gita rahasy athava karmayog shastr -bal gangadhar tilak
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barahavaan prakaran
doosare prakaran ke vivechan se pathak jan gaye hoange ki satayugi samaj ki poornavashthavale dharm-adharm ke shvaroop par dhhyan jama kar, shvarth-parayan logoan ke samaj mean sthitaprajn yah nishhchay karake bartata hai, ki desh-kal ke anusar usamean kaun kaun se fark kar dena chahiye; aur karmayogashashtr ka yahi to vikat prashhn hai, ki desh-kal ke anusar usamean kaun kaun se fark kar dena chahiye; aur karmayogashashtr ka yahi to bikat prashhn hai. sadhu purush shvarth-parayan logoan par naraz nahian hote athava unaki lobh-buddhi dekh karake ve apane man ki samata ko digane nahian dete, kinhtu inhhian logoan ke kalhyan ke liye ve apane udyog keval karthtavhy samajh kar vairaghy se jari rakhate haian. isi tattv ko man mean la kar shrisamarth ramadas shvami ne dasabodh ke poorvadh mean pahale brahmajnan batalaya hai aur phir[1] isaka varnan aramhbh kiya hai ki sthitaprajn ya uthtam purush sarvasadharan logoan ko chatur banane ke liye vairaghy se arthath ni:shprihata se lokasangrah ke nimitt vhyap ya udyog kis prakar kiya karate haian; aur age atharavean dashak[2] mean kaha hai ki sabhi ko jnani purush arthath janakar ke ye gun–katha, batachit, yukti, dav peanch, prasang, prayathn, dalil, chaturaee, rajaniti, sahanashilata, tikshhnata, udarata, adhhyathmajnan, bhakti, aliphtata, vairaghy, himhmat, lagatar prayathn khara shvabhav, nigrah, samata aur vivek adi-sikhana chahiye. paranhtu is nishprih sadhu ko lobhi manushhyoan mean hi bartana hai, is karan anht mean[3] shrisamarth ka yah upadesh hai, ki ‘’latth ka samana latth hi se kara dena chahiye, ujadd ke liye ujadd chahiye aur natakhat ke samane natakhat ki hi avashhyakata hai.’’tathpary, yah nirvivad hai ki poornavashtha se vhyavahar mean utarane par atulhy shreni ke dharm-adharm mean tho da bahut anhtar kar dena p data hai. is par adhibhautik-vadiyoan ki shanka hai ki poornavashtha ke samaj se niche utarane par anek batoan ke sar-asar ka vichar karake paramavadhi ke niti-dharm mean yadi kahian tho da bahut farq karana p data hai, to niti-dharm ki nithyata kahaan rah gee aur bharat-savitri mean vhyas ne jo yah ‘’dharmo nithy:‘’ tathv batalaya hai, usaki khya dasha hogi? ve kahate haian ki adhhyathmadrishti se siddh hone vala dharm ka nithyathv kalhpana -prasoot hai, prathyek samaj ki sthiti ke anusar us samay mean ‘’adhikaansh logoan ke adhik sukh ‘’ vale tattv se jo nitidharm prapht hoange, vehi chokhe niti niyam haian. paranhtu yah dalil thik nahian hai. bhoominishashtr ke niyamanusar yadi koee bina chau daee ki saral rekha athava sarvaush mean nirdosh golakar n khianch sake, to jis prakar itane hi se saral rekha ki athava shuddh golakar ki shashtriy vhyakhhya galat ya nirarthak nahian ho jati usi prakar saral aur shuddh niyamoan ki bat hai. |
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tika tippani aur sandarbh
sanbandhit lekh
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varnamala kramanusar lekh khoj