gita rahasy athava karmayog shastr -bal gangadhar tilak
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chhathavaan prakaran
keval dooradrishti yah bat kisi se nahian kah sakati ki ‘too yah kar, tujhe yah karana hi chahiye.’ isaka karan yahi hai ki kitani bhi dooradrishti ho to bhi vah manushyakrit hi hai, aur isi karan vah apana prabhav manushyoan par nahian jama sakati. aise samay par ajna karane vala hamase shreshth koee adhikari avashhy hona chahiye aur yah kam eeshvaradatt sadasadvivekabuddhi hi kar sakati hai, kyoanki vah manushy ki apeksha shreshth atev manushy par apana adhikar jamane mean samarth hai. yah sadasadvivekabuddhi ya ‘devata’ svayanbhoo hai, isi karan vyavahar mean yah kahane ki riti p d gee hai ki mera ‘manodev’ amuk prakar ki gavahi nahian deta. jab koee manushy ek-adh bura kam kar baithata hai tab pashchatap se vah svayan lajjit ho jata hai aur usaka man use hamesha toanchata rahata hai. yah bhi uparyukt devata ki shiksha ka phal hai. is bat se bhi svatantr manodevata ka astitv siddh ho jata hai. karan ki, adhidaivat panth ke matanusar, yadi uparyukt siddhaant n mana jay to is prashhn ki upapattimaloom nahian ho sakati ki hamara man hamean kyoan toancha karata hai.oopar diya hua saraansh pashchimi adhidaivat panth ka mat ka hai. pashchimi deshoan mean is panth ka prasar visheshatah eesaee- dharmopadeshakoan ne kiya hai. unake mat ke anusar, dharm-adharm ka nirnay karane ke liye, keval adhibhautik sadhanoan ki apeksha yah eeshvaradatt sadhan sulabh, shreshth evan grahy hai. yadyapi hamare desh mean, prachin kal mean, karmayogashastr ka aisa koee svatantr panth nahian tha, tathapi uparyukt mat hamare prachin granthoan mean kee jagah paya jata hai. mahabharat mean anek sthanoan par, man ki bhinn bhinn vrittiyoan ko devataoan ka svaroop diya gaya hai. pichhale prakaran mean kaha bhi gaya hai ki dharm, saty, vrit, shil, shri adi devataoan ne prahlad ke sharir ko chho d kar indr ke sharir me kaise pravesh kiya. kary- akary ka athava dharm-adharm ka nirnay karane vale devata ka nam bhi ‘dharm’ hi hai. aise varnan paye jate haian ki, shibi raja ke sattv ki pariksha karane ke liye shyen roop dharakar aur yudhishthir ki pariksha lene ke liye pratham yaksharoop se tatha doosari bar kuthta banakar, dharmaraj pragat hue the. svayan bhagavadgita [1] mean bhi kirti, shri, vakh, smriti, medha, dhriti, aur kshama ye sab devata mane gaye haian. iname se smriti, medha, dhriti aur kshama man ke dharm hai. man bhi ek devata hai; aur,parabrahma ka pratik manakar, upanishadoan me usaki upasana bhi batalaee gee hai [2]. jab manuji kahate hai ki “manahpootan samachareth’’[3]- man ko jo pavitr maloom ho vahi karana chahiye- tab yahi bodh hota hai ki unhean man shabd se manodevata hi abhipret hai. sadharan vyavahar mean ham yahi kaha karat haian ki ‘jo man ko achchha maloom ho vahi karana chahiye.’ manuji ne manusanhita ke chauthe adhyay [4] mean yah bat vishesh spasht kar di hai kiah-
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj