gita rahasy athava karmayog shastr -bal gangadhar tilak
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navaan prakaran
sona to ek hi padarth hai; parantu bhinn bhinn samay par badalane vale usake akaroan ke jo sanskar, indriyoan ke dvara man par hote haian unhean ekatr karake ‘drashta’ us sone ko hi[1] kabhi ‘k da,’ ‘aangoothi’ ya kabhi ‘panchal di’ ‘pahuanchi’ aur ‘kangan’ ityadi bhinn bhinn nam diya karata hai. bhinn bhinn samay par padarthoan ko jo is prakar nam diye jate haian un namoan ko, tatha padarthoan ki jin bhinn bhinn akritiyoan ke karan ve nam badalate rahate haian un akritiyoan ko upanishadoan mean ‘nam-roop’ kahate haian aur inhian mean any sab gunoan ka bhi samavesh kar diya jata hai [2]. aur is prakar samavesh hona thik bhi hai kyoanki koee bhi gun lijie, usaka kuchh nam ya roop avashhy hoga. yadyapi in nam-roopoan mean pratikshan parivartan hota rahe; tathapi kahana p data hai ki in namoan-roopoan ke mool mean adharabhoot koee tattv ya dravy hai jo in nam-roopoan se bhinn hai par kabhi badalata nahian -jis prakar pani par tarangean hoti haian, usi prakar ye sab nam-roop kisi ek hi mooladravy par tarangoan ke saman haian. yah sach hai ki hamari indriyaan nam-roop ke atirikt aur kuchh bhi pahachan nahian sakatian; atev in indriyoan ko us mooladravy ka jnan hona sambhav nahian ki jo nam-roop se bhinn ho parantu usaka adharabhoot hai. parantu sare sansar ka adharabhoot yah tattv bhale hi avyakt ho arthat indriyoan se n jana ja sake; tathapi hamako apani buddhi se yahian nishchit anuman karana p data hai, ki vah sat hai arthat vah sachamuch sarvakal, sab nam-roopoan ke mool mean tatha nam-roopoan mean bhi nivas karata hai, aur usaka kabhi nash nahian hota, kyoanki yadi indriy-gochar nam-roopoan ke atirikt, moolatattv ko kuchh manean hi nahian to phir ‘k da,’ ‘kagann’ adi bhinn bhinn padarth ho javeange; evan is samay hamean jo yah jnan hua karata hai ki ‘ve sab ek hi dhatu ke, sone ke bane haian’ us jnan ke liye kuchh bhi adhar nahian rah javega. aisi avastha mean keval itana hi kahate banega ki yah ‘k da’ hai, yah ‘kangan’ hai; yah kadapi n kah sakeange ki k da sone ka hai aur kangan bhi sone ka hai, atev nyayatah yah siddhant prapt hota hai, ki ‘k da sone ka hai’, ‘kangan sone ka hai’, ityadi vakyoan mean ‘hai’ shabhd se jis sone ke sath namaroopathmak ‘k de’ aur ‘kangan’ ka sabandh jo da gaya hai, vah sona keval shashashrriangavath abhavaroop nahian hai, kintu vah us dravyaansh ka hi bodhak hai ki jo sare abhooshanoan ka adhar hai. isi nyay ka upayog srishti ke sare padarthoan mean karean to siddhant yah nikalata hai ki patthar, mitti, chaandi, loha, lak di, ityadi anek nam-roopathmak padarth, jo najar ate haian ve , sab kisi ek hi dravy par bhinn bhinn nam-roopoan ka mulamma ya gilat kar, utpann hue haian; arthat sara bhed keval nam-roopoan ka hai mooladravy ka nahian, bhinn-bhinn nam-roopoan ki j d mean ek hi dravy nity nivas karata hai. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj