gita rahasy athava karmayog shastr -bal gangadhar tilak
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chhathavaan prakaran
isaliye yah manana chahiye ki sadasadvivechan-shakti bhi ek svatantr manasik devata hai sab manushyoan ke aantahkaran mean yah devata ya shakti ek hi si jagrit rahati hai isaliye hatya karana sabhi logoan ko dosh pratit hota hai; aur usake vishay me kisi ko kuchh sikhalana bhi nahian p data. is adhidaivik yuktivad par adhibhautik panth ke logoan ka yah uthtar hai ki, sirf “ham ek-adh bat ka nirnay ekadam kar sakate haian’’ itane hi se yah nahian mana ja sakata ki, jis bat ka nirnay vicharapoorvak kiya jata hai vah usase bhinn hai. kisi kam ko jaldi athava dhire karana abhyas par avalambit hai. udaharanarth, ganit ka vishay lijiye. vyapari log man ke bhav se, ser-chhatak ke dam ekadam mukhagr ganit ki riti se batala sakate hai; is karan yah nahian kaha ja sakata ki gunakar karane ki unaki shakti ya devata kisi achchhe ganitajn se bhinn hai. koee kam, abhyas ke karan, itana achchhi tarah sadh jata hai ki, bina vichar kiye hi koee manushy usako shighr aur saralatapoorvak kar leta hai. uttam lakshyabhedi manushy u date hue pakshiyoan ko bandook se sahaj mar girata hai, isase koee bhi yah nahian kahata ki lakshyabhed ek svatantr devata hai. itana hi nahian; kiantu nishana marana, u date hue pakshiyoan ki gati ko janana ityadi shastriy batoan ko bhi koee nirarthak aur tyajy nahian kah sakata. nepoliyan ke vishay mean yah bat prasiddh hai ki, jab vah samaraangan mean kh da hokar charoan aur sookshm drishti se dekhata tha, tab usake dhyan mean yah bat ekadam a jaya karati thi ki shatru kis sthan par kamazor hai itane hi se kisi ne yah siddhant nahian nikala hai ki yuddhakala ek svatantr devata hai aur usaka any manasik shaktiyoan se kuchh bhi sambandh nahian haian isamean sandeh nahian ki, kisi ek kam mean kisi ki buddhi svabhavatah adhik kam deti hai aur kisi ki kam; parantu sirph is asamanata ke adhar par hi ham yah nahian kahate ki donoan ki buddhi vastutah bhinn hai. isake atirikt yah bat bhi saty nahian ki, kary-akary ka athava dharm-adharm ka nirnay ekaek ho jata hai. yadi aisa hi hota, to yah prashn hi kabhi upasthit n hota ki “amuk kam karana chahiye athava nahian karana chahiye’’. yah bat pragat hai ki, arjun ke saman, is prakar ka prashhn prasanganusar sabhi logoan ke samane upasthit hua karata hai; aur, kary- akary-nirnay ke kuchh vishyoan mean, bhinn bhinn logoan ke abhipray bhi bhinn bhinn hua karate haian yadi sadasadvivechanaroop svayambhoo devata ek hi hai, to phir yah bhinnata kyoan hai arthath yahi kahana p data hai ki, manushy ki buddhi jitani sushikshit athava susanskrit hogi, utani hi yogyatapoorvak vah kisi bat ka nirnay karega. bahutere jangali log aise bhi haian ki jo manushy ka vadh karana aparadh ya dosh nahi manate; itana hi nahian, kintu ve mare hue manushy ka maans bhi saharsh kha jate haian. jangali logoan ki bat jane dijiye. sabhy deshoan mean bhi yah dekha jata hai ki, desh ke chalan ke anusar kisi ek desh mean jo bat grahy samajhi jati hai, vahi kisi doosare desh mean sarvamany rahati hai. |
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tika tippani aur sandarbh
sanbandhit lekh
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