bhagavan vasudev -sudarshan sianh 'chakr'
sagun tattv
samadhi mean ahankar ka nirodh ho jane par bhi jo rahata hai, vah nirvikar hai. avagaman sookshm sharir samanvit us chetan ke abhas ka hi hota hai aur ajnan se hota hai. ahankar hi vhyashti ka bhinn nahian to chetan kaise bhinn hoga aur ek akhanhd nirvikar chetan hai to yah srishhti ka sanchalan? yah karunavarunalay? ye usake vidhan? shruti-puran srishti mean trividh purush varnan karate haian. ek yah adhhyatmik purush hai jo sookshhm grahini sookshhy buddhi se jana jata hai.[1] yah advay, nigurn, nirakar, nirvikar, paramabrahm hi jnan gamhy hai. shruti ‘neti-neti’ ke dvara isi ka varnan karati hai. jijnasu - isi ko janakar mrithyu ko par kar jate haian. ‘tathvamasi’ ‘ahan brahmasmi’ adi mahavakhyoan dvara yahi brahmamathmaikhy bodh soochit hai; khyoanki jab ek hi advay tathv hai to use ‘ahan’ ke atirikt doosare kisi roop mean samajha nahian ja sakata. samajhane vala shvayan hi vah nahian hoga to tathv ek nahian rah sakega. lekin yah jo adhhyatmik purush hai, vahi adhidaivik bhi hai. yah to adhibhautik prapanch evan deh ka vhyavadhan isaki yavanika hai jo donoan ko prithak karati hai.[2] adhhyatmik purush to sookshhmagrahini vishuddh buddhi se grahit hota hai kinhtu adhidaivik purush shraddhaikagamhy hai aur isake anugrah ke bina adhhyathm tathv ka anubhav bhi nahian hota. jise tum apana apa kahate ho, usamean karuna, daya adi ananht gun haian. ye gun deh evan man ke sannikarsh se vikrit hue rahate haian; kinhtu ye haian hi nahian, aisa nahian kah sakate. prakriti arthat shvabhav aur shvabhav shvayan mean to koee tathhy vashtu nahian hai. shvabhav kisi ka hoga aur jisaka hoga, vah nirgun kaise hoga. at: vah nirgun-sagun ubhay roop hai. prakriti yukt prapanch sanchalak maheshvar roop mean sagun, or prapanchatit nirgun. srishti mean kabhi koee aisa manushhy nahian hua jise kabhi-n-kabhi sankat ki gh di mean yah anubhav n hua ho ki use kisi ajnat shakti ne sahayata karake bachaya hai. is prakar jo sada, sarvatr, sabaki sahayata karata hai vah akaran karunasagar hai, yah samajh ja sakata hai. pashu kaise sochata hai, yah bhale n jana ja sakata ho; kinhtu usaka sochana bhi kinhhian sanketoan ke madhhyam se hi samhbhav hai aur bahy cheshhta se bina man mean jo sanketoan ke dvara chinhtan hota hai, unhhian sanketoan ka nam shabhd hai. is shabhd ke bina chinhtan samhbhav nahian aur shabhd ki srishti vhyakti nahian kar sakata. shabhd ko arth ke sahit srishti ke adi mean vah maheshvar hi vhyashti ke hriday mean prakashit karata hai.[3] bhasha-shashtr ke marmajn shvikar karate haian- ‘bhasha ek anhtarik sadhan hai jo apane arth ke sath prapt huee.’ anupoorvi se - shravan-paramhpara se hi shabhd jnan prapt hota hai. padarth jnan- tathv jnan bhi dhhyan, samadhi se prapt hota hai- ho sakata hai; kinhtu shabhd jnan to kisi se pana hi p data hai. ek bhi shabhd ki maulik srishti samhbhav nahian hai aur shabhdoan ke bina vichar-vhyavahar kuchh nahian chal sakata. |
tika tippani aur sandarbh
- ↑ drishyate tvagrayayavudhya sookshmaya sookshmadarshibhi:. kathopanishad 1.3.12
- ↑
yoadhyatmikoayan purush: soasavevadhidaivik:.
yastatrobhayavichchhed: purusho hyadhibhautik:..
ekamekatarabhave yada nopalabhamahe.
tritayan tatr yo ved s atma svashravashray:.. shrim. bhagavat 2.10.8.9 - ↑ tene brahm hrida y adikavaye. (bhagavat 1.1.1)
sanbandhit lekh
kram sankhya | path ka nam | prishth sankhya |
varnamala kramanusar lekh khoj