gita rahasy athava karmayog shastr -bal gangadhar tilak
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chaudahavaan prakaran
isake bad hamane batalaya hai, ki gita mean arjun ko jo upadesh kiya gaya hai usamean ‘too yuddh arthath karm hi kar’ aisa das-barah bar shpashht riti se aur paryay se to anek bar ( abhhyas ) kaha hai; aur hamane yah bhi batalaya hai, ki sanshkrit-sahithy mean karmayog ki upapatti batalanevala gita ke siva doosara granhth nahian hai, isaliye abhhyas aur apoorvata in do pramanoan se gita mean karmayog ki pradhanata hi adhik vhyakht hoti hai. mimaansakoan ne granhth-tathpary ka nirnay karane ke liye jo kasautiyaan batalaee haian, un mean se arthavad aur upapatti ye donoan shesh rah geean thian. inake vishay mean pahale prithak prithak prakaranoan mean aur ab gita ke adhhyayoan ke kramanusar is prakaran mean jo vivechan kiya gaya hai, usase yahi nishhpanhn hua hai ki gita mean akela karmayog’ hi pratipady vishay hai. is prakar granhth–tathpary-nirnay ke mimaansako ke sab niyamoan ka upayog karane par yahi bat nirvivad siddh hoti hai ki gita granhth mean jnan-moolak aur bhakti pradhan karmayog hi ka pratipadan kiya gaya hai. ab isamean sanhdeh nahian, ki isake atirikht shesh sab gita-tathpary keval samhpradayik haian ydyapi ye sab tathpary samhpradayik hoan, tathapi yah prashhn kiya ja sakata hai, ki kuchh logoan ko gita mean samhpradayik arth-visheshat: sannhyas-pradhan arth-dhooandhane ka mauqa kaise mil gaya? jab tak is prashhn ka bhi vichar n ho jayaga, tab tak yah nahian kaha ja sakata hai ki samhpradayik arthoan ki charcha poori ho chuki. isaliye ab sankshep mean isi bat ka vichar kiya jayaga, ki ye samhpradayik tikakaran gita ka sannhyas-pradhan arth kar sake; aur phir yah prakaran poora kiya jayaga. hamare shashtrakaroan ka yah siddhanht hai, ki manushhy buddhiman prani hai isaliye piand-brahmaand ke tattv ko pahachanana hi usaka mukhhy kam ya purusharth hai; aur isi ko arthashashtr mean ‘moksh’ kahate haian. parantu drishhy srishti ke vhyavaharoan ki or dhhyan dekar shashtroan mean hi yah pratipadan kiya gaya hai, ki purusharth char prakar ke haian jaise dharm, arth, kam aur moksh. yah pahale hi batala diya gaya hai, ki is shthan par ‘dharm’ shabhd ka arth vhyavaharik, samajik aur naitik dharm samajhana chahiye. ab, purusharth ko is prakar chaturvidh manane par, yah prashhn sahaj hi ho jata hai, ki purusharth ke charoan aang ya bhag parashpar poshak haian ya nahian? isaliye shmaran rahe ki pinhd mean aur brahmaand mean jo tattv hai, usaka jnan hue bina moksh nahian milata, phir vah jnan kisi bhi marg se prapht ho. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj