गीता प्रबंध -अरविन्द पृ. 90

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gita-prabandh -shri aravind

9. saankhy, yog aur vedaant


akshar nirvyaktik brahm ki anant samata mean ahankar ka nirvan aur saankhyoan ke akarta moksh–sadhan ke liye avashyak hai, is siddhaant ko gita utana hi man deti hai is tarah se aanhakar ka yah nirvan aur akshar purush ka prakriti ke karmoan ki upadhi se nikal kar apane sparoop mean laut ana, in donoan batoan ko gita qarib-qarib ek kar deti hai; gita ne vedaant aur saankhy donoan ki bhashaoan ko milakar ek kar diya hai, jaisa ki katipay upanishadoan[1] mean bhi pahale kiya gaya tha. phir bhi vedaantiyoan ke siddhaant mean ek truti hai jise door karana jaroori hai. shayad ham aisa aunaman laga sakate haian ki is samay tak vedaant ne un paravarti astik pravrittiyoan ko punarvikasit nahian kiya tha jo upanishadoan mean to tattvaroop se pahale se upasthit thian; lekin vahaan unaka mahattv itana nahian hai jitana bad ke vaidaantik veshnav darshan-shastroan mean paya jata hai, jahaan yah pravritti keval bahut pradhan hi nahian, sarvopari hai. ham yah man sakate haian ki kattar vedaant kam-se-kam apani pradhan pravrittiyoan mean, adhar mean vishv-brahmavadi aur shikhar par advaitavadi tha.[2] yah ekamevadvitiy brahm ka pratipadak hai, vishnu, shiv, brahma adi devataoan ki isamean brahm ke hi namaroop hone ke nate manyata hai. parantu ekamev parabrahm ko eeshvar, purush, devaroop se manane ki bhavana isamean apane uchch sthan se niche gir gayi hai.[3]

eeshvar, purush, dev- ye shabd upanishadoan mean brahm ke visheshan roop se prayah prayukt hue haian aur vahaan inaka prayog thik bhi hai, kiantu vahaan inaka ashay saankhy aur eeshvar-vad-vishayak dharana ki apeksha adhik vyapak hai. vishuddh tarkik brahmavad mean in namoan ka prayog bahmabhav ke gaun ya kanishth pahaluoan ke liye hi hua hai. gita in namoan ki tatha inase soochit hone vale bhavoan ki moolagat samata ko hi punah sthapit karake chup nahian hoti, balki ek kadam aur age badhana chahati hai. brahm ka jo param bhav hai usi ko, usake kanishth bhav ko nahian, purush- roop mean aur apara prakriti ko usi ki maya ke roop mean dikhakar use vedaant aur saankhy ka sanpoorn samanvay sadhana hai aur usi ko eeshvar-roop mean dikhakar use vedaant aur saankhy ka yog ke sath sanpoorn samanvay siddh karana hai. yahi nahian, balki gita eeshvar arthath purushottam ko achal, akshar, brahm se bhi uttam dikhane ja rahi hai aur is kram mean nirvyaktik brahm mean ahankar ke nirvan ki jo bat aranbh mean ayi hai vah purushottam ke sath ekata prapt karane ke sadhan ka keval ek mahanh prathamik aur avashyak sopan-matr hai. karan purushottam hi parabrahm hai. isaliye gita vedoan upanishadoan ke sarvottam adhikari vyakhyataoan dvara upadisht shiksha ka sahas ke sath atikraman karake in granthoan ke sanbandh mean svayan apani ek shiksha ko, jisako gita ne inhi granthoan se nikala hai, nishchit roop se ghoshit karati hai; tab ho sakata hai ki in granthoan ka vedaanti log sadharanataya jo arth karate haian usaki chaharadivari ke aandar gita ke is arth ko shayad n baithaya ja sake .[4]

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tika tippani aur sandarbh

  1. ↑ visheshakar shvetashvataropanishadh mean.
  2. ↑ vishvabrahmavadiyoan ka mool sootr yah hai ki brahm aur vishv ek hi haian, advaitavadi usamean yah jo d dete haian ki keval brahm ka hi astitv hai aur yah vishv keval mithya abhas hai, ya ek vastavik par aanshik abhivyakti hai.
  3. ↑ yah kuchh sandehajanak hai, par kam-se-kam yah to kaha ja sakata hai ki is tarah ki ek prabal vicharadhara thi aur usi ki parisamapti achary shankar ke siddhaant mean huee hai.
  4. ↑ vastutah purushottam ka siddhaant upanishadoan mean a chuka hai, avashy hi gita ki tarah nahian, balki kuchh bikhare hue dhang se. par gita ke saman hi upanishadoan mean bhi jahaan-tahaan brahm ya param purush ka is prakar varnan ata hai ki usamean samun brahm aur nigun brahm donoan ka samavesh hai, vah nirgunoguni hai. yah nahian ki vah inamean se ek chij to ho par doosari n ho, jo hamari buddhi ko usake viparit pratit hoti hai.

sanbandhit lekh

gita prabandh -aravind
kram sankhya path ka nam prishth sankhya
bhag-1
1. gita se hamari avashyakata aur maang 1
2. bhagavadguru 9
3. manav-shishy 17
4. upadesh ka saramarm 26
5. kurukshetr 37
6. manushy aur jivan-sangram 44
7. ary kshatriy-dharm 56
8. saankhy aur yog 68
9. saankhy, yog aur vedaant 80-81
10. buddhiyog 92
11. karm aur yajn 102
12. yajn-rahasy 110
13. yajn ke adhishvar 119
14. divy karm ka siddhaant 128
15. avatar ki sanbhavana aur hetu 139
16. bhagavan ki avataran-pranali 152
17. divy janm aur divy karm 161
18. divy karmi 169
19. samatv 180
20. samatv aur jnan 192
21. prakriti ka niyativad 203
22. traigunatity 215
23. nirvan aur sansar mean karm 225
24. karmayog ka saratattv 238
bhag-2
khand-1
1. do prakritiyaan 250
2. bhakti-jnan-samanvay 262
3. param eeshvar 272
4. rajaguhy 284
5. bhavadiy saty aur marg 294
6. karm, bhakti aur jnan 305
7. gita ka mahavaky 320
8. bhagavan ki sanbhooti–shakti 337
9. vibhooti ka siddhaant 348
10. vishvaroop-darshan 360
11. vishvapurush–darshan 372
12. marg aur bhakt 380
khand-2
13. kshetr aur kshetrajn 391
14. traigunatit 403
15. tin purush 417
16. adhyatmik karm ki paripoornata 433
17. dev aur asur 449
18. trigun, shraddha aur karm 463
19. trigun,man aur karm 482
20. svabhav aur svadharm 497
21. param rahasy ki or 518
22. param rahasy 533
23. gita ka saramarm 558
24. gita ka sandesh 570
25. aantim prishth 597

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