gita rahasy athava karmayog shastr -bal gangadhar tilak
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athavaan prakaran
vishv ki rachana aur sanhar
guna guneshu jayante tatraiv nivishanti ch.[1][2] is bat ka vivechan ho chuka, ki kapil saankhy ke anusar sansar mean jo do svatantr moolatattv-prakriti aur purush-haian unaka svaroop kya hai, aur jab in donoan ka sanyog hi nimitt karan ho jata hai tab purush ke samane prakriti apane gunoan ka jala kaise phailaya karati hai, aur us jale se ham ko apana chhutakara kis prakar kar lena chahiye. parantu ab tak is bat ka spashtikaran nahian kiya gaya ki, prakriti apane jale ko [3] kis kram se purush ke samane phailaya karati hai aur usaka lay kis prakar hua karata hai. prakriti ke is vyapar hi ko ‘vishv ki rachana aur sanhar‘ kahate haian; aur isi vishay ka vivechan prastut prakaran mean kiya jayega. saankhy-mat ke anusar prakriti ne is jagath ya srishti ko asankhy purushoan ke labh ke liye hi nirman kiya hai. ‘dasabodh’ mean, shri samarth ramadas svami ne bhi, prakriti se sare brahmaand ke nirman hone ka bahut achchha varnan kiya hai. usi varnan se ‘vishv ki rachana aur sanhar’ shabd is prakaran mean liye gaye haian. isi prakar, bhagavadgita ke satavean aur athavean adhyayoan mean, mukhyatah isi vishay ka pratipadan kiya gaya hai. aur, gyarahavean adhyay ke aranbh mean arjun ne shrikrishn se jo yah prarthana ki hai ki ‘‘bhavapyayau hi bhootanaan shrutau vistarasho maya’’[4]- bhootoan ki uthpatti aur pralay (jo apane ) vishtar poorvak (batalaya, usako) maianne suna, ab mujhe apana vishhvaroop prathyaksh dikhala kar kritarth kijiye- usase yah bat shpashht ho jati hai ki, vishhv ki rachana aur sanhar kshar-akshar-vichar hi ka ek mukhhy bhag hai. 'jnan' vah hai jisase yah bat maloom ho jati hai ki srishti ke anek (nana) vhyakht padarthoan mean ek hi avhyakht mool dravhy hai (gi.18.20); aur vijnan use kahate haian jisase yah malum ho ki ek hi moolabhoot avyakt dravy se bhinn-bhinn anek padarth kis prakar alag-alag nirmit hue (gi. 13. 30); aur is [5]mean n keval kshar-akshar-vichar hi ka samavesh hota hai, kintu kshetr-kshetrajn-jnan aur adhyatm vishayoan ka bhi samavesh ho jata hai. bhagavadgita ke matanusar prakriti apana khel karane ya srishti ka kary chalane ke liye svatantr nahian hai, kintu use yah kam eeshvar ki ichchha ke anusar karana p data hai[6]. parantu pahale yah batalaya ja chuka hai ki, kapilachary ne prakriti ko svatantr mana hai. saankhyashastr ke anusar, prakriti ka sansar aranbh hone ke liye, ‘purush ka sanyog’ hi nimitt-karan bas ho jata hai. is vishay mean prakriti aur kisi ki bhi apeksha nahian karati. saankhyoan ka yah kathan hai ki, jyoanhi purush aur prakriti ka sanyog hota hai, jyoanhi usaki takasal jari ho jati hai; jis prakar basant rritu mean vrikshoan mean naye patte dekh p date hai aur kramashah phool aur phal ane lagate haian [7], usi prakar prakriti ki mool samyavastha nasht ho jati hai aur usake gunoan ka vistar hone lagata hai. |
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tika tippani aur sandarbh
- ↑ “guno se hi gunoan ki utpatti hoti hai aur unhian mean unaka lay ho jata hai.“
- ↑ mahabharat, shaanti. 305. 23
- ↑ athava khel, sansar ya jnaneshvar maharaj ke shabdoan mean ‘prakriti ki takasal‘ ko
- ↑ gi. 11. 2
- ↑ gi.r. 22
- ↑ gi. 9.10
- ↑ mabha. shaan. 231. 73; manu. 1. 30
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj