महाभारत शान्ति पर्व अध्याय 248 श्लोक 1-11

ashh‍tachath‍varianshadadhikadvishatatam (248) adhyay: shanti parv (mokshadharm parv)

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mahabharat: shanti parv: ashh‍tachath‍varianshadadhikadvishatatam shlok 1-11 ka hindi anuvad


buddhi ki shreshh‍thata aur prakriti-purush-vivek  

vh‍yasaji kahate haian – putr! karm karane mean tin prakar se prerana praph‍t hoti hai. pahale to man sankalh‍pamatr se nana prakar ke bhav ki srishti karata hai, buddhi usaka nishh‍chay karati hai. tath‍pashh‍chath hriday unaki anukoolata aur pratikoolata ka anubhav karata hai. (isake bad karm mean pravritti hoti hai). indriyoan se unake vishay balavanh haian (kh‍yoan‍ki ve balath indriyoan ko apani or akarshit kar lete haian), un vishayoan se man balavanh hai (kh‍yoanki vah indriyoan ko unase hatane mean samarth hai). man se buddhi balavanh hai (kh‍yoanki vah man ko vash mean rakh sakati hai) aur bu‍ddhise ath‍ma balavanh mana gaya hai (kh‍yoanki vah buddhi ko sam banakar sh‍vadhin kar sakata hai). buddhi praniyoan ki samash‍t indriyoan ko adhishh‍thatri hai, isaliye vah jivath‍ma ke saman hi unaki ath‍ma mani gayi hai.buddhi sh‍vayan hi apane bhitar jab bhinh‍n–bhinh‍n vishayoan ko grahan karane ke liye vikrit ho nana prakar ke roop dharan karati hai, tab vahi man ban jati hai. indriyaan prithakh-prithakh haian, isaliye unaki kriyaean bhi prithakh-prithakh haian .

at: unh‍hian ke liye buddhi nana prakar ke roop dharan karati hai. vahi jab sunati hai to shrotr kahalati hai aur sh‍parsh karate samay sh‍parshendriy(th‍vacha)ke nam se pukari jati hai. vahi dekhate samay drishti aur rasash‍vadan ke samay rasana ho jati hai. jab vah ganh‍dh ko grahan karati hai, tab vahi ghranendriy kahalati hai. is prakar buddhi hi prithakh-prithakh vikrit hoti hai. buddhi ke in vikaroan ko hi indriy aau kahate haian. adrishh‍y jivath‍ma un sabamean adhishthit hai. buddhi us jivath‍ma mean hi sthit ho sattvik adi tinoan bhavoan mean rahati hai. isi hetu se vah kabhi prem aur prasanh‍nata labh karati haian (yah usaka sattvik bhav hai). kabhi shok mean doobati hai (yah usaka rajas bhav hai). aur kabhi n to sukh se yukh‍t hoti hai evan n du:kh se hi; us par moh chhaya rahata hai (yahi usaka tamas bhav hai). jaise uttal tanragoan se yukh‍t saritaoan ka sh‍vami samudr kabhi-kabhi apani vishal tat bhoomi ko bhi laangh jata hai, usi prakar yah bhavatmi ka buddhi chittavrittiyoan ke nirodharoop yog mean sthit hone par in tinoan bhavoan ko laangh jati hai. manushh‍y jab kisi vash‍tu ki ichh‍chha karata hai, tab usaki buddhi man ke roop mean parinat ho jati hai.

ye jo ek doosare se prithakh-prithakh indriyoan ke bhav haian, inh‍hean buddhi ke hi anh‍targat samajhana chahiye. ‘medha’ kahate haian roop adi ke jnan ko, usamean hitakar ya sahayak hone ke karan indriy aau ‘medhh‍y’ kahi gayi haian. yogi ko samh‍poorn indriyoan par vijay praph‍t karani chahiye. buddhi samh‍poorn indriyoan mean se jab jis indriy ke sath ho jati hai, us samay pahale alag n hone par bhi vah buddhi sankalh‍path‍mak man evan ghatadi padarthoan mean upasthit hoti hai arthath‍ buddhi se anugrihit honepar hi koee bhi indriy sankalh‍pajanit ghat-patadi ko kramash: grahan karati hai. jagath mean jo bhi nanabhav haian, ve sabake sab sattvik, rajas aur tamas – in tinoan bhavoan ke hi anh‍targat haian. jaise are rath ki nemi se jude़ hote haian, usi prakar sabhi bhav sattvik adi gunoan ke anugami hai.

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