gita rahasy athava karmayog shastr -bal gangadhar tilak
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parishishht-prakaran
bhag 6–gita aur bauddh granth .
hindusthan mean, tatkalin prachalit dharmoan mean se jain tatha upanishad-dharm poornataya nivritti-pradhan hi the; aur vaidikadharm ke pashupat athava shaiv adi panth yadyapi bhakti-pradhan the to sahi, par pravrittimarg aur bhakti ka mel bhagavadgita ke atirikt anyatr kahian bhi nahian paya jata tha. gita mean bhagavan ne apane liye purushottam nam ka upayog kiya hai aur ye vichar bhagavadgita mean hi aye haian ki “maian purushottam hi sab logoan ka ‘pita’ aur ‘pitamah’ hooan[1]; sab ko ‘sam’ hooan, mujhe n to koee dveshy hi hai aur n koee priy[2]; maian yadyapi aj aur avyay hooan tathapi dharmasanrakshanarth samay samay par avatar leta hooan[3]; manushy kitana bhi durachari kyoan ho, par mera bhajan karane se vah sadhu ho jata hai[4], athava mujhe bhaktipoorvak ek-adh phool, patta ya tho da sa pani arpan kar dene se bhi maian use b de hi santoshapoorvak grahan karata hooan[5]; aur ajn logoan ke liye bhakti ek sulabh marg hai[6]; ityadi. isi prakar is tattv ka vistrit pratipadan gita ke atirikt kahian bhi nahian kiya gaya hai, ki brahmanishth purush lokasangraharth pravrittidharm hi ko svikar kare. atev yah anuman karana p data hai, ki jis prakar mool buddhadharm mean vasana ke kshay karane ka nira nivritti-pradhan marg upanishadoan se liya gaya hai, usi prakar jab mahayan panth nikala, tab usamean pravritti-pradhan bhaktitattv bhi bhagavadgita hi se liya gaya hoga. parantu yah bat kuchh anumanoan par hi avalanbit nahian hai. tibbati bhasha mean bauddhadharm ke itihas par bauddhadharmi taranath likhit jo granth hai, usamean spasht likha hai ki mahayan panth ke mukhy puraskarta ka arthat “nagarjun ka guru rahulabhadr namak bauddh pahale brahman tha, aur is brahman ko (mahayan panth ki) kalpana soojh p dane ke liye jnani shrikrishn tatha ganesh karan hue” isake siva, ek doosare tibbati granth mean bhi yahi ullekh paya jata hai[7]. yah sach hai ki, taranath ka granth prachin nahian hai, parantu yah kahane ki avashyakata nahian ki usaka varnan prachin granthoan ke adhar ko chho d kar nahian kiya gaya hai. kyoanki, yah sanbhav nahian hai ki, koee bhi bauddh granthakar svany apane dharmapanth ke tattvoan ko batalate samay bina kisi karan ke paradharmiyoan ka is prakar ullekh kar de. isaliye svayan bauddh granthakaroan ke dvara, is vishay mean, shrikrishn ke nam ka ullekh kiya jana b de mahattv ka hai. kyoanki, bhagavadgita ke atirikt shrikrishn doosara pravritti-pradhan bhaktigranth vaidik dharm mean hai hi nahian; atev isase yah bat poornataya siddh ho jati hai ki mahayan panth ke astitv mean ane se pahale hi n keval bhagavatadharm kiantu bhagavatadharm-vishayak shrikrishnokt granth arthat bhagavadgita bhi us samay prachalit thi; aur daktar kern bhi isi mat ka samarthan karate haian. |
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tika tippani aur sandarbh
- ↑ 9. 17
- ↑ 9.29
- ↑ 4. 6-8
- ↑ 9. 30
- ↑ 9. 26
- ↑ 12.5
- ↑ See Dr. Kern’s Manua of Indian Buddhism, p. 122. “He (Nagarjuna) was a pupil of the Brahmana Rahulabhadra, who himself was a Mahayanist. This Brahmana was much indebted to the sage Krishna and still more to Ganesha. This quassi-historical notice, reduced to its less allegorical expression, means that Mahayanism is muchindebted to the Bhagavadgita and more even to Shivasim.” ‘jan p data hai ki da. kern ‘ganesh’ shabd se shaiv panth samajhate haian. da. kern ne prachyadharmapustakamala mean saddharmapuan darik granth ka anuvad kiya hai aur usaki prastavana mean isi mat ka pratipadan kiya hai’ (S. B. E. Vol. XXI. Intro. pp. xxv-xxviii).
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj