gita rahasy athava karmayog shastr -bal gangadhar tilak
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chhathavaan prakaran
kuchh log samajhate haian, ki samuchchay mean koee naya gun utpann ho jata hai. parantu pahale to yah mat hi saty nahian; kyoanki tattvajnoan ne poorn vichar karake siddhaant kar diya jo pahale kisi roop se astittv mean nahian tha vah is jagat mean naya utpann nahian hota[1]. yadi ham is siddhant ko kshan bhar ke liye ek or dhar dean; to bhi yah prashn sahaj hi upasthit ho jata hai, ki sanghat mean utpann hone vala yah naya gun hi kshetr ka svami kyoan n mana jay is par koee arvachin adhibhautik-shastrajnoan ka kathan hai ki, dravy aur unake gun bhinn bhinn nahian rah sakate, gun ke liye kisi n kisi adhishthan ki avashyakata hoti hai. isi karan samuchchayotpan gun ke badale ve log samuchchay hi ko is kshetr ka svami manate haian. thik hai; parantu, phir vyavahar mean bhi ’agri’ shabd ke badale lak di, ’vidyut’ ke badale megh, athava prithvi ki ’akarshan-shakti’ ke badale prithvi hi kyoan nahian kaha jata yadi yah bat nirvivad siddh hai ki, kshetr ke sab vyapar vyavasthapoorvak uchit riti se mil jul kar chalate rahane ke liye, man aur buddhi ke siva, kisi bhinn shakti ka astitv atyant avashyak hai; aur, yadi yah bat sach ho, ki us shakti ka adhishthan ab tak hamare liye agamy hai, athava us shakti ya adhishthan ka poorn svarooph thik thik nahian batalaya ja sakata hai; to yah kahana, nyayochit kaise ho sakata hai.ki vah shakti hai hi nahian? jaise koee bhi manushy apane hi kandhe par baith nahian sakata; vaise hi yah bhi nahian kaha ja sakata, ki sanghat sambandhi jnan svayan sanghat hi prapt kar leta hai. atev, tark ki drishti se bhi, yahi dridh anuman kiya jata hai, ki deheanndriy adi sanghat ke vyapar jisake upabhog ke liye athava labh ke liye hua karate haian, vah sanghat se bhinn hi hai. yah tattv, jo ki sanghat se bhinn hai, svayan sab batoan ko janata hai, isaliye yah bat sach hai ki srishti ke any padarthoan ke sadrish yah svayan apane hi liye ’jney’ arthath gochar ho nahian sakata; parantu isase usake astitv mean kuchh badha nahian p d sakati, kyoanki yah niyam nahian hai ki sab padartho ko ek hi shreni ya varg, jaise ’jney’ mean shamil kar dena chahiye. sab padarthoan ke do varg ya vibhag hote haian ; jaise jnata aur shrey- arthath janane vale aur janane ki vastu. aur, jab ek-adh vastu doosare varg (jney) mean shamil nahian hoti, tab usaka samavesh pahale varg (jnata) me ho jata hai ; evan usaka astitv bhi (jney) vastu ke saman hi poornataya siddh hota hai. itana hi nahian ; kiantu yah bhi kaha ja sakata hai, ki sanghat ke pare jo atmatattv hai vah svayan jnata hai, isaliye usako hone vale jnanak yadi vah svayan vishay n ho to koee ashchary ki bat nahian hai. isi abhipray se brihadaranayakopanishad mean yajnavalky ne kaha hai ’’are! jo sab batoan ko janata hai usako janane vala doosara kahaan se a sakata haian ’’- vijnataramare ken vijaniyath[2]. |
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tika tippani aur sandarbh
sanbandhit lekh
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varnamala kramanusar lekh khoj