सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति।।18.36।।
।।18.36।।हे भरतवंशियोंमें श्रेष्ठ अर्जुन अब तीन प्रकारके सुखको भी तुम मेरेसे सुनो। जिसमें अभ्याससे रमण होता है और जिससे दुःखोंका अन्त हो जाता है? ऐसा वह परमात्मविषयक बुद्धिकी प्रसन्नतासे पैदा होनेवाला जो सुख (सांसारिक आसक्तिके कारण) आरम्भमें विषकी तरह और परिणाममें अमृतकी तरह होता है? वह सुख सात्त्विक कहा गया है।
The threefold expressions of sukham or happiness influenced by the three gunas or modes of material nature are now explained by Lord Krishna beginning with sattva guna the mode of goodness. The happiness which is not sudden and direct like sense gratification but is tempered and disciplined due to relishing affection by its devotion and practice by which one rejoices when arriving at the state of cessation of all pain and misery. This happiness which appears in the beginning to be difficult and painful like poison due to establishing its independence from the mundane mind and senses; but in the end it is amrta-upamam just like nectar. Such consciousness is atma-buddhi of the nature of the soul and is serene and sublime. Having relinquished and abandoned the impurities of raja guna the mode of passion and tama guna the mode of ignorance such sukham becomes pristine and pure. This sukham is invariably situated in sattva guna.
There is no commentary for this verse.
The aforementioned descriptions of knowledge, action, performer, etc. are all utilised for the purpose and intention of obtaining happiness as influenced by the three gunas or modes of material nature. Now Lord Krishna reveals that the sukham or happiness that one becomes habituated to by constant endeavour gradually deriving exquisite pleasure at the cessation of misery with the termination of samsara the perpetual cycle of birth and death. Such sukham is achieved by industrious effort right from its very commencement with the yoga of meditation and pranayama breathing exercises which bring the mind and senses under control. The singular, unique nature of such sukham never having been experienced seems to be like venom in the beginning, but in the end after a lifetime of devotional practice its unique, sublime nature becomes just like nectar. Such happiness arises solely from atma tattva or realisation of the immortal soul. The consciousness of one which is absorbed in the atma is one who can realise the atma. The bliss of tranquillity and serenity is experienced within after all conceptions and designations have been renounced except the atma. It is by such renunciation that the atma is perceived and its ananda or bliss experienced and it is this ananda that awards the highest happiness and such sukham is like nectar and situated in sattva guna the mode of goodness.
The aforementioned descriptions of knowledge, action, performer, etc. are all utilised for the purpose and intention of obtaining happiness as influenced by the three gunas or modes of material nature. Now Lord Krishna reveals that the sukham or happiness that one becomes habituated to by constant endeavour gradually deriving exquisite pleasure at the cessation of misery with the termination of samsara the perpetual cycle of birth and death. Such sukham is achieved by industrious effort right from its very commencement with the yoga of meditation and pranayama breathing exercises which bring the mind and senses under control. The singular, unique nature of such sukham never having been experienced seems to be like venom in the beginning, but in the end after a lifetime of devotional practice its unique, sublime nature becomes just like nectar. Such happiness arises solely from atma tattva or realisation of the immortal soul. The consciousness of one which is absorbed in the atma is one who can realise the atma. The bliss of tranquillity and serenity is experienced within after all conceptions and designations have been renounced except the atma. It is by such renunciation that the atma is perceived and its ananda or bliss experienced and it is this ananda that awards the highest happiness and such sukham is like nectar and situated in sattva guna the mode of goodness.
