gita rahasy athava karmayog shastr -bal gangadhar tilak
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dasavaan prakaran
ab yahi dekhana hai ki yah samajh sach hai ya jhooth. yadi is samajh ko jhooth kahean, to ham dekhate haian ki isi ke adhar se chori, hatya adi aparadh karanevaloan ko aparadhi thahara kar saja di jati hai; aur yadi sach manean to karm-vad, karm-vipak ya drishy-srishti ke niyam mithya pratit hote haian; adhibhautik shastroan mean keval j d padarthoan ki kriyaoan ka vichar karana p data hai; isaliye yahaan vah prashn utpann hi nahian hota; parantu jis karmayogashastr mean jnanavan manushy ke karttavy akarttavy ka vivechan karana p data hai, usamean yah ek mahattvapoorn prashn hota hai aur isaka uttar dena bhi avashyak hota hai. kyoanki ek bar yadi vahi aantim nishhchay ho jae ki manushhy ko kuchh bhi pravriti-shvatanhtray prapht nahi hai; to phir amuk prakar se buddhi ko shuddh karana chahieye, amuk kary karana chahie, amuk nahian karana chahiye, amuk dharmhy hai, amuk adhhmary ithyadi vidhi-nishedhashashtr ke sab jhag de bhi ap hi ap chhoot jayange[1], [2] aur tab paramhpara se ya prathyaksh riti se mahamaya prakriti ke dasathv me sadaiv rahana hi manushhy ka purusharth ho jayega athava purusharth hi kahe ka? apane kaboo ki bat ho to purusharth thik hai; paranhtu jahaan ek ratti bhar bhi apani satta aur ichhchha nahi rah jati vahaan dashy aur paratantrata ke siva aur ho hi khya sakata haiॽ hal mean jute hue bailoan ke saman sab logoan ko prakriti ki ajna me rahakar, ek adhunik kavi ke kathananusar ‘padarthadharmoan ki shrriankhalaoan’ se bandh jana chahiye. hamare bharat-varsh me karm-vad ya daiv-vad se aur pashhchimideshoan me pahal eesaee dharm ke bhavitavhyata-vad se tatha arvachin kal me shuddh adhibhautik shashtroan ke srishhti-kam-vad se ichhchha shvatanhtray ke is vishay ki aur panditoan ka dhhyan akarshit ho gaya hai aur isaki bahut kuchh charcha ho rahi hai. paranhtu yahaan par isaka varnan karana asanbhav hai; isalie is prakaran mean yahi batalaya jaega ki vedanht shashtr aur bhagavadagita ne is prashhn ka khya utar diya hai. yah sach hai ki karm-pravah anadi hai aur jab ek bar karm shuroo ho jata hai tab parameshvar bhi usamean hashtakshep nahi karata. tathapi adhhyathmavad ka yah siddhaant hai ki drishhy-srishti keval nam roop ya karm hi nahi hai; kinhtu is nam roopathmak avaraga ke liye adharabhut ek athmaroopi, shvatanhtr aur avinashi brahm-srishti hai tatha manushhy ke sharir ka athma is nithy evan shvatanhtr parabrahm hi ka aansh hai. is siddhaant ki sahayata se, prathyaksh me anivary dikhane vali ukht a dachan se bhi chhutakara ho jane ke lie, hamare shashtrakaroan ka nishhchit kiya hua ek marg hai. paranhtu isaka vichar karane ke pahale karmavipak prakiya ke shesh aansh ka varnan poora kar lena chahiye. |
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tika tippani aur sandarbh
- ↑ ves. 2.3. 33
- ↑ vedanhtasootr ke is adhikaran ko ‘jivakartrithvadhikaran’kahate hai. usaka pahale hi sootr hai ‘karta shashtrarthakhthvath" arthat vidhi-nishedhashashtr mean arthavathv hone ke liye jiv ko karta manana chahiye. panini ke ‘shvatantr:karta’ ( pa. 1. 4. 54) sootr ke ‘karta’ shabhd se athmashvatantray ka bodh hota hai aur isase maloom hota hai ki yah adhikaran isi vishay ka haian.
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj