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gita-prabandh -shri aravind
21.prakriti ka niyativad
svayan gita ne arthat sanpoorn saty ko n janane vale aur khand satyoan ko manane vale tatha arthath samagr saty ka samanvayatmak jnan rakhane vale yogi mean bhed kiya hai. yogi se jis shaant aur poorn jnan ki sthiti mean arohan karane ke liye kaha jata hai usake liye pahali avashyata yah hai ki samast jivan ko dhirata se usake samagr roop mean dekha jaye tatha isake paraspar-virodhi dikhane vale satyoan ke karan chitt mean koee bhraanti n ane di jaye. hamari sanmishr satta ke ek chhor par prakriti ke sath jiv ke sanbandh ka ek aisa pahaloo hai jisamean jiv ek prakar se poorn savatantr hai; doosare chhor par doosara pahaloo hai jisamean ek prakar se prakriti ka kathor niyam hai; isake atirikt svatantrata ka ek aanshik aur dikhavati, phalatah ek avastavik abhas bhi hota hai jise jiv apane vikasashil man ke aandar in do virodhi chhoroan ke vikrit pratibianb ko grahan karata hai. ham svatanta ke is abhas ko hi nyoonadhik bhool ke sath, svadhin ichchha kaha karate haian; parantu gita poorn mukti aur prabhutv ko chho dakar aur kisi chij ho svadhinata ya svatantrata nahian manati.
gita ki shiksha ke pichhe jiv aur prakriti ke vishay mean jo do mahanh siddhaant haian unhean sada dhyan mean rakhana chahiye- ek hai purush-prakritivishayak saankhy ka saty jisako gita ne trividh purusharoopi vedaant-saty ke dvara sanshodhit aur paripoorn kar diya hai, doosara hai dvividh prakriti,sachchi adhyatm-prakriti. yahi vah kuanji hai jo un batoan ka samanvay aur spashtikaran karati hai, jinhean ham paraspar viruddh aur visangat janakar chho d dete. vastav mean hamare sachetan jivan ke kee star haian, aur ek star par jo bat vyavaharatah saty mani jati hai vah usase oopar ke star par jate hi saty nahian rah jati, kyoanki vahaan usaka kuchh aur hi roop ho jata hai, kyoanki vahaan ham vastuoan ko alag-alag nahian balki adhikatar unaki samagrata mean dekhane lagate haian.
hal ke vaijnanik avishkar ne dikhaya hai ki manushy, pashu, vriksh aur khanij dhatuoan tak mean pranamayi pratikriyaean sar roop se ek-si hoti haian, isaliye yadi inamean se pratyek mean ek hi prakar ki ‘snayaviy chetana’ hai (adhik upayukt shabd ke abhav mean yahi kahana hoga) to, inake yaantrik manastattv ki adharabhoomi bhi ek-si honi chahiye. phir bhi inamean se pratyek yadi apane-apako anubhav ka manomay vivaran de sake to ek hi prakar ki pratikriyaoan aur ek se prakriti-tattvoan ke char aise vivaran prapt hogean jo ek-doosare se sarvatha bhinn aur bahut hadatak ek-doosare se ulate hogean, isaka karan yah hai ki jaise-jaise ham sachetan satta ke oopar ke staroan mean uthate haian vaise-vaise inaka arth aur mooly badalata jata hai aur vahaan in sabaka vichar doosari hi drishti se karana hota hai.
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