vishay soochi
gita darpan -svami ramasukhadas
59. gita mean paramatma aur jivatma ka svaroop
paramatma ke sagun-nirakar, nirgun-nirakar aur sagun-sakar- in tinoan roopoan ke sath jivatma ki tattvik ekata aur mani huee bhinnata hai. mani huee bhinnata mitane par tattvik ekata ka svatah anubhav ho jata hai. kee achary jivatma aur paramatma mean abhed manate haian aur kee achary bhed manate haian. bhed manane vale achary bhi tattvik bhed nahian man sakate. haan, ve ‘jiv anek haian’- is drishti se jivatma aur paramatma mean jatiy ekata kah dete haian, par vastav mean yah tattvik ekata hi hai. karan ki jati vah hoti hai, jo ek hote hue bhi sabamean alag-alag rahe. chetan tattv ek hi hai aur usamean koee bhed (anekata) nahian hai, phir usamean jati kaise ho sakati hai? atah jivatma aur paramatma mean tattvik ekata hai arthath donoan tattvaroop se ek haian. jivatma alpajn hai aur paramatma sarvajn hai. jivatma ki alpajnata avidya ke karan hai aur paramatma ki sarvajnata unaki shakti prakriti ke karan hai. agar jivatma avidya ko mita de to usaki alpajnata nahian rahegi aur agar paramatma apani shakti ki apeksha kar de, apani shakti ki taraph drishti n dale to paramatma ki sarvajnata nahian rahegi. gita shabdamay granth hai atah is lekh mean gita ke shabdoan ko lekar hi jivatma aur paramatma ki ekata ki gayi hai. vastav mean jivatma aur paramatma ki tattvik ekata kisi granth adi ko lekar nahian hai, pratyut svatah siddh hai. agar sadhak kisi granth ko mahattv deta hai to vah us granth mean varnit tattv ke sath abhinn hone ke lie, usamean apane ko lin karane ke lie hi deta hai. jab sadhak mean saansarik vastu, vyakti adi ka mahattv nahian rahata, tab tattv se mani huee bhinnata mit jati hai arthath paramatma se apani tattvik ekata ka anubhav ho jata hai. tattvik ekata ka anubhav hone par vyaktitv ka abhiman nahian rahata kyoanki vastavik tattv mean vyaktittv ka abhiman nahian hai. logoan ki drishti mean to vah yogi, jnani athava premi kaha jata hai, par vastav mean vah yogi, jnani aur premi nahian rahata, pratyut vah yog-svaroop, jnan-svaroop aur prem svaroop ho jata hai. tattv se ek hone ke bad arthath vyaktittv ka abhiman mitane ke bad yog aur yogi, jnan aur jnani, prem aur premi- ye do bhed nahian rahate. jab tak do bhed arthath vyaktittv ka abhiman hai, tab tak tattv ke sath ekata nahian huee. |
tika-tippani aur sandarbh
sanbandhit lekh
kram sankhya | path ka nam | prishth sankhya |
varnamala kramanusar lekh khoj