gita rahasy athava karmayog shastr -bal gangadhar tilak
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chhathavaan prakaran
udaharanarth, ek stri ke rahate hue doosari stri ke sath vivah karana vilayat mean dosh samajha jata hai; parantu hiandusthan mean yah bat vishesh dooshaniy nahian mani jati. bhari sabha mean sir ki pag di utarana hiandu logoan ke liye lajja ya amaryada ki bat hai; parantu aangrej log sir ki topi utarana hi sabhyata ka lakshan manate haian. yadi yah bat sach hai ki, eeshvaradatt ya svabhavik sadasadvivechan-shakti ke karan hi bure karm karane mean sharm maloom hoti hai, to kya sab logoan ko vahi krity karane mean sharm nahian maloom honi chahiye b de b de lutere aur dakoo log bhi, ek bar jisaka namak kha chuke [1]hai us par, hathiyar uthana niandy manate haian; kintu b de bade़ sabhy pashchimi rashtr bhi apane p dosi rasht ka vadh karana svadeshabhakti ka lakshan samajhate haian. yadi sadasadvivechan- shaktiroop devata ek hi hai to yah bhed kyoan mana jata hai? aur, yadi yah kaha jay ki shiksha ke anusar athava desh ke chalan ke anusar sadasadvivechan-shakti mean bhi bhed ho jaya karate haian, to usaki svayanbhoo nityata mean badha a jati hai. manushy jyoan jyoan apani asabhy dasha ko chho dakar sabhy banata jata hai, tyoan-tyoan usake man aur buddhi ka vikas hone par, jin batoan ka vichar vah apani pahali asabhy avastha mean nahian kar sakata tha, unhian batoan ka vichar ab vah apani sabhy dasha mean shighrata se karane lag jata hai athava yah kahana chahiye ki, is prakar buddhi ka vikasit hona hi sabhyata ka lakshan hai.yah, sabhy athava sushikshit manushy ke indriyanigrah ka parinam hai,ki vah auroan ki vastu ko le lene ya maangane ki ichchha nahian karata. isi prakar man ki vah shakti bhi, jisase bure-bhale ka nirnay kiya jata hai, dhire dhire badhati jati hai; aur kuchh kuchh batoan mean to vah itani paripakk ho gee hai ki unake vishay mean kuchh vichar kiye bina hi ham log apana naitik nirnay kiya karate haian. jab hamean aankhoan se koee door ya pas ki vastu dekhani hoti hai tab aankhoan ki nasoan ko uchit pariman se khianchana p data hai; aur yah kriya itani shighrata se hoti hai ki hamean usaka kuchh bodh bhi nahian hota. parantu kya itane hi se kisi ne is bat ki upapatti ko niroopayogi man rakha hai? saraansh yah hai ki, manushy ki buddhi ya man sab samay aur sab karyoan mean ek hi hai. yah bat yatharth nahian ki kale-gore ka nirnay ek prakar ki buddhi karati hai aur bure-bhale ka nirnay kisi any prakar ki buddhi se kiya jata hai. keval antar itana hi hai ki kisi mean buddhi kam rahati hai aur kisi ki ashikshit athava aparipakv rahati hai. ukt bhed ki or, tatha is anubhav ki or bhi uchit dhyan dekar ki kisi kam ko shighratapoorvak kar sakana keval adat ya abhyas ka phal hai, pashchimi adhibhautik vadiyoan ne yah nishhchay kiya hai ki, man ki svabhavik shaktiyoan se pare sadasadvivichar- shakti namak kisi doosari nirali, svatantr aur vilakshan shakti ke astitv ko manane ki koee avashyakata nahian hai. |
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tika tippani aur sandarbh
- ↑ gi. r. 17
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj