gita rahasy athava karmayog shastr -bal gangadhar tilak
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navaan prakaran
arvachin jarman tattveta kant ne is bat ka sookshm vichar kiya hai, ki manushy ko bahy srishti ki vividhata ya bhinnata ka jnan ekata se kyoan aur kaise hota hai; aur phir ukt upapatti ko hi usane arvachin shastr ki riti se adhik spasht kar diya hai. haikal yadyapi apane vichar mean kant se kuchh age badha hai tathapi usake bhi siddhant vedant ke age nahian badhe haian. shopenahar ki bhi yahi bat hai. laitin bhasha mean likhe gaye upanishadoan ke anuvad ka abhyas usane kiya tha; aur usane apane granth mean yah bat bhi likh rakhi hai ki ‘‘ sansar ke sahithy ke is atyuttam ’’ granth se kuchh vichar maiann liye haian. is chhote se granth mean ham sab batoan ka vistarapoorvak niroopan karana sambhav nahian, ki ukt gambhir vicharoan aur unake sadhak-badhak pramanoan mean athava vedant ke siddhantoan aur kant prabhriti pashchimi tattvajnoan ke siddhantoan mean samanata kitani hai aur antar kitana hai. isi prakar is bat ki bhi vistar se charcha nahian kar sakate, ki upanishad aur vedant mean chhote mote bhed kaun kaun se haian. atev bhagavadgita ke adhyatm-siddhantoan ki satyata, mahattv aur utpatti samajha dene ke liye jin jin batoan ki avashhyakata hai, sirph unhian batoan ka yahaan digdarshan kiya gaya hai; aur is charcha ke liye upanishad, vedantasootr aur usake shaankarabhashy ka adhar pradhan roop se liya gaya hai. prakriti-purush roopi saankhyokt dvait ke pare kya hai- isaka nirnay karane ke liye, keval drashta aur drishy srishti ke dvet-bhed par hi thahar jana uchit nahian; kintu is bat ka bhi sookshm vichar karana chahiye ki drishta purush ko bahy srishti ka jo jnan hota hai usaka shvaroop kya hai, vah jnan kisase hota hai aur kisaka hota hai. bahy srishti ke padarth manushhy ko netroan se jaise dikharhi dete haian, vaise to ve pashuoan ko bhi dikhaee dete haian. parantu manushy mean yah visheshata hai ki aankh, kan ityadi bahyendriyoan se usake man par jo sanskar hua karate haian, unaka ekikaran karane ki shakti usamean hai aur isi liye bahy srishti ke padarth matr ka jnan usako hua karata hai. pahale kshaitr-kshaitrajn-vichar mean batala chuke haian, ki jis ekikaran-shakti ka phal uparyukt visheshata hai, vah shakti man aur buddhi ke bhi pare hai arthat vah atma ki shakti hai. yah bat nahian, ki kisi ek hi padarth ka jnan ukt riti se hota ho; kintu srishti ke bhinn bhinn padarthoan mean kary-karan-bhav adi jo anek sanbandh haian-jinhean ham srishti ke niyam kahate haian -unaka jnan bhi isi prakar hua karata hai. isaka karan yah hai, ki yadyapi ham bhinn bhinn padarthoan ko drishti se dekhate haian tathapi unaka kary-karan-sanbandh pratyaksh drishti-gochar nahian hota; kintu ham apane manasik vyaparoan se use nishrit kiya karate haian. udaharanarth, jab koee ek padarth hamare natroan ke samane ata hai tab usaka roop aur usaki gati dekh kar ham nishhchay karate haian ki yah ek ‘phauji sipahi’ hai, aur yahi sanskar man mean bana rahata hai. is ke bad hi jab koee doosara padarth usi roop aur gati mean drishti ke samane ata hai, tab vahi manasik kriya phir shuroo ho jati hai aur hamari buddhi ko nishhchay ho jata hai ki vah bhi ek phauji sipahi hai. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj