भगवद्गीता -राजगोपालाचार्य पृ. 88

bhagavadgita -chakravarti rajagopalachary

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upasanhar yog ki in prakriyaoan mean se pratyek par alag-alag jor aur pratyek ko alag-alag nam diya ja sakata hai- jaise, saankhyayog, karmayog, jnanayog, sannyasayog, adhyatmayog ya bhaktiyog. parantu vyavahar mean ye sab paraspar sambaddh tatha avilag haian aur isaliye gita mean in sabako milakar ek samanvit roop mean prastut kiya gaya hai. sanbhav hai, in prishthoan ke pathak kahean-gita ka adarsh achchha hai, parantu vah avyavahary hai; sadharan manushy use poorn karane ki asha hi nahian kar sakate. tab, is tatv pradhan jagati ke manushyoan ke liye usaka kya upayog? yah prashn keval gita ki shiksha ke sambandh mean hi nahian, sansar ke samast mahan dharmoan ke sambandh mean uthaya ja sakata hai. sab dharmoan aur sab dharm granthoan mean aise hi adarsh pratipadit kiye gaye haian, jo in sookhe vyavaharik sansar mean poorn nahian ho sakate. udaharan ke liye, kaun kah sakata hai ki eesa ko parameshvar manane vale eesaee unake jivan aur shikshaoan ka sachchaee ke sath aur poornatah anusaran kar sakate haian? yahi bat kuran ke aur bauddh-shikshaoan ke sambandh mean bhi lagoo hai. phir bhi yah saty hai ki inamean se pratyek dharm ne n keval mahapurushoan ke hridayoan ko udvelit kiya hai aur unaki atmaoan ko bal pradan kiya hai, varan vah karo doan sadharan martyoan ka dainik pathey hai, jisake bina ve any pashuoan ke saman hote. baibil, kuran aur gita dipakoan ke saman haian, jinase aandhakar mean hamara path prakashit hota hai. dipak hath mean hone par bhi ham apani hi chhaya marg par dalate haian. isi prakar hamare pas dharmagranthoan ki shiksha ka prakash hone par bhi pratyek akramanakari lobh, sanshay, bhay aur kathinata apani kali chhaya phailati rahati hai. aur hamara marg prakash tatha andhakar se chitr-vichitr ho jata hai. phir bhi dipak ko dridhata se pak de hue bahut-kuchh kushalata se chal sakate haian. yadi ham prakash ko bujh jane deange to man mean bhatak jayeange. kisi pustak ko praman roop svikar karane vala pratyek vyakti usake sab adarshoan palan nahian kar sakata, parantu yadi pratyek vyakti prayatn kare to un adarshoan ki paridhi mean samaj ka nirman ho jayaga. jab sara rashtr katipay adarshoan ki pooja karane lagata hai to jivan mean achar ke nishchit manadandoan ka pradurbhav hota hai, jinase manushy pashu banane se bachate haian, aur ek sootr mean bandhe rahate haian. ham poorn nahian ban sakate, isalie aandhakar mean marg dekhane ke liye dipak ko dridhata se nahian pak deange, yah uchit apatti nahian ho sakati. dharm ki sahayata se manushy, bahudha galatiyaan karate hue bhi manushy ke saman rahate haian kya sharirik arogy ke niyamoan ka bhi poorn banane ki salah manakar koee chho d dene ka vichar nahian karata. ulte, buddhiman, stri-purush shaktibhar unake palan ka prayatn karate aur unase labh uthate haian. atma ki raksha aur sanbhal ke sambandh mean bhi yahi hona chahiye. nehabhikramanashoasti pratyavayo n vidyate . svalpamapyasy dharmasy trayate mahato bhayath ॥40॥ prayatn ke nash ka jaisa isamean kuchh nahian hai, n sadhana mean truti ke karan ulte parinam ka bhay hi hai. is dharm ka tho da-sa palan bhi mahabhay se bacha leta hai.

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sanbandhit lekh

bhagavadgita -rajagopalachary

kramaank

nam

prishth sankhya

1	vishay pravesh	1
2	atma	2
3	karm	11
4	eeshvar aur prakriti	16
5	vihit karm	24
6	manonigrah ka abhyas	38
7	dhyan	43
8	anuvanshik sanskar	54
9	sabake lie asha	58
10	anishvaravad	62
11	adarsh-tap-ahar	66
12	atmasamarpan aur eeshvar ki kripa	71
13	jagath ki ekata	75
14	advait aur gita ka anushasan	82
15	bhagavadarshan	83
16	upasanhar	87
-	aantim prishth	88