gita rahasy athava karmayog shastr -bal gangadhar tilak
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parishishht-prakaran
bhag 3-gita aur brahmasootr.
ye donoan shthan keval bhinhn hi nahian haian, kinhtu unamean se pahala arthath rrishiyoan ka kiya hua varnan ‘’ vividh chhandoan ke dvara prithakh prithakh arthath kuchh yahaan aur kuchh vahaan tatha anek prakar ka’’ hai aur usaka anek rrishiyoan-dvara kiya jana ‘rrishibhi: ‘ ( is bahuvachan tritiyanht pad ) se shpashht ho jata hai; tatha brahmasootr-padoan ka doosara varnan ‘’hetuyukht aur vinishchayathmak ‘’ hai. is prakar in donoan varnanoan ki visheshata bhinhnata ka shpashhtikaran isi shhlok mean hai. ‘ hetumat’ shabhd mahabharat mean kee shthanoan par paya jata hai aur usaka arth-‘’ naiyyayik paddhati se karyakaran-bhav batalakar kiya hua pratipadan. ‘’udaharanarth, janak ke samhmukh sulabha ka kiya hua bhashan, ko ‘’hetumath aur arthavath ‘’[1] aur doosare ko ‘’sahetuk ‘’ [2] kaha hai. isase yah pragat hota hai, ki jis pratipadan mean sadhak-badhak praman batalakar aant mean koee bhi anuman nishsandeh siddh kiya jata hai usi ko ‘’hetumadbhirvinishchitai:’’ visheshan lagaye ja sakate haian; ye shabhd upanishadoan ke aise sankirn pratipadan ko nahian lagaye ja sakate ki jisamean kuchh to ek shthan mean ho aur kuchh doosare shthan mean. atev ‘’rrishibhi: bahudha vividhai: prathakh’’ aur ‘’hetumaddhi:vinishchitai:‘’ padoan ke virodhathmak shvarashy ko yadi sthir rakhana ho, to yahi kahana p dega ki gita ke ukht shhlok mean ‘’rrishiyoan-dvara vividh chhandoan mean kiye gaye anek prakar ke prithak‘’ vivechanoan se bhinhn bhinhn upanishadoan ke sankirn aur prithak vakhy hi abhipret haian tatha ‘’hetuyukht aur vinishchiyathmak brahmasootr padoan‘’ se brahmasootr-granhth ka vah vivechan abhipret hai ki jisamean sadhak-badhak praman dikhalakar antim siddhanhtoan ka sanhdeh rahit nirnay kiya gaya hai. yah bhi shmaran rahe, ki upanishadoan ke sab vichar idhar udhar bikhare hue haian, arthath anek rrishiyoan ko jaise soojhate gaye vaise hi ve kahe gaye haian, unamean koee vishesh paddhati ya kram nahian hai; atev unaki ekavakhyata kiye bina upanishadoan ka bhavarth thik thik samajh mean nahian ata. yahi karan hai ki upanishadoan ke sath hi sath us granhth ya vedanhtasootr ( brahmasootr ) ka bhi ulhlekh kar dena avashhyak tha jisamean kary-karan-hetu dikhala kar unaki ( arthath upanishadoan ki ) ekavakhyata ki gee hai. gita ke shhlokoan ka ukht arth karane se yah pragat ho jata hai, ki upanishad aur brahmasootr gita ke pahale bane haian. unamean se mukhhy-mukhhy upanishadoan ke vishay mean to kuchh bhi mat-bhed nahian rah jata; khyoanki in upanishadoan ke bahutere shhlok gita mean shabhdash: paye jate haian. paranhtu brahmasootroan ke vishay mean sandeh avashhy kiya ja sakata hai; khyoanki brahmasootroan mean yadyapi ‘ bhagavadgita’ shabhd ka ulhlekh prathyaksh mean nahian kiya gaya hai, tathapi bhashhyakar yah manate haian, ki kuchh sootroan mean ‘shmriti’ shabhd se bhagavadgita hi ka nirdesh kiya gaya hai. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj