gita-prabandh -shri aravind9. saankhy, yog aur vedaant
inase buddhi virakt aur udasin hokar, gantasi nirved, navin aur prachin shastr-vachanoan ko, sunane se inakar karake svayan hi goodhatar, aantar aur pratyaksh anubhav ke sahare saty ka anveshan karane ke liye apane aandar pravesh kar sakati hai. gita ke pratham chhah adhyayoan mean karm aur jnan ke samanvay ki, saankhy, yog aur vedaant ke samanvay ki ek vishal nianv dali gayi hai. par aranbh mean hi gita dekhati hai ki vedaantiyoan ki bhasha mean karm shabd ka ek khas arth hai; vahaan karm ka abhipray hai vaidik yajnoan aur anushthanoan se, athava adhik se adhik in shrot karmoan ke sath-sath un guhmasootroan ke anusar jivanacharya se jinamean ye achar-anushthan hi jivan ke mahattvapoorn aang aur dharm ke pran mane gaye haian. inhian dharmik karmoan ko, inhian yog yajnoan ko jo b di ‘vidhi‘ se kiye jate haian aur jinaki kriyaean ekadam bandhi huee aur jatil haian vedaanti karm kahate haian. par yog mean karm ka bahut vyapak arth haian .isi vyapak arth par gita ka agrah hai; jab ham adhyatmik karm ki bat kahate haian tab hamare dhyan mean yah bat a jani chahiye ki is shabd ke aandar sabhi karmoan, sarvakarmani, ka samavesh hai. sath hi gita yajn ki bhavana ka, bauddhamat ki tarah, nishedh bhi nahian karati, gita use samunnat aur vyapak banati hai. vastutah gita ka kahana yah hai ki yajn keval jivan ka sabase mahattvapoorn aang hi nahian hai, balki sampoorn jivan aur samast karm yajn hi hone chahiaian,avashy hi ajnani log uchchatar jnan ke bina hi aur mahamoodh to “avidhipoorvak” bhi, yajn karate haian. |
tika tippani aur sandarbh
sanbandhit lekh
kram sankhya | path ka nam | prishth sankhya |
varnamala kramanusar lekh khoj