gita rahasy athava karmayog shastr -bal gangadhar tilak
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chhathavaan prakaran
arthath “pahale atma buddhi ke dvara sab batoan ka akalan karake man mean bolane ki ichchha utpann karata hai; aur jab man kayagni ko usakata hai tab kayagni vayu ko prerit karati hai. tadanantar yah vayu chhati mean pravesh karake mand svar utpan karati hai.’’ yahi svar age kanth-talu adi ke varn-bhed-roop se mukh ke bahar ata hai. ukt shlok ke aantim do charan maitrayupanishad mean bhi milate haian[1]; aur, isase pratit hota hai ki ye shlok panini se bhi prachin hai[2]. adhunik sharir shastroan mean kayagni ko hi majjatantu kahate haian. parantu pashchimi sharir shastrajnoan ka kathan hai ki man bhi do haian; kyoanki bahar ke padartho ka jnan bhitar lane vale aur man ke dvara buddhi ki ajna karmendriyoan ko jatalane vale majjatantu, sharir mean, bhinn bhinn haian. hamare shastrakar do man nahian manate; unhoanne man aur buddhi ko bhinn batala kar sirph yah kaha hai ki man ubhayatmak hai, arthat vah-karmendriyoan ke sath karmendriyoan ke saman aur jnanendriyoan ke sath jnanendriyoan ke saman kam karata hai. donoan ka tatpary ek hi hai. donoan ki drishti se yahi pragat hai ki, buddhi nishhchay karta nyayadhish hai, aur man pahale jnanendriyoan ke sath sankalp-vikalpatmak ho jaya karata hai tatha phir karmendriyoan ke sath vyakaranatmak ya karavaee karane vala arthat karmendriyoan ka sakshat pravartak ho jata hai kisi bat ka ‘vyakaran’ karate samay kabhi kabhi man yah sankalp-vikalp bhi kiya karata hai ki buddhi ki ajna ka palan kis prakar kiya jaye. isi karan man ki vyakhya karate samay samanyatah sirph yahi kaha jata hai ki ‘sankalp-vikalpatmakan manah’. parantu, dhyan rahe ki, us samay bhi is vyakhya mean man ke donoan vyaparoan ka samavesh kiya jata hai. ‘buddhi’ ka jo arth oopar kiya gaya hai, ki vah nirnay karane vali indriy hai, vah arth keval shastriy aur sookshm vivechan ke liye upayogi hai. parantu in shastriy arthoan ka nirnay hamesha pichhe se kiya jata hai. atev yahaan ‘buddhi’ shabd ke un vyavaharik arthoan ka bhi vichar karana avashyak hai jo is shabd ke sambandh mean, shastriy arth nishchit hone ke pahale hi, prachalit ho gaye haian. jab tak vyavasayatmak buddhi kisi bat ka pahale nirnay nahian karati tab tak hamean usaka jnan nahian hota; aur jab tak jnan nahian hua tab tak usake prapt karane ki ichchha ya vasana bhi nahian ho sakati. atev, jis prakar vyavahar mean am ke pe d aur phal ke liye ek hi shabd ‘am’ ka prayog kiya jata hai, usi prakar vyavasayatmak buddhi ke liye aur us buddhi ke vasana adi phaloan ke liye bhi ek hi shabd ‘buddhi’ ka upayog vyavahar me kee bar kiya jata hai. udaharanarth, jab ham kahate haian ki amuk manushy ki buddhi khoti hai tab hamare bolane ka yah arth hota hai ki usaki ‘vasana’ khoti hai. |
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tika tippani aur sandarbh
- ↑ maitrayu. 7.11
- ↑ meksamoolar sahab ne likha hai ki maitrayupanishad, panini ki apeksha, prachin hona chahiye. Sacred Books of the East Series, Vol.15.pp.27-2.is par parishishth prakaran mean adhik vichar kiya gaya hai
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj