gita rahasy athava karmayog shastr -bal gangadhar tilak
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navaan prakaran
srishti ke padarthoan ka jo jnan hamean apani jnanendriyoan se hota hai, vahi hamari sari srishti hai; avev prakriti ya srishti hi ko kee sthan par ‘jnan’ kaha aur isi drishti se purush ‘jnata’ kaha jata hai [1]. parantu jo sachcha jney hai [2], vah prakriti aur purush-jnan aur jnata-se bhi pare hai, isiliye bhagavadgita mean use param purush kaha hai. tinoan lokoan ko vyapt kar unhean sadaiv dharan karane vala jo yah param purush ya par purush hai use pahachano, vah ek hai, avyakt hai, nity hai, akshar hai- yah bat keval bhagavadgita hi nahian vedant-shastr ke sare granth ek svar se kah rahe haian. saankhyashastr mean ‘akshar’ aur ‘avyakt’ shabdoan ya visheshanoan ka prayog prakriti ke liye kiya jata hai; kyoanki saankhyoan ka siddhant hai ki prakriti ki apeksha adhik sookshm aur koee bhi mool karan is jagath ka nahian hai [3]. parantu yadi vedant ki drishti se dekhean to parabrahm hi ek akshar hai yani jisaka kabhi nash nahian hota aur vahi avyakt hai arthath jo indriy-gochar nahian hai; atev, is bhed par pathak sada dhyan rakhean ki bhagavadgita mean ‘akshar’ aur ‘avyakt’ shabdoan ka prayog[4]prakriti se pare ke parabrahm-svaroop ko dikhalane ke liye bhi kiya jata hai [5]. jab is prakar vedant ki drishti ko svikar kiya gaya tab isamean sandeh nahian ki prakriti ko ‘akshar’ kahana uchit nahian hai- chahe vah prakriti avyakt bhale hi ho. srishti ki utpatti ke vishay mean saankhyoan ke siddhant gita ko bhi many haian, isaliye unaki nishrit paribhasha mean kuchh adal badal n kar, unhian ke shabdoan mean kshar-akshar ya vyakt pravyakt srishti ka varnan gita mean kiya gaya hai; parantu smaran rahe ki is varnan se prakriti aur purush ke pare jo tisara uttam purush hai usake sarvashaktitv mean, kuchh bhi badha nahian hone pati. isaka parinam yah hua hai ki jahaan bhagavadgita mean parabrahm ke shvaroop ka varnan kiya gaya hai vahaan, saankhy aur vedant ke matantar ka sandeh mitane ke liye, (saankhy) avyakt ke bhi pare ka avyakt aur (saankhy) akshar se bhi pare ka akshar, is prakar ke shabdoan ka upayog use karana p da hai. udaharanarth, is prakaran ke arambh mean jo shlok diya gaya hai, use dekho. saraansh, gita ke pathakoan ko is bat ka sada dhyan rakhana chahiye, ki ‘avyakt’ aur ‘akshar’, ye donoan shabd kabhi saankhyoan ki prakriti ke liye aur kabhi vedantiyoan ke parabrahm ke liye—arthat do bhinn prakar se—gita mean prayukt hue haian. jagat ka mool, vedant ki drishti se, saankhyoan ki avyakt prakriti ke bhi pare ka doosara avyakt tattv hai. jagat ke adi tattv ke vishay mean saankhy aur vedant mean yah uparyukt bhed hai. age is vishay ka vivaran kiya jayega ki isi bhed se adhyatmashastr pratipadit moksh-shvaroop aur saankhyoan ke moksh-shvaroop mean bhi bhed kaise ho gaya. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj