gita rahasy athava karmayog shastr -bal gangadhar tilak
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chhathavaan prakaran
shastr ke anusar ichchha ya vasana man ke dharm hone ke karan unhean buddhi shabd se sambodhit karana yukt nahian hai. parantu buddhi shabd ki shastriy jaanch hone ke pahale hi se sarvasadharan logoan ke vyavahar mean shabd ka upayog un donoan arthoan mean hota chala aya haiah 1. nirnay karane vali indriy; aur 2. us indriy ke vyapar se manushy ke man mean utpann hone vali vasana ya ichchha. atev, am ke bhed batalane ke samay jis prakar ‘pe d’ aur ‘phal’ in shabdoan ka upayog kiya jata hai, usi prakar jab buddhi ke ukt donoan arthoan ki bhinnata vyakt karani hoti hai, tab nirnay karane vali arthat shastriy buddhi ko ‘vyavasayatmik’ visheshan jo d diya jata hai aur vasana ko keval ‘buddhi’ athava ‘vasanatmak’ buddhi kahate haian. gita [1] mean ‘buddhi’ shabd ka upayog uparyukt donoan arthoan mean kiya gaya hai. karmayog ke vivechan ko thik thik samajh lene ke liye ‘buddhi’ shabd ke uparyukt donoan arthoan par hamesha dhyan rakhana chahiye. jab manushy kuchh kam karane lagata hai tab usake manovyapar ka kram is prakar hota hai- pahale vah ‘vyavasayik’ buddhindriy se vichar karata hai ki yah kary achchha hai ya bura, karane ke yogy hai ya nahian; aur phir is karm ke karane ki ichchha ya vasana arthat (vasanatmak buddhi) utpann hoti hai. aur tab vah ukt kam karane ke liye pravrit ho jata hai. kary- akary ka nirnay karana jis (vyavasayik) buddhindriy ka vyapar hai, vah yadi svasth aur shaant ho, to man mean nirarthak any vasanaean (buddhi) utpann nahian hone patian . [2] aur man bhi big dane nahian pata. atev [3] mean karmayogashastr ka pratham siddhaant yah hai, ki pahale vyavasayatmik buddhi ko shuddh aur sthir rakhana chahiye. keval gita hi mean nahian, kiantu kant[4] ne bhi buddhi ke isi prakar do bhed kiye haian aur shuddh arthat vyavasayatmak buddhi ke evan vyavaharik arthat vasanatmak buddhi ke, vyaparoan ka vivechan do svatantr granthoan mean kiya hai. vastutah dekhane se to yahi pratit hota hai ki, vyavasayatmik buddhi ko sthir karana patanjal yogashastr hi ka vishay hai, karmayogashastr ka nahian. kintu gita ka siddhaant hai ki, karm ka vichar karate samay usake parinam ki or dhyan n dekar, pahale sirph yahi dekhana chahiye ki karm karane vale ki vasana arthat vasanatmak buddhi kaisi hai[5]. aur, is prakar jab vasana ke vishay mean vichar kiya jata hai tab pratit hota hai ki, jisaki vyavasayatmik buddhi sthir aur shuddh nahian rahati, usake man mean vasanaoan ki bhinn bhinn tarangean utpann hua karati haian, aur isi karan kaha nahian ja sakata ki, ve vasanaean sadaiv shuddh aur pavitr hi hoangi [6]. jabaki vasanaean hi shuddh nahian hai tab age karm bhi shuddh kaise ho sakata hai? isiliye karmayogashastr mean bhi, vyavasayatmak buddhi ko shuddh rakhane ke liye, sadhanoan athava upayoan ka vistarapoorvak vichar karane ki avashhyakata hoti hai; aur isi karan bhagavadgita ke chhathean adhyay mean, buddhi ko shuddh karane ke liye ek sadhan ke taur par, patanjalayog ka vivechan kiya gaya hai. parantu, is sanbandh par dhyan n dekar, kuchh saanpradayik tikakaroan ne gita ka yah tatpary nikala hai ki, gita mean keval patanjalayog ka hi pratipadan kiya gaya hai! |
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tika tippani aur sandarbh
- ↑ 2.41, 44,49; aur 3.42
- ↑ gir. 18
- ↑ gita 2.41
- ↑ *kant ne vyavasayatmik buddhi ko Pure Reason aur vasanatmak buddhi ko Practical Reason kaha hai.
- ↑ gi. 2.46
- ↑ gi. 2.41
sanbandhit lekh
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