gita rahasy athava karmayog shastr -bal gangadhar tilak
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parishishht-prakaran
bhag 4-bhagavatadharm ka uday aur gita.
is narayaniyakhhyan mean yah varnan hai, ki nar tatha narayan ( jo parabrahm hi ke avatar haian ) namak do rrishiyoan ne narayaniy arthath bhagavatadharm ko pahale pahal jari kiya, aur unake kahane se jab narad rrishi shhvetadvip ko gaye tab vahaan shvayan bhagavanh narad ki is dharm ka upadesh kiya. bhagavanh jis shhvetadvip mean rahate haian. vah kshirasamudr mean hai, aur vah kshirasamudr merooparvat ke uttar mean hai, ithyadi narayaniyakhhyan ki[1] batean prachin pauranik brahmaandavarnan ke anusar hi haian aur is vishay mean hamare yahaan kisi ko kuchh kahana bhi nahian hai. paranhtu bebar namak pashchimi sanshkritajn pandit ne is katha ka viparyas karake yah dirgh shanka ki thi, ki bhagavatadharm mean varnit bhaktitattv shhvetadvip se arthath hinhdushtan ke bahar ke kisi anhy desh se hinhdushthan mean laya gaya hai, aur bhakti ka yah tattv us samay eesaeedharm ke atirikht aur kahian bhi prachalit nahian tha isaliye eesaee deshoan se hi bhakti ki kalhpana bhagavatadharmiyoan ko soojhi hai. paranhtu panini ko vasudev-bhakti ka tattv maloom tha aur bauddh tatha jainadharm mean bhi bhagavatadharm tatha bhakti ke ulhlekh paye jate haian; evan yah bat bhi nirvivad hai, ki panini aur buddh donoan eesa ke pahale hue the. isaliye ab pashchimi panditoan ne hi nishchit kiya hai, ki bebar sahab ki uparyukht shanka niradhar hai. oopar yah batala diya gaya hai, ki bhaktiroop dharmaang ka uday hamare yahaan jnan-pradhan upanishadoan ke ananhtar hua hai. isase yah bat nirvivad pragat hoti hai, ki jnanapradhan upanishadoan ke bad tatha buddh ke pahale vasudevabhakti-sanbandhi bhagavatadharm uthpanhn hua hai. ab prashhn keval itana hi hai, ki vah buddh ke kitane shatak[2] pahale uthpanhn hua? agale vivechan se yah bat dhhyan mean a jayagi, ki yadyapi ukht prashhn ka poorn tatha nishchit uttar nahian diya ja sakata, tathapi shthool drishti se us kal ka aandaz karana kuchh asabhanv bhi nahian hai. gita[3] mean yah kaha hai, ki shrikrishhn ne jis bhagavatadharm ka upadesh arjun ko kiya hai usaka pahale lop ho gaya tha. bhagavatadharm ke tattvajnan mean parameshhvar ko vasudev, jiv ko sankarshan, man ko pradyumhn tatha ahankar ko aniruddh kaha hai. inamean vasudev to shvayan shrikrishhn hi ka nam hai, sankarshan unake jhyeshhth bhrata balaram ka nam hai, tatha pradyumhn aur anirooddh shrikrishhnaji ke putr aur pautr ke nam haian. isake siva is dharm ko jo doosara nam ‘sathvat‘ bhi hai, vah us yadav-jati ka nam hai jisamean shrikrishhnaji ne janhm liya tha. |
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tika tippani aur sandarbh
- ↑ gi. r. 69
- ↑ bhaktimanh ( pali-bhattima ) shabhd theragatha ( shhlo. 370 ) mean milata hai aur ek jatak mean bhi bhakti ka ulhlekh kiya gaya hai. isake siva, prasiddh phreanch pali-pandit senart ( Senart ) ne ‘bauddhadharm ka mool’ is vishay par sanh 1909 mean ek vhyakhhyan diya tha, jisamean shpashhtaroop se yah pratipadan kiya hai, ki bhagavatadharm bauddhadharm ke pahale ka hai. “No one will claim to derive from Buddhism, Vishnuism or the Yoga. Assuredly Buddhism is the borrower.”… “ To sum up, if there had not previously existed a religion made up of the doctrines of Yoga, of Vishnuite legends, of devotion to Vishnu- Krishna, worshipped under the title of Bhagavata, Buddhism would not have come to birth at all.” senart ka yah lekh poone se prakashit hone vale The Indian Interpreter namak mishanari traimasik patr ke akhtobar 1909 aur janavari 1910 ke aankoan mean prasiddh hua hai; aur oopar diye gaye vakhy janavari ke aank ke 177 tatha 178 prishhthoan mean hai. da. boolar ne bhi yah kaha hai;- “ The ancient Bhagavata, Satvata or Panchartra soot devoted to the worship of Narayana and his deified teacher Krishna-Devakiputra dates from a period long anterior to the rise of Jainas in the 8th century B a c. “- Indian Antiquary, Vol. XXIII. (1894) P. 248. is vishay ka adhik vivechan age chalak kar isi parishishht prakaran ke chhathavean bhag mean kiya gaya hai.
- ↑ 4.2
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj