Moksha Sannyasa Yoga

Hindi

यहाँ 'शरणागति-योग' का भी प्रतिपादन है और एक नए धर्म — गीताधर्म या भगवद्धर्म — का भी औपचारिक उद्घोष है। बहुत सारे छोटे-बड़े देवी-देवताओं को छोड़कर एक परमेश्वर की शरण में तन-मन-धन के साथ सच्चे और निष्कपट हृदय से आ जाना ईश्वर-प्राप्ति की सबसे बड़ी गारंटी है। इसलिए यही सबसे बड़ा धर्म है। जो अन्य धर्म या कर्तव्य इस सबसे ऊँचे धर्म के रास्ते में बाधा बनें, वे सभी त्यागने योग्य हैं। जिस काल में भगवान ने भगवद् गीता का वाचन किया, उस समय वैदिक धर्म और वेद-मूलक धर्मों की प्रबल उपस्थिति थी — जो पशु-बलि, स्वर्ग-प्रदायी यज्ञों, सकाम मूर्तिपूजा, जन्मगत वर्ण-व्यवस्था, शूद्र-घृणा, बहुदेव-पूजा आदि पर आधारित थे — और जो मोक्ष तथा ईश्वर-प्राप्ति में बाधक थे। यहाँ उन सभी धर्मों को छोड़कर केवल भगवान कृष्ण द्वारा भगवद् गीता में प्रतिपादित गीता-धर्म या भगवद्धर्म की शरण में आने का आह्वान है। नारद का एक सूत्र भी है — 'वेदानपि संन्यस्ति केवलमविछिन्नानुरागं लभते', अर्थात जो वेदों का और वेद-मूलक समस्त धर्म-मर्यादाओं का त्याग कर देता है, वह अविच्छिन्न भगवत्प्रेम को प्राप्त करता है। 'धर्म' का एक अर्थ 'पुनीत कर्तव्य' भी होता है। गोपिकाएँ जैसे श्रीकृष्ण के बुलाने पर अपने समस्त सांसारिक पुनीत कर्तव्यों को पीछे छोड़कर चली आती थीं, वैसे ही ईश्वर के लिए सभी सांसारिक पुनीत कर्तव्यों का — जो ईश्वर-प्राप्ति में बाधा बनें — त्याग करना ही उचित है। लेकिन जो पुनीत कर्तव्य या धर्म बाधा न बनें, उनका पालन अवश्य करते रहना चाहिए — यह संदेश है। गोपिकाएँ भी सामान्य तौर पर पति, पुत्र और अन्य के प्रति अपने धर्म या कर्तव्य के प्रति निष्ठावान ही रहती थीं। एक और बात समझने की है — जब कोई सभी धर्मों और कर्तव्यों को छोड़कर भगवान की शरण में आएगा, तो वह नए सिरे से भगवान की वाणी के अनुकूल अपने जीवन का संचालन करेगा और गीता-धर्म का पालन करेगा। अर्थात सभी धर्मों को छोड़ने का अर्थ अधर्म की ओर जाना नहीं, बल्कि गीता-धर्म या भगवद्-धर्म — उच्चतम धर्म — की ओर आना है।

English

This verse introduces the concept of Sharanāgati Yoga, which involves seeking refuge in God and forsaking all other shelters. Embracing the One Supreme God with utmost dedication of one’s body, mind, wealth, and sincere heart is the most reliable means to receive God’s Grace and protection. Furthermore, this verse signifies the establishment of a new religion, a new Faith—the Bhagavad-Gitā-based belief system known as Bhagavad-Dharma or Bhagavad-Gitā-Dharma. It marks a departure from the principles and practices of both Vedic and popular Purānic religious traditions within Hinduism. God emphasizes that any other religions or duties that obstruct the path of this highest Faith or religion should be relinquished. During the time when the Bhagavad-Gitā was revealed, Vedic religion, centered on animal sacrifices and promising self-indulgence and heavenly rewards, was prominent. There was typically no idol worship in this tradition. Purānic religious streams, on the other hand, endorsed idol worship and different forms of spiritual pursuits and practices apart from fire-sacrifices. Both these traditions adhered to a birth-based hierarchical varna system, which marginalized manual laborers and menial workers, labeling them as Shudras and restricting their social mobility based on their birth in so-called “lowly” castes. Forms of untouchability were also practiced within both streams. While polytheism was commonly practiced, theoretical sparks of monotheism could also be found. All these practices were viewed as hindrances to the ultimate goals of Nirvāna and the realization of God. This verse invites everyone to embrace the highest Faith or religion—the Bhagavad-Dharma advocated by Bhagawān Krishna in the Bhagavad-Gitā—while forsaking all other religious beliefs and streams. Nārada’s saying, "वेदानपि संन्यस्ति केवलमविछिन्नानुरागं लभते," translates to “One who renounces even the Vedas attains undivided love for God.” It signifies the readiness of the Gopis, the cowherd maidens of Braja, to abandon all their worldly responsibilities when called by Bhagawān Krishna and rush to Him. Similarly, it is considered appropriate for individuals to relinquish all worldly duties and responsibilities that obstruct their path to God-realization. This verse encourages one to adopt a fresh orientation in life, following the principles and practices of the Bhagavad-Dharma as ordained in the Lord’s teachings. Abandoning all other religions does not advocate unrighteousness but rather entails embracing the highest religion of the Bhagavad-Gitā while leaving behind lower faiths. Additionally, this verse alludes to various forms of dharmas, meaning sacred duties, mentioned by Arjuna in verses 1:40, 43, and 44, such as kula-dharma (clan duties) and jāti-dharma (caste-duties). The verse doesn’t suggest abandoning one’s duties altogether. Instead, it emphasizes forsaking all duties prescribed by scriptures that diverge from the teachings and intent of the Bhagavad-Gitā, which is the supreme scripture directly given by God. This contrasts with scriptures authored by saints and sages with differing perspectives and ideologies. God’s teachings aim to inspire a transition from lower morality to the highest one. This Yoga offers the potential for an individual's sins to be absolved completely upon complete and undivided surrender to God. It's important to understand that there's no injustice in pardoning the sins of such a genuinely surrendered devotee because, upon surrender, they transform into entirely righteous individuals (9:30,31). Indeed, the forgiveness of sins may not happen instantaneously. The process may generally follow the guidelines outlined in chapter 6, verses 6:38-45, albeit with certain distinctions. Consider a scenario where someone surrenders to God as described in verses 18:67 and 9:30,31, thus becoming fully righteous after committing numerous sins before surrendering. In such cases, God is likely to intervene in their kārmic cycle, halting the production of new consequences (virtuous, vicious, or mixed) that lead to reincarnation. Then, God may guide them to endure and face the repercussions of their past actions over a few future lifetimes, holding their hands throughout until their past karmas are exhausted. Ultimately, when these karmas are resolved, and the devotee has not accumulated any fresh sins or new virtuous deeds (owing to God's Grace), they would attain Nirvāna. For exceptionally righteous and devoted Bhaktas, it's not unlikely for God to instantly absolve all their past sins and grant them Nirvāna. After all, who can question the merciful discretion of an Omnipotent God?