prachin yoonani panditoan ki bhi yahi ray hai ki 'atyant hit' athava 'sadgun ki parakashtha' ke saman manushy ka kuchh n kuchh param uddeshy kalpit karake phir usi drishti se karm–akarm ka vivechan karana chahie; aur arastoo ne apane nitishastr ke granth[1] mean kaha hai ki atma ke hit mean hi in sab batoan ka samavesh ho jata hai. tathapi is vishay mean atma ke hit ke lie jitani pradhanata deni chahie thi, utani arastoo ne di nahian hai. hamare shastrakaroan mean yah bat nahian hai. unhoanne nishchit kiya hai ki atma ka kalyan athava adhyatmik poornavastha hi pratyek manushy ka pahala aur param uddeshy hai. any prakar ke hitoan ki apeksha isi ko pradhan janana chahie aur isi ke anusar karm–akarm ka vichar karana chahie; adhyatm vidya ko chho dakar karm–akarm ka vichar karana thik nahian hai. jan p data hai ki vartaman samay mean pashchimi deshoan ke kuchh panditoan ne bhi karm–akarm ke vivechan ki isi paddhati ko svikar kiya hai. udaharanarth; jarman tattvajnani kant ne pahale 'shuddh (vyavasayatmik) buddhi ki mimaansa' namak adhyatmik granth ko likhakar phir usaki poorti ke lie 'vyavaharik (vasanatmak) buddhi ki mimaansa' nam ka nitishastr vishayak granth likha hai[2]; aur ianglaiand mean bhi grin ne apane 'nitishastr ke upoddhat' ka srishti ke moolabhoot atmatattv se hi aranbh kiya hai.
parantu in granthoan ke badale keval adhibhautik panditoan ke hi nitigranth ajakal hamare yahaan aangrezi shalaoan mean padhae jate haian; jisaka parinam yah dekh p data hai ki gita mean batalae ge karmayog–shastr ke moolatattvoan ka ham logoan mean aangrezi sikhe hue bahutere vidvanoan ko bhi spasht bodh nahian hota. ukt vivechan se jnat ho jaega ki vyavaharik niti–bandhanoan ke lie athava samaj dharana ki vyavastha ke lie ham 'dharm' shabd ka upayog kyoan karate haian. mahabharat, bhagavadgita adi sanskrit granthoan mean tatha bhasha granthoan mean bhi vyavaharik karttavy athava niyam ke arth mean 'dharm' shabd ka hamesha upayog kiya jata hai. kuladharm aur kulachar, donoan hi shabd samanarthak samajhe jate haian.
bharatiy yuddh mean ek samay karn ke rath ka pahiya prithvi ne nigal liya tha; usako uthakar oopar lane ke lie jab karn apane rath se niche utara tab arjun usaka vadh karane ke lie udyat hua. yah dekhakar karn ne kaha, niahshastr shatru ko marana dharmayuddh nahian hai. ise sunakar shri krishn ne karn ko kee pichhali batoan ka smaran dilaya, jaise ki – draupadi ka vastr haran kar liya gaya tha, sab logoan ne milakar akele abhimanyu ka vadh kar dala tha ityadi; aur pratyek prasang mean yah prashn kiya hai ki 'he karn! us samay tera dharm kahaan gaya tha?' in sab batoan ka varnan maharashtr kavi moropant ji ne kiya hai aur mahabharat mean bhi isi prasang par 'kate dharmastada gatah' prashn mean 'dharm' shabd ka hi prayog kiya gaya hai tatha aant mean kaha gaya hai ki jo is prakar ka adharm kare, usake sath usi tarah ka bartav karana hi usako uchit dand dena hai. saraansh; kya sanskrit aur kya bhasha, sabhi granthoan mean 'dharm' shabd ka prayog un sab niti niyamoan ke bare mean kiya gaya hai jo samaj dharana ke lie shishtajanoan ke dvara adhyatm drishti se banae ge haian; isalie usi shabd ka upayog hamane bhi is granth mean kiya hai. is drishti se vichar karane par niti ke un niyamoan athava 'shishtachar' ko dharm ki buniyad kah sakate haian jo samaj dharana ke lie shishtajanoan ke dvara prachalit kie ge hoan aur jo sarvamany ho chuke hoan.
tika tippani aur sandarbh
- ↑ arastoo nitishastr, 1.7, 8
- ↑ kant ek jarman tattvajnani tha. ise arvachin tattvajnan–shastr ka janak samajhate haian. isake Oritique of Pure Reason (shuddh buddhi ki mimaansa) aur Oritique of Practical Reason (vasanatmak buddhi ki mimaansa) ye do granth prasiddh hai. grin ke granth ka nam Prolegomena to Ethics hai.
sanbandhit lekh
varnamala kramanusar lekh khoj