gita rahasy athava karmayog shastr -bal gangadhar tilak
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navaan prakaran
sirph itana kaho, ki yah bat samajh mean nahian ati ki mool brahm se sath arthat prakriti kaise nirmit huee. isake liye prakriti ko svatantr man lene ki hi kuchh avashyakata nahian hai. manushy ki buddhi ko kaun kahe, parantu devataoan ki divy-buddhi se bhi sath ki utpatti ka rahasy samajh mean a jana sambhav nahian; kyoanki devata bhi drishy srishti ke prarambh hone par utpann hue haian; unhean pichhala hal kya maloom ?[1]. parantu devataoan se bhi hiranyagarbh to bahut prachin aur shreshth hai n? rrigved mean hi kaha hai, ki arambh mean vahi akela “bhootasy jat: pati-rek asit”[2] sari srishti ka ‘pati’ arthat raja ya adhyaksh tha. phir use yah bat kyoankar maloom n hogi? aur yadi kahean ki use maloom hogi; to phir koee poochh sakata hai ki is bat ko durbodh ya agamy kyoan kahate ho? atev is sookt ke rrishi ne pahale to ukt prashn ka yah aupacharik uttar diya hai ki “haan; vah is bat ko janata hoga;” parantu apani buddhi se brahmadev ke bhi jnan-sagar ki thah lenevale is rrishi ne ashhchary se sashank ho turant hi aant mean kah diya hai, ki “athava, n bhi janata ho! kaun kah sakata hai? kyoanki vah bhi sath hi ki shreni mean hai isaliye ‘param’ kahalane par bhi ‘akash’ hi mean rahanevale jagat ke is adhyaksh ko sath, asath, akash aur jal ke bhi poorv ki batoan ka jnan nishchit roop se kaise ho sakata hai?” parantu yadyapi yah bat samajh mean nahian ati ki ek ‘asath’ arthat avyakt aur nirgun dravy hi ke sath vividh nam-roopatmak sath ka arthat mool prakriti ka sambandh kaise ho gaya, tathapi moolabrahm ke ekatv ke vishay mean rrishi ne apane advait-bhav ko digane nahian diya hai! yah is bat ka ek uttam udaharan hai, ki sattvik shraddha aur nirmal pratibha ke bal par manushy ki buddhi achianty vastuoan ke saghan van mean sianh ke saman nirbhay ho kaise sanchar kiya karati hai! aur vahaan ki atarky batoan ka yathashakti kaise nishchay kiya karati hai! yah to sachamuch hi ashchary tatha gaurav ki bat hai ki aisa sookt rrigved mean paya jata hai! hamare desh mean is sookt ke hi vishay ka age brahmanoan[3]) mean, upanishadoan mean aur anantar vedaantashastroan ke granthoan mean sookshm riti se vivechan kiya hai. isi prakar pashchimi deshoan mean arvachin kal ke kaant ityadi tattvajnaniyoan ne bhi atyant sookshm parikshan kiya hai. parantu smaran rahe ki sookt ke rrishi ki pavitr buddhi mean jin param siddhaanto ki [4] sphoorti huee hai. vahi siddhaant age pratipakshiyoan ko vivart-vad ke saman uchit uttar de kar aur bhi dridh, spasht ya tarkadrishti se ni:sandeh kar diye gaye haian– isake pare abhi tak n koee badha hai aur n badhane ki vishesh asha ki ja sakati hai. adhyatm prakaran samapt hua! ab age chalane ke pahale ‘kesari’ ki chal ke anusar us marg ka kuchh nirikshan ho jana chahiye ki jo yahaan tak chal aye haian. karan yah hai ke yadi is prakar sianhavalokan n kiya jave, to vishayanusandhan ke chook jane se sambhav hai ki aur kisi any marg mean sanchar hone lage. grantharambh mean pathakoan ko vishay mean pravesh karake karm-jijnasa ka sankshipt svaroop batalaya hai aur tisare prakaran mean yah dikhalaya hai ki karmayogashastr hi gita ka mukhy pratipady vishay hai. |
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tika tippani aur sandarbh
sanbandhit lekh
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