gita rahasy athava karmayog shastr -bal gangadhar tilak
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terahavaan prakaran
isase pragat hota hai ki jisaki buddhi sam ho jave vahi shreshhth hai; phir chahe vah sunar ho ya badhee ho, baniya ho ya kasaee; kisi manushhy ki yoghyata usake dhandhe par vhyavasay par ya jati par avalambit nahian, kinhtu sarvatha usake anht:karan ki shuddhata par avalambit hoti hai-aur yahi bhagavan ka abhipray: bhi hai. is prakar kisi samaj ke sab logoan ke liye moksh ke daravaje़ khol dene se us samaj mean jo ek prakar ka vilakshan jagriti uthpanhn hoti hai, usaka shvaroop maharashhtr mean bhagavat dharm ke itihas se bhali-bhaanti dekh p data hai. parameshhvar ko khya shtri khya chaandal, khya brahman sabhi saman haian; ‘’dev bhav ka bhookha hai’’–n pratik ka, n kale-gore varn ka, aur n shtri-purush adi ya brahman-chaandal adibhedoan ka hi. sadhu tukaram ka is vishay ka abhipray, is hinhdi pad se pragat ho jayaga– khya dvijati khya shoodr eesh ko veshhya bhi bhaj sakati hai, adhik khya kahean! gita-shashtr ka bhi yah siddhanht hai ki ‘’manushhy kaisa hi durachari khyoan n ho, paranhtu yadi anht kal mean bhi vah ananhy bhav se bhagavanh ki sharan mean jave to parameshhvar use nahian bhoolata’’[1]. ukht path mean ‘veshhya’ shabhd ( jo sadhu tukaram ke moolavachan ke adhar se kha gaya hai ) ko dekhakar pavitrata ka dhoang karane vale bahutere vidvanoan ko kadachit bura lage. parantu sach bat to yah hai ki aise logoan ko sachcha dharmatathv maloom hi nahian. parantu sach bat to yah hai ki aise logoan ko sachcha dharmatathv maloom hi nahian. n keval hinhdoo–dharm mean bhi yahi siddhanht shvikar kiya gaya hai[2]. unake dharmagranhthoan mean aisi kathaean haian ki buddh ne amrapali namak kisi veshhya ko aur agulimal nam ke chor ko diksha di thi. eesaiyoan ke dharm-granhth mean bhi yah varnan hai, ki kraisht ke sath jo do chor sooli par chadhaye gaye the unamean se ek chor mrithyu ke samay kraisht ki sharan mean gaya aur kraisht ne sadgati di[3]. shvayan kraisht ne bhi ek shthan mean kaha hai, ki hamare dharm mean shraddha rakhanevali veshhyaean bhi mukht ho jati haian [4]. yah yah bat dasavean prakaran mean ham batala chuke haian, ki adhhyathmashashtr ki drishti se bhi yahi siddhanht nishhpanhn hota hai. paranhtu yah dharmatattv shashtrat: yadyapi nirvivad hai; tathapi jisaka sara janhm duracharan mean hi vhyatit hua hai. usake aant:karan mean keval mrithyu ke samay hi ananhy bhav se bhagavanh ka shmaran karane ki buddhi kaise jagrit rah sakati hai? aisi avashtha mean aant kal ki vedanaoan ko sahate hue, keval yanhtr ke saman ek bar ‘ra’ kahakar aur kuchh der se ‘ m ‘ kahakar muanh kholane aur band karane ke parishram ke siva kuchh adhik labh nahian hota. |
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tika tippani aur sandarbh
- ↑ gi. 9. 30; aur 8. 5-8 dekho
- ↑ milinhdaprashhn. 3;7.2
- ↑ lhyook. 23.42. aur 43
- ↑ methyoo.21.31; lhyook. 7. 50
sanbandhit lekh
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