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9.jnan aur raksha karane vala jnan
poornata ka lakshy kis prakar prapt kiya jae? sansar ek aitihasik astitv manata hai. yah ek dasha se agali dasha ki or hone vale parivartanoan ki asthayi parampara hai. jo chiz sare sansar ko chala rahi hai, vah karm hi hai. yadi sansar jvar aur bhate ke sivay nirantar astitv manata ke sivay aur kuchh nahian hai, to yah karm ke karan hi hai. manaviy star par karm ichchha ya rag arthath kam ke karan kiya jata hai. ichchha ka mool karan avidya ya vastuoan ki prakriti ke vishay mean ajnan hai. ichchha ka mool vyakti ki atmanirbharata ke ajnanapoorn vishvas mean aur vyakti par vastavikata aur sthayitv ki upadhi thop dene mean nihit hai. jab tak ajnan bana hua hai, tab tak astitv manata (nam-roop) ke dushchakr se bach pana sambhav nahian. ham ichchhaoan ka ilaj aur nee ichchhaoan dvara nahian kar sakate. ham karm ka ilaj aur adhik karm dvara nahian kar sakate. shashvat ko aisi vastu dvara, jo kshanasthayi hai,[1] prapt nahian kiya ja sakata. chahe ham achchhi ichchhaoan ke bandhan mean bandhe hoan ya buri ichchhaoan ke bandhan mean, bandhan to donoan hi haian. isase kya antar p data hai ki jin zanjiroan mean ham bandhe haian, ve sone ki haian ya lohe ki?
bandhan se chhutakara pane ke lie hamean ajnan se chhutakara pana hoga. yah ajnan hi ajnan poorn ichchhaoan aur is prakar ajnanapoorn karmoan ka janak hai. vidya ya jnan ka arth hai—avidya, kam, karm ki shrriankhalaoan se mukti. jnan ka ghapala saiddhantik adhyayan ya sahi vishvasoan se nahian kar diya jana chahie, kyoanki ajnan koee bauddhik bhool nahian hai. ajnan to adhyatmik andhata hai. ise hatane ke lie hamean atma ki malinata ko svachchh karana hoga aur adhyatmik drishti ko jagana hoga. vasana ki ag aur lalasaoan ke kolahal ka daman karana hoga.[2] asthir aur chanchal chitt ko is prakar sthir karana hoga ki jisase usamean oopar se ane vala jnan pratibimbit ho sake. hamean indriyoan ko niyantran mean rakhana hoga; ek aisi shraddha prapt karani hogi, jo bauddhik sandehoan se vichalit n ho sake; aur buddhi ko prashikshit karana hoga.[3]jnan ek pratyaksh anubhav hai, jo usaki prapti ke marg mean vidyaman badhaoan ke hatate hi svayan prapt ho jata hai.
jijnasu ka prayatn yah hona chahie ki un badhaoan ko hata diya jae; avidya ki avaran dalane val pravrittiyoan ko door kar diya jaean. advait vedant ke anusar, yah jnan sada vidyaman rahata hai. yah koee aisi vastu nahian, jise kahian se prapt kiya jana ho. ise to keval prakat-bhar kiya jana hai. hamare aniyat jnan, jo hamari ichchhaoan aur sanskaroan dvara samarthit hote haian, vastavikata ko prakat nahian karate. man aur sankalp ki poorn niahshabdata, ahankar ka riktikaran us prakash, jnan ya alok ko utpann karata hai, jisake dvara ham badhate-badhate apane sachche astitv tak pahuanch jate haian.[4] yah shashvat jivan hai, hamari prem aur jnan ki kshamataoan ka sampoorn paripooran; boithiyas ke shabdoan mean, “ek hi kshan mean asim jivan ki bilakul ek-sath aur poorn prapti.”
jnan aur ajnan prakash aur andhakar ki bhaanti ek-doosare ke virodhi haian. jab jnan ka uday hota hai, tab ajnan mar jata hai aur buraee ki j d hi kat jati haian. mukt atma sansar ko jit leti hai. koee aisi vastu nahian bachati, jise jitana shesh ho ya srijan karana shesh ho. tab karm-bandhan nahian rahata. jab ham is jnan tak pahuanch jate haian, tab ham bhagavanh mean jine lagate haian.[5] yah chetana koee avyakt chetana nahian hai. yah vah hai, “jisake dvara too nirapavad roop se sab astitvoan ko atma ke andar aur usake bad mujhamean dekhega.” sachcha manav-prani poornata ke is adarsh ko prapt karane ke lie vaisa hi nishthavanh rahata hai, jaisi nishtha vah kisi aisi stri ke prati dikhata hai, jise vah prem karata hai.[6]
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