saphtatrianshadadhikadvishatatam (237) adhyay: shanti parv (mokshadharm parv)
mahabharat: shanti parv: saphtatrianshadadhikadvishatatam shlok 1-12 ka hindi anuvad
srishti ke samasht karyoan mean buddhi ki pradhanata aur praniyoan ki shreshhthata ke taratamhy ka varnan vhyas ji kahate haian- vaths! dhir purush ko chahiye ki vah vivekaroop nauka ka avalamhban lekar bhav-sagar mean doobata-utarata hua arthath prathyek paristhiti mean apani param shanti ke liye vashtavik jnan ke ashrit ho jay. shukadev ji ne poochha- pitaji! jisake dvara manushhy janhm aur mrithyu donoan ke banhdhan se chhutakara pa jata hai, vah jnan athava vidya khya hai? vah pravrittiroop dharm hai ya nivrittiroop? yah mujhe bataiye. vhyas ji ne kaha- jo yah samajhata hai ki yah jagath shvabhav se hi uthpanhn hai, isaka koee chetan mool karan nahian hai, vah ajnani manushhy vhyarth tarkayukht buddhi dvara hetu rahit vachanoan ka baranbar poshan karata rahata hai. jinaki yah manhyata hai ki nishchit roop se vashtugat shvabhav hi jagath ka karan hai- shvabhav se bhinhn anhy koee karan nahian hai, (kiantu indriyoan dvara upalabhdh n hone matr hetu se unaka yah manana ki eeshhvar-jaisa koee jagath ka karan hai hi nahian,yuktisangat nahian hai; khyoanki) mooanj ke bhitar sthit dikhayin dene vali siank khya mooanj ko chir dalane par unhhean upalabhdh nahian hoti? apitu avashhy hoti hai (usi prakar samasht jagath mean vhyapht paramathma yadyapi indriyoan dvara dikhayi nahian deta to bhi usaki upalabdhi divhyajnan ke dvara avashhy hoti hai). jo manhdabuddhi manav is nastik mat ka avalamhban karake shvabhav hi ko karan janakar parameshhvar ki upasana se nivritt ho jate haian, ve kalhyan ke bhagi nahian hote. nastik log jo shvabhavavad ka ashray lekar eeshhvar aur adrishht ki satta ko shvikar nahian karate haian, yah unaka mohajanit kary hai, shvabhavavad moodhoan ki kalhpana-matr haian. yah manavoan ko paramarth se vanchit karake unaka vinash karane ke liye hi upasthit kiya gaya hai. shvabhav aur paribhav ke tathv ka yah age bataya jane vala vivechan suno. dekha jata hai ki jagath mean buddhi samhpanhn chetan praniyoan dvara hi bhoomi ko jotane adi ke kary, anaj ke bijoan ka sangrah tatha savari, asan aur grih nirman ye kary ho jate to koee inamean pravritt hi n hota. beta! chetan prani krida ke liye shthan aur rahane ke liye ghar banate haian. ve hi rogoan ko pahachanakar un par thik-thik dava ka prayog karate haian. buddhimanh purushoan dvara hi in sab karyoan ka yathavath anushhthan hota hai (shvabhav se–apane-ap nahian). buddhi hi dhan ki prapti karati hai. buddhi se hi manushhy kalhyan ko prapht hota hai. ek se lakshanoan vale rajaoan mean bhi jo buddhi mean badhe़-chadhe़ hote hai, ve hi rajhy ka upabhog aur doosaroan par shasan karate haian. tat! praniyoan ke shthool-sookshhm ya chhote-bade़ ka bhed buddhi se hi jana jata hai. is jagath mean sab praniyoan ki srishti vidya se huee hai aur unaki paramagati vidya hi hai. sansar mean jo nana prakar ke jarayuj, anhdaj, shvadej aur udrijhj– ye chaturvidh prani haian, un sabake janhm ki or bhi lakshhy karana chahiye. shthavar praniyoan se jangam praniyo ko shreshhth samajhana chahiye. yah bat yukti sangat bhi hai, khyoanki unamean vishesharoop se cheshhta dekhi jati hai, is visheshata ke karan jangam praniyoan ki vishishhtata shvat: siddh hai. |
tika tippani aur sandarbh
sanbandhit lekh
varnamala kramanusar lekh khoj