gita rahasy athava karmayog shastr -bal gangadhar tilak
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chhathavaan prakaran
is vishay mean, hamare prachin shastrakaroan ka aantim nirnay bhi pashchimi adhibhautik-vadiyoan ke sadrish hi hai. ve is bat ko manate haian ki svasth aur shaant antahkaran se kisi bhi bat ka vichar karana chahiye. parantu unhean yah bat many nahian ki, dharm-adharm ka nirnay karane vali buddhi alag hai aur kala-gora pahachanane ki buddhi alag hai. unhoanne yah bhi pratipadan kiya hai ki, jis prakar man sushikshit hoga usi prakar vah bhala ya bura nirnay kar sakega, atev man ko sushikshit karane ka prayatn pratyek ko dridhata se karana chahiye. parantu ve is bat ko nahian manate ki sadasadvivechan-shakti, samany buddhi se koee bhinn vastu ya eeshvari prasad hai. prachin samay mean is bat ka nirikshan sookshm riti se kiya gaya hai ki, manushy ko jnan kis prakar prapt hota hai aur usake man ka ya buddhi ka vyapar kis tarah hua karata hai. isi nirikshan ko ‘kshetr-kshetrajn-vichar’ kahate hai. kshetr ka arth ‘sharir aur kshetrajn ka arth’ atma hai. yah kshetr-kshetrajn-vichar adhyatmavidya ki j d hai. is kshetr-kshetrajn-vidya ka thik thik jnan ho jane par, sadasadvivek-shakti hi ki kaun kahe, kisi bhi manodevata ka astitv atma ke pare ya svatantr nahian mana ja sakata. aisi avastha mean adhidaivat paksh ap hi ap kamazor ho jata hai. atev, ab yahaan is kshetr-kshetrajn-vidya hi ka vichar sankshep mean kiya jayaga. is vivechan se bhagavadgita ke bahutere siddhaantoan ka satyarth bhi pathakoan ke dhyan mean achchhi tarah a jayega. yah kaha ja sakata hai ki manushy ka sharir (piand, kshetr ya deh) ek bahut b da karakhana hi hai. jaise kisi karakhane mean pahale bahar ka mal bhitar liya jata hai; phir us mal ka chunav ya vyavastha karake is bat ka nishchay kiya jata hai ki, karakhane ke liye upayogi aur niroopayogi padarth kaun se hai; aur sab bahar se laye gaye kachche mal se nee chijean banate aur unhean bahar bhejate hai; vaise hi manushy ki deh mean bhi pratikshan anek vyapar hua karate haian. is srishti ke paanchabhautik padarthoan ka jnan prapt karane ke liye manushy ki indriyaan hi pratham sadhan haian. in indriyoan ke dvara srishti ke padarthoan ka yatharth athava mool sparoop nahian jana ja sakata. adhibhautik-vadiyoan ka yah mat hai ki, padarthoan ka yatharth svaroop vaisa hi hai jaisa ki vah hamari indriyoan ko pratit hota hai. parantu yadi kal kisi ko koee nootan indriy prapt ho jay, to usaki drishti se srishti ke padarthoan ka gun-dharm jaisa aj hai vaisa hi nahian rahega. manushy ki indriyoan mean bhi do bhed haian- ek karmendriyaan aur doosari jnanendriyaan. hath, pair, vani, gud aur upasth, ye paanch karmendriyaan hai. ham jo kuchh vyavahar apane sharir se karate haian vah sab inhian karmendriyoan ke dvara hota hai. nak, aankhe, kan, jibh aur tvacha, ye paanch jnanendriyaan hai. aankhoan se roop, jihva se ras, kanoan se shabd, nak se gandh, aur tvacha se sparsh ka jnan hota hai. kisi bhi bahy padarth ka jo hamean jnan hota hai vah ek sone ka tuk da lijiye. vah pila dekh p data hai, tvacha ko bhari maloom hota hai, thokane se lamba ho jata hai, ityadi jo gun hamari iandriyoan ko gochar hote haian unhian ko ham sona kahate haian aur jab ye gun bar bar ek hi padarth mean ek hi se drighgochar hone lagate haian tab hamari drishti se sona ek svatantr padarth ban jata hai. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj