gita rahasy athava karmayog shastr -bal gangadhar tilak
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doosara prakaran
durbhiksh jaise apat kal mean, shastradharm aur bhookh, pyas adi indriy vritiyoan ke bich mean hi jhag da hua karata hai. us samay hamako indriyaan ek aur khiancha karati haian aur shastr dharm doosari aur khiancha karati haian. parantu jin kathinaeeyoan ka varnan oopar kiya gaya hai. unamean se bahuteri aisi haian ki us samay indriy vritiyoan ka aur shastr ka kuchh bhi virodh nahian hota, kiantu aise do dharmoan mean paraspar virodh utpann ho jata hai jinhean shastroan hi ne vihit kaha hai aur phir, us samay sookshm vichar karana p data hai ki kis bat ko svikar kiya jave? yadyapi koee munashy apani buddhi ke anusar, inamean se kuchh batoan ka nirnay, prachin satpurushoan ke aise hi samay par kiye hue bartav se, kar sakata hai; tathapi aise anek mauke haian ki jab b de b de buddhimanoan ka bhi man chakkar mean p d jata hai. karan yah hai ki jitana adhik vichar kiya jata hai utani adhik upapattiyoan aur tark utpann hote jate haian aur aantim nirnay asanbhav sa ho jata hai. jab uchit nirnay hone nahian pata tab adharm ya aparadh ho jane ki bhi sanbhavana hoti hai. is drishti se vichar karane par maloom hota hai ki dharm-adharm ya karm akarm ka vivechan ek svatantr shastr hi hai jo nyay vyakaran se bhi adhik gahan hai. prachin sanskrit granth mean ‘nitishastr’ shabd ka upayog prayah rajanitishastr hi ke vishay mean kiya gaya hai; aur kartavy-akartavy ke vivechan ko ‘dharmashastr’ kahate haian. parantu aj kal niti shabd hi mean kartavy athava sadacharan ka bhi samavesh kiya jata hai, isaliye hamane vartaman paddhati ke anusar, is granth mean dharm-adharm ya karm-akarm ke vivechan hi ko “nitishastr” kaha hai. yah bhav prakat karane hi ke liye “soochana gatihian dharmasth”- arthat dharm ya vyavaharik niti-dharm ka svaroop sookshm hai- yah vachan mahabharat mean kee jagah upayukt hua hai. paanch paandavoan ne milakar akeli draupadi ke sath vivah kaise kiya draupadi ke vastraharan ke samay bhishm-dron adi satpurush shoonyahriday ho kar chupachap kyoan baithe rahe? dusht duryodhan ki or se yuddh karate samay bhishm aur dronachary ne, apane paksh ka samarthan karane ke liye, jo yah siddhaant batalaya ki “arthasth purushoan dasah dasastvartho n kasyachith”- purush arth[1] ka das hai. arth kisi ka das nahian ho sakata– [2], vah sach hai ya jhooth yadi seva dharm ko kutte ki vriti ke saman nindaniy mana hai, jaise “seva shravritirakhyata” [3], to arth ke das ho jane ke badale bhishm adi ne duryodhan ki seva hi ka tyag kyoan nahian kar diya? inake saman aur bhi anek prashn hote haian jinaka nirnay karana bahut kathin hai; kyoanki inake vishay mean, prasang ke anusar, bhinn bhinn manushyoan ke bhinn bhinn anuman ya nirnay hua karate haian. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj