gita rahasy athava karmayog shastr -bal gangadhar tilak
|
navaan prakaran
jis prakar adhibhautikashastroan mean ve anubhav tyajy mane jate haian ki jo pratyaksh ke viruddh hoan; usi prakar vedant-shastr mean yuktiyoan ki apeksha uparyukt svanubhav ki arthath atm-pratiti ki yoghyata hi adhik mani jati hai. jo yukti is anubhav ke anukool ho use vedanti avashy manate haian. shrimanh shankarachary ne apane vedant-sootroan ke bhashy mean yahi siddhant likha hai. adhyatm-shastr ka abhyas karane valoan ko is par hamesha dhhyan rakhana chahiye- achintayaah khalu ye bhava n taanstarken sadhayeth . prakritibhyah paran yattu tadachintyasy lakshanamh .. “jo padrarth indriyatit hai aur isiliye jinaka chintan nahian kiya ja sakata, unaka nirnay keval tark ya anuman se hi nahian kar lena chahiye; sari srishti ki mool prakriti se bhi pare jo padarth hai vah is prakar achinty hai”- yah ek purana shlok hai jo mahabharat [1] mean paya jata hai; aur jo shri shankarachary ke vedantabhashy mean bhi ‘sadhayeth’ ke shthan par ‘yojayeth’ ke path-bhed se paya jata hai [2]. muandak aur kathopanishad mean bhi likha hai, ki atmajnan keval tark hi se nahian prapt ho sakata [3]. adhyatmashastr mean upanishad-granthoan ka vishesh mahattv bhi isiliye hai. man ko ekagr karane ke upayoan ke vishay mean prachin kal mean hamare hindustan mean bahut charcha ho chuki hai aur ant mean is vishay par ( patanjal ) yogashastr namak ek svatantr shastr hi nirmit ho gaya hai. jo b de-b de rrishi is yogashastr mean atyant pravin the, tatha jinake man svabhav hi se anyant pavitr aur vishal the; un mahatmaoan ne man ko antarmukh karake atma ke svaroop ke vishay mean jo anubhav prapt kiya-athava, atma ke shvaroop ke vishay mean unaki shuddh aur shanht buddhi mean jo sphoorti huee-usi ka varnan unhoanne upanishad-granthoan mean kiya hai. isaliye kisi bhi adhyatm tattv ka nirnay karane mean, in shrutigranthoan mean kahe gaye anubhavik jnan ka sahara lene ke atirikt koee doosara upay nahian hai[4]. manushy keval apani buddhi ki tivrata se ukt atm-pratiti ki poshak bhinn bhinn yuktiyaan batala sakega; parantu isase us mool pratiti ki pramanikata mean ratti bhar bhi nyoonadhikata nahian ho sakati. bhagavadgita ki ganana smriti granthoan mean ki jati hai sahi; parantu pahale prakaran ke aranbh hi mean ham kah chuke haian, ki is vishay mean gita ki yogyata upanishadoan ki barabari ki mani jati hai. atev is prakaran mean ab age chal kar pahale sirph yah batalaya jayega, ki prakriti ke pare jo achinty padarth hai usake vishay mean gita aur upanishadoan mean kaun-kaun se siddhant kiye gaye haian; aur unake karanoan ka arthath shastr-riti se unaki upapatti ka vichar pichhe kiya jayega. saankhy-vadiyoan ka dvait-prakriti aur purush-bhagavadgita ko many nahian hai. bhagavadgita ke adhyatm-jnan ka aur vedantashastr ka bhi pahala siddhant yah hai, ki prakriti aur purush se bhi pare ek sarvavyapak, avyakt aur amrit tattv hai jo char-achar srishti ka mool hai. |
|
tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj