स्वामी ज्ञानानन्द सरस्वती

svami gyananand sarasvati  

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atma ki svayansiddhita ka vichar, vedant ki bhartiya darshan ko ek apratim den hai. atm tatva ke nirupan ke uprant acharya shankar moksh ke sadhan ki ruprekha prastut karte hue kahte hain ki jiv apne svarup ke vishay men mithya gyan ke karan hi is sansar ke anant kleshon ka bhagi banta hai. ratiya dharm granthon-shastron men aisa varnan hai ki jyotish shastra hi ek aisa vigyan hai jo sarvagyata pradan kar sakta hai aur is vigyan se hi manushyon ke dharm ki siddhi ho sakti hai arthat manvmatra niahshreys abhyuday siddhi ko prapt ho sakta hai. ‘‘yasya vigyan matren dharmasiddhirbhavennrinam’’ kyon n ho aisa jis shastra ke updeshta sakshat srishtikarta vedmurti brahma hi hon ‘‘jyotishang pravakshyami yaduktan brahmana pura.’’ chaturlaksh shlokon men varnit jyotish shastra triskandh hai- ganit (siddhant) jatak (hora) aur sanhita. triskandhan jyotishan shastran shastran chaturlakshamudahritam. ganitan jatkan vipra sanhitaskandha sangyaitam.. ganit men parikarm arthat yog, antar, gunan, bhajan, varg, vargamul ghan aur ghanmul, grahon ke madhyam evan spasht karne ki ritiyan batai gai hain. iske atirikt anuyog (desh, disha aur kalagyan, chandra grahan, surya grahan, uday, ast, chayadhikar chandra shrironnati, grahyuti tatha mahapat suryachandrama ke kranti samya ka sadhn-prakar kaha gaya hai. jatak skandh men rashi bhed, grah yoni (grahon ki jati rup aur gun adi) viyonij(manvetar janmafala) garbhadhan janm arisht ayurday dashakram karmajiv (ajivika) ashtakavarg rajyog, nabhas yog, chandra yog, pravrajya yog, rashishil grah drishtifal grahon ka bhav fal, ashray yog, prakirn, anisht yog, stri jatak fal, niryan (mrityu vishyk vichar) agyat janm kal janne ka prakar tatha dreshkanon ke svarup ka vyapak varnan hai. sanhita skandh men grahchar (grahon ki gati), varsh lakshan, tithi, din, nakshatra, yog, karan, muhurt, upagrah, surya sankranti grah gochar, chandrama aur tara ka bal, sanpurna lagnon tatha ritu darshan ka vichar garbhadhan, punsavan, simantonnayan, jatakarm namakaran, ann prashan, churakaran, karnavedh, upanayan, maunji trandhan, vedarambh, samavartan, vivah, pratishtha grih lakshaman yatra grih pravesh sadyah vrishti gyan karm vailakshanya tatha utpatti ka lakshan vishad prakar se varnit hai. shadang ved jyotish shastra ka vivechya grahon ka adhyatm kramshah ‘‘suryatma jagatasthushashcha’’ grah raj surya dev kal purush ki atma hai. man ka kark chandrama, mangal parakram, budh vani, guru gyan evan sukh, shukra karya aur shanaishchara duahkh.... atm tatva ka nirupan karke jiv jagat men sopadhik kleshon ka sarvant karna sabhi upnishdon ka bhi lakshya raha hai. ‘‘atma’’ svayan siddh hai vah surya sadrish kisi prakash ki apeksha nahin rakhta. adya shankracharya ne apne prasthanatrayi bhashya men isi atm tatva ka vyapak prakash kiya jyotish shastra ka aditya grah raj vedant men atma tatva se dhvanit hai. aditya varnan tamsah parastat... atma ki svayansiddhita ka vichar, vedant ki bhartiya darshan ko ek apratim den hai. atm tatva ke nirupn ke uprant acharya shankar moksh ke sadhn ki ruprekha prastut karte hue kahte hain ki jiv apne svarup ke vishay men mithya gyan ke karan hi is sansar ke anant kleshon ka bhagi banta hai. vah shuddh, mukt sachchidanand brahmasvarup hi hai. jab tak nanatvabodh samapta nahin hoga, tab tak anandrup brahma ki aprokshanubhuti nahin ho sakti. acharya shankar tatha unke yogya shishya sureshvar vishuddh gyan ko mukti ka ek matra sadhan mante hain. karm to matra sattvashuddhi ka sadhak hota hai. atma ke anapya, avikarya tatha asanskarya hone ke karan karm dvara uski nishpatti ho hi nahin sakti. atah karm vyarth hai. samanyatya malin chitt atmatatva ka bodh nahin kar sakta, parantu kamnahin nityakarm ke anushthan se chittashuddhi utpann hoti hai jisse bina kisi badha ke jiv atma ke svarup ko jan leta hai. acharya shankar ne apne mahan granth ‘‘vivekchuramni’’ aur ‘‘updeshsahasri men gyan prapti ki prakriya ka bara hi vishad varnan kiya hai. vedant gyan ki prapti hetu shishya ko ‘sadhnchtushtaya’ se yukt hona apriharya hai. ‘sadhnchtushtaya’ shrinkhla ki pahli kari nityanitya vastu vivek ko mana gaya hai jiska ashay yah hai ki brahm hi keval satya hai, usse bhinn yah jagt anitya aur mithya hai. sadhak men is vivek ka uday mukti path ka prathm sopan hai dvitiya kari hai. ihamuntarthafal bhog virag arthat ihlaukik aur parlaukik samasta falon ke bhog se use vairagya ho. tisri kari shamdmadi sadhan sampata hai jismen sham, dam, uprti, titiksha, samadhan aur shraddha ko shamil kiya gaya hai tatha mumukshutva arthat moksh pane ki utkat abhilasha hona is shrinkhla ki antim kari hai. in sabhi sadhnon se yukt hone par shishya brahmagyani guru ke samip jakar atma ke sanbandh men jigyasu hota hai. brahmagyani sadguru yogya shishya ko ‘tat tvamsi’ adi mahavakyon ka updesh deta hai. yah manan, nididhyasan adi yog-prakriyaon dvara aproksh rup men badal jata hai. ataev guru ke vachnon ke shravan ke pashchat vakya ke arth ka manan tatha dhyan, dharna athva nirantr abhyas atyant avashyak hota hai. isi ke pashchat aprokshanubhuti hoti hai. ‘tat tvamsi’ vakya sunte hi adhikari shishya ko ‘tum svayan chetn brahm ho-’ yah arth dhvanit hota hai. isi updesh par nirantar abhyas aur nididhyasan karte hue sadhak ko yah anubhuti hoti hai ki main bhi brahm hun (ahan brahmasm)i. isi marg ko grahan karne se jiv aur brahm ka bhed sarvatha mit jata hai, ekatva ka gyan ho jata hai. shankar vedant matra siddhant ki vishayavastu nahin hai. yah sanatan aur vyavharik mat hai. iski shikshaon ke sar par yadi ham ganbhirtapurvak vichar karen to yah spasht parilakshit hota hai ki yah sansar ke pratyek jiv men, pratyek manushya men vidyaman brahm ki satta par agrah dikhlata hai. sansar ke sabhi jiv jab brahmasvarup hain to unmen jati, dharm, sanpraday evan vadbhed ka kinchit sthan nahin rah jata hai. yah vishysukh ko hey siddhakar manav ko adhyatmik unnati ki or prerit karta hai kyonki adhyatmik sukh sachcha aur chirasthayi hota hai. yah mat hamen ‘vasudhaiv kutumbakam’ ki udar bhavna se ot-prot karta hai. atmadarshi ki n keval manushyamatra men apitu pranimatra men atmadrishti ho jati hai. fir, vah ghrina kisse kar sakta hai? ‘jivanmukt purush’ isi jivan men us shashvat evan nirtishay sukh svarup atma ko prapt kar leta hai, jisse barhakar anya koi sukh nahin hai. vah jivan ki us sthiti ko prapt kar leta hai. jismen manav samaj ya pranimatra ke hit ke atirikt uska svarth shesh nahin rahta. vah aisi paripurna parkashtha ko prapt kar leta hai, jiske anantar kuch bhi prapti ki kamna shesh nahin rah jati. ishavasya shruti bhi ‘‘atma’’ ki upalabdhi karane hetu satya dharm ko jyotirmay aditya mandal ki upasna ka vidhan karke atma kark surya tatva ko hi updisht karti hai. yatha - hiranyayen patren satyasyapihitan mukhyam. tatvan pushann pavrishu satya dharmay drishtaye..
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paravidyaon ko samarpit sarvashreshth masik jyotish patrika  March 2006

totke dhan agaman men rukavat kyon apke vichar mandir ke pas ghar ka nishedh kyon mahakaleshvar: vishva men anokhi hai mahakal ki arti

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