भगवद्गीता -राधाकृष्णन पृ. 52

bhagavadgita -d aau. sarvepalli radhakrishnan

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12.karmamarg

shankarachary, jo mukti prapt karane ke lie jnan marg ka samarthan karata hai, yah yukti prastut karata hai ki arjun madhyamadhikari vyakti tha, jisake lie sannyas khataranak hota; isalie use karmamarg ko apanane ka upadesh diya gaya. parantu gita bhagavat dharm dvara vikasit kie ge drishtikon ko apanati hai, jisamean hamean poorn mukti prapt karane aur is sansar mean kary karate rahane mean sahayata dene ke lie duhara prayojan vidyaman hai.[1] do sthanoan par vyas ne shukadev se kaha hai ki brahman ke lie sabase purani paddhati jnan dvara mukti prapt karane aur karm karate rahane ki hai.[2] eeshopanishadh mean bhi isi prakar ka drishtikon apanaya gaya hai. yah man lena galat hai ki hindoo vichar dhara mean aprapy ko prapt karane par atyadhik bal diya gaya tha aur usamean yah dosh tha ki vah sansar ki samasyaoan ke prati nirapeksh rahi. jab garib log hamare daravaje़ par nange aur bhookhe mar rahe hoan, us samay ham antarik dharmanishtha mean lin nahian ho sakate. gita hamase kahati hai ki ham is sansar mean rahean aur isaki raksha karean.
gita ka guru karm ki samasya ki atyadhik sookshmata ki or sanket karata hai, gahana karmano gatiah.[3] hamare lie karm se bache rah sakana sambhav nahian hai prakriti sada apana kam karati rahati hai aur yadi ham yah sochean ki isaki prakriya ko roka ja sakata hai, to ham bhram mean haian. karm ko tyag dena vaanchhaniy bhi nahian hai. j data svatantrata nahian hai. phir, kisi karm ka bandhan ka gun keval us karm ko kar dene-bhar mean hi nihit nahian hai, apitu s prayojan ya. ichchha mean nihit hai, jisase prerit hokar karm kiya jata hai. sannyas ka matalab svayan karm ko tyag dene se nahian hai, apitu us karm ke pichhe vidyaman manasik dhaanche ko badal dene se hai. sannyas ka arth hai--ichchha ka abhav. jab tak karm mithya adharoan par adharit hai, tab tak vah vyaktik atma ko bandhan mean dalata hai. yadi hamara jivan ajnan par adharit hai, to bhale hi hamara acharan kitana hi paropakar vadi kyoan n ho, vah bandhan mean dalane vala hoga. gita ichchhaoan se virakt hone ka upadesh deti hai, karm ko tyag dene ka nahian.[4] jab krishn arjun ko yaddh l dane ka paramarsh deta hai, to isaka arth yah nahian hai ki vah yuddh ki vaidhata ka samarthan kar raha hai. yuddh to ek aisa avasar a p da hai, jisaka upayog guru us bhavana ki or sanket karane ke lie karata hai, jis bhavana ke sath sab kary, jinamean yuddh bhi sammilit hai, kie jane chahie.

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tika tippani aur sandarbh

  1. ↑

    narayanapuro dharmah punaravrittidurlabhah. pravrittilakshanashchaiv dharmo narayanatmakah॥

    -mahabharat, shantiparv, 347, 80, 81. phir, pravrittilakshanan dharmamh rrishirnarayanoabravith. vahi, 217, 2
  2. ↑

    esha poorvatara vritti brahmanasy vidhiyate. jnanavanev karmani kurvanh sarvatr siddhyati॥

    -mahabharat shantiparv, 237, 1; 234, 29 sath hi dekhie, eeshopanishadh, 2 aur vishnupuran, 6, 6, 12
  3. ↑ 4, 17
  4. ↑ arjun kahata haiahasaktah saktavadh gachchhanh nissangoan muktabandhanah. samah shatrau ch mitre ch s vai mukto mahipate॥ --mahabharat, 12, 18, 31

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