chaturnavathyadhikashatatam (194) adhyay: shanti parv (mokshadharm parv)
mahabharat: shanti parv: chaturnavathyadhikashatatam adhyay: shlok 46-60 ka hindi anuvad
jo saansarik karmoan ka parithyag karake sada apane–ap mean hi anurakht rahata hai, vah mananashil muni samhpoorn bhootoan ka athma hokar param gati ko prapht hota hai. jaise jalachar pakshi jal se lipht nahian hota, usi prakar vishuddh buddhi jnani purush nirlipht rahakar hi samhpoorn bhootoan mean vicharata hai. yah athmatatthv aisa hi nirlipht evan shuddh–buddhishvaroop hai- aisa apani buddhi ke dvara nishhchay karake jnani purush harsh, shok aur mathsary dosh se rahit ho sarvatr samanabhav rakhate hue vichare. athma apane shvaroop mean sthit rahakar hi sada gunoan ki srishti karata hai. thik usi tarah, jaise mak di apane shvaroop mean sthit rahati huee hi jala banati hai. mak di ke jale ke hi saman samasht gunoan ki satta samajhani chahiye. athmasakshat ho jane par gun nasht ho jate haian to bhi sarvatha nivritt nahian hote haian; khyoanki unaki nivritti prathyaksh nahian dekhi jati hai. jo paroksh vashtu hai usaki siddhi anuman se hoti hai. ek shreni ke vidvanoan ka aisa hi nishhchay hai. doosare log yah manate haian ki gunoan ki sarvatha nivritti ho jati hai. in donoan mato par bhalibhaanti vichar karake apani buddhi ke anusar yatharth vashtu ka nishhchay karana chahiye. buddhi ke dvara kalpit hua jo bhed hai, vahi hriday ki sudridh gaanth hai. use khealakar sanshhyarahit ho jnanavan purush sukh se rahe, kadapi shok n kare. jaise maile sharir vale manushhy jal se bhari huee nadi mean naha-dhokar saph-suthare ho jate haian, usi prakar is jnanamayi nadi mean avagahan karake malinachitt manushhy bhi shuddh evan jnan samhpanhn ho jate haian- aisa jano. kisi mahanadi ke par ko janane vala purush keval janane matr se kritakrithy nahian hota; jab tak vah nauka adi ke dvara vahaan pahuanch n jay, tab tak vah chianta se santapht hi rahata hai. parantu tatthvajn purush jnanamatr se hi sansar-sagar se par ho jata hai; use santap nahian hota. khyoanki yah jnan shvayan hi pulashvaroop. jo manushhy buddhi se jivoan ke is avagaman par shanai:-shanai: vichar karake us vishuddh evan uttam adhhyatmik jnan ko prapht kar leta hai, vah param shaanti pata hai. jise dharm, arth aur kam- in tinoan ka thik-thik jnan hai, jo khoob soch-samajhakar unaka parithyag kar chuka hai aur jisane man ke dvara athm tattv ka anusandhan karake yogayukht ho athma se bhinhn vashtu ke liye uthsukata ka thyag kar diya hai, vahi tattavadarshi hai. jinhhoanne apane man ko vash mean nahian kiya hai, ve bhinhn-bhinhn vishayoan ki or prerit huee durnivary indriyoan dvara athma ka sakshathkar nahian kar sakate. yah janakar manushhy jnani ho jata hai. jnani ka isake siva aur kya lakshan hai? khyoanki manishi purush us paramathm tatthv ko janakar hi apane ko kritakrithy manate haian. ajnaniyoan ke liye jo mahan bhay ka shthan haian, usi sansar se jnani purushoan ko bhay nahian hota. jnan hone par sabako ek-si hi gati (mukti) prapht hoti hai. kisi ko uthkrisht ya nikrisht gati nahian milati; khyoanki gunoan ka sanbandh rahane par hi unake taratamhy ke anusar prapht hone vali gati mean bhi asamanata batayi jati hai (jnani ka gunoan se sanbandh nahian rahata.) |
tika tippani aur sandarbh
sanbandhit lekh
varnamala kramanusar lekh khoj