gita rahasy athava karmayog shastr -bal gangadhar tilak
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pandrahavaan prakaran
is vaky mean, aur “kian prajaya karishyamo yeshaan noayamatmaayan lokah’’is brihadaranyakopanishad ke sannyasavishayak vachan mean[1] bahut kuchh samanata hai. svayan baibal ke hi in vakyoan se yah siddh hota hai, ki jain aur bauddh dharmoan ke sadrish eesaee dharm bhi aranbh mean sannyas-pradhan arthath sansar ko tyag dene ka upadesh dene vala tha; aur, eesaee dharm ke itihas ko dekhane se bhi yahi maloom hota hai[2] ki eesa upadeshanusar hi pahale eesaee dharmopadeshak vairaghy se raha karate the- “eesa ke bhaktoan ko dravy-sannchay n karake rahana chahiye’’[3]. eesaee dharmopadeshakoan ne tatha eesa ke bhaktoan mean grihasth-dharm se sansar mean rahane ki jo riti paee jati hai, yah bahut dinoan ke bad hone vali sudharoan ka phal hai- vah mool eesaeedharm ka svaroop nahian hai. vartaman samay mean bhi shaupenahar sarikhe vidvan yahi pratipadan karate haian, ki sansar duahkhamay hone ke karan tyajy hai; aur, pahale yah batalaya ja chuka hai ki gris desh mean prachin kal mean yah prashhn upasthit hua tha, ki tattvavichar mean hi apane jivan ko vyatit kar dena shreshth hai, ya lokahit ke liye rajakiy mamaloan mean prayatn karate rahana shreshth hai. saraansh yah hai ki, pashchimi logoan ka yah karmatyag-paksh aur is logoan ka sannyasamarg kee aanshoan mean ek hi hai aur in margoan ka samarthan karane ki poorvi aur pashchimi paddhati bhi ek hi si hai. parantu adhunik pashchimi pandit karmatyag ki apeksha karmamarg ki shreshthata ke jo karan batalate haian, ve gita mean diye gaye pravritimarg ke pratipadan se bhinn haian; isaliye ab in donoan ke bhed ko bhi yahaan par avashhy batalana chahiye. pashchimi adhibhautik karmamargiyoan ka kahana hai, ki sansar ke sab manushyoan ka athava adhikaansh logoan ka adhik sukh-arthath aihik sukh- hi is jagath mean param sadhy hai, atev sab logoan ke sukh ke liye prayatn karate hue usi sukh mean svayan maghn ho jana hi pratyek manushy ka karttavhy hai; aur, isaki pushti ke liye unamean se adhikaansh pandit yah pratipadan bhi karate haian ki sansar mean duahkh ki apeksha sukh hi adhik hai. is drishti se dekhane par yahi kahana p data hai, ki pashchimi karmamargiy log “sukh-prapti ki asha se saansarik karm karane vale’’ hote haian aur pashchimi karmathyag margiy log “sansar se oobe hue’’ hote hai; tatha kadachit isi karan se unako kramanusar ‘ashavadi’ aur ‘nirashavadi’ kahate haian[4]. parantu bhagavadgita mean jin do nishthaoan ka varnan hai ve inase bhinn haian. |
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tika tippani aur sandarbh
- ↑ bri. 4.4.22
- ↑ See Paulsen’s System of Ethics] (eng. Trans.) BookI. Chap. 2 and 3; esp. pp. 89-97.” The new (Christian) converts seemed to renounce their family and country… their gloomy and anstere aspect, their abhorrence of the common business and pleasures of life, and their frequent preditions of some danger which would arise from the new sect.” Historians’ Histroy of the Word, Vol. 4. p. 318, jarman kavi gaite ne apane thhannej (phast) namak kavy mean yah likha hai- “ Thou shait renounce! That is the eternal song which rings in everyone’s ears; which, our whole life-long very hour is hoarsely singing to us. “ (Faust, Part 1 2 1195-1198). mool eesaee dharm ke sannyas-pradhan hone ke vishay mean kitane hi any adhar aur praman diye ja sakate haian.
- ↑ methyoo. 10.9-15
- ↑ jems sali (James Sulli) ne apane Pessimism namak granth mean Optimist aur Pessimist namak do panthoan ka varnan kiya hai. inamean se Optimist ka arth ’utsahi, anandit ’ aur Pessimst ka arth ’sansar se trast’ aur saankhy’ ke samanarthak nahian hai (dekho prishth 304). ’’duahkh nivaranechchhuk’’ namak jo ek tisara panth hai aur jisaka varnan age kiya gaya hai, usaka sali ne Meliorism nam rakha hai.
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj