gita rahasy athava karmayog shastr -bal gangadhar tilak
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satavaan prakaran
saankhyashastr ke anusar ‘purush’ nirgun, akarta aur udasin hai, isaliye tattv-drishti se ‘‘chho dana’’ ya ‘‘pak dana’’ kriyaoan ka karta purush nahian ho sakata [1]. isaliye saankhy-vadi kahate haian, ki prakriti hi ‘purush’ ko chho d diya karati hai, arthat vahi ‘purush’ se apana chhutakara ya mukti kar leti hai, kyoanki kartattv-dharm ‘prakriti’ hi ka hai [2]. saraansh yah hai ki, mukti nam ki aisi koee nirali avastha nahian hai jo ‘purush’ ko kahian bahar se prapt ho jati ho; athava yah kahiye ki vah ‘purush’ ki mool aur svabhavik sthiti se koee bhinn sthiti bhi nahian hai. prakriti aur purush mean vaisa hi sanbandh hai jaisa ki ghas ke bahari chhilake aur aandar ke goode mean rahata hai ya jaisa pani aur usamean rahane vali machhali mean. samany purush prakriti ke gunoan se mohit ho jate haian aur apani is svabhavik bhinnata ko pahachan nahian sakateah isi karan ve sansar-chakr mean phanse rahate haian. parantu, jo is bhinnata ko pahachan leta hai, vah mukt hi hai. mahabharat[3] mean likha hai ki aise hi purush ko ‘‘jnata’’ ya‘‘buddh’’ aur ‘‘kritakrity’’ kahate haian. gita ke is vachan ‘‘etadh buddhva buddhiman syath’’ [4] mean buddhiman shabd ka bhi yahi arth hai. adhyatmashastr ki drishti se moksh ka sachcha svaroop bhi yahi hai[5]. parantu saankhy-vadiyoan ki apeksha advait vedantiyoan ka vishesh kathan yah hai ki, atma mool hi mean parabrahmashvaroop hai aur jab vah apane mool shvaroop ko arthat parabrahm ko pahachan leta hai tab vahi usaki mukti hai. ve log yah karan nahian batalate ki purush nisargatah ‘keval’ hai. saankhy aur vedant ka yah bhed agale prakaran mean spasht riti se batalaya jayega. yadyapi advait vedantiyoan ko saankhy-vadiyoan ki yah bat many hai, ki purush (atma) nirgun, udasin aur akarta hai; tathapi ve log, saankhyashastr ki ‘purush’ sanbandhi is doosari kalpana ko nahian manate ki ek hi prakriti ko dekhane vale (sathi) svatantr purush mool mean hi asankhy haian [6]. vedantiyoan ka kahana hai ki upadhi-bhed ke karan sab jiv bhinn bhinn maloom hote haian, parantu vastutah sab brahm hi hai. saankhy-vadiyoan ka mat hai ki, jab ham dekhate haian ki pratyek manushy ka janm,mrityu aur jivan alag-alag hai, aur jab is jagath mean ham yah bhed pate haian ki koee sukhi hai to koee duahkhi hai, tab manana p data hai ki pratyek atma ya purush mool se hi bhinn hai aur unaki sankhya bhi anant hai [7]. keval prakriti aur purush hi sab srishti ke moolatattv haian sahi; parantu unamean se purush shabd mean, saankhy-vadiyoan ke matanusar 'asankhy purushoan ke samuday‘ ka samavesh hota hai. in asankhy purushoan ke aur trigunatmak prakriti ke sanyog se srishti ka sab vyavahar ho raha hai. |
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tika tippani aur sandarbh
- ↑ gi.13.31,32
- ↑ saan.ka. 62 aur gi.13.34
- ↑ shaan.194,58;248.11; aur 306-308
- ↑ gi.15.20
- ↑ ve.soo.sha.bha.1.1.4
- ↑ gi.8.4;13.20-22; mabha.shaan. 351;aur vesoo. shaanbha.2.1.1 dekho
- ↑ saan. ka. 18
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj