vishay soochi
bhakti sudha -karapatri maharaj
sarvasiddhant-samanvay
“raman sitapatian viddhi” ityadi sthaloan mean bhi jnat ram ko uddeshy kar ajnat sitapatitv vidhey hai. yahaan bhi do mean ek ko uddeshy kar ek ko vidhey manana chahiye. kshetrajn yadi eeshvar roop se prasiddh hai to use eeshvaratattv vidhan vyarth hai, yadi aprasiddh hai to bhi eeshvarattv vidhan nishprayojan hai. eeshvar ko kshetrajnatritv vivakshit ho to bhi “etadyo vetti tan prahuah kshetrajn iti taddhidah” ityadi vachanoan se kshetrajn prithak nirdesh vyarth hoga. kyoanki kshetrajnata ko sidhe eeshvar batalaya ja sakata tha. phir kshetrajn sanjna nirdharan kar parampara se eeshvaratattv kahana sarvatha aparthak hai. sarvajn ko kshetrajn matr kathan pratikool hi hai. kshetrajn shabd se yadi parameshvar kaha gaya, tab jiv ka svaroop prithak dikhalana chahiye. bhogyavarg-pratipadananantar bhoktrivarg ka niroopan hi sangat hone se bhoktrivarg ko langhan kar niyanta ka pratipadan bhi asangat hai. is vaste “sarv khalvidan brahm tajjalanh” ityadi shruti ke anusar prasiddh kshetr tatha usake jnata ko anuvad kar yathayogy badh samanadhikarany ya mukhy samanadhikarany se paramatmatv-vidhan hi bhagavan ko abhipret hai. at: ‘paigi rahasy’ shruti bhi “ath yoayan sharir upadrashta s kshetrajn” ityadi vachanoan se sharir arthat sharirabhimani jiv ko hi kshetrajn batalati hai. yadi sharir shabd ka arth bhi “sharire bhavah” is vyutpatti se parameshvar manean to sharir mean hone vala vyapak akash bhi sharir pad se kaha ja sakata hai. par yah lokaaprasiddh hai. atah thik nahian. saraansh yah nikala ki advait siddhant sarvaaviruddh evan bhagavan aur unake bhaktoan ko sarvatha abhimat hai. atah sopanarohakram se sabhi siddhaant ukt siddhaant ke anukool haian. koee-koee mahanubhav yah bhi kahate haian ki ukt advait siddhant mean sagun bhagavan bhi vyavaharik ya mithya tattv haian, tab mithya tattv mean anurakti kaise sanbhavit ho sakati hai? parantu vichar karane se yah kathan nirmool hai. jaise prachi dikhsambandh se poornachandr ka samyakh pradurbhav hota hai, vaise hi param vishuddh anirvachy divy shakti ke sambandh se paramattav ka divy mangalamay vigrah roop mean pradurbhav hota hai. vyavaharik kahane ka bhi arth alik ya rajjusarp ke saman nahian ho sakata, jaise parthivatv aansh mean barabar hote hue bhi hirakadi mean mahadh vaishamy hai evan vyavaharikatv aansh mean barabar hote hue bhi vish amrit mean mahan bhed hai. thik isi tarah jagadupadanabhoota mayashakti tatha bhagavan ke mangalamay vigrah roop mean vikas nimittabhoot vishuddh shakti mean mahan prabhed hai. jaise meghadi asvachchh padarth ke sambandh se yadyapi sooryasvaroop samavrit hai parantu vishuddh kaanchadi ke yog se sooryasvaroop samavrit n hokar pratyut adhik vishuddh roop mean prakat hota hai. thik vaise hi achinty vishuddh shakti ke yog se paramatattv ka svaroop samavrit bhi nahian hota. pratyut atmaram munindroan ke bhi chitt ko akarshan karane vale divy svaroop mean prakat hote haian. itana bhed avashy hai ki advait siddhanti jahaan ek or bhagavan ko achintyanant samast kalyanagunaganaspad manate haian vahaan doosari or “nirgunan, nishkriyan, shantamh” ityadi shrutiyoan ke anusar satta-bhed se nirgun, nishkriy, nishkal bhi manate haian. |
tika tippani aur sandarbh
sanbandhit lekh
kram sankhya | vishay | prishth sankhya |
varnamala kramanusar lekh khoj