gita rahasy athava karmayog shastr -bal gangadhar tilak
|
terahavaan prakaran
isaliye jab tak man ke samane adhar ke kiye koee indriy-gochar sthir vashtu n ho, tab tak yah man barabar bhool jaya karata hai ki sthir kahaan hona hai. chitht ki sthhiarata ka yah manasik kary b de b de jnani purushoan ko bhi dushhkar pratit hota hai; to phir sadharan manushhyoan ke liye kahana hi khya? atev rekhaganit ke siddhanhtoan ki shiksha detean samay jis prakar aisi rekha ki kalhpana karane ke liye, ki jo anadi, ananht aur bina chau daee ki ( avhyakht ) hai, kinhtu jisamean lamhbaee ka gun hone se sagun hai, us rekha ka ek chhota sa namoona shlet ya takhhte par vhyakht karake dikhalana p data hai; usi prakar aise pareshhvar par prem karane aur usamean apani vritti ko lin karane ke liye, ki jo sarv-karthta, sarvashaktimanh, sarvajn ( atev sagun ) hai, paranhtu nirakar arthath avhyakht hai, man ke samane ‘prathyaksh‘ nam roopathmak kisi vashtu ke rahe bina sadharan manushhyoan ka kam chal nahian sakata[1]. yahi khyoan; pahale kisi vhyakht padarth ke dekhe bina manushhy ke man mean avhyakht ki kalhpana hi jagrit ho nahian sakati. udaharanarth, jab ham lal, hare ithyadi anek vhyakht rango ke padarth pahale aankho se dekh lete haian tabhi ‘rang’ ki samanhy aur avhyakht kalhpana jagrit hoti hai; yadi aisa n ho to ‘rang’ ki yah avhyakht kalhpana ho hi nahian sakati. ab chahean ise koee manushhy ke man ka shvabhav kahean ya dosh; kuchh bhi kaha jay, jab tak dehadhari manushhy apane man ke is shvabhav ko alag nahian kar sakata, tab tak upasana ke liye yani bhakti ke liye nirgun se sagun mean-aur usamean bhi avhyakht sagun ki apeksha vhyakht sagun hi mean-ana p data hai; isake atirikht anhy koee marg nahian. yahi karan hai ki vhyakht upasana ka marg anadi kal se prachalit hai; ramatapaniy adi upanishadoan mean manushhyaroopadhari vhyakht brahmashvaroop ki upasana ka varnan hai aur bhagavadgita mean bhi yahi kaha gaya hai- kleshoadhikatarashteshaan avyakhtasakhtachetasamh. arthath ‘’avhyakht mean chitt ki ( man ki ) ekagrata karane vale ko bahut kashht hote haian; khyoanki is avhyakhtagati ko pana deheandriyadhari manushhy ke liye shvabhavat: kashht-dayak hai’’-[2]. is ‘prathyaksh’ marg hi ko bhaktimarg kahate haian. isamean kuchh sanhdeh nahian ki koee buddhiman purush apani buddhi se parabrahm ke shvaroop ka nishhchay kar usake avhyakht shvaroop mean keval apane vicharoan ke bal se apane man ko sthir kar sakata hai. paranhtu is riti se avhyakht mean ‘man’ ko asakht karane ka kam bhi to anht mean shraddha aur prem se hi siddh karana hota hai. |
|
tika tippani aur sandarbh
- ↑ is vishay par ek shhlok hai jo yogavasishhth ka kaha jata hai:- aksharavagamalabhdhaye yatha shthoolavartuladrishathparigrah:. shuddhabuddhaparilabhdhaye tatha darumanhmayashilamayarchanamh.. ‘’aksharoan ka parichay karane ke liye l dakoan ke samane jis prakar chhote chhote kank d rakh kar aksharoan ka akar dikhalana p data hai, usi prakar ( nithy ) shuddhabuddh parabrahm ka jnan hone ke liye lak di, mitti ya paththar ki moorti ka shvikar kiya jata hai.‘’ paranhtu yah shhlok brihathyogavasishhth mean nahian milata.
- ↑ 12. 5.
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj