gita rahasy athava karmayog shastr -bal gangadhar tilak
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athavaan prakaran
is jagath mean sendriy aur nirindriy padrarthoan ke atirikt kisi tisare padarth ka hona sanbhav nahian, isaliye kahane ki avashyakata nahian ki, ahankar se do se adhik shakhaean nikal hi nahian sakati. inamean nirindriy padrarthoan ki apeksha indriy-shakti shreshth hai, isaliye indriy srishti ko sattvik ( arthath sattvagun ke utkarsh se hone vali kahate haian ) aur nirindriy srishti ko tamas ( arthath tamogun ke utkarsh se hone vali ) kahate haian. saraansh yah hai ki, jab ahankar apani shakti se bhinn-bhinn padarth utpann karane lagata hai, tab usi mean ek bar satogun ka utkarsh hokar ek or paanch jnaneanndriyaan, paanch karmendriyaan aur man ko mila kar indriy-srishti ki moolabhoot gyarah ianndriyaan utpann hoti haian; aur doosari or, tamogun ka utkarsh hokar usase nirindriy-srishti ke moolabhoot paanch tanmatradravy utpann hote haian. parantu prakriti ki sookshmata ab tak kayam rahi hai, isaliye ahankar se utpann hone vale ye solah tattv bhi sookshm hi rahate haian[1]. shabd, sparsh, roop aur ras ki tanmatraean-arthath bina mishran hue pratyek gun ke bhinn-bhinn ati sookshm moolasvaroop-nirianndriy-srishti ke moolatattv hai; aur man sahit gyarah indriyaan sendriy-srishti ki j dean haian. is vishay ki saankhyashastr ki uthpatti vichar karane yogy haian, ki nirianndriy-srishti ke moolatattv ( tanmatr ) paanch hi kyoan aur sendriy-srishti ke moolatattv gyarah hi kyoan mane jate haian. arvachin srishti-shastrajnoan ne srishti ke padarthoan ke tin bhed-ghan, drav aur vayuroopi-kiye haian; parantu saankhy-shastrakaroan ka vargikaran isase bhinn hai. unaka kathan hai ki, manushy ko srishti ke sab padrarthoan ka jnan keval paanch jnanendriyoan se hua karata hai; aur, in jnanendriyoan ki rachana kuchh aisi vilakshan hai, ki ek indriy ko sirph ek hi gun ka jnan hua karata hai. aankhoan se sugandh nahian maloom hoti aur n kan se dikhata hi hai; nak se saphed aur kale rang ka bhed bhi nahian maloom hota. jab, is prakar, paanch jnanendriyaan aur unake paanch vishay-shabd, sparsh, roop, ras aur gandh- nishchit haian, tab yah pragat hai ki ham kalpana se yah man bhi lean ki gun paanch se adhik haian, to kahana nahian hoga ki unako janane ke liye hamare pas koee sadhanaya upay nahian hai. in paanch gunoan mean se pratyek ke anek bhed ho sakate haian. udaharanarth, yadyapi ‘shabd’ gun ek hi hai tathapi usake chhota, mota, karkash, bhadda, phata hua, komal, athava gayanashastr ke anusar nishad, gaandhar, shadj adi, aur vyakaranashastr ke anusar kanthay, talavy, oshthay adi anek prakar hua karate haian. isi tarah yadyapi ‘rooph’ ek hi gun hai tathapi usake bhi anek bhed hua karate haian, jaise saphed, kala, nila, pila, hara adi. isi tarah yadyapi ‘ras’ ya ‘ruchi’ ek hi gun hai tathapi usake khatta, mitha, tikha, kaduva, khara adi anek bhed ho jate haian; aur ‘mithas’ yadyapi ek vishishht ruchi hai, tathapi ham dekhate haian ki ganne ka mithas, doodh ka mithas, gu d ka mithas aur shakkar ka mithas bhinn-bhinn hota hai tatha is prakar us ek hi 'mithas' ke anek bhed ho jate haian. |
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tika tippani aur sandarbh
- ↑ sankshep mean yahi arth aangreji bhasha mean is prakar kaha ja sakata hai:- The Primeval matter ( Prakriti ) was at first homogeneous. It resolved ( Buddhi) to unfold itself, and by the Principle of differentiation (Ahamkara) became heterogeneous. It then branched off into two sections-one organic (Sendriya), and the other in-organic (Nirindriy). There are elevan elements of the inorganic and five of the inorganic creation. Purusha or the observer is different from all these and falls under none of the above categories.
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj