shrijnaneshvari -sant jnaneshvar
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adhyay-13
kshetr-kshetrajn vibhag yog
jis jnan ke liye yogi log svarg ka kathin marg par karake akash ko bhi nigal jate haian, rriddhi-siddhi ke chakkar mean n p dakar yog-sadhana jaisi duahsadhy bat bhi sahate haian, tapoan ke durgam paha d par karate haian, koti yajnoan ko nichhavar kar dete haian aur karmakand roopi bel ko ukha d pheankate haian athava b de avesh se bhajan-marg mean kood p date haian tatha koee-koee sushumna ki surang tak mean ghus jate haian aur is prakar jis jnan ko pane ke liye muniyoan ki asha poorn ichchha ved-vriksh ke patte-patte par chakkar lagaya karati hai aur he arjun! jis jnan ki prapti ke liye is asha se saik doan janm guru ki seva mean vyatit kiye jate haian ki kabhi to ve anukampa kareange, jis jnan ke milane par moh poornataya nasht ho jata hai, jo jnan jiv ko shiv ke sath mila deta hai, jo jnan indriyoan ka dvar band karata hai, pravritti ke paanv to d dalata hai aur man ka santap mita deta hai, jisake karan dvait ka akal p d jata hai aur sambhavana athava aiky ka sukal hota hai, jo jnan-mad ka namonishan mita deta hai, mahamoh ko gras leta hai tatha dvait ka yah bhav kahian rahane nahian deta ki yah maian hooan aur vah paraya hai. jo sansar ko nirmool kar dalata hai, sankalp roopi kich d dho dalata hai aur jney vastu arthath paramatm tattv se usaki bheant kara deta hai, jisaka samanyatah akalan karana bhi atyant kathin hota hai, jisaka uday hote hi jagath ko sanchalit karane vale pran pangu ho jate haian, jis jnan ke prakash se buddhi ke netr khul jate haian aur jiv anand puanj par lotane lagata hai, jo jnan param pavan hai, doshoan se bhara hua man jis jnan ke karan nirmal ho jata hai, jisake yog se atma ko laga hua jiv bhav vala kshay rog ekadam thik ho jata hai, yadyapi us jnan ka niroopan karana sambhav nahian hai. par phir bhi maian usaka niroopan karata hooan. jnan ka yah niroopan sunakar buddhi se hi use samajhana chahiye, karan ki bina buddhi ke aur sirph aankhoan se vah kabhi drishtigochar hi nahian ho sakata. par jab ek bar buddhi ke pak d mean vah a jata hai aur is sharir par vah apana adhikar jama leta hai, tab vah indriyoan ki kriyaoan ke roop mean aankhoan ko bhi drishtigat hone lagata hai. jaise vrikshoan ke hare-bhare hone se vasant-rritu ke shubhagaman ka pata chalata hai, vaise hi indriyoan ke vyapar ko dekhakar jnan ka bhi anuman kiya ja sakata hai. vrikshoan ki j d ko prithvi ke garbh mean bhi jal mil jata hai aur tab vah jal shakhaoan ke pattoan mean bhi apana prabhav dikhalata hai athava suandar aankuroan ko dekhane se bhi prithvi mean rahane vali mriduta ka pata chalata hai athava kulin vyaktiyoan ka mahattv unake acharan se hi samajh mean a jata hai. jab vyakti kisi ka satkar karane mean atyadhik vyast hota hai, tab usaki usi vyastata se usaka sneh prakat hota hai athava vyakti ke punyashil hone ka pata usake shant aur divy akriti se hi mil jata hai athava jab kele mean kapoor bhar jata hai, tab chaturdikh phailane vali sugandh se hi is bat ka jnan ho jata hai ki kele mean kapoor bhar gaya hai athava kaanch ke andar rakhe hue dipak ka prakash chaturdikh phail jata hai. isi prakar jab vyakti ke hriday mean jnan bhar jata hai, tab bahar bhi usake anek lakshan prakat hone lagate haian. ab maian vahi lakshan tumako batalata hooan, man lagakar suno.[1] |
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tika tippani aur sandarbh
- ↑ (72-183)
sanbandhit lekh
| kram sankhya | vishay | prishth sankhya |