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doosara adhyay
(saankhy yog)
(doosare prashn ka uttar-) kitane hi dukh ane par jisake man mean halachal nahian hoti aur kitana hi sukh milane par jisake man mean ‘aisa sukh bana rahe aur milata bhi rahe’- aisi spriha nahian hoti tatha jo rag, bhay aur krodh se sarvatha rahit ho gaya hai, vah mananashil purush sthir buddhi kahalata hai. jisaki kahian bhi asakti nahian hai aur jo anukool paristhiti ane par prasann tatha pratikool paristhiti ane par dukhi nahian hota, usaki buddhi sthir hai.
(tisare prashn ka uttar-) jis prakar kachhua apane aangoan ko sab or se samet leta hai, usi prakar jab karmayogi apani sanpoorn indriyoan ko apane-apane vishayoan se hata leta hai, tab usaki buddhi sthir ho jati hai. parantu indriyoan ka vishayoan se hat jana hi sthitaprajn ka lakshan nahian hai. karan ki indriyoan ko vishayoan se hatane par bhi sadhak ki bhogoan mean rasabuddhi (sookshm asakti) bani rahati hai. parantu paramatmatattv ka anubhav hone par sthitaprajn manushy ki bhogoan ki rasabuddhi sarvatha nivritt ho jati hai. karan ki rasabuddhi rahane se vidvanh manushy ki bhi prathamanashil indriyaan usake man ki jabardasti vishayoan ki taraph khianch le jati haian. isalie karmayogi sadhak apani indriyoan ko vash mean karake mere parayan ho jay; kyoanki jisaki indriyaan vash mean haian, usi ki buddhi sthir hai. mere parayan n hone se vishayoan ka chintan hota hai. vishayoan ka chintan hone se un vishayoan mean asakti ho jati hai. asakti se kamana paida hoti hai. kamana mean badha lagane par krodh paida hota hai. krodh se moodhata chha jati hai. moodhata chha jane se ‘mujhe apana kalyan karana hai’, yah smriti nasht ho jati hai. smriti nasht hone par buddhi mean prakat hone vala vivek lupt ho jata hai arthath manushy mean naya vichar karane ki shakti nahian rahati. vivek lupt hone par manushy apani sthiti se gir jata hai. is prakar vishayabhogoan ko bhogana to door raha, unaka ragapoorvak chintan karane matr se manushy patan ki or chala jata hai.
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