gita rahasy athava karmayog shastr -bal gangadhar tilak
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tisara prakaran
‘khao-pio, chain karo’ ye batean kisi ko sikhalani nahian padatian; kyoanki ye iandriyoan ka svabhavik dharm hi hai. manuji ne jo kaha hai ki “n maansabhakshano dosho n madaye n ch maithune’’[1] - arthat maans bhakshan karana athava madirapan aur maithun karana koee srishtikarm- viruddh dosh nahian hai, usaka tatpary bhi yahi hai. ye sab batean manushy hi ke liye nahian; kiantu pranimatr ke liye svabhavik haian- “pravritiresha bhootanamh.’’ samaj-dharan ke liye arthat sab logoan ke sukh ke liye is svabhavik acharan ka uchit pratibandh karana hi dharm hai. mahabharat[2] mean bhi kaha haiah- aharanidrabhayamaithunan ch samanyametatpashubhirniranamh . dharmo hi teshamadhiko vishesho dharmen hinaah pashubhiah samanaah .. arthat ahar, nidra, bhay aur maithun, manushyoan aur pashuoan ke liye, ek hi saman svabhavik haian. manushyoan aur pashuoan mean kuchh bhed hai to keval dharm ka arthat in svabhavik vritiyoan ko maryadit karane ka. jis manushy mean yah dharm nahian hai vah pashu ke saman hi hai. aharadi svabhavik vritiyoan ko maryadit karane ke vishay me bhagavat ka shlok pichhale prakaran mean diya gaya hai. isi prakar bhagavadgita mean bhi jab arjun se bhagavan kahate hai [3] - iandriyesyeandriyasyarthe ragadvashau vyavasthitau. tayorn vashamagachchheth tau hasy paripanthinau .. “pratyek iandriy mean, apane-apane upabhogy athava tyajy padarth ke vishay mean, jo priti athava dvesh hota hai vah svabhav siddh hai. inake vash mean hamean nahian hona chahiye; kyoanki rag aur dvesh donoan hamare shatru haian;’’ tab bhagavan bhi dharm ka vahi lakshan svikar karate hai jo svabhavik manovritiyoan ko maryadit karane ke vishay mean oopar diya gaya hai. manushy ki iandriyaan use pashu ke saman acharan karane ke liye kaha karati haian aur usaki buddhi isake viruddh disha mean khiancha karati hai. is kalahagni mean, jo log apane sharir mean sanchar karane vale pashutv ka yajn karake kritakrity (saphal) hote haian, unhean hi sachcha yajnik kahana chahiye aur vahi dhany bhi hai. dharm ko “achar-prabhav’’ kahiye, “dharanat’’ dharm maniye athava “chodanalakshan’’ dharm samajhiye; dharm ki yani vyavaharik nitibandhanoan ki koee bhi vyakhya lijiye, parantu jab dharm-adharm ka sanshay utpann hota hai tab usaka nirnay karane ke liye uparyukt tinoan lakshanoan ka kuchh upayog nahian hota. pahali vyakhya se sirph yah maloom hota hai ki dharm ka mool svaroop kya hai? usaka bahy upayog doosari vyakhya se maloom hota hai; aur tisari vyakhya se yahi bodh hota hai ki pahale kisi ne dharm ki maryada nishchit kar di hai. parantu anek acharoan mean bhed paya jata hai; ek hi karm ke anek parinam hote hai; aur anek rrishiyoan ki ajna arthath “chodana’’ bhi bhinn bhinn hai. in karanoan se sanshay ke samay dharm-nirnay ke liye doosare marg ko dhooandhane ki avashyakata hoti hai. yah marg kaun sa hai? yahi prashn yaksh ne yudhishthir se kiya tha. is par yudhishthir ne utar diya hai ki- tarkoapratishthah shrutiyo vibhinnaah naiko rrishiryasy vachah pramanamh . dharmasy tattvan nihitan guhayaan mahajano yen gatah s panthaah .. “yadi tark ko dekhean to vah chanchal hai arthat jisaki buddhi jaisi tivr hoti hai vaise hi anek prakar ke anek anuman tark se nishpann ho jate haian; shruti arthat vedajna dekhi jaye to vah bhi bhinn bhinn hai; aur yadi smriti shastr ko dekhean to aisa ek bhi rrishi nahian hai jisaka vachan any rrishiyoan ki apeksha adhik pramanabhoot samajha jaye. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj