shrimadbhagavadgita tattvavivechani hindi-tika -jayadayal goyandaka
tritiy adhyay
uttar- kathorapanishadh mean rath ke drishtant se yah vishay bhali-bhaanti samajhaya gaya hai; vahaan kaha hai ki atma rathi hai, buddhi usaka sarathi hai, sharir rath hai, man lagam hai, indriyaan gho de haian aur shabdadi vishay hi marg haian.[3] yadyapi vastav mean rathi ke adhin sarathi, sarathi ke adhin lagam aur lagam ke adhin gho doan ka hona thik hi hai, tathapi jisaka buddhiroop sarathi vivekajnan se sarvatha shoony hai, manarooph lagam jisaki niyamanusar pak di huee nahian hai, aise jivatmaroop rathi ke indriyaroop gho de uchchhriankhal hokar use dusht gho doan ki bhaanti balath ulate (vishay) marg mean le jakar gaddhe mean dal dete haian.[4] isase yah siddh hota hai ki jab tak buddhi, man aur indriyoan par jivatma ka adhipaty nahian hota, vah apane samarthy ko bhoolakar unake adhin hua rahata hai, tabhi tak indriyaan man aur buddhi ko dhokha dekar sabako balath ulate marg mean ghasitati haian arthath indriyaan pahale man ko vishay sukh ka pralobhan dekar use apane anukool bana leti haian, man aur indriyaan milakar buddhi ko apane anukool bana lete haian aur ye bas milakar atma ko bhi apane adhin kar lete haian; parantu vastav mean to indriyoan ki apeksha man, man ki apeksha buddhi aur sabaki apeksha atma hi balavanh hai; isaliye vahaan (kathopanishadh mean) kaha hai ki jisaka buddhiroop sarathi vivekashil hai, manaroop lagam jisaki niyamanusar apane adhin hai, usake indriyaroop gho de bhi gho doan ki bhaanti vash mean hote haian tatha aise man, buddhi aur indriyoan vala pavitratma manushy us paramapad ko pata hai jahaan jakar vah vapas nahian lautata.[5] gita mean bhi jite hue man, buddhi aur indriyoan se yukt apane atma ko mitr aur bina jite hue man, buddhi aur indriyoan vale ko apane shatru ke saman batalaya hai.[6] atah bina jiti huee indriyaan vastav mean man-buddhi ki apeksha nirbal hoti huee bhi prabal rahati haian, is ashay se doosare adhyay ka kathan hai aur yahaan unaki vastavik sthiti batalayi gayi hai. atev poorva par mean koee virodh nahian hai. prashn- yahaan ‘paratah’ pad ka arth ‘atyant par’ kiya gaya hai; isaka kya abhipray hai? uttar- kathorapanishadh mean jahaan yah vishay aya hai, vahaan buddhi se par mahattattv ko, usase par avyakt ko aur avyakt se bhi par purush ko batalaya gaya hai tatha yah bhi kaha gaya hai ki yahi parakashtha hai- paratv ki antim avadhi hai, isase par kuchh bhi nahian hai.[7] usi shruti ke bhav ko spasht dikhalane ke liye yahaan ‘paratah’ ka ‘atyant par’ arth kiya gaya hai. atma sabaka adhar, karan, prakashak aur prerak tatha sookshm, vyapak, shreshth aur balavanh hone ke karan use ‘atyant par’ kahana uchit hi hai. |
tika tippani aur sandarbh
- ↑ 2/60
- ↑ 2/67
- ↑
atmanan rathinan viddhi shariran rathamev tu. buddhian tu sarathian viddi man: pragramev chh..
indriyani hayanahurvishayaansteshu gocharanh. atmendriyamanoyuktan bhoktetyahurmanishin:..(kathopanishadh 1|3| 3-4)
'too atma ko rathi aur sharir ko rath jnan tath buddhi ko sarathi aur man ko man ko lagam samajh. viveki purush indriyoan ko gho de batalate haian aur vishayoan ko unake marg kahate haian tatha sharir, indriy evan man se yukt atma ko 'bhokta' kahate haian.'
- ↑ yastvavijnanavanh bhavatyuyukten manasa sada. tasyendriyayanyavashyani dushtashva iv sarathe.
yastvavijnanavan bhavatyamanask: sadashuchi. n s tatpadamapnoti sansaran chadhigachchhati.. (kathopanishadh 1|3|5,7) 'kiantu jo buddhiroopi sarathi sarvada aviveki aur asanyat chitt se yukt hota hai, usake adhin indriyaan vaise hi nahian rahatian, jaise sarathi ke adhin dusht gho de. aur jo (buddhiroop sarathi) jisaka man nigrihit nahian hai' jisaka man nigrihit nahian hai aur jo sada apavitr hai, vah us pad ko prapt nahian kar sakata hai varan vah sansar ko hi prapt hota hai.' - ↑
yastu vijnanavanh bhavati yukten manasa sada. tasyendriyani vashyani sadashva iv sarathe:..
yastu vijnavanh bhavati samanask: sada shuchi:. s tu tatpadamapnoti yasmadbhayo n jayate.. (kathopanishad 1|3|6|6,8)'parantu jo buddhi roopi sarathi vivekashil (kushal) tatha samahitachitt hai, usake adhin indriyaan vaise hi rahati haian, jaise sarathi ke adhin uttam shikshit gho de. tatha jo vijnanavanh hai, nigrihit man vala hai aur sada pavitr hai, vah us pad ko prapt kar leta hai, jahaan se phir vah utapann nahian hota yani punarjanm ko nahian prapt hota.'
- ↑ 6/6
- ↑ iandriyebhy: para hyartha artheparan man: . manasastu para buddhirbuddheratma mahanh par:॥
mahat: paramavyaktamavyaktatpurush: par:. purushann paran kianchit sa kashtha sa para gati:॥ (kathopanishdh 1.3.10-11)
'iandriyoan ki apeksha unake arth (shabd, sparsh, roop, ras aur gandharoop tanmatraean) par (shreshth, sookshm aur balavan) haian, arthoan se man par hai, man se buddhi par hai aur buddhi se bhi mahan atma (mahattattv samashti-buddhi) par hai. mahattattv se avyakt (mool prakriti) par hai aur avyakt se purush par hai. purush se par aur kuchh nahian hai, vahi parakashtha (aantim avadhi) hai aur vahi param gati hai.'
sanbandhit lekh
kram sankhya | vishay | prishth sankhya |
varnamala kramanusar lekh khoj