यथार्थ गीता -अड़गड़ानन्द पृ. 401

yatharth gita -svami a dag danand

ashtam adhyay


vastutah jin mahapurushoan ke dvara paramatma hi vyakt hota hai, un mahapurushoan ki buddhi bhi brahma nahian hai, lekin logoan ko upadesh dene ke karan, kalyan ka sootrapat karane ke karan brahm kahe jate haian. svayan mean ve brahma bhi nahian haian. unake pas apani buddhi rah hi nahian jati. kintu isase poorv sadhanakal mean buddhi hi brahma hai-‘ahankar siv buddhi aj, man sasi chitt mahan.’ (ramacharitamanas, 6/15k)

sadharan manushy ki buddhi brahm nahian hai. buddhi jab isht mean pravesh karane lagati hai tabhi se brahma ki rachana hone lagati hai, jisake char sopan manishiyoan ne kahe haian. pichhe adhyay tin mean bata rahe haian, smaran ke liye punah dekh sakate haian-brahmavidh, brahmavidvar, brahmavidvariyanh, brahmavidvarishth. brahmavidh vah buddhi hai, jo brahmavidya se sanyukt ho. brahmavidur vah hai, jise brahmavidya mean shreshthata prapt ho. brahmavidvariyanh vah buddhi hai jisase vah brahmavidya mean dash hi nahian varanh usaka niyantrak, sanchalan ban jata hai. brahmavidvarishth buddhi ka vah antim chhor hai jisamean isht pravahit hai. yahaan tak buddhi ka astitv hai; kyoanki pravahit honevala isht abhi kahian alag hai aur grahanakarta buddhi alag hai. abhi vah prakriti ki sima mean hai. ab svayan prakashasvaroop mean jab buddhi (brahma) rahati hai, jagrit hai to sampoorn bhoot (chintan ka pravah) jagrit haian aur jab avidya mean rahati hai to achet haian. isi ko prakash aur andhakar, ratri aur din kahakar sambodhit kiya jata hai. dekhean-

tika-tippani aur sandarbh

sambandhit lekh

varnamala kramanusar lekh khoj

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