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gita-prabandh -shri aravind
15.avatar ki sanbhavana aur hetu
gita ka yah siddhaant ki sabamean ek hi atma hai, aur pratyek prani ke hridesh me bhagavanh virajaman haian aur sath hi srishtikarta prajapati aur unaki praja, in donoan ka jaisa paraspar-sanbadh gita batalati tatha vibhooti-tattv ka pratipadan jis joradar agrah ke sath karati hai, in sabhi batoan ko dhyan mean rakhana hoga aur ek sath vicharana hoga. bhagavanh apane nishkam karm ka udaharan dete haian, jo manav shrikrishn par utana hi ghatata hai jitana sarvalokamaheshvar par, usaki bhasha ko bhi dhyan mean rakhana hoga aur navean adhyay ke is vachan ko bhi usaka prapy sthan dena hoga ki “moodh log manushi tanu mean ashrit mujhe tiraskrit karate haian kyoanki ve mere sarvalokamaheshvar param bhav ko nahian janate;”[1] aur in vicharoan ko samane rakhakar tab is vachan ka abhipray nikalana hoga jo is samay hamare samane hai ki unake divy janm aur divy karm ke jnan dvara manushy bhagavanh ke pas ata hai aur bhagavanmay hokar tatha unaka ashrit hokar unake bhav ko prapt hota hai, tab ham divy janm aur usake hetu ka yah tattv samajh sakeange ki yah koee sabase nyari acharajabhari vilakshan-si chij nahian hai, balki jagath-prakaty ka jo sanpoorn kram hai usamean isaka bhi ek vishisht sthan hai; isake bina ham avatar ke is divy rahasy ko samajh hi nahi sakeange, balki isaki khilli u dayeange ya bina samajhe ise man leange athava isake bare mean adhunik man ke un kshudr aur bahari vicharoan mean ja phanseange jinase isaka jo aantarik aur upayogi arth hai, vah nasht ho jayega.
kyoanki adhunik man ke liye avatar-tattv tark baddh manav-chetana par poorv ki aur se dhara-prabhah ane vali vicharadharaoan mean kie vichar haian aur ise svikar karana ya samajhana sabase kathin hai. yadi vah avataratattv ko udar bhav se le to vah kahega ki vah manav shakti ka, svabhav ka, pratibha ka, jagath ke liye jagath mean kiye gaye kisi mahan karm ka ek pratik matr hai aur yadi vah isako anudar bhav se grahan kare to vah kahega ki yah ek kusanskar ya moodh-vishvasamatr hai nastik ke liye yah ek moorkhatapoorn vichar hai aur yoonani ke liye marg ka ro da. j davadi to is vichar ko apane dhyan mean bhi nahian la sake, kyoanki ve eeshvar ki satta ko hi nahian manate; yuktivadi ya bhagavat prakaty ko n manane vale eeshvaravadi ise moorkhata aur upahas ka vishay samajh sakate haian; kattar dvaitavadiyoan ki drishti mean manav-svabhav aur devasvabhav ke bich ka aantar kabhi mit hi nahian sakata, isaliye unaki drishti mean to aisi bat kahana eeshvar ki nianda hi hai.
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