vishay soochi
bhakti sudha -karapatri maharaj
vedant-rasasar
shribhagavan ki bhi ukti hai- “kshetrajnan chapi maan viddhi sarv kshetreshu bharat.” bahyabhyantar karyakaran sab kuchh aj avyakt brahm hi hai. '“ajayamano bahudha vyajayat”, “ekohan bahusyam” “indro mayabhiah pururoop eeyate” arthat ajayaman aur ek hi paramatattv maya se bahuroop mean jayaman sa pratit hota hai. jo is ayaman akhandaikaras, advitiy vastu mean vastutah jayamanata aur nanatv dekhate hai, jo brahm bhagavan ki nirvikarakootasthata aur akhandaikarasata ka vyapadan ya use kalankit karana chahat hai, vah prani usi aparadh se punah punah mrityu ko prapt hota hai. atah ise paramarthatah ek roop se hi dekhana chahiye. “mrityoah s mrityumapnoti y ih nanev pashyati” arthat jo bhagavan mean tho da bhi bhed ki kalpana karata hai, use bhay hota hai. “udaramantaran kurute ath tasy bhayan bhavati dvitiyadvaibhayan bhavati.” itana hi nahian, sansar mean brahm aur dharm, lok evan ved, kianbahuna jis kisi bhi padarth ko prabhu se bhinn ya prithak dekha jata hai, vah padarth hi apana ghor apaman samajhakar bhinnadarshi ko paramarth se prachyut kar deta hai. “sarv tamh paradadyoanyatratmanah sarv ved” priyatam ka viprayog kisi ke liye bhi sahy nahian hai. prem ki parakashtha yahi hai ki priyatam se viyukt hokar premi kshanabhar bhi apana jivan n rakh sake. shrivrajaanganoan ka apane priyatam shrikrishn ke viyog mean ek kshan bhi anantakoti kalp ke saman pratit hota tha. paramarth drishti se to priyatam ka viyog hote hi premi ka svaroop hi nahian rah sakata. kya bimb se viyukt hokar pratibimb ka aur mahakash se viyukt hokar ghatakash ka evan mahasamudr se viyukt hokar tarang ka svaroop rah sakata hai? inamean to kahane ke liye hi bhed haian, vastutah bhed nahian haian. isiliye shrigosvamiji ne shriram aur janakanandini mean vari aur bichi ka drishtant rakhakar abhed siddh kiya hai- “gira arth jalabichi samah kahiyat bhinn n bhinn.” |
tika tippani aur sandarbh
sanbandhit lekh
kram sankhya | vishay | prishth sankhya |
varnamala kramanusar lekh khoj