gita rahasy athava karmayog shastr -bal gangadhar tilak
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athavaan prakaran
kyoanki is mukhy siddhant se donoan sahamat haian ki avyakt, sookshm aur ek hi mool prakriti se kramashah ( sookshm aur sthool ) vividh tatha vyakt srishti nirmit huee hai. parantu ab adhibhautik shastroan ke jnan ki khoob vriddhi ho jane ke karan, saankhy-vadiyoan ke ‘sattv, raj, tam’ in tin gunoan ke badale, adhunik srishti-shastrajnoan ne gati, ushnata aur akarshan-shakti ko pradhan gun man rakha hai. yah bat sach hai, ki ‘sattv, raj, tam’ gunoan ki nyoonadhikata ke parinam ki apeksha ushnata athava akarshan-shakti ki nyoonadhikata ki bat adhibhautik shastr ki drishti se saphalatapoorvak samajh mean a jati hai. tathapi, gunoan ke vikas ka athava gunotkarsh ka jo yah tattv hai, ki ‘‘guna guneshu vartante" [1], vah donoan or saman hi hai. saankhy-shastrajnoan ka kathan hai ki, jis tarah mo dadar pankhe ko dhire-dhire kholate haian, usi tarah sattv-raj-tam ki samyavastha mean rahane vali prakriti ki tah jab dhire-dhire khulane lagati hai, tab sab vyakt srishti nirmit hoti hai-is kathan mean aur utkranti-vad mean vastutah kuchh bhed nahian hai. tathapi, yah bhed tatvik dharm-drishti se dhyan mean rakhane yogy hai ki, eesaee dharm ke saman gunotkarsh tattv ka anadar n karate hue, gita mean aur aanshatah upanishadh adi vaidik granthoan mean bhi, advait vedant ke sath hi sath, bina kisi virodh ke, gunotkarsh-vad svikar kiya gaya hai. ab dekhana chahiye ki prakriti ke vikas-kram ke vishay mean saankhy-shastrakaroan ka kya kathan hai. is kram hi ko gunotkarsh athava gunaparinam-vad kahate haian. yah batalane ki avashyakata nahian ki, kuchh kam aranbh karane ke pahale manushy use apani buddhi se nishchit kar leta hai, athava pahale kam karane ki buddhi ya ichchha usamean utpann hua karati hai. upanishadoan mean bhi is prakar ka varnan hai ki, aranbh mean mool paramatma ko yah buddhi ya ichchha huee ki hamean anek hona chahiye- ‘bahu syaan prajayey’ -aur isake bad srishti utpann huee [2]. isi nyay ke anusar avyakt prakriti bhi apani samyavastha ko bhang karake vyakt srishti ke nirman karane ka nishchay pahale kar liya karati hai. atev, saankhyoan ne yah nishchit kiya hai, ki prakriti mean ‘vyavasayatmik buddhi’ ka gun pahale utpann hua karata hai. saanrash yah hai ki, jis prakar manushy ko pahale kuchh kam karane ki ichchha ya buddhi hua karati hai, usi prakar prakriti ko bhi apana vistar karane ya pasara pasarane ki buddhi pahale hua karati hai. parantu in donoan mean b da bhari antar yah hai, ki jis manushy-prani sachetan hone ke karan, arthath usamean prakriti ki buddhi ke sath sachetan purush ka ( atma ka ) sanyog ho jane ke karan, vah svayan apani vyavasayatmak buddhi ko jan sakata hai; aur, prakriti svayan achetan arthath j d hai isaliye usako apani buddhi ka kuchh jnan nahian rahata. yah antar, purush ke sanyog se prakriti ka gun nahian hai. arvachin adhibhautik srishti-shastrajn bhi ab kahane lage haian, ki yadi yah n mana jay ki manavi ichchha ki barabari karane vali kiantu asvayanvedy shakti j d padarthoan mean bhi rahati hai, to gurutvakarshan athava rasayan-kriya ka aur lohachubank ka akarshan tatha apasaran prabhriti keval j d srishti mean hi agochar hone vale gunoan ka mool karan thik-thik batalaya nahian ja sakata [3]. |
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tika tippani aur sandarbh
- ↑ gi. 3. 28
- ↑ chhaan. 6. 2. 3; tai.2. 6
- ↑ Without the assumption of an atomic soul the commonest and the most general phenomena of Chemistry are inexplicable. Pleasure and pain, desire and aversion, attraction and repulsion must be common to all atoms of an aggregate; for the movements of atoms which must take place in the formation and dissolution of a chemical compound can be explained only by attributing to them Sensation and Will. "- Haeckel in the Perigenesis of the Plastidule cited in Martineaus's Types of Ethical Theory, Vol II. P. 399, 3rd Ed. Haeckel himself explains this statement as follows-" I explicitly stated that I conceived the elementary psychic qualities of sensation and will which may be attributed to atoms, to be unconscious- just as unconscious as the elementary memory, which I, in common with the distinguished psychologist Ewald Hering, consider to be a common function of all orgainsed matter, or more correctly the living substances. "-The Riddle of the Universe, Chap.IX. p. 63 (R. P. A. Cheap Ed.).
sanbandhit lekh
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