भगवद्गीता -राधाकृष्णन पृ. 215

bhagavadgita -d aau. sarvepalli radhakrishnan

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adhyay-13
sharir kshetr hai, atma kshetrajn hai, aur in donoan mean antar kshetr aur kshetrajn

   

arjun uvach

prakriti purushan chaiv kshetran kshetramev ch.
etadveditumichchhami jnanan jneyan ch keshavah॥

arjun ne kaha : he keshav (krishn), maian yah janana chahata hooan ki prakriti aur purush kya haian? kshetr aur kshetrajn, jnan aur jney ka uddeshy kya hai?kuchh sanskaranoan mean yah shlok prapt nahian hota. shankarachary ne is par tika nahian ki hai. yadi ise sammilit kar liya jae, to gita ke shlokoan ki kul sankhya 701 ho jaegi aur 700 nahian rahegi, jo ki paramparagat roop se mani huee sankhya hai. isalie hamane shlokoan par sankhya dalate hue, ise sammilit nahian kiya.

shribhagavanuvach

1.idan shariran kauntey kshetramityabhidhiyate.
etadyo vetti tan prahuah kshetrajn iti tidvad

shri bhagavanh ne kaha: he kunti ke putr (arjun), yah sharir kshetr kahalata hai aur jo manushy isako janata hai, use tattv ko janane vale log kshetrajn (kshetr ko janane vala) kahate haian. prakriti achetan gatividhi hai aur purush nishkriy chetana hai. sharir vah kshetr kaha jata hai, jisamean ghatanaean ghatati haian; vriddhi hras aur mrityu sab isamean hi hoti haian. nishkriy aur anasakt chetan mool tattv, jo sab sakriy dashaoan ke pichhe sakshi-roop mean rahata hai, yahi suparachit antar hai. kshetrajn chetana ka prakash hai, sab vishayoan (padarthoan) ka janane vala hai.[1]sakshi vyaktigat shariradhari man nahian hai, apitu vah brahmandiy chetana hai, jisake lie sara brahmand hi ek vishay ya padarth hai. yah shant aur nity hai aur sakshi banakar dekhane ke lie ise indriyoan aur man ke prayog ki avashyakata nahian hoti. kshetrajn parameshvar hai, jo is sansar ke vishay ya padarth roop mean nahian hai. vah sab kshetroan mean brahma (sansar ka banane vala) se lekar ghas ki patti tak mean simit karane vali dashaoan dvara any vastuoean se prithakh kiya jata hai, yadyapi vah sab simaoan se rahit hai aur kisi bhi prakar ki shreniyoan ke roop mean usaki paribhasha nahian ki ja sakati. [2] aparivartanashil chetana ko jnata ya kshetrajn keval alankarik roop mean(upacharath) kaha jata hai.
jab ham manaviy atma ki prakriti ko janane ka prayatn karate haian, to ham ya to ise oopar ki or se janana shuroo kar sakate haian ya niche ki or se; daiviy mool tattv ki or se athava mool prakriti ki or se. manushy duhara, atmavirodhi prani hai; vah mukt bhi hai aur dasata mean bandha hua bhi; vah devataoan ke saman hai aur usamean usake patan ke chihnri bhi haian arthath vah prakriti mean avatitarn hua hai. patit prani ke roop mean manushy ka nirdharan prakriti ki shaktiyoan dvara hota hai. vah poornataya tatvik shaktiyoan, indriyoan ke vegoan, bhay aur chinta se prerit pratit hota hai. parantu manushy ki ichchha apani patit prakriti paravijay pane ki hoti hai. prani-vijnan, manovijnan aur samaj-vijnan jaise vastu-roopatmak vijnanoan ne jis manushy ka adhyayan kiya hai, vah ek svabhavik prani hai aur vah sansar mean hone vali prakriyaoan ki upaj hai. parantu karta ke roop mean manushy ka ek aur udgam sthan hai.
vah sansar ka shishu nahian hai, vah prakriti hai, vah prakriti ke vastu-roopatmak sopan-tantr ka aang nahian hai, vah usaka adhinasth aansh nahian hai. purush ya kshetrajn ko any padarthoan ya dravyoan mean se hi ek padarth nahian mana ja sakata; use keval karta mana ja sakata hai, jisake andar astitv ka rahasy chhipa hua hai, jo ek vyashti ke roop mean sampoorn vishv hai. isalie vah sansar ka, ya any kisi aangi ka ek aansh nahian hai. vyavaharik prani ke roop mean vah ek ’laibanitj’ ke shakti-kendr ki bhaanti ho sakata hai, jo sab or se band hai aur jisamean koee daravaje ya khi dakiyaan nahian haian. karta ke roop mean, jisaki vyashtitah avritti nahian ho sakati, sarvabhaum hai. manav-prani sarvabhaum asim aur sarvabhaum vishisht ka ek sanyog hai. apane kartatmak pahaloo ki drishti se vah sampoorn (aangi) ka ek aansh nahian hai, apatiu svayan hi sambhavy sampoorn hai. use vastavik roop dena, sarvabhaumata ko upalabdh karana manushy ka adarsh hai. karta apane-ap ko sarvabhaum antarvastu se bhar leta hai- apani yatra ke ant mean sampoornata mean ekata ko upalabdh kar leta hai. manushy ki vilakshanata do aankhoan aur do hathoan ke samany namoone par bana hone mean nahian hai, apitu usake antarik mool tattv mean hai, jo jivan ki ek gunatmak antarvastu ki srijanatmak prapti ke lie use prerit karata hai. usamean ek adbhut visheshata he, jo asamany hai. adarsh vyaktitv bejo d (advitiy) roop vala prani ban jata hai, jo bilakul nirala hota hai, jise usi roop mean duharaya nahian ja sakata aur n usake sthan par kisi any ko rakha ja sakata hai.

2.kshetrajnan chapi maan viddhi sarvakshetreshu bharat.
kshetrakshetrajnayojrnanan yattajjnanan matan mam॥

he bharat (arjun), too sab kshetroan mean mujhe kshetrajn samajh. kshetr aur usake janane vale ke jnan ko maian sachcha jnan samajhata hooan. shankarachary ka mat hai ki parameshvar apani brahmandiy vibhootiyoan ke karan sansari pratit hota hai, thik vaise hi jaise ki vyashti-atma sharir ke sath apani ekatv buddh se bandha hua pratit hota hai. [3] eesaee siddhant ke anusar, patan manushy ke andar vidyaman paramatma ki moorti ko, jo ki svatantrata hai, bhool jana hai aur bahy vastuoan mean phans jana hai, jo ki paravashata hai. tattvatah manushy prakriti ka aansh nahian hai, apitu atma ka aansh hai, jo prakriti ki aviramata mean hastakshep karata hai.

3.tatkshetran yachch yadrikch yadvikari yatashy yath.
s ch yo yatprabhavashch tatsamasen me shrrinu॥

ab mujhase sankshep mean yah sun ki kshetr kya hai, vah kis prakar ka hai, usamean kya-kya parivartan hote haian aur vah kahaan se aya hai aur vah (kshetr ko janane vala) kya hai aur usaki shaktiyaan kya haian.


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tika tippani aur sandarbh

  1. ↑ sath hi dekhie shvetashvatar upanishadh; 6, 16; aur maitrayani upanishadh 2, 5
  2. ↑ kshetrajnan maan parameshvaramh asansarinan viddhi janihi sarvakshetreshu yah kshetrajnah brahmadistagbaparyantanekakshetropadhipravibhaktan tan nirastasarvopadhibhedan sadasadadishabdapratyayagocharan viddhi. - shankarachary
  3. ↑ tatraivan sati kshetrajnasyeshvarasyaiv satoavidyakritopadhibhedatah sansarityamh iv bhavati yatha dehadyatmatvamri atmanah.

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