gita rahasy athava karmayog shastr -bal gangadhar tilak
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paanchavaan prakaran
tatpary yah hai ki ‘manushy ya pashu-pakshi atmahatya nahian karate’ is bat se yah bhramak anuman nahian karana chahiye ki unaka jivan sukhamay hai. sachcha anuman yahi ho sakata hai ki, sansar kaisa hi ho, usaki kuchh apeksha nahian; sirph achetan arthath j d avastha se achetan yani sajiv avastha mean ane hi se anupam anand milata hai, aur usamean bhi manushyatv ka anand to sab se shreshth hai. hamare shastrakaroan ne bhi kaha haiah- bhootanaan praninah shreshthaah praninaan buddhijivinah . buddhimatsu naraah shreshtha nareshu brahmana: smritaah .. brahaneshu ch vidvaansah vidvatsu kritabudvayah . kritabuddhishu kartarah kartrishu brahmavadinah .. arthath “achetan padartho ki apeksha sachetan prani shreshth hai, sachetan praniyoan mean buddhiman, buddhimanoan mean manushy, manushyoan mean brahman, brahmanoan mean vidvan, vidvanoan mean kritabuddhi (ve manushy jinaki buddhi susanskrit ho), kritabuddhiyoan mean karta (kam karane vale), aur karttaoan mean brahmavadi shreshth haian .’’ is prakar shastroan[1] mean ek se doosari badhi huee shreniyoan ka jo varnan hai, usaka bhi rahasy vahi hai jisaka ullekh oopar kiya gaya hai; aur usi nyay se bhasha-granthoan mean bhi kaha gaya hai ki chaurasi lakh yoniyoan mean naradeh shreshth hai, naroan mean mumukshu shreshth hai, aur mumukshuoan mean siddh shreshth hai. sansar mean jo yah kahavat prachalit hai ki “sab se apani jan adhik pyari hoti hai’’ usaka bhi karan vahi hai jo oopar likha gaya hai ; aur isiliye sansar ke duahkhamay hone par bhi jab koee manushy atmahatya karata hai to usako log pagal kahate haian aur dharmashastr ke anusar vah papi samajha jata hai[2]; tatha atmahatya ka prayatn bhi kanoon ke anusar jurm mana jata hai. sankshep mean yah siddh ho gaya ki ‘manushy atmahatya nahian karata’ is bat se sansar ke sukhamay hone ka anuman karana uchit nahian hai. aisi avastha mean ham ko, ‘yah sansar sukhamay hai ya duahkhamay?’ is prashn ka nirnay karane ke liye, poorvakarmanusar naradeh- prapti-roop apane naisargik bhagy ki bat ko chho d kar, keval isake pashchath ki arthat is sansar hi ki batoan ka vichar karana chahiye.’ manushy atmahatya nahian karata, balki vah jine ki ichchha karata rahata hai ‘yah to sirph sansar ki pravriti ka karan hai; adhibhautik panditoan ke kathananusar, sansar ke sukhamay hone ka, yah koee suboot ya praman nahian hai. yah bat is prakar kahi ja sakati hai ki, atmahatya n karane ki buddhi svabhavik hai, vah kuchh sansar ke sukh-duahkhoan ke taratamy se utpann nahian huee hai ; aur, isiliye, isase yah siddh ho nahian sakata ki sansar sukhamay hai. keval manushy-janm pane ke saubhagy ko aur (usake bad) ke manushy ke saansarik vyavahar ya ‘jivan’ ko bhramavash ek hi nahian samajh lena chahiye; keval manushyatv aur manushy ke nity vyavahar athava saansarik jivan ke donoan bhinn bhinn batean hai; is bhed ko dhyan mean rakh kar yah nishchay karana hai ki, is sansar mean shreshth naradeh- dhari prani ke liye sukh adhik hai athava duahkh? is prashn ka yatharth nirnay karane ke liye, keval yahi sochana ekamatr sadhan ya upay hai, ki pratyek manushy ke “vartaman samay ki” vasanaoan mean se kitani vasanaean saphal huee aur kitani nishphal. |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj