gita rahasy athava karmayog shastr -bal gangadhar tilak
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navaan prakaran
drishyaroopi sagun atev vinashi prakriti mean aise niyam bana dene ka samarthy nahian rah sakata ki jo trikal mean bhi abadhit rahe. yahaan tak jo vivechan kiya gaya hai, usase jnat hoga ki jagath, jiv aur parameshvar-athava adhyatmashastr ki paribhasha ke anusar maya (arthath maya se utpann kiya hua jagath), atma aur parabrahm-ka svaroop kya hai evan inaka paraspar kya sambandh hai. adhyatm drishti se jagat ki sabhi vastuoan ke do varg hote haian- ‘nam-roop’ aur nam-roop se achchhadit‘nity tattv’. inamean se nam-roopoan ko hi sagun maya athava prakriti kahate haian. parantu nam-roopoan ko nikal dalane par jo ‘nity dravy’ bach rahata hai, vah nirgun rahana chahiye. kyoanki koee bhi gun bina nam-roop ke rah nahian sakata. yah nity aur avyakt tattv hi parabrahm hai, aur manushy ki durbal indriyoan ko is nirgun parabrahm mean hi sagun maya upaji huee dekh p dati hai. yah maya saty padarth nahi hai; parabrahm hi saty arthat trikal mean bhi abadhit aur kabhi bhi n palatane vali vastu hai. drishy srishti ke nam-roop aur unase achchhadit parabrahm ke svaroop sambandhi ye siddhant hue. ab isi nyay se manushy ka vichar karean to siddh hota hai ki manushy ki deh aur indriyaan drishy srishti ke anyany padarthoan ke saman nam-roopatmak arthath anity maya ke varg mean hai; aur dehendriyoan se dhaka hua atma nityasvaroopi parabrahm ki shreni ka hai; athava brahm aur atma ek hi haian. aise arth se bahy srishti ko svatantr, saty padarth n manane vale advait-siddhant ka aur bauddh-siddhant ka bhed ab pathakoan ke dhyan mean a hi gaya hoga. vijnan-vadi bauddh kahate haian ki bahy srishti hi nahian hai, ve akele jnan ko hi sathy manate hai, aur vedantashashtri brahay srishti ke nity badalate rahanevale nam-roop ko hi asaty manakar yah siddhant karate haian ki is nam-roop ke mool mean aur manushy ki deh mean-donoan mean-ek hi atmaroopi, nity dravy bhara hua hai; evan yah ek atmatattv hi antim saty hai. saankhy mat-valoan ne ‘avibhaktan vibhakteshu’ ke nyay se srisht padarthoan ki anekata ke ekikaran ko j d prakriti bhar ke liye hi svikar kar liya hai. parantu vedantiyoan ne satkary-vad ki badha ko door karake nishchay kiya hai jo ‘pind mean hai vahi brahanhd mean hai;’ is karan ab saankhyoan ke asankhy purushoan aur prakriti ka ek hi paramatma mean advait se ya avibhag se samavesh ho gaya hai. shuddh adhibhautik pandit hekal advaiti hai sahi; par vah akeli j d prakriti mean hi chaitany ka bhi sangrah karata hai; aur vedant, j d ko pradhanata n de kar yah siddhant sthir karata hai ki dikkaloan se amaryadit, amrit aur svatantr chidroopi parabrahm hi sari srishti ka mool hai. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj