vishay soochi
shrikrishn lila ka chintan
55. brahma ji dvara ki gayi stuti evan prarthana
nath! atmakar chittavritti mean tumhara yah nirvishesh svaroop prakashit ho jata hai, is karan yah jney hai, aur chidabhas se yah prakashit hone ka hi nahian, isiliye yah ajney hai, bhooman![1]
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tika-tippani aur sandarbh
- ↑ vastu ka jnan hone ke sambandh mean shastriy siddhant yah hai- jagat mean sarvatr spasht athava aspasht roop se jo chaitany satta ki abhivyakti hoti hai, isi ko shastriy bhasha mean ‘chidabhas’ kahate haian. is chidabhas evan indriy se ju de vishayakar hue chitt ke dvara hi jivoan ko yah jnan hota hai ki yah gh da hai, yah kap da hai ityadi. sookshm roop se vichar karane par yah jnan aise hota hai- jis samay netr adi indriyoan ke sath gh da adi vishayoan ka sambandh hota hai, us samay antahkaran-chitt, netr adi indriyoan ki rah se nikalakar, jahaan gh da adi vishay avasthit rahate haian, vahaan chala jata hai; jakar ghat adi vishayoan ke akar mean parinat ho jata hai, thik un-un vishayoan ka akar dharan kar leta hai. is parinam ko hi ‘vritti’ nam se kahate haian, ‘chitt ki vishayakarata’ bhi isi ka nam hai. isi ‘vritti’ mean pratibimbit jo chidabhas hai, use shastrakar ‘phal’ nam de date haian. ab jis samay chitt ghatakar vritti ke roop mean ban jata hai, usi samay ghat ke avarak ajnan ka nash ho jata hai arthat us ghat roop vishay ke sambandh mean jo ajnan rahata hai, vah door ho jata hai; tatha vahaan sthit jo chidabhas hai, jise ‘phal’ bhi kahate haian, usake dvara gh da prakashit kar diya jata hai. darshanik drishti se itani kriya ho jane par hi yah jnan utpann hota hai ki ‘yah gh da hai’. isi prakar indriyoan ke samast vishayoan ke sambandh mean samajhana chahiye. sankshep mean kahane par yah ki gh da, kap da, makan adi kisi bhi jagatik vastu ka jnan prapt hote samay jiv ki chittavritti ke dvara to keval matr us vishay ka ajnan door hota hai; kiantu vastu ko prakashit kar dene ke liye chidabhas apekshit hai hi. jagat ki jitani j d vastuean haian, unaka sphuran chidabhas ki sahayata se hi hota hai; kiantu sachchidanand vastu is chidabhas se prakashit nahian ho sakati. isiliye bhagavan ne nirvishesh brahmasvaroop ke jnan mean yah bat hai ki vahaan avarak ajnan ka nash hone ke liye vritti vyapti matr- keval chitt ki atmakarata, brahmakarata hi apekshit hai; chidabhas nahian. hamean unmukt akash mean prakashit soory ke darshan ho jayan, isake liye aankhean khol lene ki to nitant avashyakata hai; kiantu soory ko dekhane ke liye dipak ke prakash ka koee upayog nahian hai. isi prakar brahm ka sphuran hone ke liye chitt ki atmakarata to nitant avashyak hai, kintu chidabhas ka vahaan koee prayojan nahian hai. netr khol dene par jaise nirvishesh tejomandal roop mean soory ke darshan ho jate haian, vaise hi atmakar hue chitt mean bhagavan ke svaprakash nirvishesh sachchida nandasvaroop ke jnan ka unmesh ho jata hai-
ghatadijadavastujnanavishaye antahkaranan chakshuradidvara nirgaty ghatadivishayadeshan gatva ghatadyakaren parinamate. e ev parinamo vrittirityuchyate. vrittipratibimbichachidabhasah phalamityuchyate. tatr vritya ghatadyabarakamashanan nashyateah chidabhasen phalasakhyen ghatah prakashyate. tatoayan ghat ityadi jnanan jayate. ato ghatadisphuranarthe phalavyaptirapekshyate. brahmavishaye tu avarakajnananashay vrittivyaptimatramapekshyate. brahmakaravrittau jatayaan brahmasphuranarth tu ravidarshanarth dipopekshev chidabhasapeksha nasti, brahmanah svayanprakashatvath; etadarthe sangrahashlaukau ch-;buddhitatsthachidabhasau dvavapi vyapnuto ghatamh. ;tatrajnanan dhiya nashyedabhasen ghatah sphureth..;brahmanyajnananashay vrittivyaptirapekshita. ;svayan sphuranaroopatvannabhasastatr yujyate..(anvitarth prakashika) - ↑ (shrimadbha. 10.14.6)
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