gita rahasy athava karmayog shastr -bal gangadhar tilak
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satavaan prakaran
parabrahm ka varnan karate samay dasabodh[1] mean bhi samarth ramadas svami kahate haian ‘‘jidhar dekhiye udhar hi vah apar hai, usaka kisi or par nahian hai. vah ek hi prakar ka aur svatantr hai, usamean dvait (ya aur kuchh) nahian hai[2].’’ saankhyavadiyoan ki ‘prakriti’ ke vishay mean bhi yahi varnan upayukt ho sakata hai. trigunatmak prakriti avyakt, svayanbhoo aur ek hi si hai; aur vah charoan or nirantar vyapt hai. akash, vayu adi bhed pichhe se hue, yadyapi ve sookshm haian tathapi vyakt haian; aur in sab ki mool prakriti ek hi si tatha sarvavyapi aur avyakt hai. smaran rahe ki, vedantiyoan ke ‘parabrahm’ mean aur saankhy vadiyoan ki ‘prakriti’ mean akash-patal ka antar hai. isaka karan yah hai ki, parabrahm chaitanyarooph aur nirgun hai; parantu prakriti j darooph aur sattv-raj-tamamay arthat sagun hai. is vishay par adhik vichar age kiya jayega. yahaan sirph yahi vichar karana hai ki saankhy-vadiyoan ka mat kya hai. jab ham is prakar ‘sookshm’ aur ‘sthool,’ ‘vyakt ’ aur ‘avyakt’ shabdoan ka arth samajh leange, tab kahana p dega ki srishti ke aranbh mean pratyake padarth sookshm aur avyakt prakriti ke rooph se rahata hai, phir vah (chahe sookshm ho ya sthool ho) vyakt arthat indriy gochar hota hai, aur jab pralay-kal mean is vyakt svaroop ka nash hota hai tab phir vah padarth avyakt prakriti mean milakar avyakt ho jata hai. gita mean bhi yah hi mat dekh p data hai[3]. saankhy shastr mean is avyakt prakriti hi ko ‘akshar’ kahate haian, aur prakriti se utpann hone vale sab padarthoan ko ‘kshar’ kahate haian. yahaan ‘kshar’ shabd ka arth sanpoorn nash nahian hai; kintu sirph vyakt svaroop ka nash hi apekshit hai. prakriti ke aur bhi anek nam haian; jaise pradhan, gun-kshobhini, bahudhanak, prasav-dharmini ityadi. srishti ke sab padarthoan ka mukhy mool hone ke karan use (prakati ko) pradhan kahate haian. tinoan gunoan ki samyavastha ka bhang svayan ap hi karati hai isaliye use gun-kshobhini kahate haian. gunatrayaroopi padarth-bhed ka bij prakriti mean hai isaliye use bahudhanak kahate haian aur, prakriti se hi sab padarth utpann hote haian isaliye use prasav-dharmini kahate haian. is prakriti hi ko vedant shastr mean ‘maya’ kahate haian. srishti ke sab padarthoan ko ‘vyakt’ aur ‘avyakt’ ya ‘kshar’ in do vibhagoan mean baantane ke bad, ab yah sochana chahiye ki, kshetr-kshetrajn-vichar mean batalaye gaye atma, man, buddhi, ahankar aur indriyoan ko saankhy-mat ke anusar, kis vibhag ya varg mean rakhana chahiye. kshaitr aur indriyaan to j d hi haian, is karan unaka samavesh vyakt padarthoan mean ho sakata hai; parantu man, ahankar, buddhi aur vishesh karake atma ke vishay mean kya kaha ja sakata hai? yoorop ke vartaman samay ke prasiddh srishtishastrajn hekal ne apane granth mean likha hai ki man, buddhi, ahankar aur atma ye sab, sharir ke dharm hi haian. udaharanarth, ham dekhate haian ki jab manushy ka mastishk big d jata hai tab usaki smaran-shakti nasht ho jati hai aur vah pagal bhi ho jata hai. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj