gita rahasy athava karmayog shastr -bal gangadhar tilak
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chaudahavaan prakaran
aur isi karan se gita ke sannhyas margiy tikakaroan ko yah batalane ke liye achhchha avasar mil gaya hai, ki gita mean unaka saankhhy ya sannhyas marg hi pratipadit hai. gita ke jin shhlokoan mean karm ko shreyashkar nishchit kar, karm karane ko kaha hai, un shhlokoan ki or durlakshhy karane se, athava yah man-gadhanht kah dene se ki ve sab shhlok arthavadathmak arthath anushaangik evan prashaansathmak haian, ya kisi anhy yukthia se uparyukht samikaran ke ‘nishhkam-karm‘ ko u da dene se, usi samikaran ka saankhhy =karmayog yah roopanhtar ho jata hai; aur phir yah kahane ke liye shthan mil jata hai, ki gita mean saankhhy-marg ka hi pratipadan kiya gaya hai. paranhtu is riti se gita ka jo arth kiya gaya hai, vah gita ke upakramopasanhar ke athyanht viruddh hai; aur, is granhth mean hamane shthan shthan par shpashht riti se dikhala diya hai, ki gita mean karmayog ko gaun tatha sanhyas ko pradhan manana vaisa hi anuchit hai, jaisa ki ghar ke malik ko usike ghar mean mehaman bana dena anuchit hai. jin logoan ka mat hai ki gita mean kaun si bat nahian? vaidik dharm mean moksh prapti ke jitane sadhan ya marg haian, unamean se prathyek marg ka kuchh n kuchh bhag gita mean hai; aur itana hone par bhi ‘bhootabhrinhn ch bhootashtho ‘[1] ke nhyay se gita ka sachhcha rahashy in sab margoan ki apeksha bhinhn hi hai. sannhyas-marg arthath upanishadoan ka yah tattv gita ko grahy hai ki jnan ke bina moksh nahian; paranhtu use nishhkam-karm ke sath jo d dene ke karan gita mean sannhyas aur vairaghy ka arth yah nahian kiya hai ki karmoan ko chho d dena chahiye; kinhtu yah kaha hai; aur anht mean siddhanht kiya hai, ki upanishathkaroan ke karm-sannhyas ki apeksha nishhkam-karmayog adhik shreyashkar hai. karmakaandi mimaansakoan ka yah mat bhi gita ko manhy hai, ki yadi yajn ke liye hi vedavihit yajnayadik karmoan ka acharan kiya jave to ve banhdhak nahian hote. paranhtu ‘yajn’ shabhd ka arth vishtrit karake gita ne ukht mat mean yah siddhanht aur jo d diya hai, ki yadi phalasha ka thyag kar sab karm kiye javean to yah ek b da bhari yajn ho jata hai; isaliye manushhy ka yahi karttavhy hai ki vah varnashram-vihit sab karmoan ko keval nishhkam-buddhi se sadaiv karata rahe. srishti ki uthpatti ke kram ke vishay mean upanishathkaroan ke mat ki apeksha saankhhyoan ka mat gita mean pradhan mana gaya hai; to bhi prakriti aur purush tak hi n thahar kar, srishti ke uthpatti-kram ki paramhpara upanishadoan mean varnit nithy paramathma paryanht le jakar bhi da di garhi hai. keval buddhi ke dvara adhhyathmajnan ka prapht kar lena khleshadayak hai. isaliye bhagavat ya narayaniy dharm mean yah kaha hai, ki use bhakthia aur shraddha ke dvara prapht kar lena chahieye is vasudev bhakti ki vidhi ka varnan gita mean bhi kiya gaya hai. paranhtu is vishay mean bhi bhagavat dharm ki sab aanshoan mean kuchh nakal nahian ki gee hai; |
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tika tippani aur sandarbh
- ↑ gi. 9. 5
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj