gita rahasy athava karmayog shastr -bal gangadhar tilak
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paanchavaan prakaran
karmayog marg ka siddhaant yah kadapi nahian, ki kora atmajnan hi is sansar mean param sadhy vastu hai; yah to sannyas marg ka siddhant hai, jo kahata hai ki sansar duahkhamay hai isaliye usako ekadam chho d hi dena chahiye. bhinn bhinn margoan ke in siddhantoan ko ekatr karake gita ke arth ka anarth karana uchit nahian hai. smaran rahe, gita ka hi kathan hai ki jnan ke bina keval aishvary siva asuri sanpat ke aur kuchh nahian hai. isaliye yahi siddh hota hai; ki aishvary ke sath jnan, aur jnan ke sath aishvary athava shanti ke sath pushti hamesha honi hi chahiye. aisa kahane par ki jnan ke sath aishvary hona atyavashyak hai, karm karane ki avashyakata ap hi ap utpann hoti hai. kyoanki manu ka kathan hai ki “karmanayarabhamanaan hi purushan shrirnishevate ’’ [1]- karm karane vale purush ko hi is jagat mean shri arthat aishvary milata hai aur pratyaksh anubhav se bhi yahi bat siddh hoti hai; evan gita mean jo upadesh arjun ko diya gaya hai vah bhi aisa hi hai [2]. is par kuchh logoan ka kahana hai, ki moksh ki drishti se karm ki avashyata n hone ke karan ant mean arthat jnanothtar avastha mean sab karmoan ko chho d dena hi chahiye. parantu yahaan to keval sukh-duahkh ka vichar karana hai, aur ab tak moksh tatha karm ke svaroop ki pariksha bhi nahian ki gee hai, isiliye ukt akshep ka uthtar yahaan nahian diya ja sakata. age navean tatha dasavean prakaran mean adhyatm aur karmavipak ka spasht vivechan karake gyarahavean prakaran mean batala diya jayaga ki yah akshep bhi besir-pair ka hai. sukh aur duahkh do bhinn tatha svatantr vedanaean haian; sukhechchha keval sukhopabhog se hi tript nahian ho sakati, isiliye sansar mean bahudha duahkh ka hi adhik anubhav hota hai; parantu is duahkh ko talane ke liye trishna ya asantosh aur sab karmo ka bhi samool nash karana uchit nahian; uchit yahi hai ki phalasha chho d kar sab karmoan ko karate rahana chahiye; keval vishayopabhog- sukh kabhi poorn hone vala nahian- vah anity aur pashudharm hai, atev is sansar mean buddhiman manushy ka sachcha dhyey is anity pashu-dharm se ooanche darje ka hona chahiye. atmabuddhi-prasad se prapt hone vala shanti-sukh hi vah sachcha dhyey hai; parantu adhyatmik sukh hi yadyapi is prakar ooanche darje ka ho, tathapi usake sath is saansarik jivan mean aihik vastuoan ki bhi uchit avashyakata hai; aur, isiliye sada nishkam buddhi se prayatn arthat karm karate hi rahana chahiye;- itani sab batean jab karmayogashastr ke anusar siddh ho chuki, to ab sukh ki drishti se bhi vichar karane par yah batalane ki koee avashyakata nahian rah jati, ki adhibhautik sukhoan ko hi param sadhhy manakar karmoan ke keval sukh-duahkhatmak bahy parinamoan ke taratamy se hi nitimatta ka nirnay karana anuchit hai. karan yah hai, ki jo vastu kabhi poornavastha ko pahuanch hi nahian sakati, use param sadhy kahana mano ‘param’ shabd ka durupayog karake mrigajal ke sthan mean jal ki khoj karana hai. jab hamara param sadhy hi anity tatha apoorn hai, tab usaki asha me baithe rahane se hamean anity vastu ko chho dakar aur milega hi kya? |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj