ashhtadashadhikadvishatatam (218) adhyay: shanti parv (mokshadharm parv)
mahabharat: shanti parv: ashhtadashadhikadvishatatam adhyay: shlok 30-37 ka hindi anuvad
yadi sharir ki mrithyu ke sath athma ki bhi mrithyu man li jay, tab to usake kieye hue karmoan ka bhi nash manana p dega; phir to usake shubhashubh karmoan ka phal bhogane vala koee nahian rah jayaga aur deh ki uthpatti mean akritabhhyagam (bina kiye hue karm ka hi bhog prapht hua aisa) manane ka prasang upasthit hoga. ye sab praman yah siddh karate haian ki dehatirikht chetan athma ki sathta avashhy hai. nastikoan ki or se jo koee hetubhoot drishtanht diye gaye haian, ve sab moort padarth haian. moort jad padarth se moort jad padarth ki hi uthpatti hoti hai. yahi un drishtanhtoan dvara siddh hota hai. jaise kashth se agni ki uthpatti (yadi panchabhootoan se athma ki tab to prithhvi adi moort padartho se akash ki bhi uthpatti manani p degi, jo asamhbhav hai.) athma amoort padarth hai aur deh moort; at: amrirt ki moort ke sath samanata athava moort bhootoan ke sanyog se amoort chetan athma ki uthpatti nahian ho sakati. kuchh log avidya, karm, trishhna, lobh, moh tatha doshoan ke sevan ko punarjanhm mean karan batate haian. avidya ko ve kshetr kahate haian. poorv janhmoan ka kiya hua karm bij hai aur trishhna aankur ki uthpatti karane vala shneh ya jal hai. yahi unake mat mean punarjanhm ka prakar hai. ve avidya adi karanasamooh sushupti aur pralay mean bhi sanshkararoop mean goodhabhav se sthit rahate haian. unake rahate hue jab ek maranadharma sharir nasht ho jata hai, tab usi se poorvokht avidya adi ke karan doosara sharir uthpanhn ho jata hai. jab jnan ke dvara avidya adi nimitht daghdh ho jate haian, tab sharir nash ke pashhchat sattv (buddhi) ka kshayaroop moksh hota hai, aisa unaka kathan hai. (uparyukht nastik mat mean astik log is prakar dosh dete haian-) kshanik vijnanavadi ki manhyata ke anusar sharir se parakshanavarti sharir roop, jati, dharm aur prayojan sabhi drishtiyoan se bhinhn haian. aisi avashtha mean yah vahi hai, is prakar prathyabhijna (shmriti) nahian ho sakati. athava bhog, moksh adi sab kuchh bina ichhchha kiye hi akashmath prapht ho jata hai, aisa manana p dega (us dasha mean yah bhi kaha ja sakata hai ki moksh ki ichhchha karane vala doosara hai, sadhan karane vala doosara hai aur usase mukht hone vala bhi doosara hi hai.) yadi aisi hi bat hai, tab dan, vidya, tapashya aur bal se kisi ko khya prasanhnata hogi? khyoanki usaka kiya hua sara karm doosare ko hi apana phal pradan karega (arthat dan karate samay jo data hai, vah kshanik vijnanavad ke anusar phal-bhog kal mean nahian rah jata, at: punhy ya pap ek karata hai aur usaka phal doosara bhogata hai.) (yadi kahean, yah apatti to abhisht hi hai ki karm karate samay jo karta hai, vah phal bhog kal mean nahian hai. ek vijnan se uthpanhn hua doosara vijnan hi phal bhogata hai, tab to) is jagat mean yah devadatt namak purush yajnadatt adi doosaroan ke kiye hue ashubh karmoan se dukhi evan parakrit shubh karmoan se sukhi ho sakata hai (khyoanki jab karta doosara aur bhokhta doosara hai, tab to kisi ka bhi karm kisi ko bhi sukh-du:kh de sakata hai.) us dasha mean drishhy aur adrishhy ka nirnay bhi yahi hoga ki jo poorvakshan mean drishhy tha, vah vartaman kshan mean adrishhy ho gaya tatha jo pahale adrishhy tha, vahi is samay drishhy ho raha hai. |
tika tippani aur sandarbh
sanbandhit lekh
varnamala kramanusar lekh khoj