gita rahasy athava karmayog shastr -bal gangadhar tilak
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dasavaan prakaran
atev is apoornata ko door karake moksh ki praphti ke liye aise logoan ko devayan marg se hi jana p data hai[1]. khyoanki, adhhyathmashashtr ka yah atal siddhaant hai ki maran samay mean jisaki jaisi bhavana ya kratu ho use vaisi hi ‘gati’ milati hai[2]. paranhtu sagun upasana ya anhy kisi karan se jisake apane man mean apane athma aur brahm ke bich kuchh bhi parada ya dvaitabhav[3] shesh nahian rah jata, vah sadaiv brahmarup hi hai; atev pragat hai, ki aise purush ko brahm-prapti ke liye kisi doosare shthan mean jane ki koee avashhyakata nahian. isiliye brihadaranayak mean yajnavalhkhy ne janak se kaha hai ki jo purush shuddh brahmajnan se poorn nishhkam ho gaya ho–“n tashy prana uthkramanti brahmaiv sanh brahmaphyeti”–usake pran doosare kisi shthan mean nahian jate; kinhtu vah nithy brahmabhoot hai aur brahm mean hi lay pata hai[4]; aur brihadaranhyak tatha kath, donoan upanishadoan mean kaha gaya hai ki aisa purush “atr brahm samashhnute”[5]–yahian ka yahian brahm ka anubhav karata hai. inhhian shrutiyoan ke adhar par shivagita mean bhi kaha gaya hai, ki moksh ke liye shthananhtar karane ki koee avashhyakata nahian hoti. brahm koee aisi vashtu nahian hai ki jo amuk shthan mean ho aur amuk shthan mean n ho[6]. to phir poorn jnani purush ko poorn brahmaprapti ke liye uttarayan, sooryalok adi marg se jane ki avashhyakata hi khyoan honi chahiye. “brahm ved brahmaiv bhvati” [7]–jisane brahmashvaroop ko pahachan liya, vah to shvayan yahian ka yahian is lok mean hi brahm ho gaya. kisi ek ka doosare ke pas jana tabhi ho sakata hai ki jab ‘ek’ aur ‘doosara’ aisa shthalakrit ya kalakrit bhed shesh ho; aur yah bhed to antim sthiti mean arthat advait tatha shreshhth brahmanubhav mean rah hi nahian sakata. isaliye jisake man ki aisi nithy sthiti ho chuki hai ki “yashy sarvamatmaivaabhoot”[8], ya “sarv shtralvidan brahm”[9],- maian hi brahm hooan–athava “ahan brahmaasmi”[10], use brahmaprapti ke liye aur kis jagah jana p dega. vah to nithy brahmabhoot hi rahata hai. pichhale prakaran ke anht mean jaisa hamane kaha hai vaisa hi gita mean param jnani purushoan ka varnan is prakar kiya gaya hai ki “abhitau brahmanirvanan vartate viditathmanaan”[11]–jisane dvait bhav ko chho dakar athmashvaroop ko jan liya hai use yadi prarabhdh-karm kshay ke liye dehapat hone ki rah dekhani p de, to bhi use moksh-prapti ki liye kahian bhi nahian jana p data, khyoanki brahmanirvanaroop moksh to usake samane hath jode़ kh da rahata hai; athava “ihaiv tairjit: sargo yeshaan samhye sthitan man:”[12]. |
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tika tippani aur sandarbh
- ↑ vesoo. 4.315
- ↑ chhaan. 3.14.1
- ↑ tai. 2.7
- ↑ bri. 4.4.6
- ↑ kath. 6.14
- ↑ chhaan 7.25; muan. 2. 2.11
- ↑ muan. 3.2.9
- ↑ bri. 2.4.14
- ↑ chhaan. 3.14.1
- ↑ b. 1.4.10
- ↑ gi.5. 26
- ↑ gi. 5.19
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj