गीता प्रबंध -अरविन्द भाग-11
bhagavanh bhi is vishv-jivan ke nanavidh roopoan mean apane-apako dhalate hue, samanyatah, isaki shaktiyoan ke phalane-phoolane mean, isake jnan, prem, anand aur vibhooti ki tejasvita aur vipulata mean, apani divyata ki kalaoan aur roopoan mean avirbhoot hua karate haian. parantu jab bhagavat chetana aur shakti manushy ke roop tatha karm ki manav-pranali ko apana leti hai, aur is par keval shakti aur vipulata dvara athava apani kalaoan aur bahy roopoan dvara hi nahian, balki apane shashvat jnan ke sath adhikar karati hai, jab vah ajanma apane-apako janate hue manav man-pran-sharir dharan, kar manav-janm ka jama pahanakar karm karata hai tab vah desh-kal ke aandar bhagavanh ke prakat hone ki parakashtha haiah vahi bhagavan ka poorn aur chinmay avataran hai, usi ko avatar kahate haian. vedaant ke vaishnav sanpraday mean is siddhaant ki b di manyata hai aur vahaan manushyoan mean rahane vale bhagavanh aur bhagavanh mean rahane vale manushy ka jo paraspar sanbandh hai vah nar-narayan ke dvividh roop se paridarshit kiya gaya hai; itihas ki drishti se nar-narayan ek aise dharm-sanpraday me pravartak mane jate haian jisake siddhaant aur upadesh gita ke siddhaantoan aur upadeshoan se bahut kuchh milate-julate haian. nar manav-atma hai, bhagavanh ka chirantan sakha hai jo apane svaroop ko tabhi prapt hota hai jab vah is sakha-bhav mean jagrit hota hai, aur, vah un bhagavanh me nivas karane lagata hai. narayan manav-jati mean sada vartaman bhagavat atma hai, vah sarvantaryami, manav-jiv ka sakha aur sahayak hai, yah vahi hai jisake bare mean gita mean kaha hai, eeshvarah sarvabhootanaan hriddeshean tishthati.
hriday ke is goodhashay ke oopar se jab avaran hata liya jata hai aur eeshvar ka sakshath darshan karake manushy unase pratyaksh sanbhashan karata hai, unake divy shabd sunata hai, unaki divy jyot grahan karata hai aur unaki divy shakti se yukt hokar karm karata hai tab is manushy-shariradhari sachetan jiv ka paramoddhar hokar us aj-avinashi shashvat svaroop ko prapt hona sanbhav hota hai. tab vah bhagavanh mean nivas aur sarvabhav se bhagavanh mean atm-samarpan karane yogy hota hai jise gita mean uttaman rahasyamh mana hai. jab yah shashvat divy chetana jo manav-pranimatr mean sada vidyaman hai arthath nar mean virajane vale ye narayan bhagavanh jab is manav-chaitany ko aanshatah[1] ya poornatah adhikrit kar le aur drishyaman manav-roop mean jagadguru, achary ya jaganneta hokar prakat hote haian tab yah unaka pratyaksh avatar kaha jata hai. yah un acharyoan ya netaoan ki bat nahian hai jo sab prakar se haian to manushy hi par kuchh aisa anubhav karate haian ki divy prajna ka bal ya prakash ya preem unaka poshan kar raha hai aur unake dvara sab kary kara raha hai, balki yah un manav tanudhari ki bat hai jo sakshath us divy prajna se, sidhe us keandriy shakti aur poornata mean se ate haian.
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tika tippani aur sandarbh
- ↑ navadvip ke avatar shri chaitany ke vishay mean yah kaha gaya hai ki ve aanshatah ya kabhi-kabhi bhagavat chaitany aur chichchhakti dvara adhikrit ho jate the.
sanbandhit lekh
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