tryadhikadvishatatam (203) adhyay: shanti parv (mokshadharm parv)
mahabharat: shanti parv: tryadhikadvishatatam adhyay: shlok 1-10 ka hindi anuvad
sharir, indriy aur man-buddhi se atirikht athma ki nithy satta ka pratipadan manu ji kahate haian- brihashpate! buddhi ke sath tadroop hua jo jiv namak chetanatattv haian, vah indriyoan dvara dirghakal tak pahale ke bhoge hue vishayoan ka kalanhtar mean shmaran karata hai. yadyapi us samay un vishayoan ka indriyoan se sanbandh nahian hai, unaka sanbandh-vichhchhed ho gaya haian to bhi ve buddhi mean sanshkar roop se aankit haian; isaliye unaka shmaran hota hai. (isase buddhi ke atirikht usake prakashak chetan ki sathta shvat: siddh ho jati hai) vah ek samay athava anek samayoan mean bhoot aur bhavishhy ke samhpoorn padarthoan ki, jo is janhm mean ya doosare janhmoan mean dekhe gaye haian, samanhy roop se upeksha nahian karata arthat unhhean prakashit hi karata haian tatha parashpar vilag n hone vali tinoan avashthaoan mean vicharata rahata hai; at: vah sabako janane vala sakshi sarvothkrisht deh ka shvami atma ek hai. buddhi ke jo shthan-jagarit adi avashthaean haian, ve sabhi sattv, raj aur tam-in tin gunoan se vibhakht haian. in avashthaoan se sanbandhit jo sukh-du:kh adi gun haian, ve parashpar vilakshan haian. un sabako vah athma buddhi ke sanbandh se anubhav karata hai. indriyoan mean bhi us jivathma avesh usi prakar hota hai jaise kath mean lagi huee ag mean vayu ka arthath vayu jaise agni mean pravisht hokar agni ko udipht kar deti hai, isi prakar athma indriyoan ko chetana pradan karata hai. manushhy netroan dvara athma ke roop ka darshan nahian kar sakata. tvacha namak indriy usaka shparsh nahian kar sakati; khyoanki vah indriyoan ko bhi indriy arthat unaka prakashak hai. us athma ke shvaroop ka shravanendriy ke dvara shravan nahian ho sakata; khyoanki vah shabhdarahit hai. jnanavishayak vichar se jab athma ka sakshathkar kiya jata hai, tab usake sadhanoan ka badh ho jata hai. shrotr adi indriyaan shvayan apane dvara apako nahian jan sakati. athma sarvajn aur sabaka sakshi hai. sarvajn hone ke karan hi vah un sabako janata hai. jaise manushhyoan dvara himalay parvat ka doosara parshhv tatha chanhdrama ka prishhth bhag dekha hua nahian hai to bhi isake adhar par yah nahian kaha ja sakata ki unake parshhv aur prishhth bhag ka astitv hi nahian hai. usi prakar samhpoorn bhootoan ke bhitar rahane vala unaka anhtaryami jnanashvaroop athma athyanht sookshhm hone ke karan kabhi netroan dvara nahian dekha gaya hai; at: utane se hi yah nahian kaha ja sakata ki athma hai hi nahian. jaise chanhdrama mean jo kalank hai, vah jagat ka arthat tadgagat prithhvi ka chinhh hai; parantu usako dekhakar bhi manushhy aisa nahi samajhata ki vah jagat ka arthat prithhvi ka chinhh hai. isi prakar sabako 'maian hooan' is roop mean athma ka jnan hai; parantu yarthath jnan nahian hai; is karan manushhy usake parayan ashrit nahian hai. roopavan padarth apani uthpatti se poorv aur nasht ho jane ke bad roopahin hi rahate haian, is niyam se jaise buddhiman log unaki aroopata ka nishhchay karate haian tatha soory ke uday aur asht ke dvara vidvan purush buddhi se jis prakar n dikhayi denevali soory ki gati ka anuman kar lete haian, usi prakar viveki manushhy buddhiroop dipak ke dvara indriyatit brahma ka sakshathkar kar lete haian aur is nikatavarti drishhy-prapanch ko us jnanashvaroop paramathma mean vilin kar dena chahate haian. |
tika tippani aur sandarbh
sanbandhit lekh
varnamala kramanusar lekh khoj