gita rahasy athava karmayog shastr -bal gangadhar tilak
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tisara prakaran
ise vah ‘adhyatmik’ kahata hai. parantu jab is riti se srishti ka vichar karane par bhi pratyaksh upayogi shastriy jnan ki kuchh vriddhi nahian ho saki, tab aant mean manushy srishti ke padarthoan ke drishy gun-dharmoan hi ka aur bhi adhik vichar karane laga, jisase vah rel aur tar sarikhe upayogi avishkaroan ko dhooandhakar bahy srishti par apana adhik prabhav jamane lag gaya hai. is marg ko koant ne’ adhibhautik’ nam diya hai. usane nishchit kiya hai ki kisi bhi shastr ya vishay ka vivechan karane ke liye, any margoan ki apeksha, yahi adhibhautik marg adhik shreshth aur labhakari hai. koant ke matanusar, samajashastr ya karm yogashastr ka tatvik vichar karane ke liye, isi adhibhautik marg ka avalamb karana chahiye. is marg ka avalamb karake is pandit ne itihas ki alochana ki aur sab vyavahar shastroan ka yahi mathitarth nikala hai ki, is sansar mean pratyek manushy ka paramadharm yahi hai ki vah samast manav-jati par prem rakh kar sab logoan ka kalyan ke liye sadaiv prayatn karata rahe. isake ulata kant hegel, shopenahar adi jarman tattv jnani purushoan ne, nitishastr ke vivechan ke liye, is adhibhautik paddhati ko apoorn mana hai; hamare vedantiyoan ki nee adhyatm drishti se hi niti ka samarthan karane ke marg ko, aj kal unhoanne yoorop mean phir bhi sthapit kiya hai. isake vishay mean aur adhik age likha jayaga. ek hi arth vivakshit hone par bhi ’’achchha aur bura’’ ke paryayavachi bhinn bhinn shabdoan ka, jaise “kary- akary’’ aur “dharm-adharm’’ ka, upayog kyoan hone laga. isaka karan yahi hai ki vishay pratipadan ka marg ya drishti pratyek ki bhinn bhinn hoti hai. arjun ke samane yah prashn tha, ki jis yuddh mean bhishm dron adi ka vadh karana p dega usamean shamil hona uchit hai ya nahian [1]. yadi isi prashn ke uthtar dene ka mauka kisi adhibhautik pandit par ata, to vah pahale is bat ka vichar karata ki bharatiy yuddh se svayan arjun ko drishy hani-labh kitana hoga aur kul samaj par usaka kya parinam hoga. yah vichar karake tab usane yah nishchay kiya hota ki yuddh karana “nyay’’ hai ya “anyay" isaka karan yah hai ki kisi karm ke achchhepan ya burepan ka nirnay karate samay ye adhibhautik pandit yahi socha karate haian ki is sansar mean us karm ka adhibhautik parinam arthat pratyaksh bahay parinam kya hua hoga. ye log is adhibhautik kasauti ke siva aur kisi sadhan ya kasauti ko nahian manate. parantu aise uthtar se arjun ka samadhan hona sanbhav nahian tha. usaki drishti isase bhi adhik vyapak thi. use keval apane saansarik hit ka vichar nahian karana tha; kiantu use paralaukik drishti se yah bhi vichar kar lena tha ki is yuddh ka parinam mere atma par shreyaskar hoga ya nahian. use aisi batoan par kuchh bhi shakaan nahian thi ki yuddh mean bhishm-dron adi ka vadh hone par tatha rajy milane par mujhe aihik sukh milega ki nahian; aur mera adhikar logoan ko duryodhan se adhik sukhadayak hoga ya nahian. |
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tika tippani aur sandarbh
- ↑ gi. 2.7
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj