स्वधर्म-यज्ञ

ज्ञानेश्वरी अध्याय तिसरा, ओवी 127-130

जे देहचि आपणपें मानिती| आणि विषयांतें भोग्य म्हणती| यापरतें न स्मरती| आणिक कांहीं ||
हें यज्ञोपकरण सकळ| नेणतसां ते बरळ| अहंबुद्धि केवळ| भोगूं पाहती ||
इंद्रियरुचीसारिखें| करविती पाक निके| ते पापिये पातकें| सेविती जाण ||
संपत्तिजात आघवें| हें हवनद्रव्य मानावें| मग स्वधर्मयज्ञें अर्पावें| आदिपुरुषीं ||

 

अर्थ:

जे 'मी' म्हणजे देह, व विषय म्हणजे भोग्य वस्तु असे मानतात आणि या शिवाय ज्यांना दुसरे काही सुचत नाही,

असे मुर्ख लोक यज्ञाचे साधन असलेल्या वस्तुंचा (धन, संपत्ती, अन्न...) अहंकार बुद्धीने स्वार्थासाठी उपभोग घेतात (इथे ज्ञानेश्वरांना यज्ञ म्हणजे स्वधर्म किंवा स्वकर्तव्य अभिप्रेत आहे).

स्वत:च्या रुचीप्रमाणे जे स्वयंपाक(अन्न) बनवुन सेवन करतात ते तत्वत: पापाचेच सेवन करतात.

सर्व स्वसंपत्ती ही यज्ञातिल आहुती मानुन देवाला अर्पण करावि.

Translation:

Thoes who consider themselves only as body and nothing more and consider sense objects as the means of sense gratification, such idiots utilise all the resources(money, property, food, etc..), which should ideally be used for sacrifice (which implies duty and selfless service), for fulfilling their selfish desires. When they cook food as per their taste and eat, they do not understand that they eat sins. All one's resources (including money, property etc.) should be understood as sacrificial elements to be sacrificed in the sacrifice (Yadnya) of duty (and selfless-service) for the pleasure of the God.

Here, Sant Dnyaneshwar is explaining the importance of स्वधर्म, which means one's duty and self sacrifice. He calls स्वधर्म as a Sacrifice to be performed by everyone. He says that all one's resources should be used for this sacrifice. Instead if one uses these resources for self gratification then it is a great sin.

सात्विक धैर्य - On Pure Determination/Firmness

तरी उदेलिया दिनकरु | चोरीसि थोके अंधारु | का राजाज्ञा अव्यवहारु | कुंठवी जेवी ||
नाना पवनाचा साटु | वाजीनलिया नीटु | आंगेसी बोभाटु | सांडिती मेघ ||
का अगस्तिचेनि दर्शने | सिंधु घेऊनि ठाती मौने | चंद्रोदयी कमळवने | मिठी देती ||
हे असो पावो उचलिला | मदमुख न ठेविती खाला | गर्जोनि पुढा जाला | सिंहु जरी ||
तैसा जो धीरु | उठलिया अंतरु | मनादिके व्यापारु | सांडिती उभी ||

As when sun rises in the sky, all the darkness goes away and no more thefts happen, or when King's order is there, illegal works stop, or when powerful wind is there, clouds stop making sounds (no more lightenings in the sky) and the clouds whither
away, or when the ocean sees sage Agasti (sage who had drunk the whole ocean), it becomes totally silent out of fear, or when in the night moon comes out, lotus flowers close their petals, moreover, even mad elephants, do not put down their foot which they had lifted in air while walking if they find roaring lion coming towards 
them, in the same way the determination/firmness which when rises inside us, mind  and others stop all the business of their own.
Here Saint Dnyaneshwar has given beautiful similes to explain the pure determination/patience. He wants to convey that this Dhairya is so strong that when it rises inside us, it has full control over the mind and brain. All act under its order i.e. whole of the body and senses work towards fulfiling this determination. He further says, when such Dhairya or determination rises inside us - 

