ashhtadhikatrishatatam (308) adhyay: shanti parv (mokshadharm parv)
mahabharat: shanti parv: ashhtadhikatrishatatam adhyay: shlok 15-28 ka hindi anuvad
tat! yah jivathma vashtav mean tathvoan se atit hai, at: padroop nahian hota hai; apitu jnanavanh hone ke karan brahmajnan ka uday hone par shighr hi prakrit tattvoan ka thyag kar deta hai aur usamean nithy shuddh-buddh brahma ke lakshan prakat ho jate haian. ‘maian pachis tathvoan se bhinhn chhabhbisavaan paramathma hooan. nithy jnanasamhpanhn aur janane ke yoghy ajar-amarashvaroop hooan,’ is prakar vichar karate-karate jivathma keval vivek-bal se hi brahmabhav ko prapht ho jata hai, isamean sanshay nahian hai. jiv chhabhbisavean tathv jnanashvaroop paramathma ke prakash se hi jadavarg ko janata hai; parantu use janakar bhi paramathma ko n janane karan vah ajnani hi rah jata hai. yah ajnan hi jiv ke nanathvaroop banhdhan ka karan bataya jata hai. jaisa ki saankhhyashashtr aur shrutiyoan dvara dighdarshan karaya gaya hai. jab jivathma buddhi ke dvara jadavarg ko apana nahian samajhata arthath usase samhbanhdh nahian jo data, tab nithy chetan paramathma se sanyukht hue us jivathma ki paramathma ke sath ekata ho jati hai. mithilanaresh! jab tak jivathma jadavarg ko apana samajhata hai, tab tak jadavarg ki hi samata ko vah prapht hota hai. yadyapi vah shvaroop se asang hai to bhi prakriti ke samhpark se asakti roop dharmavala ho jata hai. chhabhbisavaan tathv paramathma ajanhma, sarvavhyapi aur sangadosh se rahit hai. usaki sharan lekar jab jivathma usake shvaroop ka sakshathkar kar leta hai, tab paramathmajnan ke prabhav se shvayan bhi sarvavhyapi ho jata hai tatha chaubis tathvoan se yukht prakriti ko asar samajhakar thyag deta hai. nishhpap naresh! is prakar maianne tum se apratibuddh (kshar), budhhyaman (akshar jivathma) aur buddh (jnanashvaroop paramathma)- in tinoan ka shruti ke nirdesh ke anusar yathartharoop se pratipadan kiya hai. shashtriy drishti ke anusar jivathma ke nanathv aur ekathv ko isi tarah samajhana chahiye. jaise goolar aur usake ki de ek sath rahate hue bhi parashpar bhinhn haian, usi prakar prakriti aur purush mean bhi bhinhnata hai. jaise machhali aur jal ek-doosare se bhinhn haian, usi prakar prakriti aur purush mean bhi bhed upalabhdh hota hai. isi prakar prakriti aur purush ki ekata aur anekata ko samajhana chahiye. avhyakht prakriti ka purush se jo nithy bhed hai, usake yatharthajnan se purush usake banhdhan se mukht ho jata hai. isi ko moksh kaha gaya hai. is sharir mean jo pachisavaan tathv anhtaryami purush vidyaman hai, use avhyakht ke karyabhoot mahatattvadi ke banhdhan se mukht karana avashhyak hai, aisa vidvanh purush kahate haian. vah yah jivathma poorvokht prakar se hi mukht ho sakata hai, anhyatha nahian. yahi vidvanoan ka nishhchay hai. yah doosare se milakar usi ka samanadharmi ho jata hai. purushapravar! jivathma shuddh purush ka sang karake vishuddh dharmavala hota hai. kisi jnani ya buddhimanh ka sang karane se buddhimanh hota hai. kisi mukht se milane par usamean mukht ke- se hi dharm ya lakshan prakat hote haian. jisaka prakriti se samhbanhdh hat gaya hai, aise purush se milane par vah vimukhtathma hota hai. jo mokshadharm se yukht hai, usaka sath karane se jiv ko moksh prapht hota hai. |
tika tippani aur sandarbh
sanbandhit lekh
varnamala kramanusar lekh khoj