gita rahasy athava karmayog shastr -bal gangadhar tilak
|
chhathavaan prakaran
jnanendriyoan ke dvara man par jo sanskar hote haian unhean pratham ekatr karake aur unaki paraspar tulana karake is bat ka nirnay karana p data hai ki, unamean se achchhe kaun se haian aur bure kaun se haian, grahy athava tyajy kaun se haian, aur labhadayak tatha hanikarak kaun se haian. yah nirnay ho jane par unamean se jo bat achchhi, grahy, labhadayak, uchit athava karane yogy hoti haian use karane mean ham pravrit hua karate haian. yahi samany manasik vyavahar hai. udaharanarth, jab ham kisi bagiche mean jate haian tab, aankh aur nak ke dvara, bag ke vrikshoan aur phooloan ke sanskar hamare man par hote haian. parantu jab tak hamare atma ko yah jnan nahian hota ki, in phooloan mean se kisaki sugandh achchhi aur kisaki buri hai, tab tak kisi phool ko prapt kar lene ki ichchha man mean utpann nahian hoti aur n ham use to dane ka udyog hi karate haian. atev sab manovyaparoan ke tin sthool bhag ho sakate haiah- 1. jnanendriyoan ke dvara bahy padarthoan ka jnan prapt karake un sanskaroan ko tulana ke liye vyavasthapoorvak rakhana; 2. aisi vyavastha ho jane par unake achchhepan ya burepan ka sar-asar vichar karake yah nishhchay karana ki kaun si bat grahy hai aur kaun si tyajy; aur 3. nishhchay ho chukane par, grahy vastu ko prapt kar lene ki aur agrahy ko tyagane ki ichchha utpann ho kar usake anusar pravriti hoti hai. is bat ki avashyakata nahian ki, ye tinoan vyapar bina rukavat ke lagatar ek ke bad ek hote rahean. sambhav hai ki pahale kisi samay dekhi huee vastu ki ichchha aj ho jaye; kintu itane hi se yah nahian kah sakate ki ukt tinoan kriyaoan mean se kisi bhi kriya ki avashyakata nahian hai. yadyapi nyay karane ki kachahari ek hi hoti hai, tathapi usamean kam ka vibhag is prakar kiya jata haiah- pahale vadi aur prativadi athava unake vakil apani apani gavahiyaan aur suboot nyayadhish ke samane pesh karate haian, isake bad nyayadhish donoan pakshoan ke suboot dekhakar nirnay sthir karata hai, aur aant mean nyayadhish ke nirnay ke anusar nazir kararavaee karata hai. thik isi prakar, jis muanshi ko abhi tak ham samanyatah ‘man’ kahate aye haian, usake vyaparoan ke bhi vibhag hua karate haian. inamean se, samane upasthit batoan ka sar-asar-vichar karake yah nishchay karane ka kam (arthat keval nyayadhish ka kam) ‘buddhi’ namak indriy ka hai, ki koee ek bat amuk prakar hi ki (evamev) hai, doosare prakar ki nahian (naanyatha). oopar kahe gaye sab manovyaparoan mean se is sar-asar-vivekashakti ko alag kar dene par sirph bache hue vyapar hi jis indriy ke dvara hua karate haian, usi ko saankhy aur vedantashastr mean ‘man’ kahate haian [1]. yahi man vakil ke sadrish, koee bat aisi hai (sankalp), athava us ke ulata vaisi hai (vikalp), ityadi kalpanaoan ko buddhi ke samane nirnay karane ke liye pesh kiya karata hai. isiliye ise ‘sankalp-vikalpatmak’ arthat bina nishhchay kiye keval kalpana karane vali indriy kaha gaya hai. |
|
tika tippani aur sandarbh
- ↑ saan. ka. 23 aur 27 dekho
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj