gita rahasy athava karmayog shastr -bal gangadhar tilak
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paanchavaan prakaran
“tatsukhan sattvikan proktan atmabuddhi- prasadajamh’’ [1]; jo adhibhautik sukh iandriyoan se aur indriyoan ke vishayoan se hote haian ve sattvik sukhoan se kamadarje ke hote haian aur rajas kahalate haian [2]; aur jise sukh se chitt ko moh hota hai tatha jo sukhanidra ya alasy se utpann hota hai usaki yogyata tamas arthat kanishth shreni ki hai. is prakaran ke arambh mean gita ka jo shlok diya hai, usaka yahi tatpary hai; aur gita[3] mean kaha hi hai ki is param sukh ka anubhav manushy ko yadi ek bar bhi ho jata hai to phir usaki yah sukhamay sthiti kabhi nahian digane pati, kitane hi bhari duahkh ke jabaradast dhakke kyoan n lagate rahean. yah atmantik sukh svarg ke bhi vishayopabhog-sukh mean nahian mil sakata; ise pane ke liye pahale apane buddhi ko prasann rakhana chahiye. jo manushy buddhi ko prasann rakhane ki yukti ko bina soche- samajhe hi keval vishayopabhog mean hi nimagr ho jata hai, usaka sukh anity aur kshanik hota hai. isaka karan yah hai, ki jo indriy-sukh aj hai vah kal nahian rahata. itana hi nahian; kintu jo bat hamari indriyoan ko aj sukhakarak pratit hoti hai, vahi kisi karan se doosare din duahkhamay ho jati hai. udaharanarth, grishm rritu mean jo thanda pani hamean achchha lagata hai, vahi shitakal mean apriy ho jata hai. aur, itana karane par bhi, usase sukhechchha ki poorn tripti hone hi nahian pati. isaliye, sukh shabd ka vyapak arth lekar yadi ham us shabd ka upayog sabhi prakar ke sukhoan ke liye karean to hamean sukh- sukh mean bhi bhed karana p dega. nity vyavahar mean sukh ka arth mukhyatah indriy- sukh hi hota hai. parantu jo sukh indriyatit hai arthat jo keval atmanishth buddhi ko hi prapt ho sakata hai usamean, aur vishayopabhog- roopi sukh mean jab bhinnata pragat karana ho, tab atmabuddhi- prasad se utpann hone vale sukh ko arthat adhyatmik sukh ko shrey, kalyan, hit, anand athava shanti kahate hai; aur vishayopabhog se hone vale adhibhautik sukh ko keval sukh ya prey kahate hai. pichhale prakaran ke ant mean diye hue kathorapanishad ke vaky mean, prey aur shrey mean, nachiketa ne jo bhed batalaya hai usaka bhi abhipray yahi hai. mrityu ne use agni ka rahasy pahale hi batala diya tha; parantu is sukh ke milane par bhi jab usane atmajnan- prapti ka var maanga, tab mrityu ne usake badale mean use anek saansarik sukhoan ka lalach dikhalaya. parantu nachiketa in anity adhibhautik sukhoan ko kalyanakarak nahian samajhata tha, kyoanki ye (prey) sukh bahari drishti se achchhe haian, par atma ke shrey ke liye nahian hai; isiliye usane un sukhoan ki or dhyan nahian diya, kintu us atmavidya ki prapti ke liye hi hath kiya jisaka parinam atma ke liye shreyaskar ya kalyanakarak hai, aur use aant mean pa kar hi chho da. saraansh yah hai, ki atmabuddhi- prasad se hone vale keval buddhigamy sukh ko arthat adhyatmik sukh ko hi hamare shastrakar shreshth sukh manate haian aur unaka kathan hai, ki yah nity sukh atmavash hai isaliye sabhi ko prapt ho sakata hai tatha sab logoan ko chahiye ki ve isaki prapti ke liye prayatn karean. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj