गीता रहस्य -तिलक पृ. 180

gita rahasy athava karmayog shastr -bal gangadhar tilak

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navaan prakaran

yadi keval adhibhautik shastroan ki pranali se vichar kar dekhean to saankhy-vadiyoan ka ukt mat anuchit nahian kaha ja sakata. karan yah hai, ki srishti ke any padarthoan ko jaise ham apani indriyoan se dekh-bhal kar unake gun-dharmoan ka vichar karate haian, vaise yah ‘drashta purush’ ya dekhane vala-arthath jise vedant mean ‘atma’ kaha hai vah-drashta ki, arthat apani hi, indriyoan ko bhinn roop mean kabhi gochar nahian ho sakata. aur jis padarth ka is prakar indriy-gochar hona asambhav hai yani jo vastu indriyatit hai usaki pariksha manavi indriyoan se kaise ho sakati hai? us atma ka varnan bhagavanh ne gita[1] mean is prakar kiya haiah-

nainan chhindanti shastrani nainan dahati pavakah . n chainan keldayantyapoan n shoshayati marootah ..

arthat, atma koee aisa padarth nahian, ki yadi ham srishti ke anyany padarthoan ke saman us par tejab adi drav padarth dalean to usaka drav roop ho jay, athava prayogashala ke paine shastroan se kat-chhaant kar usaka antarik sh‍varoop dekh lean, ya ag par dhar dene se usaka dhuaan ho jay, athava hava mean rakhane se vah sookh jay! saraansh, srishti ke padrarthoan ki pariksha karane ke, adhibhautik shastravettaoan ne jitane kuchh upay dhooandhe़ haian, ve sab yahaan nishphal ho jate haian. sahaj hi prashn uthata hai, ki phir ‘ath‍ma’ ki pariksha kaise ho? prashh‍n hai to vikat; par vichar karane se kuchh kathinaee dekh nahian p dati. bhala, saankhy-vadiyoan ne bhi ‘purush’ ko nirgun aur svatantr kaise jana? keval apane antahkaran ke anubhav se hi to jana hai n? phir usi riti ka upayog prakriti aur purush ke sachche svaroop ka nirnay karane ke liye kyoan n kiya jave?

adhibhautikashastr aur adhh‍yath‍m-shash‍tr mean jo b da bhari bhed hai, vah yahi hai. adhibhautikashastroan ke vishay indriy-gochar hote haian; aur adhyatmashastr ka vishay indriyatit arthat keval svasanvedy hai, yani apane ap hi janane yogy hai. koee yah kahe ki yadi ‘atma' svayanvedy hai to pratyek manushy ko usake vishay mean jaisa jnan hove vaisa hone do; phir adhyatmashastr ki avashyakata hi kya hai? haan; yadi pratyek manushy ka man ya antahkaran saman roop se shuddh ho, to phir yah prashn thik hoga. parantu jabaki apana yah pratyaksh anubhav hai, ki sab logoan ke man ya antahkaran ki shuddhi aur shakti ek si nahian hoti; tab jin logoan ke man atyant shuddh, pavitr aur vishal ho gaye haian, unhian ki pratiti is vishay mean hamare liye pramanabhoot honi chahiye. yoan hi ‘mujhe aisa maloom hota hai’ aur ‘tujhe aisa maloom hota hai’ kah kar nirarthak vad karane se aisa koee labh n hoga. vedantashastr tumako yuktiyoan ka upayog karane se bilh‍kul nahian rokata. vah sirph yahi kahata hai ki is vishay mean niriyuktiyaan vahian tak mani javeangi; jahaan tak ki in yuktiyoan se atyant vishal, pavitr aur nirmal antahkaran vale mahatmaoan ke is vishay-sambandhi sakshath anubhav ka virodh n hota ho; kyoanki adhyatmashas़htr ka vishay svasanvedy hai- arthath keval adhibhautik yuktiyoan se usaka nirnay nahian ho sakata.

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tika tippani aur sandarbh

  1. ↑ 2.23

sanbandhit lekh

varnamala kramanusar lekh khoj

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