shrimadbhagavadgita sadhak-sanjivani hindi-tika -svami ramasukhadas
dvitiy adhyay sanbandh- kamana, spriha, mamata aur ahanta se rahit hone par usaki kya sthiti hoti hai- isaka varnan age ke shlok mean karate hue is vishay ka upasanhar karate haian. esha brahmi sthitiah parth nainaan prapy vimuhyati . vyakhya- ‘esha brahmi sthitiah parth’- yah brahmi sthiti hai arthat brahm ko prapt hue manushy ki sthiti hai. ahankar rahit hone se jab vyaktitv mit jata hai, tab usaki sthiti svatah hi brahm mean hoti hai. karan ki sansar ke sath sanbandh rakhane se hi vyaktitv tha. us sanbandh ko sarvatha chho d dene se yogi ki apani koee vyaktigat sthiti nahian rahati. atyant najadik ka vachak hone se yahaan ‘esha’ pad poorv shlok mean aye ‘vihay kamanh’, ‘niahsprihah’ ‘nirmamah’ aur ‘nirahankarah’ padoan ka lakshy karata hai. bhagavan ke mukh se ‘teri buddhi jab mohakalil aur shrutivipratipatti se tar jayagi, tab too yog ko prapt ho jayaga’- aisa sunakar arjun ke man mean yah jijnasa huee ki vah sthiti kya hogi? is par arjun ne sthitaprajn ke vishay mean char prashn kiye. un charoan prashnoan ka uttar dekar bhagavan ne yahaan vah sthiti batayi ki vah brahmi sthiti hai. tatpary hai ki vah vyaktigat sthiti nahian hai arthat usamean vyaktitv nahian rahata. vah nityog ki prapti hai. usamean ek hi tattv rahata hai. is vishay ki taraph lakshy karane ke liye hi yahaan ‘parth’ sanbodhan diya gaya hai. ‘nainaan prapy vimuhyati’- jab tak sharir mean ahankar rahata hai, tabhi tak mohit hone ki sanbhavana rahati hai. parantu jab ahankar ka sarvatha abhav hokar brahm mean apani sthiti ka anubhav ho jata hai, tab vyaktitv tootane ke karan phir kabhi mohit hone ki sanbhavana nahian rahati. sath aur asath ko thik tarah se n janana hi moh hai. tatpary hai ki svayan sath hote hue bhi asath ke sath apani ekata manate rahana hi moh hai. jab sadhak asath ko thik tarah se jan leta hai, tab asath se usaka sanbandh-vichchhed ho jata hai[2] aur sath mean apani vastavik sthiti ka anubhav ho jata hai. is sthiti ka anubhav hone par phir kabhi moh nahian hota.[3] ‘sthitvasyamantakaleapi brahmanirvanamrichchhati’- isaliye bhagavan yah mauka dete haian ki sadharan-se-sadharan aur papi-se-papi vyakti hi kyoan n ho, agar vah aantakal mean bhi apani sthiti paramatma mean kar le arthat j data se apana sanbandh-vichchhed kar le, to use bhi nirvan[4] brahm ki prapti ho jayagi, vah janm-maran se mukt ho jayaga. aisi hi bat bhagavan ne satavean adhyay ke tisavean shlok mean kahi hai ki ‘adhibhoot, adhidaiv aur adhiyajn ek bhagavan hi haian- aisa prayanakal mean bhi mere ko jan lete haian, ve mere ko yathartharoop se jan lete haian arthat mere ko prapt ho jate haian.’ athavean adhyay ke paanchavean shlok mean kaha ki ‘aantakal mean mera smaran karata hua koee pran chho data hai, vah mere ko hi prapt hota hai, isamean sandeh nahian hai.’ doosari bat, uparyukt padoan se bhagavan us brahmi sthiti ki mahima ka varnan karate haian ki isamean yadi aantakal mean bhi koee sthit ho jay, to vah shaant brahm ko prapt ho jata hai. jaise samabuddhi ke vishay mean bhagavan ne kaha tha ki isaka tho da sa bhi anushthan mahan bhay se raksha kar leta hai[5] aise hi yahaan kahate haian ki aantakal mean bhi brahmi sthiti ho jay, j data se sanbandh-vichchhed ho jay, to nirvan brahm ki prapti ho jati hai. is sthiti ka anubhav hone mean j data ka rag hi badhak hai. yah rag aantakal mean bhi koee chho d deta hai to usako apani svatah siddh vastavik sthiti ka anubhav ho jata hai. |
tika tippani aur sandarbh
- ↑ shaant
- ↑ asath ko janane se asath ki nivritti ho jati hai; kyoanki asath ki svatantr satta hai hi nahian. sath se hi asath ko satta milati hai. agar asath ko janane se asath ki nivritti n ho to vastav mean asath ko jana hi nahian hai; pratyut sikha hai. sikhe hue jnan se asath ki nivritti nahian hoti; kyoanki man mean asath ki satta rahati hai. sa.san. 5
- ↑ gita 4.35
- ↑ shaant
- ↑ 2.40
sanbandhit lekh
shlok sankhya | vishay | prishth sankhya |
varnamala kramanusar lekh khoj