gita rahasy athava karmayog shastr -bal gangadhar tilak
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satavaan prakaran
samyavastha mean rahane vali prakriti ko, saankhyashastr mean, ‘avyakt’ arthat indriyoan ko gochar n hone vali kaha hai. is prakriti ke sattv, raj aur tam in tin gunoan ki paraspar nyoonadhikata ke karan jo anek padarth hamari indriyoan ko gochar hote haian; arthat jinhean ham dekhate haian, sunate haian, chakhate haian, sooanghatean haian ya sparsh karate haian; unhean saankhyashastr mean ‘vyakt’ kaha hai. smaran rahe ki jo padarth hamari indriyoan ko spasht riti se gochar ho sakate haian ve sab ‘vyakt’ kahalate haian; chahe phir ve padarth apani akriti ke karan, rooph ke karan, gandh ke karan ya kisi any gun ke karan vyakt hote ho. vyakt padarth anek haian. unamean se kuchh, jaise patthar, pe d, pashu ityadi sthool kahalate haian; aur kuchh, jaise man, buddhi, akash ityadi (yadyapi ye indriy-gochar arthat vyakt haian) tathapi sookshm kahalate haian. yahaan ‘sookshm’ se chhote ka matalab nahian hai; kyoanki akash yadyapi sookshm hai tathapi vah sare jagat mean sarvatr vyapt hai. isaliye, sookshm shabd se ‘sthool ke viruddh’ ya vayu se bhi adhik mahin, yahi arth lena chahiye. ‘sthool’ aur ‘sookshm’ shabdoan se kisi vastu ki sharir-rachana ka jnan hota hai; aur ‘vyakt’ evan ‘avyakt’ shabdoan se hamean yah bodh hota hai ki us vastu ka pratyaksh jnan hamean ho sakata hai, ya nahian. atev do bhinn padarthoan mean se (chahe ve donoan sookshm hoan to bhi) ek vyakt aur doosara avyakt ho sakata hai. udaharanarth, yadyapi hava sookshm hai tathapi hamari sparshendriy ko usaka jnan hota hai, isaliye use vyakt kahate haian aur sab padarthoan ki mool prakriti(ya mooladravy) vayu se bhi atyant sookshm hai aur usaka jnan hamari kisi indriy ko nahian hota, isaliye use avyakt kahate haian. ab, yahaan prashn ho sakata hai ki yadi is prakriti ka jnan kisi bhi indriy ko nahian hota, to usaka astitv siddh karane ke liye kya praman hai? is prashn ka uttar saankhyavadi is prakar dete haian ki, anek vyakt padarthoan ke avalokan se satkary-vad ke anusar yahi anuman siddh hota hai ki , in sab padarthoan ka mool roop, prakriti yadyapi indriyoan ko pratyaksh-gochar n ho tathapi usaka astvi sookshm roop se avashy hona chahie[1]. vedantiyoan ne bhi brahm ka astitv siddh karane ke liye isi yukti ko svikar kiya hai[2]. yadi ham prakriti ko is prakar atyant sookshm aur avyakt man lean to naiyyayikoan ke paramanuvad ki j d hi ukh d jati hai; kyoan ki paramanu yadyapi avyakt aur asankhy ho sakate haian, tathapi pratyek paramanu ke svatantr vyakti ya avayav ho jane ke karan yah prashn phir bhi shesh rah jata hai ki do paramanuoan ke bich mean kaun sa padarth hai? isi karan saankhyashastr ka siddhant hai ki, prakriti mean paramanu rooph avayavabhed nahian hai; kintu vah sadaiv ek se ek lagi huee, bich mean tho da bhi antar n chho dati huee, ek hi saman hai; athava yoan kahiye ki vah avyakt [3] aur niravayav rooph se nirantar aur sarvatr hai. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj