bhagavat dharm mimaansa
4. baddh-mukt-mumukshu sadhak
(11.3) vidyavidye mam tanoo vidhdhayuddhav! sharirinamh.
mokshabandhakari adye mayama mean vinirmite॥[1]
vidya aur avidya mere do roop haian. vidya hai janana aur avidya hai, n janana. jo kuchh farak p data hai, vah janane se ya n janane se p data hai, vastusthiti ke karan nahian.
kisi pita ka ek beta amerika gaya tha. vahaan vah mar gaya. chhah mahine bad usake marane ki khabar pita ke pas ayi. tab tak pita anand mean tha. samajhata tha ki l daka amerika mean maje mean hai, lekin l daka to mar chuka tha. yadi vah janata ki l daka mar gaya, to use duahkh hota. matalab, duahkh mrityu ke jnan se hota hai.
doosari ek misal. l daka amerika mean tha aur bap idhar, hindustan mean. ek din amerika se tar aya ki l daka mar gaya. bap duahkh karane laga. vastav mean l daka mara nahian tha, kisi galati ke karan us tarah ka tar a gaya tha. matalab, l daka mar gaya, yah janane ke karan pita ko duahkh hua. yah vidya ka lakshan hai. yadi mrityu ke karan duahkh hota to udhar l daka marate hi idhar bap ko duahkh hona chahie tha. par janane ke bad duahkh hua. isalie spasht hai ki vidya aur avidya ke karan hi sukh-duahkh hua karate haian.
phir ye donoan praniyoan ko bandhan aur moksh mean dalate haian. yadi ap inhean pahachan lete haian, to apaka inase chhutakara ho sakata hai. nahian to vidya ke karan moksh aur avidya ke karan bandhan mean p deange. vastavik anand isi mean hai ki ‘maian hooan.’ astitv ka hi anand hai. usi ko ‘sachchidanand’ kahate haian.
adye mayaya me vinirmite –maya purane zamane se chali ayi hai. das hazar sal ka andhera kya kabhi ekadam khatm ho sakata hai? phir bhi yadi ap vahaan dipak late haian to usi kshan vah khatam ho sakata hai, chahe kitana hi purana kyoan n ho. karan andhere ka apana astitv hi nahian hai. vah nachij hai. lekin andhera koee chij nahian, isalie dipak ke bina jaeange to patthar se thokar lagegi. vidya aur avidya puratanakal se chali a rahi haian. jaisa sanatan dharm hota hai, vaisa hi sanatan adharm bhi hota hai. ek hai janane ke karan, to doosara hai n janane ke karan. jnan aur ajnan keval bolane ki hi bat hai. atma ko vah chij lagoo nahian hoti. bhagavan kahana chahate haian ki ye jnan aur ajnan donoan mithya haian. ek jnani hai, ek bevakoof. ek sher hai to ek gay. charoan so gaye to sabhi saman haian. yadi jnan sahi hai, to vah nidra mean kyoan nahian tik pata? atah jaise ajnan mithya, vaise jnan bhi mithya hai. isalie bhagavan kah rahe haian ki bandhan, moksh, vidya, avidya ye sare mithya haian, maya se nirmit haian.
(11.4) ekasyaiv mamaanshasy jivasyaiv mahamate!
bandhoasyavidyayanadirh vidyaya ch tathetarah॥[2]
bhagavan kah rahe haian ki ye sare jiv mere hi aansh haian aur ve sabhi ek hi aansh haian, alag-alag nahian haian –ekasyaiv mamaanshasy jivasyaiv mahamate. lekin yah manega kaun? kisi ka chitt saph hai, to kisi ka nahian. usaki atma dhanki huee hai. yani dhanka hua-sa lagata hai – vikaroan ke karan. chitt ko saph karana hi mukhy jivan-sadhana hai. lalaten ka kaanch saph n ho to andar ki jyoti ka prakash nahian milata. kaanch saph rahata hai to prakash milata hai. isi tarah atm-prakash tab prakat hoga jab chitt saph hoga. manushy chahe kitana bhi vidvan ho, vidya-avidya to use bandhan aur moksh mean dalati hi haian.
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