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doosara adhyay
sab upadesh tho de mean: atmajnan aur samatvabuddhi
8. donoan ka mel sadhane ki yukti: phalatyag
14. ‘phal ki ichchha n rakho’- aisa kahate hue gita yah bhi jatati hai ki karm utkrisht hona chahie. sakam purush karm ki apeksha nishkam purush ka karm adhik achchha hona chahie. yah apeksha uchit hi hai; kyoanki sakam purush to phalayukt hai isalie phalasambandhi svapn-chintan mean usaka tho da-bahut samay aur shakti avashy lagegi. parantu phalechchharahit purush to pratyek kshan aur sari shakti karm mean hi lagi rahegi. nadi ko chhutti nahian, hava ko vishram nahian, soory sadaiv jalana hi janata hai. isi prakar nishkam karta satat seva-karm ko hi janata hai. yadi aise nirantar karmarat purush ka karm utkrisht n hoga, to kisaka hoga? phir chitt ki samata ek b da hi kushal gun hai aur vah to nishkam purush ki bapauti hi hai. kisi bilakul bahari karigari ke kam mean bhi hastakaushal ke sath yadi chitt ke samatv ka yog ho, to jahir hai ki vah kam aur bhi adhik sundar banega. isake atirikt sakam aur nishkam purush ki karm-drishti mean jo aantar hai, vah bhi nishkam purush ke karm ke adhik anukool hai. sakam purush karm ki or svarth drishti se dekhata hai. ‘mera hi karm aur mera hi phal’ is drishti ke karan yadi karm ki or se usaka dhyan tho da hat bhi gaya, to usamean use naitik dosh nahian maloom hota. bahut hua to vyavaharik dosh jan p data hai. parantu nishkam purush ki to apane karm ke vishay mean naitik kartavy-buddhi rahati hai. atah vah tatparata se is bat ki savadhani rakhata hai ki apane kam mean thodi si bhi kami n rah jaye. isalie bhi usaka karm adhik nirdosh hoga. kisi bhi tarah dekhie, phal-tyag atyant kushal evan saphal tattv siddh hota hai. atah phalatyag ko ‘yog’ athava ‘jivan ki kala’ kahana chahie. 15. yadi nishkam karm ki bat chho d dean, to bhi pratyaksh karm mean jo anand hai, vah usake phal mean nahian hai! svakarm karate huye jo ek prakar ki tanmayata hoti hai, vah anand ka ek jharana hi hai. chitrakar se kahie- ‘‘chitr mat banao, isake lie tum chahe jitane paise le lo‘‘, to vah nahian manega. kisan se kahie ‘‘khet par mat jao, gayean mat charao, mot mat chalao; tum jitana kahoge, utana anaj tumhean de deange.’’ yadi vah sachcha kisan hoga to vah yah sauda pasand nahian karega. kisan pratah kal khet par jata hai. sooryanarayan usaka svagat karate haian. pakshi usake lie gana gate haian. gay-bail usake asapas ghire rahate haian. vah prem se unhean sahalata hai. jo pe d-paudhe lagaye haian, unako bhar najar dekhata hai. in sab kamoan mean ek sattvik anand hai. yah anand hi us karm ka mukhy aur sachcha phal hai. isaki tulana mean usaka bahy phal bilakul hi gaun hai. gita jab manushy ki drishti karm-phal se hata leti hai, to vah is tarakib se karm mean usaki tanmayata sauguna badha deti hai. phal-nirapeksh purush ki karmagat tanmayata samadhi ki koti ki hoti hai. isalie usaka anand auroan se sauguna adhik hota hai. is tarah dekhean to yah bat turant samajh mean a jati hai ki nishkam karm svatah hi ek mahan phal hai. jnanadev ne yah thik hi poochha hai- vriksh mean phal lagate haian, par phal mean ab aur kya phal lageange? is deh roopi vriksh mean nishkam svadharmacharan jaisa sundar phal lag chukane par ab any kis phal ki aur kyoan apeksha rakhean ? kisan khet mean gehooan boye aur gehooan bechakar jvar ki roti kyoan khaye? susvadu kele lagaye aur unhean bechakar mirch kyoan khaye? are bhaee, kele hi khao n! par lokamat ko yah svikar nahian. kele khane ka bhagy pakar bhi log mirch par hi tootate haian. gita kahati hai- ‘‘tum aisa mat karo, karm hi khao, karm hi piyo aur karm hi pachao.’’ karm karane mean hi sabakuchh a jata hai. bachcha khelane ke anand ke lie khelata hai. isase use vyayam ka phal sahaj hi mil jata hai. parantu us phal ki or usaka dhyan nahian rahata. usaka sara anand us khel mean hi rahata hai. |
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tika tippani aur sandarbh
sanbandhit lekh
| adhyay | adhyay ka nam | prishth sankhya |
varnamala kramanusar lekh khoj