gita rahasy athava karmayog shastr -bal gangadhar tilak
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navaan prakaran
jab is prakar brahmatmaiky ka anubhav ho jave, tab yah bhed-bhav nahian rah sakata ki jnata arthath drashta bhinn vastu hai aur jney arthath dekhane ki vastu alag hai. kintu is vishay mean shanka ho sakati hai ki manushy jab tak jivit hai, tab tak usaki netr adi indriyaan yadi chhoot nahi jati haian, to indriyaan prithak huee aur unako gochar hone vale vishay prithak hue- yah bhed chhootega to kaise? aur yadi yah bhed nahian chhootata, to brahmatmaiky ka anubhav kaise hoga? ab yadi indriy-drishti se hi vichar karean to yah shanka ekaek anuchit bhi nahian jan p dati. parantu haan, gambhir vichar karane lagean to jan p dega ki indriyaan bahy vishayoan ko dekhane ka kam khud mukhtari se- apani hi marji se- nahian kiya karati haian. pahale batala diya hai ki ‘‘chakshu: pashhyati roopani manasa n tu chakshusha’’[1]- kisi bhi vastu ko dekhane ke liye (aur sunane adi ke liye bhi) netroan ko (aise hi kan prabhriti ko bhi) man ki sahayata avashhyak hai, yadi man shoony ho, kisi aur vichar mean dooba ho, to aankhoan ke age dhari huee vastu bhi nahian soojhati. vyavahar mean hone vale is anubhav par dhyan dene se sahaj hi anuman hota hai ki netr adi indriyoan ke anusaran rahate hue bhi, man ko yadi unamean se nikal le, to indriyoan ke vishayoan ke dvandv bahy srishti mean vartaman hone par bhi apane liye n hone ke saman raheange. phir parinam yah hoga ki man keval atma mean arthath atm svaroopi brahm mean hi rat rahega, isase hamean brahyatmaiky ka sakshatkar hone lagega. dhyan se, samadhi se, ekant upasana se athava atyant brahm-vichar karane se, ant mean yah manasik sthiti jisako prapt ho jati hai, phir usaki najar ke age drishhy srishti ke dvandv ya bhed nachate bhale raha karean par vah unase laparava hai- use ve dekh hi nahian p datean aur usako advait brahm-svaroop ka ap hi ap poorn sakshatkar ho jata hai. poorn brahmajnan se ant mean paramavadhi ki jo yah sthiti prapt hoti hai, isamean jnata, shrey aur jnan ka tihara bhed arthat triputi nahian rahati, athava upasy aur upasak ka dvaitabhav bhi nahian bachane pata. atev yah avastha aur kisi doosare ko batalaee nahian ja sakati, khyoanki jyoan hi ‘doosare’ shabd ka uchcharan kiya, tyoan hi yah avastha big di aur phir pragat hi hai ki manushy advait se dvait mean a jata hai. aur to kya, yah kahana bhi mushkil hai ki mujhe is avastha ka jnan ho gaya. kyoanki maian kahate hi, auroan se bhinn hone ki bhavana man mean a jati hai, aur brahyatmaiky hone mean yah bhavana poori badhak hai. |
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tika tippani aur sandarbh
- ↑ mabha.shaan.311.17
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj