gita rahasy athava karmayog shastr -bal gangadhar tilak
| chitr:Prev.png | shrimadbhagavadgita : ashtam adhyay
mahabharat mean manushhy ki indriyoan ka udaharan dekar shpashht kar diya hai, ki adhhyathm, adhidaivat aur adhibhoot-drishti se ek hi vivechan ke is prakar bhinhn–bhinhn bhed khyoankar hote haian[1]. mahabharatakar kahate haian, ki manushhy ki indriyoan ka vivechan tin tarah se kiya ja sakata hai, jaise adhibhoot, adhhyathm aur adhidvaivat. in indriyoan ke dvara jo vishay grahan kiye jate haian-udaharanarth hathoan se jo liya jata hai, kanoan se jo suna jata hai, aankhoan se jo dekha jata hai, aur man se jisaka chinhtan kiya jata hai–ve sab adhibhoot haian aur hath-pair adi ke ( saankhhyashashtrokht ) sookshhm shvabhav, arthath sookshhm indriyaan, in indriyoan ke adhhyathm haian. paranhtu in donoan drishtiyoan ko chho dakar adhidaivat drishti se vichar karane par-arthath yah man karake, ki hathoan ke devata inhdr, pairoan ke vishhnu, guda ke mitr, upashth ke prajapati, vani ke agni, aankhoan ke soory, kanoan ke akash athava disha, jibh ke jal, nak ke prithhvi, thvacha ke vayu, man ke chanhdrama, ahankar ke buddhi aur buddhi ke devata purush haian–kaha jata hai ki yahi devata log apani apani indriyoan ke vhyapar kiya karate haian. upanishadoan mean bhi upasana ke liye brahm shvaroop ke jo pratik varnit haian, uname man ko adhhyathm aur soory athava akash ko adhidaivat pratik kaha hai[2]. adhhyathm aur adhidaivat ka yah bhed keval upasana ke liye hi nahian kiya gaya hai; balki jab is prashhn ka nirnay karana p da ki vani, chakshu aur shrot prabhriti indriyoan evan pranoan mean shreshhth kaun hai, tab upanishadoan mean bhi[3] ek bar vani, chakshu aur shrotr in sookshhm indriyoan ko lekar adhhyathmadrishti se vichar kiya gaya hai tatha doosari bar unhhian indriyoan ke devata agni, soory aur akash ko le kar adhidaivat drishti se vichar kiya gaya hai. saraansh yah hai ki adhidaivat, adhibhoot aur adhhyathm adi bhed prachin kal se chale a rahe haian aur yah prashhn bhi usi zamane ka hai, ki parameshhvar ke shvaroop ki in bhinhn–bhinhn kalhpanaoan mean se sachhchi kaun hai tatha usaka tathhy khya hai. brihadaranhyak upanishad[4] mean yajn mean yajnavalhkhy ne uddalak aruni se kaha hai, ki sab praniyoan mean, sab devataoan me, samagr adhhyathm mean, sab lokoan mean, sab yajnoan mean aur sab dehoan mean vhyapht hokar, unake n samajhane par bhi, unako nachanevala ek hi paramathma hai. upanishadoan ka yahi siddhanht vedanhtasootr ke anhtaryami adhikaran mean hai[5], vahaan bhi siddh kiya hai ki sab ke aant:karan mean rahanevala yah tattv saankhhyoan ki prakriti ya jivathma nahian hai, kinhtu paramathma hai. isi siddhanht ke anurodh se bhagavanh ab arjun se kahate haian ki manushhy ki deh me, sab praniyoan mean ( adhibhoot ), sab yajnoan mean ( adhiyajn ), sab devataoan mean ( adhidaivat ), sab karmoan mean aur sab vashtuoan ke sookshhm shvaroop ( arthath adhhyathm ) mean ek hi parameshhvar samaya hua hai–yajn ithyadi nanathv athava vividh jnan sachhcha nahian hai. satavean adhhyay ke anht mean bhagavanh ne adhibhoot adi jin shabhdoan ka uchhcharan kiya hai, unaka arth janane ki arjun ko ichhchha huee; at: vah pahale poochhata hai-] |
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tika tippani aur sandarbh
- ↑ dekho mabha. shaan. 313; aur ashhv. 41
- ↑ chhaan. 3. 18 .1
- ↑ bri. 1. 5. 21-23; chhaan. 1. 2-3; kaushi. 4. 12,13
- ↑ 3. 7
- ↑ vesoo. 1 2. 18-20
sanbandhit lekh
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