gita rahasy athava karmayog shastr -bal gangadhar tilak
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paanchavaan prakaran
keval duahkhakari ashaoan ko hi chho dane aur svadharmanusar karm karane ki is yukti ya kaushal ko hi yog athava karmayog kahate haian [1]; aur yahi gita ka mukhyatah pratipady vishay hai, isaliye yahaan tho da sa is bat ka aur vichar kar lena chahiye ki gita mean kis prakar ki asha ko duahkhakari kaha hai. manushy kan se sunata hai, tvacha se sparsh karata hai, aankhoan se dekhata hai, jihva se svad leta hai tatha nak se sooanghata hai. iandriyoan ke ye vyapar jis pariman se indriyoan ki svabhavik vritiyoan ke anukool ya pratikool hote hai; usi pariman se manushy ko sukh athava duahkh hua karata hai. sukh-duahkh ke vastusvaroop ke lakshan ka yah varnan pahale ho chuka hai; parantu, sukh- duahkhoan ka vichar keval isi vyakhya se poora nahian ho jata. adhibhautik sukh-duahkhoan ke utpann hone ke liye bahy padartho ka sanyog indriyoan ke sath hona yadyapi prathamatah avashyak hai; tathapi isaka vichar karane par, ki age in sukh-duahkhoan ka anubhav manushy ko kis riti se hota hai, yah maloom hoga ki indriyoan ke svabhavik vyapar se utpann hone vale in sukh-duahkhoan ko janane ka (arthat inhean apane liye svikar ya asvikar karane ka) kam har ek manushy apane man ke anusar hi kiya karata hai. mahabharat mean kaha hai ki “chakshu:pashhyati roopani manasa n tu chakshusha’’[2] arthat dekhane ka kam keval aankhoan se hi nahian hota, kintu usamean man ki bhi sahayata avashy hoti hai, aur yadi man vyakul rahata hai to aankhoan se dekhane par bhi anadekha sa ho jata hai. brihadaranayakopanishad [3] mean bhi yah varnan paya jata hai, yatha (anyatramana abhoovan nadarsham)’’ mera man doosari or laga tha isaliye mujhe nahian dekh p da, aur anyatramana abhuvan nashraushamh mera man doosari hi or tha isaliye maian sun nahian saka’’ isase yah spashtataya siddh ho jata hai ki adhibhautik sukh-duahkhoan ka anubhav hone ke liye indriyoan ke sath man ki bhi sahayata honi chahiye; aur adhyatmik sukh- duahkh to manasik hote hi haian. saraansh yah hai, ki sab prakar ke sukh-duahkhoan ka anubhav ant mean hamare par hi avalambit rahata hai; aur yadi yah bat sach hai, to yah bhi ap hi ap siddh ho jata hai ki manovigrah se sukh-duahkhoan ke anubhav ka bhi nigrah arthath daman karana kuchh asambhav nahian hai. isi bat par dhyan rakhate hue manuji ne sukh-duahkhoan ka lakshan naiyyayikoan ke lakshan se bhinn prakar ka batalaya hai. unaka kathan hai kiah- sarve paravashan duahkhan sarvamatmavashan sukhamh . etadvidyatsamasen lakshanan sukhadu:khayoah .. arthat“jo doosaroan ki (bahy vastuoan ki) adhinata mean hai vah sab duahkh hai, aur jo apane (man ke) adhikar mean hai vah sukh hai. yahi sukh-duahkh ka sankshipt lakshan hai’’[4]. naiyyayikoan ke batalaye hue lakshan ke ‘vedana’ shabd mean sharirik aur manasik donoan vedanaoan ka samavesh hota hai aur usase sukh-duahkh ka bahy vastu svaroop bhi maloom ho jata hai; aur manu ka visheshadhyan sukh-duahkhoan ke keval antarik anubhav par hai; bas, is bat ko dhyan mean rakhane se sukh-duahkh ke ukt donoan lakshanoan mean kuchh virodh nahian dekh p dega. is prakar jab sukh-duahkhoan ke anubhav ke liye indriyoan ka avalamb anavashyak ho gaya, tab to yahi kahana chahiye kiah-
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj