sacrifice, charity and austerity are verily the purifiers of the wise' (18.5), etc.

Is it not that in such texts as-'Extending to all creatures immunity from fear' (Na. Par. 5.43), (one should take recourse to freedom from action)-, it is shown that attainment of freedom from action follows even from the renunciation of obligatory duties? And in the world, too, it is a better known fact that freedom from action follows abstention from actions. Hence also arises the question, 'Why should one who desires freedom from action undertake action?'

The Divine Master admits: Na ca, nor; samadhi-gacchati, does he attain; siddhim, fulfilment steadfastness in the Yoga of Knowledge, characterized by freedom from action; sannyasanat eva, merely through renunciation-even from the mere renunciation of actions; if such acts, conducts and performances are devoid of Knowledge.

“All individuals are made to work under the compulsions having nature driven qualities(Gunas) as no one remains in nature for a moment without getting imparted in acts and conducts duly assigned time to time by the Nature.”[1]

--- The Bhagavadgita (III.5)

“The word 'unenlightened' has to be added to the sentence, since the men of realzation have been spoken of separately in, 'who is not distracted by the three gunas (qualities)' (XIV.23). For Karma-yoga is meant only for the unenlightened, nor for the men of Knowledge. Karma-yoga, on the other hand, is not pertinent for the men of Knowledge who, because of their not moving away from their own Self, are not shaken by the gunas. This has been explained similarly in, 'he who has known this One as indestructible' (II.21).



[1] Hi, because; na kascit, no one; jatu, ever; tisthati, remains; api, even; for so much time as a ksanam, moment; akarma-krt, without doing work. Why? Hi, for; sarvah, all creatures; karyate karma, are made to work; verily avasah, under compulsion; gunaih, by the gunas-sattva (goodness); rajas (activity), and tamas (mental darkness); prakrti-jaih, born of Nature.

मुक्ति

 


ह चेदवेदीदथ सत्यमस्ति न चेदिहावेदीन्महती विनष्टिः

"काफी जटिलता से मिलनेवाल मनुष्य जन्म का  उपयोग परम लक्ष्य को पाने  में नहीं करनेवालों को  घोर संकटों का सामना करना पड़ेगा।"     ……… ………. केनोपनिषद्-२ .५ 

मनुष्य जन्म को दिव्य कर्म का अनुष्ठान करने के लिए होता है; उस दिव्य कर्म के माध्यम से ही जीवन को सार्थक बनाया जाता है ; इस उद्देश्य से विमुख होकर कर्तव्य पथ से अलग हो जाने का कोई अवसर मनुष्य क शायद ही मिल पाटा हो; ऐसे पलायन क शायद ही उचित समझा जाय।

            भगवद्प्राप्ति का प्रयास नहीं करनेवालों को अनंत अनंत जन्म के चक्र में से गुजरना होगा; मुक्ति शायद ही मिले।[1] संकलहीन मनुष्य की बुद्धि अनंत अनंत शाखांवाली होती है। वैसे साधक अनंत अनंत कर्मों का विस्तार भी कर लेते हैं। [2] मानव  जन्म जीव जगत के विवर्तन की धरा में एक प्रमुख पाडाव है; महत उद्देश्य के निमित्त से जगदीश्वर इस व्यवस्था को रूपायित करते रहे।  जीव को दिव्य कर्म में लगाने के लिए; जीव जगत के कल्याण साधित करने के लिए; पारितंत्र में संतुलन बनाये रखने के लिए और जगदीश्वर के स्वरुप को ठीक से समझने के लिए दिव्य जन्म की रूपरेखा बनती रही।  उस निमित्त से अगर चर्चा करते रहें तो पायंगे कि प्रत्येक जन्म और कर्म की रूपरेखा के पीछे ईश्वर कुछ विशेष उद्देश्य रखते हैं; उनके सभी योजनाओं में मनुष्य अंशभागि बने यह भी कांक्षित रहता है। भले  ही हम महत्तम के उस महान योजना को समझ पाते हों या नहीं, पर सार्विक कल्याण के लिए उनका पहल जारी है।  मनुष्य के बुद्धिमत्ता और रचनाधर्मिता के कारण जगदीश्वर मनुष्य को लेकर आशावादी रहते हैं और उनके ऐसा करने के पीछे उन्हीं के सृजन तंत्र की विशेषता का मानक रहता है।

            जगदीश्वर यह भी चाहेंगे कि जीवात्मा आध्यात्मिक चेतना विकसित  करते करते अंततः परमेश्वर के दिव्य स्वरुप में ही स्वरूपस्थ हो जाएँ। मानव जन्म के दिव्य उद्देश्य और जगदीश्वर द्वारा नियोजित दिव्य योजना को समझ पाना सरल तो माना गया पर उतना भी सरल नहीं माना गया।  हमें उनकी योजना के अनुसार ही कर्तव्य पथ पर लगे रहना होगा और जय- पराजय, लाभ - हानि, सुख - दुःख आदि विषयों को जगदीश्वर के अधीन छोड़कर चिंतामुक्त होकर कर्तव्य पालन में लगे रहना होगा। लोगों को कभी कभी हम ऐसा कहते हुए पाते हैं की संत शरीर चढ़ दिए, संसार जीवन से मुक्त हो गए, उन्हें मुक्ति मिल गई; मरीज को पीड़ा से मुक्ति मिल गई; साहब को जिम्मेदारी से मुक्त कर दिया गया।  हर स्थान पर व्यवहार में आनेवाला मुक्ति नामक शब्द भले   ही किसी एक तत्व की ओर निर्देशित न हो पाते हों, पर मुक्ति का कोई विशेष मार्ग है जिसके जरिये जीवात्मा को जन्म-मृत्यु के चक्र से मुक्त कर दिया जाता है -- इस बारे में हमारी एक समझ जरूर बनेगी।  शरीर को नश्वर भए ही मानें पर आत्मा को अविनश्वर माना गया।[3]  संसार को असत और अस्थायी कहा गया; मिथ्या नहीं कहा गया। [4]

 

       आत्मा ह्रदय के आसपास जरूर व्याप्त रहती हूँ ार चेतना (आत्मा का लक्षण होते हुए ) पूरे शरीर में व्याप्त     रहेगी।[5]  चंदन का लेप करने से पूरा शरीर शीतल हो जाता है उसी प्रकार आत्मा हृदय के सन्निकट रहते हुए भी  पूरे शरीर में अपनी चेतन शक्ति को प्रसारित करती रहती है; यही उसका स्वरुप है। [6]

रही समर्पित कर देने की बात तो जगदीश्वर भी उत्तम भक्त के पास खुद को समर्पित कर देते हैं। जिस प्रकार से श्री हनुमानजी रघुनायकजी की सेवा में आगे रहे उसके निमित्त से जगदीश्वर खुद को ऋणी मान रहे थे और खुद को हनुमानजी के हाथ में सौंप देने के लिए भी मन बना लिए । [7] पुष्प खिलते ही  उद्यान फूलों की सुगंध से सुगंधित हो जाता है; यह पुष्प का ही गुणधर्म समझा गया।[8] जन्म, मृत्यु, पीड़ा आदि की बात को स्वप्नावस्था में पनपनेवाली भावना ही समझनी चाहिए; स्वप्नावस्था टूटते ही भावनाएं   द्रवित हो जायेगी। [9] आत्मा जन्म, मृत्यु, प्रकट, अप्रकट आदि से परे होते हुए अजन्मा , अविनाशी और चिरनूतन है। [10] इसे आनन्दमय, अजन्मा अविनाशी, वृद्धावस्था से मुक्त, अमर और भय मुक्त  माना गया। [11]

धनुर्धर को आत्मा, शरीर और माया के बारे में बताते हुए जगदीश्वर जन्म, मृत्यु और नियति के बारे में बताते रहे; आत्मा के अविनश्वर और अजन्मा होने की बात भी कही गई।  देहत्याग, देह परिवर्तन, नए शरीर में आत्मा का संचार इन सभी क्रियाओं को मनुष्य के कपडे बदलने जैसा कार्य बताया गया; पुराने शरीर का त्याग और नए शरीर में संचार ये आत्मा का सहजात और नैसर्गिक क्रिया मानी गई; मान्यता यह भी बनी कि आत्मा का स्वरुप परमात्मा के जैसा ही है।[12] आत्मा के संचार और अभिव्यक्त होने का विषय और स्पष्ट रूप से परिलक्षित किया जाएगा जब हम एक शिशु के उन आचरणों को देखें जिस समय बिना किसी ख़ास कारण रहते हुए हुए भी उसे मुस्कुराता हुआ, उदास रहता हुआ, ख़ुशी व्यक्त करता हुआ पाया जाय। [13]

            अविनश्वरता का विज्ञान आत्मा के स्वरुप को बताने के लिए संदर्भित किया गया।  नित्य और अनित्य के सम्मलेन से ही जीव दृश्य जगत में जीवन निर्वाह करने के लिए विवश    रहता है; जीव जगत में उसकी एक भूमिका भी बन जाती है; उसी निमित्त से उसे फिर से जीवन, जरा, बुढ़ापा, मृत्यु आदि चक्र से गुजरना पड़ता है; मृत्यु के समय शरीर का नाश भले ही नैसर्गिक नियमों  के कारण होता होगा ओर आत्मा का विघटन नहीं हो पायेगा; आत्मा को तो फिर से परम सत्ता में विलीन हो जाना होगा और फिर किसी अन्य शरीर के सृजन के समय जब प्राण प्रतिष्ठा   होगी तब फिर से आत्मा का संचार होगा और जीव को जन्म लेना होगा।  यह एक निरंतर चलनेवाली प्रक्रिया है जिसे निसर्ग के नियमों के अधीन ही होते रहना है।

            प्रकृति में आत्मा सूक्ष्म से भी सूक्ष्म माना गया; मन से भी सूक्ष्म, यहॉँ तक कि बुद्धि से भी सूक्ष्म। इन्द्रियों के विषय इन्द्रियों से परे रहेंगे; उन उद्दीपनों से भी सूक्ष्म मन; और अधिक सूक्ष्म बुद्धि और सबसे सूक्ष्म आत्मा को समझा गया। [14]

कर्म भी सकाम और अकाम होते होंगे; उसी के अनुसार भोग वृत्ति की रचना भी होती होगी; अंततः नियति का ही नियंत्रण रहता है जिसके कारण जीव का जन्म और मृत्यु का विधान बनता है; इस नियति के कारण ही व्यक्ति का जन्म और मृत्यु का मुहूर्त भी बन जाता है।  कभी कभी उस नियति का विधान ऐसा भी बन जाता है जब नियति के विधान को किसी भी अवस्था में खंडित नहीं किया जा सकता। अन्य जीव को मृत्यु के कराल ग्रास में जकड़े जाते समय उसे देखनेवाले मनुष्य खुद के मृत्यु के बारे में सोच विचार नहीं कर पाते।  गतिविधियां भी ऐसी करते हैं जैसे उन्हें हमेशा के लिए इस संसार में रहना है। [15] जन्म के पहले और मृत्यु के बाद आत्मा अव्यक्त ही रहता है; उस आत्मा के स्थानांतरण के लिए शोक करना भी कदापि समीचीन न होगा; इस कारण से भी योद्धा को किसी के मारे जाने के कारण शोक करने की कोई आवश्यकता नहीं ।

किसी भी शरीर से आत्मा का वियोग हो जाने से व्यक्ति को शोक नहीं करना चाहिए; आत्मा के वियोग, उसके अविनश्वर होने की बात, उसके पुनः अन्य किसी शरीर में संचार होने की क्रिया की बात सहज ही अनुभव किया जाता होगा ओर परिजनों को शोकातुर होते हुए हम देखते आये; यहॉँ तक कि सम्यक ज्ञान होने के बाद भी योद्धा को यद्ध भूमि के बीच में आकर परिजनों, पितामह और गुरुजनों के मारे जाने के कारण शोकातुर होते हुए देखा गया।  उसके पास श्री हरि सारथी के रूप में थे, फिर भी उसे प्रमाद, विरह और शोक में निमज्जित होते हुए देखा गया। [16]  आत्मा के अविनश्वरता का विषय समझ पाना उतना भी सरल नहीं है; अगर सौभाग्यवश गुरु का आशीर्वाद मिल भी जाय तो आत्मा के अविनश्वरता और परमात्मा से सन्निधि का विषय समझ पाना कठिन ही समझा गया। ऐसे साधकों की संख्या भी बहुत कम है जिन्हें आत्मा का विषय समझ में आता हो।[17]

