shrijnaneshvari -sant jnaneshvar
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adhyay-2
saankhy yog
isiliye is samast vishayoan ko man se tyag dena chahiye. isase rag aur dvesh svatah samapt ho jate haian. isake alava, he parth! ek bat aur suno. rag-dvesh nasht ho jane ke bad yadi indriyaan vishay-ras ka sevan karean to bhi koee badha nahian ho sakati. jaise akash mean rahane vala soory apane kiranaroopi hathoan se jagath ka sparsh karata hai, par phir bhi usake sath jagath ke sansarg-dosh ka sampark nahian hota, vaise hi jo purush indriyoan ke vishayoan ke lobh ke pher mean nahian p data aur kam-krodhadi ka parityag kar nity atmanand se bhara-poora rahata hai, use upabhog ke vishayoan mean bhi atmata ke siva aur kuchh bhi nahian soojhata. phir tumhian batalao ki aisi dasha mean kisake liye kaun-se vishay badhak hoan? bhiya arjun! yadi jal se jal ko dubaya ja sakata ho athava ag se ag ko jalaya ja sakata ho, tabhi aise paripoorn manushy ko vishay bhi apane pash mean abaddh karake vyakul kar sakate haian. is prakar jo manushy bhedarahit hokar keval atmasvaroop mean hi sthit rahata hai, niahsandeh use sthitaprajn janana chahiye.[1]
jis chitt mean anand nirantar dera dale rahata hai, usamean sansar-sambandhi duahkhoan ki ghusapaith ho hi nahian sakati. jaise kisi vyakti ke jathar mean amrit ka strot (jharana) hone se use bhookh-pyas nahian satati, thik usi prakar jisaka antahkaran anand se ot-prot rahata hai, phir use bhala duahkh kahaan? usaki buddhi to svatah paramatma mean hi lagi rahati hai. jaise vayurahit jagah par rakha hua dipak kabhi hilata-dulata nahian tatha nirantar jalata rahata hai, vaise hi yog se yukt vyakti ki buddhi bhi svasvaroop mean sthir rahati hai.[2] |
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tika tippani aur sandarbh
sanbandhit lekh
| kram sankhya | vishay | prishth sankhya |