इन्द्रियां विषयांचिया गांठी | अपैसया सुटती किरीटी | मन मायेच्या पोटी | रिगती दाही ||
संकल्पविकल्पांचे लुगडे | सांडूनि मन उघडे | बुद्धि मागिलेकडे | उगीचि बैसे ||
ऐसी धैर्यराजे जेणे | मन प्राण करणे | स्वचेष्टांची संभाषणे | सांडविजती ||
ते गा धृती येथे | सात्विक हे निरुते | आईक अर्जुनाते| श्रीकांतु म्हणे ||

senses stop indulging in the objects of gratification, their strong relation breaks up. All the ten senses go back and hide into the mind which is mother of the senses. Mind too drops the clothes of different subtle ideas and sits quitely behind the brain. Such is the king Dhairya that mind, brain stop their own senseless talks. O dear Arjun, this Dhairya is the Pure dhairya, says Srikant (Lord Krishna).
Saint Dnyaneshwar further explains that one is full of satwik or pure determination, his senses stop indulging in the gratification i.e. they do not get distracted due to any lust or attraction. Mind also stays firm and does not bring about any new/subtle ideas to distract the determination. Such is the glory of Satvik Dhairya or pure/noble determination/firmness.

On Pampering Senses and Body

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म्हणौनि इन्द्रिये एके| जाणतेनि पुरुखे | लाळावी ना कौतुके| आदिकरुनि||

हा गा सर्पासी खेळो येईल? | की व्याघ्रसंसर्गे सिद्धी जाईल ?| सांगे हाळाहाळ जिरेल | सेविलिया काई ||

देखै खेळता अग्नि लागला | मग तो न सावरे जैसा उधवला | तैसा इंद्रिया लळा दिधला | भला नोहे ||

एरवी तरी अर्जुना | या शरीरा पराधीना | का नाना भोगरचना | मेळवावी ?||

आपणा सायासे करुनि बहुते| सकलहि समृद्धी जाते | उदोअस्तु या देहाते | प्रतिपाळावे का ?||

सर्वस्वे शिणोनि एथे| अर्जवावी संपत्तिजाते | तेणे स्वधर्मु सांडूनि देहाते | पोसावे की?||

मग हे तव पान्चमेलावा | शेखी अनुसरेल पंचत्वा | ते वेळी केला के गिंवसावा | शिणु आपुला ||

म्हणौनि केवळ देहभरण | ते जाणे उघडी नागवण | या लागी एथ अंतःकरण | देयावेना ||

An intelligent person should not pamper his senses.

Can one play with snakes? Can one get saved when living in company of tiger? Tell me, can one digest the haalahal poison (most severe poison)?

If one starts playing with fire after some time it become uncontrollable and starts to spread. Similar is the case with senses hence we should not pamper senses.

By the way, dear Arjun, why should we work to get the pleasures for these senses?

We work so hard to earn money and other opulences, should spend it only on this body which is temporary?

We give everything, work so hard to earn the opulences, instead of using it to fulfill our duties should we use to strengthen/pamper this body only?

Then this body which is made of five elements, will die and will be converted back into the original five elements. And when this will happen, we'll not get back all the hard work we've put in to please this body.

Thus if you are only caressing (pampering, working for) body then it will be utter stupidity, hence you should not put your mind in it.

अज्ञान

तरी संभावने जियें । जो मानाची वाट पाहे । सत्कारे होये । तोषु जया ॥
One who is always waiting for opportunities by which he'll earn respect from other people. One who becomes happy if other people honour him.

गर्वें पर्वताची शिखरे । तैसा महत्त्वावरूनि नुतरे । तयाचिया ठायी पुरे । अज्ञान आहे ॥
his ego is as high as mountain tops, he also does not get down (does not want to get down ) from the positions of importance, such man can be said to have no-knowledge.

आणि स्वधर्माची मांगळी । बांधे वाचेच्या पिंपळी । उभिला जैसा देउळीं । जाणोनि कुंचा ॥
and he is always  talking about how nicely he is performing his duties (all good things he has done in his duties, are always on his mouth) as a broom is kept in front, knowingly, in a temple.

घाली विद्येचा पसारा । सुये सुकृताचा डांगोरा । करी तेतुलें मोहरा । स्फीतीचिया ॥
he gains lot of knowledge and keeps telling about his good deeds, he does everything for the sake of money and fame.

आणि फुंके भाता फुगे । रेचिलिया सवेचि उफगे । तैसा संयोगवियोगे । चढे वोहटे ॥
as भाता (a tool used in olden times), when we blow it with air, it goes up and then it comes down when air is gone, in the same way, he becomes happy if things which are favourable to him happen and sad when unfavourable things happen.

पडली वार्‍याचिया वळसा । धुळी चढे आकाशा । हरिखा वळघे तैसा । स्तुतीवेळे ॥
as dust reaches skies when a it comes into grip of air (or storm), in the same way he becomes very very happy when people praise him.

निंदा मोटकी आइके । आणि कपाळ धरुनि ठाके । थेंबे विरे वारेनि शोखे । चिखलु जैसा ॥
and when hears people condemning him, he becomes very sad, just like mud, which get wet when in touch with water and becomes dry when in touch with air.

तैसा मानापमानीं होये । जो कोण्हीची उर्मी न साहे । तयाच्या ठायी आहे । अज्ञान पुरे ॥

तरी आंगे कर्मे ढिला । जो मनें विकल्पे भरला । अडवीचा अवगळला । कुहा जैसा ॥ - आडरानातील गाळाने भरलेली विहीर
he is lazy when he needs to do some bodily work (hard work), his mind is always filled with different options (i.e. he never sticks to one thing), he is like a well in the jungle which is filled with lot of mud.

तया तोंडी कांटिवडे । आंतु नुसधी हाडे । अशुचि तेणें पाडें । सबाह्य जो ॥
he talks harsh words, he is not clean inwardly as well as outwardly.

आणि स्वार्थें अळुमाळें । जो धैर्यापासोनि चळे । जैसें तृणबीज ढळे । मुंगियेचेनी ॥
and he loses his patience when things do not go his way, as an ant is able move a piece of grain.

विषय

 ताणि सर्वाणि संयम्य युक्त आसित मत्पर: । वशे हि यस्येन्द्रियाणी यस्य प्रज्ञा प्रतिष्ठिता॥२.६१ BG

तोचि तूं जाण । योगनिष्ठेसी कारण । जयाचे विषयसुखें अंत:करण । झकवेना ॥
Only he would be a great man whose mind is not controlled by (pleasure of ) the senses.

जो आत्मबोधयुक्तु । होऊनि असे सततु । जो मातें ह्रदयाआंतु । विसंबेना ॥
One who is a realized man, he always remembers me (thinks about me) in his heart at all times.

एर्‍हवीं बाह्य विषय तरी नाहीं । परी मानसीं होईल जरी कांही । तरी साद्यंतुचि पाहीं । संसारु असे ॥
And if there is no outward involvement in the activities related to sense pleasure, but if that person is thinking about these activities in the mind, in that case also the person is still not free from Samsara.

तैसी विषयाची शंका । मनीं वसती देखा । घातु करी अशेखा । विवेकजाता ॥
Even if by chance, a thought comes to mind about sense pleasure, it becomes responsible for the fall of the person (loss of vivek - ability to think wisely).

जरी ह्रदयीं विषय स्मरती । तरी निसंगाही आपजे संगती । संगे प्रगटे मूर्ति । अभिलाषाची ॥
If one thinks about vishay (objects of sense pleasure), then with the thought itself appears an aspiration of enjoying or having that sense pleasure.

ध्यायतो विषयान्पुंस: संगस्तेषूपजायते । संगात्संजायते काम: कामात्क्रोधो~भिजायते ॥२.६२ BG
क्रोधाद्भवति संमोह: संमोहात्स्मृतिविभ्रम: । स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥२.६३ BG

तैसे विषयांचे ध्यान । जरी विपायें वाहे मन । तरी येसणें हें पतन । गिंवसित पावे ॥
In this way, if one's thought by mistake also think about objects of sense gratification, one would fall down.

म्हणौनि विषय हे आघवे । सर्वथा मनौनि सांडावे । मग रागद्वेष स्वभावें । नाशतील ॥
Thus, one should totally leave (renunciate) thinking about vishay (objects of sense gratification). Then one will automatically get rid of anger, lust, jealousy.

झकवेना - भुलून जात नाही, विसंबेना - विसरत नाही, अशेखा - सर्व

अदांभिकपणा

तरी अदंभित्व ऐसें । लोभियाचें मन जैसे । जीव जावो परि नुमसे* । ठेविला ठावो ॥ (does not tell)
तयापरी किरीटी । पडिलाही प्राणसंकटी । परी सुकृत न प्रकटी । आंगें बोलें ॥
As a miser hides his money/belongings, he doesn't tell about it to others even if he is about to lose his life, in the same way, He(अदांभिक person) does not tell others himself about his good deeds to others, even if there is danger of his life.

आढ्यु आतुडे आडवी **। मग आढ्यता जेवीं हारवी । नातरी कुळवधू लपवी । अवेवांतें ॥(rich guy when in jungle)
नाना कृषीवळु आपुले । पांघुरवी पेरिलें । तैसे झांकी निपजले । दानपुण्य ॥
when a rich person is found in a jungle, he hides his richness (does not show off that he is rich) or as a newly wed, good bride, tries to hide herself (tries to cover her body as much as possible),
or as a farmer hides seeds inside the earth, in the same way He keeps his donations (दान) and good deeds covered (does not show off).

वरिवरी  देहो न पूजी । लोकांतें न रंजी । स्वधर्मु वाग्ध्वजीं । बांधो नेणे ॥
He does not worship his body (doesn't do anything to decorate), does not do anything to entertain others, and does not talk about how well He is performing his daily and spiritual duties.

परोपकारु न बोले । न मिरवी अभ्यासिलें । न शके विकूं जोडलें । स्फीतीसाठी ॥
He does not talk about his philanthropic work, not about his knowledge and studies. He does not sell his knowledge (charge for giving his knowledge to others) for name and fame.

शरीरभोगाकडे । पहातां कृपणु आवडे ।  ए‍र्‍हवी धर्मविषयीं थोडें । बहु न म्हणे ॥
When it comes to doing something for his body/sense pleasure, He acts like a miser. When it comes to do something about Dharma (his duties, including philanthropy), He spends like a rich man.

घरी दिसे सांकड । देहीची आयती रोड । परी दानीं जया होड । सुरतरुसीं ॥
If we see at his house, you feel like this is house of a poor person. Bodily He will be quite weak. But when it comes donations/philanthropy He competes with kalpataru (god's tree, a tree found in heaven, which fulfils all the wishes of the person requesting it).

किंबहुना स्वधर्मीं थोरु । अवसरीं उदारु । आत्मचर्चे चतुरु । ए‍र्‍हवीं वेडा ॥
When he does his duties, He is great, at appropriate times He is generous, He is intelligent during spiritual discussions, at other times he seems mad/ignorent/idiot.

कां मेघांचें आंग झील । दिसे वारेनि जैसें जाईल । परी वर्षती नवल । घनवट तें ॥
तैसा जो पूर्णपणीं । पाहतां धाती आयणी । ए‍र्‍हवीं तरी वाणी । तोचि ठावो ॥
When one first sees cloud, he feels that these seem very light and fly away with air, but when they shower/rain, he feels so happy about the clouds, in the same way, When one sees such a person, we feel, he is the only one who should be talked about/discussed/described.

ज्ञान

तरी परमात्मा ऐसें । जें एक वस्तु असे । ते जया दिसे । ज्ञानास्तव ॥
ते एकवांचूनि आनें । जियें भवस्वर्गादे ज्ञानें । ते अज्ञान ऐसा मने । निश्चयो केला ॥
The knowledge which lets us see/understand the परमात्मा, is the true knowledge. All other knowledge about earthly things and that about Swarga, is not true knowledge (अज्ञान).

स्वर्गा जाणे हे सांडी । भवविशयी कान झाडी । दे अध्यात्मज्ञानीं बुडी । सद्भावाची ॥
भंगलिया वाटे । शोधुनियां अव्हाटें । निघिजे जेवीं निटें । राजपंथे ॥
ज्ञानी (one who has knowledge) does not care about swarga (heaven) and earthly pleasures. With devotion, he goes for spiritual knowledge. When there are many paths of knowledge available, he finds out about all the paths and selects the best path for the purpose.

तैसे ज्ञानजातां करी । आघवेंचि एकीकडे सारी । मग मन बुद्धि मोहरी । अध्यात्मज्ञानीं ॥
म्हणे एक हेंचि आथी । येर जाणणें ते भ्रांती । ऐसी निकुरेंसी मती। मेरू होय ॥
He sets aside all other knowledge (does not care much about them),  focuses his intelligence and mind onto spiritual knowledge. He thinks that having spiritual knowledge is everything because all other forms of knowledge are like useless (like leaving ones path, unknowingly).

ए‍र्‍हवीं बोधा आलेनि ज्ञानें । जरी ज्ञेय न दिसेचि मनें । तरी ज्ञानलाभुही मने । जाहला सांता ॥
आंधळेनि हातीं दिवा । घेऊनि काय करावा ? । तैसा ज्ञान निश्चयो आघवा । वायांचि जाय ॥
जरि ज्ञानाचेनि प्रकाशें । परतत्त्वीं दिठी न पैसे । ते स्फूर्तीचि असे । अंध होउनि ॥
Anyways, if one gains spiritual knowledge and he still can not see true nature of all things, it means he never actually got this knowledge. The way giving a lamp to the blind person is of no use, in the same way knowledge of such person is useless. If he can not see the reality, it is as good as saying the person is spiritually blind.


(Commentary on भगवद्गीता - १३.११)