gita rahasy athava karmayog shastr -bal gangadhar tilak
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barahavaan prakaran
srishti karthta parameshhvar sab karm karane par bhi jis prakar pap-punhy se alipht rahata hai, usi prakar in brahmabhoot sadhu purushoan ki sthiti sadaiv pavitr aur nishhpap rahati hai. aur to khya, samay-samay par aise purush shvechhchha arthath apani marji se jo vhyavahar karate haian, unhhian se age chalakar vidhi niyamoan ke nirbanhdh ban jate haian; aur isi se kahate haian ki ye sathpurush in vidhi niyamoan ke janak upajane vale haian-ve inake gulam kabhi nahian ho sakate. n keval vaidik dharm mean, prathyut bauddh aur krishchiyan dharm mean bhi yahi siddhanht paya jata hai, tatha prachin grik tathv jnaniyoan ko bhi yah tathv manhy ho gaya tha; aur arvachin kal mean kanht ne[1] apane niti shashtr ke granhth mean uppatti sahit yahi siddh kar dikhaya is hai. is prakar niti niyamoan ke kabhi bhi gandale n hone vale mool jhirane ya nirdosh path ( sabak ) ka is prakar nishhch ho chukane par ap hi siddh ho jata hai ki niti shashtr ya karmayogashashtr ke tathv dekhane ki jise abhalasha ho, use in udar aur nishhkalank siddh purushoan ke charitroan ka hi sookshhm avalokan karana chahiye. isi abhipray se bhagavadgita mean arjun ne shrikrishhn se poochha hai, ki ‘’sthitadhi: kian prabhashet kimasit vrajet kim[2]- sthitaprajn purush ka bolana, baithana aur chalana kaisa hota hai; athava ‘’kairligaianshtrinh gunanh etanh atito bhavati prabho, kimachar: [3]- purush trigunatit kaise hota hai, usaka achar khya hai aur usako kis prakar pahachanana chahiye. kisi sharaf ke pas sone ka zebar janchavane ke liye jane le jane par vah apani dukan mean rakhe hue 100 tanch ke sone ke tuk de se usako parakh kar jis prakar usaka khara-khotapan batalata hai, usi prakar kary akary ka ya dharm-adharm ka nirnay karane ke liye sthiprajn ka bartav hi kasauti hai, at: gita ke ukht prashhnoan mean yahi arth garbhit hai ki, mujhe us kasauti ka jnan kara dijiye. arjun ke is prashhn ka uthtar dene mean bhagavanh ne sthiprajn athava trigunatit ki sthiti ke jo varnan kiye haian unhhean kuchh log sannhyas margavale jnani purushoan ke batalate haian; unhhean ve karmayogiyoan ke nahian manate. karan yah batalaya jata hai ki sannhyasiyoan ko uddesh kar hi ‘nirashray:’[4] visheshan ka gita mean prayog hua hai aur barahavean adhhyay mean sthitaprajn bhagavat bhakhto ka varnan karate samay ‘sarvaramhbhaparithyagi’[5] evan aniket:’[6] in shpashht padoan ka prayog kiya gaya hai. paranhtu nirashray athava aniket padoan ka arth ‘ghar dvar chho d kar jangaloan mean bhatakanevala ‘ vivakshit nahian hai; kinhtu isaka arth ‘’anashrit: karmaphalan’’[7] ke samanarthak hi karana chahiye-tab isaka arth, ‘karmaphal ka ashray n karane vala’ ‘athava jisake man mean us phal ke liye thaur nahian ‘ is dhang ka ho jayega. |
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tika tippani aur sandarbh
- ↑ A perfectly good will would therefore be eqully subject to objective laws ( Viz. laws of good ), but could not be conceived as obliged thereby to act lawfully, because of itself from its subjective constitution it can only be determined by the conception of good. Therefore no imperatives hold for the Divine will, or in general for a holy will; ought is here out of place, because the volition is already of itself necessarily in unison with the law,” Kant’s Metaphysic of Morals. P. 31 (Abbott’s trans, in Kant’s Theory of Ethics 6th Ed.). nitshe kisi bhi adhhyatmik upapatti ko shvikar nahian karata; tathapi usane apane granhth mean uthtam purush ka (Superman) jo varnan kiya hai usamean usane kaha hai ki ullikhit purush bhale aur bure se pare rahata hai usake ek granhth ka nam bhi Beyond Good and Evil hai.
- ↑ gi. 2. 54
- ↑ gi. 14. 21
- ↑ 4. 20
- ↑ 12. 16
- ↑ 12. 19
- ↑ 6.1
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj