gita rahasy athava karmayog shastr -bal gangadhar tilak
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gyarahavaan prakaran
yadyapi shrishankarachary ne jain aur bauddhoan ka khanhdan kiya hai, tathapi jain aur bauddhoan ne jis sannhyas-dharm ka vishesh prachar kiya tha, use hi shrautashmart sannhyas kah kar achary ne qayam rakha aur unhhoanne gita ka ithyarth bhi aisa nikala ki, vahi sannhyas dharm gita ka pratipady vishay hai. paranhtu vashtav mean gita shmart-marg ka vishay nahian; yadyapi saankhhy ya sannhyas marg se hi gita ka aramhbh hua hai, to bhi age siddhanhtapaksh mean pravritipradhan bhagavatadharm hi usamean pratipadit hai. yah shvayan mahabharatakar ka vachan hai, jo ham pahale ki prakaran mean de aye haian. in donoan panhthoan ke vaidik hi hone ke karan, sab aanshoan mean n sahi to anek aanshoan mean, dono ki ekavakhyata karana shakhy hai. paranhtu aisi ekavakhyata karana ek bat hai; aur yah kahana doosari bat hai, ki gita mean sannhyas marg hi pratipady hai, yadi kahian karmamarg ko mokshaprad kaha ho, to vah sirph arthavad ya poli shtuti hai.’ ruchivaichitry ke karan kisi ko bhagavatadharm ki apeksha shmartadharm hi bahut phyara janchega, athava karmasannhyas ke liye jo karan samanhyat: batalaye jate haian ve hi use adhik balavan pratit hoange; nahian kaun kahe. udaharanarth, isamean kisi ko shanka nahian, ki shrishankarachary ko shmart ya sannhyas dharm hi manhy tha, anhy sab margoan ko ve ajnanamoolak manate the. paranhtu yah nahian kaha ja sakata, ki sirph usi karan se gita ka bhavarth bhi vah hona chahiye. yadi tumhhean gita ka sinhddhanht manhy nahian hai, to koee chinhta nahian, use n mano. paranhtu yah uchit nahian ki apani tek rakhane ke liye, gita ke aramhbh mean jo yah kaha hai ki ‘’is sansar mean ayu bitane ke do prakar ke shvatantr mokshaprad marg athava nishhthaean haian’’ isaka aisa arth kiya jay, ki ‘’sanhyas nishhtha hi ek, sachhcha aur shreshhth marg hai.‘’ gita mean varnit ye donoan marg, vaidik dharm mean, janak aur yajnavalakhy ke pahale se hi, shvatantr riti se chale a rahe haian. pata lagata hai, ki janak ke saman samaj ke dharan aur poshan karane ke adhikar kshatradharm ke anusar, vanshaparamhpara se ya apane samarthhy se jinako prapht ho jate the, ve jnan-prapti ke pashhchath bhi nishhkam buddhi se apane kam jari rakh kar jagath ka kalhyan karane mean hi apani sari ayu laga dete the. samaj ke is adhikar par dhhyan dekar hi mahabharat mean adhikar-bhed se duhara varnan aya hai, ki ‘’ sukhan jivanti munayo bhaikshhyavrittian samashrita: ‘’[1]-jangaloan me rahanevale muni ananhd se bhikshavritti ko shvikar karate haian–aur ‘’ danhd ev hi rajenhdr kshatradharmo n munhdanamh’’[2]-danhd se logoan ka dharan-poshan karana hi kshatriy ka dharm hai, munhdan kara lena nahian. paranhtu isase yah bhi samajh lena chahiye, ki sirph prajapalan ke adhikari kshatriyoan ko hi, unake adhikar ke karan, karmayog vihit tha. karmayog ke ullikhit vachan ka thik bhavarth yah hai, ki jo jis karm ke karane ka adhikari ho, vah jnan ke pashhchath bhi us karm ko karata rahe; aur isi karan se mahabharat mean kaha hai, ki ‘’esha poorvatara vrittirbrahmanashy vidhiyate ‘’[3]–jnan ke pashhchath brahman bhi apane adhikaranusar yajn-yag adi karm prachin kal mean jari rakhate the. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj