gita rahasy athava karmayog shastr -bal gangadhar tilak
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navaan prakaran
is drishti se, yani uttarakalin vedant ki drishti se, dekhean to ek hi maya ke svaroopatah is prakar do bhed karane p date haian - arthath parabrahm se ‘vyakt eeshhvar’ ke nirman hone ka karan maya hai aur ‘jiv’ ke nirman hone ka karan avidya hai. parantu gita mean is prakar ka bhed nahian kiya gaya hai. gita kahati hai, ki jis maya se svayan bhagavanh vyakt roop yani sagun roop dharan karate haian [1], athava jis maya ke dvara ashtadha prakriti arthath srishti ki sari vibhootiyaan unase utpann hoti haian[2], usi maya ke ajnan se jiv mohit hota hai [3]. ‘avidya’ shabd gita mean kahian bhi nahian aya hai; aur shvetashvataropanishad mean jahaan vah shabd aya hai vahaan usaka spashtikaran bhi is prakar kiya hai, ki maya ke prapanch ko hi ‘avidya‘ kahate haian[4]. atev uttarakalin vedant-granthoan mean keval niroopan ki saralata ke liye, jiv aur eeshvar ki drishti se, kiye gaye sookshm bhed- arthath maya aur avidya- ko svikar n kar ham ‘maya’, ‘avidya’ aur ‘ajnan’ shabdoan ko samanarthak hi manate haian; aur ab shastriy riti se sankshep mean is vishay ka vivechan karate haian, ki trigunatmak maya, avidya ya ajnan aur moh ka samanyatah tatvik svaroop kya hai, aur usaki sahayata se gita tatha upanishadoan ke siddhantoan ki upapatti kaise jani ja sakati hai. nirgun aur sagun shabd dekhanean mean chhote haian; parantu jab isaka vichar karane mean lagean ki in shabdoan mean kin-kin batoan ka samavesh hota hai tab sara brahmand drishti ke samane kh da ho jata hai. jaise, is sansar ka mool jab vahi anadi parabrahm hai jo ek, nishkriy aur udasin hai tab usi mean manushy ki indriyoan ko gochar hone vale anek prakar ke vyapar aur gun kaise utpann hue tatha us akhand parabrahm ke khand kaise ho gaye; athava shit, ushn adi bhed nahian haian, usi mean nana prakar ki ruchi, nyoonadhik gadha-patala-pan, ya shit aur ushn, sukh aur duahkh, prakash aur aandhera, mrityu aur amarata ityadi anek prakar ke dvandv kaise utpann hue; jo parabrahm shant aur nirvat hai usi mean nana prakar ke shabd kaise nirman hote haian; jis parabrahm mean bhitar-bahar ya door aur samip ka koee bhed nahian hai usi mean age ya pichhe, door ya samip, athava poorv-pashchim ityadi dikkrit ya sthalakrit bhed kaise ho gaye; jo parabrahm avikari, trikalabadhit, nity aur amrit hai usi ke nyoonadhik kal-man se nashavanh padarth kaise bane; athava jise kary-karan-bhav ka sparsh bhi nahian hota usi parabrahm ke kary-karan-roop-jaise mitti aur gh da-kyoan dikhaee dete haian; aise hi aur bhi anek vishayoan ka ukt chhote se do shabdoan mean samavesh hua hai. athava sankshep mean kaha jay to, ab is bat ka vichar karana hai ki ek hi mean anekata, nirdvandv mean nana prakar ki dvandvata, advait mean dvait aur niahsang mean sang kaise ho gaya. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj