gita rahasy athava karmayog shastr -bal gangadhar tilak
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athavaan prakaran
prakriti mean utpann hone vale ahankar ke is gun ko, yadi ap chahean to, asvayanvedy arthath apane ap ko jnat n hone vala ahankar kah sakate hai. parantu, smaran rahe ki manushy mean pragat hone vala ahankar, aur vah ahankar ki jisake karan pe d, patthar, pani, athava bhinn-bhinn mool paramanu ek hi prakriti se utpann hote haian,-ye donoan ek hi jati ke haian. bhed keval itana hi hai ki, patthar mean chaitany n hone ke karan use ‘aanh’ ka jnan nahian hota aur muanh n hone ke karan ‘maian-too’ kah kar svabhimanapoorvak vah apani prithakta kisi par pragat nahian kar sakata. saraansh yah ki, doosaroan se prithak rahane ka arthath abhiman ya ahankar ka tattv sab jagah saman hi hai. is ahankar hi ko taijas, abhiman, bhootadi aur dhatu bhi kahate hai. ahankar, buddhi hi ka ek bhag hai; isaliye pahale jab tak buddhi n hogi tab tak ahankar utpann ho hi nahian sakata. atev saankhyoan ne yah nishchit kiya hai, ki ‘ahankar’ yah doosara, arthath buddhi ke bad ka, gun hai. ab yah batalane ki avashyakata nahian ki sattvik, rajas aur tamas bhedoan se buddhi ke saman ahankar ke bhi anant prakar ho jate haian. isi tarah unake bad ke gunoan ke bhi, pratyek ke trighat anant bhed haian. athava yah kahiye ki vyakt srishti mean pratyek vastu ke, isi prakar, anant sattvik, rajas aur tamas bhed hua karate haian; aur, isi siddhant ka lakshy karake, gita mean gunatray-vibhag aur shraddhatray-vibhag batalaye gaye hai [1].vyavasayatmik buddhi aur ahankar donoan vyakt gun, jab mool samyavastha ki prakriti mean utpann ho jate haian, tab prakriti ki ekata chhoot jati hai aur usase anek padarth banane lagate haian. tathapi, usaki sookshmata ab tak kayam rahati hai. arthath yah kahana ayukt n hoga ki, ab naiyyayikoan ke sookshm paramanuoan ka aranbh hota hai. kyoanki, ahankar utpann hone ke pahale, prakriti akhandit aur niravayav thi. vastutah dekhane se to yahi pratit hota hai, ki niri buddhi aur nira ahankar keval gun hai; atevan, uparyukt siddhantoan se yah matalab nahian lena chahiye, ki ve ( buddhi aur ahankar ) prakriti ke dravy se prithak rahate haian. un sab ka bhavarth yahi hai ki, jab mool aur avayav-rahit ek hi prakriti mean in gunoan ka pradurbhav ho jata hai, tab usi ko vividh aur avayav-sahit dravyatmak vyakt rooph prapt ho jata hai. is prakar jab ahankar se mool prakriti mean bhinn-bhinn padarth bananean ki shakti a jati hai, tab age usaki buddhi ki do shakhaean ho jati haian. ek,-pe d, manushy adi sendriy praniyoan ki srishti; aur doosari-nirindriy padarthoan ki srishti. yahaan indriy shabd se keval ‘indriyavanh praniyoan ki indriyoan ki shakti’ itana hi arth lena chahiye. isaka karan yah hai ki, sendriy praniyoan ki j d-deh ka samavesh j d yani nirindriy-srishti mean hota hai, aur in praniyoan ka atma ‘purush’ namak any varg mean shamil kiya jata hai. isiliye saankhyashastr mean sendriy srishti ka vichar karate samay deh aur atma ko chho d keval indriyoan ka hi vichar kiya jata hai. |
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tika tippani aur sandarbh
- ↑ gi. a. 14 aur 17
sanbandhit lekh
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varnamala kramanusar lekh khoj