shrimadbhagavadgita sadhak-sanjivani hindi-tika -svami ramasukhadas
panchadash adhyay
shrotan chakshuah sparshanan ch rasanan ghranamev ch . arth- yah jivatma man ka ashray lekar shrotr, netr, tvacha, rasana aur ghran- in paanchoan iandriyoan ke dvara vishayoan ka sevan karata hai. vyakhya- ‘adhishthay manashchayamh’ – man mean anek prakar ke (achchhe-bure) sankalp-vikalp hote rahate haian. inamean ‘svayan’ ki sthiti mean koee aantar nahian ata; kyoanki ‘svayan’ (chetan-tattv, atma) jad sharir, iandriyaan, man, buddhi se atyant pare aur unaka ashray tatha prakashak hai. sankalp-vikalp ate-jate haian aur ‘svayan’ sada jyoan-ka-tyoan rahata hai. man ka sanyag hone par hi sunane, dekhane, sparsh karane, svad lene tatha sooanghane ka jnan hota hai. jivatma ko man ke bina iandriyoan se sukh-duahkh nahian mil sakata. isalie yahaan man ko adhishthit karane ki bat kahi gayi hai. tatpary yah hai ki jivatma man ko adhishthit karake arthat usaka ashray lekar hi iandriyoan ke dvara vishayoan ka sevan karata hai. ‘shrotran chakshuah sparshanan ch rasanan ghranamev ch’- shravanendriy arthat kanoan mean sunane ki shakti[1] ‘shrotramh’ hai. aj tak hamane anek prakar ke anukool (stuti, man, b daee, ashirvad, madhur gan, vady adi) aur pratikool (ninda, apaman, shap, gali adi) shabd sune haian; par unase ‘svayan’ mean kya phark p da? kisi ko pautr ke janm tatha putr ki mrityu ka samachar ek sath mila. donoan samachar sunane se ek ke ‘janm’ doosari ki ‘mrityu’ ka jo jnan hua, us ‘jnan’ mean koee aantar nahian aya. jab jnan mean bhi koee aantar nahian aya, jo phir ‘jnata’ mean aantar ayega hi kaise. atah janm aur mrityu ka samachar sunane se aantahkaran mean (mane hue sanbandh ke karan) jo asar hota hai, usaki taraph drishti n rakhakar is ‘jnan’ par hi drishti rakhani chahie. isi tarah any iandriyoan ke vishay mean bhi samajh lena chahie. netrendriy arthat netroan mean dekhane ki shakti ‘chakshuah’ hai. aj tak hamane anek suandar, asuandar, manohar, bhayanak roop ya drishy dekhe haian, par unase apane ‘svaroop’ mean kya phark p da? sparsheandriy arthat tvacha mean sparsh karane ki shakti ‘sparshanamh’ hai. jivan mean hamare ko anek komal, kathor, chipachipe, thande, garam adi sparsh prapt hue haian, par unase ‘svayan’ ki sthiti mean kya aantar aya? raseandriy arthat jibh mean svad lene ki shakti ‘rasanamh’ hai. kadua, tikha, mitha, kasaila, khatta aur namakin- ye chhah prakar ke bhojan ke ras haian. aj tak hamane tarah-tarah ke rasayukt bhojan kie haian; par vichar karana chahie ki unase ‘svayan’ ko kya prapt hua? ghranendriy arthat nasika mean sooanghane ki shakti ‘ghranam’ hai. jivan mean hamari nasika ne tarah-tarah ki sugandh aur durgandh grahan ki hai; par unase ‘svayan’ mean kya phark p da? |
tika tippani aur sandarbh
- ↑ manushy apane man mean nirantar kuchh n kuchh sochata rahata hai, jise sankalp-vikalp, manorath ya manorajy kahate haian. nidra ke samay yahi ‘svapn’ hokar dikhane lagata hai. man par buddhi ka parada (prabhav) rahane ke karan ham man mean ayi huee pratyek bat ko prakat nahian karate. parantu buddhi ka parada hatane par man mean ayi huee pratyek bat ko kahana ya usake anusar acharan karana ‘pagalapan’ kahalata hai. is prakar manorajy, svapn tatha pagalapan- ye tinoan ek hi haian.
shravanendiy se do prakar ka jnan hota hai- (1) aparoksh shabd ka jnan aur (2) paroksh vishay ka jnan. isalie shravan ki bahut mahima hai. jnanamarg aur bhaktimarg- donoan hi margoan mean ‘shravan’ ka mukhy sthan hai. yadyapi netroan se shastroan ka avalokan, adhyayan karane se bhi paroksh vishay ka jnan hota hai, tathapi vastav mean vah bhi (shabd ka hi likhit roop hone se) prakarantar se shabd ki shakti hi hai. shastrajnan bhi jaisa (gurumukh se) shravan se hota hai, vaisa padhane se nahian. vidyadhyayan mean bhi pahale se hi bodh hota hai. shabd mean achinty shakti hai, jise shravanendriy hi grahan kar sakati hai, any iandriyaan nahian.
sanbandhit lekh
shlok sankhya | vishay | prishth sankhya |
varnamala kramanusar lekh khoj