भगवद्गीता -राधाकृष्णन पृ. 21

bhagavadgita -d aau. sarvepalli radhakrishnan

5.guru krishn

avatar ka siddhant adhyatmik jagat ke niyam ki ek vakpatutapoorn abhivyakti hai. yadi paramatma ko manushyoan ka rakshak mana jae, to jab bhi kabhi buraee ki shaktiyaan manaviy manyataoan ka vinash karane ko udyat pratit hoti hoan, tab paramatma ko apane-ap ko prakat karana hi chahie. avatar paramatma ka manushy mean avataran hai, manushy ka paramatma mean arohan nahian, jaisa ki mukt atmaoan ke mamale mean hota hai. yadyapi pratyek chetan satta is prakar ka avataran hai, parantu vah keval ek achchhadit prakatan hai. brahm ki atmachetan satta aur usi ki ajnan se avritt satta mean antar hai.

avataran ya avatar ka tathy is bat ka dyotak hai ki brahm ka ek poorn sapran aur sharirik prakatan se virodh nahian hai. yah sambhav hai ki ham bhautik sharir mean ji rahe hoan aur phir bhi hamamean chetana ka poorn saty vidyaman ho. manaviy prakriti koee be di nahian hai, apitu yah divy jivan ka ek upakaran ban sakati hai. ham samany marth‍y logoan ke lie jivan aur sharir-abhivyakti ke ajnanapoorn, apoorn aur aksham sadhan hote haian, parantu yah avashyak nahian ki ve sada aise hi hoan. divy chetana inaka upayog apane prayojan ke lie karati hai, jabaki asvatantr manaviy chetana ka sharir, pran aur man ki shaktiyoan par aisa poorn niyantran nahian rahata.
yadyapi gita avatar mean is vishvas ko svikar karati hai ki brahm sansar mean kisi prayojan ko poora karane ke lie apane-ap ko simit kar deta hai aur tab bhi usake us simit sharir mean poorn jnan vidyaman rahata hai; sath hi vah shashvat avatar par bhi bal deti hai, arthat ki paramatma manushy mean vidyaman rahata hai, divy chetana manav-prani mean sadaiv vidyaman rahati hai. ye do drishtikon brahm ke anubhavatit aur anh‍tarvh‍yapi pahaluoan ke dyotak haian aur ye donoan ek-doosare ke virodhi nahian samajhe ja sakate. guru krishn, jo manav-jati ke adhyatmik prabodhan mean ruchi le raha hai, apane andar vidyaman brahm ki gaharaee mean se bol raha hai. krishn ka avatar hamare andar vidyaman atma ke prakatan ka, andhakar mean chhipe hue brahm ke prakashan ka ek udaharan hai. bhagavat ke anusar ^[1], “madhy ratri mean, jabaki ghane se ghana andhakar tha, ghat-ghatavyapi bhagavan ne apane-ap ko divy devaki mean prakat kiya, kyoanki bhagavan sab praniyoan ke hriday mean svayan chhipa hua hai.”^[2]ujjval prakash kali se kali rat mean prakat hota hai. rahasyoan aur prakashanoan ki drishti se rat bahut samriddh hai. ratri ki upasthiti prakash ki upasthiti ko kam vastavik nahian bana deti. sach to yah hai ki yadi rat n ho, to manushy ko prakash ki anubhooti hi n ho. krishn ke janm ka arth hai - andhakaramayi ratri mean vimochan (uddhar) ka tathy. kasht aur dasattv ke kshanoan mean vishv ke uddharakarta ka janm hota hai.
krishn ka janm vasudev aur devaki se hua kaha jata hai. jab hamari sattv prakriti shuddh ho jati hai,^[3]jab jnan ke darpan se vasanaoan ki dhool ko hatakar use svachchh kar diya jata hai, tab vishuddh chetana ka prakash usamean pratibimbit hota hai. jab sab kuchh nasht ho gaya pratit hota hai, tab akash se prakash phoot p data hai aur vah hamare manaviy jivan ko itana samriddh kar deta hai ki use shabdoan dvara kahakar nahian bataya ja sakata. sahasa ek chamak hoti hai; hamean antarik alok prapt hota hai aur jivan bilakul naya aur taza dikhaee p dane lagata hai. jab hamare andar brahm ka janm hota hai, tab hamari aankhoan se keanchuli utar jati hai aur karagar ke dvar khul jate haian. bhagavan pratyek prani ke hriday mean nivas karata hai aur jab us gupt nivas sthan ka parda phat jata hai, tab hamean divy nad sunaee p data hai, divy prakash prapt hota hai aur ham divy shakti se kary karane lagate haian. shariradharini manaviy chetana oopar uthakar ajanma shashvat ke roop mean badal jati hai.^[4]krishn ka avatar bhagavan ka sharir mean roopantaran utana nahian hai, jitana ki manushyatv ko ooancha uthakar bhagavan mean roopantaran.

