gita rahasy athava karmayog shastr -bal gangadhar tilak
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navaan prakaran
‘sab padarthoan mean is riti se nity roop mean sarvada hona’- sanskrit mean ‘satta-samanyatv’ kahalata hai. vedantashashtr ke ukt siddhant ko hi kant adi arvachin pashchimi tattvajnaniyoan ne bhi svikar kiya hai. nam-roopathmak jagat ki j d mean, nam-roopoan se bhinn, jo kuchh adrishhy nity dravy hai use kant ne apane granth mean ‘vastutattv’ kaha hai, aur netr adi indriyoan ko gochar hone vale nam-roopoan ko ‘bahari drishhy’ kaha hai[1]. parantu vedantashashtr mean, nithy badalane vale nam-roopathmak drishhy jagat ko ‘mithya’ ya ‘nashavan’ aur mooladravy ko ‘saty’ ya ‘amrit’ kahate haian. samany log saty ki vyakhya yoan karate haian ki ‘chakshuvaian satyan’ arthat jo aankhoan se dekh p de vahi saty hai; aur vyavahar mean bhi dekhate haian ki kisi ne svapann mean lakh roopaya pa liya athava lakh roopaya milane ki bat kan se sun li; to is svapann ki bat mean aur sachamuch lakh roopaye ki rakam ke mil jane mean b da bhari antar rahata hai. is karan ek doosare se suni huee aur aankhoan se pratyaksh dekhi huee- in donoan batoan mean kis par adhik vishhvas karean, aankhoan par ya kanoan par? isi duvidha ko metane ke liye brihadaranayak upanishad[2]mean yah ‘chakshuvaian satyan’ vaky aya hai. kintu jis shashtr mean roopaye ke khare-khote hone ka nishhchay ‘roopaye’ ki gol gol soorat aur usake prachalit nam se karana hai, vahaan saty ki is sapeksh vyakhya ka kyoan upayog hoga? ham vyavahar mean dekhate haian ki yadi kisi ki bat-chit ka thikana nahian hai aur yadi vah ghanhte-ghanhte mean apani bat badalane lage, to log use jhootha kahate haian. phir isi nyay se ‘roopaye’ ke nam-roop ko[3] khota athava jhooth kahane mean kya hani hai? kyoanki roopaye ka jo nam-roop aj is gh di hai, use doosare hi din diya ja sakata hai arthat ham apani aankhoan se dekhate haian ki yah nam-roop hamesha badalata rahata hai,- atev use bhi jhooth kahana p dega; is karan hamean jo kuchh jnan hota hai, use bhi asaty-jhooth kahana p dega. in par, aur aisi hi doosari kathinaiyoan par dhyan dekar ‘‘chakshuvaian satyan’’ jaise saty ke laukik aur sapeksh lakshan ko thik nahian mana hai; kintu sarvopanishad mean saty ki yahi vyakhya ki hai ki saty vahi hai jisaka any batoan ke nash ho jane par bhi kabhi nash nahian hota. aur isi prakar mahabharat mean bhi saty ka yahi lakshan batalaya gaya hai-[4] sathyan namaavhyayan nithyamavikari tathaiv ch . [5] arthat ‘‘saty vahi hai ki jo avyay hai arthat jisaka kabhi nash nahian hota, jo nity hai arthat sada sarvada bana rahata hai, aur avikari hai arthat jisaka shvaroop kabhi badalata nahian ’’ -[6]. |
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tika tippani aur sandarbh
- ↑ kant ne apane Critique of Pure Reason namak granth mean yah vichar kiya hai. nam-roopatmak sansar ki j d mean jo dravy hai, use usane 'diang anh jhishh' (Ding an sich-Thing in itself) kaha hai, aur hamane usi ka bhashantar ‘vastutattv’ kiya hai. nam-roopoan ke bahari drishhy ko kant ne ‘erashayanuang’ (Erscheinung=appearance) kaha hai. kant kahata hai ki ‘vastutattv’ ajney hai.
- ↑ 5.14. 4
- ↑ bhitari dravy ko nahian
- ↑ gi.r. 26
- ↑ grin ne real (sat ya asat) ki vhyakhhya batalate samay “Whatever anything is really, it is unalterably”” kaha hai (Prolegomena to Ethics 25). grin ki yah vhyakhhya aur mahabharat ki ukht vhyakhhya donoan tattvat: ek hi haian.
- ↑ mabha.shaan.162.10
sanbandhit lekh
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