shrimadbhagavadgita -vishvanath chakravartti
saptam adhyay
shribhagavanuvach
mayyasaktamanaah parth yogan yunjanmadashrayah.
asanshayan samagran maan yatha jnasyasi tachchhrinu॥
shribhagavan ne kaha- he parth ! mujhamean asaktachitt tatha mere parayan hokar yoganushthan karate-karate ni:sandeh jis prakar mujhe sammpoornaroop se janoge, use shravan karo॥1॥
bhavanuvad- maian kab shrimanachaitanyamahaprabhu ke shricharanoan ka ashray prapt karooanga, jo ki nity anand ke niketan haian aur kripa ke sagar haian tatha bhukti aur mukti ke sadhanoan ka parityagakar bhaktipath ka avalamban kar premasukha ka adhikari hoooanga? saptam adhay mean bhajaniy shrikrishn ke aishvaryasamooh aur bhajanashil tatha abhajanashil ke bhed se char prakar ke upasakoan ke sambandh mean bataya gaya hai.
pratham chhah adhyayoan mean antahkaran ki shuddhi ke lie nishkam karm ki apeksha rakhane vale mokshaphaladayi jnan aur yog ke vishay mean bataya gaya. ab in doosare chhah adhyayoan mean karm-jnanadi se mishr shravan se tatha nishkam aur sakam karm se prapy salokyadi evan pramukharoop se karm-jnanadi se nirapeksh premavath parshatv lakshan yukt muktiphalapradata bhaktiyog ka varnan kiya jaega. shrimadbhagavat [1]mean bhi kathit hai-‘yath karmabhiryattapasa jnanavairagyatashch yath’ aur ‘sarvamh vanchhati’ arthath karm, tapasya, jnan, vairagy, yog, danadi samast shubhakarmoan se jo bhi phal prapt hote haian, mere bhakt bhaktiyog ke dvara anayas hi un samast phaloan ko prapt kar lete haian yadi ve svarg apavarg aur vaikunthadi lokoan ko bhi chahate haian, to use bhi ve anayas hi prapt kar lete haian. un uktiyoan se yah spasht hai ki bhakti param svatantr hai aur anyany sadhanoan ke n karane par bhi unake phaloan ko dene mean samarth aur sulabh hai, tathapi yah bhaktiyog sarvadushkar hai.
shvetashvatar upanishad[2] mean kathit hai-‘tamev viditva atimrityumeti’ arthath usako janakar arthath jnan se mrityu ko atikram kiya ja sakata hai. atah yadi sanshay ho ki jnan ke bina keval bhakti se moksh ki sanbhavana hi kahaan hai to isake uttar mean kahate haian-is prakar ki apatti mat karo; tamev-‘tath’ padarth (paramatma) ko hi janakar arthath sakshath anubhavakar mrityu ko par kiya ja sakata hai. keval ‘tvamh’ padarth arthath jivatma ya prakriti ko ya vastumatr ko janakar nahian-yahi is shruti ka tatpary hai. jis prakar mishri ya shakkar ke ras ko grahan karane mean rasana hi karan hai, chakshu, karnadi nahian, usi prakar bhakti hi parabrahm ke asvadan arthath upalabdhi ka karan hai. bhakti ke gunatit hone ke karan bhakti ke dvara hi gunatit brahm ki upalabdhi sambhav hai, n ki dehadi se atirikt sattvik atmajnan dvara. ‘bhaktyaahamekaya grahyah’ [3] arthath maian ekamatr bhakti ke dvara hi prapy hooan evan “bhaktya.....tattvatah” [4] arthath mera jo svaroop hai, jiv se ekamatr bhakti ke dvara hi vishesharooph se jan sakata hai-in vakyoan ke dvara maian savishesh ka pratipadan karooanga. mukti sadhan ke roop mean jnan aur yog prasiddh haian, parantu inamean sthit gunibhoota bhakti ke prabhav se hi aisa sambhav hota hai. bhaktirahit jnan aushr yog koee bhi phal dene mean asamarth haian.
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