usane nishchit kiya hai ki kisi bhi shastr ya vishay ka vivechan karane ke lie any margoan ki apeksha yahi adhibhautik marg ka avalamb karana chahie. is marg ka avalamb karake is pandit ne itihas ki alochana ki aur sab vyavahar–shastroan ka yahi mathitarth nikala hai ki is sansar mean pratyek manushy ka param dharm yahi hai ki vah samast manav jati par prem rakh kar sab logoan ke kalyan ke lie sadaiv prayatn karata rahe. mil aur spensar adi aangrez pandit isi mat ke puraskarta kahe ja sakate haian. isake ulata kant, hegel, shopenahar adi jarman tattvajnani purushoan ne nitishastr ke vivechan ke lie is adhibhautik paddhati ko apoorn mana hai. hamare vedantiyoan ki nee adhyatmik drishti se hi niti ke samarthan karane ke marg ko aj–kal unhoanne yoorop mean phir bhi sthapit kiya hai.
ek hi arth vivakshit hone par bhi 'achchha aur bura' ke paryayavachi bhinn bhinn shabdoan ka, jaise 'kary–akary' aur 'dharmy–adharmy' ka upayog kyoan hone laga? isaka karan yahi hai ki vishay pratipadan ka marg ya drishti pratyek ki bhinn bhinn hoti hai. arjun ke samane yah prashn tha ki jis yuddh mean bhishm–dron adi ka vadh karana p dega, usamean shamil hona uchit hai ya nahian.[1] yadi isi prashn ka uttar dene ka mauqa kisi adhibhautik pandit par ata, to vah pahale is bat ka vichar karata ki bharatiy yuddh se svayan arjun ko drishy hani–labh kitana hoga aur kul samaj par usaka kya parinam hoga? yah vichar karake tab usane nishchay kiya hota ki yuddh karana nyay hai ya anyay. isaka karan yah hai ki kisi karm ke achchhepan ya burepan ka nirnay karate samay ye adhibhautik pandit yahi socha karate haian ki is sansar mean us karm ka adhibhautik parinam arthat pratyaksh bahy parinam kya hua ya hoga – ye log is adhibhautik kasauti ke sivay aur kisi sadhan ya kasauti ko nahian manate. parantu aise uttar se arjun ka samadhan hona sanbhav nahian tha.
usaki drishti isase bhi adhik vyapak thi. use keval apane saansarik hit ka vichar nahian karana tha; kintu use paralaukik drishti se yah bhi vichar kar lena tha ki is yuddh ka parinam mere atma par shreyaskar hoga ya nahian. use aisi batoan par kuchh bhi shanka nahian thi ki yuddh mean bhishm, dron adi ka vadh hone par tatha rajy milane par mujhe aichchhik sukh milega ya nahian; aur mera adhikar logoan ko duryodhan se adhik sukhadayak hoga ya nahian. use yahi dekhana tha ki maian jo kar raha hooan vah 'dharmy' hai ya 'adharmy', athava 'puny' hai ya 'pap'; aur gita ka vivechan bhi isi drishti se kiya gaya hai. keval gita mean hi nahian; kintu kee sthanoan par mahabharat mean bhi karm–akarm ka jo vivechan hai vah paralaukik arthat adhyatm–drishti se hi kiya gaya hai; aur vahaan kisi bhi karm ka achchhapan ya burapan dikhalane ke lie prayah sarvatr 'dharm' aur 'adharm' do hi shabdoan ka upayog kiya gaya hai. parantu 'dharm' aur usaka pratiyogi 'adharm'; ye donoan shabd apane vyapak arth ke karan kabhi kabhi bhram utpann kar diya karate haian; isalie yahaan par is bat ki kuchh adhik mimaansa karana avashyak hai ki karmayog–shastr mean in shabdoan ka upayog mukhyatah kis arth mean kiya jata hai.
tika tippani aur sandarbh
- ↑ gita 2.7
sanbandhit lekh
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