vishay soochi
bhakti sudha -karapatri maharaj
chiraharan
vrindavan taruni vrajadeviyoan ke kanoan mean kuvalay (kamalavishesh), netroan mean aanjan, ur (hriday) mean mahendr nilamani ki mala, kianbahuna samast mandan (bhooshanalankar) shrikrishn hi haian. is tarah vichar karane par sarv praniyoan ke niratishay nirupadhik paraprem ke aspad pratyakchaitanyabhinn bhagavan se chhipav ki bat hi nahian banati. moti drishti se dekhean, to bhi chahe kitani bhi asooryampashya sadhvi sati pativrata kyoan n ho, parantu kya vah apane aangoan ko vayu se asansprisht rakh sakati hai? jal se kya usake guhyatiguhy ka sparsh nahian hota? tej, vayu kianva akash se kaun stri apane aangoan ko adrisht evan asansprisht rakh sakati hai? tasmath yahi kahana hoga ki svapati se bhinn any purush se hi avaran kiya jata hai. jab yah sthiti hai, tab to phir akash ka bhi karan ahantattv, usaka bhi karan mahattattv, mahattattv ka karan avyakt tattv aur usaka bhi karan ya adhishthan sattattv sabase antarang hai. phir sarvantarang sarvantaratma us svaprakash sarvabhasak sattattv se vyavahit, adrisht kaun vastu ho sakati hai? vishv mean koee bhi anu ya paramanu aisa nahian, jo satta aur sphoorti se analiangit ho, phir vrajaangana ya koee sadhvi stri ya koee chidanandamayi jiv shakti, ki bahuna koee bhi tattv svaprakash sadanandaghan shrikrishn se analiangit asanyukt kaise ho sakata hai? jab koee jal, tej vayu aur akash se bhi apane apako asprisht nahian rakh sakata, tab vah un sabake param karan adhishthan ya prakashak se kaise apane ko asansprisht rakh sakata hai? bhokta ke sath bhogy ka tadatmy hi bhog hai. “savita gobhi rasan bhunkte” soory apani rashmiyoan se ras ka sanbhog karate haian. yahaan bhi rashmi dvara ras ki soory ke sath abhedapatti hi bhog hai. bhokta bhogy ko apane sath tadatmy kar leta hai. anukool-pratikool vishayoan ke evan tajjany sukh-duahkhoan ke sakshatkar ko hi bhog kaha jata hai. yah sakshatkar j d man, buddhi aur ahankar adi se asambhav hai. atah svaprakash chetan se hi samast vishayoan ka sakshatkar ya bhog sampann hota hai. atev bauddh bodh se bhinn ek paurushey bodh manane ki apeksha p dati hai. jaise japakusumadi dvara lohit sphatik par pratibimbit purush mean bhi usi lauhity ka bhan hota hai, usi tarah shrotradi indriyapratyupasthapit shabd-sparshadi vishayoan ke akar se akaritavrittimadantahkaran ke aropit sambandh se chidatma mean bhi vishayakarata ban jati hai. jaise japakusumopadhi se lohit sphatik. svapratibimbit purush mean bhi apane lauhity akar ka samarpan kar deta hai, vaise hi indriyoan dvara vishayakarakarit vrittimadantahkaran bhi svapratibimbit chaitany mean apani vishayakarata ka samarpan karata hai. |
tika tippani aur sandarbh
sanbandhit lekh
kram sankhya | vishay | prishth sankhya |
varnamala kramanusar lekh khoj