gita rahasy athava karmayog shastr -bal gangadhar tilak
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pandrahavaan prakaran
tathapi, is vishay par is granth mean tho da bhi vichar n karana uchit n hoga, isaliye keval digdarshan karane ke liye isaki kuchh mahattvapoorn batoan ka vivechan is upasanhar mean ab kiya javega. tho da bhi vichar karane par yah sahaj hi dhyan mean a sakata hai, ki sadachar aur durachar, tatha dharm aur adharm, shabdoan ka upayog yatharth mean jnanavan manushy karm ke hi liye hota hai, aur yahi karan hai ki nitimatta keval j d karmoan mean nahian, kiantu buddhi mean rahati hai. “dharmo hi teshamadhiko visheshah-”dharm-adharm ka jnan manushy ka arthat buddhiman praniyoan ka hi vishisht gun hai- is vachan ka tatpary aur bhavarth bhi vahi hai. kisi gadhe ya bail ke karmoan ko dekh kar ham use upadravi to beshak kaha karate haian. parantu jab vah dhakka deta hai tab us par koee nalish karane nahian jata; isi tarah kisi nadi ko, usake parinam ki or dhyan dekar, ham bhayankar avashhy kahate haian, parantu jab usamean badh a jane se phasal bah jati hai to “adhikaansh logoan ki adhik hani” hone ke karan koee use duracharani, luteri ya anitiman nahian kahata. is par koee prashhn kar sakate haian, ki yadi dharm-adharm ke niyam manushy ke vyavaharoan hi ke liye upayukt hua karate haian, to manushy ke karmoan ke bhale-bure-pan ka vichar bhi keval usake karm se hi karane mean kya hani hai? is prashhn ka uttar dena kuchh kathin nahian. achetan vastuoan aur pashu-pakshi adi moodh yoni ke praniyoan ka drishtaant chhod dean aur yadi manushy ke hi krityoan ka vichar karean, to bhi dekh p dega ki jab koee adami apane pagalapan athava anajane mean koee aparagh kar dalata hai, tab vah sansar mean aur kanoon dvara kshamy mana jata hai. isase yahi bat siddh hoti hai, ki manushy ke bhi karm-akarm ki bhalaee- buraee thaharane ke liye, sab se pahale usaki buddhi ka hi vichar karana p data hai- arthat yah vichar karana p data hai, ki usane us karm ko kis uddesh, bhav ya hetu se kiya aur usako us karm ke parinam ka jnan tha ya nahian, ki vah apani ichchha ke anusar manamana dan de de. yah danavishayak kam ‘achchha’ bhale hi ho; parantu usaki sachhchi naitik yogyata us dan ki svabhavik kriya se hi nahian thaharaee ja sakati. isake liye, yah bhi dekhana p dega, ki us dhanavan manushy ki buddhi sachamuch shraddhayukt hai ya nahian. aur, isaka nirnay karane ke liye, yadi svabhavik riti se kiye gaye dhanadan ke siva kuchh suboot n ho, to is dan ki yogyata kisi shraddhapoorvak kiye gaye dan ki yogyata ke barabar nahian samajhi jati- aur kuchh nahian to sandeh karane ke liye uchit karan avashhy rah jata hai. ` |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj