gita rahasy athava karmayog shastr -bal gangadhar tilak
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navaan prakaran
maian-panaroopi dvait bhav is sthiti mean doob jata hai, nasht ho jata hai; atev kuchh log shanka kiya karate haian ki yah to phir atmanash ka hi ek tarika hai. kintu jyoanhi samajh mean aya ki yadyapi is sthiti ka anubhav karate samay isaka varnan karate nahian banata hai, parantu pichhe se usaka smaran ho sakata hai, tyoanhi ukt shanka nirmool ho jati hai[1]. isaki apeksha aur bhi adhik prabal praman sadhu-santoan ka anubhav hai. bahut prachin siddh purushoan ke anubhav ki batean purani haian, unhean jane dijiye, bilhkul abhi ke prasiddh bhagavadbhakht tukaram maharaj ne bhi is paramavadhi ki sthiti ka varnan alankarik bhasha mean b di khoobi se dhanyatapoorvak is prakar kiya hai ki hamane apani mrityu apani aankhoan dekh li, yah bhi ek utsav ho gaya. vyakt athava avyakt sagun brahm ki upasana se dhyan ke dvara dhire dhire badhata hua upasak ant mean “ahan brahmasmi”[2]-maian hi brahm hooan- ki sthiti mean ja pahuanchata hai, aur brahmatmaiky sthiti ka use sakshatkar hone lagata hai. phir usamean vah itana magan ho jata hai ki is bat ki or usaka dhyan bhi nahian jata ki maian kis sthiti mean hooan athava kisaka anubhav kar raha hooan. isamean jagriti bani rahati hai, atah is avastha ko n to svaphn kah sakate haian aur n sushupti; yadi jagrit kahean to, isamean ve sab vyavahar ruk jate haian ki jo jagrit avastha mean samany riti se hua karate haianan. isaliye svaphn sushupti (niand) athava jagriti— in tinoan vyavaharik avashthaoan se bilhkul bhinn ise chauthi athava turiy avastha shastroan ne kaha hai, is sthit ko prapht karane ke liye patanjalayog ki drishti se mukhy sadhan nirvikalp samadhik yog lagana hai ki jisamean dvait ka jarasa bhi lavalesh nahian rahata. aur yahi karan hai jo gita[3] mean kaha hai is nirvikalp samadhik yog ko abhyas se prapt kar lene mean manushy ko ukatana nahian chahiye. yahi brahmatmaikhy sthiti jnan ki poorn avastha hai. kyoanki jab sampoorn jagat brahmaroop arthat ek hi ho chuka tab gita ke jnan kriya vale is lakshn ki poornata ho jati hai, ki “avibhaktan vibhakhteshu” anekatv ki ekata karana chahie aur phir isake age kisi ko bhi adhik jnan ho nahian sakata. is prakar nam roop se par is amritathv ka jahaan manushy ko anubhav hua ki janm maran ka chakkar bhi ap hi se kat jata hai. kyoanki janm maran to nam roop mean hi haian, aur yah manushy pahuanch jata hai un nam-roopoan se pare[4]. |
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tika tippani aur sandarbh
- ↑ dhyan se aur samadhi se prapt hone vali advait ki athava abhedabhav ki yah avastha nitrous-oxide gas namak ek prakar ki rasayanik vayu ko sooanghane se bhi prapt ho jaya karati hai. isi vayu ko ‘laphiang gais bhi kahate haian. Will to Believe and Other Essays on Popular Philosophy. By William James, pp. 294. 298 parantu yah nakali avastha hai. samadhi se jo avastha prapht hoti hai, vah sachchi- asali- hai yahi in donoan mean mahattv ka bhed hai. phir bhi yahaan isaka ullekh hamane isaliye kiya hai ki is kritrim avastha ke havale se abhedavastha ke astitv ke vishay mean kuchh bhi vad nahi rah jata.
- ↑ bri. 1.4.10
- ↑ 6.20.23
- ↑ gi.8.21
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj