gita rahasy athava karmayog shastr -bal gangadhar tilak
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chhathavaan prakaran
ab is bat ka vichar karana chahiye ki yah tattvajnan kaun sa hai. parantu isaka vivechan karane ke pahale yahaan par is bat ka ullekh karana avashyak hai ki pashchimi adhibhautik-vadiyoan ne is adhidaivat paksh ka kis prakar khandan kiya hai. karan yah hai ki, yadyapi is vishay mean adhyatmik aur adhibhautik panthoan ke karan bhinn bhinn haian, tathapi un donoan ka aantim nirnay ek hi sa hai. atev, pahale adhibhautik karanoan ka ullekh kar dene se, adhyatmik karanoan ki mahata aur sanyuktata pathakoan ke dhyan mean shighr a jayegi. oopar kah aye haian ki adhidaivik panth mean shuddh man ko hi agrasthan diya gaya hai. isase yah pragat hota hai ki ‘adhikaansh logoan ka adhik sukh’ vale adhibhautik nitipanth mean, karta ki buddhi ya hetu ke kuchh bhi vichar kiye n jane ka jo dosh pahale batalaya gaya hai, vah is adhidaivatapaksh mean nahian hai. parantu jab ham is bat ka sookshm vichar karane lagate haian ki sadasadvivekaroopi shuddh manodevata kise kahana chahiye, tab is panth mean bhi doosari anek aparihary badhaean upasthit ho jati haian. koee bhi bat lijiye, kahane ki avashyakata nahian hai ki, usake bare mean bhali-bhaanti vichar karana- vah grahy hai athava agrahy hai, karane ke yogy hai ya nahian, usase labh athava sukh hoga ya nahian, ityadi batoan ko nishchit karana- nak athava aankh ka kam nahian hai;kiantu yah kam us svatantr iandriy ka hai jise man kahate haian arthath, kary-akary athava dharm-adharm ka nirnay nahian karata hai; chahe ap use iandriy kahean ya devata. yadi adhidaivik panth ka sirph yahi kahana ho, to koee apattinahian. parantu pashchimi adhidaivat paksh isase ek dag aur bhi age badha hua hai. usaka yah kathan hai ki, bhala athava bura (sath athava asath), nyay athava anyay, dharm athava adharm ka nirnay karana ek bat hai; aur is bat ka nirnay karana doosari bat hai, ki amuk padarth bhari hai ya halaka hai, gora hai ya kala, athava ganit ka koee udaharan sahi ya galat. ye donoan batean atyant bhinn haian. inamean se doosare prakar ki batoan ka nirnay karane ke liye keval man asamarth hai, atev yah kam sadasadvivechan-shaktiroop devata hi kiya karata hai jo ki hamare man mean rahata hai isaka karan ve yah batalate haian ki, jab ham kisi ganit ke udaharan ki jaanch karake nishchay karate haian ki vah sahi hai ya galat, tab ham pahale usake gun, jo d adi ki jaanch kar lete haian aur phir apana nishchay sthir karate hai; arthat is nishchay ke sthir hone ke pahale man ko any kriya ya vyapar karana p data hai. parantu bhale-bure ka nirnay is prakar nahian kiya jata. jab ham yah sunate haian ki, kisi ek adami ne kisi doosare ko jan se mar dala, tab hamare muanh se ekaek yah udgar nikal p date hai “ram ram! usane bahut bura kam kiya!’’- is vishay par hamean kuchh bhi vichar nahian karana p data. atev, yah nahian kaha ja sakata ki, kuchh bhi vichar n karake ap hi ap jo nirnay ho jata hai, aur jo nirnay vicharapoorvak kiya jata hai, ve donoan ek hi manovriti ke vyapar haian. |
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tika tippani aur sandarbh
sanbandhit lekh
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varnamala kramanusar lekh khoj