gita rahasy athava karmayog shastr -bal gangadhar tilak
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navaan prakaran
is drishti se vichar karane par ukt tihare vargikaran mean arthat jnata, jnan aur jney mean- jney nahi rah pata; jnata aur usako hone vala jnan, yahi do bach jate haian; aur yadi isi yukti ko aur jara sa age le chalean to ‘jnata’ ya ‘drashta’ bhi to ek prakar ka jnan hi hai, isaliye ant mean jnan ke siva doosari vastu hi nahian rahati. isi ko ‘vijnan-var’ kahate haian, aur yogachar panth ke bauddhoan ne ise hi praman mana hai. is panth ke vidvanoan ne pratipadan kiya hai ki jnata ke jnan ke atirikt is jagat mean aur kuchh bhi svatantr nahian hai; aur to kya, duniya hi nahian hai, jo kuchh hai manushy ka jnan hi jnan hai. aangrej granthakaroan mean bhi hyoom jaise pandit is dhang ke mat ke puraskarta haian. parantu vedantiyoan ko yah mat many nahian hai. vedantasootroan[1] mean achary badarayan ne aur inhian sootroan ke bhashy mean shrimachchhashankarachary ne is mat ka khandan kiya hai. yah kuchh jhooth nahian hai ki manushy ke man par jo sanskar hote haian, ant mean ve hi use vidit rahate haian; aur isi ko ham jnan kahate haian. parantu ab prashhn hota hai ki yadi is jnan ke atirikt aur kuchh hai hi nahi to ‘gay’ -sanbandhi jnan juda hai, ‘gho da’ sanbandhi jnan juda hai, aur ‘maian’-vishayak jnan juda hai—is prakar jnan-jnan mean hi jo bhinnata hamari buddhi ko janchati hai, usaka karan kya hai? mana ki, jnan hone ki manasik kriya sarvatr ek hi hai; parantu yadi kaha jay ki isake siva aur kuchh hai hi nahian, to gay, gho da ityadi bhinn-bhinn bhed a kahaan se gaye? yadi koee kahe ki svapn ki srishti ke saman man ap hi apani marji se jnan ke ye bhed banaya karata hai; to svapn prithak jagrit avastha ke jnan mean jo ek prakar ka thik-thik silasila milata hai, usaka karan batalate nahian banata[2]. achchha, yadi kahean ki jnan ko chho d doosari koee bhi vastu nahian hai aur ‘drashta’ ka man hi sare bhinn-bhinn padarthoan ko nirmit karata hai, to pratyek drashta ko ‘ahanpoorvak’ yah sara jnan hona chahiye ki ‘mera man yani maian hi khambha hooan’ athava ‘maian hi gay hooan’. parantu aisa hota kahaan hai ? isi se shankarachary ne siddhant kiya hai ki, jab sabhi ko yah pratiti hoti hai ki maian alag hooan aur mukt se khambha aur gay prabhriti padarth bhi alag-alag haian tab drashta ke man mean samoocha jnan hone ke liye is adharabhoot bahy srishti mean kuchh n kuchh svatantr vastuean avashy honi chahiye[3]. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj