ekonatrish (29) adhyay: bhishm parv (shrimadbhagavadgita parv)
mahabharat: bhishm parv: ekonatrish adhyay: shlok 16-22 ka hindi anuvad shrimadbhagavadgita adhyay 5
jinaka man samabhav mean sthit hai, unake dvara is jivit avashtha mean hi samhpoorn sansar jit liya gaya arthath ve sada ke liye janhm-maran se chhootakar jivanh mukht ho gaye; khyoanki sachchidanandaghan paramathma nirdosh aur sam hai, isase ve sachchidanandaghan paramathma mean hi sthit haian[9] jo purush priy ko prapht hokar harshit nahian ho aur apriy ko prapht hokar udvighn n ho,[10] vah sthir buddhi sanshayarahit brahmavetta purush sachchidanandaghan parabrahm paramathma mean ekibhav se nithy sthit hai. bahar ke vishayoan mean asaktirahit aant:karan vala sadhak[11]athma mean sthit jo dhhyanajanit sattvik anand hai, usako prapht hota hai;[12]tadanantar vah sachchidanandadhan parabrahm paramathma ke dhhyanaroop yog mean abhinhnabhav se sthit[13] purush akshay anand ka anubhav karata hai.[14] jo ye indriy tatha vishayoan ke sanyog se uthpanhn hone vale sab bhog haian, ve yadyapi vishayi purushoan ko sukharoop bhasate haian to bhi du:kh hi hetu haian[15] aur adi-aant vale arthath anithy haian. isaliye he arjun! buddhimanh viveki purush unamean nahian ramata.[16] |
tika tippani aur sandarbh
- ↑ jis prakar soory aandhakar ka sarvatha nash karake drishhyamatr ko prakashit kar deta hai, vaise hi yatharth jnan bhi ajnan ka sarvatha nash karake paramathma ke shvaroop ko bhalibhaanti prakashit kar deta hai. jinako yatharth jnan ki prapti ho jati hai, ve kabhi, kisi bhi avashtha mean mohit nahian hote.
- ↑ saankhhyayog (jnanayog) ka abhhyas karane vale ko chahiye ki achary aur shastr ke upadesh se samhpoorn jagath ko mayamay aushr ek sachchidanandaghan paramathma ko hi sathy vashtu samajhakar tatha samhpoorn anathm vashtuoan ke chiantan ko sarvatha chho dakar, man ko paramathma ke shvaroop mean nishchal sthit karane ke liye unake anandamay shvaroop ka chiantan kare. bar-bar anand ki avritti karata hua aisi dharan kare ki poorn ananhd, apar ananhd, shaant ananhd, dhan ananhd, achal ananhd, dhruv ananhd, nithy ananhd, bodhashvaroop ananhd, jnanashvaroop ananhd , param ananhd, mahanh ananhd, ananht ananhd, sam ananhd, achinhthy ananhd, chinhmay ananhd, ekamatr ananhd-hi-ananhd paripoorn hai, ananhd se bhinhn anhy koee vashtu hi nahian hai- is prakar nirantar manan karate-karate sachchidanandaghan paramathma mean man ka abhinhnabhav se nishchal ho jana man ka tadrup hona hai.
- ↑ uparyukht prakar se man ke tadroop ho jane par buddhi mean sachchidanandaghan paramathma ke shvaroop ka prathyaksh ke sadrish nishchay ho jata hai, us nishchay ke anusar nididhhyasan (dhhyan) karate-karate jo buddhi ki bhinhn satta n rahakar usaka sachchidanandaghan paramathma mean ekakar ho jana hai, vahi buddhi ka tadroop ho jana hai.
- ↑ man-buddhi ke paramathma mean ekakar ho jane ke bad sadhak ki drishti se athma aur paramathma ke bhedabhram ka nash ho jana evan dhhyata, dhhyan aur dhhyey ki triputi ka abhav hokar kevalamatr ek vashtu sachchidanandaghan paramathma ka hi rah jana tannishhth hona arthath paramathma mean ekibhav se sthit hona hai.
- ↑ uparyukht prakar se athma aur paramathma ke bhedabhram ka nash ho jane par jab paramathma ke atirikht anhy kisi ki satta nahian rahati, tab man, buddhi, pran adi sab kuchh paramathmaroop hi ho jate haian. is prakar sachchidanandaghan paramathma ke sakshath aparokshajnan dvara unamean ekata prapht kar lena hi tathparayan ho jana hai.
- ↑ uparyukht prakar ke sadhan se prapht yatharth jnan ke dvara jinake mal, vikshep aur avaranaroop samasht pap bhalibhaanti nashht ho gaye haian, jiname un papoan ka leshabhav bhi nahian raha hai, jo sarvatha paparahit ho gaye hai, ve ‘jnan ke dvara paparahit hue purush’ haian.
- ↑ jis pad ko prapht hokar yogi pun: nahian lautata, jisako solahavean shhlok mean ‘tathparamh’ ke nam se kaha hai, gita -mean jisaka varnan kahian ‘akshay sukh’, kahian ‘nirvan brahm’, ‘uttam sukh’, kahian ‘param gati’, kahian ‘paramadham’, kahian ‘avhyayapad’ aur kahian ‘divhy paramapurush’ ke nam se aya hai, us yatharth jnan ke phalaroop paramathma ko prapht hona hi apunaravritti prapht hona hai.
- ↑ tatthvajnani siddh purushoan ka visham bhav sarvatha nashht ho jata hai. unaki drishti mean ek sachchidanandaghan parabrahm paramathma se atirikht anhy kisi ki satta nahian rahati, isaliye unaka sarvatr samabhav ho jata hai. isi bat ko samajhane ke liye manushhyoan mean uttam-se-uttam shreshhth brahman, nich-se-nich chanhdal evan pashuoan mean uttam gau, madhhyam hathi aur nich-se-nich kutte ka udaharan dekar unake samathv ka dighdarshan karaya gaya hai. in paanchoan praniyoan ke sath vhyavahar mean vishamata sabhi ko karani padhati hai. jaise gau ka doodh sabhi pite haian, par kutiya ka doodh koee bhi manushhy nahian pita. vaise hi hathi par savari ki ja sakati hai, kutte par nahian ja sakati. jo vashtu sharir nirvaharth pashuoan ke liye upayogi hote hai, vah manushhyoan ke liye nahian ho sakati. shreshhth brahman ke poojan-sathkaradi karane ki shashtroan ki ajna hai, chanhdal ke nahi. at: inaka udaharan dekar bhagavanh ne yah bat samajhayi hai ki jinamean vhyavaharik vishamata anivary hai, unamean bhi jnani purushoan ka samabhav hi rahata hai. kabhi kisi bhi karan se kahi bhi unamean vishamabhav nahian hota. jaise manushhy apane mashtak, hath aur pair adi aangoan ke sath bhi bartav mean brahman, kshatriy, vaishy aur shoodradi ke sadrish bhed rakhata hai, jo kam mashtak aur mukh se leta hai, vah hath aur pairoan se nahian leta; jo hath-pairoan ka kam hai, vah sir se nahian leta aur sab aangoan ke adar, man eanv shauchadi mean bhi bhed rakhata hai, tathapi unamean athmabhav-apanapan saman hone ke karan vah sabhi aangoan ke sukh-du:kh ka anubhav samanabhav se hi karata hai aur sare sharir mean usaka prem ek-sa hi rahata hai, prem aur athmabhav ki drishti se kahian vishamata nahian rahati; vaise hi tatthvajnani mahapurush ki sarvatr brahmadrishti ho jane ke karan lokadrishti se vhyavahar mean yathayoghy bhed rahane par bhi usaka athmabhav aur prem sarvatr sam rahata hai.
- ↑ tatthvajnani tinoan gunoan se atit ho jata hai. at: usake rag, dvesh, moh, mamata, aanhakar adi samasht avagunoan ka aur vishamabhav ka sarvatha nash hokar usaki sthiti samabhav mean ho jati hai. samabhav brahm ka hi shvaroop hai; isaliye jinaka man samabhav mean sthit hai, ve brahm mean hi sthit hai.
- ↑ jo padarth man, buddhi, indriy aur sharir ke anukool hota hai, use log ‘priy’ kahate haian; un anakool padarthoan ka sanyog hone par harshit nahian hota. isi prakar jo padarth man, buddhi, indriy aur sharir ke pratikool hota hai, use log ‘apriy’ kahate haian; un pratikool padarthoan ka sanyog hone par bhi vah udvighn yani dukhi nahian hota.
- ↑ shabhd, shparsh, roop, ras aur ganhdh adi jo indriyoan ke vishay hai, unako ‘brahy-shparsh’ kahate haian; jis purush ne vivek ke dvara apane man se unaki asakti ko bilhkul nashht kar dala hai, jisaka samasht bhogoan mean poorn vairaghy hai aur jisaki un sabamean uparati ho gayi hai, vah purush bahar ke vishayoan mean asakti rahit aant:karan vala hai.
- ↑ indriyoan ke bhogoan ko hi sukharoop manane vale manushhy ko yah dhhyanajanit sukh nahian mil sakata. bahar ke bhogoan mean vashtut: sukh hai hi nahian; sukh ka keval abhasamatr hai. usaki apeksha vairaghy ka sukh kahian badhakar hai aur vairaghyasukh ki apeksha bhi uparati ka sukh to bahut ooancha hai; parantu paramathma ke dhhyan mean atal sthiti prapht hone par jo sukh prapht hota hai, vah jo in sabase badhakar hai. aise sukh ko prapht hona hi athma mean sthit anand ka pana hai.
- ↑ uparyukht prakar se jo purush indriyoan ke samasht vishayoan mean asaktirahit hokar uprati ko prapht ho gaya hai tatha paramathma ke dhhyan ki atal sthiti se uthpanhn mahanh sukh ka anubhav karata hai, use parabrahm paramathma ke dhhyanaroop yog mean abhinhnabhav se sthit kahate haian.
- ↑ sada ekaras rahane vala paramanand shvaroop avinashi paramathma hi ‘akshay sukh’ hai aur nithy-nirantar dhhyan karate-karate us paramatma ko jo abhinhnabhav se prathyaksh kar lena hai, yahi usaka anubhav karana hai.
- ↑ jaise patang ajnanavash parinam n sochakar dipak ki lau ko sukh ka karan samajhate hai aur use prapht karane ke liye u d-u dakar usaki or jate tatha usamean p dakar bhayanak tap sahate aur apane ko daghdh kar dalate haian, vaise hi ajnani manushhy bhogoan ko sukh ke karan samajhakar tatha unamean asakht hokar unhhean bhogane ki cheshhta karate haian aur parinami mean mahanh du:khoan ko prapht hote haian. vishayoan ko sukh ke hetu samajhakar unhhean bhogane se unamean asakti badhati hai, asakti se kam-krodhadi anarthoan ki uthptti hoti hai aur phir unase bhaanti-bhaanti ke durgun aur durachar a-akar unhhean charoan aur se gher lete haian. parinam yah hota hai ki unaka jivan papamay ho jata hai aur usake phalashvaroop unhhean is lok aur paralok mean nana prakar ke bhayanak tap aur yatanaean bhogani p dati haian.
vishayabhog ke samay manushhy bhramavash jin shtri-prasangadi bhogoan ko sukh ka karan samajhata hai, ve hi parinam mean usake bal, viry, ayu tatha man, buddhi, pran aur indriyoan ki shakti ka kshay karake aur shashtraviruddh hone par to paralok mean bhishan narakayanhtranadi ki prapti karakar mahanh du:kh ke hetu ban jate haian.
isake atirikht ek bat yah hai ki ajnani manushhy jab doosare ke pas ane se adhik bhog-samagri dekhata hai, tab usake man mean eershhya ki ag jal uthati hai aur vah usase jalane lagata hai. sukharoop samajhakar bhoge hue vishay kahian prarabhdhavash nashht ho jate haian to unake sanshkar bar-bar unaki shmriti karate haian aur manushhy unhhean yad kar-karake shokamaghn hota, rota-bilakhata aur pachhatata hai. in sab batoan par vichar karane se yahi siddh hota hai ki vishayoan ke sanyog se prapht hone vale bhog vashtav mean sarvatha du:kh ke hi karan haian, unamean sukh ka lesh bhi nahian hai. ajnanavashabhram se hi ve sukharoop pratit hote haian (gita 18.38). - ↑ vishay-bhog vashtav mean anithy, kshanabhangur aur du:kharoop hi haian, parantu vivekahin ajnani purush is bat ko n jan-manakar usamean ramata hai aur bhaanti-bhaanti klesh bhogata hai; kiantu buddhimanh viveki purush unaki anityata aur kshanabhangurata par vichar karata hai tatha unhean kam-krodh, pap-tap adi anarthoan mean hetu samajhata hai aur unaki asakti ke tyag ko akshay sukh ki prapti mean karan samajhata hai, isaliye vah unamean nahian ramata.
sanbandhit lekh
varnamala kramanusar lekh khoj