gita rahasy athava karmayog shastr -bal gangadhar tilak
chaudahavaan prakaran
gitadhhyay-sangati.
ab tak kiye gaye vivechan se dekh p dega ki bhagavadgita mean-bhagavanh ke dvara gaye gaye upanishad mean-yah pratipadan kiya gaya hai, ki karmoan ko karate hue hi adhhyathm-vichar se ya bhakti se sarvathmaikhyaroop samhyabuddhi ko poornataya prapht kar lena, aur use prapht kar lene par bhi sannhyas lene ki jhanjhat mean n p d sansar mean shashtrat: prapht sab karmoan ko keval apana kartavhy samajh kar karate rahana hi, is sansar mean manushhy ka paramapurusharth athava jivan vyatit karane ka uttam marg hai. paranhtu jis kram se hamane is granhth mean ukht arth ka varnan kiya hai, usaki apeksha gita-granhth ka kram bhinhn hai, isaliye ab yah bhi dekhana chahiye ki bhagavadgita mean is vishay ka varnan kis prakar kiya gaya hai. kisi bhi vishay ka niroopan do ritiyoan se kiya jata hai; ek shashtriy aur doosari pauranik shashtriy paddhati vah hai ki jisake dvara tarkashashtranusar sadhak-badhak pramanoan ko kram sahit upasthit karake yah dikhala diya jata hai, ki sab logoan ki samajh mean sahaj hi a sakanevali batoan se kisi pratipady vishay ke moolatattv kis prakar nishhpanhn hote haian. bhoomitishashtr is padvati ka ek achhchha udaharan hai; aur nhyayasootr ya vedanhtasootr ka upapadan bhi isi varg ka hai. isi liye bhagavadgita mean jahaan brahmasootr yani vedanhtasootr ka ulhlekh kiya gaya hai, vahaan yah bhi varnan hai ki usaka vishay hetuyukht aur nishhchayathmak pramanoan se siddh kiya gaya hai-‘’brahmasootrapadaishchaiv hetumadbhirvinishchitai:’’[4]. paranhtu, bhagavadgita ka niroopan sashashtr bhale ho, tathapi vah is shashtriy padvati se nahian kiya gaya hai. bhagavadgita mean jo vishay hai usaka varnan, arjun aur shrikrishhn ke samhvadaroop mean, athyanht manoranjak aur sulabh riti se kiya gaya hai. isiliye prathyek adhhyay ke anht mean ‘’bhagavadgitasoopanishathsu brahmavidyayaan yogashashtre‘’ kahakar, gita-niroopan ke shvaroop ke dyotak ‘’shrikrishhnarjunasamhvade‘’ in shabhdoan ka upayog kiya gaya hai. is niroopan mean aur ‘shashtriy’ niroopan mean jo bhed hai, usako shpashhtata se batalane ke liye hamane samvadathmak niroopan ko hi ‘pauranik’ nam diya hai. sat sau shhlokoan ke is samhvadathmak athava pauranik niroopan mean ‘dharm’ jaise vhyapak shabhd mean shamil hone vale sabhi vishayoan ka vishtarapoorvak vivechan kabhi ho hi nahian sakata. paranhtu ashhchary ki bat hai, ki gita mean jo anek vishay upalabhdh hote haian, unaka hi sangrah ( sankshep mean hi khyoan n ho ) avirodh se kaise kiya ja saka! is bat se gitakar ki alaukik shakti vhyakht hoti hai; aur anugita ke aramhbh mean jo yah kaha gaya hai, ki gita ka upadesh ‘athyanht yogayukht chitt se batalaya gaya hai , ‘isaki sathyata ki pratiti bhi ho jati hai. |
tika tippani aur sandarbh
- ↑ narayan rrishi ne dharm ko pravrittipradhan batalaya hai.‘’ nar aur narayan namak rrishiyoan mean se hi ye narayan rrishi haian. pahale batala chuke haian ki inhhian donoan ke avatar shrikrishhn aur arjun the. isi prakar mahabharat ka vah vachan bhi pahale udadhrit kiya gaya hai jisase yah maloom hota hai ki gita mean narayaniy dharm ka hi pratipadan kiya gaya hai
- ↑ gi. r. 56
- ↑ mahabharat, shaanti. 217. 2.
- ↑ gi. 13.4
sanbandhit lekh
prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj