gita rahasy athava karmayog shastr -bal gangadhar tilak
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tisara prakaran
prachin yoonani panditoan ki bhi yahi ray hai ki ‘atyant hit’ athava ‘sadgun ki parakashtha’ ke saman manushy ka kuchh n kuchh param uddeshy kalpit karake phir usi drishti se karm-akarm ka vivechan karana chahiye; aur aristatal ne apane nitishastr ke granth[1] mean kaha hai ki atma ke hit mean hi in sab batoan ka samavesh ho jata hai. tathapi is vishay mean atma ke hit ke liye jitani pradhanata deni chahiye thi utani aristatal ne di nahian hai. hamare shastrakaroan mean yah bat nahian hai. unhhoanne nishchit kiya hai; ki, atma ka kalyan athava adhyatmik poornavastha hi pratyek manushy ka pahala aur param udeshy hai; any prakar ke hitoan ki apeksha isi ko pradhan janana chahiye aur isi ke anusar karm-akarm ka vichar karana chahiye; adhyatmavidya ko chho dakar karm-akarm ka vichar karana thik nahian hai. jan p data hai ki vartaman samay mean pashchimi deshoan ke kuchh panditoan ne bhi karm-akarm ke vivechan ki isi paddhati ko svikar kiya hai. udaharanarth, jarman tattv jnani kaant ne pahale “shuddh (vyavasayatmik) buddhi ki mimaansa’’ namak adhyatmik granth ko likh kar phir usaki poorti ke liye “vyavaharik (vasanatmak) buddhi ki mimaansa’’ namak nitishastr vishayak granth likha hai[2]; aur ianglaiand mean bhi grin ne apane “nitishastr ke upoddhat’’ ka, srishti ke moolabhoot atmatattv se hi, arambh kiya hai. parantu in granthoan ke badale keval adhibhautik panditoan ke hi nitigranth aj kal hamare yahaan aangreji shalaoan mean padhaye jate haian; jisaka parinam yah dekh p data hai ki gita mean batalaye gaye karmayog-shastr ke moolatattvoan ka ham logoan mean aangreji sikhe hue bahutere vidvanoan ko bhi, spasht bodh nahian hota. ukt vivechan se jnat ho jayaga ki vyavaharik niti bandhanoan ke liye athava samaj- dharan ki vyavastha ke liye ham ‘dharm’ shabd ka upayog kyoan karate haian? mahabharat, bhagavadgita adi sanskriti-granthoan mean, tatha bhasha-granthoan mean bhi, vyavaharik kartavy athava niyam ke arth mean dharm shabd ka hamesha upayog kiya jata hai. kuladharm aur kulachar, donoan shabd samanarthak samajhe jate haian. bharatiy yuddh mean ek samay, karn ke rath ka pahiya prithvi ne nigal liya tha; usako utha kar oopar lane ke liye jab karn apane rath se niche utara; jab arjun usaka vadh karane ke liye udyat hua. yah dekh kar karn ne kaha “niahshastr shatru ko marana dharmayuddh nahian hai..’’ ise sun kar shrikrishn ne karn ko kee pichhali batoan ka smaran dilaya, jaise ki draupadi ka vastraharan kar liya gaya tha, sab logoan ne milakar akele abhimanyu ka vadh kar dala tha ityadi; aur pratyek prasang mean yah prashn kiya hai ki he karn! us sayam tera dharm kahaan gaya tha? in sab batoan ka varnan maharashtr kavi moropant ne kiya hai aur mahabharat mean bhi, is prasang par “k te dharmastada gatah’’ prashn mean, ‘dharm’ shabd hi ka prayog kiya gaya hai tatha aant mean kaha gaya hai ki jo is prakar adharm kare usake sath usi tarah ka bartav karana hi usako uchit dand dena hai. |
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tika tippani aur sandarbh
- ↑ 1.7,8
- ↑ kaant ek jarman tattvajnani tha. ise arvachin tattv jnanashastr ka janak samajhate haian. isake Critique of pure Reason (shuddh buddhi ki mimaansa) aur Critique of Practical Reason(vasanatmak buddhi ki mimaansa) ye do granth prasiddh haian. grin ke granth ka nam Prolegomena to Ethics hai.
sanbandhit lekh
| prakaran | nam | prishth sankhya |
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