tika tippani aur sandarbh

↑ nishithe tu tamodbhoote jayamane janardane, devakyaan devaroopinyaan vishnuah sarvaguhashayah .... vasudevagrihe sakshadh bhagavanh purushah parah janishyate. --bhagavat 11, 23. eesa ke sharir dharan ke sambandh mean jo kuchh kaha gaya hai, usase tulana kijieah “jab sab vastuean shant nistabdhata mean magn thi aur ratri apane tivr path ka adha bhag par kar chuki thi, tab tera sarvashaktiman shabd svarg mean tere rajasianhasan se niche aya. aileluiya.” avatar ke siddhant ne eesaee-jagat ko kafi kuchh vikshubdh kiya. eriyas ka mat tha ki putr (eesa) pita ke barabar nahian, apitu usake dvara utpann kiya gaya hai. yah drishtikon ki ve ek-doosare se prithak nahian haian, apitu ek hi satta ke keval vibhinn p़ksh haian, saibailiyas ka siddhant hai. pahali vicharadhara mean pita aur putr ki prithakata par aur pichhale siddhant mean un donoan ki ekata par zor diya gaya hai. ant mean jo drishtikon prachalit hua vah yah tha ki pita aur putr barabar haian aur ek hi tattv hai; parantu ve ek-doosare se prithak vyakti haian.
↑ 10, 20; 18, 61
↑ sattvan vishuddhan vasudevashabditamh. bhagavath. devaki daivi prakriti hai, divy prakriti.
↑ mere vichar se eesaiyoan ke punarutthan ke siddhant ka arth yahi hai. eesa ka sharirik punarutthan mahattvapoorn vastu nahian haian, apitu divy (brahm) ka punarutthan mahattvapoorn vastu hai. manushy ka purnajanm, jo usaki atma ke andar ek aisi ghatana ke roop mean hota hai, jisake phalasvaroop use vastavikata (brahm) ka gambhiratar jnan ho jata hai aur paramatma tatha manushy ke prati usaka prem badh jata hai, sachcha punarujjivan hai, jo manaviy jivan ko usake apane divy svaroop aur lakshy ki chetana tak ooancha utha leta hai. paramatma aviram srijanashilata hai, anavarat karm. vah manushy ka putr hai, kyoanki manushy punah utpann paramatma hi to hai. jab sanatan aur samayik ke bich ka parda hat jata hai, tab manushy paramatma ke sath-sath aur usake sanket par chalane lagata hai.

aiangelas sileshiyas se tulana kijieah
chahe eesa hazar bar
baithelaham mean janm le,
par yadi usane tere andar janm nahian liya
to teri atma ab bhi bhataki huee hai;
galagotha par kh da kr aaus
teri atma ki raksha kabhi n karega;
tere apane hriday mean kh da kr aaus
hi tujhe poorn bana sakata hai.

sanbandhit lekh

bhagavadgita -radhakrishnan
adhyay	adhyay ka nam	prishth sankhya

	parichay	1
1.	arjun ki duvidha aur vishad	63
2.	saankhy-siddhant aur yog ka abhyas	79
3.	karmayog ya kary ki paddhati	107
4.	jnanamarg	124
5.	sachcha sannyas	143
6.	sachcha yog	152
7.	eeshvar aur jagat	168
8.	vishv ke vikas ka kram	176
9.	bhagavan apani srishti se b da hai	181
10.	paramatma sabaka mool hai; use jan lena sab-kuchh jan lena hai	192
11.	bhagavan ka divy roopantar	200
12.	vyaktik bhagavan ki pooja parabrahm ki upasana ki apeksha	211
13.	sharir kshetr hai, atma kshetrajn hai; aur in donoan mean antar	215
14.	sab vastuoan aur praniyoan ka rahasyamay janak	222
15.	jivan ka vriksh	227
16.	daiviy aur asuriy man ka svabhav	231
17.	dharmik tattv par lagoo kie ge tinoan gun	235
18.	nishkarsh	239
19.	aantim prishth	254

varnamala kramanusar lekh khoj

a a i ee u oo e ai o au aan k kh g gh n ch chh j jh n t th d dh n t th d dh n p ph b bh m y r l v sh sh s h ksh tr jn rri rri aau shr aah

[1] shithe tu tamodbhoote jayamane janardane, devakyaan devaroopinyaan vishnuah sarvaguhashayah .... vasudevagrihe sakshadh bhagavanh purushah parah janishyate. --bhagavat 11, 23. eesa ke sharir dharan ke sambandh mean jo kuchh kaha gaya hai, usase tulana kijieah “jab sab vastuean shant nistabdhata mean magn thi aur ratri apane tivr path ka adha bhag par kar chuki thi, tab tera sarvashaktiman shabd svarg mean tere rajasianhasan se niche aya. aileluiya.” avatar ke siddhant ne eesaee-jagat ko kafi kuchh vikshubdh kiya. eriyas ka mat tha ki putr (eesa) pita ke barabar nahian, apitu usake dvara utpann kiya gaya hai. yah drishtikon ki ve ek-doosare se prithak nahian haian, apitu ek hi satta ke keval vibhinn p़ksh haian, saibailiyas ka siddhant hai. pahali vicharadhara mean pita aur putr ki prithakata par aur pichhale siddhant mean un donoan ki ekata par zor diya gaya hai. ant mean jo drishtikon prachalit hua vah yah tha ki pita aur putr barabar haian aur ek hi tattv hai; parantu ve ek-doosare se prithak vyakti haian.

[2] 10, 20; 18, 61

[3] sattvan vishuddhan vasudevashabditamh. bhagavath. devaki daivi prakriti hai, divy prakriti.

[4] re vichar se eesaiyoan ke punarutthan ke siddhant ka arth yahi hai. eesa ka sharirik punarutthan mahattvapoorn vastu nahian haian, apitu divy (brahm) ka punarutthan mahattvapoorn vastu hai. manushy ka purnajanm, jo usaki atma ke andar ek aisi ghatana ke roop mean hota hai, jisake phalasvaroop use vastavikata (brahm) ka gambhiratar jnan ho jata hai aur paramatma tatha manushy ke prati usaka prem badh jata hai, sachcha punarujjivan hai, jo manaviy jivan ko usake apane divy svaroop aur lakshy ki chetana tak ooancha utha leta hai. paramatma aviram srijanashilata hai, anavarat karm. vah manushy ka putr hai, kyoanki manushy punah utpann paramatma hi to hai. jab sanatan aur samayik ke bich ka parda hat jata hai, tab manushy paramatma ke sath-sath aur usake sanket par chalane lagata hai.

aiangelas sileshiyas se tulana kijieah
chahe eesa hazar bar
baithelaham mean janm le,
par yadi usane tere andar janm nahian liya
to teri atma ab bhi bhataki huee hai;
galagotha par kh da kr aaus
teri atma ki raksha kabhi n karega;
tere apane hriday mean kh da kr aaus
hi tujhe poorn bana sakata hai.

[1]

[2]

[3]

[4]

**svar (Vowels)**
a	a	a	aa	i	i
ee	ee,ii,I	u	u	oo	oo, uu,U
e	e	ai	ai,ei	o	o
au	au,ou	aan	a^	aah	a:,aH
aॅ	A	aau	O	rri	Ria

**vyanjan (Consonants)**
k	ka,ca	kh	kha	g	ga
gh	gha	n	Nga	ch	cha
chh	chha	j	ja	jh	jha
n	Nja	t	Ta	th	Tha
d	Da	dh	Dha	n	Na
t	ta	th	tha	d	da
dh	dha	n	na	p	pa
ph	pha,fa	b	ba	bh	bha
m	ma	y	ya	r	ra
l	la	v	va,wa	sh	sha
sh	Sha	s	sa	h	ha
ksh	xa,kSha	tr	tra	jn	Gya, jNja
d	D_a	dh	Dh_a	jn	Gya, jNja

**nuqte**
q	qa	kh	Kha	g	Ga
	z	za	f	Fa

**matra (Matras)**
a	aa	i	i	i	ee,ii,I
u	u	oo	oo,uu	ri	R
e	e	ai	ai,ei	o	o
au	au,ou	ॅ	A	aau	O