gita rahasy athava karmayog shastr -bal gangadhar tilak
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chhathavaan prakaran
ab pathakoan ke dhyan mean yah bat ajayagi ki, gitashastr mean ‘buddhi’ shabd ke uparyukt donoan arthoan par aur un arthoan ke paraspar sanbandh par, dhyan rakhana kitane mahattv ka hai. is bat ka varnan ho chuka hai ki, manushy ke antahkaran ke vyapar kis prakar hua karate haian tatha un vyaparoan ko dekhate hue man aur buddhi ke kary kaun kaun se haian, tatha buddhi shabd ke kitane arth hote haian. ab, man aur vyavasayatmik buddhi ko is prakar prithak kar dene par, dekhana chahiye ki sadasadvivek-devata ka yatharth roop kya hai. is devataka kam, sirph bhale-bure ka chunav karana hai; atev isaka samavesh ‘man’ mean nahian kiya ja sakata. aur, kisi bhi bat ka vichar karake nirnay karane vali vyavasayatmak buddhi keval ek hi hai, isaliye sadasadvivekaroop ‘devata’ ke liye koee svatantr sthan hi nahian rah jata! haan, isamean sandeh nahian ki jin batoan ka ya vishayoan ka sar-asar-vichar karake nirnay karana p data hai ve anek aur bhinn bhinn ho sakate haian. jaise vyapar, l daee, phaujadari ya divani mukadame, sahookari, krishi adi anek vyavasayoan mean har mauke par sar-asar-vivek karana p data hai. parantu itane hi se yah nahian kaha ja sakata ki vyavasayatmik buddhiyaan bhi bhinn bhinn athava kee prakar ki hoti haian. sar-asar-vivek nam ki kriya sarvatr ek hi si hai; aur, isi karan, vivek athava nirnay karane vali buddhi bhi ek hi honi chahiye. parantu man ke sadrishabuddhi bhi sharir ka dharm hai, atev poorv karm ke anusar, poorvaparanparagat ya anuvaanshik sanskaroan ke karan athava shiksha adi any karanoan se, yah buddhi kam ya adhik sattviki, rajasi ya tamasi ho sakati hai yahi karan hai ki, jo bat kisi ek ki buddhi mean grahy pratit hoti hai vahi doosare ki buddhi mean agrahy jaanchati hai. itane hi se yah nahian samajh lena chahiye, ki buddhi nam ki indriy hi pratyek samay, bhinn bhinn rahati hai. aankh hi ka udaharan lijiye. kisi ki aankhe tirachhi rahati hai to kisi ki bhaddi aur kisi ki kani; kisi ki drishti mand aur kisi ki saph rahati hai isase ham yah kabhi nahian kahate ki netrendriy ek nahian anek haian. yahi nyay buddhi ke vishayamean bhi upayukt hona chahiye. jis buddhi se chaval athava gehuan chhane-bine jate hai; jis buddhi se patthar aur hire ka bhed jana jata hai; jis buddhi se kale-gaure ya mithe-kaduve ka jnan hota hai; vahi buddhi in sab batoan ke taratamy ka vichar karake aantim nirnay bhi kiya karati hai ki bhay kisamean hai aur kisamean nahian, sath aur asath kya hai, labh aur hani kise kahate haian, dharm athava adharm aur kary athava akary mean kya bhed hai, ityadi. sadharan vyavahar mean ‘manodevata’ kahakar usaka chahe jitana gaurav kiya jay, tathapi tattvajnan ki drishti se vah ek hi vyavasayatmak buddhi hai. isi abhipray ki or dhyan dekar, gita ke atharahavean adhyay mean, ek hi buddhi ke tin bhed (sattvik, rajas aur tamas) karake, bhagavan ne arjun ko pahale yah batalaya hai kiah- |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj