gita rahasy athava karmayog shastr -bal gangadhar tilak
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chaudahavaan prakaran
baranh bhagavatadharm mean varnit jiv ke uthpatti vishayak is mat ko vedanhtasootroan ki naee gita ne bhi thyajhy mana hai, ki vasudev se sankarshan ya jiv uthpanhn hua hai; aur, bhagavatadharm mean varnit bhakti ka tatha upanishadoan ke kshetrakshetrajn samhbanhdhi siddhanht ka poora poora mel kar diya hai. isake siva moksh prapti ka doosara sadhan patanjalayog hai. yadyapi gita ka kahana yah nahian hai, ki patanjalayog hi jivan ka mukhhy karttavhy hai; tathapi gita yah kahati hai, ki buddhi ko sam karane ke liye indriy-nigrah karane ki avashhyakata hai isaliye utane bhar ke liye patanjalayog ke yam-niyam asan adi sadhanoan ka upayog kar lena chahiye. saraansh, vaidik dharm mean moksh-prapti ke jo jo sadhan batalaye gaye haian un sabhi ka kuchh n kuchh varnan, karmayog ka saangopaang vivechan karane ke samay, gita mean prasanganusar karana p da hai. yadi in sab varnanoan ko shvatantr kaha jay, to visangati uthpanhn hokar aisa bhas hota hai ki gita ke siddhanht parashpar virodhi haian ; aur, yah bhas bhinhn bhinhn samhpradayik tikaoan se to aur bhi adhik dridh ho jata hai. paranhtu jaisa hamane oopar kaha hai usake anusar yadi yah siddhanht kiya jay, ki brahmajnan aur bhakti ka mel karake anht mean usake dvara karmayog ka samarthan karana hi gita ka mukhhy pratipady vishay hai, to ye sab virodh lupht ho jate haian; aur gita mean jis alaukik chatury se poorn vhyapak drishti ko shvikar kar tathvajnan ke sath bhakti tatha karmayog ka yathochit mel kar diya gaya hai, usako dekh daantoan tale aanguli dabakar rah jana p data hai! ganga mean kitani hi nadiyaan khyoan n a milean, parantu isase usaka mool shvaroop nahian badalata; bas, thik yahi hal gita ka bhi hai. yadyapi is prakar karmayog hi mukhhy vishay hai, tathapi karm ke sath hi sath moksh-dharm ke marm ka bhi usamean bhali-bhaanti niroopan kiya gaya hai; isaliye kary-akary ka nirnay karane ke hetu batalaya gaya hai; yah gitadharm hi-‘ s hi dharm: suparyaphto brahman: padavedane ‘[1]– brahm ki prapti kara dene ke liye bhi poorn samarth hai; aur, bhagavanh ne arjun se anugita ke aramhbh mean shpashht riti se kah diya hai, ki is marg se chalanevale ko moksh prapti ke liye kisi bhi anhy anushhthan ki avashhyakata nahian hai. ham janate haian ki sannhyas-marg ke un logoan ko hamara kathan rochak pratit n hoga jo yah pratipadan kiya karate haian, ki bina sab vhyavaharik karmoan ka thyag kiye moksh ki prapti ho nahian sakati; paranhtu isake liye koee ilaj nahian hai. gita-granhth n to sannhyas marg ka hai aur n nivritti-pradhan kisi doosare hi panth ka. gitashashtr ki pravritti to isi liye hai, ki vah brahmajnan ki drishti se thik thik yukti sahit is prashhn ka uttar de, ki jnan ki prapti ho jane par bhi karmoan ka sannhyas karana anuchit khyoan hai? isaliye sannhyas-marg ke anuyayiyoan ko chahiye, ke ve gita ko bhi 'sannyas dene' ki jhanjhat mean n p d, ‘sannhyas-marg-pratipadak' jo any vaidik grnth haian unhian se santusht rahean. athava gita mean sannyas-marg ko bhi bhagavanh ne jis nirabhimanabuddhi se ni:shreyashkar kaha hai, usi sam-buddhi se saankhhy-margavaloan ko bhi yah kahana chahiye, ki ‘’parameshhvar ka hetu yah hai ki sansar chalata rahe; aur jabaki isaliye vah bar-bar avatar dharan karata hai, tab jnan-prapti ke ananhtar nishhkam-buddhi se vhyavaharik karmoan ko karate rahane ke jis marg ka upadesh bhagavanh ne gita mean diya hai, vahi marg kalikal mean upayukht hai ‘’-aisa kahana hi sarvottam paksh hai. |
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tika tippani aur sandarbh
- ↑ mabha. ashhv. 16. 12
sanbandhit lekh
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varnamala kramanusar lekh khoj