gita rahasy athava karmayog shastr -bal gangadhar tilak
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barahavaan prakaran
karmayogi sthitaprajn ki athava jivanhmukht ki buddhi ke anusar sab praniyoan mean jisaki samhy buddhi ho gee aur pararth me jisake shvarth ka sarvatha lay ho gaya, usako vishtrit nitishashtr sunane ki koee zaroorat nahian, vah to ap hi shvayanprakash athava buddh ho gaya. arjun ka adhikar isi prakar ka tha; use isase adhik upadesh karane ki zaroorat hi n thi ki ‘’too apani buddhi ko sam aur sthir kar.’’ tatha ‘’karm ko thyag dene ke vhyarth bhram mean n p d kar sthitaprajn ki si buddhi rakh aur shvadharm ke anusar prapht hue sabhi saansarik karm kiya kar. tathapi yah samhy buddhiroop yog sabhi ko ek hi janhm mean prapht nahian ho sakata, isi se sadharan logoan ke liye sthitaprajn ke bartav ka aur tho da sa vivechan karana chahiye. paranhtu vivechan karate samay khoob shmaran rahe ki ham jis sthitaprajn ka vichar kareange vah kritayug ke,poorn avashtha mean pahuanche hue samaj mean rahanevala nahian hai; balki jis samaj mean bahutere log shvarth mean hi doobe rahate haian usi kaliyugi samaj mean use bartav karana hai. khyoanki manushhy ka jnan kitana hi poorn khyoan n ho gaya ho aur usaki buddhi samhyavashtha mean kitani hi khyoan n pahuanch gee ho, to bhi use aise hi logoan ke sath bartav karana hai jo kam-krodh adi ke chakhkar mean p de hue haian aur jinaki buddhi ashuddh hai. in logoan ke sath vhyavahar karate samay yadi vah ahiansa, daya, shanti, aur kshama adi nithy evan paramavadhi ke sadgunoan ko hi sab prakar se sarvatha shvikar kare to usaka nirvah n hoga[1]. arthath jahaan sabhi sthitaprajn haian, us samaj ki badhi-chadhi huee niti aur dharm-adharm se us samaj ke dharm-adharm kuchh n kuchh bhinn raheange hi ki jisamean lobhi purushoan ka hi bhari jaththa hoga; varna sadhu purush ko yah jagath. chho d dena p dega aur sarvatr dushhtoan ka hi bolavala ho javega. isaka arth yah nahian hai ki sadhu purush ko apani samata-buddhi chho d deni chahiye; phir bhi samata-samata mean bhi bhed hai. gita mean kaha hai ki ‘’brahmanoan gavi hastini’’[2]-brahman, gay aur hathi mean panditoan ki samabuddhi hoti hai, isaliye yadi koee gay ke liye laya hua chara brahman ko, aur brahman ke liye banaee gee rasoee gay ko khilane lage, to khya use pandit kaheange? sannhyas margavale is prashhn ka mahathv bhale n mane, par karmayogashashtr ki bat aisi nahian hai. |
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tika tippani aur sandarbh
- ↑ ‘’ In the second place, ideal conduct such as ethical theory is concerned with, is not possible for the ideal man in the midst of men otherwise constituted. An absolutely just or perfectly sympathetic person, could not live and act according to his nature in a tribe of cannibals. Among people who are treacherous and utterly without scruple, entire truthfulness and openness must bring ruin.” Spencer’s Data of Ethics, Chap. XV. P. 280. Relative Ethics “On the evolution-hypothesis, the two ( A bsolute and Relative Ethics ) presuppose one another; and only when-they co-exist, can there exist that ideal conduct which absolute Ethics has to formulate, and which Relative Ethics has to take as the stand ard by which to estimate divergenoies from right, or degrees of wrong.”
- ↑ gi. 5. 18
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj