gita rahasy athava karmayog shastr -bal gangadhar tilak
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gyarahavaan prakaran
samhpradayik drishti se dekhean, to ye arth mahathv ke hi nahian, prathyut avashhyak bhi haian. paranhtu jinhhean yah mool siddhanht hi manhy nahian, ki samasht upanishadoan mean ek hi arth pratipadit rahana chahiye.-do margoan ka shruti-pratipadit hona shakhy nahi,-unhhean ullikhit mantr mean vidya aur amrit shabhd ke arth badalane ke liye koee bhi avashhyakata nahian rahati. yah tathv man lene se bhi, ki parabrahm ‘ekamevadvitiyan’ hai, yah siddh nahian hota ki usake jnan hone ka upay ek se adhik n rahe. ek hi atari par chadhane ke liye do zine, ya ek hi gaanv ko jane ke liye jis prakar do marg ho sakate haian; usi prakar moksh-prapti ke upayoan ki ya nishhtha ki bat hai; aur isi abhipray se bhagavadgita mean shpashht kah diya hai-‘’lokeasminh dvividha nishhtha.’’ do nishhthaoan ka hona samhbhavaniy kahane par, kuchh upanishadoan mean keval jnananishhtha ka, to kuchh mean jnan-karm-samuchhchayanishhtha ka varnan ana kuchh ashakhy nahian hai. arthath, jnananishhtha ka virodh hota hai, isi se eeshavashyopanishad ke shabhd ka saral, shvabhavik aur shpashht arth chho dane ke liye koee karan nahian rah jata. yah kahane ke liye, ki shrimachhchhankarachary ka dhhyan saral arth ki apeksha sannhyasanishhtha-pradhan ekavakhyata ki or vishesh tha, ek aur doosara karan bhi hai. taittiriy upanishad ke shaankarabhashhy[1]mean eeshavashy-mantr ka itana hi bhag diya hai, ki ‘’avidyaya mrithyuan tirthvaan vidyayaamritamashhnute’’, aur usake sath hi yah manuvachan bhi de diya hai-‘’tapasa kalhmashan hanti vidyayaamritamashhnute’’[2]; aur in donoan vachanoan mean ‘’ vidya’’ shabhd ka ek hi mukhhyarth ( arthath brahmajnan )[3] achary ne shvikar kiya hai. paranhtu yahaan achary ka kathan hai, ki ‘’tirthva =tair kar ya par kar’’ is pad se pahale mrithyulok ko tair jane ki kriya poori ho lene par, phir ( ek sath hi nahian ) vidya se amritathv prapt hone ki kriya sanghatit hoti hai. kinatu kahana nahian hoga, ki yah arth poorvardh ke “ubhayan sah” shabhdoan ke viruddh hota hai aur pray: isi karan se eeshavashy ke shaankarabhashhy mean yah arth chho d bhi diya gaya ho. kuchh bhi ho; eeshavashy ke ghyarahavean mantr ka shaankarabhashhy mean nirala vhyakhhyan karane ka jo karan hai., vah isase vhyakht ho jata hai. yah karan samhpradayik hai; aur bhashhyakarthta ki samhpradayik drishti shvikar n karane-valoan ko prashtut bhashhy ka yah vhyakhhyan manhy n hoga. yah bat hamean bhi manjoor hai, ki shrimachhchhankarachary jaise alaukik jnani purush ke pratipadan kiye hue arth ko chho d dene ka prasang jahaan tak tale, vahaan tak achhchha hai. paranhtu samhpradayik drishti thyagane se ye prasang to aveange hi aur isi karan hamase pahale bhi, eeshavashyamantr ka arth shaankarabhashhy se vibhinhn ( arthath jaisa ham kahate haian, vaisa hi ) anhy bhashhyakaroan ne lagaya hai. |
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