भागवत धर्म सार -विनोबा पृ. 153

bhagavat dharm mimaansa 11. brahm-sthiti   (28.12) aish svayan-jyotirajoaprameyo, mahanubhootiah sakalanubhootiah . aikoadvitiyo vachasaan virame, yeneshita vagasavashh charanti ॥ atma kaisa hai? shankarachary ne kaha hai : dipasy nanyadipechchha – dipak ko dekhane ke lie doosare dip ki jaroorat nahian p dati. svabodhe nanyabodhechchha – apane bodh ke lie doosare bodh ki jaroorat nahian. vaise hi paramatma ko dekhane ke lie, use siddh karane ke lie doosare kisi praman ki jaroorat nahian – aprameyah. vah svayan-jyotiah ajah – svayansiddh aur nity hai. mahanubhootiah sakalanubhootiah – ‘mahan’ yani vishv ki sabhi anubhootiyaan vahaan ikatthi p di haian. ‘sakal’ yani ‘jvaiant end sevaral rispansibilitizh’ – vah ek-ek avayav ko vyapt karata aur sabako ikattha bhi vyapt karata hai. sakal yani usamean ek-ek kala ati hai. hamare hriday mean jnan-kala hai. sare sharir mean jo anubhav hota hai, vah kul usi ko hota hai. kahian pho da hua, hath par makkhi baithi, paanv mean moch ayi, to vah in sabako ikattha janata hai. aur ek-ek kala ko bhi janata hai. b de-b de mantriyoan ko ‘ditel’ (sanpoorn) maloom nahian hota. ve sarvasadharan paristhiti (ovar aaul sichyueshan) janate haian. kuchh log aise hote haian, jo ekadh chij ‘ditel’ mean janate haian, lekin ‘oval aaul sichyueshan’ nahian janate. lekin atma sab ikattha janata hai aur ek-ek kala ko bhi janata hai. yah vaky jab maian padhata hooan, to mujhe sphoorti ati hai. abhi kaha gaya ki atma svayan-jyoti hai, janmarahit hai aur praman se siddh karane ki bat nahian. ham kisi se poochhate haian : ‘ane mean bahut der huee?’ vah kahata hai : ‘maian jangal mean kho gaya tha.’ asal mean vah khoya nahian, baki sab logoan ko usane khoya. vah khud apani jagah par hi tha. isalie vahaan siddh karane ki bat hai hi nahian. jnanadev ne kaha hai :  shoony sthavar jangam. vyapuni rahila akळ. bap rakhumadevi varu. vitthalu sakळ ॥ (‘shoony, sthavar, jangam sab kuchh vyapt karane vala vah akela hai. rakhuma devi ka pati vah mera pita vitthal sakal hai.’) yahaan ‘akal’ aur ‘sakal’ ye do shabd aye haian! gujarati mean jise ‘vigatavar janavuan’ kahate haian, vaisa hi yah hai. yani ek-ek chij janana aur sab kuchh janana. aikoadvitiyah – vah ek hai aur advitiy hai. yah saubhagy kab prapt hoga? jab sab vaniyaan shant hoangi – vachasaan virame. ‘vachasaan’ anek vachan hai. vani char prakar ki mani gayi hai. ek nabhi se ati hai (para), doosari hriday se (pashyanti), tisari kanth se (madhyama) aur chauthi vaikhari hai. ham chintan karate haian, vah avyakt nabhisthan mean hota hai. phir hriday mean usaka dhyan hota hai. phir kanth mean usaka roop banata hai. phir vah prakat hota hai – vaikhari ke roop mean. ye char vaniyaan jahaan shant hoangi, vahaan ek aur advitiy prakat hoga. punah usi atma ka parichay karate haian : yen ishita yani jisaki prerana se vagh asavah – ‘vakh’ yani vani, ‘asavah’ yani pran arthat vani aur pran charanti – kam karate haian. jisaki prerana se vah vani prakat hoti hai. yah vachan ken upanishad se liya gaya hai : keneshitaan vachamimaan vadanti. yahaan yah samajhana chahie ki vani shant hone ke bad bhi kisi-kisi ko bolane ki prerana hoti hai aur vah bolata hai, to usaka kya tatpary hai? ise ek drishtaant dvara samajhean : ghi banane ke lie ham makkhan garam karate haian, to pahale vah ‘kadh-kadh’ avaj karata hai. jab usaka vah bolana band ho jae, to samajha jata hai ki ghi ban gaya. jab tak avaj ati rahe tab tak ghi nahian bana, aisa mana jata hai. haan, to avaj band ho gayi aur ghi ban gaya. phir kya hua? vah ghi choolhe par rakha aur usamean poori belakar pakane ko dali to phir se avaj karane laga. ghi pahale shant ho gaya tha, par poori dalate hi punah avaj karane laga. lekin samajhana chahie ki jnani ki vah avaj usaki apani nahian hoti. jab usaki apani sadhana chalati hai, to vah bolana hai aur sadhana poori ho jane par usaki vaniyaan shant ho jati haian. kintu vachasaan virame – ek bar vaniyaan shant hone par bhi vah bolata hai, kyoanki usaka jo shishy hai, vah kachcha hai. use pakka karane ke lie bolana p data hai. usaka apana samadhan to ho gaya, lekin pas mean kachcha masala hai, use pakka banane ke lie vah avaj karata hai. yani jnani ko doosaroan par anugrah ke lie hi bolana p data hai, anyatha usaki apani vaniyaan to shant ho chuki haian. saraansh kaha yah gaya ki jisaki prerana se vani aur pran kam karate haian, jo svayanjyoti hai aur jise siddh karane ke lie kisi praman ki jaroorat nahian, vah mahanubhooti, sakalanubhooti atmatattv jab vani shant hoti hai, tabhi prakat hota hai.

sanbandhit lekh

bhagavat dharm sar

kramaank

prakaran

prishth sankhya

1.	eeshvar-prarthana	3
2.	bhagavat-dharm	6
3.	bhakt-lakshan	9
4.	maya-taran	12
5.	brahm-svaroop	15
6.	atmoddhar	16
7.	gurubodh (1) srishti-guru	18
8.	gurubodh (2) prani-guru	21
9.	gurubodh (3) manav-guru	24
10.	atm-vidya	26
11.	baddh-mukt-mumukshu-sadhak	29
12.	vrikshachchhed	34
13.	hans-git	36
14.	bhakti-pavanatv	39
15.	siddhi-vibhooti-nirakaanksha	42
16.	gun-vikas	43
17.	varnashram-sar	46
18.	vishesh soochanaean	48
19.	jnan-vairagy-bhakti	49
20.	yog-trayi	52
21.	ved-tatpary	56
22.	sansar pravah	57
23.	bhikshu git	58
24.	paratantry-mimaansa	60
25.	satv-sanshuddhi	61
26.	satsangati	63
27.	pooja	64
28.	brahm-sthiti	66
29.	bhakti saramrit	69
30.	mukt vihar	71
31.	krishn-charitr-smaran	72
bhagavat dharm mimaansa
1.	bhagavat dharm	74
2.	bhakt-lakshan	81
3.	maya-santaran	89
4.	baddh-mukt-mumukshu sadhak	99
5.	varnashran-sar	112
6.	jnan-vairagy-bhakti	115
7.	ved-tatpary	125
8.	sansar-pravah	134
9.	paratantry-mimaansa	138
10.	pooja	140
11.	brahm-sthiti	145
12.	atm-vidya	154
13.	aantim prishth	155