भगवद्गीता -राधाकृष्णन भाग-22
sharir dharini 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 sarvashaktimanh shabd svarg mean tere rajasianhasan se niche aya. aileluiya.” avatar ke siddhant ne eesaee-jagath 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 prithakh nahian haian, apitu ek hi satta ke keval vibhinn p़ksh haian, saibailiyas ka siddhant hai. pahali vichar dhara 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 prithakh vyakti haian. manaviy chetana oopar uthakar ajanma shashvat ke roop mean badal jati hai.[1]krishna ka avatar bhagavanh ka sharir mean roopantaran utana nahian hai, jitana ki manushyatv ko ooancha uthakar bhagavanh mean roopantaran. yahaan guroo shanaiah-shanaiah shishy ko us star tak pahuanchane ke lie marg dikhata hai, jis par vah svayan pahuଁcha hua hai, mam sadharmhyam (mere sath samanata). shishy arjun us sangharsh karati huee atma ka pratik hai, jisane abhi tak uddhar karane vale saty ko upalabdh nahian kiya hai.
vah andhakar, asaty, simitata aur maranashilata ki shaktiyoan se, jo uchchatar sansar ke marg ko roke hue haian, yuddh kar raha hai. jab usaka sampoorn astitv kiankarttavhyavimoodh ho jata hai, jab use yah pata nahian chalata ki uchit karttavhy kya hai, tab vah apane uchchatar atm mean, jisaka pratik jagadguroo,[2]sansar-bhar ko upadesh dene vala krishna hai, sharan leta hai aur usase jnan dene ki kripa karane ki prarthana karata hai. “maian tera shishy hooan: meri chetana ko prakashit kar; mujhamean jo kuchh tamomay hai, use hata de, jo kuchh maian ganva chuka hooan, arthath karm ka ek spasht niyam, vah mujhe phir pradan kar.” sharir ke rath mean savar yoddha arjun hai, parantu sarathi krishna hai aur se hi is yatra ka margadarshan karana hai. pratyek vyakti shishy hai, poornata tak pahuanchane ka mahattvavakaankshi, bhagavanh ka jijnasuah aur yadi vah sachaee se shraddha ke sath apani khoj jari rakhata hai, to lakshy bhagavanh hi margadarshak bhagavanh ban jata hai. jahaan tak gita ki shikshaoan ki pramanikata ka prashn hai, is bat ka mahattv bahut kam hai ki isaka lekhak koee aitihasik vyakti hai ya manushy ke roop mean avatarit svayan bhagavanhah kyoanki atma ki vastavikataean ab bhi vahian haian, jo aj se hazaroan sal pahale thian aur jati evan rashtriyata ke antar un par koee prabhav nahian dalate. asali vastu saty ya sarthakata hai, aur aitihasik tathy usaki moorti se adhik kuchh bhi nahian hai. [3]
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tika tippani aur sandarbh
- ↑ mere vichar se eesaiyoan ke punarootthan ke siddhant ka arth yahi hai. eesa ka sharirik punarootthan mahattvapoorn vastu nahian haian, apitu divy (brahm) ka punarootthan 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.
- ↑ tulana kijieah ajnanatimirandhasy jnanavjanashalakaya. chakshuroonmilitan yen tasmai shriguroove namah.. maian us divy guroo ko namaskar karata hooan, jo ajnan ke rog se andhe ho ge logoan ki aankhoan ko jnan ka aanjan dalakar khol deta hai.
- ↑ spinoza se tulana kijieah “mukti prapt karane ke lie shariradhari ke roop mean eesa ko janana bilakul avashyak nahian hai; parantu tatha kathit paramatma ke us shashvat putr ke sambandh mean (di aitarno illo deee filiyo), jo paramatma ka sanatan jnan hai, jo sab vastuoan mean aur mukhy roop se manushy ke roop mean aur sabase adhik vishesh roop mean eesa mean vyakt hua hai, bat thik isase ulti hai; usake jnan ke bina koee manushy param anand ki avastha tak nahian pahuanch sakata; kyoanki isake sivay aur koee vastu use yah nahian sikha sakati ki kya saty hai aur kya mithya, kya achchha hai aur kya bura.” is prakar spineza aitihasik eesa aur adarsh eesa mean bhed karata hai. eesa ki divyata ek aisa dharm-siddhant hai, jo eesaiyoan ki antaratma mean panapa hai. khistashastriy siddhant ek aitihasik tathy ki dharmavijnani vyakhya hai. is sambandh mean loisi ka kathan haiah “eesa ka punarujjivan usake bhautik jivan ka antim kary, manushyoan ke bich usaki seva ka antim kary nahian tha, apitu dharmapracharakoan ki shraddha aur eesaee dharm ki adhyatmik sthapana ka pahala kary tha.” m aaud pitarah loisi (1944), pri. 65-66
sanbandhit lekh
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