shrimadbhagavadgita sadhak-sanjivani hindi-tika -svami ramasukhadas
dvitiy adhyay yahaan yah shanka ho sakati hai ki jo anubhav umr bhar mean nahian hua, vah aantakal mean kaise hoga? arthat svasth avastha mean to sadhak ki buddhi svasth hogi, vichar-shakti hogi savadhani hogi to vah brahmi sthiti ka anubhav kar lega; parantu aantakal mean pran chhootate samay buddhi vikal ho jati hai, savadhani nahian rahati- aisi avastha mean brahmi sthiti ka anubhav kaise rahega? isaka samadhan yah hai ki mrityu ke samay mean jab pran chhootate haian, tab sharir adi se svatah hi sanbandh-vichchhed hota hai. yadi us samay svatah siddh tattv ki taraph lakshy ho jay, to usaka anubhav sugamata se ho jata hai. karan ki nirvikalp avastha ki prapti mean to buddhi, vivek adi ki avashyakata hai, par avasthatit tattv ki prapti mean keval lakshy ki avashyakata hai[1]. vah lakshy chahe pahale ke abhyas se ho jay, chahe kisi shubh sanskar se ho jay, chahe bhagavan ya sant ki ahaitu ki kripa se ho jay, lakshy hone par usaki prapti svatah siddh hai. yahaan ‘api’ pad ka tatpary hai ki aantakal se pahale arthat jivit-avastha mean yah sthiti prapt kar le to vah jivanmukt ho jata hai; parantu agar aantakal mean bhi yah sthiti ho jay arthat nirmam-nirahankar ho jay to vah bhi mukt ho jata hai. isaka tatpary yah hai ki yah sthiti tatkal ho jati hai. sthiti ke liye abhyas karane, dhyan karane, samadhi lagane ki kinchianmatr bhi avashyakata nahian hai. bhagavan ne yahaan karmayog ke prakaran ‘brahmanirvanamh’ pad diya hai. isaka tatpary hai ki jaise saankhyayogi ko nirvan brahm ki prapti hoti hai[2], aise hi karmayogi ko bhi nirvan brahm ki prapti hoti hai. isi bat ko paanchavean adhyay ke paanchavean shlok mean kaha hai ki saankhyayogi dvara jo sthan prapt kiya jata hai, vahi sthan karmayogi dvara bhi prapt kiya jata hai. j d aur chetan- ye do padarth haian. pranimatr ka svaroop chetan hai, par usane j d ka sang kiya hua hai. j d ki taraph akarshan hona patan ki taraph jana hai aur chinmay tattv ki taraph akarshan hona utthan ki taraph jana hai, apana kalyan karana hai. z d ki taraph jane mean ‘moh’ ki mukhyata hoti hai aur paramatmatattv ki taraph jane mean ‘vivek’ ki mukhyata hoti hai. samajhane ki drishti se moh aur vivek ke do-do vibhag kar sakate haian-
prapt vastu, shariradi mean ahanta-mamata karana- yah ahanta-mamatayukt moh hai; aur aprapt vastu, ghatana, paristhiti adi ki kamana karana- yah kamanayukt moh hai. shariri[3] alag hai aur sharir alag hai, shariri sath hai aur sharir asath hai, shariri chetan hai aur sharir j d hai- isako thik tarah se alag-alag janana sath-asath ka vivek hai aur kartavy kya hai, akartavy kya hai, dharm kya hai, adharm kya hai- isako thik tarah se samajhakar usake anusar kartavy karana aur akartavy ka tyag karana kartavy-akartavy ka vivek hai. pahale adhyay mean arjun ko bhi do prakar ka moh ho gaya tha, jisamean pranimatr phanse hue haian. ahanta ko lekar ‘ham doshoan ko janane vale dharmatma hai’ aur mamata ko lekar ‘ye kutumbi mar jayange’- yah ahanta-mamatayukt moh hua. hamean pap n lage, kul ke nash ka dosh n lage, mitradroh ka pap n lage, narakoan mean n jana p de, hamare pitaroan ka patan n ho- yah kamana-yukt moh hua. uparyukt donoan prakar ke moh ko door karane ke liye bhagavan ne doosare adhyay mean do prakar ka vivek bataya hai- shariri-sharir ka, sath-asath ka vivek[4] aur kartavy-akartavy ka vivek.[5] shariri-sharir ka vivek batate hue bhagavan ne kaha ki maian, too aur ye raja log pahale nahian the- yah bat bhi nahian arthatham sabhi pahale bhi the aur age bhi raheange tatha bich mean bhi pratikshan badal rahe haian. jaise sharir mean kumar, yuva aur vriddhavastha- ye avasthaean badalati haian aur jaise manushy purane vastroan ko chho dakar naye vastr dharan karata hai, aise hi jiv pahale sharir ko chho dakar doosara sharir dharan karata hai, yah to akaty niyam hai. isamean chianta ki, shok ki bat hi kya hai? |
tika tippani aur sandarbh
- ↑ nirvikalp- avastha ki prapti mean hi abhyas, vichar nididhyasan adi kam karate haian, par nirvikalp bodh (avasthatit brahmi sthiti) ki prapti mean buddhi kam nahian karati. usamean buddhi chhoot jati hai. karan ki nirvikalpit bodh karan-nirapeksh hai arthat usamean karam ki kinchianmatr bhi apeksha nahian hai. usaki prapti mean karan se sanbandh-vichchhed hi karan hai.
- ↑ gita 5.24-26
- ↑ sharir mean rahane vala
- ↑ 2.11-30
- ↑ 2.31-53
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