vishay soochi
bhakti sudha -karapatri maharaj
shrirasalilarahasy
“manaso hyamanibhave dvatan naivopalabhyate.” atah prapanch ki pratiti aur usake karan indriyoan ke krandan ka hetu tumhian ho. jis prakar mahasamudr mean vayu ke yog se kuchh halachal hone par hi tarang mala ka pradurbhav hota hai usi prakar buddhi ke sphuran se hi chitasamudr mean kuchh halachal hoti hai. isika nam man hai. yogavasishth mean kaha hai-
atah tho di si manani shakti ko dharan karane par parabrahm hi manaroop se pradurbhoot hota hai. kintu man ki vah manani shakti kya hai? yadi ham is bat ka vichar karean ki tarang kya hai to yahi nishchay hoga ki vastutah vah samudr hi hai. vayu ke karan hi usaki prithak pratiti hoti hai. isi prakar man bhi mayashakti ke karan hi apane adhishthan-roop parabrahm se prithak pratit hota hai. atah chitt ka jagat-sambandh sphuran hi manani shakti hai, vastutah vyavaharik jagat mean sphuran hi chith ka chittattv hai, vahi srishti ka bij hai, usi ko bhagavan ka eekshan, sankalp athava adi sanvedan kahakar bhi pukara jata hai. man sakshibhasy mana jata hai. usaki kabhi ajnat satta nahian rahati. jis prakar samudr ke bina tarang ki satta nahian hoti usi prakar shuddh chetan se bhinn man nahian hai. yadi manani shakti ka nirodh ho jay to chitt chith ho jata hai. vastutah chith takar-rahit chitt hi hai. yogavasishth mean kaha hai- “chitatan chidvijaniyattakararahitan yada.” yah takar hi chanchalata hai. is chanchalata ke karan hi nity-shuddhabuddh nirvikar brahm mean prapanch ki pratiti huee hai. isaki nivritti hone par to man ka manastv hi nahian rahata. phir to yah prapanch brahm hi ho jata hai; kyoanki vastav mean to anvay vyatirek se brahm hi hai brahm ki satta se hi isaki satta hai, brahm ko chho dakar to isaki satta hi nahian hai. maya ya ajnan bhi adhishthan se bhinn nahian hai. |
tika tippani aur sandarbh
sanbandhit lekh
kram sankhya | vishay | prishth sankhya |
varnamala kramanusar lekh khoj