gita rahasy athava karmayog shastr -bal gangadhar tilak
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satavaan prakaran
isi prakar sir par chot lagane se jab mastishk ka koee bhag big d jata hai tab bhi us bhag ki manasik shakti nasht ho jati hai. saraansh yah hai ki, manodharm bhi j d mastishk ke hi gun hai; atev ve j d vastu se kabhi alag nahian kiye ja sakate, aur isiliye mastishk ke sath sath manodharm aur atma ko bhi ‘vyakt’ padarthoan ke varg mean shamil karana chahiye. yadi yah j d-vad man liya jaye to aant mean keval avhyakht aur j d prakriti hi shesh rah jati hai; kyoanki sab vyakt padarth is mool avyakt prakriti se hi bane haian. aisi avastha mean prakriti ke siva jagat ka karta ya utpadak doosara koee nahian ho sakata. tab to yahi kahana hoga ki, mool prakriti ki shakti dhire dhire badhati gee aur ant mean usi ko chaitany ya atma ka shvaroop prapt ho gaya. satkary-vad ke saman, is mool prakriti ke kuchh kayade ya niyam bane hue haian; aur unhian niyamoan ke anusar sab jagat, aur sath hi sath manushy bhi, kaidi ke saman bartav kiya karata hai! jab j d-prakriti ke siva atma koee bhinn vastu hai hi nahian, tab kahana nahian hoga ki atma n to avinashi hai aur n svatantr. tab moksh ya mukti ki avashyakata hi kya hai? pratyek manushy ko maloom hota hai ki, maian apani ichchha ke anusar amuk kam kar looanga; parantu vah sab keval bhram hai! prakriti jis or khianchegi usi or manushy ko jhukana p dega! athava kisi kavi ke kathananusar kahana chahiye ki, ‘‘yah sara vishv ek bahut b da karagar hai, pranimatr kaidi haian aur padarthoan ke gun-dharm be diyaan haian- in be diyoan ko koee to d nahian sakata.’’ bas; yahi hai kal ke mat ka saraansh hai. usake matanusar sari srishti ka mool karan ek j d aur avyakt prakriti hi hai, isaliye usane apane siddhant ko sirph [1]‘‘advait’’ kaha hai! parantu yah advait j damoolak hai; arthat yah akeli j d prakriti mean hi sab batoan ka samavesh karata hai; is karan ham ise j dadvait ya adhibhautik-shastradvait kaheange. hamare saankhyashastrakar is j dadvait ko nahian manate. ve kahate haian ki man, buddhi aur ahankar, panchabhootatmak j d-prakriti ke hi dharm haian, aur saankhyashastr mean bhi yahi likha hai ki avyakt prakriti se hi briddhi, ahankar ityadi gun kram se utpann hote jate haian. parantu unaka kathan hai ki, j d prakriti se chaitany ki utpatti nahian ho sakati; itana hi nahian, varanh jis prakar koee manushy apane hi kandhoan par baith nahian sakata, usi prakar prakriti ko janane vala ya dekhane vala jab tak prakriti se bhinn n ho tab tak vah ‘‘maian yah janata hooan- vah janata hooan’’ ityadi bhasha-vyavahar ka upayog kar hi nahian sakata. aur is jagat ke vyavaharoan ki or dekhane se to sab logoan ka yahi anubhav jan p data hai ki ‘maian jo kuchh dekhata hooan ya janata hooan, vah mujhase bhinn hai’. isaliye saankhyashastrakaroan ne kaha hai ki jnata aur jney, dekhane vala aur dekhane ki vastu ya prakriti ko dekhane vala aur j d prakriti, in donoan batoan ko mool se hi prithakh prithakh manana chahiye [2]. |
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tika tippani aur sandarbh
- ↑ haikal ka moolashabhd Monism hai aur is vishay par usane ek shvatantr granhth bhi likha haia
- ↑ saan.ka.17
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj