गीता प्रबोधनी -रामसुखदास पृ. 268

gita prabodhani -svami ramasukhadas

terahavaan adhyay

prakritian purushan chaiv viddhyanadi ubhavapi . vikaraanshch gunaanshchaiv viddhi prakritisambhavanh ॥19॥ karyakaranakartritve hetu: prakritiruchyate . purush: sukhadu:khanaan bhoktritve heturuchyate ॥20॥ prakriti aur purush-donoan ko hi tum anadi samajho aur vikaroan ko tatha gunoan ko bhi prakriti se hi utpann samajho. kary aur karan ke dvara hone vali kriyaoan ko utpann karane mean prakriti hetu kahi jati hai aur sukh-duahkh ke bhoktapan mean purush hetu kaha jata hai. vyakhya- bhagavan kshetr aur kshetrajn ke vibhag ka hi prakriti aur purush ke nam se punah varnan karate haian. sharir tatha sansar prakriti-vibhag mean aur atma aur paramatma purush-vibhag mean haian. jaise prakriti aur purush anadi haian, aise hi inake bhed ka jnan arthat vivek bhi anadi hai. atah vivek-drishti se dekhean to ye donoan vibhag ek-doosare se bilakul asambaddh haian. vikritimatr j d mean hi hoti hai, chetan mean nahian. atah vastav mean sukhi-duahkhi hona chetan ka dharm nahian hai, pratyut j d ke sang se apane ko sukhi-duahkhi manana chetan ka svabhav hai. tatpary hai ki chetan sukhi-duahkhi nahian hota, pratyut (sukhakar-duahkhakar vritti se mil kar) apane ko sukhi-duahkhi man leta hai. chetan mean ek-doosare se viruddh sukh-duahkh roop do bhav ho hi kaise sakate haian? do bhav parivartanashil prakriti mean ho ho sakate haian. jo aparivartanashil hai, usake do bhav athava roop nahian ho sakate. tatpary hai ki sampoorn vikar parivartanashil mean hi ho sakate haian. chetan svayan joan-ka-tyoan rahate hue bhi parivartanashil prakriti ke sang se un vikaroan ko apane mean aropit karata rahata hai. bhagavan shaktiman haian aur prakriti unaki shakti hai. jnan ki drishti se shakti aur shaktiman-donoan alag-alag haian; kyoanki shakti mean to parivartan (ghatana-badhana) hota hai, par shaktiman jyoan-ka-tyoan rahata hai. parantu bhakti ki drishti se dekhean to shakti aur shaktiman donoan abhinn haian; kyoanki shakti ko shaktiman se alag nahian kar sakate arthat shaktiman ke bina shakti ki svatantr satta nahian hai. jnan aur bhakti-donoan ki bat rakhane ke liye hi bhagavan ne prakriti ko n anant kaha hai, n sant, pratyut ‘anadi’ kaha hai. karan ki yadi prakriti ko anant (nity) kahean to jnan ka khandan ho jayaga; kyoanki jnan ki drishti se prakriti ki satta hi nahian hai- ‘nasato vidyate bhavah’. yadi prakriti ko sant (anity) kahean to bhakti ka khandan ho jayaga; kyoanki bhakti ki drishti se prakriti bhagavan ki shakti hone se bhagavan se abhinn hai- ‘sadasachchahamh’. vastav mean paramatma ka svaroop ‘samagr’ hai. paramatma mean koee shakti n ho-aisa sambhav hi nahian hai. yadi paramatma ko sarvatha shaktirahit manean to paramatma ekadeshiy (simit) hi siddh hoange. unamean shakti ka parivartan athava adarshan to ho sakata hai, par shakti ka abhav nahian ho sakata. shakti karan roop se un mean rahati hi hai, anyatha paramatma ke sivay shakti (prakriti)-ke rahane ka sthan kahaan hoga? isaliye yahaan prakriti aur purush-donoan ko anadi kaha gaya hai.

sanbandhit lekh

gita prabodhani -ramasukhadas

adhyay

prishth sankhya

adhyay 1	1
adhyay 2	18
adhyay 3	58
adhyay 4	82
adhyay 5	104
adhyay 6	118
adhyay 7	141
adhyay 8	158
adhyay 9	173
adhyay 10	191
adhyay 11	213
adhyay 12	242
adhyay 13	255
adhyay 14	280
adhyay 15	297
adhyay 16	315
adhyay 17	330
adhyay 18	345