shrimadbhagavadgita tattvavivechani hindi-tika -jayadayal goyandaka
dvitiy adhyay
uttar- donoan mean koee virodh nahian hai, kyoanki vahaan unasathavean shlok mean to rag-dvesh ka atyant abhav bataya gaya hai aur yahaan rag-dvesh rahit indriyoan dvara vishay sevan ki bat kahakar rag-dvesh ke sarvatha abhav ki sadhana batayi gayi hai. tisare adhyay ke chalisavean shlok mean indriyaan, man aur buddhi- tinoan ko hi kam ka adhishthan bataya hai. isase yah siddh hota hai ki indriyoan mean rag-dvesh n rahane par bhi man ya buddhi mean sookshm roop se rag-dvesh rah sakate haian. parantu unasathavean shlok mean ‘asy’ pad ka prayog karake sthirabuddhi purush mean rag-dvesh ka sarvatha abhav bataya gaya hai. vahaan keval indriyoan mean hi rag-dvesh ke abhav ki bat nahian hai. prashn- indriyoan se vishayoan ka sanyog n hone dena yani bahar se vishayoan ka tyag, indriyoan ka sanyam aur indriyoan ka rag-dvesh se rahit ho jana- in tinoan mean shreshth aur bhagavatprapti mean vishesh sahayak kaun hai? uttar- tinoan hi bhagavanh ki prapti mean sahayak haian, kiantu isamean bahy vishay-tyag ki apeksha indriy sanyam aur indriy sanyam ki apeksha indriyoan ka rag-dvesh se rahit hona vishesh upayogi aur shreshth hai. yadyapi bahy vishayoan ka tyag bhi bhagavanh ki prapti mean sahayak hai, parantu jab tak indriyoan ka sanyam aur rag-dvesh ka tyag n ho to tab tak keval bahy vishayoan ke tyag se vishayoan ki poorn nivritti nahian ho sakati aur n koee siddhi hi prapt hoti hai tatha aisi bat bhi nahian hai ki bahy vishay ka tyag kiye bina indriy sanyam ho hi nahian sakata; kyoanki bhagavanh ki pooja, seva, jap aur vivek, vairagy adi doosare upayoan se sahaj hi indriy sanyam ho jata hai evan indriy sanyam ho jane par anayas hi vishayoan ka tyag kiya ja sakata hai. indriyaan jis ke vash mean haian, vah chahe jab, chahe jis vishay ka tyag kar sakata hai. isaliye bahy vishayatyag ki apeksha indriy sanyam shreshth hai. is prakar indriy sanyam bhi bhagavatprapti mean sahayak hai; parantu indriyoan ke rag-dvesh ka tyag hue bina keval indriy sanyam se vishayoan ki poornataya nivritti hokar vastav mean paramatma ki prapti nahian hoti aur aisi bat bhi nahian hai ki bahm vishayatyag tatha indriyasanyam hue bina indriyoan ke rag-dvesh ka tyag ho hi n sakata ho. satsang, svadhyay aur vichar dvara saansarik bhogoan ki anityata ka bhan hone se tatha eeshvarakripa aur bhajan-dhyan adi se rag-dvesh ka nash ho sakata hai aur jisake indriyoan ke rag-dvesh ka nash ho gaya hai. usake lie bahy vishayoan ka tyag aur indriy sanyam anayas apane-ap hi hota hai. jisaka indriyoan ke vishayoan mean rag-dvesh nahian hai, vah purush yadi bahyaroop se vishayoan ka tyag n karean to vishayoan mean vicharan karata hua hi paramatma ko prapt kar sakata hai; isaliye indriyoan ka rag-dvesh se rahit hona vishayoan ke tyag aur indriy sanyam se bhi shreshth hai. prashn- ‘prasadamh’ pad yahaan kisaka vachak hai? uttar- vash mean ki huee indriyoan dvara bina rag-dvesh ke vyavahar karane se sadhak ka antahkaran shuddh aur svachchh ho jata hai, is karan usamean adhyatmik sukh aur shanti ka anubhav hota hai[1]; us sukh aur shanti ka vachak yahaan ‘prasadamh’ pad hai. is sukh aur shanti ke hetu roop antahkaran ki pavitrata ko aur bhagavan ke arpan ki huee vastu antahkaran ko pavitr karane vali hoti hai, is karan usako bhi prasad kahate haian; parantu agale shlok mean uparyukt purush ke liye ‘prasannachetasah’ pad ka prayog kiya gaya hai, atah yahaan ‘prasadamh’ pad ka arth antahkaran ki adhyatmik prasannata manana hi thik maloom hota hai. |
tika tippani aur sandarbh
- ↑ 18. 37
sanbandhit lekh
kram sankhya | vishay | prishth sankhya |
varnamala kramanusar lekh khoj