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gita-prabandh -shri aravind
1.gita se hamari avashyakata aur maang
aur, abhi tak ham logoan ki pravritti aisi hi bani huee hai ki jis kisi sadgranth ya sadupadesh ka ham log adar karate haian usi ko sarvaang roop se sarvatha brahmavaky manate aur sir-aankho par rakhate haian tatha isi roop mean use doosaroan par bhi jabardasti is agrah ke sath ladana chahate haian ki yah sare-ka-sara isi roop mean svatah praman sanatan saty hai, isake ek akshar ya matra ko bhi idhar-se-udhar nahian kiya ja sakata, kyoanki ye bhi usi ek aparimey prerana ke aansh haian.
isaliye ved, upanishad athava gita jaise prachin sadgranth ka vichar karane mean pravritt hote hue, aranbh mean hi yah batala dena bahut achchha hoga ki ham kis vishisht bhav se is kary mean lag rahe haian aur hamari samajh mean isase manav-jati tatha usaki bhavi santati ka kya vastavik labh hoga. sabase pahali bat hai ki ham nishchay hi us param saty ko dhooandh rahe haian jo ek aur sanatan hai, jisase any sab saty paida hote haian, jisake prakash mean hi any param jnan ki yojana mean apana thik sthan, vyakhya aur sanbandh pate haian. parantu isi karan vah param saty kisi ek paine sootr ke aandar band nahian kiya ja sakata arthat yah sanbhav nahian hai ki vah param sathy poori tarah aur poorn roop mean kisi ek darshan-shastr ya kisi ek sadgranth mean prapt ho jaye, n yahi sanbhav hai ki kisi ek guru, manishi, paiganbar ya avatar ke mukh se vah sada ke liye sarvaansh mean nikala ho aur yadi param saty ki vishay mean hamari kalpana ya bhavana kuchh aisi ho jisase apane se itar sanpradayoan ke adharabhoot satyoan ke prati asahishnu hokar hamean unaka bahishkar karana p de to yah samajhana chahiye ki hamean us param saty ka poora pata nahian chala; karan jab ham is prakar aandh avesh mean akar kisi siddhaant ka bahishkar karane par tul jate haian tab isaka matalab keval itana hi hota hai ki ham usako samajhane ya samajhane ke patr nahian haian.
doosari bat yah hai ki vah param saty yadyapi ek aur sanatan hai, par vah apane-apako kal mean aur manushy ki man-buddhi mean se hokar prakat karata hai, aur isaliye pratyek sadgranth mean do tarah ki batean hua karati haian, ek samayik, nashvar, desh-vishesh aur kal-vishesh se sanbandh rakhane vali, aur doosari shashvat, avinashvar, sab kaloan aur deshoan ke liye saman roop se upayogi aur vyavahary. phir yah bhi bat hai ki param sathy ke vishay mean jab jo kuchh kaha jata hai vah jis roop mean, jis vichar-paddhati aur anukram se, jis adhyatmik aur bauddhik saanche mean dhalakar kaha jata hai, usake liye jin vishesh shabdoan ka prayog kiya jata hai ve sab adhikaansh kal ki parivartanashil gati ke adhin hote haian aur unaki shakti sada ek-si nahian rahati, kyoanki manav-buddhi sada badalati rahati hai; yah sada hi vividh tathyoan ko ek-doosare se prithak karake dekhati aur phir unhean ek sath jutati huee apane vibhajan aur samanvayoan ka kram sada badala karati hai.
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