vishay soochi
bhakti sudha -karapatri maharaj
shrirasalilarahasy
oopari drishti se dekha jay to advaitavadi aur nastikoan mean koee bhed dikhaee nahian dega. muktavastha mean drishy ki vyarthata to naiyayikoan ke mat mean bhi ho jati hai. yah thik hai ki ve usaka mithyatv svikar nahian karate; tathapi mukt purush ko to usaka vishesh jnan nivritt ho jane ke karan prapanch ka bhan nahian hota. yahi bat saankhy mat ke vishay mean kahi ja sakati hai. vastutah sansar se sambandh chhoot jane par aur prabhu se sambandh ju d jane par lok-ved ki vidhi chhoot hi jati hai. sab acharyoan ka aisa hi mat hai.
aur yahi nastikoan ka bhi lakshan hai. dekha jay to tattvajn aur vraty in donoan ka bahy roop ek hi hota hai. dekhiye jis prakar yavanadi shikha-sootradi se rahit hote haian usi prakar ek paramahans bhi hota hai. yahi nahian, bhagavan shankar ko bhi ‘vraty’ kaha hai- ‘vratyanaan pataye namah’. is prakar dekha jay to ek tattvajn ka svaroop to avashy vraty ke saman hi hota hai; tathapi unamean vastutah bahut antar hota hai. unamean se ek to sadhan koti ko par kar gaya hai aur doosare ne usamean pravesh bhi nahian kiya. is samay avashy donoan hi sadhan ke sansarg se rahit haian. is prakar yajn-yagadi ka anushthan n karane par bhi advaitanishth mahatma ko avaidik nahian kaha ja sakata. vastutah ved ka pramany manane vala to vahi hai. vaidik to usi ko kahana chahiye jo vedarth ko abadhit rakhe. ved kahate haian- ‘ekamevadvitiyan brahm’, ‘satyan jnanamanantan brahm’ ityadi. atah jo brahm ko sajatiy, vijatiy evan svagat bhed se rahit manate haian ve to brahm se bhinn ved ki bhi satta nahian manate. ved ki prithakh satta manane par to ved ko sajatiyadi bhed se rahit siddh nahian kiya ja sakata. |
tika tippani aur sandarbh
sanbandhit lekh
kram sankhya | vishay | prishth sankhya |
varnamala kramanusar lekh khoj