gita rahasy athava karmayog shastr -bal gangadhar tilak
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navaan prakaran
aisa acharan jis purush mean dikhaee n de, use ‘kachcha’ samajhana chahiye– abhi vah brahm-jnanagni mean poora pak nahian paya hai. sachche sadhu aur nire vedaant-shastriyoan mean jo bhed hai, vah yahi hai. aur, isi abhipray se bhagavadgita mean jnan ka lakshan batalate samay yahaan nahian kaha, ki “bahy srishti ke moolatattv ko keval buddhi se jan lena” jnan hai; kiantu yahaan kaha hai ki sachcha jnan vahi hai jisase “amanitv, kshanti, atmanigrah, samabuddhi” ityadi udatt manovrittiyaan jagrit ho javean aur jisase chitt ki poori shuddhata acharan mean sadaiv vayakht ho jave[1]. jisaki vyavasayatmak buddhi jnan se atmanishth (arthat atm-anatmavichar mean sthir) ho jati hai aur jisake man ko sarv-bhootatmaiky ka poora parichay ho jata hai, us purush ki vasanatmak buddhi bhi nissandeh shuddh hi hoti hai. parantu yah samajhane ke liye ki kisaki buddhi kaisi hai, usake acharan ke siva doosara bahari sadhan nahian hai; atev keval pustakoan se prapt kore jnan-prasar ke adhunik kal mean is bat par vishesh dhyan rahe, ki ‘jnan’ ya ‘samabuddhi’ shabd mean hi shuddh (vyavasayatmak ) buddhi, shuddh vasana (vasanatmak buddhi) aur shuddh acharan, in tinoan shuddh batoan ka samavesh kiya jata hai. brahm ke vishay mean kora vakpaandity dikhalane vale, aur use sunakar ‘vah! vah!!’ kahate huye sir hilane vale, ya kisi natak ke darshakoan ke saman “ek bar phir se– vans mor” kahane vale bahut hoange[2]. parantu jaisa ki oopar kah aye haian, jo manushy aantarbahy shuddh arthat samyashil ho gaya ho, vahi sachcha atmanishth hai aur usi ko mukti milati hai, n ki nire pandit ko– phir chahe vah kaisa bhi bahushrut aur buddhiman kyoan n ho. upanishadoan mean spasht kaha hai ki “nayamatma pravachanen labhyo n medhaya bahuna shruten”[3]; aur isi prakar tukaram maharaj bhi kahate haian– “yadi too pandit hoga, to too puran-katha kahega; parantu too yah nahi jan sakata ki ‘maian’ kaun hooan’ dekhiye, hamara jnan kitana sankuchit hai. ‘mukti milati hai’– ye shabd sahaj hi hamare mukh se nikal p date haian! mano yah mukti atma se koee bhinn vastu hai! brahm aur atma ki ekata ka jnan hone ke pahale drishhta aur drishy jagat mean bhed tha sahi; parantu hamare adhyatmashastr ne nishchit kar rakha hai, ki jab brahmatmaiky ka poora jnan ho jata hai tab atma brahm mean mil jata hai, aur brahmajnani purush ap hi brahmaroop ho jata hai; is adhyatmik avastha ko hi ‘brahmanirvan’ moksh kahate haian; yahaan brahmanirvan kisi se kisi ko diya nahian jata, yah kahian doosare sthan se ata nahian, ya isaki prapti ke liye kisi any lok mean jane ki bhi avashyakata nahian. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj