शनिवार, 19 अक्तूबर 2013

ज्ञान योग की आधार भूमि अद्वैतवाद है। यानी आत्मा और ब्रह्म अलग अलग नहीं हैं माया मिथ्या है (जीव के अज्ञान की परछाईं है )और इसका जीव पर से आवरण हट जाने पर जीव ब्रह्म को प्राप्त होता

ज्ञान योग की आधार भूमि अद्वैतवाद है। यानी आत्मा  और ब्रह्म अलग अलग नहीं हैं माया 

मिथ्या है (जीव के अज्ञान की परछाईं है )और इसका जीव पर से आवरण हट जाने पर जीव  ब्रह्म 

को प्राप्त होता है। ज्ञान योगी गायेगा :

स्वमेव: माता च पिता स्वमेव: ,स्वमेव: बंधू च सखा स्वमेव: ,

स्वमेव: विद्या च द्रवणं  स्वमेव,स्वमेव  सर्वंम स्वयं देव देवै। 

ज्ञानी ब्रह्म को प्राप्त होने पर स्वयं को सनातन निर्गुण निराकार ब्रह्म ही मान लेता है।

नितांत नि :संग है ज्ञान योग का दायरा। यहाँ सवारी अपने सामान की खुद जिम्मेवार है। ज्ञान 

योगी 

निरंतर अभ्यास करेगा -मैं शरीर नहीं हूँ ,न ही तो मैं मन हूँ और न बुद्धि और न ज्ञानेन्द्रिय न 

अहंकार।स्वाध्याय उसका आधार बनेगा। गुरु और उपनिषद उसके  सहायक पथ प्रदर्शक की 

भूमिका में ही आयेंगे। करना सब कुछ उसे ही है। ज्ञान का चर्वण ,जुगाली  और पाचन दोनों। फिर

 धीरे धीरे 

उसकी भौतिक ज़रूरीयात कमतर होती जायेंगी। वह स्वयं को जान सकेगा। 

अह्म् ब्रह्मास्मि 

भगत (भक्त )अपने आपको ईश्वर का ही अंश मानता है यही भक्ति - मार्ग की आधारशिला है। 

बुनियादी बात है। जीव इसलिए माया (भगवान् की भौतिक ऊर्जा ,material energy )के हाथों पिट 

रहा है क्योंकि इसने भगवान् की तरफ पीठ कर ली है।  इसीलिए आवागमन के चक्र में आबिद्ध है। 


फंसा हुआ है। यहाँ माया मिथ्या नहीं है भगवान् की दासी है। हम उसके लिए काम क्यों करें सीधे 

भगवान् के लिए क्यों न सभी कर्म करें। 

मेरी रजा वही है जिसमें है तू रजामंद।

परिपूर्ण समर्पण जीव का भगवान् में उसे उसकी अक्षुण कृपा का पात्र  बना देता है। भगवान् के 

दिव्य ज्ञान दिव्य प्रेम ,दिव्य आनंद की प्राप्ति का एक मात्र यही तरीका है सीधा सच्चा सरल।

काम  सभी वही करते रहना है सिर्फ उन्हें जिनके लिए ये काम किये जा रहे हैं भगवान् का मान 

लेना है और हर काम को भगवान की ख़ुशी के लिए किया गया मान लेना है।  

परकीया प्रेम जैसी आंच और छटपटाहट चाहिए हर दम उसी का ख्याल रहे कैसे जा मिलूं उससे 

क्या करूं इस प्रेम मिलन  के लिए उठते बैठते नहाते धोते बस उसी  का ध्यान रहे।

हम वहां हैं जहां से हमें  खुद की खबर नहीं।  

ग़ालिब वो पूछते हैं मेरा हाल ,

कोई हमें बतलाये के हम बतलाएं क्या ?

इसके लिए मन की शुद्धि चाहिए। पावन (दिव्य)प्रेम ही इस मन को परिशोधित कर सकता है। मन 

की नदी परमात्मा की तरफ ही ले जाए बस। जो भी मैं देखूं वह बस तू हो तेरा हो तू ही मुझे हर 

तरफ दिखलाई दे।मन अपने में पूर्ण एक वास्तु है जो रौरव नरक को स्वर्ग बना सकती है।  

लाली मेरे लाल की जित देखूं उत लाल ,

लाली देखन मैं गई, मैं भी हो गई लाल। 

विचार के उद्दात होने पर मन -पाखी उड़के बस उसी के गिर्द रहता है।  

जैसे उड़ी  जहाज को पंछी ,फिरि उड़ी जहाज पे आवे.

मेरो मन अनत कहाँ सुख पावे। 

यहाँ भक्ति मार्ग में  आत्मा परमात्मा को प्राप्त होती है परमात्मा नहीं बन जाती है। परमात्मा के 

धाम को जाती है। दिव्य शरीर धारण कर उन्हीं दिव्य लोकों में फिर विचरती है। एक नहीं हैं वैकुंठ 

अनेक हैं। 

भक्ति मार्ग में सब जिम्मेवारी परमात्मा की ही है आत्मा निश्चिन्त है -जेहि विधि राखे राम ,तेहि 

विधि रहिये। यहाँ जीव बिल्ली के बच्चों की तरह है जिन्हें बिल्ली मुंह में उठाके सात घरों का रास्ता 

दिखाने खुद ले जाती है। 

ज्ञान मार्ग में जीव उस बंदरिया के बच्चे की तरह हैं जिसे खुद कसके अपनी पकड़ बनाए रहनी है 

माँ बंदरिया की कूद फांद के दौरान।गिरे तो चकना चूर। ज्ञान मार्ग एक कठोर निस्संग साधना है 


जहां फिसलन बहुत है माया कभी भी गले से पकड़ के ले जा सकती है। यहाँ जीव ही ब्रह्म है 

समर्पण का प्रश्न ही कहाँ है। यहाँ तो जीव खुद पर अपनी ही कृपा चाहता है परमात्मा की कृपा का 

वह आकांक्षी  ही नहीं है।खुदमुख्त्यार बना हुआ  है वह तो।

भक्ति  मार्ग में जीव को भगवान् का परमसुरक्षा का कवच मिलता है। यह कवच एनएसजी की 

तरह भेद्य 

नहीं 

है। भक्ति भगत को विनय सिखाती है ज्ञान अहंकार पैदा कर सकता है। खुद के ब्रह्म होने का 


अहंकार सबसे बड़ा अहंकार होता होगा। 

Gyan Yog is the path of God-realization based on the premise of Advaid vad that the soul itself is God; when it dispels its covering of ignorance and gets seated in knowledge, it will get liberated from the illusion of Maya.  Then it will realize itself to be one with the formless Brahman for eternity, devoid of any form, attribute, activity or qualities.

The Gyan Yogi strives to attain knowledge of the self, and be practically situated on that platform.  This requires analyzing that one is not the body, senses, mind, intellect and ego.  One first theoretically understands this knowledge by hearing from the Guru and the scriptures.  Then one repeatedly meditates on the knowledge and tries to realize it practically.  In this manner, material desires related to the body slowly diminish.  Finally, one gains practical insight into the nature of the self.

Bhakti Yog is based on the premise that the soul is an integral part of God; it has turned its back towards God, and hence it is suffering in the cycle of life and death because of Maya. This Maya is not an illusion; it is an energy of God.  So the soul needs to surrender itself to God and attract His Grace, by which it will receive the Divine Knowledge, Love and Bliss of God.

Bhakti Yog involves developing immense love for the Lord.  In such a state, the devotee develops an intense longing to see God, meet Him, and be with Him.  Whatever one does, the mind remains attached to God and the thoughts flow towards Him, like the rivers flow towards the ocean.  Such love in the heart cleanses it of all impurities.  With a pure heart, one begins to see God in all living beings and in all things.  As the thoughts become sublime, the devotee experiences the unlimited Divine Bliss of God and becomes fully satisfied.  On liberation, soul does not become God; it goes to His Divine abode, and there in a Divine body, it eternally participates in the loving pastimes of God.
People say, Bhakti Yog is easy and Gyan Yog is difficult. Is that true? Let us understand this by comparing a baby kitten and a baby monkey.  The kitten is tiny and delicate.  Yet, if it is to be moved from one place to another, it does not need to worry.  The mother holds the kitten with her mouth and carries it.  On the other hand, the baby monkey is responsible for holding its mother tight around the waist, while the mother jumps from one branch of the tree to another. For the baby monkey, there is always a fear of falling whereas the kitten can rest easily since it is being carried by the mother.

In the above analogy, the path of Gyan Yog is comparable to the mother monkey and its baby.  It is based on self-effort.  Since the premise is that the soul itself is the Ultimate Supreme Entity, there is no concept of surrender to God or dependence upon His Grace.  Hence, the aspirant strives on his or her own strength.

Bhakti Yog is comparable to the cat and its kitten.  In Bhakti Yog, the aspirant learns to surrender to the Lord, and thus attracts His Grace.  Through Grace, God assists and protects the devotee.  Thus, the path of Bhakti Yogbecomes easy compared to Gyan Yog.

 In Gyan Yog, the danger of pride is enormous.  The poor conditioned soul gets trapped in the pride of being God.  In comparison, the path of Bhakti involves practicing humbleness before God, and hence the pitfall of pride becomes marginalized.

The topic “Gyan vs Bhakti” is one of the most intensely debated topics in Indian philosophy, and followers of Advait vad, Dwait vad, Visisht Advait vad, Vishuddh Advait vad, Dwait Advait vad, Achintya Bhedabhed vad, all hold strong opinions on either sides of the topic.

It is difficult to do justice to this topic in brief. Gyan and Bhakti are definitely inter-related.  For example, if someone gives us a piece of jewellery, and we have no knowledge of its worth, we will have no love for it either.  But if we come to know that the gold is 24 carats, and the diamond studded in it is worth a million dollars, we will immediately develop immense love for it.  Similarly, as we get knowledge of the glory of God and our relationship with Him, our devotion towards Him will also increase.  True knowledge definitely leads to Bhakti.
And as we engage in Bhakti, God seated within the heart gives us deeper and newer realizations.  Thus, Bhaktileads to Gyan.  They are both intimately interrelated: Gyan increases Bhakti, and Bhakti increases Gyan.

However, Gyan Yog is not the same as Gyan.  It is a path of sadhana based on a particular philosophic viewpoint.  It suggests that the soul is itself God, and by situating oneself in the knowledge of the atman (self), one will attain liberation.  Consequently, the meditational styles of the Gyan Yogi and the Bhakti Yogi are quite different.  TheBhakti Yogi meditates on the Supreme, all-powerful God, and relates to Him in a personal form as his Ishta Dev.  However, the Gyan Yogi considers meditation on God as inferior, and aims to still the mind by meditation on the breath, a void, or the eyebrow center, etc.  Such meditations aimed at stilling the mind are not only exceedingly difficult, they are also bereft of God’s Grace.

The mind is a product of the material energy, and it cannot be conquered without Divine Grace, no matter for how many ages we may endeavor.  Hence, Sage Patanjali, has mentioned thrice in his brief treatise:

ईश्वर प्राणिधानात !(योगदर्शन ) 


“Success in meditation and conquest of the mind will come by surrendering to God.”  Thus, Bhakti is essential in the path of Gyan Yog as well.

There is yet another kind of Gyan, called Shabdik Gyan, which means dry intellectual knowledge, without concomitant practice.  Such Gyan, which is without realization, leads to pride, and does more harm than good.  Thus, it has been criticized by the scriptures.

The Gyan of the Gyan Yogi is incomplete without the understanding that soul is only a tiny fragment of God, that it has an eternal relationship with God, and that it needs to surrender to God, to attain His grace.  We must acquire the right knowledge of our eternal relationship with God, and then endeavor to put it in practice.  That knowledge will then help us increase our devotion, and devotion will increase our knowledge, and knowledge will increase our devotion, and devotion will increase knowledge, and so on.

JAGADAGURU SHANKARACHARYA AND BHAKTI

Continuing on the series of Gyan and Bhakti, let us see what the great saints of ancient India had to say about Bhakti and Gyan.

Nitya Siddha Mahapurushas, or Eternally liberated Saints descend upon this earth, they preach according to Desh, Kaal and Patra (time, place and circumstance).  The teacher may be D.Litt. but if he is teaching Grade One students, he will explain simple Mathematics: five minus three is equal to two.  It does not mean that the teacher only knows that much; it means that the students can only understand so much.

Even before Shankaracharya, came Gautam Buddha.  He was an Avatar of Lord Vishnu, and hence He is respected and worshipped by Hindus.  But He did not accept the authority of the Vedas.  This was because at that time people were misinterpreting the Vedas; they were doing animal sacrifices and justifying them by distorting the meaning of the Vedas.  They were exceedingly inclined to rituals and neglecting the cleansing of the heart.  So the Buddha thought that if he tried to convince them on the basis of the Vedas, they would insist that their own interpretation was right.  So he decided to move the people away from the Vedas.  He also focused on getting people detached from the world.

When Shankaracharya came on this earth, a few hundred years after the Buddha, Buddhism had spread all over Bharatvarsh (India).  In accordance with its philosophy, people believed in voidism, or the non-existence of the soul and God.  In that atheistic environment, it was not possible to preach the glories of devotion to Shree Ram and Shree Krishna.  So Shankaracharya accomplished the task of bringing the people back to the Vedas.  To do this, he emphasized the formless, attributeless, all-pervading Brahman.  However, he was a great devotee of the personal form of God himself, and wrote hundreds of verses in praise of the various Gods.

The following conversation is from Shankaracharya’s Prashnavali.

One of his disciples asked:
मुमुक्षुणा किं त्वरितं विधेयम् ?
“What should that soul who earnestly desires salvation do?”
Shankaracharya replied:
सत्संगतिर निर्मम तेष भक्तिहिः ।

“He should break the bonds of material attachment and engage in devotion to God.”
Again, his disciple asked him:
किं कर्म कृत्वा नहि शोचनियम ?

“What is that work which does not lead to repentence later.”
Shankaracharya immediately replied:
कामारि कंसारि समर्चनाख्यम् ।

“Only one who engages in devotion to Shree Krishna has no regrets later.”
In fact, Shankaracharya, the unrivalled propagater of Advait vad, advised his mother to practice Bhakti, and blessed her with a vision of Shree Krishna. Now, listen to his next proclamation:
काम्योपासनयान्तयर्थनुदिनं किंचित्फलं स्वेप्सितं ।
केचित् स्वर्गमथापवर्ग मपरे योगादियज्ञादिभिः ।।
अस्माकं यदुनन्दनांघ्रियगलध्यानावधानार्थिनाम् ।
किं लोकेन दमेन किं नृपतिनां स्वर्गापवर्गैश्च किंम् ।।
“Those who perform the ritualistic activities described in the Vedas for the attainment of the heavenly planets, and those who engage in the sadhanas of Gyan and Yog for the attainment of impersonal liberation, are both unintelligent. They may do as they wish, but I desire neither heaven nor liberation. I only wish to drink the nectar emanating from the lotus feet of the Supremely Blissful form of Shree Krishna. I am a Rasik who is anxious for the Bliss of Divine Love.”

Reference material :

jkyog.org



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