gita rahasy athava karmayog shastr -bal gangadhar tilak
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tisara prakaran
“are! bhuja uthakar maian chilla raha hooan; parantu koee bhi nahian sunata! dharm se hi arth aur kam ki prapti hoti hai isaliye is prakar ke dharm ka acharan tum kyoan nahian karate ho’’ ab isase pathakoan ke dhyan mean yah bat achchhi tarah jam jayagi ki mahabharat ko jis dharm-drishti se paanchavaan ved athava 'dharm sanhita' manate haian, us ‘dharm sanhita’ shabd ke ‘dharm’ shabd ka mukhy arth kya hai? yahi karan hai ki poorv mimaansa aur uthtaramimaansa donoan paralaukik arth ke pratipadak granthoan ke sath hi, dharm granth ke nate se, “narayanan namaskrity’’ in pratik shabdo ke dvara, mahabharat ka bhi samavesh brahmayajn ke nity path mean kar diya gaya hai. dharm-adharm ke uparyukt niroopan ko sun kar koee yah prashn kare ki yadi tumhean ‘samaj-dharan’ aur doosare prakaran ke satyanritavivek mean kathit ‘sarvabhootahit’ ye dono tattv many haian to tumhari drishti mean aur adhibhautik drishti mean bhed hi kya hai? kyoanki ye dono tattv bahatah pratyaksh dikhane vale aur adhi- bhautik hi hai. is prashn ka vistrit vichar agale prakaranoan mean kiya gaya hai. yahaan itana hi kahana bas hai ki, yadyapi hamako yah tattv many hai ki samaj-dharan hi dharm ka mukhy bahay upayog hai, tathapi hamare mat ki visheshata yah hai ki vaidik athava any sab dharmoan ka jo param uddeshy atm-kalyan ya moksh hai, us par bhi hamari drishti bani hai. samaj-dharan ko lijiye, chahe sarvabhootahit hi ko; yadi ye bahoyapayogi tattv hamare atm-kalyan ke marg mean badha dalean to hamean inaki jaroorat nahian. hamare ayurved-granth yadi yah pratipadan karate hai ki vaidyakashastr bhi sharir raksha ke dvara moksh prapti ka sadhan hone ke karan sangrahaniy hai; to yah kadapi sanbhav nahian hai ki jis shastr mean is mahattv ke vishay ka vichar kiya gaya hai ki saansarik vyavahar kis prakar karana chahiye, us karm yogashastr ko hamare shastrakar adhyatmik moksh jnan se alag batalavean. isaliye ham samajhate haian ki jo karm, hamare moksh athava hamari adhyatmik unnati ke anukool ho, vahi puny hai, vahi dharm hai aur vahian shubhakarm hai; aur jo karm usake pratikool ho vahi pap, adharm athava ashubh hai. yahi karan hai ki ham ‘kartavy-akartavy’ kary-akary’ shabdoan ke badale ‘dharm’ aur ‘adharm’ shabdoan ka hi yadyapi ve do arth ke, atev kuchh sandigdh hoan to bhi adhik upayog karate haian. yadyapi bahay srishti ke vyavaharik karmoan athava vyaparoan ka vichar karana hi pradhan vishay ho, to bhi ukt karmoan ka bahay parinam ke vichar ke sath hi sath yah vichar bhi ham log hamesha kiya karate haian ki ye vyapar hamare atma ke kalyan ke anukool hai ya pratikool. yadi adhibhautikavadi se koee yah prashn kare ki ‘maian apana hit chho dakar logoan ka hit kyoan karooan’ to vah isake siva aur kya samadhanakarak uthtar de sakata hai ki “yah to samanyatah manushy-svabhav hi hai.’’ hamare shastrakaroan ki drishti isake pare pahuchi huee haian; aur us vyapak adhyatmik drishti hi se mahabharat mean karm yogashastr ka vichar kiya gaya hai; evan shrimadbhagavadvita mean vedaant ka niroopan bhi itane hi ke liye kiya gaya hai. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj