भगवद्गीता -राधाकृष्णन भाग-20

5.guroo krishna

hamean svatantr ichchhashakti pradan karane ke bad paramatma hamean chho dakar alag kh da nahian ho jata ki ham svechchhapoorvak apana nirman ya vinash kar sakean. jab bhi kabhi svatantrata ke durupayog ke phalasvaroop adharm badh jata hai aur sansar ki ga di kisi lik mean phans jati hai, to sansar ko us lik mean se nikalane ke lie aur kisi naye raste par use chala dene ke lie vah svayan janm leta hai. apane prem ke karan vah srishti ke kary ko uchchatar star par le jane ke lie bar-bar janm leta hai. mahabharat ke ek shlok ke anusar, vishv ki raksha ke lie sada udyat bhagavanh ke char roop haian. unamean ek prithvi par rahakar tap karata hai; doosara galatiyaan karane vali manavata ke karyoan par satark drishti rakhata hai; tisara manushy-jagath mean karm mean laga rahata hai aur chautha roop ek hazar sal ki niand mean soya rahata hai.

poorn nishkriyata hi brahm ke svabhav ka ekamatr paksh nahian hai. hindoo parampara mean bataya gaya hai ki avatar keval manavay star tak hi simit nahian hai. kasht aur apoornata ki vidyamanata ka mool manushy ke vidrohi sankalp mean nahian bataya gaya, apitu paramatma ke srijanatmak prayojan aur vastavik sansar ke madhy vidyaman vishamata mean bataya gaya hai.

yadi kasht ka mool manushy ke ‘patan’ ko mana jae, to ham nirdosh prakriti ki apoornataoan ki, us bhrashtata ki, jo sab jivit vastuoan mean vidyaman hai, aur rog ke vidhan (vyavastha) ki vyakhya nahian kar sakate. is nidarshak prashn se, ki machhaliyoan ko kaiansar kyoan hota hai, kisi prakar piand nahian chhu daya ja sakata. gita batati hai ki ek divy strashta hai, jo agadh shoony par apane roopoan ka arop karata hai. prakriti ek aparishkrit padarth hai, ek avyavastha, jisamean se vyavastha ka vikas kiya jana hai; ek yatri jise prakashit kiya jana hai. jab bhi donoan ke sangharsh mean gatirodh utpann ho jata hai, tabhi us gatirodh ko door karane ke lie daiviy hastakshep hota hai. isake atirikt ek adbhut prakashan ki dharana vishv ke sambandh mean hamare vartaman drishtikonoan ke sath kathinaee se hi mel khati hai. kabiloan ka paramatma dhire-dhire prithvi ka paramatma bana aur prithvi ka paramatma ab vishv ka paramatma, sambhavatah apane vishvoan mean se ek vishv ka paramatma ban gaya hai. yah bat sochane ki bhi nahian hai ki bhagavanh ka sambandh keval kshudratam grahoan mean ek is grah ke keval ek aansh se hi hai. avatar ka siddhant adhyatmik jagath ke niyam ki ek vakh patutapoorn 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.

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sanbandhit lekh

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