gita rahasy athava karmayog shastr -bal gangadhar tilak
| chitr:Prev.png |
athavaan prakaran
adhunik srishti-shastrajnoan ke ukt mat par dhyan dene se saankhyoan ka yah siddhant ashcharyakarak nahian pratit hota, ki prakriti mean pahale buddhi-gun ka pradurbhav hota hai. prakriti mean pratham utpann hone vale is gun ko, yadi ap chahean to, achetan athava asvayanvedy arthath apane ap ko jnat n hone vali buddhi kah sakate haian. parantu, use chahe jo kahean, isamean sandeh nahian ki manushy ko hone vali buddhi aur prakriti ko hone vali buddhi donoan mool mean ek hi shreni ki haian; aur isi karan donoan sthanoan par unaki vyakhyaean bhi ek hi si ki gee haian. is buddhi ke hi ‘mahath, jnan, mati, asuri, prajna, khyati’ adi any nam bhi haian. maloom hota hai ki inamean se ‘mahath’[1] nam is gun ki shreshthata ke karan, diya gaya hoga, athava isaliye diya gaya hoga ki ab prakriti badhane lagati hai. prakriti mean pahale utpann hone vala mahanh athava buddhi-gun ‘sattv-raj-tam’ ke mishran hi ka parinam hai, isaliye prakriti ki yah buddhi yadyapi dekhane mean ek hi pratit hoti ho tathapi yah age kee prakar ki ho sakati haian. kyoanki ye gun-sattv, raj aur tam-pratham drishti se yadyapi tin hi haian, tathapi vichar-drishti se pragat ho jata hai ki inake mishran mean pratyek gun ka pariman anant riti se bhinn-bhinn hua karata hai; aur isiliye, in tinoan mean se pratyek gun ke anant bhinn pariman se utpann hone vale buddhi ke prakar bhi trighat anant ho sakate haian! avyakt prakriti se nirmit hone vali yah buddhi bhi prakriti ke hi sadrish sookshm hoti hai. parantu, pichhale prakaran mean ‘vyakt’ aur ‘avyakt’ tatha ‘sookshm’ aur ‘sthool’ ka jo arth batalaya gaya hai usake anusar, yah buddhi prakriti ke saman sookshm hone par bhi usake saman avyakt nahian hai- manushy ko isaka jnan ho sakata hai. atev, ab yah siddh ho chuka ki is buddhi ka samavesh vyakt mean [2] hota hai; aur saankhyashastr mean, n keval buddhi kintu buddhi ke age prakriti ke sab vikar bhi vyakt hi mane jate haian. keval ek mool prakriti ke siva koee bhi any tattv avyakt nahian hai. is prakar, yadyapi avyakt prakriti mean vyakt vyavasayatmik buddhi utpann ho jati hai, tathapi prakriti ab tak ek hi bani rahati hai. is ekata ka bhang hona aur anekata ya vividhata ka utpann hona hi prithaktv kahalata hai. udaharanarth, pare ka jamin par girana aur usaki alag-alag chhoti-chhoti goliyaan ban jana. buddhi ke bad jab tak yah prathakta ya vividhata utpann n ho, tab tak ek prakriti ke anek padarth ho jana sanbhav nahian. buddhi se age utpann hone vali is prathakta ke gun ko hi ‘ahankar’ kahate haian. kyoanki prithakhta ‘maian-too’ shabdoan se hi pratham vyakt ki jati hai; aur ‘ maian-too ‘ ka arth hi ahankar, athava ahan ahan ( maian-maian) karana hai. |
chitr:Next.png |
tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj