bhagavadgita -d aau. sarvepalli radhakrishnan
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adhyay-3
karmayog ya kary ki paddhati arjun uvach arjun ne kahaah parantu he vashhney (krishn), vah kya vastu hai, jisase prerit hokar manushy n chahata hua bhi pap karata hai, jaise koee usase balapoorvak pap karava raha ho? anichchhannapi : apani ichchha ke pratikool bhi. arjun ko yahi anubhav hota hai ki manushy apani ichchha ke viparit bhi kary karane ke lie vivash hota hai. parantu vastutah aisa nahian hai. manushy maun roop se apani sahamati de deta hai, jaisa ki agale shlok mean guru dvara kie ge ’kam’ ya ’lalasa’ shabd ke prayog se soochit hai. shankarachary ka kathan hai: jise ham prakriti arthath manushy ka svabhav kahate haian, vah manushy ko apane marg par rag aur dvesh ke dvara hi khianch le jati hai.[1] 37.kam esh krodh esh rajogunasamuddhavah . shri bhagavanh ne kaha: yah vastu kam aur krodh haian, jo rajogun se utpann hue haian. ye sab-kuchh nigal jane vale haian, aur atyant papapoorn haian. is sansar mean inhian ko shatru samajho. 38.dhoomenavriyate vahiriryathadarsho malen ch . jaise ag dhuean se dhak jati hai, ya darpan dhool se dhak jata hai, ya bhroon garbh dvara sab or se ghira rahata hai, usi prakar yah us (rajogun) se dhaka rahata hai. idamhah yah-yah jnan. - shankarachary. pratyek vastu rajogun se avritt hai. 39.avritan jnanameten jnanino nityavairina . he kunti ke putr (arjun), ichchha ki is tript n hone vali ag se, jo ki jnani manushy ki chirashatru hai, jnan avritt rahata hai. tulana kijie: ’’ichchha ichchhit vastuoan ke upabhog se kabhi tript nahian hoti, apitu, vah usi tarah adhik aur adhik badhati jati hai, jaise eeandhan dalane se ag badhati jati hai.’’ [2]
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tika tippani aur sandarbh
- ↑ ya hi purushasy prakritiah sa ragadveshapurahsaraiv svakarye purushan pravaryayati. gita par shankarachary ki tika, 3,34
- ↑ n jatu kamah kamanamupabhogen shamyati. havisha krishnavartmev bhooy evabhirdhate॥ - manu 2,94 spinoja se tulana kijieah ’’kyoan ki ve vastuean, jinhean manushy, yadi unake karyaan se anuman kiya jae to, sabase achchha samajhate haian, dhan, yash aur aindriy upabhog haian. inamean se antim vastu se to ji bhar jata hai aur usake lie bad mean pachhatav hota hai, parantu any do vastuoan ke vishay mean to kabhi tripti hoti hi nahian. jitana adhik ham pate haian utana hi adhik ham aur chahane lagate haian; jabaki yash ki lalasa hamean is bat ke lie badhit karati hai. ki ham apane jivan ko any logoan ki sammatiyoan ke anukool vyavasthit karean. parantu yadi kisi vastu se anurag n ho, to usake sambandh mean koee jhag da n hoga; yadi vah nashth ho jae, to koee vishad anubhav n hoga aur vah vastu kisi any ke pas ho, to koee eershya n hogi. sankshep mean, man mean koee vikshobh n hoga. ye sab batean un vastuoan ke prati anurag se utpann hoti haian, jo nashvar haian. parantu ek shashvat aur asim vastu ke prati anurag man ko poori tarah se bhar deta hai aur usamean vishad ka mishran bilakul nahian hota. isilie yahi vastu aisi hai, jisaki hamean bahut ichchha honi chahie aur apani poori shakti se khoj karani chahie. ’’ - di intailektas emendeshans. adharabhoot samajik aparadh kisi bhi roop mean varg-visheshadhikar, jatiy bhedabhav aur rashtriy ahankar ki bhavana ko apana lena hai, kyoan ki isase any logoan ko kasht hota hai. vadrsavarth ke in shabdoan ka koee javab nahian hai: ’’hamean apane anand ya apane ahankar ko kabhi nahian milana chahie, us kshudr se kshudr vastu ke duahkh ke sath, jo ki anubhav karati hai.’’ - hat-lip vail.
sanbandhit lekh
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