गीता रहस्य -तिलक पृ. 255

gita rahasy athava karmayog shastr -bal gangadhar tilak

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dasavaan prakaran

mahabharat ka kathan hai ki:-

yeshaan ye yani karmani prakh‌srashtayaan pratipedire .
tanyev pratipadyante srijyamana: pun: pun: ॥

arthat “poorv ki srishti mean pratyek prani ne jo karm kiye hogean, thik ve hi karm use (chahe usaki ichchha ho ya n ho) phir phir yathapoorv prapt hote rahate haian”[1]. gita[2]) mean kaha hai ki “gahana karmano gati:”– karm ki gati kathin hai; itana hi nahian kiantu karm ki pak d bhi b di kathin hai. karm kisi se bhi nahian chhoot sakata. vayu karm se hi chalati hai; soory-chandradik karm se hi ghooma karate haian; aur brahma, vishnu,[3] mahadev adi sagun devata bhi karmoan mean hi bandhe hue haian. indr adikoan ka kya poochhana hai! sagun ka arth hai nam- roopatmak aur nam- roopatmak ka arth hai karm ya karm ka parinam. jabaki yahi batalaya nahian ja sakata ki mayatmak karm arambh mean kaise utpann hua, tab yah kaise batalaya jave ki tadangabhoot manushy is karm-chakr mean pahale-pahal kaise phans gaya.parantu kisi bhi riti se kyoan n ho, jab vah ek bar karm-bandhan mean p d chuka, tab phir age chal kar usaki ek nam roopatmak deh ka nash hone par karm ke parinam ke karan use is drishti mean bhinn bhinn roopoan ka milana kabhi nahian chhootata; kyoanki adhunik adhibhautik shastrakaroan ne bhi ab yah nishchit kiya hai

[4]ki karm-shakti ka kabhi bhi nash nahian hota; kiantu jo shakti aj kisi ek nam-roop se dekh p dati hai, vahi shakti us nam-roop ke nash hone par doosare nam-roop se pragat ho jati hai. aur jabaki kisi ek nam-roop ke nash hone par usako bhinn bhinn nam-roop prapt hua hi karate haian, tab yah bhi nahian mana ja sakata ki ye bhinn bhinn nam-roop nirjiv hi hoange athava ye bhinn prakar ke ho hi nahian sakate. adhyatm-drishti se is nam-roopatmak parampara ko hi janm-maran ka chakr ya sansar kahate haian; aur in nam-roopoan ki adharabhoot shakti ko samashti-roop se brahm, aur vyashti-roop se jivatma kaha karate haian. vastut: dekhane se yah vidit hoga ki yah atma n to janm dharan karata hai aur n marata hi hai; arthat yah nity aur sthayi hai. parantu karm-bandhan mean p d jane ke karan ek nam-roop ke nash ho jane par usi ko doosare nam-roopoan ka prapt hona tal nahian sakata. aj ka karm kal bhogana p data hai aur kal ka parasoan; itana hi nahian, kiantu is janm mean jo kuchh kiya jaye use agale janm mean bhogana p data hai– is tarah yah bhav-chakr sadaiv chalata rahata hai.

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tika tippani aur sandarbh

  1. dekho mabha. shaan. 231.48,49 aur gi. 8.18 tatha 19
  2. 4.1
  3. gi. r. 34
  4. yah bat nahian ki punarjanm ki is kalpana ko keval hindoodharm ne ya keval astik-vadiyoan ne hi mana ho. yadyapi bauddh log atma ko nahian manate, tathapi vaidikadharm mean varnit punarjanm ki kalpana ko unhoanne apane dharm mean poorn riti se sthan diya hai; aur bisavian shatabdi mean “parameshvar mar gaya” kahane vale pakke nirishvaravadi jarman pandit nitashe ne bhi punarjanmavad ko svikar kiya hai.usane likha hai ki karm-shakti ke jo hamesha roopaantar hua karate haian, ve maryadit haian tatha kal anant hai; isaliye kahana p data hai ki ek bar jo nam-roop ho chuke haian, vahi phir age yathapoorv kabhi n kabhi avashy utpann hote hi haian, aur isi se karm ka chakr arthat bandhan keval adhibhautik drishti se hi siddh ho jata hai. usane yah bhi likha hai ki yah kalpana ya upapatti mujhe apani sphoorti se maloom huee hai! Nietzsche's Eternal Recurrence, (Complete Works, Engl. Trans, vol. XVI. pp. 235-256)

sanbandhit lekh

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