वैदिक मान्यता के आधार पर स्वधर्म के दो पर्याय माने गए: पराधर्म अर्थात आध्यात्मिक कर्त्तव्य और अपरा धर्म अर्थात लौकिक कर्त्तव्य।  युद्ध करने का अवसर मिलाना, वो भी धर्म रक्षा के निमित्त से, एक क्षत्रिय   का सौभाग्य मान लेना चाहिए।  ऐसा करने के कारण योद्धा के लिए स्वर्ग के द्वार भी खुल जाएंगे।  युद्ध करना   ही एक क्षत्रिय   का स्वधर्म माना गया; इस निमित्त से प्रजा की रक्षा और धर्म की प्रतिष्ठा के लिए भी अवसर मिलेगा।  उस परिस्थिति में कर्तव्य पथ से हट जाने को कायरता मानी जायेगी।[18] प्रजा पालन करने के लिए और व्यवस्था बनाये रखने के लिए अगर हिंसा का सहारा भी लेना पड़े तो क्षत्रिय को पीछे न हटते हुए प्रजा की  रक्षा करनी चाहिए; यही योद्धा का स्वधर्म भी माना गया। [19]

युद्ध भूमि छोड़कर भागनेवालों को लोग कायर, नपुंशक और भय से ग्रसित मानेंगे; किसी को प्रमाद और विषाद का कारण सही प्रकार से समझ में नहीं आएगा; यह सोचते हुए भी सव्यसाची को युद्ध भूमि के बीच में खड़ा होकर डटकर शत्रु का मुकाबला करना चाहिए। योद्धा के शोक का प्रत्यक्ष कारण के रूप में गुरु और पितामह का प्रतिपक्ष में खड़ा होने के विषय को समझा गया।  परोक्ष कारण के रूप में उस मोह और माया को समझा गया जिसके कारण योद्धा ने शत्रु के सैनिकों और परिजनों को मारे जाने के लिए खुद को निमित्त कारण मान लिया।  वस्तुतः जीव को जन्म देने और मृत्यु देने का विधान एक नैसर्गिक नियम के अधीन एक सहजात क्रिया समझना होगा; पर अर्जुन का मन व्यर्थ ही शोक से द्रवित हो रहा था। युद्ध भूमि के बीच में खड़ा होकर पाप-पुण्य, जय-पराजय, भला-बुरा आदि का विचार करना समीचीन न होगा; एक योद्धा को ऐसा करना शोभा भी नहीं देता; और न ही उससे ऐसे व्यवहार की आशा रखना उचित होगा; संभावना यही हो सकेगी कि युद्ध भूमि में धर्म रक्षा के निमित्त से योद्धा अपनी भूमिका में खरा उतरे।

 



[1] इह चेदशकद् बोद्धं प्राक् शरीरस्य विस्त्रसः।

ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते ।।  …. कठोपनिषद्-२ .३ .४.

[2] श्रीमद्भागवद्गीता अध्याय २ श्लोक ४१

[3] भोता भोग्यं प्रेरितारं च मत्वा सर्वं प्रोक्तं त्रिविधं ब्रह्ममेतत् ।।(श्वेताश्वतरोपनिषद्-१ .१२ )

क्षरं प्रधानममृताक्षरं हरः क्षरात्मानावीशते देव एकः। श्वेताश्वतरोपनिषद्-१ .१०

संयुक्तमेतत्क्षरमक्षरं च व्यताव्यक्तं भरते विश्वमीशः। श्वेताश्वतरोपनिषद्-१ .०८ 

" भगवान, जीवात्मा और माया तीनों नित्य तत्त्व हैं। भगवान सत् (शाश्वत तत्त्व) हैं; वेदों में भगवान को सत्-चित्-आनन्द (नित्य-सर्वज्ञ-आनंद का महासागर) कहा गया;  आत्मा अनश्वर और सत् है; शरीर असत् (अस्थायी)  है;  अणु रूप आत्मा भी सत्-चित्-आनन्द है;" 

[4] सोऽकामयत बहु स्यां प्रजायेयेति। स तपोऽतप्यत स तपस्तप्त्वा

इद्गं सर्वमसृजत यदिदं किं च। तत्सृष्ट्वा तदेवानु प्राविशत्।

तदनुप्रविश्य सच्च त्यच्चाभवत्। निरुतं चानिरुतं च। निलयनं

चानिलयनं च। विज्ञानं चाविज्ञानं च। सत्यं चानृतं चा सत्यमभवत्।

यदिदं किं च। तत्सत्यमित्याचक्षते। तदप्येष श्लोको भवति।

"भगवान केवल सृष्टि का सृजन नहीं करते बल्कि स्वयं प्रत्येक कण  में व्याप्त हो जाते हैं; अपना सहावस्थान बनाये रखते हुए दृश्य जगत का सृजन कर देते हैं। " ……….. तैत्तिरीयोपनिषद्-२ .६ .४

[5] हृदि ह्येष आत्मा । (प्रश्नोपनिषद्-3.6)

स वा एष आत्मा हृदि। (छान्दोग्योपनिषद-८ .३ .३ )

[6] अविरोधश्चन्दनवत् ।। (ब्रह्मसूत्र-2.3.24)

[7] एकैकस्योपकारस्य प्राणान् दास्यास्मि ते कपे।

शेषस्येहोपकाराणां भवाम् ऋणिनो वयं ।।  ……. (वाल्मिकी रामायण)

[8] व्यतिरेको गन्धवत्। …………ब्रह्मसूत्र-२ .३ .२७

[9] जौं सपनें सिर काटै कोई। बिनु जागें न दूरि दुख होई।।

……………….. श्रीरामचरितमानस

[10] न जायते म्रियते वा विपश्चिन्नायं कुतश्चिन्न बभूव कश्चित्।

अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे।।

………….. कठोपनिषद्-१ .२ .१८

[11] स वा एष महानज आत्माजरोऽमरोऽमृतोऽभयो 

……………. बृहदारण्यकोपनिषद्-४.४.२५

[12] वासांसि जीर्णानि यथा विहाय नवानि गृह्वाति नरोऽपराणि।

तथा शरीराणि विहाय जीर्णा न्यन्यानि संयाति नवानि देही ॥

…………………  श्रीमद्भागवद्गीता अध्याय २ श्लोक २२

[13] जातस्य हर्षभयशोक सम्प्रतिपत्तेः।।

"शिशु कभी कभी  बिना किसी स्पष्ट कारण के प्रसन्न, कभी उदास और कभी भयभीत दिखाई देगा। " ………. न्यायशास्त्र-३ .१ .१८;

[14] इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः।

मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः।। ………… कठोपनिषद्-१ .३ .१०

[15] अहन्यहनि भूतानि गच्छन्तीह यमालयम्।

शेषाः स्थिरत्वम् इच्छन्ति किमाश्चर्यमतः परम् ।। (महाभारत)

"प्रतिक्षण मृत्यु के सत्य को देखते हुए भी मनुष्य सचेत नहीं होते और वे यह नहीं सोचते कि एक दिन उन्हें भी मरना है।"

[16] यन्मन्यसे ध्रुवं लोकमध्रुवं वा न चोभयम् ।

सर्वथा न हि शोच्यास्ते स्नेहादन्यत्र मोहजात्।। (श्रीमद्भागवतम्-१ .१३ .४३ )

"यदि तुम  स्वयं को अविनाशी आत्मा या नश्वर शरीर मानते हो तब किसी प्रकार का शोक नहीं करना चाहिए।"

[17] श्रवणायापि बहुभियर्यो न लभ्यः श्रृण्वन्तोऽपि बहवो यं न विद्युः।

आश्चर्यो वक्ता कुशलोऽस्य लब्धाश्चर्यो ज्ञाता कुशलानुशिष्टः।।

……………. कठोपनिषद्-१ .२ .७

[18] श्रीमद्भागवद्गीता अध्याय २ श्लोक ३२

[19] क्षत्रियोः हि प्रजा रक्षन्शस्त्रपाणिः प्रदण्डवान्।

निर्जित्यपरसैन्यादि क्षितिमं धर्मेणपालयेत् ।।  ……… पराशर स्मृति-१ .६१