gita rahasy athava karmayog shastr -bal gangadhar tilak
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paanchavaan prakaran
sach hai; yadi sukh koee svatantr vastu hi nahian hai, jo kuchh hai so duahkh hi hai, aur vah bhi trishnamoolak hai ; to in trishna adi vikaroan ko hi pahale samool nasht kar dene par phir svarth aur pararth ki sari jhanjhat ap hi ap door ho jayagi, aur tab man ki jo mool- samyavastha tatha shanti hai vahi rah jayagi. isi abhipray se mahabharatantargat shantiparv ki piangalagita mean, aur mankigita mean bhi, kaha gaya hai kiah- yashch kamasukhan loke yachch divyan mahath sukhamh . trishnakshayasukhasyaite narhatah shodarshi kalamh .. “saansarik kam arthath vasana ki tripti hone se jo sukh hota hai aur jo sukh svarg mean milata hai, un donoan sukhoan ki yogyata, trishna ke kshay se hone vale sukh ke solahavean hisse ke barabar bhi nahian hai’’[1]. vaidik sannyasamarg ka hi, age chalakar, jain aur bauddhadharm mean anukaran kiya gaya hai. isiliye in donoan dharmoan ke granthoan mean trishna ke dushparinamoan ka aur usaki[2]tyajyata ka varnan, uparyukt varnan hi ke saman aur kahian kahian to usase bhi badha chadha kiya gaya hai[3]. tibbat ke bauddh dharmagranthoan mean to yahaan tak kaha gaya hai ki mahabharat ka ukt shlok, buddhatv prapt hone par gautam buddh ke mukh se nikala tha[4] trishna ke jo dushparinam oopar batalaye gaye haian ve shrimadbhagavadgita ko bhi many hai. parantu gita ka yah siddhant hai ki unhean door karane ke liye karm hi ka tyag nahian kar baithana chahiye. atev yahaan sukh-duahkh ki ukt upapatti par kuchh sookshm vichar karana avashhyakahai. sannyasamarg ke logoan ka yah kathan sarvatha saty nahian mana ja sakata, ki sab sukh trishna adi duahkhoan ke nivaran hone par hi utpann hota hai. ek bar anubhav ki huee (dekhi huee, suni huee, ityadi) vastu ki jab phir chah hoti hai tab use kam, vasana ya ichchha kahate hai. jab ichchhit vastu jaldi nahian milati tab duahkh hota hai; aur jab vah ichchha tivr hone lagati hai, athava jab ichchhit vastu ke milane par bhi poora sukh nahian milata aur usaki chah adhikadhik badhane lagati hai, tab usi ichchha ko trishna kahate haian. parantu is prakar keval ichchha ke, trishna-svaroop mean, badal jane ke pahale hi, yadi vah ichchha poorn ho jay, to usase hone vale sukh ke bare mean ham yah nahian kah sakeange ki vah trishna- duahkh ke kshay hone se utpann hua hai. udaharanarth, pratidin niyat samay par jo bhojan milata hai, usake bare mean yah anubhav nahian hai ki bhojan karane ke pahale hamean duahkh hi hota ho. jab niyat samay par bhojan nahian milata tabhi hamara ji bhookh se vyakul ho jaya karata hai- anyatha nahian. achchha, yadi ham man lean ki trishna aur ichchha ek hi arth ke dyotak shabd haian, to bhi yah siddhaant sach nahian mana ja sakata ki sab sukh trishnamoolak hi haian. udaharan ke liye, ek chhote bachche ke muanh mean achanak ek mishri ki dali dal do; to kya yah kaha ja sakega ki us bachche ko mishri khane se jo sukh hua vah poorv trishna ke kshay se hua hai? nahian. |
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tika tippani aur sandarbh
- ↑ sha.174.48; 177.49
- ↑ gita rahasy. 13
- ↑ udaharanarth, dhammapad ke trishna varg ko dekhiye
- ↑ Rockhill’s Life of Buadha, p. 33. yahashlok 'udane’ namak pali granth (2.2) mean hai. parantu usamean aisa varnan nahian hai ki yah shlok buddh ke mukh se, use ‘buddhatv’ prapt hone ke samay, nikala tha. isase yah saph maloom ho jata hai ki yah thik pahale pahal buddh ke mukh se nahian nikala tha.
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj